English Translation: Seerat-ul-Mahdi Volume 1

Peace be upon him

The Life of the Mahdi

Volume One

Written with elegance

By Hazrat Qamar al-Anbiya, Mirza Bashir Ahmad, M.A.

Introduction

Hazrat Mirza Ghulam Ahmad Qadiani belonged to a well-known Mughal family in Punjab. Around 1530, during the reign of Emperor Babur, one of his ancestors, Mirza Hadi Beg, who was a descendant of Amir Timur's chief, Haji Barlas, left his homeland and came to India. He settled near the Beas River, seventy miles northeast of Lahore, in a place that began to be called Islam Pur Qaziyan, which eventually became known as Qadian due to frequent usage. Until 1876, his life was entirely private. However, after that, divine destiny chose him to emerge from obscurity for the reform of the world. His first publication in defense of Islam was "Baraheen Ahmadiyya," in which he demonstrated the truth of Islam, the superiority of the Holy Quran, and all the attributes of God Almighty, along with declaring himself as a divinely inspired individual. The publication of this book revived hope among despondent Muslims, and he was recognized as a victorious general defending Islam from all sides. In March 1882, he received his first revelation of mission, and Allah Almighty appointed him to the position of Imam Mahdi and Promised Messiah mentioned in the Hadith, showing many signs in support of him. Consequently, in March 1889, he laid the foundation of the Ahmadiyya Community. His defense of Islam, his love for the Prophet Muhammad (peace be upon him), his zeal for monotheism, and his character and conduct were remarkable.

Seeing this, the virtuous and truthful individuals believed in his claims, and despite opposition, this group of righteous people continued to grow. Many people came to faith through the miraculous signs that appeared in accordance with his prophecies, while others were guided by Allah Almighty through His revelations. Under his guidance, these individuals were transformed from mere gold into refined gold, attaining the highest ranks of piety and purity. The way this group of believers viewed Hazrat Messiah Maood (peace be upon him) and the noble character they found in him is discussed in the present book, "Seerat al-Mahdi." Additionally, this collection includes the signs that appeared in favor of Hazrat Messiah Maood (peace be upon him), details of his family background, and significant events in the history of the community. The credit for compiling and organizing these traditions goes to Hazrat Qamar al-Anbiya, Mirza Bashir Ahmad (may Allah be pleased with him). The first part of this book was published in 1923, and a second edition was released in 1935, which included corrections of some errors from the first edition and explanations of certain points. The second part was published in 1927, followed by its second edition in 1935, and then the third part of "Seerat al-Mahdi" was published in 1939. Now, after sixty-eight years, on the occasion of the first centenary of the Ahmadiyya Khilafat, these three parts are being published in one volume. In addition, there are two unpublished collections of traditions that Hazrat Mirza Bashir Ahmad (may Allah be pleased with him) could not publish during his lifetime, which are being included in the second volume. In the current edition, corrections have also been made, and relevant explanations written by Hazrat Mirza Bashir Ahmad (may Allah be pleased with him) have been included. He writes in the context of this collection of traditions: Hazrat Messiah Maood (peace be upon him) and his words possess a spiritual impact within them.

And the life-giving nature of each narration can, in certain instances, be sufficient to transform a person's entire being. However, this effect largely depends on the inner state of the reader and then on the grace of Allah Almighty. Therefore, my prayer is that Allah Almighty bless this collection for its readers, allowing them to benefit from its virtues and to be protected from its shortcomings, and that they may achieve the noble purpose that resides in my heart.

May Allah Almighty accept Hazrat Mian Sahib's prayer, and may the readers benefit from it as they ought to. The typesetting of this edition was done under the supervision of esteemed Nafees Ahmad Cheema Sahib, and the page setting was carried out by respected Faheem Ahmad Khalid Sahib, a former missionary in Japan. In proofreading and checking the references, I received assistance from respected Muhammad Yousaf Sahib Shahid, a former missionary in Spain, respected Zafar Ali Sahib Tahir, a missionary of the community, and respected Sajjad Ahmad Sahib, also a missionary of the community. I request prayers for all these workers.

February 2008

Your humble servant,

Syed Abdul Hai

Director of Publications

Seerat al-Mahdi

Part One

Written by the esteemed Hazrat Qamar al-Anbiya, Mirza Bashir Ahmad, M.A.

Seerat al-Mahdi

Part One

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

We praise Him and send blessings upon His noble Messenger, and upon His servant, the Promised Messiah, with peace.

Introduction

Imam Bukhari (may Allah have mercy on him) narrated from Hazrat Umar bin Khattab (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said that actions are judged by intentions, and every person will receive the reward according to his intention. I, the humble Mirza Bashir Ahmad, son of Hazrat Mirza Ghulam Ahmad Qadiani, the Promised Messiah and Mahdi (peace be upon him), have resolved, and Allah is the Granter of Success, to compile for those who have not had the opportunity to be in the company of the Promised Messiah (peace be upon him) or to see him, his words, conditions, and other beneficial matters related to his character, conduct, and habits. Therefore, I begin this work today, on Wednesday, the 25th of Sha'ban 1339 AH, corresponding to the 4th of Ramadhan 1921 CE, after the Zuhr prayer, in the state that I am sitting in the prayer room of the Promised Messiah (peace be upon him), and I pray to Allah Almighty that He keeps me steadfast on the straight path and grants me the ability to complete this book. O Allah, Amen.

My intention is, and Allah is the Granter of Success, to compile in this book all the essential matters that the Promised Messiah (peace be upon him) himself has written about himself, as well as those written by others. I will also gather all the oral traditions that have reached me regarding the Promised Messiah (peace be upon him) or that may reach me in the future, along with those matters that are based on my personal knowledge and observation. Insha'Allah, I will only record those traditions that I have verified.

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I understand correctly, but I do not claim the accuracy of the words of the narration, nor can I adhere strictly to the literal narration. Furthermore, for the sake of convenience, I will present all the narrations in the Urdu language, even if they were originally narrated in another language. For now, I will present all the narrations generally without considering the order of meaning, only in the sequence in which they have come before me. Then, if Allah wills and grants me the ability, I will arrange them in a meaningful order later. I leave the mention of the conditions I have preserved in the collection of narrations here, considering it a cause for lengthening. O Allah, grant me success and assistance, for indeed, He is the Granter of Success and the One to be sought for help.

Your humble writer,

Mirza Bashir Ahmad

Qadian

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

It has been narrated to me by my respected mother that once Hazrat Masih Maood (peace be upon him) said that he had learned from Allah Almighty, or it was said to him, that it is essential to frequently recite the words, "Subhan Allah wa bihamdi, Subhan Allah al-Azeem." My mother states that for this reason, he used to recite it abundantly, to the extent that even while turning in bed at night, this phrase would be on his lips. I humbly mention that when I narrated this tradition to Maulvi Sher Ali Sahib, he said that he had also observed that Hazrat Masih Maood (peace be upon him) frequently recited "Subhan Allah." However, Maulvi Sahib mentioned that he had never heard him recite the words of seeking forgiveness (Istighfar). Moreover, I humbly share my observation that I have also heard Hazrat Masih Maood (peace be upon him) reciting "Subhan Allah." He would repeat these words very softly, slowly, and with tranquility and gentleness, as if he was contemplating the attributes of the Divine while doing so.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by my respected mother that Hazrat Masih Maood (peace be upon him) was generally in a state of ablution at all times. Whenever he returned after relieving himself, he would perform ablution, except when he was very ill or there was some other reason

Seerat al-Mahdi

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In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by my respected mother that Hazrat Masih Maood (peace be upon him) generally used to perform two types of voluntary prayers apart from the five daily prayers. One was the prayer of Ishraq (two or four rakats), which he would sometimes perform, and the other was the Tahajjud prayer (eight rakats), which he always performed unless he was very ill. However, even in such cases, he would pray while lying in bed during the time of Tahajjud. In his later years, due to weakness, he would usually perform the Tahajjud prayer while sitting.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by my respected mother that Hazrat Masih Maood (peace be upon him) would generally sleep for a short while after the morning prayer because he spent most of the night awake. The reason for this was that he often had to write articles during the night, which he would usually do for a long time. Additionally, he had to get up several times to relieve himself, and he would also rise for the Tahajjud prayer. Furthermore, my mother mentioned that Hazrat Sahib disliked working in the light of kerosene lamps and preferred to use candles instead. For a time, he also used a gas lamp.

I humbly mention that Hazrat Masih Maood (peace be upon him) had the habit of lighting several candles and placing them in front of him. If any candle extinguished, he would light another in its place, and he generally kept a stock of bundles of candles at home. I remember that once in the hallway adjacent to the Bayt al-Fikr on the northern side, Hazrat Masih Maood (peace be upon him) was sitting on a bed near the northern wall, perhaps engaged in some work, with candles burning nearby. When my mother passed by the candles, the edge of her shawl caught fire from behind, and she was unaware of it. Hazrat Masih Maood noticed this and quickly got up to extinguish the fire with his own hands. At that moment, my mother was somewhat startled.

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He used to perform the initial Sunnah prayers of the obligatory prayer at home, and the later Sunnah prayers were generally also performed at home, although sometimes in the mosque. I humbly inquired whether Hazrat Sahib prolonged the prayer or kept it brief. My respected mother replied that he generally kept it brief.

In the name of Allah, the Most Gracious, the Most Merciful. My respected mother narrated to me that once Hazrat Masih Maood (peace be upon him) was walking in his garden when he passed by an orange tree. I (meaning my mother) or someone else remarked that at that moment, the orange seemed to desire to be picked. Hazrat Sahib asked, "Do you wish to take an orange?" My mother or that person replied that yes, they wanted to take one. Upon this, Hazrat Sahib struck the branches of the tree with his hand, and when his hand was removed from the branches, an orange was in his hand, and he said, "Here, take this." I inquired of my mother what the orange was like. She replied that it was a ripe orange of a yellow color. I asked, "Did you then eat it?" My mother said, "I do not remember." I further inquired how Hazrat Sahib struck the branches. My mother demonstrated how he struck and said that just as the hand of one who picks fruit rests on the tree, his hand did not linger on the branches; rather, he struck and immediately withdrew his hand.

I asked whether it was the season for oranges at that time. My mother replied that no, and that the tree was completely devoid of fruit. I narrated this tradition to Maulvi Sher Ali Sahib, and he said that he had also heard this narration from Hazrat Khalifa Sani. He used to recount that Hazrat Sahib struck the branches at my behest and provided the orange.

In the name of Allah, the Most Gracious, the Most Merciful. My respected mother narrated to me that Hazrat Masih Maood (peace be upon him) once mentioned that when he was returning to Qadian from a journey, he hired a carriage in Batala for Qadian. There was also a Hindu passenger who was to ride with him. When we began to board, that Hindu hurriedly climbed onto the side that was opposite to the direction of the sun, and I had to sit in front of the sun.

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Hazrat Sahib stated that when we left the city, suddenly a piece of cloud rose and came between me and the sun, following us along the way. I inquired from my respected mother whether that Hindu said anything afterward. My mother replied that she recalled Hazrat Sahib mentioning that the Hindu then apologized profusely and felt embarrassed. My mother added that it was a hot day. I humbly mention that this same narration was also shared with me by Maulvi Sher Ali Sahib. He had heard this incident directly from Hazrat Masih Maood (peace be upon him). The only difference is that Maulvi Sahib mentioned Amritsar instead of Batala and expressed certainty that the Hindu had felt this extraordinary occurrence and was very embarrassed.

In the name of Allah, the Most Gracious, the Most Merciful. My respected mother narrated to me that Hazrat Masih Maood (peace be upon him) once mentioned that he was going to Dalhousie for a case when it started to rain on the way. I and my companion got off the carriage and went towards the house of a hillman that was nearby. My companion approached the owner of the house to ask for permission to come inside, but he stopped him. This led to an argument between them, and the owner became aggressive and started to insult him. Hazrat Sahib said that I intervened in this argument. As soon as my eyes met those of the owner, before I could say anything, he lowered his head and said that the real reason was that he had a young daughter, which is why he did not allow strangers into his home, but he invited me to come inside. Hazrat Sahib would say that he was a stranger, and neither did I know him nor did he know me.

In the name of Allah, the Most Gracious, the Most Merciful. My respected mother narrated to me that Hazrat Masih Maood (peace be upon him) mentioned that once when I was on a journey, at night we stayed in a house on the second floor in a room. There were also seven or eight other people staying in the same room.

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Everyone had fallen asleep, and a part of the night had passed when I heard a sound like a ticking. This made me apprehensive that the ceiling of the room was about to collapse. I called my companion, Masita Baig, and expressed my concern that the ceiling was going to fall. He replied, "My dear, this is just your imagination; it is a new house with a completely new ceiling. Sleep peacefully." Hazrat Sahib stated that I lay down again, but after a short while, the same fear overwhelmed my heart. I woke my companion again, but he gave me the same kind of response. I was left with no choice but to lie down again, but the thought that the beam was about to break became intense in my heart. I became anxious and got up again, this time with the light, and told my companion, "I am telling you that the ceiling is going to fall; why don’t you get up?" Reluctantly, he got up, and we woke the others as well. I then urged everyone to quickly get outside and go downstairs. There was a staircase right next to the door. I stood in the doorway while they all exited one by one. When everyone had come out, Hazrat Sahib said that I then took a step. Just as my foot was perhaps half outside and half on the threshold, suddenly the ceiling collapsed with such force that the ceiling below also fell at the same time. Hazrat Sahib stated that we saw that the four beds on which we had been lying were shattered into pieces.

I inquired from my respected mother who Masita Baig was. She replied that he was a distant relative of your grandfather and also an employee. I humbly mention that Hazrat Khalifatul Masih II once narrated this incident in such a way that this event took place in Sialkot, where he was employed, and that Hazrat Masih Maood (peace be upon him) used to say that at that moment, he believed that the ceiling was simply waiting for him to step outside. Furthermore, Hazrat Khalifatul Masih II mentioned that there were a few Hindus in that room at the time who became very convinced of Hazrat Sahib after this incident.

In the name of Allah, the Most Gracious, the Most Merciful. My respected mother narrated to me that Hazrat Masih Maood (peace be upon him) once mentioned that when the elder Mirza Sahib (meaning the father of Hazrat Masih Maood) was employed in Kashmir, many...

Seerat al-Mahdi

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There was an occasion when my mother said that today her heart was telling her that someone would come from Kashmir, and on that very day, a person arrived from Kashmir. Sometimes it happened that my mother would say this, and at that moment, someone would knock at the door. Upon inquiry, it would be found that a person had come from Kashmir. My mother would say that your grandfather used to send his man to Kashmir with a letter and money after a few months. The cash, whether in silver or gold, was sewn inside a bundle that the man would carry on the way and would take off upon reaching Qadian to send it inside the house. The family would open it, take out the cash, and then return the bundle. Furthermore, my mother mentioned that your grandfather was a governor in Kashmir. At that time, Hazrat Khalifa Sani also came from above and stated that just as there are deputy commissioners and commissioners among the English nowadays, similarly, there were provincial governors in Kashmir.

I humbly mention that our grandmother, meaning the mother of Hazrat Masih Maood (peace be upon him), was named Charagh Bibi. She passed away during the lifetime of grandfather. She had a great affection for Hazrat Sahib, and he was very fond of her. I have seen on several occasions that when he would mention her, his eyes would become moist.

In the name of Allah, the Most Gracious, the Most Merciful. My respected mother narrated to me that Hazrat Masih Maood (peace be upon him) did not consider Tuesdays to be good days. Hazrat Khalifa Sani also mentioned that when Mubarak Begum (our sister) was about to be born, it was a Tuesday, so Hazrat Sahib prayed that Allah would protect her from the troublesome effects of Tuesday. I humbly mention that Hazrat Masih Maood (peace be upon him) was born on a Friday and passed away on a Tuesday. It should be understood that the counting of time is only for the sake of the people of the world, and for the world, the day of his passing was indeed a day of calamity. This narration does not imply that Tuesday is an inauspicious day, but as explained in the second part of the narration numbers 322311 and 360, it only means that Tuesdays have certain celestial influences.

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It is under the hidden influences of Tuesday that a certain severity and discomfort is present. Thus, regarding Tuesday, there is a narration in which the Prophet Muhammad (peace be upon him) stated that Tuesday is the day on which Allah the Exalted created rocky mountains and harmful things. Refer to Tafsir Ibn Kathir regarding the verse "خلق الارض في يومين" (He created the earth in two days).

In the name of Allah, the Most Gracious, the Most Merciful. My respected mother narrated to me that when Hazrat Masih Maood (peace be upon him) fell seriously ill during his last sickness and his condition became critical, I anxiously said, "O Allah, what is happening?" Upon this, Hazrat Sahib replied, "This is what I used to say." I humbly mention that Hazrat Masih Maood was completely well on the evening of May 25, 1908, which was a Monday. After the Isha prayer, I came inside the house and saw that he was sitting on the bed with my mother, eating food. I went to my bed and lay down, and then I fell asleep. In the early hours of the night, close to morning, I was awakened, or perhaps I woke up on my own due to the sounds of people moving around and talking. To my shock, I saw that Hazrat Masih Maood (peace be upon him) was severely ill with diarrhea and in a critical condition, while doctors and others were busy attending to him. When I first laid eyes on Hazrat Masih Maood, my heart sank because I had never seen him in such a state before, and it struck me that this was the illness of death. At that moment, he had become very weak. Meanwhile, the doctor checked his pulse and found it absent. Everyone assumed that he had passed away, and suddenly a silence fell over everyone. However, after a short while, there was again a pulse, but his condition remained critical. Morning came, and Hazrat Masih Maood's bed was lifted from the courtyard and brought into the room. When it became a bit lighter, Hazrat Masih Maood asked, "Is it time for prayer?" Perhaps Sheikh Abdul Rahman Qadiani replied that it was indeed time. He struck his hand on the bed and began the prayer while still lying down, but he was in such a state that he fell into a faint and could not complete the prayer. After a little while, he inquired again whether it was time for the morning prayer. It was confirmed that it was time, and he again made the intention, but I do not remember whether he was able to complete the prayer.

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At that time, he was in a state of great distress and anxiety. It was around eight or eight-thirty when the doctor asked what specific discomfort he was feeling. However, he could not respond, so paper, pen, and ink were brought to him. He attempted to write while propped up on his left hand, but he could barely manage to write two or three words before, due to weakness, the pen slipped from his hand, and he lay back down. This last writing, which likely expressed the discomfort of his tongue, was handed over to his respected mother. After nine o'clock, Hazrat Sahib's condition became more critical, and shortly thereafter, he began to gurgle. The gurgling did not produce any sound; it was merely a long, drawn-out breath. I was standing by his head at that time. Seeing this condition, his mother, who was in the adjacent room, was informed. She, along with a few women from the household, came and sat on the ground beside his bed. At that moment, Dr. Muhammad Hussain Shah Lahori administered an injection near his chest, which caused that area to swell slightly, but there was no relief. In fact, some people expressed discontent, questioning why he was subjected to such discomfort in that state. The gurgling continued for a little while, and with each breath, the pauses grew longer until he took a deep breath, and his soul departed towards the exalted companion. O Allah, send blessings upon him and upon his master Muhammad, and grant peace and blessings.

I conveyed this account from his mother, which was initially recorded, back to her for confirmation. When the mention of Hazrat Masih Maood's passing arose, she stated that the first urge to eat had come to him, but after that, we continued to massage his feet for a while, and he peacefully lay down and fell asleep. I also fell asleep, but after a while, he felt the need again, and he likely went to relieve himself once or twice. After that, he felt much weaker and woke me up with his hand. When I got up, he was so weak that he lay down on my bed, and I sat down to massage his feet. After a little while, Hazrat Sahib said to me, "You now..."

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So, sleep. I said, "No, I will continue to massage." In the meantime, he had another bowel movement, but he was so weak that he could not go to the toilet. Therefore, I arranged for him right next to the bed, and he sat there to relieve himself. After that, he got up and lay down, and I kept massaging his feet, but he had become very weak. After that, he had another bowel movement, and then he vomited. When he was about to lie down after vomiting, he was so weak that he fell onto the bed on his back, and his head struck the wooden frame of the bed, causing his condition to worsen. At that, I panicked and said, "O Allah, what is happening?" He replied, "This is what I used to say." I humbly asked his mother, "Did you understand what Hazrat Sahib's intention was?" His mother replied, "Yes." She also mentioned that when his condition worsened and he became very weak, I asked, "Should I call Maulvi Sahib (Hazrat Maulvi Nooruddin Sahib)?" He said, "Call him, and also wake Mahmood." Then I asked, "Should I call Muhammad Ali Khan, that is, Nawab Sahib?" His mother stated that she did not remember whether Hazrat Sahib responded to that or not, and if he did, what he said. I humbly submit that it is mentioned in the Hadith that during the illness of death, the Prophet Muhammad (peace be upon him) also experienced great distress and was in a state of extreme restlessness and discomfort. We have seen that Hazrat Masih Maood (peace be upon him) was in a similar condition at the time of his passing. This may be surprising to those who are unaware because on the other hand, they hear and see that the deaths of Sufis and saints occur in a state of great peace and tranquility. The reality is that when a Prophet is about to pass away, all his responsibilities towards his community are present before him, and the concern for their future weighs heavily upon him. More than anyone else, the Prophet understands that death is a door through which a person must pass to stand before Allah. Thus, the arrival of death brings him joy in the sense that the time for reunion with the Beloved is near, but the overwhelming sense of his immense responsibilities and concern for his community plunges him into extraordinary anguish. However, the Sufis and saints are free from such worries.

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The burden of a single soul is heavy, but upon the Prophets rests the burden of thousands, millions, and billions of human beings. Thus, the difference is evident. In this narration, Hazrat Sahib's mother expressed that upon her anxiety, Hazrat Masih Maood (peace be upon him) remarked, "This is what I used to say." I inquired from Hazrat Sahib's mother about the meaning of this, to which she explained that Hazrat Sahib meant to convey that, as he had often stated, the time of his passing was near. Thus, that promised time had indeed arrived. Hazrat Sahib's mother mentioned that in these words, Hazrat Sahib had, in a way, comforted her, indicating that there was no cause for alarm, for this was the destined time he had mentioned after receiving knowledge from Allah. Just as Allah's promise was being fulfilled, so too would the other promises of Allah regarding divine assistance after him be realized, and Allah would be sufficient for all of you. Furthermore, Hazrat Sahib's mother noted that Hazrat Sahib often complained of diarrhea, which sometimes caused him great weakness, and he passed away due to this illness.

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Sahib's mother narrated to me that during the days when Hazrat Masih Maood (peace be upon him) was writing the treatise Al-Wasiyyat, once while he was walking in the courtyard of my younger brother, Aziz Mirza Sharif Ahmad's house, he asked me whether Mirza Sahib had appointed a successor, just as prominent individuals do. He then said, "What do you think? Should I write to Mahmood (the second Khalifa) or should I appoint him?" Hazrat Sahib's mother stated that I replied, "Do as you deem appropriate."

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Sahib's mother narrated to me that Hazrat Masih Maood (peace be upon him) used to say that there are three types of people in our community. One group consists of those who are concerned with worldly prestige and power, desiring offices, departments, and grand buildings, and so forth. The second group comprises those who are attached to a prominent individual, such as...

Seerat al-Mahdi

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There are those who have entered the community under the influence of Maulvi Nooruddin Sahib and are associated with him. The third group consists of those who have a special connection with my person and prioritize my pleasure and happiness in every matter.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that at the time of Hazrat Masih Maood's (peace be upon him) passing in Lahore, Hazrat Maulvi Nooruddin Sahib was not present in the room where he passed away. When Hazrat Maulvi Sahib was informed, he came and kissed the forehead of Hazrat Sahib and then soon left that room. As Hazrat Maulvi Sahib stepped outside the door, Maulvi Syed Muhammad Hassan Sahib said to him in a voice filled with emotion, "You are my truthful one." Hazrat Maulvi Sahib replied, "Let this matter remain here; it will be decided in Qadian." I believe that no one besides myself heard this conversation.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that Hazrat Masih Maood (peace be upon him) had three rings. The first was the one inscribed with "Is Allah not sufficient for His servant?" which he mentioned in several of his writings and was prepared long before his claim. The second ring had the inscription of his revelation "I have planted for you with My hand of mercy and power," which he had made after his claim, and it remained in his possession for a considerable time. Due to the relatively long wording of the revelation, its stone was the largest. The third ring was made in the last years and was in his hand at the time of his passing. This ring was not prepared by him; rather, someone requested him to prepare a ring for him. When asked what should be inscribed on it, he replied, "Just 'Mawla'." Consequently, this person had these words inscribed and presented the ring to him. At the time of Hazrat Masih Maood's (peace be upon him) passing, a person removed this ring from his hand, and then his mother took it back from him. After a while following the passing of Hazrat Masih Maood, his mother...

Seerat al-Mahdi

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The owner cast lots for the three rings concerning us three brothers. The ring inscribed with "Is Allah not sufficient for His servant?" was drawn in the name of my elder brother, Hazrat Khalifa Al-Masih II. The ring inscribed with "I have planted for you with My hand of mercy and power" was drawn in my name, and the ring inscribed with "Mawla" was drawn in the name of my dear brother, Mian Sharif Ahmad. The sisters received two other similar blessed items.

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Sahib's mother narrated to me that Hazrat Masih Maood (peace be upon him) mentioned that once he went to follow a case in court. While the cases were ongoing, he waited outside under a tree. Since it was time for prayer, he began to pray there. However, during his prayer, he heard his name being called from the court, but he continued his prayer. When he finished his prayer, he saw that the court clerk was standing beside him. As he turned to greet him, the clerk said, "Mirza Sahib, congratulations, you have won the case."

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Sahib's mother narrated to me that Hazrat Masih Maood (peace be upon him) used to mention his youth, saying that during that time, he realized or was indicated that fasting was necessary for progress on this path. He stated that he then fasted continuously for six months, and no one in the house or outside knew that he was fasting. When breakfast was brought from home, he would give it to someone in need and would eat it himself in the evening. I asked Hazrat Sahib's mother whether he also observed voluntary fasts in his old age. She replied that even in his old age, he used to fast, especially he would consistently observe the six fasts of Shawwal, and whenever he needed to pray for a specific matter, he would fast. However, in the last two or three years, due to weakness and frailty, he could not observe the fasts of Ramadan.

(I humbly submit that in the book Al-Bariyah, Hazrat Sahib mentioned the duration of fasting as eight to nine months.)

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Sahib's mother narrated to me that Hazrat Masih Maood (peace be upon him)...

Seerat al-Mahdi

Part One

The first episode of the headaches and hysteria occurred a few days after the passing of Bashir I (who was our elder brother and passed away in 1888). One night, while sleeping, he experienced a seizure, and thereafter his health deteriorated, but this episode was mild. After some time, he went outside for prayer and mentioned that he was feeling unwell today. His mother said that shortly after, Sheikh Hamid Ali (a devoted servant of Hazrat Masih Maood, peace be upon him, who has now passed away) knocked on the door asking for a jug of warm water quickly. His mother understood that Hazrat Sahib's health must have worsened, so she instructed a servant woman to inquire about his condition. Sheikh Hamid Ali reported that he was feeling somewhat unwell. I went behind the curtain to the mosque, and he was lying down. When I approached him, he said that he had been very unwell, but now he was feeling better. While I was leading the prayer, I saw something black rising before me and ascending to the sky. Then I screamed and fell to the ground, becoming faint. His mother states that after this, he began to have regular seizures. I asked what happened during the seizures. His mother explained that his hands and feet would become cold, and his body would stiffen, especially the muscles of the neck, and he would experience dizziness at that time, unable to support his body. Initially, these seizures were very severe, but later on, some of the seizures were not as intense, and his body became accustomed to it. I asked if he had experienced any headaches before this. His mother replied that he used to have mild headaches before. I inquired whether Hazrat Sahib used to lead the prayers himself before the seizures. His mother confirmed that he did, but he stopped after the seizures began. I would like to mention that this was before the claim of Messiah. In this narration, Hazrat Masih Maood's mother used the term hysteria concerning the headaches he experienced. This term does not refer to the medical condition known as hysteria; rather, it is used here in a non-medical sense due to the partial similarity between the headaches and hysteria. Otherwise,

Seerat al-Mahdi

Part One

As explained in the narration number 369.365 of Part Two, Hazrat Masih Maood (peace be upon him) did not actually suffer from hysteria. Whenever Hazrat Masih Maood mentioned this ailment in his writings, he never used the term hysteria or similar words. According to medical science, a headache cannot be classified as hysteria or a trance in any form. Rather, the English terms "giddiness" and "tension" are used for headaches, which likely refer to a type of headache where dizziness occurs, and tension is felt in the neck muscles. In this condition, it becomes difficult for the patient to walk or stand. However, there is absolutely no effect on consciousness. I, the humble writer, have seen Hazrat Masih Maood in a state of seizures multiple times, and I have never witnessed any condition where his consciousness was affected. This ailment of Hazrat Masih Maood was also, in fact, in accordance with a prophecy of the Holy Prophet Muhammad (peace and blessings be upon him), which stated that the Promised Messiah would descend wrapped in two yellow garments (i.e., two ailments). Refer to Mishkat, Chapter on Signs of the Hour, as cited in Muslim and others. In the narration, the words indicate that during the first seizure, he saw something black rising towards the sky. It is common in cases of dizziness that due to the spinning sensation, surrounding objects appear to rise upwards. Because during such seizures, the patient tends to close his eyes, these objects usually take on a black color, and due to the state of faintness during the seizure, as the words themselves reveal this reality. True fainting is not meant here, but rather the inability to open the eyes or speak due to excessive weakness is implied. And Allah knows best. For further insight, please refer to narrations number 293, 81, and 459, which shed more light on this question.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Hazrat Sahib's mother that Hazrat Masih Maood (peace be upon him) took the first oath of allegiance in Ludhiana. On the first day, forty people took the oath, and when he returned home, some women also took the oath. The first to do so was Maulvi Sahib (Hazrat Maulvi Nooruddin Sahib).

Seerat al-Mahdi

Part One

I inquired about the time of the oath of allegiance. Hazrat Sahib's mother stated that it is commonly believed that she delayed her oath and took it several years later. This is incorrect; rather, she never separated from him and always remained with him, considering herself part of the oath from the very beginning. She did not see the need for a separate formal oath for herself. I humbly submit that at the time of the initial oath, Hazrat Masih Maood (peace be upon him) did not claim to be the Messiah or Mahdi, but rather took the oath in a general reformative manner. I asked Hazrat Sahib's mother who else, besides Hazrat Maulvi Sahib, took the oath on the first day. She mentioned the names of Mian Abdullah Sahib Sanuri and Sheikh Hamid Ali Sahib.

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Sahib's mother narrated to me that when Hazrat Masih Maood (peace be upon him) began to announce his claim to Messiahship, he was in Qadian. He wrote the initial pamphlets there and then went to Ludhiana, from where he published his claim. Hazrat Sahib's mother said that before making the announcement, he told her that he was about to declare something that would cause a great uproar of opposition in the country. She mentioned that this announcement caused some of the early oath-takers to stumble.

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Sahib's mother narrated to me that once when Hazrat Masih Maood (peace be upon him) was at the house of Mir Hamid Shah Sahib in Sialkot and was sleeping, she heard a phrase come from his lips. She thought it was a revelation. When he awoke, she asked if he had received this revelation. He replied, "Yes, how did you know?" She said she had heard the voice. I inquired about his condition at the time of revelation. Hazrat Sahib's mother explained that his face would turn red, and sweat would appear on his forehead. I humbly submit that once Hazrat Masih Maood was sitting on a wooden platform in the small courtyard of his house (which is currently Hazrat Sahib's mother's courtyard), and it was likely morning or evening.

Seerat al-Mahdi

Part One

He experienced some drowsiness and then lay down. After that, a sound was heard from his lips which we could not understand. When he awoke, he said that he had received this revelation at that time. However, the humble writer does not remember that revelation. His mother stated that whenever he received a revelation, he would immediately awaken from his drowsiness and write it down. In the beginning, he would note it in one of his general books. Later, he had a larger-sized notebook made, and then he had a smaller but more refined notebook prepared. I humbly asked where that notebook is now. His mother replied that it is with your brother (referring to Hazrat Mirza Bashiruddin Mahmood Ahmad, may Allah assist him). The humble writer's uncle, Dr. Mir Muhammad Ismail Sahib, also recounted that he once saw Hazrat Sahib receiving a revelation.

In the name of Allah, the Most Gracious, the Most Merciful. The humble writer submits that Hazrat Masih Maood (peace be upon him) used to write in the later period with a crooked pen and would use plain white paper without any letters. It was his habit to take the paper and fold it on both sides so that both sides had a white margin. He would write with black ink as well as blue and black, and he would make a clay holder for his inkpot so that it would not fall. Generally, while writing, he would also walk around, meaning he would walk and write at the same time, placing the inkpot in one spot, and when passing by it, he would dip the pen in it. Along with writing, he would also read his writing aloud, and it was his habit that when he read in his own way, a murmuring sound would come from his lips, making it difficult for the listener to understand the words clearly. I have heard Mirza Sultan Ahmad Sahib reading, and his method is very similar to Hazrat Sahib's method. His writing was firm yet broken. Those who were not accustomed to it could not read it clearly. He would also cut and change what he had written. Consequently, in his writing, many places show sections that have been altered, and his letters were very fine. Thus, a sample is provided.

Seerat al-Mahdi

Original Letter

Part One

It is essential for my offspring to marry girls who have been educated in religious sciences and possess a good understanding of Arabic and Persian. They should also have received an education in English and be capable of managing large households. I believe that besides these qualities, it is important that they come from respectable families in Punjab. If they have been raised in an environment where they have been neglected or have not received proper education, they may grow up like wild animals. I humbly submit that this statement is taken from a letter written by Hazrat Masih Maood (peace be upon him) in 1899 to Mirza Mahmood Baig Sahib Pati.

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Sahib's mother narrated to me that when your uncle (Mirza Ghulam Qadir Sahib, meaning Hazrat Sahib's elder brother) passed away without children, your aunt came to Hazrat Sahib and said that the property of her brother should be transferred to Sultan Ahmad as an adopted son, as it would remain with him anyway. Consequently, Hazrat Sahib transferred all of your uncle's property to Mirza Sultan Ahmad. I humbly asked Hazrat Sahib's mother how Hazrat Sahib treated the matter of adoption.

Seerat al-Mahdi

Part One

Did he accept it? Hazrat Sahib's mother stated that this was merely a matter of formality; otherwise, how could there be an adopted child after death? The implication was that for the happiness of his aunt, Hazrat Sahib transferred the property of his uncle to Mirza Sultan Ahmad and did not register it in his own name. At that time, Hazrat Sahib believed that Mirza Sultan Ahmad was entitled to half of the property anyway, and the other half would go to Mirza Fazl Ahmad. Thus, he understood that he had effectively separated Mirza Sultan Ahmad's share during his lifetime.

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Sahib's mother narrated to me that when Mirza Fazl Ahmad passed away, shortly thereafter, Hazrat Sahib told her that the only one who was to divide the property with his children was Fazl Ahmad, and now that poor soul had also departed. The humble writer submits that our grandfather had two sons: one was Hazrat Sahib, named Mirza Ghulam Ahmad, and the other was our uncle, Mirza Ghulam Qadir Sahib, who was older than Hazrat Sahib. Our grandfather established two villages in Qadian's land and named them after his sons; one was called Qadirabad and the other Ahmadabad. Ahmadabad later somehow left our family's possession and only Qadirabad remained. Thus, Qadirabad was divided among the descendants of Hazrat Sahib, and Mirza Sultan Ahmad's share came from it. However, by the power of God, after nearly forty years, Ahmadabad, which had gone out of our family's hands and into the hands of outsiders, has now returned to us, and it is now solely in the possession of the three of us brothers, meaning Mirza Sultan Ahmad does not have a share in it. Furthermore, I humbly submit that Qadirabad is located to the east of Qadian, while Ahmadabad is to the north.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib (who is the humble writer's real maternal uncle) narrated to us that when Hazrat Masih Maood (peace be upon him) announced his claim to Messiahship in Ludhiana, I was a small child at that time, perhaps in the third grade. I had no knowledge of this claim. One day, I...

Seerat al-Mahdi

Part One

When I went to school, some boys told me that the Mirza from Qadian, who is in your house, has claimed that Hazrat Isa (peace be upon him) has passed away and that he himself is the coming Messiah. The doctor used to say that I refuted this by asking how this could be possible, as Hazrat Isa is alive and will descend from the heavens. Anyway, when I returned home, Hazrat Sahib was sitting there. I addressed him and said that I had heard he claims to be the Messiah. The doctor stated that upon hearing my question, Hazrat Sahib quietly stood up, went to the cupboard in the room, brought me a copy of the book 'Fath al-Islam' (which was his recent work), and said, 'Read this.' The doctor remarked that this was evidence of the truthfulness of Hazrat Masih Maood (peace be upon him) because he paid such serious attention to the trivial question of a small child; otherwise, he could have easily dismissed it with a casual remark.

In the name of Allah, the Most Gracious, the Most Merciful. Qazi Amir Hussain Sahib narrated to us that he used to read in Hadith that the Prophet Muhammad (peace and blessings be upon him) would keep his hair for the blessings of his companions. With this thought in mind, one day I requested Hazrat Masih Maood (peace be upon him) to grant me some of his hair. When he had his hair cut, he sent me some of his hair. The humble writer submits that I also have some of Hazrat Sahib's hair with me.

In the name of Allah, the Most Gracious, the Most Merciful. Qazi Amir Hussain Sahib narrated to us that once when Maulvi Sahib (Hazrat Khalifa I) was away from Qadian, I came to perform the Maghrib prayer and saw that Hazrat Masih Maood was leading the prayer himself. Qazi Sahib stated that Hazrat Sahib recited two short Surahs, but the heartfelt emotion caused the congregation to weep. When he completed the prayer, I stepped forward, and upon seeing me, he said, 'Qazi Sahib, I searched for you extensively but could not find you. I felt great discomfort during this prayer. You should lead the Isha prayer.' The humble writer submits that this must have been during the early days.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Maulvi Sher Ali Sahib that during the time when Hazrat Masih Maood (peace be upon him) had a case in Gurdaspur and was present there, an incident occurred one day when everyone had gone to the court or was otherwise occupied, and only I and Mufti Sadiq Sahib remained with Hazrat Sahib. Hazrat Sahib was lying down, and it seemed as if he was asleep. In that state, he raised his head and said, "I have received a revelation; write it down." It so happened that at that time, there was no pen, ink, or pencil available. Finally, we brought a piece of coal from the kitchen, and Mufti Sahib wrote on paper with it. Hazrat Sahib then lay down again, and after a little while, he had another revelation written down. In short, he recorded several revelations at that time. Maulvi Sahib stated that one of the revelations he remembered was: "يَسْأَلُونَكَ عَنْ شَانِكَ قُلِ اللَّهُ ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ" (They will ask you about your status; say, 'Allah,' then leave them in their vain discourse). This means that when they question about your status, tell them 'Allah,' and then leave them to their foolish talk.

The next day, when he appeared in court, the plaintiff's lawyer asked him, among other questions, whether he truly believed the statements he had made about himself in his book 'Tuhfa-e-Golarwiya,' reading a passage from that book in which he had written in strong terms about his elevated status. Hazrat Masih Maood (peace be upon him) replied, "Yes, this is Allah's grace," or he said something similar that attributed the matter to Allah. Maulvi Sahib narrated that at that moment, Hazrat Sahib did not realize that this question and answer were in accordance with his revelation. Later, when he was returning to Qadian from Gurdaspur, I stopped at a turn in the road and said to him, "Sir, I believe that your revelation was fulfilled in this question and answer." Hazrat Sahib was very pleased and said, "Yes, indeed, you have understood it very well." Maulvi Sahib narrated that a few days later, Sheikh Yaqub Ali Irfani Sahib mentioned that Hazrat Sahib had also remarked on another occasion that Maulvi Sher Ali had understood the application of that revelation well.

Seerat al-Mahdi

Part One

In this narration, which mentions Hazrat Masih Maood (peace be upon him) and his book 'Tuhfa-e-Golarwiya,' it is noteworthy that Hazrat Masih Maood (peace be upon him) referred to 'Tuhfa-e-Golarwiya' as 'Tiryāq al-Qulūb' in his book 'Haqiqat al-Wahi.' However, the truth is that Hazrat Masih Maood (peace be upon him) made an error in this regard, and it is indeed correct that the book in question during the court proceedings was 'Tuhfa-e-Golarwiya' and not 'Tiryāq al-Qulūb,' as has been established in the narration number 389 of Part Two concerning the court case.

In the name of Allah, the Most Gracious, the Most Merciful. The humble writer submits that it was Hazrat Masih Maood's (peace be upon him) habit to listen attentively to everyone's dreams, and at times he would take notes as well. For instance, once when Mirza Kamaluddin and others had blocked the path under the mosque with a wall, Ahmadis faced great difficulty, and he was compelled to pursue legal action. (Apart from this occasion, he never filed a case against anyone himself.) I dreamt that the wall was being demolished, and I was passing over the fallen part. I narrated this to him, and he listened with great attention and took notes. At that time, I was just a child.

In the name of Allah, the Most Gracious, the Most Merciful. The humble writer submits that during the days when the great earthquake of 1905 occurred, and he had moved to the garden for residence, Mufti Muhammad Sadiq Sahib's son, Muhammad Manzoor, who was just a child at that time, dreamt that many goats were being slaughtered. When Hazrat Sahib was informed of this, he ordered several goats to be brought and offered in charity, and following Hazrat Sahib's example, many others did the same. I believe that at that time, more than a hundred goats were slaughtered in the garden.

In the name of Allah, the Most Gracious, the Most Merciful. The humble writer submits that when the earthquake of 1905 occurred, I was a child, and we were living in the part of Hazrat Sahib's house adjacent to the house of Nawab Muhammad Ali Khan Sahib.

Seerat al-Mahdi

Part One

We were sleeping on the cots with the other children when the earthquake struck. We all woke up in fear and had no idea what was happening. When we came into the courtyard, stones and pebbles were falling from above. We ran towards the larger house, where Hazrat Masih Maood (peace be upon him) and his mother were coming out of the room. As soon as we reached there, we grabbed Hazrat Masih Maood and clung to him. At that moment, he seemed anxious and wanted to go towards the larger courtyard, but children were clinging to him from all sides, including his mother. Some were pulling him this way, and others that way, and he was caught in between. Finally, after much difficulty, he and we, who had separated from him, reached the larger courtyard. By that time, the tremors of the earthquake had also weakened. After a little while, he took us to his garden. Other companions also gathered their belongings and came to the garden. There, as needed, some temporary houses were prepared, and some tents were brought in. Then we all stayed in the garden for a long time. During those days, a school was also set up there. It was as if a city had been established in the garden. What a remarkable time it was!

In the name of Allah, the Most Gracious, the Most Merciful. Qazi Amir Hussain Sahib narrated to us that in the beginning, he was convinced that shortening prayers while traveling was only permissible in times of war or when there was fear of turmoil, and he often debated this matter with Maulvi Sahib (Hazrat Khalifa I). Qazi Sahib stated that during the time when Hazrat Masih Maood (peace be upon him) had a case in Gurdaspur, he went there once. Maulvi Sahib (Hazrat Khalifa I) and Maulvi Abdul Kareem Sahib were also with Hazrat Sahib. However, when the time for the Zuhr prayer came, Hazrat Sahib told me, "Qazi Sahib, you lead the prayer." I firmly resolved in my heart that today I would not shorten my prayer but would perform it fully to reach some conclusion on this matter. Qazi Sahib narrates that having made this intention, he raised his hands, determined not to shorten the prayer. Hazrat Sahib was standing behind me on the right side. He immediately stepped forward.

Seerat al-Mahdi

Part One

He turned towards me and said, "Qazi Sahib, will we not read just two?" I replied, "Yes, I will read just two." From that moment, our issue was resolved, and I abandoned my previous thought.

In the name of Allah, the Most Gracious, the Most Merciful. Qazi Amir Hussain Sahib narrated to us that one of his sons from his first wife passed away. His mother was in great distress, and the child's grandmother also exhibited similar behavior. I tried to stop them, but they did not relent. When Hazrat Masih Maood (peace be upon him) came to perform the funeral prayer for that boy, he stood up after the prayer and delivered a lengthy sermon. At the end, he said, "Qazi Sahib, convey this advice of mine to your home." When I returned home, I shared Hazrat Sahib's sermon with my wife. After that, two or three of her sons passed away, but she did not react except for shedding tears.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that once, while Hazrat Masih Maood (peace be upon him) was traveling from Qadian to Gurdaspur, he stopped in Batala. There, a guest who had been searching for him and had returned from Qadian brought some fruits as a gift. Among the fruits were grapes. He ate the grapes and said, "Grapes have a sourness, but this sourness is not harmful for a cold." He then remarked, "My heart desired grapes, and so Allah provided them." He stated, "I have often experienced that whatever one desires, Allah provides it." He recounted another instance when he was on a journey, and he had a craving for sugarcane. However, there was no sugarcane available on the way. But by Allah's power, shortly after, a person came along who had sugarcane, and we obtained sugarcane from him.

In the name of Allah, the Most Gracious, the Most Merciful. My mother narrated to me that in the early days, Hazrat Masih Maood (peace be upon him) had a seizure while sitting on his bed. Someone informed Mirza Sultan Ahmad and Mirza Afzal Ahmad, and both of them came. Then, Hazrat Sahib had another seizure in front of them. My mother said that at that moment, I saw that Mirza Sultan Ahmad sat quietly beside your bed, but Mirza Afzal Ahmad was...

Seerat al-Mahdi

Part One

There was a change in color, one coming and one going. At times, he would run this way and at times that way. Sometimes he would remove his turban and bind it around Hazrat Sahib's legs, and at other times he would begin to massage his feet, his hands trembling in anxiety.

In the name of Allah, the Most Gracious, the Most Merciful. My mother narrated to me that when Muhammadi Begum was married elsewhere, all the relatives in Qadian strongly opposed Hazrat Sahib and continued to work against him. They all supported Ahmad Beg, the father of Muhammadi Begum, and through their efforts, they arranged for the girl's marriage to another place. Hazrat Sahib wrote separate letters to both Mirza Sultan Ahmad and Mirza Fazl Ahmad, stating that all these people had strongly opposed him. Now there was no longer any relationship with them, and their graves could not be together. Therefore, now you must make your final decision: if you wish to maintain a relationship with me, then you must sever ties with them, and if you wish to remain connected with them, then there can be no relationship with me. In that case, I disown you.

My mother said that Mirza Sultan Ahmad's response was that he owed many favors to Tai Sahibah and could not sever ties with her. However, Mirza Fazl Ahmad wrote that his relationship was only with Hazrat Sahib and he had no connection with them. Hazrat Sahib replied that if this is true, then you should divorce your wife, the daughter of Mirza Ali Sher (who was a staunch opponent and the niece of Mirza Ahmad Beg). Mirza Fazl Ahmad immediately wrote the divorce document and sent it to Hazrat Sahib. My mother said that afterward, Fazl Ahmad would come and stay with us, but due to the disturbances caused by his second wife, he gradually aligned himself with them. My mother mentioned that Fazl Ahmad was very shy and would not raise his eyes in front of Hazrat Sahib. Hazrat Sahib used to say about him that Fazl Ahmad has a straightforward nature and possesses a spirit of love, but he has been led astray by others.

Furthermore, my mother said that when the news of Fazl Ahmad's death arrived, Hazrat Sahib did not sleep for almost the entire night and remained sorrowful for two or three days.

Seerat al-Mahdi

Part One

It was asked whether Hazrat Sahib had said anything. My mother replied that he had only mentioned that our relationship with him was not significant, but the opponents would use his death as a point of contention. I would like to clarify that Muhammadi Begum is the daughter of Umar-un-Nisa, the cousin of Hazrat Masih Maood (peace be upon him), meaning she is the real niece of Mirza Nizamuddin and Mirza Imamuddin, among others. Our aunt, the widow of Mirza Ghulam Qadir, is Muhammadi Begum's maternal aunt. Thus, Mirza Ahmad Beg, who was the father of Muhammadi Begum, was the brother-in-law of Mirza Imamuddin and others. There were also other familial connections, for instance, Hazrat Masih Maood's own sister was married to Mirza Ghulam Ghaus, who was the elder brother of Mirza Ahmad Beg. This is a very old matter. All these relatives of Hazrat Masih Maood (peace be upon him) were utterly irreligious and devoid of faith, having no connection with Islam, and they even disrespected the Shariah. Upon observing their condition, Hazrat Sahib turned to God, seeking a sign for their reform or a decisive judgment. In response, Allah revealed that the daughter of Ahmad Beg should be married to Muhammadi Begum. If they accepted this and married the girl to him, then these people would partake in blessings. If they refused, then Allah's punishment would descend upon them, and their homes would be filled with widows. Concerning the father of that girl, it was revealed that he would die within three years, indeed very soon, and the person to whom the girl would be married would also die within two and a half years. The fulfillment of Allah's sign regarding these two individuals is recorded in several places in the writings of Hazrat Masih Maood (peace be upon him). Ahmad Beg passed away just a few months after the marriage of his daughter, as prophesied. Mirza Sultan Muhammad, with whom they arranged Muhammadi Begum's marriage, was struck with fear of Allah's punishment, and many of his relatives sent letters of humility and need to Hazrat Sahib. Consequently, his own letter, in which he expressed his devotion to Hazrat Sahib, has been published in the Risala Tashkheez al-Zahan. Therefore, according to the way of Allah, the punishment was averted from them. As for the other relatives, there was a general prophecy, and its effect was that their homes, which were filled with people at the time of the prophecy, became completely empty.

Seerat al-Mahdi

Part One

In this entire family, there is no male except for one child, and that child has also become an Ahmadi. Additionally, Mirza Imamuddin's daughter has also become an Ahmadi some time ago. Furthermore, the mother of Muhammadi Begum, that is, the widow of Mirza Ahmad Beg, and the grandson of Mirza Ahmad Beg, as well as our aunt, who is Muhammadi Begum's maternal aunt, have all entered the fold of the Bai'at. Moreover, Muhammadi Begum's own sister also became an Ahmadi but has since passed away. Besides them, many other relatives have also become Ahmadis, and those who have not yet joined the community have also ceased their opposition. The revelation of Hazrat Masih Maood (peace be upon him) that we would enter this household partly through the Sunni way and partly through the Hussaini way has been fulfilled in its entirety.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that once Hazrat Masih Maood (peace be upon him) was standing in his chamber adjacent to the residence of my dear brother, Mian Sharif Ahmad. My mother was probably nearby. While speaking, I mentioned the name of Mirza Nizamuddin, and I simply said Nizamuddin. Hazrat Masih Maood (peace be upon him) remarked, "Mian, after all, he is your uncle; one should not refer to him in such a manner." I humbly stated that Mirza Imamuddin, Mirza Nizamuddin, and Mirza Kamaluddin were the real brothers of Hazrat Masih Maood (peace be upon him) and their own sister, who is our aunt, was married to our uncle, Mirza Ghulam Qadir. However, despite such close kinship, they had a strong opposition to Hazrat Sahib, which was primarily based on religious grounds. These individuals were very worldly and devoid of faith; in fact, Mirza Imamuddin, who was the leader of the opposition, used to mock Islam. For this reason, we never had any relations with them. Under the influence of this detachment, I had merely uttered the word Nizamuddin, but Hazrat Sahib's noble character could not tolerate this.

In the name of Allah, the Most Gracious, the Most Merciful. My mother narrated to me that once she heard Mirza Imamuddin loudly addressing someone in his home, saying, "Brothers (referring to Hazrat Sahib) are not benefiting from this; we also run a shop." My mother stated that afterward, he continued the practice of following the lowly. She said that the essence and the major...

Seerat al-Mahdi

Part One

The opposition was primarily from Mirza Imamuddin, and after his death, there was no such opposition from Mirza Nizamuddin and others. I humbly submit that Mirza Imamuddin's daughter, who is married to Mirza Sultan Ahmad, has now been an Ahmadi for quite some time.

In the name of Allah, the Most Gracious, the Most Merciful. Qazi Amir Hussain narrated to us that once he had a dispute with Khawaja Kamaluddin. Khawaja Sahib said to him, "Qazi Sahib, do you not know how much Hazrat Sahib respects me?" I replied, "Yes, I know he respects you greatly, but let me tell you something: I once came from Amritsar to Qadian and informed Hazrat Sahib before meeting him." Qazi Sahib continued, "At that time, we had not yet learned proper etiquette. When we needed to meet Hazrat Sahib, we would call him from inside or he would come out himself after hearing us. Later, this practice changed, and we understood that a Messenger should not be called in such a manner." Nevertheless, I met him. He summoned Sheikh Hamid Ali and ordered him to prepare tea for me. However, I was very frightened that this hospitality might be in the manner typically shown to hypocrites and those with weak faith. So, I engaged in much repentance. After recounting this story, I said to Khawaja Sahib, "Khawaja Sahib, may your respect not be in the same manner." Consequently, I would like to remind you that it is also mentioned regarding the Messenger of Allah (peace be upon him) that he used to show great hospitality to the weak in faith and hypocrites. In a hadith, it is stated that once he distributed some wealth but left out a person about whom Sa'd bin Abi Waqqas said, "In my opinion, he was a believer and more deserving than those to whom you gave the wealth." Sa'd drew the Prophet's attention to this, but he remained silent. He drew attention again, but the Prophet remained silent. When Sa'd drew attention for the third time, the Prophet said, "Sa'd, you argue with us. By Allah, the truth is that sometimes I give something to a person even though someone else is more beloved to me than him."

Seerat al-Mahdi

Part One

I give this to him so that he does not fall into the fire face down. I mean, I give it as a means of comforting his heart so that he does not face trials. Qazi Sahib stated that one whose state of faith is assured does not require this outward honor and hospitality; he is dealt with in another manner. In the name of Allah, the Most Gracious, the Most Merciful. My mother narrated to me that from the beginning, Hazrat Masih Maood (peace be upon him) had a certain detachment from the mother of Mirza Afzal Ahmad, who was commonly referred to as "Baji Ma." This detachment was due to the fact that Hazrat Sahib's relatives had a strong disinterest in religion and were inclined towards worldly matters, and they were colored in that hue. Therefore, Hazrat Masih Maood (peace be upon him) had ceased to associate with them, though he regularly provided for their expenses. My mother stated that after my marriage, Hazrat Sahib sent a message to them saying, "Until now, things have been as they have been. Now that I have married again, if I do not maintain equality between both wives, I will be sinful. Therefore, there are two options: either you take a divorce from me, or you relinquish your rights, and I will continue to provide for you." They sent back a message saying, "What divorce can I take at this old age? Just let me continue to receive my expenses, and I will relinquish my remaining rights." My mother stated that thus it happened. However, the question of Muhammadi Begum arose, and Hazrat Sahib's relatives opposed it, arranging for Muhammadi Begum's marriage elsewhere. Yet, the mother of Fazl Ahmad did not sever ties with them but remained with them. Then Hazrat Sahib divorced her. I humbly submit that Hazrat Sahib's decision to divorce was in accordance with the announcement he published on 2nd Ramadhan 1891, which was titled "Announcement of the Support of Religion and Severing Ties from Relatives Opposed to Religion." In this announcement, he stated that if Mirza Sultan Ahmad and his mother did not separate from their antagonistic efforts, then Mirza Sultan Ahmad would be disowned and deprived of inheritance from him, and his mother would receive a divorce from him. My mother stated that at that time, Fazl Ahmad saved himself from being disowned. Furthermore, my mother mentioned that after this incident, there was once...

Seerat al-Mahdi

Part One

When Sultan Ahmad's mother fell ill, since I had permission from Hazrat Sahib, I went to see her. Upon returning, I mentioned to Hazrat Sahib that Sultan Ahmad's mother is unwell and is in distress. He remained silent. When I mentioned it a second time, he said, "I will give you two pills; take them to her, but do not mention my name." Hazrat Sahib's mother used to say that at times, Hazrat Sahib hinted to me that I should help in such a way that his name does not come into it, so I would do that.

In the name of Allah, the Most Gracious, the Most Merciful. Sheikh Abdul Rahman Misri narrated to me that once Hazrat Masih Maood (peace be upon him) sat in the mosque after the Zuhr prayer. During those days, he had written about Sheikh Saadullah Ludhianvi that he would remain barren and that his son is impotent, implying that his lineage would not continue. (I humbly submit that Saadullah was a staunch opponent and used to speak very ill against Hazrat Masih Maood.) However, this writing of his had not yet been published. At that time, Maulvi Muhammad Ali said to him that writing such things is against the law. If that boy were to file a case, what evidence would there be to prove that he is indeed impotent? Hazrat Sahib initially responded calmly and appropriately, but when Maulvi Muhammad Ali repeatedly insisted and pressed his opinion, Hazrat Sahib's face turned red, and he said in an angry tone, "When a Prophet takes up arms and comes out, he does not lay them down."

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Sahib's mother narrated to me that Hazrat Masih Maood (peace be upon him) used to say that when our father went out for education in the early days, it is said that he stayed in a mosque, and since his provisions ran out, several days passed with fasting. Finally, someone, thinking he was a student, gave him a chapati that had become very hard due to being stale. He accepted it but did not eat it, as his companion, who was from Qadian and was also fasting, said, "Mirza Ji..."

Seerat al-Mahdi

Part One

Take care of us, meaning that Mirza Sahib should also keep us in his thoughts. Hazrat Sahib used to say that upon this, my father threw the chapati towards him, which hit him on the nose, and as soon as it did, a vein of blood appeared there. I humbly submit that my mother narrated that the companion was also from Qadian, but Hazrat Khalifatul Masih II states that he heard from Hazrat Sahib that he was either a barber or a musician. Thus, Hazrat Sahib would humorously mention that these people only think of sexual matters even at such moments.

In the name of Allah, the Most Gracious, the Most Merciful. My mother narrated to me that your grandfather initiated many lawsuits to maintain ownership rights over the property in Qadian. The amount he had saved during his service in Kashmir and afterward, which was nearly one hundred thousand, was all spent on these lawsuits. My mother stated that Hazrat Sahib used to say that in those days, such an amount could buy properties worth a hundred times more. I humbly submit that grandfather believed that no matter what, the old ancestral rights of Qadian and the area should not be lost. We have heard that grandfather used to say that owning Qadian is better for me than owning a state.

Furthermore, I humbly submit that Qadian was established by our ancestors who came to India during the last days of the Babri era. Qadian and the surrounding villages for several miles were under the possession of our forefathers as a state or jagir. Our family faced many hardships during the time of the Sikhs in Ramgarh, and there was severe devastation. However, during the reign of Raja Ranjit Singh, a portion of our jagir was returned to our ancestors. But then, at the beginning of British rule, many of our previous rights were confiscated, and after many lawsuits, in which grandfather spent a considerable amount, only the ownership rights over Qadian and two villages included within it, as well as the rights of taluqadari over three villages near Qadian, were recognized for our family. These rights still exist today, although there were some disputes due to the litigation of some of our own relatives.

Seerat al-Mahdi

Part One

During the time of our uncle, a significant portion of the property in Qadian had passed to the family of Mirza Azam Baig Lahori and remained with them for nearly thirty-five years. However, recently, by the grace of Allah, that portion has also returned to us. My mother used to say that when a large part of the property in Qadian went to Mirza Azam Baig during your uncle's time, your uncle was greatly distressed, which led him to fall ill, and he passed away about two years later due to that illness. Nevertheless, despite the unfavorable verdict, he did not allow the opposing party to take possession during his lifetime. I humbly submit that this is the same case and the same verdict that Hazrat Masih Maood (peace be upon him) mentioned in his writings, where he had advised his brother not to contest and to accept the truth because Allah had informed him that the outcome of the case would be unfavorable. However, Hazrat Sahib used to say that his brother made excuses and did not agree. Then, when the news of the verdict came, Hazrat Sahib was in his chamber. Your uncle entered, trembling, with the verdict paper in hand, and laid that document before Hazrat Sahib, saying, "Here, Ghulam Ahmad, what you said has come to pass," meaning, "Here, Ghulam Ahmad, what you said has happened." He then fainted and fell to the ground. My mother stated that after your uncle's passing, Hazrat Sahib summoned Mirza Sultan Ahmad and said, "Give possession." Consequently, Mirza Sultan Ahmad handed over possession according to the verdict and sold a portion of the property at a low price to cover the expenses. In this account, the phrase recorded by me stating that "the ownership rights over Qadian and the two villages included within it were recognized" is incorrect; rather, these words were mistakenly written due to a slip of the pen. The truth is that the two villages included within Qadian, named Qadirabad and Ahmadabad, were established by our grandfather after the establishment of British rule. Therefore, the words "and the two villages included within it" should be omitted.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that the father of Hazrat Masih Maood (peace be upon him), Mirza...

Seerat al-Mahdi

Part One

Ghulam Murtaza Sahib passed away in June 1876, or according to one of Hazrat Sahib's writings, on August 20, 1875. His brother, Mirza Ghulam Qadir Sahib, died in 1883. At the time of his death, grandfather's age was above that, and uncle's age was around fifty-five years. There is a difference regarding the date of Hazrat Masih Maood's birth. His own writings also vary on this matter. In fact, it was the time of the Sikhs, and no record of births was kept. Hazrat Masih Maood has mentioned in some places that he was born in 1839 or 1840, but this is contradicted by his own other writings. In reality, he himself deemed his estimates regarding his age as uncertain. See Braheen Ahmadiyya, Part Five, page 193. (And the correct date is found to be 1836.)

Furthermore, I humbly submit that from another writing of Hazrat Sahib, the date of grandfather's death is established as June 1874. However, as far as my research indicates, both 1875 and 1874 are incorrect, and as per official documents, the correct date is 1876. However, Hazrat Sahib did not remember. Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Sahib's mother narrated to me that Hazrat Masih Maood had five siblings. The eldest was his sister, who was married to Mirza Ghulam Ghaus Hoshiyar Puri. This sister of Hazrat Sahib was one who had visions and revelations; her name was Murad Bibi. Younger than her was Mirza Ghulam Qadir Sahib. There was also a younger boy who passed away in childhood. Following him was Hazrat Sahib's sister, who was born with him and passed away shortly after; her name was Jannat. The youngest was Hazrat Masih Maood himself. Hazrat Sahib's mother used to say that Hazrat Sahib mentioned that their elder sister was once given an amulet in a dream by a saint. When she awoke, she found written on a palm leaf the Surah Maryam. (I humbly submit that I have seen this palm leaf, which is still preserved with our elder sister-in-law, that is, the mother of Mirza Rashid Ahmad Sahib.)

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that the revelations of Hazrat Masih Maood (peace be upon him) had begun much earlier, but the revelation in which he was explicitly appointed by Allah for the reform of mankind occurred in March 1882, while he was writing Braheen Ahmadiah, Part Three (see Braheen Ahmadiah, Part Three, page 238). However, at that time, he did not commence the process of initiation of Bai'at (oath of allegiance) and waited for further instructions. Thus, when the divine command was revealed, he announced the Bai'at in December 1888 and invited people through an advertisement, and he began to take Bai'at in early 1889. But even at that time, he only claimed to be a servant and appointed one, and although from the very beginning of his claim of appointment, there were clear indications in his revelations about his being the Promised Messiah, by divine will, for a considerable period, he did not claim to be the Promised Messiah but rather stated that he was appointed in the spirit of the Messiah of Nazareth for the reform of mankind and that he resembled the Messiah. Then, in early 1891, he announced the belief in the death of Hazrat Masih Nazari and claimed that he was the one promised for this community. The main opposition against him began with this claim. There were also clear indications in the early revelations regarding his prophethood and messengership, but even from this claim, divine wisdom kept him restrained until the advent of the twentieth century, after which he began to explicitly use the terms prophet and messenger concerning himself. Specifically, the claim of being the likeness of Hazrat Krishna (peace be upon him) was published much later, in 1904. All of this occurred under divine management, and he had no part in it. A similar gradual emergence can be seen in the life of the Holy Prophet Muhammad (peace be upon him), and there are many wisdoms behind this, which cannot be elaborated upon here.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that our grandfather's grandfather, Mirza Gul Muhammad Sahib, was a very pious and devout man who loved knowledge. During his time, Qadian was a center of active scholars.

Seerat al-Mahdi

Part One

During their time, attacks from the Sikhs began on our ancestral state, and several villages were also taken. However, they managed to preserve a large portion of the estate. After their passing, which likely occurred in 1800, their son, Mirza Ata Muhammad Sahib, became the head of the family. During his time, the Ramgarhi Sikhs seized the entire state, and they had to be confined in Qadian, which was fortified at that time. Eventually, the Sikhs deceitfully captured the city, burned our library, and Mirza Ata Muhammad Sahib had to leave Qadian with his relatives. Consequently, Mirza Ata Muhammad Sahib went to Begowal in the Kapurthala state, where the Sikh chief honored him and provided him with a place to stay as a guest. A few years later, enemies poisoned Mirza Ata Muhammad Sahib, and he passed away. At that time, our grandfather was young, but his mother states that despite this, he brought his father's funeral back to Qadian to bury him in the family tomb. The Sikhs here resisted, but the general public of Qadian, especially the common people, supported our grandfather, and the situation reached a point where the Sikhs feared a rebellion might occur; therefore, they granted permission. After that, our grandfather returned. During that time, the Sikhs had seized all our properties and houses, and some mosques had also been converted into dharamshalas. Later, during the reign of Maharaja Ranjit Singh, the power of the Ramgarhis was broken, and the entire country came under Maharaja Ranjit Singh's rule. At that time, our grandfather managed to recover a portion of his ancestral property from the Maharaja and returned to Qadian. After this, our grandfather and his younger brother, Mirza Ghulam Muhiuddin Sahib, performed several military services under Maharaja Ranjit Singh. All these matters are detailed in the book "Punjab Chiefs" by Sir Lepel Griffin. After the end of Sikh rule, unrest spread in the country, and our family faced difficulties again. The incident of our grandfather and his brother, Mirza Ghulam Muhiuddin Sahib, being imprisoned in the fortress of Basrawan likely occurred during this time. After that, when the British came, they confiscated our family estate and only granted a nominal pension of seven hundred rupees annually in cash, which remained only one and a quarter after our grandfather's passing.

Seerat al-Mahdi

Part One

After the passing of the esteemed one, all matters came to a complete standstill. Additionally, due to the significant upheavals during the final days of the Sikhs and the subsequent change of rule, many questions and disputes arose regarding our proprietary rights related to Qadian and its surroundings. Consequently, during that time, our rights concerning certain villages were entirely lost, and only regarding Qadian and a few adjacent villages did our grandfather spend a considerable amount to reclaim some rights. It has been heard that before initiating legal proceedings, our grandfather informed all relatives that he intended to file a lawsuit and invited them to join him. However, since the hope for success was low, everyone declined and said that he should proceed with the case alone, and if anything was recovered, he could keep it. But when some rights were regained, due to the simplicity of our grandfather's representative, the names of all relatives were recorded in the property registry, yet the possession remained solely with our grandfather, and the others only received a share of the income. The family tree of our lineage around the year 1865 is as follows:

Mirza Hadi Baig, the ancestor

Mirza Muhammad Aslam

Mirza Muhammad Qaim

Mirza Faiz Muhammad

Mirza Agl Muhammad

Mirza Ata Muhammad

Mirza Mir Muhammad

Mirza Noor Muhammad

Mirza Atasdaq Jilani

Mirza Qasim Baig

Mirza Aalam Rasul

Mirza Ghulam Samdani

Mirza Ghulam Jilani

Mirza Ghulam Nawasat

Named as Sindan Widow

Named as Sakina Widow

Known as Bola

Mirza Ghulam Rasul

Mirza Ghulam Samdani

Mirza Ghulam Mustafa

Mirza Ghulam Murtaza

Mirza Aalam Muhammad

Mirza Ghulam Muhiuddin

Mirza Ghulam Haider

Mirza Ghulam Qadir

Hazrat Mirza Ghulam Ahmad Sahib, the Promised Messiah

Mirza Ghulam Hussain, known as

Hussain Baig

Mirza Imamuddin

Mirza Inzamuddin

Mirza Kamaluddin

Seerat al-Mahdi

Part One

The names enclosed in square brackets are those of the individuals who were registered as shareholders in Qadian in 1865. The total ownership of Qadian was divided into five parts. Two parts were allocated to the descendants of Mirza Tasadduq Jilani, two parts to the descendants of Mirza Gul Muhammad Sahib, and one part was specifically assigned to Mirza Ghulam Murtaza Sahib as a legacy, which later was distributed only among his descendants. I humbly submit that after the passing of our grandfather, the non-occupying partners, influenced by the mischief of Mirza Imamuddin and others, filed a claim against our uncle, Mirza Ghulam Qadir Sahib, for interference in the property. Ultimately, a decision was made against our uncle in the Chief Court. Following this, the sons of Mirza Tasadduq Jilani and Mirza Ghulam Ghaus, son of Mirza Qasim Baig, sold their shares according to the settlement that had been previously made, which was purchased by Mirza Azam Baig Lahori, who bore all the expenses of the case for this purpose, while the sons of Ghulam Muhiuddin Sahib took possession of their respective shares. Since Mirza Ghulam Hussain did not have any descendants, his share went to the sons of Mirza Ghulam Murtaza Sahib and the sons of Mirza Ghulam Muhiuddin. I humbly submit that at this time, all branches of Mirza Tasadduq Jilani and Mirza Qasim Baig have become extinct. Similarly, the branch of Mirza Ghulam Haider has also become extinct. Our uncle, Mirza Ghulam Qadir Sahib, Mirza Imamuddin, and Mirza Kamaluddin also passed away without offspring. However, there is one son of Mirza Nizamuddin, Mirza Gul Muhammad, who is present, but he has become an Ahmadi and has entered among the spiritual progeny of the esteemed one. Allah, the Exalted, has said: "Your forefathers will be cut off, and it will begin from you." (Tadhkirah, page 397, published 2004). This revelation was given at a time when all branches of your family tree were flourishing.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by my esteemed mother that once, during her youth, Hazrat Masih Maood (peace be upon him) went to receive your grandfather's pension, and Mirza Imamuddin followed him. When he received the pension, he deceived and misled him, taking him outside instead of bringing him back to Qadian, and kept wandering around. After he had squandered all the money, he abandoned him and went elsewhere.

Seerat al-Mahdi

Part One

He did not return home out of shame. Since his grandfather wished for him to take up a job somewhere, he became employed at the Deputy Commissioner's office in Sialkot city for a meager salary and remained there for some time. Then, when his grandmother fell ill, his grandfather sent someone to call him back, upon which he immediately set off. Upon reaching Amritsar, he hired a carriage to come to Qadian. At this moment, another person from Qadian also arrived in Amritsar to take him back. This person urged, "Hurry up with the carriage, for her condition is very critical." After a short while, he said, "Her condition is extremely critical; hurry, lest she may have passed away." His mother stated that he would say, "I understood at that moment that my mother had indeed passed away, for if she were alive, that person would not have spoken such words." Thus, when they reached Qadian, it became clear that she had indeed passed away. His mother recounted that he would say, "After we left, Mirza Imamuddin wandered here and there. Eventually, he robbed a caravan of tea and was caught, but he was released in the trial. The esteemed one would say that it seemed Allah, the Exalted, saved him from imprisonment because of us; otherwise, no matter how he was, our opponents would say that their cousin had been in jail." I humbly submit that the employment of Hazrat Masih Maood (peace be upon him) in Sialkot occurred from 1864 to 1868. This narration should not be understood to mean that Hazrat Masih Maood (peace be upon him) took up employment in Sialkot because Mirza Imamuddin had deceived him out of his grandfather's pension money. As Hazrat Masih Maood (peace be upon him) himself clarified in his writings, the only reason for taking up employment was that his father persistently urged him to do so; otherwise, his own inclination was against employment. Similarly, the primary reason for leaving the job was that Hazrat Masih Maood (peace be upon him) disliked employment and would write to his father requesting permission to leave it. However, his grandfather did not grant permission to leave the job. Ultimately, when his grandmother fell ill, his grandfather sent permission that he should leave the job and come back.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that the knowledge of medicine is our family’s specialty, and our family has always been skilled in this field. Our grandfather was a highly skilled and renowned physician. My uncle also studied medicine. Hazrat Masih Maood (peace be upon him) had considerable knowledge of medicine and kept a stock of medicines at home, which he used to provide to the sick. Mirza Sultan Ahmad also studied medicine. Once, Hazrat Khalifa II mentioned to me that Hazrat Masih Maood (peace be upon him) had emphasized the importance of studying medicine to him. I humbly submit that despite the fact that the knowledge of medicine has been a hallmark of our family, no one from our family has ever made this knowledge a means of livelihood, nor have they ever taken any compensation in exchange for treatment.

In the name of Allah, the Most Gracious, the Most Merciful. My esteemed mother narrated to me that your grandmother was from the village of Aima in the Hoshiarpur district. Hazrat Sahib used to say that we visited Aima several times during our childhood with our mother. My mother mentioned that there, Hazrat Sahib would catch sparrows, and when he could not find a knife, he would slaughter them with a reed. My mother said that once, a few elderly women came from Aima, and in conversation, they mentioned that a Sindhi used to catch sparrows in our village. My mother said that she could not understand who they meant by Sindhi. Eventually, it became clear that they were referring to Hazrat Sahib. My mother used to say that it is customary for some people, especially women, to name their child 'Sindhi' as a result of making a vow. Consequently, for this reason, your mother and some women would sometimes call you by this name during your childhood.

I humbly submit that 'Sindhi' is likely a corrupted form of 'Dasvandi' or 'Dasbandhi,' which refers to a child who is named after something tied ten times as a result of a vow. Sometimes, there is no vow at all; rather, out of affection, women start calling their child 'Sindhi' as part of this custom. (In this narration, it is mentioned that Hazrat Masih Maood (peace be upon him) would sometimes catch a sparrow in his childhood and slaughter it with a reed.)

Seerat al-Mahdi

Part One

It is noteworthy regarding the slaughtering that the term "reed" here does not refer to a complete round reed but rather to a cut piece of reed, which at times can be so sharp that even a regular knife cannot compete with its sharpness. Indeed, I, the humble writer, have had the experience of injuring my hands with reeds several times during my childhood. Furthermore, a bird, such as a sparrow, is so soft that it can be cut with just a slight touch.

Another point worth noting in this narration relates to the word "Sindhi." That is to say, what does this word signify, and who were the women that used this term in reference to Hazrat Masih Maood (peace be upon him) in front of his mother? I inquired about the women who narrated this story from my esteemed mother. She said, "I do not know who those women were. I only know that they came from outside to Qadian and claimed to be from Aima in the Hoshiarpur district. Besides that, I have no further knowledge about them."

Regarding the word "Sindhi," I humbly submit that I have conducted further research on this term. It is of Hindi origin, meaning appropriate time, peace, or joining. Therefore, if this narration is accurate, the occasional use of this word in reference to Hazrat Masih Maood (peace be upon him) during his childhood seems to be a divine indication that he is indeed the one who is to come at the right moment or that he is the one who will bring a message of peace and reconciliation from Allah. (Refer to the Hadith about the one who will end war.) Or it may indicate that he will unite people with Allah or that he will be born as a twin (it was also prophesied concerning the Promised Messiah that he would be born as a twin). Thus, if this narration is correct, I believe it serves those indications. And Allah knows best.

As for any adversary mocking that Hazrat Masih Maood's name was indeed "Sindhi," the fundamental response to this is that as long as there is nothing in a name that contradicts religion or morality, no noble person can object to it. The names of past prophets are also, after all, words from some language, and at least some names are.

Seerat al-Mahdi

Part One

We cannot say what meanings are associated with it. Even if, hypothetically, Hazrat Masih Maood (peace be upon him) had acquired a name of Hindi origin, what harm would have come from it? However, the truth is that it is entirely baseless and a complete fabrication that Hazrat Masih Maood (peace be upon him) was called "Sindhi." If any opponent or adversary has any evidence for this, let him come forth boldly and present it; otherwise, let him fear that divine warning which has been decreed as a curse for the fabricators. The reality, which the entire world knows, is that Hazrat Masih Maood (peace be upon him) was named Mirza Ghulam Ahmad. Indeed, (1) this was the name given by his parents, and (2) his father always called him by this name, and (3) both friends and foes remembered him by this name. Furthermore, (4) I have seen some official documents from Hazrat Masih Maood's (peace be upon him) employment in Sialkot (from 1864 to 1868), which are still preserved, and in them, this name is recorded. (5) Based on this name, his grandfather named one of his established villages Ahmadabad. (6) After the passing of his grandfather, when the transfer of property documents in the name of our uncle and Hazrat Masih Maood (peace be upon him) was recorded in 1876, fourteen years before his claim of Messiahship, the name Ghulam Ahmad was also mentioned. (7) The book "Punjab Chiefs," published by the government, also records this name. (8) In all other official documents and records, this name has consistently been noted. (9) The names of other relatives and kin also support this name. (10) Hazrat Masih Maood (peace be upon him) himself always used this name in his letters, writings, and publications. (11) In all the cases that were brought against Hazrat Masih Maood (peace be upon him) in English courts, both the authorities and opponents consistently used this name. (12) Before Hazrat Masih Maood's (peace be upon him) claim, when the foremost of the deniers, Maulvi Muhammad Hussain Batalvi, wrote a review of "Baraheen Ahmadiyya," he also mentioned this name. (13) The most vehement opponent, Maulvi Sanaullah Amritsari, always used this name in all his hostile writings. (14) Upon the passing of Hazrat Masih Maood (peace be upon him), many Hindus, Sikhs, Christians, and Muslims...

Seerat al-Mahdi

Part One

The newspapers have written notes about him, and they have also mentioned him by this name. If, despite this great testimony, any adversary claims that Hazrat Masih Maood (peace be upon him) was not named Ghulam Ahmad, but rather Sindhi or something else, then we have no remedy for him other than the divine warning: "May the curse of Allah be upon the liars." In this regard, references number 4425, 98, 129, 1340, 412, and 438 are also noteworthy, as they shed further light on this discussion.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Jhanda Singh, a resident of Kalhuwan, that he used to visit the elder Mirza Sahib frequently. One time, the elder Mirza Sahib told him to go and call Ghulam Ahmad, as an English officer, who was an acquaintance of mine, had come to the district, and if he wished, he could arrange for him to be employed in a good position. Jhanda Singh said that when he went to Mirza Sahib, he saw him sitting amidst a heap of books, engaged in study. He conveyed the message from the elder Mirza Sahib. Mirza Sahib came and responded, "I have become a servant." The elder Mirza Sahib then asked, "Really, have you become a servant?" Mirza Sahib replied, "Yes, I have." Upon this, the elder Mirza Sahib said, "Well, if you have become a servant, that is good." I humbly submit that Kalhuwan is a village located two miles south of Qadian, and the meaning of becoming a servant refers to serving Allah. Furthermore, I humbly submit that Jhanda Singh has narrated this story several times and, observing the current development of Qadian, often speaks highly of Hazrat Masih Maood (peace be upon him) and holds great affection for him. Additionally, I humbly submit that our grandfather was the eldest and most respected in the family, and people generally referred to him as the elder Mirza Sahib. Hazrat Masih Maood (peace be upon him) himself often used the same words when referring to him.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by my esteemed mother that Hazrat Masih Maood (peace be upon him) used to give a lot of charity, and he generally did so secretly, such that we were unaware of it. I inquired how much charity he would give.

Seerat al-Mahdi

Part One

My esteemed mother stated that Hazrat Masih Maood (peace be upon him) used to give a lot of charity. In his final days, he would set aside one-tenth of all the money that came in for charity and would continue to give from it. She explained that this does not mean he would only give one-tenth, but he would say that sometimes due to increased expenses, a person might fall short in giving charity. However, if the charity money is set aside beforehand, then there is no shortcoming because that money cannot be used for other purposes. My mother mentioned that for this reason, he would separate one-tenth of all income; otherwise, he would give even more than that.

I inquired whether he considered whether someone was an Ahmadi or a non-Ahmadi when giving charity. My mother replied that he would give to every needy person. I noted that during that time, there were few Ahmadis in Qadian who were in need.

In the name of Allah, the Most Gracious, the Most Merciful. My mother narrated to me that Hazrat Masih Maood (peace be upon him) would give back a little more than what he borrowed. I asked if she remembered any specific example. She said that she did not recall a specific example at that moment, but he would often say that the Holy Prophet Muhammad (peace be upon him) had mentioned this. She further stated that Hazrat Masih Maood (peace be upon him) would not mention any good deed unless he himself practiced it.

I asked if Hazrat Masih Maood (peace be upon him) had ever lent money to anyone. My mother confirmed that he had lent money several times. For instance, once, Maulvi Sahib (the first Khalifa) and Hakim Fazal Din Sahib of Bherwi borrowed money from him. When Maulvi Sahib returned the loan, he sent back a message saying, "Do you consider our money to be separate from your money?" Maulvi Sahib immediately sent a message to Hakim Fazal Din Sahib, saying that he had made a mistake and had been reprimanded for it. He advised him not to return the money. I have heard that Maulvi Sahib also told Hakim Sahib that if he had to return it, he should do so in some other way.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. My esteemed mother narrated to me that once, in his final days, Hazrat Masih Maood (peace be upon him) expressed his intention to perform Hajj in front of me. Therefore, after his passing, I arranged for Hajj on his behalf. (My mother sent Hafiz Ahmadullah Sahib, may Allah have mercy on him, to perform Hajj on behalf of Hazrat Masih Maood (peace be upon him), and she bore all of Hafiz Sahib's expenses herself. Hafiz Sahib was an old companion and has passed away some time ago.)

In the name of Allah, the Most Gracious, the Most Merciful. My esteemed mother narrated to me that Hazrat Masih Maood (peace be upon him) preferred bird meat among foods. Initially, he also ate quail, but when the plague began, he stopped eating it, as he stated that it contained the plague substance. He also liked fish meat. He did not have a regular breakfast; however, he generally drank milk in the morning. I inquired whether he was able to digest the milk. My mother replied that it was not easily digestible, but he would drink it. She also mentioned that he liked pakoras. For a time, he frequently consumed a drink made from sanjeeven, but then he stopped. At one point, he did not eat any cooked food for a long time, only consuming a little bread with yogurt. Occasionally, he preferred corn bread. While eating, he would break the bread into small pieces, eating some and leaving some. After meals, many crumbs would be left in front of him. For a time, he consumed a lot of tea, but then he stopped. My mother stated that Hazrat Masih Maood (peace be upon him) ate very little and did not have a specific time for meals. Sometimes, he would have breakfast at twelve or one o'clock. He usually had dinner after Maghrib, but sometimes he would eat earlier. In short, there was no fixed time; at times, he would ask for food, saying that if the food was ready, it should be brought, as he needed to start working. I inquired what time he worked. My mother replied that he spent the entire day working.

Seerat al-Mahdi

Part One

At 10 o'clock, the mail would arrive, and he would study it. He sometimes did not start his writing work before that, so as not to interrupt the flow due to the mail. However, he would occasionally begin earlier. I humbly submit that Hazrat Masih Maood (peace be upon him) would have the daily newspaper from Lahore brought to him and would read it regularly. In his later days, he did not order any other newspaper himself. Yes, if someone sent one, he would read it as well.

In the name of Allah, the Most Gracious, the Most Merciful. My esteemed mother narrated to me that initially, the arrangements for the communal kitchen were made at our home, and all the food was cooked there. However, when the workload increased in the last years, I arranged for it to be managed outside. I asked my mother whether Hazrat Sahib would also order special food to be prepared for any guest. My mother replied that yes, sometimes he would say that a certain guest had arrived, and this food should be prepared for them. She mentioned that in the beginning, everyone would eat from the communal kitchen, whether they were guests or residents. The residents would sometimes cook their favorite dishes at home, but Hazrat Sahib preferred that if possible, such dishes should also be prepared from his side. His desire was that whoever was accustomed to a particular type of food should be given that type of food.

I humbly submit that during Hazrat Masih Maood's (peace be upon him) life, the management of the communal kitchen remained in his hands, but after his passing, Hazrat Khalifa I entrusted this responsibility to the Anjuman Ahmadia Qadian. My mother stated that during Hazrat Masih Maood's (peace be upon him) time, some people would say to him that he faced a lot of trouble due to the management and that it was a burden on him, suggesting that he should leave it to his servants. However, he did not agree because he was concerned that if the management were to be handed over, it might cause inconvenience to any guest. I humbly submit that this suggestion came from those who were not genuinely trying to lighten his burden; rather, their intentions were corrupt, similar to the hypocrites of Medina who cast doubt on the expenses of the communal kitchen. Allah, the Exalted, says: "And among them are some who slander you." (Quran 9:61)

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. My esteemed mother narrated to me that your uncle had a girl and a boy, but both passed away in childhood. The girl's name was Ismat and the boy's name was Abdul Qadir. Hazrat Sahib had a great affection for his brother's children, and thus he named his eldest daughter Ismat for that reason.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that Hazrat Masih Maood (peace be upon him) had two sons from his first wife, namely Mirza Sultan Ahmad Sahib and Mirza Fazal Ahmad. Hazrat Sahib was still quite young when Mirza Sultan Ahmad was born. From our mother, Hazrat Masih Maood (peace be upon him) had the following children: Ismat, who was born in 1886 and passed away in 1891; Bashir Ahmad, who was born in 1887 and passed away in 1888; Hazrat Khalifa II, Mirza Bashiruddin Mahmood Ahmad, who was born in 1889; Shaukat, who was born in 1891 and passed away in 1892; I, Mirza Bashir Ahmad, was born in 1893; Mirza Sharif Ahmad, who was born in 1895; Mubarakah Begum, who was born in 1897; Mubarak Ahmad, who was born in 1899 and passed away in 1907; Ummati Anhir, who was born in 1903 and passed away in the same year; and Ummati al-Hafiz Begum, who was born in 1904. Except for Ummati al-Hafiz Begum, who was only three years old at the time of Hazrat Sahib's passing, all the other children were married off by Hazrat Sahib during his lifetime.

In the name of Allah, the Most Gracious, the Most Merciful. My esteemed mother narrated to me that when you were a child, perhaps in the second grade, once Hazrat Masih Maood (peace be upon him) returned after relieving himself, and you were jumping and doing somersaults on a charpoy. Upon seeing you, he smiled and said, "Look at what he is doing," and then added, "Get him to do an M.A." I humbly submit that this phrase seems to have come out spontaneously in everyday language, but upon reflection, it contains two or three prophecies.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. My esteemed mother narrated to me that Hazrat Masih Maood (peace be upon him) had the habit of removing his pajamas and tying a lungi while sleeping at night, and he generally also removed his kurta before sleeping. I humbly submit that when Hazrat Masih Maood (peace be upon him) finished relieving himself and performed purification, he would wash his hands with water mixed with soil.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that Hazrat Masih Maood (peace be upon him) sometimes narrated stories to the children at home. For instance, he would often tell the story of a good and a bad man, which summarized that there was a bad man and a good man. Both acted according to their nature, and ultimately, the bad man's end was bad, while the good man's end was good. My mother mentioned that he also narrated a story about an eggplant, which summarized that a master praised the eggplant in front of his servant, and the servant also praised it greatly. A few days later, the master criticized it, and the servant began to criticize it as well. The master asked why he was praising it one day and criticizing it the next. The servant replied, "I am the servant of my master, not the servant of the eggplant."

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that once, the three of us brothers decided to order an air rifle together, but we could not decide which one to order. Finally, we wrote lots and drew one in front of Hazrat Sahib, and the rifle that was drawn is the one we ordered. We hunted a lot with it. (It was a .22 bore B.S.A. air rifle.)

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that once, the children at home teased Mian Sharif Ahmad in front of Hazrat Sahib, saying that their father loved him and not them. Mian Sharif would get very annoyed. Hazrat Sahib stopped us, saying not to trouble him too much, but we were children and continued. Eventually, Mian Sharif began to cry, and it was his habit that when he cried, a lot of moisture would flow from his nose. Hazrat Sahib got up and wanted to embrace him to alleviate his distress, but Mian Sharif, because of his running nose, did not allow it.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that when we were children, Hazrat Masih Maood (peace be upon him) would often be engaged in work or in some other state, and we would go to him asking for money. He would open his handkerchief and give us some coins. If we insisted too much on something at times, he would say, "My dear, I am working right now; do not trouble me too much." I humbly submit that he would keep small cash and other items tied in his handkerchief, which was made of a large size. He would sew one end of the handkerchief to his waistcoat or tie it in a knot. The keys were tied to his waist, which sometimes hung down due to the weight. My mother narrates that Hazrat Masih Maood generally used a silk waist tie because he frequently needed to relieve himself, and the silk waist tie made it easier to open. If a knot formed in a cotton waist tie, it would cause him considerable discomfort.

In the name of Allah, the Most Gracious, the Most Merciful. My esteemed mother narrated to me that once, during the lifetime of your grandfather, Hazrat Sahib fell ill and remained sick for six months, becoming very delicate in health. He even lost hope for life. One day, Hazrat Sahib's uncle came to him and sat down, saying that this is the state of the world; everyone must die, some go ahead, and some fall behind, so one should not be distressed by it. My mother stated that your grandfather himself treated Hazrat Sahib and for six months continuously fed him goat's trotters soup. I humbly submit that in this context, the uncle refers to Mirza Ghulam Muhiuddin Sahib.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by our aunt, who is the sister of Mirza Imamuddin and the widow of Mirza Ahmad Baig Hoshiyar Puri, that once our father and uncle were imprisoned by the Sikhs in the fort of Basrawan, with the intention to kill them. I humbly submit that this was probably during the last period of the Sikhs, when unrest spread in the country again after the reign of Raja Ranjit Singh. At that time, it is said that our grandfather and his brother, Mirza Ghulam Muhiuddin Sahib, were imprisoned in the fort, and it was heard that when Mirza Ghulam Haider, their younger brother, got the news, he brought help from Lahore and rescued them. I humbly submit that Basrawan is a village located about two and a half miles east of Qadian. At that time, there was a crude fort there which has since been demolished, but its remnants remain.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Hazrat Walida Sahibah that when I was a little girl, Mir Sahib (meaning my maternal grandfather) was transferred here to Qadian once, and we stayed here for six or seven months. After that, when Mir Sahib was transferred to another place, he spoke with your uncle and left us at your uncle's house, and then came back to take us after a month. At that time, your uncle was living outside Qadian and would come here every eight days, and I remember that I saw him. I asked if she had ever seen Hazrat Sahib during those days. Walida Sahibah replied that Hazrat Sahib lived in that house, but she had not seen him, and she showed me the room where Hazrat Sahib stayed during those days. Nowadays, that room is in the possession of Mirza Sultan Ahmad Sahib. I humbly submit that Hazrat Sahib was a recluse from the beginning, so Walida Sahibah might not have had the opportunity to see him. I asked Walida Sahibah when this incident took place. She replied that she did not remember the date, but she recalled that when we came to Qadian, it was during the time of the first anniversary of your grandfather's passing. I humbly submit that based on this, that period was...

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. It was in the year 1877. At that time, my mother was about nine or ten years old, and Hazrat Sahib was likely over forty years old. I humbly submit that at the time when the second edition of this book is being prepared, the room in which Hazrat Sahib lived during those days has come to us in exchange for another room. This is the courtyard that is adjacent to the current kitchen of Hazrat Walida Sahibah and the house of the late Mirza Sultan Ahmad Sahib.

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Walida Sahibah narrated to me that before my marriage, Hazrat Sahib had learned that I would be marrying a second time. Consequently, he mentioned this to Maulvi Muhammad Hussain Batalaawi. At that time, he had a list of all the Ahle Hadith girls, and since Mir Sahib was also Ahle Hadith and had frequent interactions with him, he mentioned Mir Sahib's name to Hazrat Sahib. Hazrat Sahib wrote to Mir Sahib. Initially, Mir Sahib was reluctant to accept this proposal due to the age difference, but eventually, he agreed, and then Hazrat Sahib went to marry me. Accompanying him were Sheikh Hamid Ali and Lala Mula Wamil. The Nikah was performed by Maulvi Nazir Hussain. This was on the 27th of Muharram, 1302 AH, on a Monday. At that time, I was eighteen years old. After the Nikah, Hazrat Sahib gave Maulvi Nazir Hussain five rupees and a prayer mat as a gift. I humbly submit that at that time, Hazrat Masih Maood was around fifty years old. Hazrat Walida Sahibah mentioned that your uncle had passed away a year and a half to two years before my marriage. I humbly submit that your uncle passed away in 1883, which was during the final period of the writing of Braheen, and Hazrat Walida Sahibah's marriage took place in November 1884. I learned from Hazrat Walida Sahibah that the wedding day was initially set for Sunday, but Hazrat Sahib changed it to Monday.

In the name of Allah, the Most Gracious, the Most Merciful. Qazi Amir Hussain Sahib narrated to us that the time of Hazrat Masih Maood was remarkable; in Qadian, it would not be hot for two days, and on the third day, it would rain. When it was hot, and we...

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. It has been said that when Hazrat Sahib would mention that it was very hot, it would rain the next day. Moreover, Maulvi Syed Sarwar Shah Sahib stated that during that time, there were never any complaints regarding the crops. I humbly submit that when I mentioned this to my mother, she said that when Hazrat Sahib would say it was very hot, it would generally rain that day or the next. After him, however, it would rain fire for months without any rain. I humbly submit that during Hazrat Sahib's time, the prayer of Istisqa was never performed in Qadian, but it has been performed several times after him. It is noteworthy regarding this narration that my belief that the prayer of Istisqa was never performed during the time of Hazrat Masih Maood (peace be upon him) turned out to be incorrect. See Part Two, narration number 415. However, the thought that there was generally no prolonged period of intense heat in Qadian during the time of Hazrat Masih Maood (peace be upon him) is indeed correct.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that it was a common practice of Hazrat Masih Maood (peace be upon him) to go for a walk outside in the morning. His attendants would accompany him, and they would walk one or two miles. It was his habit to walk very briskly, yet there was always a complete dignity in his pace. While going for a walk, he would also call Hazrat Maulvi Sahib (the first Khalifa) to join him. However, since Maulvi Sahib walked very slowly and steadily, he would fall behind after a short distance. When Hazrat Sahib would realize this, he would wait on the road for a little while for Maulvi Sahib, but he would again fall behind after a short distance, and a few people would walk alongside Maulvi Sahib. I have seen that Hazrat Sahib would also take Nawab Muhammad Ali Khan Sahib with him on walks, and many times he would step out of his house and wait for Nawab Sahib in the square with his attendants.

Seerat al-Mahdi

Part One

When I was delayed, he would stand for several minutes in front of their door in the square, and then he would take them along. During the walk, he would engage in conversation with his attendants, and he would continue to give speeches while the reporters would take notes in their own way. Hazrat Masih Maood (peace be upon him) generally used to go for walks along the path to Basrawan or the route to Bota. Sometimes, he would also head towards his garden and would pick mulberries and other fruits to present to his attendants, and he would eat them himself. During the walk, if someone accidentally stepped on his cane and it fell from his hand, he would never turn his face away to see who had caused it to fall. Moreover, sometimes when there were many people accompanying him during gatherings, some attendants would automatically hold each other's hands to form a circle around him so that he would not be disturbed. However, during the last gathering that took place in his lifetime, when he set out for a walk towards Bota (north), there were so many people with him that it became difficult to walk, so he returned after going a short distance. I remember that once, while returning from a walk along the path to Basrawan (east), he encountered Mirza Nizamuddin, who was his cousin but a staunch opponent. At that time, he was riding a horse, and upon seeing him, he dismounted and stepped aside from the path. When he passed by, he bowed respectfully and greeted him. I humbly submit that when someone raised their hand to greet him while passing by, he would also raise his hand in response.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that Hazrat Masih Maood (peace be upon him) was of medium height. His complexion was fair, his face was heavy, and his hair was straight and soft. His hands and feet were well-built. In his later years, his body became somewhat heavier. There was a God-given authority in his demeanor and features, but those who met him...

Seerat al-Mahdi

Part One

Hearts were filled with love for him, and some hidden power drew people towards him. Hundreds of individuals came with feelings of opposition, yet upon seeing his face, they were enchanted and did not ask for any proof. The awe was such that many hardened opponents would come before him, but they found no strength to utter a word in his presence.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Maulvi Syed Muhammad Sarwar Shah Sahib that once, during the time of Hazrat Masih Maood (peace be upon him), a man from Mardan came here to Qadian with Mian Muhammad Yusuf Sahib Mardani for the treatment of Hazrat Maulvi Nooruddin Sahib, the first Khalifa. This person was a staunch enemy of the community and had reluctantly agreed to come to Qadian under the condition that Mian Muhammad Yusuf Sahib would arrange for him to stay in a house outside the Ahmadi neighborhood, and he would never enter that neighborhood. He came and stayed outside the Ahmadi neighborhood while Hazrat Maulvi Sahib received treatment. After a few days, when he felt some relief, he was about to return. Mian Muhammad Yusuf Sahib said to him that since he had come to Qadian, he should at least see their mosque. He refused, but after persistent persuasion from Mian Sahib, he agreed on the condition that he would be taken to the mosque at a time when no Ahmadis or Mirza Sahib would be present. Thus, Mian Muhammad Yusuf Sahib found such a time and brought him to the Mosque Mubarak, but by the will of God, as soon as he stepped into the mosque, the window of Hazrat Masih Maood's residence opened, and he came to the mosque for some work. This man's gaze fell upon him, and he rushed towards him, overwhelmed, and took the pledge of allegiance at that very moment.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mian Fakhruddin Sahib Multani that during the time of Hazrat Masih Maood (peace be upon him), my father came here once. He was a staunch opponent and spoke very harshly. Even while in Multan, he would say that if he ever met Mirza, he would (God forbid) curse him to his face, meaning he would say the same things in front of him that he said here. Nevertheless, I took him to Hazrat Sahib.

Seerat al-Mahdi

Part One

When he came outside, he stood respectfully, but then, feeling frightened, he stepped back and sat down. At that time, there were other people present in the gathering. Hazrat Sahib began to deliver a speech while seated, and he repeatedly expressed his desire for people to come to him, listen to his words, ask questions, and he was even ready to spend for them. However, firstly, people do not come, and if they do, they sit silently and later discuss among themselves. In short, Hazrat Sahib spoke openly and preached, encouraging them several times to speak. My father was very eloquent, but it was as if a seal was placed on his mouth, and he could not utter a single word. Afterward, I asked him why he did not speak there. He made some excuse to avoid answering. Mian Fakhruddin Sahib used to say that Hazrat Sahib did not address my father specifically in that speech but spoke generally.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated by Hazrat Amir al-Mu'minin, the Second Khalifa, that once a Hindu from Gujarat came to Qadian with a wedding party. This person was a great expert in the science of attention, and he told his companions that since they had come to Qadian, they should go meet Mirza Sahib. His intention was to exert his influence on Hazrat Sahib in front of the people and provoke some absurd actions in a crowded gathering. When he met Hazrat Sahib in the mosque, he began to exert his influence using his knowledge, but after a short while, he suddenly trembled, yet he regained his composure and resumed his attempt. Hazrat Sahib continued his conversation, but then a severe tremor overtook him, and a sound of fear escaped his lips, yet he managed to steady himself again. However, shortly after, he let out a scream and fled the mosque in a panic, running down without wearing his shoes. His companions and others chased after him and caught him to help him. When he regained his senses, he explained that he was a great expert in the science of attention and had intended to exert his influence on Mirza Sahib and provoke some foolish actions in the gathering. But when he focused his attention, he realized that...

Seerat al-Mahdi

Part One

Before me, at a distance, there sat a lion. I was struck with fear upon seeing it, but I scolded myself internally, thinking that it was merely my imagination. Therefore, I began to focus my attention back on Hazrat Mirza Sahib, and I saw that the same lion was now closer to me. A severe tremor ran through my body, yet I managed to regain my composure and reprimanded myself for allowing such fear to arise from mere imagination. Consequently, I strengthened my heart and gathered my strength to focus my attention on Hazrat Mirza Sahib once more, exerting all my effort. Suddenly, I saw that the same lion leaped and attacked me. In that moment, I lost my senses and screamed, fleeing from the spot. Hazrat Khalifa al-Thani used to say that this person became a firm believer in Hazrat Sahib thereafter and maintained correspondence with him for as long as he lived.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that Munshi Muhammad Arora Sahib, the late Kapoor Thalwi, used to say regarding the mention of Hazrat Masih Maood (peace be upon him) that we were hungry for his words. Even when we were ill, merely seeing his face would bring us relief. I humbly submit that Munshi Sahib, the late, was among the old loyalists, and his rank among the lovers of Hazrat Masih Maood should be counted among the foremost.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated by Hazrat Maulvi Nooruddin Sahib, the first Khalifa, that once Hazrat Masih Maood (peace be upon him) was on a journey. When he arrived at the station, the train had not yet arrived. He began to stroll on the platform with his wife. Seeing this, Maulvi Abdul Karim Sahib, who had a fiery and passionate nature, came to me and said that many people, including non-believers, were wandering around, and I should request Hazrat Sahib to have his wife sit separately. Maulvi Sahib stated that he replied, "I will not say that; you can go and see for yourself." Reluctantly, Maulvi Abdul Karim Sahib went to Hazrat Sahib and said, "Sir, there are many people; please have your wife sit separately." Hazrat Sahib replied, "Go, I do not believe in such a veil." Maulvi Sahib recounted that after this, Maulvi Abdul Karim Sahib lowered his head.

Seerat al-Mahdi

Part One

I said, "Maulvi Sahib! Have you brought the answer?" In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that during the days when our younger brother Mubarak Ahmad was ill, once Hazrat Masih Maood (peace be upon him) called Hazrat Maulvi Nooruddin Sahib, the first Khalifa, to his home to see him. At that time, he was sitting on a charpoy in the courtyard, and there was no flooring in the courtyard. As soon as Maulvi Sahib arrived, he sat down on the ground next to the charpoy. Hazrat Sahib said, "Maulvi Sahib, please sit on the charpoy." Maulvi Sahib replied, "Your Honor, I am sitting," and he elevated himself slightly and placed his hands on the charpoy. However, Hazrat Sahib repeated his request, so Maulvi Sahib got up and sat on the edge of the charpoy on the mat. I humbly submit that Hazrat Maulvi Sahib was in a state of utmost obedience and respect.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated by Hazrat Khalifa al-Thani that during the time of Hazrat Masih Maood (peace be upon him), there was a case involving the Ahmadi community of Kapurthala and non-Ahmadis concerning their mosque. The judge who handled this case was himself a non-Ahmadi and an opponent. He began to adopt a biased stance in this case. In this situation, the Kapurthala community, in a state of panic, wrote letters to Hazrat Masih Maood requesting prayers. Hazrat Sahib replied to them that if he was truthful, the mosque would be granted to them. However, the judge continued to maintain his opposing attitude. Ultimately, he wrote a decision against the Ahmadis. On the day he was to announce his decision, he dressed in the morning and went out to the porch of his house, telling his servant to put on his boots, and he sat down on a chair. As the servant began to put on the boots and tie the laces, suddenly he heard a thud. He looked up and saw that his master had collapsed on the chair. When he touched him, he realized he was dead, as if his heart had suddenly stopped beating and his soul had departed. A Hindu was appointed as his successor, who cut the decision he had written and ruled in favor of the Ahmadis.

Seerat al-Mahdi

Part One

Mohammad Ismail Sahib, a learned cleric, mentioned that once he went to Kapurthala and saw that the community there had beautifully inscribed the words of Hazrat Masih Maood (peace be upon him), "If I am truthful, the mosque will be granted to you," and had placed this inscription in that mosque. I submit that the Kapurthala community is a very old community and among the long-standing loyalists of Hazrat Masih Maood. I have heard that they possess a written statement from Hazrat Masih Maood in which he expressed hope that just as the Kapurthala community supported him in this world, they would also be with him in Paradise.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Maulvi Rahim Bakhsh Sahib, M.A., that his grandfather, whom people commonly referred to as Khalifa, was a staunch opponent of Hazrat Masih Maood (peace be upon him) and used to speak very harshly against him, troubling my father greatly. My father, feeling distressed, wrote a letter to Hazrat Masih Maood requesting prayers. The response from Hazrat Masih Maood came stating that He had prayed. My father showed this letter to all the members of the neighborhood and said that Hazrat Sahib had prayed, so now they should see that the Khalifa would not speak ill anymore. On the second or third day, it was Friday. Our grandfather, as per his routine, went to offer Friday prayers with the non-Ahmadis, but upon returning, he unusually remained silent about Hazrat Masih Maood, even though it was his habit to speak harshly after returning home from Friday prayers. People asked him why he was silent about Mirza Sahib today. He replied that what benefit is there in speaking ill of someone, and the cleric also preached during Friday prayers that no matter how bad a person may be, we should not speak ill of him. People said, "Oh, is that so? You always used to speak ill, and today you have this thought!" In fact, the real reason was that Babu (my father was referred to as Babu by people) had shown a letter just the day before, which said it had come from Qadian and stated that now the Khalifa would not speak ill.

Maulvi Rahim Bakhsh Sahib used to say that after this, despite several provocations from the opponents, my grandfather never spoke ill of Hazrat Masih Maood again, nor did he ever trouble my father.

Seerat al-Mahdi

Part One

He was not troubled due to Ahmadism. (It is noteworthy regarding this narration that its narrator has now taken the name Abdul Rahim under the guidance of Hazrat Khalifa al-Masih and is generally known as Maulvi Abdul Rahim Sahib Dard.)

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Hazrat Walida Sahibah that when Hazrat Masih Maood (peace be upon him) began to experience seizures, he did not observe fasts during the entire month of Ramadan that year and paid the fidyah. When the next Ramadan arrived, he began to fast but had only kept eight or nine fasts when he experienced another seizure, so he left the rest and paid the fidyah. In the following Ramadan, he kept ten or eleven fasts, but again due to a seizure, he had to abandon the fasts and paid the fidyah. The next Ramadan, he was on his thirteenth fast when he experienced a seizure close to Maghrib, and he broke his fast and did not keep the remaining fasts, paying the fidyah instead. After that, he kept all the fasts in the subsequent Ramadans, but two or three years before his passing, due to weakness, he could not keep the fasts and continued to pay the fidyah.

I inquired whether he made up for the fasts he missed during the initial period of his seizures. Hazrat Walida Sahibah replied that he did not; he only paid the fidyah. I submit that when Hazrat Masih Maood (peace be upon him) first began to experience seizures, he became very weak during that time, and his health remained poor. Therefore, when he missed the fasts, it seemed that he did not have the strength to make them up until the next Ramadan. However, when the next Ramadan came, he would begin to fast out of his eagerness for worship, but then he would experience a seizure and would abandon the fasts, paying the fidyah for the remainder. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Hazrat Walida Sahibah that Hazrat Masih Maood (peace be upon him) in the early days...

Seerat al-Mahdi

Part One

He used to wear a gharara, but later I advised him to abandon it. After that, he began to wear simple pajamas. I humbly submit that a gharara refers to pajamas with very loose cuffs. (Previously, it was quite popular in India, but now it has become rare.)

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that Hazrat Masih Maood (peace be upon him) generally wore a white muslin turban, which was usually ten yards long. Underneath the turban, he would wear a soft type of Roman cap in place of a kalash. At home, sometimes he would remove the turban and only wear the cap. During the summers, he typically wore a muslin kurta. Over it, he would wear a warm waistcoat and a warm coat. His pajamas were also warm. Additionally, he usually wore socks, and in winters, he would wear two pairs, one on top of the other. He always wore native shoes. Furthermore, Hazrat Walida Sahibah mentioned to me that since Hazrat Masih Maood began to experience seizures, he started to wear warm clothes in both cold and hot weather. These clothes would sometimes make him feel warm and at times uncomfortable, but once he started wearing them, he continued until the end. Since Sheikh Rahmatullah Sahib became an Ahmadi from Gujarat and later Lahore, he would regularly bring him sets of clothes. Hazrat Sahib had a habit of wearing whatever fabric was brought to him. Once, someone brought a pair of slippers for him. He wore them, but he could not tell which foot was which, and many times he would wear them incorrectly, causing discomfort. Sometimes, if he wore the wrong foot, he would express his annoyance, saying that nothing of theirs was good. Hazrat Walida Sahibah stated that she had marked the slippers to help him identify the correct foot, but despite that, he would still wear them incorrectly, which is why he removed them. Hazrat Walida Sahibah also mentioned that Hazrat Sahib had sometimes expressed similar words of dislike regarding the cuffs of English-style shirts.

Seerat al-Mahdi

Part One

He would have warm English-style shirts made for him. He would use them, but he did not like the cuffs of the English style. Firstly, he was uncomfortable with the buttons on the cuffs, and secondly, the task of opening and closing the buttons was difficult for him. At times, he would say, "What are these hanging from my ears?" I humbly submit that Hazrat Masih Maood's general principle regarding clothing was that he would wear whatever type of fabric was available. However, he generally did not prefer the English style of dress because, firstly, he considered it contrary to simplicity for himself, and secondly, he was very uncomfortable with clothing that constricted his limbs. At home, only muslin kurtas and turbans were prepared for him. The rest of the clothes usually came as gifts. Sheikh Rahmatullah Sahib Lahore had a special distinction in this service. I humbly submit that Hazrat Masih Maood sometimes used to wear a waistcloth around his waist, and whenever he went out, he would definitely wear a coat. It was also his practice to carry a handkerchief. Hazrat Walida Sahibah states that every year, she would prepare half a bolt of muslin kurtas for Hazrat Sahib, but in the year of his passing, she prepared a full bolt of muslin kurtas. Hazrat Sahib even asked her why so many kurtas were needed, but she prepared them anyway, and many of those kurtas remain unused with me to this day.

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Walida Sahibah narrated to me that Hazrat Masih Maood (peace be upon him) would apply perfume and change his clothes on Fridays.

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Walida Sahibah narrated to me that whenever Hazrat Masih Maood led the Maghrib prayer at home, he would often recite the verses from Surah Yusuf that contain the words: إِنَّمَا أَشْكُوا بَنِى وَحُزْنِى إِلَى اللهِ - (Joseph: 87). I humbly submit that there was great emotion and pain in Hazrat Masih Maood's voice, and his recitation was always captivating.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Walida Sahibah narrated to me that she had never seen Hazrat Masih Maood (peace be upon him) sitting in I'tikaf. I humbly submit that Mian Abdullah Sahib Sanori also conveyed the same to me.

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Syed Fazal Shah Sahib narrated to us that once Hazrat Masih Maood (peace be upon him) was present here in the Mubarak Mosque. I was sitting nearby, and Brother Abdullah Sahib Sanori was also close by, along with some other people. Hazrat Sahib was conversing with everyone, but when Brother Abdullah Sahib spoke, Hazrat Sahib would shift his attention from others and focus on him. I felt a pang of regret and envied him. Hazrat Sahib understood my thoughts and addressed me, saying, "Shah Sahib, do you know who he is?" I replied, "Yes, Hazrat, I know Brother Abdullah Sahib." He said, "Our belief is that the ancients are more worthy than you; they are ahead of you." Syed Fazal Shah Sahib stated that from that day, he understood that we could not compete with them; they were ahead of us. I humbly submit that when Syed Fazal Shah Sahib narrated this account, Mian Abdullah Sahib Sanori was also sitting nearby, and I noticed that his eyes were moist.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanori narrated to me that Hazrat Sahib had intended in 1884 to go outside Qadian to perform a retreat and also travel through India. Accordingly, he planned to go to Sojanpur in the Gurdaspur district and stay in seclusion there. Regarding this, Hazrat Sahib even sent me a postcard written by his own hand. I requested that I be allowed to accompany him on this journey and the journey through India. Hazrat Sahib approved my request. However, later Hazrat Sahib received a revelation regarding the journey to Sojanpur that his unveiling would take place in Hoshiarpur. Therefore, he abandoned the plan to go to Sojanpur and decided to go to Hoshiarpur instead. When he was about to leave for Hoshiarpur in January 1886, he wrote to me.

Seerat al-Mahdi

Part One

He summoned Qadian and wrote to Sheikh Mehr Ali, the chief of Hoshiarpur, that he wished to come to Hoshiarpur for two months and requested arrangements for a house located on the edge of the city, which should also have an upper floor. Sheikh Mehr Ali vacated his own house, which was known as Tawiila. The presence then sat down and proceeded towards the Beas River. I, along with Sheikh Hamid Ali and Fatah Khan, accompanied him. Mian Abdullah Sahib mentioned that Fatah Khan was a resident of Rasulpur, adjacent to Tand, in the Hoshiarpur district, and was a great believer in him, but later, under the influence of Maulvi Muhammad Hussain Batalaawi, he became an apostate. When he reached the river, since there was some water on the path to the boat, the boatman lifted him and placed him in the boat, for which he rewarded him with a rupee. While the boat was sailing in the river, he addressed me, saying that Mian Abdullah, the company of a complete person is like this river journey, where there is hope of crossing but also a fear of drowning. I heard this statement of his casually, but when Fatah Khan drowned, I remembered his words. Anyway, we stayed at Fatah Khan's village on the way and reached Hoshiarpur the next day. Upon arrival, Hazrat Sahib stayed in the upper room of Tawiila and, to avoid any disputes among us, assigned separate tasks to the three of us. Thus, my responsibility was to show the weapons and prepare food. Fatah Khan was assigned the duty of bringing groceries from the market. Sheikh Hamid Ali was tasked with managing the upper part of the house and hosting visitors. After that, Hazrat Masih Maood announced via hand-written notices that for forty days, no one should come to meet him, nor should anyone invite him for meals. After these forty days, I will stay here for a few days. During these days, those who wish to meet may do so. Those who intend to invite may invite, and those who wish to ask questions may do so. Hazrat Sahib also instructed us that the chain at the entrance should always remain locked, and no one should call me inside the house. If I call someone, they should respond only to the extent necessary, and no one should come to the upper room. My food should be sent up, but there should be no waiting for me to eat. Empty dishes should be taken back at another time. During prayer, we should pray separately upstairs.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Sahib instructed that for Friday prayers, a deserted mosque should be sought on the outskirts of the city where we could perform the prayer in seclusion. Accordingly, there was a small deserted mosque in a garden outside the city where Hazrat would go on Fridays to lead us in prayer and deliver the sermon himself. Mian Abdullah Sahib would mention that he would go upstairs to skip meals and would not speak to Hazrat, but sometimes Hazrat would engage him in conversation, to which he would respond. One day, Hazrat Sahib said to me, "Mian Abdullah! During these days, great doors of Allah's grace have opened for me, and sometimes Allah speaks to me for long periods. If these were to be written down, they would fill many pages." Mian Abdullah Sahib stated that revelations regarding the Promised Son also occurred during this retreat, and after the retreat, he announced this prophecy from Hoshiarpur (I humbly submit that this can be seen in the announcement dated February 20, 1886). When the forty days were completed, Hazrat remained there as announced. During those days, many people invited him, and several individuals came for religious discussions, including old acquaintances from outside who visited him. During this time, a debate took place with Murli Dhar, which is recorded in "Surma-i-Chashm Arya." When the two-month period was completed, Hazrat Sahib returned to Qadian via the same route. About five or six miles from Hoshiarpur, there is the grave of a saint where a small garden had been planted. Upon reaching there, Hazrat descended from the carriage for a short while and said, "This is a pleasant shaded place; let us rest here for a bit." After that, Hazrat proceeded towards the grave. I followed closely behind, while Sheikh Hamid Ali and Fatah Khan remained by the carriage. Upon reaching the mausoleum, he opened the door and entered, standing at the head of the grave, raising his hands in prayer, and continued to pray for a while. Then he returned and addressed me, saying, "When I raised my hands for prayer, the saint whose grave this is emerged and sat before me on his knees. If you had not been with me, I would have conversed with him. His eyes are large, and his complexion is dark." He then said, "Look, if there is any caretaker here, ask him about them."

Seerat al-Mahdi

Part One

He inquired about the conditions. Accordingly, Hazrat Sahib asked the caretaker. The caretaker replied that he had not seen him himself, as nearly a hundred years had passed since his demise. However, he had heard from his father or grandfather that he was a great saint of this region and had a significant influence in the area. Hazrat Sahib asked what his appearance was like. The caretaker said that he had heard he was of a dusky complexion and had large eyes.

Then we departed from there and reached Qadian. I asked Mian Abdullah Sahib what Hazrat Sahib used to do during this period of seclusion and how he worshipped. Mian Abdullah Sahib replied that we did not know because he resided in the upper room, and we were not permitted to go upstairs. When we went up for meals, we would go with permission. Mian Abdullah Sahib recounted that one day when I went up to place the food, Hazrat Sahib said, "I have received a revelation: وَبُورِكَ مَنْ فِيْهَا وَمَنْ حَوْلَهَا." Hazrat Sahib explained that "مَنْ فِيْهَا" refers to me, and "مَنْ حَوْلَهَا" refers to you people.

Mian Abdullah Sahib stated that he would stay at home all day and only go out with Hazrat Sahib on Fridays, while Sheikh Hamid Ali also mostly remained at home. However, Fatah Khan often stayed outside all day. I humbly submit that it is likely that he was outside even at the time of this revelation. Mian Abdullah Sahib described that during those days, Fatah Khan was so devoted that while speaking with us, he would say that he considered Hazrat Sahib to be a prophet, and I would feel uneasy about his statement based on the old established beliefs.

Mian Abdullah Sahib also mentioned that once when I went to leave food, Hazrat Sahib said, "Allah addresses me in such a way and speaks to me in such a manner that if I were to reveal even a little of it, all those who appear to be believers would turn away."

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib narrated to me that once Hazrat Masih Maood (peace be upon him) was lying in the Bayt al-Fikr (the room adjacent to the Mubarak Mosque that is part of Hazrat Sahib's residence), and I was massaging his feet when someone knocked at the window of the room. It was Lala Sharm Pat or perhaps Lala Malawamil. I got up.

Seerat al-Mahdi

Part One

He began to open the window, but Hazrat Sahib quickly got up, hurried over, and unlocked the chain before me. Then he returned to his place and said, "You are our guest, and the Prophet Muhammad (peace be upon him) has said that one should honor the guest." In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanori narrated to me that at the time of the birth of Bashir I, I was in Qadian. Around midnight, Hazrat Masih Maood entered the mosque and said to me, "Mian Abdullah, there is great pain of labor in our house at this moment. You recite Yaseen here, and I will go inside and recite." He mentioned that reading Yaseen alleviates the suffering of the sick, which is why it is recited in the state of agony, so that the dying person does not suffer. The pain is relieved before the completion of Yaseen. After that, he went inside, and I began to recite Yaseen. After a little while, when I had not yet completed Yaseen, he returned to the mosque smiling and said, "A boy has been born in our house." Following this, Hazrat Sahib went inside, and in a burst of joy, I climbed to the top of the mosque and began to loudly proclaim congratulations.

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Walida Sahibah narrated to me that when I got married and stayed in Qadian for a month before returning to Delhi, during those days, Hazrat Masih Maood wrote me a letter stating that he had seen three young boys in a dream. Hazrat Walida Sahibah mentioned that she remembered two, but Hazrat Sahib insisted that he had seen three and wrote about three. In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Walida Sahibah narrated to me that Hazrat Masih Maood (peace be upon him) used to say that there is such concealment in the works of Allah. Regarding the Promised Son, Allah has stated that he will be one who turns three into four, but all our current sons, in some way, are those who turn three into four. Hazrat Walida Sahibah mentioned that Mian (referring to Hazrat Khalifatul Masih II) was indeed one whom Hazrat Sahib had mentioned.

Seerat al-Mahdi

Part One

Thus, he was declared as one who turns three into four, including Mirza Sultan Ahmad and Fazal Ahmad. And Bashir I, who has passed away, was also counted in this way... As for me (the humble writer), I was counted only among the living boys, while Bashir I, who has passed away, was excluded. Sharif Ahmad was counted in such a way that he excluded the sons of his first wife, Mirza Sultan Ahmad and Fazal Ahmad, and counted all my sons as living, excluding Bashir I, who has passed away. Similarly, he counted only my living sons and excluded Bashir I, who has passed away.

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Walida Sahibah narrated to me that as Hazrat Masih Maood (peace be upon him) approached his demise, he began to receive numerous revelations and wishes regarding his death. When he went to Lahore, such revelations started to occur even more frequently. Because of this and for other reasons, I became anxious one day and said to Hazrat Sahib, "Let us return to Qadian now." Hazrat Sahib replied, "Now we will only go when Allah takes us." I humbly submit that this is also a proof of Hazrat Sahib's truthfulness, for despite receiving so many revelations regarding his death, and the frequency of such revelations being such that it seemed death was right at hand, he remained diligently engaged in his work, and in fact, began to work with even greater enthusiasm and effort. Thus, at the time of his passing, he was busy with the composition of the magazine 'Message of Peace,' and the series of speeches was ongoing as well. If it were someone else, the news of impending death would have paralyzed him, and if he were a fraud, this would have been the time for his secrets to be exposed.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that on May 25, 1908, just a few hours before his passing, Hazrat delivered a passionate speech at the residence of Khawaja Kamaluddin in Lahore, where prayers were held, after the afternoon prayer. The reason for this was that a person had come with a challenge for a debate from Maulvi Ibrahim Sialkoti. He appointed Maulvi Muhammad Ahsan Sahib to set the terms for the debate.

Seerat al-Mahdi

Part One

He delivered a remarkably powerful speech in the presence of the person, and just as his face would turn red during moments of passion, the same was the case at that time. Some phrases from this speech still resonate in my ears. He said, "Let them kill Jesus, for therein lies the life of Islam." He also stated, "Now we have completed our work." In the name of Allah, the Most Gracious, the Most Merciful. Haji Abdul Majid Sahib Ladhianvi narrated to me that once Hazrat was in Ludhiana. There was a neem tree in my house, and since it was the rainy season, its leaves were beautifully green. Hazrat said to me, "Haji Sahib, look at the leaves of this tree; how beautiful they are." Haji Sahib said that at that moment, he saw that Hazrat's eyes were filled with tears.

In the name of Allah, the Most Gracious, the Most Merciful. Haji Abdul Majid Sahib narrated to us that once, when "Izala Auham" was published, Hazrat went out for a walk in Ludhiana. I and Hafiz Hamid Ali were with him. On the way, Hafiz Hamid Ali said to me that tonight, or perhaps he said during those days, Hazrat had received a revelation that the British Empire would face weakness and disorder eight years later. I humbly submit that in the gathering where Haji Abdul Majid Sahib narrated this, Mian Abdullah Sahib Sanori stated that in my opinion, this revelation is even older than that time. Hazrat had personally narrated this revelation to me and Hafiz Hamid Ali, and I remember the revelation as follows: "The British Empire will face weakness and disorder seven years later." Mian Abdullah Sahib would say that the second line I remember as clearly as if it were engraved in stone, and I also remember the word "seven." When Hazrat narrated this revelation to us, at that time, Maulvi Muhammad Hussain Batalaawi was not an opponent. Sheikh Hamid Ali had also heard it. Later, when he became an opponent, he published in his pamphlet to mislead the government against Hazrat that Mirza Sahib had published this revelation. I humbly submit that the difference in the narration between Mian Abdullah Sahib and Haji Abdul Majid Sahib may not be due to anyone's weak memory, but it is also possible that this revelation was given to Hazrat at two different times with two different recitations. And Allah knows best. Furthermore, I humbly submit that this revelation has various meanings.

Seerat al-Mahdi

Part One

Some have calculated the duration of the revelation from the date of the announcement. Others have said that it is counted from the death of Queen Victoria, as the Promised Messiah (peace be upon him) had prayed extensively for her. Some interpret it differently. Mian Abdullah Sahib used to say that in his view, the duration begins from the start of the twentieth century. He would say that events confirm this, and it was only after the emergence of these events that he understood its meaning. I humbly submit that in my view, it could also be counted from the passing of Hazrat Sahib, as he had declared his own self as a shield for the British government. Therefore, in my opinion, it is not correct to count the duration in the presence of a shield. Thus, the beginning of the Great War and the end of the seven or eight-year duration coincide. And Allah knows best. I humbly submit that the British government has bestowed great favors upon us, and we should pray that Allah keeps it safe from trials. (For further explanation of this narration, see Part Two, Narration No. 314)

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanori narrated to me that when Hazrat Masih Maood (peace be upon him) announced the initiation of Bai'at in 1889 in Ludhiana, before taking the Bai'at, he went to Hoshiarpur at the invitation of Sheikh Mehr Ali for the wedding of his son. I, Mir Abbas Ali, and Sheikh Hamid Ali were with him. On the way, in the carriage, he narrated to us about his spiritual retreat during which he had kept fasts for six months. Hazrat Sahib mentioned that he had a small basket which he would lower from his balcony, and his food would be placed in it, which he would then pull back up. Mian Abdullah Sahib said that Sheikh Mehr Ali had arranged for a separate room for the dignitaries during the meal, while another was for their companions and servants. However, Hazrat Sahib had a practice of always seating those with him together. Thus, on this occasion as well, he would enter the room with us three before entering himself and would seat us on his right and left.

During those days, there was a sermon by Maulvi Mahmood Shah Chich Hazara, who was a very famous and renowned preacher. Hazrat Sahib handed me the announcement of Bai'at and instructed me to convey to him that during his lecture, he should mention the Bai'at.

Seerat al-Mahdi

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At an appropriate time, read and announce my advertisement of Bai'at, and I will also come to your lecture. He promised to do so. Consequently, Hazrat Sahib attended his sermon, but he broke his promise and did not announce Hazrat's advertisement. Instead, he announced it when the people began to disperse, but by then, most of the audience had already left. Hazrat Sahib was very distressed by this and said, "We came to his lecture with the hope that our message would be conveyed; otherwise, what need did we have to attend? He has broken his promise." Mian Abdullah Sahib used to say that shortly thereafter, that Maulvi fell into disgrace under the accusation of theft.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanori narrated to me that when Hazrat Sahib took Bai'at for the first time in Ludhiana, he sat in a room and appointed Sheikh Hamid Ali at the door. He instructed Sheikh Hamid Ali to call in those whom he mentioned. Thus, he first called Hazrat Khalifa I, followed by Mir Abbas Ali, then Mian Muhammad Hussain Murad Abadi, the calligrapher, and fourthly, he called me, along with one or two other individuals by name. After that, he told Sheikh Hamid Ali to let each person enter one by one. I humbly submit that initially, Hazrat would take Bai'at from each person individually, but later he began to take it collectively. Mian Abdullah Sahib stated that on the first day when he took Bai'at, the date was 20th of Rajab 1306 Hijri, corresponding to 23rd March 1889. At that time, the words of Bai'at were: "Today, I repent of all my sins and bad habits that I was indulged in, at the hand of Ahmad, and I sincerely and firmly pledge that as far as my strength and understanding allow, I will remain free from all sins until the last days of my life, and I will prioritize religion over the comforts of this world and the pleasures of the self, and I will adhere to the ten conditions of 12th January to the best of my ability." Now, according to the initial register of Bai'at participants that I recently received, their names are recorded in order. (Seerat al-Mahdi, Part Three) The register of Bai'at participants shows that the Bai'at on the first day was on 19th of Rajab and 21st March. This means not only is the date different, but the comparison between lunar and solar dates also becomes incorrect. Due to this discrepancy, I checked the previous calendar, and it confirmed that according to oral tradition, 20th of Rajab corresponds to 23rd March. Thus, either the registration in the register was incorrect due to being recorded a few days later, or the sighting of the moon in that month differed from what was recorded in the calendar. And Allah knows best.

Seerat al-Mahdi

Part One

I seek forgiveness. "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 turn to Him. I bear witness that there is no deity except Allah, alone, with no partner, and I bear witness that Muhammad is His servant and messenger. My Lord, indeed, I have wronged myself and I acknowledge my sin; so forgive me my sins, for none forgives sins except Him."

I humbly submit that Hazrat Masih Maood (peace be upon him) generally took the hands of those who pledged allegiance in the manner of a handshake, but with some individuals, he also took their hands from above the wrist. Hazrat Khalifa I used to say that my pledge was taken in this manner. Furthermore, I humbly submit that Mian Abdullah Sahib used to state 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, see Part Two, Narration No. 315, 309)

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanori narrated to me that when Hazrat took the Bai'at for the first time in Ludhiana, meaning at the beginning of 1889, he went to Aligarh. I, Mir Abbas Ali, and Sheikh Hamid Ali were with him. Hazrat stayed at the residence of Syed Taqwa Hussain Sahib, who was the superintendent in the district office at that time. There, a tehsildar who was acquainted with Syed Sahib invited Hazrat and also invited other dignitaries of the city. Hazrat attended, and as usual, he seated the three of us on his right and left. The tehsildar had arranged for small platforms, or chaukis, on which food was placed, and people sat around them. On the platforms, there were vases with bouquets placed in glasses. When the meal began, Mir Abbas Ali did not reach for the food but sat quietly. Hazrat asked him, "Mir Sahib, why are you not eating?" He replied, "This is food of the Necharis." Hazrat said, "No, there is no harm in it; it is not against the Shariah." Mir Sahib said, "I do not feel like it." Hazrat replied, "Mir Sahib! We eat what is before us." Mir Sahib said, "Hazrat, you eat; I will not eat." In short, Mir Abbas Ali did not eat. Mian Abdullah Sahib used to say that when Abbas Ali became an apostate, I remembered that it was actually from that time.

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Mian Abdullah Sahib narrated that in Aligarh, people had requested Hazrat to arrange a lecture, and Hazrat had agreed. When the advertisement was made and all preparations were complete, and the time for the lecture approached, Hazrat informed Syed Taqwa Hussain Sahib that he had received a revelation from Allah that he should not deliver the lecture, and therefore he would not give it. Syed Sahib expressed concern, saying that everything had already been arranged and that there would be great disappointment among the people. Hazrat replied that regardless of the situation, they would act according to Allah's command. Others also insisted with great urgency, but Hazrat did not agree and said, "How can I disregard the command of Allah? I do not care about any humiliation in comparison to His command." Thus, Hazrat did not deliver the lecture and stayed there for about seven days before returning to Ludhiana.

I humbly submit that when Mian Abdullah Sahib first narrated this account, he stated that this journey took place in 1884. I mentioned this to my mother, and she refuted it, saying that this journey occurred after the birth of Mian (i.e., Hazrat Khalifatul Masih II) and the initial Bai'at. When I conveyed my mother's account to Mian Abdullah Sahib, he initially insisted on the correctness of his view, but eventually, he recalled that my mother was indeed correct. I humbly submit that Mian Abdullah Sahib used to say that Hazrat's intention regarding the journey to India was fulfilled during this trip to Aligarh. I also submit that during this journey, Maulvi Muhammad Ismail Aligarh opposed Hazrat and eventually wrote a book against him, but he soon passed away from this world. (Hazrat Masih Maood (peace be upon him) has mentioned this journey in detail in the footnote of his book, Fath-e-Islam.)

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanori narrated to me that it was likely in 1884, during the month of Jeth (May-June), that Hazrat Masih Maood (peace be upon him) performed the Fajr prayer in Masjid Mubarak and then went to the adjacent washroom, which was cool due to the fresh plaster. He lay on a charpoy that was usually there. There was no bedding or pillow on the charpoy. Hazrat's head was towards the Qibla, and his face was towards the north.

Seerat al-Mahdi

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I placed my elbow under my head as a pillow and covered my feet with the other elbow in the same manner. I sat down to massage his feet. It was the month of Ramadan, the twenty-seventh day, and it was a Friday, so I was very pleased in my heart that such a blessed occasion was gathering for me. I was serving a blessed person like Hazrat Sahib at the time of Fajr, which is a blessed time, in the blessed month of Ramadan. The date was the twenty-seventh, and it was a Friday, and the previous night was Laylat al-Qadr, for I had heard from Hazrat Sahib that when the twenty-seventh of Ramadan coincides with a Friday, that night is certainly Laylat al-Qadr. I was reflecting on these thoughts and feeling joyful when suddenly Hazrat Sahib's body trembled, and then he gently moved his elbow aside and looked at me. At that moment, I saw that Hazrat Sahib's eyes were filled with tears. After that, he placed his elbow back in the same position.

As I continued to massage, I reached his calf and noticed that there was a drop of red liquid on the hard spot just below his ankle. It was fresh and glistening. I touched it with the tip of my right index finger to see what it was. The drop spread onto his ankle and also touched my finger. Then I smelled it, thinking that perhaps it would have some fragrance, but there was no scent. I had smelled it because at that moment, the thought crossed my mind that this might be something from Allah, and therefore it would have some fragrance. Then, as I continued to massage, I reached near his ribs, where I saw another larger drop of the same red liquid on his shirt. I also touched it, and it was wet as well. At that time, I was astonished as to where this redness had come from. I then quietly got up from the charpoy, so Hazrat Sahib would not wake up, and tried to find where this red liquid had fallen from. The room was very small. I searched thoroughly around the ceiling but could not find any trace of where it had come from. I also thought that perhaps a lizard had lost its tail on the roof, and its blood had fallen, so I carefully looked at the ceiling, but I found no sign of it. Finally, I sat down, exhausted.

Seerat al-Mahdi

Part One

And he continued to press. After a little while, Hazrat Sahib sat up and then left the room, going to the mosque where he sat down. I sat behind him and began to massage his shoulders. At that moment, I expressed, "O Hazrat, where did this redness come from?" Hazrat replied with great indifference, "It must be the juice of mangoes," and dismissed me. I insisted again, "O Hazrat, this is not mango juice; this is indeed redness." Upon this, he slightly moved his head and asked, "Where is it?" I showed him the mark on his shirt, saying, "This is it." He then pulled the fabric forward and turned his head to look at the drop. After that, he did not say anything to me about it but narrated a couple of incidents from the lives of the earlier saints regarding the manifestation of divine visions and matters beyond perception. He stated that the existence of Allah the Exalted is beyond the grasp of these eyes; however, some of His attributes of beauty or majesty are manifested and shown to the saints. Shah Abdul Qadir Sahib writes that he has seen Allah the Exalted several times in the form of his father. Furthermore, Shah Sahib mentions that once he saw Allah the Exalted, who gave him a piece of turmeric, saying, "This is my knowledge; keep it safe." When he awoke, the piece of turmeric was indeed in his hand. There was also a saint whose name Hazrat did not mention, who was sitting in his room during Tahajjud, reading something on his prayer mat, when he saw in a vision that someone had come from outside and taken away his prayer mat. When he awoke, he found that his prayer mat was indeed not beneath him. When he stepped outside after dawn, he saw that the prayer mat was lying in the courtyard. After narrating these incidents, Hazrat Sahib said that these were matters of vision, but Allah the Exalted had also made their existence manifest externally to demonstrate the miracles of those saints. Now listen to our story. When you were massaging our feet in the room, I saw that there was a very vast and clear place, and there was a bed laid out in it, with a person sitting on it in the manner of a ruler. It was instilled in my heart that this is the All-Wise Ruler, meaning the Lord of the worlds, and I perceived myself as if I were a close relative of the ruler. I wrote down some decrees regarding destiny and fate and sought to have them signed.

Seerat al-Mahdi

Part One

In short, I approached him, and when I got closer, he kindly made me sit beside him on the bed. At that moment, I felt as if a son, who has been separated from his father for many years, meets him again, and his heart fills with emotion, or perhaps he feels a sense of tenderness. My heart was also filled with the thought that He is the All-Wise Ruler or, as I said, the Lord of the worlds, and with what love and kindness He has made me sit beside Him. After that, I presented the decrees I had written for his signature. He dipped the pen into the red ink that was nearby and signed it while gesturing towards me. Mian Abdullah Sahib says that Hazrat Sahib made the gestures of dipping the pen and signing with his own hand. Then Hazrat Sahib said, "This is the red ink that has come from this pen." He then added, "Look, did any drop fall on you?" I looked around to see if any had fallen on me and replied, "No, nothing has fallen on me." He said, "Look at your cap." At that time, I was wearing a white muslin cap on my head. I took off the cap and saw that there was indeed a drop on it. I was very happy and said, "Hazrat, there is a drop on my cap as well." Then my heart was filled with the desire to take this drop as a blessed token. Initially, I asked Hazrat about the matter, fearing that he might refuse quickly, "Is it permissible to keep something blessed from a saint?" He replied, "Yes, it is permissible. The companions of the Messenger of Allah (peace be upon him) kept his blessed items." Then I said, "Hazrat, for the sake of Allah, I have a question." He replied, "What is it?" I said, "Hazrat, please give me this drop as a blessing." He said, "No, we do not give this." I replied, "You just said that the companions of the Messenger of Allah (peace be upon him) kept his blessed items." To this, he said, "I do not give this drop because after our and your death, it will lead to polytheism; people will worship it. They will turn it into a site of visitation." I said, "Hazrat, the blessed items of the Messenger of Allah (peace be upon him) did not lead to polytheism." He replied, "Mian Abdullah, the fact is that the blessed items that were with the companions of the Messenger of Allah (peace be upon him) were buried with them as they made wills before dying to have those blessed items buried with their shrouds, and that is exactly what was done." He explained that the blessed items that were with the companions were treated with great respect and care.

Seerat al-Mahdi

Part One

It was buried with the shroud. I expressed, "O Hazrat, I will also make a will at the time of my death that this garment be buried with my shroud." He replied, "Yes, if you make this promise, then take it." Since it was a Friday, after a little while, Hazrat Sahib bathed and changed his clothes, and I took hold of this garment. Mian Abdullah Sahib narrates that as soon as Hazrat Sahib had put on this garment, there were two or three guests who had come from nearby, and I mentioned this mark to them. They then came to Hazrat Sahib and said, "Mian Abdullah has made such a statement." Hazrat Sahib replied, "Yes, that is correct." Then they said, "O Hazrat, let us have this garment; we will all distribute it because we all have a right to it." Hazrat Sahib said, "Yes, take it," and did not impose any conditions or promises upon them. At that moment, I became very worried that this garment had slipped from my hands, and a great anxiety arose in my heart. Therefore, I said to Hazrat Sahib, "O Hazrat, you have no authority over this garment because it has become my property. It is my choice whether to give it to them or not, as I have already taken it from you." At that time, Hazrat Sahib smiled and said, "Yes, Mian Abdullah has taken it from us; now it is his choice whether to give it to you or not." They then insisted upon me greatly, but I refused. Mian Abdullah Sahib states that to this day, the red marks on this garment remain unchanged. The cloth of this garment is called 'garnah' in Punjabi. Hazrat Sahib had worn this garment for seven days. I did not show this garment to others because I remembered Hazrat Sahib's words that this garment should not become an object of visitation. However, people had a strong desire, and they began to bother me a lot to see it. I mentioned this to Hazrat Khalifa II, saying that due to Hazrat Sahib's words, I feel reluctant to show this garment, but people are bothering me. What should I do? Hazrat Mian Sahib replied, "Show it frequently and in abundance so that many witnesses can see it, and everyone from our community can say, 'I have seen it too, I have seen it too,' or perhaps use the words 'we have seen it' instead." After that, I began to show it. However, I still only show it to those who express a desire to see it.

Seerat al-Mahdi

Part One

He does so. And I feel a reluctance to show it myself because the words of Hazrat Sahib are etched in my heart. I keep it with me on every journey, thinking that one never knows when the soul may depart. I humbly submit that I have not seen this garment; the shade of the redness is light, somewhat pinkish, and I learned from Mian Abdullah Sahib that the color has been like this from the beginning. (Also see narration number 436)

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanwari narrated to me that when I first came to Qadian in 1882, I was seventeen or eighteen years old, and I had already been married once and was considering a second marriage, for which I had seen some potential brides. One day, I mentioned to Hazrat Sahib that I had such and such dreams. Hazrat Sahib said, "These are related to your second marriage," and added, "I have also received revelations regarding my second marriage. Let’s see whose marriage takes place first, yours or mine." I respectfully replied, "Yours will be first." After that, I began to think about marrying the daughter of my uncle, Muhammad Ismail. Consequently, I came to Qadian and discussed it with Hazrat Sahib. Prior to this, Ismail had also visited Qadian once with me. Hazrat Sahib said to me, "Why did you not mention this to me when Ismail was here? We would have encouraged him here." Then, He wrote a letter to my uncle, Muhammad Yusuf Sahib, who was a great devotee of Hazrat Sahib and through whom I was guided towards Him. In that letter, He also included a letter for Ismail, instructing that the letter for Ismail be taken to him and that he be encouraged. In that letter, Hazrat Sahib also sent letters to my father, grandfather, and father-in-law, and for all these letters, He affixed the seal of 'Is not Allah sufficient for His servant.' In the letters to my father, grandfather, and father-in-law, it was written that Mian Abdullah wishes to marry a second time for religious purposes; they should not prevent him and should be pleased with it. Mian Abdullah Sahib states that Hazrat Sahib wrote this because I had told Him that I had not openly discussed this matter with my father and grandfather, as I feared they might object to it, especially during that time.

Seerat al-Mahdi

Part One

In those days, a second marriage was considered undesirable. Hazrat Sahib wrote letters regarding this matter and began to pray for me. My uncle, Muhammad Yusuf Sahib's response had not yet arrived, and Hazrat Sahib was engaged in prayer for this matter. Just as He was praying, He received a revelation of failure. After praying again, another revelation came: "O, how many desires have turned to dust." Then, after that, another revelation came: "فَصَبْرٌ جَمِيل" (But patience is beautiful). Hazrat Sahib conveyed these revelations to me. During that time, Mir Abbas Ali was also present here, and Hazrat Sahib mentioned these revelations to him, saying that He did not know what kind of relationship Mian Abdullah Sahib had with us, as He prayed and received a response from Allah Almighty. A few days later, the response from Mian Muhammad Yusuf Sahib arrived, stating that Mian Abdullah's father, grandfather, and father-in-law were pleased, but Ismail was refusing. Upon this, Hazrat Sahib said that now we would speak to Ismail ourselves. I expressed, "O Hazrat, a revelation of failure has come from Allah Almighty, and Ismail is refusing; what possibility of success can there be in this matter?" He replied, "No, it is stated in the Holy Quran: كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ (Every day He is in a matter)." This means that Allah Almighty is in a different state every day, so efforts should not be abandoned. It is possible that the intent of Allah Almighty's revelations is that the way in which efforts have been made has led to failure, and success may be destined through another means. Consequently, I continued to think about it and kept asking for prayers from Him. At that time, Ismail was a patwari near Sirhind, and in Sirhind, Hushmat Ali Khan Sahib was the tehsildar, who was a close relative of Dr. Abdul Hakim Khan. He had taken a promise from Hazrat Sahib that He would visit Sirhind someday. Therefore, when He was about to go to Ambala, He told me to write to Hushmat Ali Khan Sahib that we would stop by Sirhind on our way to Ambala. Hazrat Sahib also informed me that we would visit the shrine of Mujd Sahib in Sirhind and would have the opportunity to talk to Ismail regarding you. Thus, He went there and stayed at the tehsil with Hushmat Ali Khan Sahib. After completing the prayers and meals at night, Hazrat Sahib lay down on the charpoy and told Hushmat Ali Khan Sahib to rest, saying, "Now you should relax."

Seerat al-Mahdi

Part One

I needed to speak with Ismail privately, so he and his companions got up, and I also stood up. At that time, Ismail was repeatedly bowing at the feet of Hazrat Sahib. Then Hazrat Sahib mentioned me to Ismail, but he refused and made several excuses, saying that conflicts arise between two wives and that Abdullah's salary is very low (at that time, my salary was four and a half rupees a month). He questioned how he would manage, and he expressed concern that Mian Abdullah's relatives would be upset, among other things. Hazrat Sahib said, "I take responsibility for all these matters," but he still did not agree and excused himself by saying that his wife would not accept it. Hazrat Sahib used to say that he presented the command of God and His Messenger and also spoke from his side, but he denied it, as if his God, his Messenger, and his spiritual guide were all his wife, because he would say, "I will do whatever she says." Mian Abdullah Sahib stated that Hazrat Sahib used to say that even before I started talking to Ismail, I had a vision that he had placed his hand on my left hand, and I also saw in the vision that his index finger was cut off. From this, I understood that he would give me a very foul response regarding this matter. Hazrat Sahib said that upon hearing his response, I felt such hatred towards him that I wished he would get up immediately and never come before me again. Mian Abdullah Sahib said that after this, Ismail arranged for his daughter to marry someone else, which caused me great distress. My father informed Hazrat Sahib about my condition through a letter, and you wrote to me, saying that I should come to you for a while to change my thoughts. However, after this marriage, Ismail faced great calamity. His two young sons and his wife passed away. Then, when my second marriage took place with the sister of Master Qadir Bakhsh Sahib, Ismail deeply regretted it and told me to seek forgiveness from Hazrat Sahib for him. I wrote to Hazrat Sahib, and He accepted his pledge, but after that, Ismail did not get the chance to meet Hazrat Sahib. Mian Abdullah Sahib stated that regarding me, Hazrat Sahib had mentioned in the signs that I was shown that Mian Abdullah would face failure in a matter, and that is exactly what happened; it was related to this incident.

Seerat al-Mahdi

Part One

I humbly submit that Hazrat Sahib referred to the failure of Mian Abdullah Sahib in his composition "Haqeeqat-ul-Wahi," sign number 55. Mian Abdullah Sahib narrates that when my uncle Ismail's daughter was married off elsewhere, I proposed another match and, after settling all matters, wrote to Hazrat Sahib that I had arranged a marriage and that all decisions had been made, including the date of the wedding. Now, I sought his advice regarding the matter. Hazrat Sahib replied that I should not rush in this matter. Caution should be exercised, and He emphasized that I must first see the girl. After finishing the letter, He wrote again, reminding me to remember this advice well.

Accordingly, I went to the girl's village to see her, and upon seeing her, such a revulsion arose in my heart that I nearly felt nauseous, even though the girl was not unattractive. After that, I was proposed to a teacher from Ludhiana, but Hazrat Sahib did not approve of that either. Later, when I mentioned the sister of Master Qadir Bakhsh Sahib, He said that this is a very good opportunity; I should proceed with it. Thus, Hazrat Sahib spoke to Master Qadir Bakhsh Sahib about me. He accepted without any excuses, even though he knew that my salary was only four and a half rupees and that I had a wife and children. After accepting, he said that Hazrat Sahib, my father is very opposed, but he cannot do anything without my consent. So, either I will convince him, or I will marry after he passes away. Hazrat Sahib was very pleased and then took me towards the garden, sharing with me the response he had received and laughing while mentioning the words about the father passing away.

Mian Abdullah Sahib stated that after this, Master Qadir Bakhsh Sahib had to face many difficulties from his father, but he did not allow his sister's marriage to take place elsewhere and ultimately conducted a secret marriage with me. At the time of the marriage, I told him to write down any terms or conditions that needed to be documented. He replied, "What conditions? My terms and conditions are all with Hazrat Sahib." When I inquired about the dowry, he said it would be seventy rupees. I insisted that it should be one hundred rupees, but he insisted on his opinion. At that point, I told him that I had a dream that my second marriage...

Seerat al-Mahdi

Part One

The marriage took place, and the dowry was set at one hundred rupees, which they accepted. The departure was also kept secret. However, eventually, Master Qadir Bakhsh Sahib's father also became agreeable. Moreover, Mian Abdullah Sahib used to narrate that when Hazrat Sahib visited Sirhind, during that journey, he briefly became adorned as well.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that Hazrat Khalifa I used to say that when I first came to Qadian, I alighted from the carriage at the square near the small mosque and then asked the carriage driver, or perhaps someone else, where Mirza Sahib was. At that time, Mirza Imamuddin and Mirza Nizamuddin were sitting in their courtyard on charpoys, and the driver pointed towards them and said, "They are there." When I looked over, my heart sank, and I told the carriage driver to wait a moment, as I might have to return. Then I moved forward and entered that gathering, but I was so affected in my heart that I sat down on the charpoy without greeting anyone. Mirza Imamuddin, or perhaps Mirza Nizamuddin, asked for my name. When I told them, they said, "You must have come to meet Mirza Sahib." The cleric used to say that at that moment, I felt a sense of relief, realizing that there was another Mirza here.

Then they assigned someone to accompany me, who left me at the small mosque. At that time, Hazrat Sahib was inside the house. When he was informed, he said he would come out at the time of the Zuhr prayer. When he came out, I met him. I humbly submit that Hazrat Molvi Sahib came here during the time of Braheen Ahmadiyya, and Molvi Sher Ali Sahib used to say that Hazrat Sahib had written somewhere that he used to pray to God to grant him a Harun like Musa. When the cleric arrived, I recognized him immediately, saying, "This is my prayer." (I humbly submit that Hazrat Masih Maood mentioned this prayer in his book "Ainah Kamalat-e-Islam," but he did not give the example of Musa and Harun in this context. It is strange that, as recorded in the book "Karamat-us-Sadiqeen," Hazrat Molvi Sahib was also searching for a perfect man who could confront the trials of this tumultuous era and demonstrate the superiority of Islam over other religions.)

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Khalifa I used to say that when I returned to Bhira after completing my service in Jammu, I began to construct a large house in Bhira and came to Lahore to purchase some materials for the building. Upon arriving in Lahore, I thought to myself that I should visit Qadian one day. So, I came here. When I met Hazrat Sahib, he said, "Mawla Sahib, now that you are free from your job, I hope you will stay here for some days." I replied, "Yes, Hazrat, I will stay." A few days later, he said, "Mawla Sahib, you must be feeling troubled; call your family here as well." I wrote to my family in Bhira to stop the construction and come here. Then, on another occasion, Hazrat Sahib told me, "Mawla Sahib, do not even think about your previous homeland, Bhira." Mawla Sahib used to say that I was very scared in my heart, thinking that it might be possible that I would never go back there, but how could it be that Bhira would not come to my mind? However, Mawla Sahib used to say that Allah granted such a favor that until today, I have never had the thought in my heart that Bhira was my homeland. (I humbly submit that Hazrat Mawla Sahib was likely relieved from his service in Jammu in 1891 or 1892 and came to Qadian in 1892 or 1893.)

In the name of Allah, the Most Gracious, the Most Merciful. Mawla Sher Ali Sahib narrated to me that Hazrat Masih Maood, peace be upon him, used to say that all our Arabic writings are of the same nature of revelation because they were all written with the special support of Allah. He used to say that sometimes I write several words and sentences, but I do not understand their meanings. Then, after writing, I check the dictionary and find out. Furthermore, Mawla Sahib states that Hazrat Sahib used to send copies and proofs of Arabic books to Hazrat Khalifa I and Mawla Muhammad Ahsan Sahib, saying that if any corrections could be made, they should do so. Hazrat Khalifa I would read them and return them as they were, but Mawla Muhammad Ahsan Sahib would diligently make some changes in certain places. Mawla Sher Ali Sahib narrates that Hazrat Masih Maood once said that Mawla...

Seerat al-Mahdi

Part One

Mohammad Ahsan Sahib makes corrections from his side, but I observe that the words I have written are more appropriate and eloquent, while the words of the cleric are weaker. However, I leave some of his written words intact so that he does not feel disheartened, thinking that all his words have been cut out. I humbly submit that it was Hazrat Masih Maood's practice to send copies and proofs of Arabic books to the scholars of the community, saying that if any corrections could be made, they should do so. One of the purposes of this practice was that these individuals would read Hazrat's writings and remain acquainted with His teachings and the community. This is my personal opinion and is not based on any narration.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Hafiz Roshan Ali Sahib that during the days when Hazrat Masih Maood wrote the verse "O Earth, swallow up your water" and the poem "Ijaz-e-Ahmadi," He came out after reading it again and asked Hazrat Khalifa I whether the call was also meant for the Nida. It was replied that yes, it is very well known. He said that it was written in the poetry, and we had no idea. Furthermore, Hafiz Sahib narrates that many times Hazrat would say that some words are written by our pen automatically, and we do not know their meanings. Hafiz Sahib states that many times such expressions were written by Hazrat that were not even found in common usage, but after much searching, their meanings would be discovered.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Maulvi Zulfiqar Ali Khan Sahib that when Hazrat was in Gurdaspur for the case of Karam Din, three non-Ahmadi guests from Allahabad came to visit Him, one of whom was named Maulvi Ilahi Bakhsh. Their conversation with Hazrat continued, and eventually, they were convinced. Once, when Hazrat was walking in the courtyard, Maulvi Ilahi Bakhsh was walking alongside Him. Maulvi Ilahi Bakhsh said to Hazrat that if he pledged allegiance, many others would also pledge allegiance with him. Hazrat stopped walking, His face turned red, and He said, "What do I care? This is God's work; He Himself will seize the necks of the people and bring them to my feet."

Seerat al-Mahdi

Part One

He would bring down and continues to bring down. Khan Sahib used to say that Maulvi Ilahi Bakhsh had expressed these words in a manner that carried a sense of obligation. Khan Sahib narrated that the next day, when Maulvi Sahib and his companions were about to leave, they came to meet Hazrat. I was also present there, and I asked Maulvi Sahib, "So, Maulvi Sahib, is there any objection left now?" Maulvi Sahib replied, "No, I am satisfied." I then asked, "So, what about the pledge of allegiance?" Hazrat replied, "Khan Sahib, it is not your place to say this. Our duty is to convey the message; whether they accept or not is their matter." Anyway, they left. On the third or fourth day, Hazrat came to Qadian, and I also came. Hazrat called me over, smiling, opened a postcard with his handkerchief, and threw it towards me, saying, "Tehsildar Sahib! You used to hurry; here is their letter." I looked at the letter; it was from Maulvi Ilahi Bakhsh and written in pencil, which he had sent from the train while traveling. In it, he wrote that while sitting in the train, he thought that now that the truth has been revealed to him, if he were to die on the way, what would he say to God? Therefore, he wished to enter into the fold of Hazrat and requested that his pledge of allegiance be accepted. Hazrat said that when a person is alone, he gets a good opportunity to think, and by reflecting on past matters, he can reach a conclusion.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Maulvi Syed Sarwar Shah Sahib that during the days when Hazrat was in Gurdaspur for the case of Karam Din, and the magistrate had set a date, Hazrat sent me to Gurdaspur two days before the date to prepare some references, as references were to be presented in the preliminary hearing. Along with me, Sheikh Hamid Ali and Abdul Rahim Nai, the cook, were also sent by Hazrat to Gurdaspur. When we arrived at the house in Gurdaspur, we called out to Dr. Muhammad Ismail Khan Sahib, may Allah have mercy on him, to come down and open the door. At that time, Dr. Sahib was staying upstairs in the house. Upon hearing our call, he became overwhelmed and began to cry and scream. We called out several times, but he continued to cry. Finally, after a little while, he came down, wiping his tears. When we asked him the reason, he said, "Muhammad Hussain Munshi came to see me." Maulvi Sahib used to say that Muhammad Hussain...

Seerat al-Mahdi

Part One

It was mentioned that in Gurdaspur, there was a clerk or a presenter in some court who was a staunch opponent of the community and was among the associates of Maulvi Muhammad Hussain Batala. Anyway, Dr. Sahib narrated that Muhammad Hussain Munshi came to see him and said that there was a gathering of Aryas happening these days. Some Aryas had brought their friends to the gathering, and thus I also went there. After the general proceedings of the gathering, they announced that the session had concluded and that people should leave as they had some private matters to discuss. Consequently, all non-Aryas stood up to leave, and I was also about to go, but my Arya friend said that we would leave together and that I should sit aside or wait outside. So, I sat aside there. Then one of those Aryas stood up and addressed the magistrate, mentioning the name of Mirza Sahib, saying that this person is our staunch enemy and the killer of our leader, Lekh Ram. Now he is in your hands as prey, and the entire community is looking to you. If you let this prey slip through your fingers, you will be the enemy of the community, and he made similar inciting remarks. In response, the magistrate said that he already had the intention that if possible, he would send not only Mirza but also all his companions and witnesses in this case to hell. However, what could be done when the case was being conducted so cleverly that there was no opportunity to intervene? But now I vow that whatever happens, I will ensure that judicial proceedings are initiated in this first hearing. Maulvi Sahib used to say that Dr. Sahib would narrate that Muhammad Hussain told him that he might not have understood what judicial proceedings meant. It means that every magistrate has the authority to arrest the accused without accepting bail at any time during the trial. Muhammad Hussain said, "Dr. Sahib, you know that I am a staunch opponent of your community, but I cannot bear to see any respectable family humiliated and ruined, especially at the hands of Hindus. I know that Mirza Sahib's family is the most respectable in the district. Therefore, I have brought this news to you so that you can make some arrangements. In my opinion, there are two suggestions: one is to attempt to transfer the case to the Chief Court in Lahore, and the other is that somehow, Mirza Sahib should not be present in court at the next hearing and should present a medical certificate."

Seerat al-Mahdi

Part One

It was narrated that when the doctor recounted this incident, we all became extremely frightened and decided that immediately someone should be sent to Qadian to inform Hazrat about these events. It was already night, and we searched for a carriage. Although there were some available, the opposition was so intense that no driver was willing to take us. We offered a higher fare, but no carriage driver agreed. Finally, we sent Sheikh Hamid Ali, Abdul Rahim the cook, and a third person to Qadian on foot. They reached Qadian at the time of the morning prayer and briefly informed Hazrat. Hazrat casually replied, "Well, we are going to Batala. Khawaja Sahib and Maulvi Muhammad Ali Sahib will meet us there on their return from Lahore. We will mention this to them, and we will find out what the outcome of the attempt to transfer the case is." Accordingly, Hazrat went to Batala that same day. In the train, Maulvi Muhammad Ali Sahib and Khawaja Sahib also joined him. They informed that the attempt to transfer the case had not been successful. Hazrat then came to Gurdaspur and did not inform Khawaja Sahib and Maulvi Sahib about this incident on the way. When He reached the house in Gurdaspur, as usual, He lay on a cot in a separate room, but at that moment, we were all filled with dread about what would happen next. After a little while, Hazrat called me. I went in, and at that time, Hazrat had his hands clasped under His head and was lying on His back. Upon my arrival, He turned to one side, propped His head on His palm, and said to me, "I have called you to hear the entire incident, what has happened." At that moment, there was no one else in the room, only Mian Shadi Khan was standing at the door. I narrated the whole story, how we found Dr. Ismail Khan crying when we arrived here, then how Dr. Sahib recounted the incident of Munshi Muhammad Hussain, and what Muhammad Hussain had narrated. Hazrat listened quietly, and when I reached the word "prey," Hazrat suddenly sat up, His eyes sparkled, and His face turned red as He said, "I am the prey! I am not prey; I am a lion, and a lion of God at that. Who can dare to lay a hand on God's lion? Let them try!" As He spoke these words, His voice rose so high that everyone outside the room was startled and turned their attention towards Him in astonishment, but no one entered the room. Hazrat repeated the words "lion of God" several times, and at that moment, His...

Seerat al-Mahdi

Part One

His eyes, which were always cast down and half-closed, truly sparkled like the eyes of a lion, shining like flames. His face was so red that it was difficult to look at. Then he said, "What can I do? I have presented myself before God, declaring that I am ready to wear iron on my hands and feet for the sake of His religion, but He says, 'No, I will save you from humiliation and release you with honor.' Then he began to speak passionately about divine love, continuing for nearly half an hour with fervor. However, suddenly, while speaking, he became nauseous, and he vomited, which was pure blood, some of which had clotted and some was flowing. Hazrat lifted his head from the vomit, wiped his mouth with a handkerchief, and also wiped his eyes, which had watered due to the vomiting. However, he did not realize what had come out in the vomit because he had bent down suddenly to vomit and then lifted his head. But when I leaned down to see, Hazrat asked, 'What is it?' I replied, 'Hazrat, blood has come out in the vomit.' Then Hazrat looked towards it. After that, Khawaja Sahib and Maulvi Muhammad Ali Sahib, along with others, entered the room, and the doctor was called. The doctor was English. He came, looked at the vomit, and kept talking to Khawaja Sahib in English, indicating that vomiting blood at such an old age is dangerous. Then he asked, 'Why does he not rest?' Khawaja Sahib replied, 'How can we rest when the magistrate is harassing us with frequent hearings, even though it is a trivial case that could be settled easily?' The doctor said, 'Rest is essential at this time; I will write a certificate.' He then asked, 'For how long do you need the certificate?' Then he himself suggested, 'In my opinion, he should rest for two months.' Khawaja Sahib said, 'For now, one month will be sufficient.' He immediately wrote a certificate for one month, stating that during this period, he does not consider him fit to appear in court. After that, Hazrat ordered the return. However, we all feared that a new case might start now, as the next day was the hearing, and Hazrat was returning from Gurdaspur without the court's permission. But Hazrat's face showed complete tranquility, so we all returned to Qadian. Later, we heard that the magistrate had severely cross-examined the certificate and was very agitated, calling the doctor to testify. However, this English doctor stated that my certificate is entirely accurate, and I am an expert in my field.

Seerat al-Mahdi

Part One

No objection can be raised against the art, and my certificate is valid in all higher courts. The magistrate kept mumbling, but nothing was presented. Then, during this interval, he was transferred from Gurdaspur. Additionally, for some apparent reason, he was also demoted, meaning he was made a judge from an EAC. I humbly submit that this magistrate's name was perhaps Chand Wala, and the date on which Hazrat was to appear on this occasion was likely February 16, 1904.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Qazi Amir Hussain Sahib that once we asked Hazrat, "It is mentioned in Hadith that all the Prophets tended sheep; did you ever tend them?" He replied, "Yes, once I went out to the fields, and there was a person tending sheep. He said, 'I am going to do a task; please take care of my sheep.' However, he went away and did not return until evening, and until his return, we had to tend his sheep."

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that Hazrat Khalifa I used to say that when the book "Fath-e-Islam" was published, it had not yet reached me, but it had reached an opposing person. He said to his companions, "Look, now I will separate Maulvi Sahib, meaning me, from Mirza Sahib." Consequently, he came to me and asked, "Maulvi Sahib! Can there be a Prophet after the Holy Prophet Muhammad (peace be upon him)?" I replied, "No." He then asked, "What if someone claims Prophethood?" I said, "Then we will see whether he is truthful and righteous or not. If he is truthful, we will accept his words regardless." Upon hearing my response, he said, "Wow, Maulvi Sahib, you are not easily swayed." Relating this story, Hazrat Maulvi Sahib used to say that this is only about Prophethood; my faith is that if Hazrat Messiah Maud claims to be a Prophet with a new law and declares the Quranic law abrogated, I would still not deny him, because when we have found him to be truly truthful and sent by Allah, then whatever he says will be the truth, and we will understand that the verse about the Seal of the Prophets has some other meanings.

I humbly submit that indeed, when a person's being from Allah is established through certain evidences...

Seerat al-Mahdi

Part One

If it is established that a person's being is from Allah through certain evidences, then raising any doubts about his claims would be tantamount to opposing the Almighty. However, what Hazrat Maulvi Sahib stated was merely a matter of principle. Our faith, which is also the teaching of Hazrat Messiah Maud (peace be upon him), is that the Quranic law is the final law. Therefore, Hazrat Maulvi Sahib's words should be understood in the same context as Allah the Exalted states in the Holy Quran: "Say, 'If the Most Merciful had a son, then I would be the first of the worshippers.'" (Surah Az-Zukhruf: 82)

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Mian Abdullah Sahib Sanori that after the prophecy of the Promised Son, Hazrat would sometimes say to us, "Pray that Allah the Exalted grants us the Promised One soon." During those days, there was hope in Hazrat's house. One day it rained, and I went to the courtyard above the Mubarak Mosque and prayed earnestly because I had heard from Hazrat that prayers made in the rain are more readily accepted. Then, while praying, I thought of going outside to the forest to pray because I had also heard from Hazrat that prayers made in the forest are more accepted. I considered it a great opportunity that I had two chances for acceptance of my prayers. Accordingly, I went east from Qadian and continued to pray in prostration in the rain for a long time, spending almost the entire day in the rain. That evening or the next morning, Hazrat said to me, "I have received a revelation that tell them they have endured much hardship; there will be great reward." I replied, "Hazrat, this revelation seems to pertain to me." Hazrat asked, "How so?" I narrated the entire story of my prayer. Hazrat was pleased and said, "It seems to be so." In my joy, I distributed one anna of sweets. However, at that time, I did not understand its true meaning. Later, when clarity arose, I realized that this revelation indicated that the prayer would not be accepted, but I would receive reward.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Mian Abdullah Sahib Sanori that when Hazrat had not yet begun the initiation of the Bai'at, I once requested Hazrat to accept my Bai'at. You...

Seerat al-Mahdi

Part One

He said, "The work of a spiritual guide is akin to that of a sweeper; he has to clean the filth of his disciples with his own hands, and I find this work distasteful." I replied, "Your Honor, there should be some connection; I come and then go away." He said, "Alright, you may become our student and read the translation of the Holy Quran with us." Then, on the day of Eid, he said, "Go and bring one anna's worth of sweets so that you can formally become a student." I brought the sweets and placed them before him, which he distributed, giving some to me as well. After that, he would teach me the simple meanings of one verse each week, and sometimes he would also explain a little commentary on a verse. One day he said, "Mian Abdullah, I do not explain the realities and insights of the Holy Quran to you because I do not see in you the strength to bear them." Mian Abdullah Sahib said that he understood this to mean that if he had been told those insights at that time, he would have gone mad. However, he still sees a special effect regarding his understanding of the Quran from the simple translation that he read with him, which was about half a section of the Quran.

Moreover, Mian Abdullah Sahib narrated that he once mentioned to Hazrat, "When I come to Qadian, I do not feel anything special, but I notice that at times, suddenly, the meanings of certain Quranic verses are revealed to me, and I feel as if a bundle of meanings is being unfolded upon my heart." Hazrat replied, "We have been sent to impart the insights of the Holy Quran, and it is our duty to serve it; thus, the benefit of our companionship should also be this." I humbly submit that Haji Abdul Majid Sahib Ludhianvi also told me that our previous spiritual guide, the late Nish Ahmad Jan Sahib, had also requested to take Bai'at from Hazrat, but Hazrat replied, "I am not commanded to do so." I humbly submit that when Hazrat Khalifa I also requested Bai'at from Hazrat, he received the same response that he had not been given the command. Later, when the command was given, Hazrat began the process of Bai'at.

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

Seerat al-Mahdi

Part One

He was strolling in the large mosque. I sat down to read the Holy Quran, and at that time, there was no one else in the mosque. While walking, he paused and looked towards me, and I also happened to look at him at that moment. When our eyes met, I do not know what was in his gaze, but my heart melted within my chest, and I raised my hands in prayer, continuing to pray for a long time while he kept walking. Finally, he himself said to me, "Mian Abdullah, you have prayed enough now; stop." Mian Abdullah Sahib used to say that on that day, he understood the meaning of the saying that sometimes a single glance from a perfect one can transform a person. Mian Abdullah Sahib would say that whenever he remembers the love and kindness of the Presence, his heart becomes tender.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Mian Abdullah Sahib Sanori that in the beginning, he used to smoke a lot. Sheikh Hamid Ali also smoked. One day, Sheikh Hamid Ali mentioned to the Presence that this person smokes a lot. After that, when I went to the Presence in the morning and sat down to massage his feet, he said to Sheikh Hamid Ali, "Bring a fresh part well prepared." When Sheikh Hamid Ali brought it, the Presence said to me, "Drink." I felt shy, but the Presence said, "What is there to be shy about when you drink? Drink; there is no harm." I managed to take a sip with great difficulty. Then the Presence said, "Mian Abdullah, I have a natural aversion to this." Mian Abdullah Sahib said that from that moment, he abandoned smoking, and along with that command, a hatred for it was instilled in his heart. Later, when I experienced pain in my gums, I mentioned to the Presence that when I smoked, this pain would go away. The Presence replied, "Smoking for illness falls under the category of necessity and is permissible as long as the necessity remains." Thus, I used it for a short while as a remedy and then stopped. Mian Abdullah Sahib narrates that smoking was used in the Presence's house. Once, the Presence showed me a broken hookah hanging in the house and smiled, saying, "We have hanged it after breaking it." I humbly submit that perhaps some woman in the house used to smoke.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Mian Abdullah Sahib Sanori that once Hazrat went for a walk to the northern side of Qadian. I and Sheikh Hamid Ali were with him. Along the way, there was a small berry tree by the edge of a field, and it had berries on it. A large, ripe red berry had fallen on the path. As we walked, I picked it up and started to eat it. Hazrat said, "Do not eat it and put it back; after all, it belongs to someone." Mian Abdullah Sahib says that from that day until now, I have not eaten any berries from a berry tree without the permission of the landowner, because whenever I look at a berry tree, this incident comes to my mind. I humbly submit that in this country, berry trees are generally wild, and no permission is sought regarding their fruit.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Maulvi Syed Muhammad Sarwar Shah Sahib that once a letter came to Hazrat Khalifa I asking if there is any authentic Hadith regarding folding hands above the navel during prayer. Hazrat Maulvi Sahib presented this letter before Hazrat and mentioned that the Hadiths available on this matter are not free from criticism. Hazrat said, "Maulvi Sahib, you should search; you will surely find it. Because despite the fact that in my early years, all around me were followers of the Hanafi school, I never liked folding my hands below the navel. Rather, my inclination has always been towards folding my hands above the navel, and we have often experienced that whatever our inclination is towards, it surely appears in the Hadith when we search for it, even if we were not previously aware of it. So, please search; you will surely find it." Maulvi Sarwar Shah Sahib narrates that upon this, Hazrat Maulvi Sahib went, and not even half an hour had passed when he returned happily with a book in hand and informed Hazrat that he had found the Hadith, and it was such that it met the conditions of both Sheikhain and had no criticism against it. He then said that this is indeed a blessing of Hazrat's own instruction.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that although the compilation of Braheen Ahmadiyya and the collection of related materials had been ongoing, the actual writing and proposal for the publication of Braheen Ahmadiyya began in 1879, and its final part, that is, Part Four, was published in 1884. Before the writing of Braheen, Hazrat the Promised Messiah was living a life of anonymity and was in a state of seclusion akin to that of a dervish. Although he had started publishing articles in some newspapers before Braheen, and through such advertisements, his name had somewhat come into the public eye, it was still very little. Indeed, the scope of his preaching and teaching among his acquaintances seemed to begin from the youth. For instance, in 1864, when he was still quite young, he had a vision regarding his missionary work. Furthermore, during those days when he was employed in Sialkot, there is certain evidence that he had begun his preaching and teaching work, and he would engage in verbal debates with non-Muslims. However, all of this remained merely private; he only began to come into the public eye shortly before the writing of Braheen, that is, in 1877-78, and started publishing articles and expanding the scope of his missionary letters. However, it was primarily the advertisement of Braheen Ahmadiyya that first brought him before the nation, and in this way, he was introduced to the educated and religiously inclined circles, and people's eyes began to turn towards this anonymous individual from the village with astonishment, who had announced the writing of a grand book on the truth of Islam with such a promise of reward. Now, it was as if the sun of guidance, which had already risen before, began to ascend higher in the horizon. After this, the publication of Braheen Ahmadiyya created an extraordinary stir in the religious circles of the country. Muslims generally welcomed the author of Braheen as a distinguished reformer, and even among the opponents of Islam, this bombardment created a commotion. For the author himself, the period of writing Braheen did not pass in a state of ease; rather, he who had initially risen as a mere servant of Islam was taken from one place to another by the special manifestations of divine selection, much like Moses, son of Imran.

Seerat al-Mahdi

Part One

Before the completion of Braheen Ahmadiyya, he was not merely a private soldier but was calling out in the battlefield as a commissioned general from the Sovereign of the worlds. In summary, the writing of Braheen Ahmadiyya had granted Hazrat the Promised Messiah (peace be upon him) a very prominent status among the educated and religiously inclined circles of the country, and a special group of devoted followers had also formed. The once obscure village of Qadian, hidden away from the railways and roads, began to occasionally host external guests, and the opponents of Islam also rose up to extinguish this light with their futile attempts. After the publication of Braheen, Hazrat the Promised Messiah announced his mission to all countries of the world through twenty thousand advertisements in Urdu and English. Subsequently, when in early 1886, under divine command, Hazrat the Promised Messiah went to Hoshiarpur and spent forty days in seclusion, engrossed in the remembrance of Allah, He, in His grace, blessed him with the glad tidings of a magnificent son who would rise as a reformer of the world and gain fame in all corners of the earth. This revelation was so majestic and glorious that when Hazrat announced it in the advertisement of February 20, 1886, it caused a great uproar in the country, and people eagerly began to await the arrival of this promised son. Everyone formed expectations regarding this promised son according to their own thoughts. Some considered this promised son to be the Mahdi Ma'ood, who was prophesied in Islam and who was to be sent into the world to eradicate the enemies of Islam and grant victory to Muslims in every field. Others formed similar hopes, while some, as mere spectators, were left in awe of the grandeur and majesty of the prophecy, waiting without any expectations to see what would emerge from the unseen. Even those of other faiths were startled by this news. In short, the publication of this divine revelation became a cause for a general return to faith. During those days, a child was about to be born to Hazrat, but Allah also tests faith on the path of belief. Thus, by the will of God, a few months later, in May 1886, when the child was born, it was a girl. This led to a wave of disappointment among the hopeful believers and laughter and mockery among the disbelievers and enemies that swept across the country.

Seerat al-Mahdi

Part One

At that time, there was no ongoing process of initiation, and the disciples appeared separate; rather, there was just general speculation among the people about what had happened. Some said one thing, while others said another. Hazrat announced through advertisements and letters that divine revelation had not indicated that the child expected at that time would indeed be the promised son. In this way, he attempted to reassure the people. Consequently, many individuals regained their composure and awaited the fulfillment of the prophecy. A short while later, in August 1887, a boy was born to Hazrat, and he was named Bashir Ahmad. This boy's birth was celebrated with great joy, and many who had been shaken regained their composure, believing that this was indeed the promised son. Hazrat himself also held this belief, although he never expressed absolute certainty regarding it. However, he did continue to state that the signs indicated that this was indeed the boy. And Allah knows best. In short, the birth of Bashir Ahmad led to a general return to faith, but by the will of God, a year later, this boy suddenly passed away. Then what happened? A great storm erupted in the country, and a severe earthquake occurred. Mian Abdullah Sahib Sanori believes that such an earthquake had never occurred for the general populace before or after that time. It was as if the earthquake that had come in response to the claim of Messiahship was considered lesser than this one by the general public. Nevertheless, it is certain that this incident caused a significant uproar in the country, and many believers were shaken to the point that they could not recover. However, it is astonishing that Maulvi Muhammad Hussain Batalaawi remained a believer even after this incident. Hazrat made a flurry of advertisements and letters to help people regain their composure, explaining that he had never expressed certainty that this was indeed the boy. He stated that since he had received many revelations regarding this boy, which indicated his great personal virtues, he thought perhaps this was the promised son. However, in the divine revelation, which is the basis for following in this matter, there was no specification made. In short, the people were reassured, and some regained their composure, but many were in a state of despair, and among the opponents, there was a heightened level of ridicule. After this, the general public did not await the arrival of the promised son with the same intensity as before. Then, on December 1, 1888, Hazrat, in accordance with God's command received nearly ten months prior, announced...

Seerat al-Mahdi

Part One

Before the announcement of the initiation process had taken place, the first pledge was taken in 1889 in Ludhiana. However, until that time, the general perception among Muslims regarding Hazrat the Promised Messiah was quite positive, and most people regarded him as an unparalleled servant of Islam. The only effect that had occurred was that the enthusiasm among the people regarding the prophecy of the promised son had been dampened by these two instances of disappointment, and the general public had retreated. Yet, here and there, a wave of practical opposition was also beginning to emerge. After this, at the end of 1890, Hazrat the Promised Messiah, having received a command from God, authored the pamphlet "Fath-e-Islam," which was initially published in 1891. In it, he announced the death of Hazrat Messiah Nasiri and proclaimed his own status as the Promised Messiah. This announcement caused a great earthquake in the country, which was greater than all previous earthquakes and, in some respects, larger than any that had come before. A dangerous storm of enthusiasm and opposition erupted from one corner of the country to the other, and scholars issued fatwas of disbelief against Hazrat, declaring him worthy of death, igniting a fire all around. Even Maulvi Muhammad Hussain Batalaawi, who had previously remained unscathed, fell victim to this earthquake and was the first person to run around the country seeking a fatwa of disbelief. Some of the pledgers also became unsettled. Following this, the fourth earthquake occurred after the expiration of the fifteen-month period of the prophecy regarding Aathim. This shock was particularly bitter at that time, but the community under Hazrat's guidance had become somewhat stable and familiar with the ways of God, so they endured it. However, among the opponents, a wave of severe opposition and ridicule arose. After this, minor tremors continued to occur, but they were not noteworthy. Ultimately, the fifth earthquake struck the community, which was the earthquake of Hazrat the Promised Messiah's passing. This shock also shook the foundation of the community's structure to its core, and it was a great earthquake that could be termed the "Earthquake of the Hour." It was made even more dangerous by the fact that, although the previous earthquakes had been severe, the magnetic presence of Hazrat the Promised Messiah was still felt among the people, and his hand would immediately reach out to support anyone who was falling. But now, that was no longer the case. These were the five earthquakes that came upon Hazrat the Promised Messiah's community. After them, a severe earthquake also occurred upon the passing of Hazrat Khalifa First, but that too...

Seerat al-Mahdi

Part One

This was of a nature that specifically pertained to the Ahmadiyya community. That is to say, this incident was not such that it could generally create any doubt in the hearts of the weak regarding his truthful claim. After this, in accordance with the divine law and the prophecies of Hazrat the Promised Messiah, there would be further storms of trials to come. However, these five earthquakes possessed a distinct nature. While writing this, it occurred to me that the five earthquakes that were foretold to Hazrat the Promised Messiah, with the last one referred to as Zalzalah al-Sa'ah (the Earthquake of the Hour), might indeed be destined for the world. Yet, there is no doubt that the words of his prophecy also apply to these five earthquakes.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Mian Abdullah Sahib Sanori that in the early days, during the month of Ramadan, a guest came to Hazrat's place. He was fasting at that time, and most of the day had passed, perhaps it was even after Asr. Hazrat said to him, "You should break your fast." He replied, "There is only a little time left in the day, why should I break it now?" Hazrat responded, "Do you wish to please Allah with obstinacy? Allah is pleased not with obstinacy but with obedience. When He has stated that a traveler should not fast, then one should not fast." Upon this, he broke his fast.

I would like to mention that Maulvi Sher Ali Sahib used to narrate that once during Hazrat's time, Hakim Fazal Din Sahib Behrwi was in I'tikaf (spiritual retreat), but during the days of I'tikaf, he had to go out for a court case. As he was about to leave around Asr, Hazrat smiled and said, "If you had to go for a court case, what was the need to sit in I'tikaf?"

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated by my aunt that my uncle (i.e., my grandfather) sometimes referred to Mirza Ghulam Ahmad, that is, Hazrat the Promised Messiah (peace be upon him), as "Siti" or "Masitah." My aunt said, "What did my uncle know about the fortune that would one day bring him such blessings?" I would like to add that "Masitah" in Punjabi refers to someone who remains in the mosque at all times.

Seerat al-Mahdi

Part One

Some other people also occasionally used this term regarding Hazrat. In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Hazrat's mother that when there was a case involving Hazrat and Karam Din in Gurdaspur, I once saw a dream in which someone said that Hazrat would be hanged in Amritsar so that it would be easier for the people of Qadian. I shared this dream with Hazrat, and he was pleased and said that it was a glad tidings dream. Hazrat's mother used to interpret this hanging as a sign of honor. I humbly submit that in this case, after an appeal, the decision of Hazrat's acquittal was made in Amritsar. Furthermore, Hazrat's mother narrated that during the days of this case, Hazrat once mentioned at home that the magistrate's intentions seemed very bad, and he also stated that the magistrate's wife had seen a dream that if her husband were to act inappropriately, calamity would befall their home. Consequently, she had shared this dream with her husband and advised him not to engage in any such behavior. Hazrat's mother recounted that when the magistrate's son passed away, his wife asked him if he intended to leave the house in ruins. Additionally, Hazrat's mother narrated that on the day the verdict of this case was to be announced, many people had filled their pockets with money, ready to pay any fines the magistrate might impose. Nawab Muhammad Ali Khan also brought several thousand rupees from Lahore. Hazrat's mother further stated that Hazrat used to mention that during the days of this case, where he used to sit under the trees outside the court, the deputy commissioner would pass by every day, as it was his route. Once, he asked his attendant if this case was still ongoing. The attendant replied, yes. The deputy commissioner laughed and said that if it were up to him, he would decide it in one day. I humbly submit that the deputy commissioner was British.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Maulvi Sher Ali Sahib that once I, along with a few others, including perhaps Maulvi Muhammad Ali Sahib and Khawaja Kamaluddin Sahib, went to meet Hazrat.

Seerat al-Mahdi

Part One

He entered his house. At that time, he offered us melons to eat. The scholar said that the melon he gave him was quite thick, and while handing it over, he remarked, "Taste this and see how it is." Then he smiled and said, "A fat person is a hypocrite; this melon must be bland." The scholar said that indeed, it turned out to be bland. The scholar humorously recounted that at that time, he was thin. I humbly submit that this should not be understood to mean that every fat person is a hypocrite; rather, it seems that the intention of Hazrat was to imply that those who have become fat due to laziness are hypocrites.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Chaudhry Ghulam Muhammad Sahib, B.A., that when I came to Qadian in 1905, Hazrat was wearing a green turban. Seeing this, I felt somewhat uneasy, thinking what use the Promised Messiah had for a colored turban. Then I read in the book of Ibn Khaldun that when the Prophet was dressed, he received more revelations.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Master Muhammad Din Sahib, B.A., that when we sat in the company of Hazrat the Promised Messiah, we particularly felt that our inner ailments were melting away and our spirituality was advancing. However, when we separated from him, this feeling would not remain. It was also narrated to me by Maulvi Sher Ali Sahib that when we were in the company of Hazrat, regardless of how we felt before, at that moment, our spirits were very uplifted.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that when Hazrat the Promised Messiah (peace be upon him) announced regarding the Braheen in 1879, he had already authored Braheen Ahmadiah, and the volume of the book had reached approximately two to two and a half thousand pages. In it, he had written three hundred powerful arguments regarding the truth of Islam, claiming that these would manifest the truth of Islam as clearly as the sun. His intention was that when arrangements for its publication were made, he would continue to enhance the book and add a preface at the beginning along with some introductory remarks.

Seerat al-Mahdi

Part One

It is essential to add necessary footnotes as well. Therefore, the preface and footnotes of the four published volumes of Braheen Ahmadiah are all from the time of publication, and the original initial part of the composition is very minimal, consisting of only a few pages. This can be gauged from the fact that out of the three hundred arguments that he had written, only one argument is presented in the published Braheen Ahmadiah, and that too in an incomplete form. After the publication of these four parts, the publication of the subsequent sections was halted under divine intervention, and it is heard that later, the manuscripts of this initial composition were also burned and destroyed for some reason. Hazrat the Promised Messiah has stated in the advertisement titled "Us and Our Book" at the end of the fourth part of Braheen Ahmadiah that initially, when Braheen Ahmadiah was composed, the situation was different. However, later, during the publication, when the footnotes and so forth were being written and the book was being printed and published, the situation changed. That is, he was granted the robe of prophethood from the Divine, and he was informed from another realm. Consequently, he abandoned his earlier intentions and understood that the matter was now in God's hands, and He would utilize him for the service of religion in whichever way He wished. Thus, the books, hundreds of advertisements, and speeches that were published by him in the path of serving religion afterward, as well as the service of religion being carried out by his followers even after his passing, are all a result of this. I believe that the truth of Islam, as established by those three hundred arguments he wrote in Braheen Ahmadiah, is surpassed by the mere existence of him, which later manifested in the forms of Mahdiyat and Messiahship. In other words, aside from those magnificent writings that the Lord later had published through him, his mere existence, in itself, sheds more light on the truth of Islam than those three hundred arguments. This is because these three hundred arguments were mostly written in a scholarly manner, but his existence, which emerged in the fervor of prophethood, possesses a different allure and strength.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Maulvi Sher Ali Sahib that once, Lala Mula Wamil said...

Seerat al-Mahdi

Part One

It was narrated to me that once, Mirza Sahib, that is, Hazrat the Promised Messiah (peace be upon him), opened a small box and showed me a manuscript of one of his books. He said to me, "This is all my property and wealth." I humbly submit that this refers to the manuscript of Braheen Ahmadiah.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Maulvi Sher Ali Sahib that once, Pir Siraj-ul-Haq Sahib forgot it was a day of fasting and asked someone to bring water for him to drink. Upon this, someone reminded him, "Do you not have a fast?" Pir Sahib then remembered that he was indeed fasting. Hazrat the Promised Messiah (peace be upon him) was also present at that time and said to Pir Sahib, "When a person forgets and eats or drinks something while fasting, it is a hospitality from Allah. However, your question about the water, which is considered undesirable, has caused you to be deprived of that blessing."

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Mian Abdullah Sahib Sanwari that when I first came to Qadian, Hazrat asked me about the condition of my father. I replied, "Sir, you have mentioned someone whose name is not good; my father is a very bad man. He drinks alcohol and has many bad habits." Hazrat replied, "You should not speak ill of your father. Sometimes, a person may reach the brink of hell due to his bad deeds, but then he returns from there and begins to do good deeds, ultimately entering Paradise." Mian Abdullah Sahib recounts that after this, there was a change in his father's condition, and in the end, his fate turned out to be very good, and he developed a state of love for Hazrat the Promised Messiah.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that Hazrat the Promised Messiah (peace be upon him) had a real sister who was married to Mirza Ghulam Ghaus Hoshiyar Puri, but Mirza Muhammad Baig passed away soon after, leaving our aunt to live the rest of her life in widowhood. Our aunt was blessed with visions and revelations.

Seerat al-Mahdi

Part One

Mirza Muhammad Baig's younger brother, Mirza Ahmad Baig Hoshiyar Puri, was married to the real sister of Hazrat the Promised Messiah (peace be upon him), namely Umar-un-Nisa. From her, Muhammad Begum was born. Mirza Nizamuddin and Mirza Imamuddin, among others, were extremely irreligious and worldly individuals, and Mirza Ahmad Baig was heavily influenced by them, often adopting their ways. These individuals had long been seeking a heavenly sign from Hazrat the Promised Messiah, as they deviated from the Islamic path and were engaged in various misdeeds. Muhammad Begum's father, Mirza Ahmad Baig, followed their lead.

Now, the incident unfolded that Hazrat the Promised Messiah had another cousin, Mirza Ghulam Hussain, who had long been missing, and his property had been transferred to his wife, Imam Bi Bi. This Imam Bi Bi was the sister of Mirza Ahmad Baig mentioned earlier. Mirza Ahmad Baig then desired that Imam Bi Bi should gift her property to his son, Mirza Muhammad Baig, the brother of Muhammad Begum. However, according to the law, Imam Bi Bi could not transfer this property in the name of Muhammad Baig without the consent of Hazrat the Promised Messiah. Therefore, Mirza Ahmad Baig, with all humility and submission, implored Hazrat the Promised Messiah to sign the deed.

Consequently, Hazrat was almost ready to comply but then paused, thinking that it was necessary to perform the prescribed istikhara (prayer for guidance) first. Thus, he responded to Mirza Ahmad Baig that he would sign after performing istikhara. Following this, with Mirza Ahmad Baig's persistent insistence, istikhara was conducted. The istikhara revealed that the time had come to show a heavenly sign, which God Almighty had made apparent in this matter. Therefore, in response to the istikhara, God Almighty instructed Hazrat the Promised Messiah to arrange for the marriage of this person's daughter and to inform them that all dealings and kindness would be extended to them on this condition. This marriage would be a source of blessings and a sign of mercy for them, and they would partake in all the blessings and mercies mentioned in the advertisement dated February 20, 1886. However, if they were to avoid the marriage, the outcome for that girl would be exceedingly dire, and whoever else she married would face consequences from the day of the marriage.

Seerat al-Mahdi

Part One

For two and a half years, and similarly, the father of this girl will pass away after three years, and there will be discord, hardship, and calamity in their household. During this intervening period, many matters of discomfort and sorrow will arise for this girl.

With this divine revelation, Hazrat the Promised Messiah (peace be upon him) noted that the three years until death are calculated from the day of marriage, but it is not necessary that no event or incident occurs before that. Rather, according to the revelations, the time of calamities for the addressee (i.e., Mirza Ahmad Baig) is perceived to be near, the outcome of which is unknown. And Allah knows best.

When this revelation was received in response to the istikhara, Hazrat the Promised Messiah did not publish it but rather informed the father of Muhammadi Begum through a private letter, as he was certain that he would be distressed by its publication. Therefore, he prudently chose to wait for a more suitable time for its announcement. However, soon after, the girl's maternal uncle, Mirza Nizamuddin, in a fit of rage, published this content himself and, in addition to verbal announcements, also widely disseminated this letter in newspapers. Then, Hazrat the Promised Messiah was granted an excellent opportunity to express himself.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that among our ancestors, there was a revered elder named Mirza Hadi Baig, who settled in India. The time of his settlement in India appears to be around 1530 CE, indicating that he either came with Emperor Babur or shortly thereafter. Mirza Hadi Baig was a descendant of Haji Barlas, who was the uncle of Tamerlane. The lineage from Mirza Hadi Baig to Hazrat the Promised Messiah (peace be upon him) is recorded on the included page.

Part One

Seerat al-Mahdi

Genealogy of Hazrat the Promised Messiah (peace be upon him)

The esteemed ancestor who came to India was Mirza Hadi Baig of the Mughal clan, branch of Barlas.

Mohammad Fazil, Abdul Karim, Tanin Baig, Fatah Mohammad, Saadullah,

Mirza Ahmad, Mirza Afzal Haidar Baig, Ghasib Nika Jani Baig, Nasser Baig,

Baha-ud-Din, Mohammad Sultan, Abdul Baqi, Mohammad Baig, Rahim Baig,

Jaafar Baig, Ghazi Baig, Zain-ul-Abidin, Ismail, Mohammad Zia,

Abdul Rahim, Mohammad Dilawar, Mohammad Fazil, Faizullah,

Sadiq, Taqi, Saifullah, Yaqeen, Malik, Nika,

Mohammad Hayat, Lateefullah, Mima Afzal, Murad Baig,

Mehrab Baig, Mohammad Aslam, Mohammad Sadiq,

Atiqullah, Mohammad Fazil, and Gaman Baig, Pir Baig,

Mohammad Zaman, for this branch had gone towards Bareilly. Dena Baig,

Girai Baig, Ward Baig, Fazal Ahmad, Sindhi Baig,

Mohammad Baig, Muhammad Mustafa,

Sharif Baig, Mohammad Qaim, Meri Shadi Baik,

Abdullah Dar Noor, Mohammad Wali Baig,

Mirza Faiz Mohammad, Mohammad Hussain, Din Mohammad, Mirza Tasadduq Jilani,

Faizullah Baig, Ikhlas Baig, Ghulam Rasool, Ghulam Samdani, Ghulam Jilani,

Alachi Baig, Abdullah Baig,

Sitar Baig, Ghafar Baig, Ghulam Haidar,

In the lifetime of his father, he had gone missing. In the father, he was missing.

Mirza Il Muhammad, Mirza Ghulam Mohiuddin, and Mirza Ata Muhammad,

Mirza Qasim Baig, Mirza Ghulam Ghaus,

Mirza Ilm Muhammad, Mirza Mustafa, Mirza Nizam, Mirza Murtaza, Mirza Ilm Muhammad,

Mirza Ilm in the religion, Murtaza, Indam Qadir,

Mirza Ghulam Haidar, Mirza Ilm al-Din, Mirza Nizam al-Din, Mirza Kamal al-Din, Mirza Ghulam Hussain, who was a person of notable influence. Hazrat Mirza Ghulam Ahmad, the Promised Messiah (peace be upon him), Mirza Iqbal Muhammad,

Mirza Sultan Ahmad, Mirza Afzalullah, Ismat Bashir Ahmad,

Hazrat Mirza Bashiruddin Mahmood Ahmad, Shaukar Kali, Mirza Bashir Ahmad, Mirza Sharif Ahmad, Mubarak Ahmad, Ummah al-Mira, Ummah al-Hafiz Baigum,

Al-Mond al-Aziz, Alhamdulillah.

Saeed Ahmad, Mubarak Ahmad, Khurshid Ahmad,

Mirza Arshid Ahmad, Teem Ahmad,

Manzoor Ahmad, Zafar Ahmad, Ahmad Dawood, Ahmad,

Mazhar Ahmad, Hamid Ahmad, Munir Ahmad, Mubashir Ahmad, Majid Ahmad,

Nasir Ahmad, Nasir Ahmad, Mubarak Ahmad, Manwar Ahmad, Khalil Ahmad, Hafiz Ahmad, Rafi Ahmad, Waseem Ahmad, Anwar Ahmad, Tahir Ahmad, Azhar Ahmad, Naeem Ahmad, Hanif Ahmad, Rafiq Ahmad.

Note: This genealogy is up to the year 1938 and is according to the first edition of Seerat al-Mahdi.

Part One

In this genealogy, the names marked with a star indicate individuals whose lineage did not continue. In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that Hazrat the Promised Messiah (peace be upon him) has written about his and his family's circumstances in several places, but the most detailed account is found in the book Al-Bariyah. This account is not exhaustive, nor can it be said that all the events that Hazrat the Promised Messiah has recorded elsewhere are included in it. However, since this account is the most comprehensive and was written based on a specific inspiration, I present its notable parts to the readers. Hazrat the Promised Messiah states, "Now my biography is such that my name is Ghulam Ahmad, my father's name is Ghulam Murtaza, my grandfather's name is Ata Muhammad, and my great-grandfather's name was Gul Muhammad. As mentioned, our tribe is Mughal Barlas, and from the old documents of my ancestors, it is known that they came to this country from Samarkand, accompanied by about two hundred people, including their followers, servants, and family members. They entered this country as a distinguished chief and settled in a place that was then a forest, approximately fifty kos northeast of Lahore. They settled there, cultivated the land, and named it Islam Pura, which later became known as Islam Pura Qazi Majhi. Gradually, the term Islam Pura was forgotten by the people, and the place became known as Qazi, and ultimately, Qadi.

It has been about seventeen or eighteen years since I learned through God's continuous revelations that my ancestors are of Persian origin. I recorded all these revelations during those days in the second part of Barahin Ahmadiyya, among which is one revelation regarding me: "Khudhu al-Tawhid, al-Tawhid ya Abna al-Faris," meaning "Hold on to Tawhid, O sons of Persia." Then another revelation concerning me is: "Law kana al-Iman mu'allaqan bil-Thurayya lanalahu rajulun min Faris," meaning "If faith were suspended from the Pleiades, a man of Persian origin would bring it down." And then a third revelation regarding me is: "Inna alladhina kafaru raddu 'alayhim rajulun min Faris, shukr Allah Sa'id," meaning "Those who disbelieved were refuted by a man of Persian origin; may Allah be grateful for his efforts." All these revelations demonstrate that our earliest ancestors were Persian. And the truth is what Allah has manifested.

Seerat al-Mahdi

Part One

And then it deteriorated into Qadian. The reason for the name Qazi Majhi is stated to be that this area, which stretches approximately sixty kos, was entirely known as Majh at that time. It is likely that it was named Majha because this region had an abundance of buffaloes, and in the Hindi language, 'Majh' refers to a buffalo. Furthermore, since our ancestors not only held land in the villages but also governed the entire area, they became well-known by the name Qazi.

I do not know why and for what reason our ancestors came to this country from Samarkand. However, documents indicate that they were also noble amirs and belonged to the ruling families of that country, and they had to leave due to some national enmity and discord. After arriving in this country, they received many villages as jagirs from the king of the time. Consequently, they established a significant state in this vicinity. During the early period of the Sikhs, my great-grandfather, Mirza Gul Muhammad, was a renowned and famous chief of this area, who possessed eighty-five villages at that time. Many of these villages were lost due to the continuous attacks by the Sikhs. Nevertheless, his bravery and generosity were such that even from this small number, he had given several villages as a gesture of goodwill to some divided Muslim chiefs, who still hold them.

In short, during the time of this fragmentation of rule, he was an autonomous chief in his vicinity. There were always around five hundred people, sometimes more and sometimes less, who ate at his table, and about one hundred scholars, righteous individuals, and Hafiz of the Holy Quran resided with him, for whom sufficient stipends were allocated. In his court, the mention of 'Qal Allah' and 'Qal al-Rasul' was very frequent. Interestingly, many miracles attributed to him are well-known, and a large group of opponents of the faith has also testified to them. In summary, aside from his state and leadership, he was extremely famous for his integrity, piety, bravery, determination, support for the faith, and compassion for Muslims. All those who sat in his assembly were pious, righteous, possessed Islamic honor, stayed away from vice, and were brave and dignified individuals. I have often heard from my late father that during that time, a minister of the Mughal Empire once came to Qadian.

Seerat al-Mahdi

Part One

He was known by the name of Ghyas al-Dawlah, and he observed the administrative methods, alertness, courage, determination, independence, understanding, support for Islam, zeal for the faith, piety, purity, and the dignity of the court of Mirza Gul Muhammad. He found that this small court was very solid, wise, virtuous, and filled with brave individuals. He was so moved that he exclaimed, "If I had known earlier that such a man from the Mughal family exists in this forest, possessing qualities that are indeed found in a ruler, I would have endeavored to secure the Islamic state by placing him on the throne of Delhi during the times of laziness, incompetence, and the poor governance of the Chaghtai monarchs." It is also worth noting here that my great-grandfather, Mirza Gul Muhammad, passed away due to a choking illness, which was accompanied by other ailments. During the peak of his illness, the physicians unanimously stated that if a little wine were administered for a few days, it would likely be beneficial. However, they did not have the courage to present this to him. Eventually, one of them softly conveyed this suggestion. He replied, "If Allah the Almighty intends to grant healing, then there are many medicines created by Him. I do not wish to consume this impure substance, and I am content with Allah's decree." After a few days, he passed away from the same illness. Death was destined, but his method of piety remains a lasting memory, as he chose to reject wine in the face of death.

In summary, when my great-grandfather passed away, my grandfather, Mirza Ata Muhammad, his righteous son, succeeded him. During his time, due to God's wisdom and decree, the Sikhs gained the upper hand in battles. My late grandfather made many efforts to protect his state, but since destiny did not align with his intentions, he was unsuccessful, and no strategy was effective. Day by day, the Sikhs continued to seize our villages. Eventually, only Qadian remained with my grandfather. At that time, Qadian was a town resembling a fortress, with four towers, and soldiers resided in those towers. The walls were approximately twenty-two feet high and wide enough for three carts to easily pass side by side. It happened that a group of Sikhs...

Seerat al-Mahdi

Part One

What was known as Ram Garhiyah initially entered Qadian under the guise of deception and then took control. At that time, our elders faced great devastation, and like the Israelites, they were captured as prisoners. All their belongings were looted. Several mosques and beautiful houses were demolished, and due to ignorance and prejudice, gardens were cut down. Some mosques, one of which is still under the Sikhs' control, were turned into a dharamshala, meaning a Sikh temple. On that day, a library belonging to our elders was also burned, which contained five hundred handwritten copies of the Holy Quran, treated with utmost disrespect as they were set ablaze. Eventually, the Sikhs decided to order our elders to leave. Thus, all men and women were loaded into carts and expelled, finding refuge in a state of Punjab. Shortly thereafter, under the schemes of those very enemies, my grandfather was poisoned. Then, during the last period of Ranjit Singh's rule, my late father, Mirza Ghulam Murtaza, returned to Qadian and received five villages back from his father's estate, as during this time, Ranjit Singh had subdued many smaller states and formed a larger one. Consequently, all our villages also came under Ranjit Singh's control, and his dominion extended from Lahore to Peshawar and on the other side to Ludhiana. In short, our old state was reduced to dust, and ultimately only five villages remained. Nevertheless, due to the legacy of the old family, my father, Mirza Ghulam Murtaza, was a well-known chief in this vicinity. He was always invited to the court of the Governor-General among the seated chiefs. In 1857, he served the British government by purchasing fifty horses along with fifty riders from his own resources and pledged to provide such assistance to the government as needed. He received numerous commendations from the British officials of the time for his excellent services. Consequently, Sir Lepel Griffin also mentioned him in his book, "History of the Punjab." In short, he was very beloved in the eyes of the officials, and often, to please him, the officials, including the Deputy Commissioner and Commissioner, would visit his residence to meet him. This is a brief account of my family's history. I do not find it necessary to...

Seerat al-Mahdi

Part One

I could elaborate extensively on this... Before my birth, my father faced numerous hardships. At one point, he even traversed India on foot. However, during the days of my birth, his period of hardship transformed into one of abundance. This is the mercy of Allah the Almighty that I did not partake in the trials of his time, nor did I inherit anything from the state and governance of my other ancestors. In my childhood, my education took place in such a manner that when I was about six or seven years old, a Persian teacher was appointed for me. He taught me the Holy Quran and a few Persian books. This elder's name was Fazl al-Ilahi. When I reached around ten years of age, an Arabic teacher, a learned man, was appointed for my upbringing. His name was Fazl Ahmad. I believe that since my education was a preliminary sowing of Allah's grace, the first word of these teachers' names was also 'Fazl.' The aforementioned Molvi, who was a pious and noble man, taught with great attention and effort. I studied some books of Arabic and a few grammatical rules. Later, when I was seventeen or eighteen years old, I had the opportunity to study with another Molvi for a few years. His name was Gul Ali Shah. My father had also appointed him to teach in Qadian. From this latter Molvi, I acquired knowledge of grammar, logic, and philosophy, as far as Allah the Almighty willed. I also studied some medical books with my father, who was a highly skilled physician. During those days, I was so engrossed in reading books that it felt as if I were not in this world. My father repeatedly advised me to reduce my study of books, as he was very concerned that it might affect my health. Furthermore, he intended for me to step away from this pursuit and share in his worries and concerns. Ultimately, that is exactly what happened. My father was engaged in legal cases in English courts to reclaim some of his ancestors' villages. He involved me in those very cases.

Seerat al-Mahdi

Part One

For a long time, I remained engaged in these matters. I regret that much of my precious time was wasted in these trivial disputes, and alongside this, my father appointed me to oversee agricultural affairs. I was not of such temperament and nature, which is why I often became the target of my father's displeasure. His sympathy and kindness towards me were immense. However, he wanted me to become worldly like others, and my disposition was strongly averse to this approach. On one occasion, a commissioner wanted to visit Qadian, and my father repeatedly told me that I should go to receive him, which was a distance of two or three miles. However, my nature was extremely reluctant, and I was also unwell, so I could not go. This too became a cause of his displeasure. He wished for me to be constantly immersed in worldly affairs, which I could not do. Nevertheless, I believe that I sincerely devoted myself to serving my father, not for worldly gain but merely to earn the reward of obedience, and I remained engaged in prayers for him. He knew me well, with a heartfelt certainty regarding my devotion to my parents, and often remarked that he only drew my attention to worldly matters out of compassion, for he understood that my true focus was on religion, which is indeed the right and truthful path. We are wasting our lives. During the years I spent under his guidance, my life was spent with great reluctance in English employment. Ultimately, since my separation was very burdensome for my father, I resigned from that job, which was against my nature, by his command, which aligned perfectly with my own desire. I then returned to serve my father. From this experience, I learned that most employees lead very sordid lives. When I returned to the service of my late father, I once again became engrossed in the same agricultural tasks. However, most of my time was spent in contemplating the Holy Quran, studying its interpretations, and reviewing Hadith. At times, I would also read those books to my father. Due to his failures, my father often remained sorrowful and troubled. He had incurred a debt of seventy thousand in pursuing legal cases.

Seerat al-Mahdi

Part One

He had spent nearly seventy thousand rupees, the outcome of which was ultimately failure. For a long time, our ancestors' villages had been out of our possession, and the thought of their return was but a vain hope. Because of this misfortune, my late father lived in a profound whirlpool of sorrow, grief, and anxiety. Observing these circumstances provided me with an opportunity to bring about a pure transformation, as the bitter experiences of my father taught me the lesson of a selfless life, free from worldly impurities. Although my father retained ownership of a few villages and there was some annual reward from the British government, along with a pension from his employment, everything he had witnessed rendered all of that insignificant. As a result, he remained perpetually sorrowful and distressed, often expressing that the effort he had expended for this filthy world, if directed towards the faith, might have elevated him to the status of a Qutub or Ghaus of his time. He frequently recited the couplet: "Life has passed, and nothing remains except a few moments; for whom shall I remember in the morning and evening?"

I have seen him recite a couplet he composed with deep emotion, which is: "O door of the one who is without hope, I have no expectation of leaving." At times, he would read these verses with a heavy heart: "With the tears of lovers and the dust of someone's feet, my heart is that which burns in blood for someone." The longing to go before the Exalted Lord empty-handed increasingly overwhelmed him in his later years. He often lamented that he had wasted his life on the trivial pursuits of this world. On one occasion, my father recounted a dream in which he saw the Messenger of Allah (peace be upon him) approaching his home with great majesty, like a magnificent king. At that moment, he rushed to greet him, thinking he should present an offering. He reached into his pocket, finding only a single rupee, and upon closer inspection, he realized it was counterfeit. Seeing this, he was filled with tears, and then he awoke. He began to interpret the dream himself, saying that with worldly affairs, Allah the Almighty...

Seerat al-Mahdi

Part One

The love of the Messenger is akin to a counterfeit coin, and he would often say that, like him, my father also spent the latter part of his life in hardship, sorrow, and grief. Wherever he turned, there was ultimately failure. He would recite a couplet from his father, my great-grandfather, of which I have forgotten one line, but the other is: "When I plan, then fate laughs." This sorrow and grief had greatly intensified in his old age. With this thought in mind, nearly six months prior, my revered father constructed a mosque in the center of this town, which serves as the central mosque of the area. He bequeathed that a corner of the mosque be designated for my grave, so that the name of Allah the Exalted may continue to resonate in my ears. Perhaps this would be a means of forgiveness. Thus, on the day the mosque's construction was fully completed, and perhaps only a few bricks of the floor remained, my revered father passed away after being ill for just a few days due to dysentery. He was buried in that very corner of the mosque where he had marked his spot. May Allah have mercy on him and admit him into Paradise. Ameen. He reached the age of eighty-five years. His regrets about having lost precious time for the sake of this world continue to have a painful effect on my heart, and I know that every person who seeks the world will ultimately carry this regret with them. Whoever wishes to understand, let them understand.

I was informed in a dream that the time of his passing was near. I was in Lahore when I had this dream, and I quickly traveled to Qadian, where I found him afflicted with a severe illness. However, I had no expectation that he would pass away the very next day upon my arrival, as the severity of the illness had decreased, and he was sitting with great composure. The next day, during the peak of the afternoon, we were all present in the company of our loved ones when Mirza Sahib kindly told me to rest for a while, as it was the month of June and the heat was intense. I went to a small room to rest, and while a servant was massaging my feet, I fell into a slight drowsiness and received an inspiration: "By the heaven and the morning star."

Seerat al-Mahdi

Part One

He is the origin of fate and destiny, and I swear by the event that will occur after the sunset today, and it was made clear to me that this revelation is a form of condolence from Allah the Almighty. The event is that today, after the sunset, your father will pass away. Glory be to Allah, the greatness of the Lord, that a person who passes away lamenting the waste of his life is described as receiving condolence. Many people will be astonished at what it means for Allah the Almighty to offer condolence. However, remember that when Allah, the Exalted, looks upon someone with mercy, He deals with them like a friend. Thus, Allah's laughter, as mentioned in the Hadith, is understood in this context. In summary, when I received this revelation from Allah, the Exalted, regarding the passing of my late father, I, due to my humanity, thought that there were certain aspects connected to my father's life, and then I wondered what trials we would face. At that moment, this second revelation occurred: "Is Allah not sufficient for His servant?" This revelation brought me an extraordinary peace and tranquility, and it lodged itself in my heart like a steel nail. So, I swear by that God, the Exalted, in whose hand is my life, that He made this prophetic revelation manifest to me in such a way that I had never imagined. He took care of me in a manner that no father ever could. The continuous blessings He bestowed upon me were so numerous that it is impossible for me to count them, and my father passed away that very day after sunset. This was the first day on which I witnessed a sign of mercy through the revelation of God, which I cannot imagine will ever cease in my life. I had this revelation engraved in a gem and made it into a ring, which I have kept with great care until now. In short, my life was spent under the shadow of my revered father for nearly forty years. On one side, he was to be taken from this world, and on the other, a vigorous series of divine conversations began with me. I cannot express what my actions were that led to this divine favor. I only found within myself...

Seerat al-Mahdi

Part One

I feel that inherently my heart is drawn towards Allah the Exalted with a loyalty that cannot be hindered by anything. This is indeed His grace; I have never engaged in rigorous spiritual exercises, nor have I subjected myself to severe struggles like some contemporary Sufis, nor have I adhered to seclusion in a way that would lead to any actions contrary to the Sunnah that might attract Allah's disapproval. Rather, I have always distanced myself from such ascetics and innovators who are entangled in various forms of innovations. Yes, during the time of my revered father, when his death was imminent, an incident occurred where I saw a venerable elder with a pure countenance in a dream. He mentioned that observing some fasts in preparation for the heavenly lights is a tradition of the family of Prophethood. He indicated that I should observe this tradition of the noble family of the Messenger. Thus, I deemed it appropriate to adhere to fasting for some time, but I also thought it better to keep this matter concealed. Therefore, I adopted the method of having my meals brought to the men's sitting area from home, and then I would secretly give that food to some orphan children whom I had previously arranged to be present at the appointed time. In this way, I would spend the entire day fasting, and apart from Allah the Exalted, no one was aware of these fasts.

After two or three weeks, I realized that I was not troubled at all by the fasts, during which I would eat to my fill at one meal. It seemed better to reduce my food intake somewhat. From that day onward, I began to decrease my food consumption until I was managing with just one loaf of bread throughout the day and night. Gradually, I reduced my food intake to the point where perhaps only a few tolas of bread constituted my nourishment after eight hours. I continued this way for about eight or nine months. Despite such a significant reduction in food that even a two or three-month-old child could not endure, Allah the Exalted kept me safe from every calamity and affliction. Among the remarkable experiences I had during this period of fasting were the subtle revelations that opened up to me. For instance, I encountered some past prophets and met with the esteemed saints of this Ummah who had passed away. Once, in a state of full wakefulness, I saw the Messenger of Allah (peace be upon him) along with Hasan and Husayn, and Ali and Fatimah (may Allah be pleased with them)...

Seerat al-Mahdi

Part One

Thus, during this period of fasting, the various wonders that were revealed to me were of different kinds of visions. Another benefit I gained from these spiritual struggles was that I found my soul capable of enduring hunger with greater patience when necessary. I often thought that if a stout man, who was not only overweight but also a wrestler, were compelled to fast alongside me, he would pass away before I felt any urge for food. This proved to me that a person can develop to a certain extent in fasting, and as long as one's body does not become excessively weak, I believe such a soul cannot be worthy of the spiritual stations that are pleasing to Allah. However, I do not advise everyone to do this, nor did I undertake it by my own choice. It is better for a person not to impose severe struggles upon themselves based on their own suggestions and to adopt the easier path of religion. Most of the ignorant ascetics today, who teach spiritual struggles, do not end well. Therefore, one should avoid them.

(Quoted from the book Al-Bariyyah, pages 134 to 166, footnote)

(I humbly state that besides Al-Bariyyah, Hazrat Mirza Ghulam Ahmad, the Promised Messiah, has mentioned his family circumstances in the following writings: Izala Auham, Aaina Kamalat Islam Part Arabic, Istifta Arabic, Lajbat al-Noor, Tiryq al-Quloob - Kashf al-Ghita, Shahadat al-Quran - Tuhfa Qaisariyah, Sitara Qaisariyah Najm al-Huda, Advertisement 1894.)

In the name of Allah, the Most Gracious, the Most Merciful. I humbly state that the documents related to the financial arrangements of 1865, which are attached to our family tree, contain a note under the title of the population and etymology of the town of Qadian, signed by Mirza Ghulam Murtaza, Mirza Ghulam Jilani, and Mirza Ghulam Muhiuddin, etc. It states: "A period of fourteen generations has passed. Mirza Hadi Baig, of the Mughal tribe, a descendant of our forefather, along with the owners of the village, came to establish a village in this desolate forest during the reign of the kings of the past, accompanying King Babur, with royal permission. The reason for the name is that our ancestors were granted the title of Qazi by the king, hence the village was named Qaziyan Islam Pura. Gradually, due to public error, it became known as Qadian."

Seerat al-Mahdi

Part One

The Mughal Empire became well-known and continued to thrive without ever becoming desolate. (The narration regarding the arrival from Arabia is likely a result of a scribal error.)

In the name of Allah, the Most Gracious, the Most Merciful. I humbly state that the destruction of the Mughal Empire led to a dangerous state of anarchy in Punjab, particularly during the latter half of the eighteenth century. The invasions from Ahmad Shah Durrani and Shah Zaman had little more effect than temporary dominance, and in reality, the Sikh community had begun to rise. However, since there was still a lack of unity and organization among the Sikhs, and they did not have a single leader at that time, their ascendancy was causing extreme disorder rather than peace due to their internal conflicts. During this period, the Sikhs were divided into twelve factions, known as the twelve misls, and each faction was establishing its own autonomous state under the leadership of its own chieftains. As a result, a continuous cycle of bloodshed was ongoing in Punjab, and no one's property, life, or honor was secure. Eventually, the time came when Raja Ranjit Singh subdued everyone and established a single central Sikh government in Punjab. Since the area of Qadian and its surroundings was under the governance of our ancestors, they also had to engage in many battles with the Sikhs during this time of anarchy. The Sikh factions that our ancestors encountered were known as the Ramgarhia and Kanhaiya misls, as the territory of the Qadian state largely bordered these two factions. Hazrat Mirza Ghulam Ahmad's great-grandfather, Mirza Ugal Muhammad Sahib, managed to protect his territory from the Sikhs to some extent. However, many villages were lost to them, and after his death, which likely occurred around 1800, his son, Mirza Ata Muhammad Sahib, soon lost all the surrounding area of Qadian, and ultimately Qadian itself fell into the hands of the Sikhs, forcing Mirza Ata Muhammad Sahib to leave his principality. Consequently, Mirza Ata Muhammad Sahib crossed the Beas River and took refuge in the village of Begowal, as a guest of Sardar Fateh Singh Ahluwalia, the chief of the area. The aforementioned Sardar was the leader of the Ahluwalia faction and was a significant figure during that time.

Seerat al-Mahdi

Part One

He was a powerful individual. The current Raja Sahib of Kapurthala is from his lineage. Twelve years later, Mirza Ata Muhammad Sahib was poisoned by enemies in Begowal. I humbly state that, by Allah's knowledge, the famous leader of the Ramgarhia misls, Jassa Singh, or perhaps his followers, likely seized Qadian around 1802. Jassa Singh died in 1803, and his nephew, Diwan Singh, took control of most of his territory. Thus, under Diwan Singh, the Ramgarhia misls remained in control of Qadian for about fifteen years. After that, Raja Ranjit Singh subdued the Ramgarhias and took possession of all their territory. This occurred after 1816. Subsequently, around 1834 or 1835, Raja Ranjit Singh returned the estate of Qadian to our grandfather, Mirza Ghulam Murtaza Sahib. During this time, our grandfather faced many great hardships.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly state that in the book "Punjab Chiefs," which was initially compiled under the guidance of Sir Lepel Griffin for the Punjab Government and later completed and revised by Mr. Massey and Mr. Crake (who, at the time of the second edition, was a member of the Home Department of the Government of India), the following note regarding our family is recorded. In the last years of Emperor Babur's reign, that is, in 1530, a Mughal named Hadi Baig, a resident of Samarkand, left his homeland and settled in Punjab, specifically in the Gurdaspur district. This person was somewhat learned and was appointed as the Qazi or ruler of seventy villages around Qadian. It is said that he established Qadian and named it Islam Pura Qazi, which eventually corrupted into Qadian. For several generations, this family remained distinguished in honorable positions under the royal government, but it fell into poverty during the rise of the Sikhs. Gul Muhammad and his son Ata Muhammad constantly fought against the Ramgarhia and Kanhaiya misls, who controlled the surrounding areas of Qadian, and ultimately lost all their estate. Ata Muhammad then took refuge in Begowal under Sardar Fateh Singh Ahluwalia.

Seerat al-Mahdi

Part One

He lived there in peace for twelve years. Upon his death, Ranjit Singh, who had seized the lands of the Ramgarhia misls, called Mirza Ghulam Murtaza back to Qadian and returned a reasonable portion of his ancestral estate to him. Following this, Mirza Ghulam Murtaza, along with his brothers, joined the Maharaja's army and rendered significant services at the Kashmir border and other locations. During the reigns of Nohanal Singh, Sher Singh, and the Lahore court, Mirza Ghulam Murtaza was consistently assigned military duties. In 1841, he was sent with General Ventura towards Mandi and Kulu, and in 1843, he was appointed as the commander of an infantry regiment and dispatched to Peshawar. In the Hazara campaign, he performed notable deeds, and when the rebellion of 1848 occurred, he remained loyal to his government and fought on its behalf. At this time, his brother, Mirza Ghulam Muhiuddin, also rendered excellent services. When Maharaja Singh was taking his army to assist Diwan Moolraj in Multan, Mirza Ghulam Muhiuddin and other landowners, including Langar Khan Sahiwal and Sahib Khan Tuwana, incited the Muslim population and, in conjunction with the forces of Misr Sahib Dyal, attacked the rebels, defeating them and pushing them towards the Chenab River, where over six hundred rebels drowned and perished. Upon the arrival of the British government, the family's estate was confiscated, but a pension of seven hundred was granted to Mirza Ghulam Murtaza and his brothers, and their proprietary rights over Qadian and its surroundings remained intact. This family rendered exemplary services during the uprising of 1857. Mirza Ghulam Murtaza recruited many men, and his son, Mirza Ghulam Qadir, was in General Nicholson's army at the time when the officer had defeated the rebels of the 46th New Infantry who had fled from Sialkot at the Teri Mo Ghatt. General Nicholson awarded Mirza Ghulam Qadir a certificate stating that during the 1857 uprising, the Qadian family had shown more loyalty than all other families in the district.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly state that in the treatise Kashf al-Ghata, which was written for the government officials by Hazrat Messiah Maood (may peace be upon him), Hazrat Messiah Maood writes that:

In the name of Allah, the Most Gracious, the Most Merciful. I humbly state that my family is a family of state, and my ancestors were rulers and independent leaders who were suddenly destroyed during the time of the Sikhs. Although the British government has shown kindness to all, it has shown the greatest kindness to my ancestors, for they found refuge from a fiery furnace and emerged from a dangerous life into peace. My father, Mirza Ghulam Murtaza, was a well-known noble in this vicinity, and the high officials of the government wrote with strong letters that he was a true loyalist and faithful to this government. My father was given a seat in the governor's court, and high officials always regarded him with respect. Due to his noble character, district officials and dignitaries would sometimes visit his home for meetings, as he was seen as a loyal chief in the eyes of the English officers. I firmly believe that the government will never forget his service, as during the critical time of 1857, he went beyond his means to purchase fifty horses from his own pocket and provided fifty cavalrymen from his relatives and friends to assist the government. Many of those cavalrymen fought valiantly in India against the rebels and lost their lives. My brother, Mirza Ghulam Qadir, participated in the battle of Tamon and provided significant assistance. In short, my ancestors have proven their loyalty to the government through their blood, wealth, and continuous services. Because of these services, I am confident that the esteemed government will not consider our family as ordinary subjects and will never disregard the rights that have been established during a time of great turmoil. Sir Lepel Griffin has also mentioned my father and my brother, Mirza Ghulam Qadir, in his book on the history of the chiefs of Punjab. Below, I record a few letters from the higher authorities that mention the services of my father and my brother.

Part One

Translation of Certificate of J.M. Wilson.

To, Mirza Ghulam Murtaza Khan, chief of Qadian.

I have perused his application reminding me of his and his family's past services and rights. I am well aware that since the introduction of the British Government, he and his family have certainly remained devoted, faithful, and steady subjects and that their rights are really worthy of regard. In every respect, he may rest assured and satisfied that the British Government will never forget his family's rights and services, which will receive due consideration when a favorable opportunity offers itself. He must continue to be a faithful and devoted subject, as in it lies the satisfaction of the Government and his welfare.

11-06-1849 - Lahore

Seerat al-Mahdi

Translation of Mr. Robert Cast's Certificate

To, Mirza Ghulam Murtaza Khan, Chief of Qadian.

As you rendered great help in enlisting sowars and supplying horses to the Government during the mutiny of 1857 and maintained loyalty from the beginning up to the present day, you have thereby gained the favor of the Government. A Khilat worth Rs. 200/- is presented to you in recognition of your 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, this parwana is addressed to you as a token of the satisfaction of the Government for your fidelity and repute.

20-09-1858 Lahore.

Seerat al-Mahdi

Translation of Correspondence

Financial Commissioner of Punjab

Dear Kind Friends,

Mirza Ghulam Qadir, Chief of Qadian. I have received and reviewed your letter dated the 2nd of the current month.

I, Mirza Ghulam Murtaza, express my deep sorrow over the passing of your father. Mirza Ghulam Murtaza was a great well-wisher and loyal chief of the Government. We will honor your family with the same respect as that given to your loyal father.

In consideration of your family services, I will keep in mind the restoration and welfare of your family when a favorable opportunity arises.

Dated 29 June 1876. Yours sincerely, Sir Robert Egerton, Financial Commissioner of Punjab.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly state that in the book on the Punjab Chiefs, a note has been written regarding the circumstances of our family following the death 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. Mirza Ghulam Qadir was always ready to assist local officials, and he was in touch with those officers.

Seerat al-Mahdi

Part One

There were many certificates related to administrative matters. For some time, he served as the superintendent in the office of the Gurdaspur district. His only son passed away in childhood, 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 began his career in government service as a deputy tehsildar and is now an extra assistant commissioner. Mirza Sultan Ahmad is the numberdar of Qadian, but instead of him, his cousin brother Nizam Din, who is the eldest son of Ghulam Muhi-ud-Din, performs the duties of numberdar. Nizam Din's brother, Imam Din, who passed away in 1904, was a risaldar during the siege of Delhi at the time of the uprising. His father, Ghulam Muhi-ud-Din, was a tehsildar.

It is important to mention here that Mirza Ghulam Ahmad, who was the younger son of Ghulam Murtaza, became the founder of a prominent religious movement among Muslims, known as the Ahmadiyya movement. Mirza Ghulam Ahmad was born in 1839 and received a very good education. In 1891, he claimed to be the Mahdi or the Promised Messiah according to Islamic belief. Since Mirza was a capable religious scholar and debater, he soon gained many followers. The number of the Ahmadiyya community is now reported to be around three hundred thousand in Punjab and other parts of India.

Mirza was the author of many books in Arabic, Persian, and Urdu, in which he refuted the issue of jihad, and it is believed that these books had a significant impact on Muslims. For many years, Mirza Ghulam Ahmad lived a life of great hardship, as he was always embroiled in debates and disputes with his religious opponents. However, before his death in 1908, he attained such a status that even his adversaries began to regard him with respect. The headquarters of this movement is in Qadian, where the Ahmadiyya Society has opened a large school and established a printing press through which news of the movement is disseminated. Mirza Ghulam Ahmad's spiritual successor was Maulvi Noor-ud-Din, who is a well-known physician and had served in the employment of the Maharaja of Kashmir for several years. Among Mirza Ghulam Ahmad's relatives, very few are followers of his faith.

Seerat al-Mahdi

Part One

This family possesses ownership rights over the large village of Qadian, as well as three adjacent villages, with a five percent share in the rights of tenancy.

In the above excerpt, the author has made some errors regarding certain events that need correction. First, it is stated that our uncle made Mirza Sultan Ahmad a successor. This is not correct; rather, the reality is that after the death of the uncle, at the request of the aunt, he was recorded as an adopted son in the official documents by the relevant officers.

Secondly, it is mentioned that Mirza Sultan Ahmad was considered the elder of the family during the lifetime of the Promised Messiah, which is not accurate. Thirdly, Mirza Nizam Din is referred to as the cousin of Mirza Sultan Ahmad, which is incorrect; in fact, Mirza Nizam Din was an uncle. Fourthly, it states that Mirza Nizam Din is the eldest son of Mirza Ghulam Muhi-ud-Din, which is wrong. The eldest son was Mirza Imam Din. Fifthly, it is stated that the date of birth of Hazrat Mirza Ghulam Ahmad, the Promised Messiah, is 1839, which, as previously mentioned, is not supported by research; the correct date appears to be 1836-37. Sixthly, it is written that very few of Hazrat Mirza Ghulam Ahmad's relatives are his followers. This statement is incorrect; in fact, the reality is that initially, many relatives did oppose him, but some perished, and others were guided. Consequently, very few relatives remain opposed to him, while most have come to believe in him and have joined his followers.

Moreover, the reason for the progress and success of Hazrat Mirza Ghulam Ahmad is said to be that he received a very good education and that he was a capable religious scholar and debater. This is incorrect, as in terms of outward knowledge, Hazrat Mirza Ghulam Ahmad was not among the great scholars, nor did he have any particular expertise in the field of debate. In fact, initially, he was apprehensive about speaking in public gatherings and felt a sense of hesitation. However, when Allah elevated him to this position, he was endowed with such strength that with each of his strikes, multiple ranks of the enemy would fall, and each of his words would nullify hours of speeches and writings of opponents. Above all, he was granted a magnetic attraction in accordance with the prophetic methodology, which drew the righteous souls towards him.

Seerat al-Mahdi

Part One

People would automatically come towards him, and he was granted a certain awe from Allah, in front of whom even the bravest of enemies would tremble. He was adorned with a miraculous beauty and grace, and divine support and assistance were with him at every step. Otherwise, there were many scholars and logicians in the world who rose and fell like bubbles.

In the name of Allah, the Most Gracious, the Most Merciful. Chaudhry Hakim Ali Sahib narrated to me that when Mirza Imam al-Din and Mirza Nizam al-Din began to block the path to the Mubarak Mosque by erecting a wall, the esteemed one instructed a few individuals, including myself, to go to them and gently explain that they should not close this path, as it would greatly inconvenience his guests. He added that if they wished, they could occupy any other place, but he emphasized that no harsh words should be used.

Chaudhry Sahib says that when we went, both Mirzas were sitting together, and the atmosphere was tense. We conveyed the esteemed one's message and started the conversation very gently, but Mirza Imam al-Din, upon hearing this, angrily said, "Why didn't he (meaning the esteemed one) come himself, and who do I know you people to be?" Then, with sarcasm, he remarked that since the revelation had begun to come from the heavens, he had lost track of what was happening, and so on.

Chaudhry Sahib says that we returned with our heads down. Then the esteemed one gathered us and some other guests and said, "Go to the Deputy Commissioner and explain the whole situation to him, and tell him that we come from far and wide for the sake of faith, and this act is being done which will greatly inconvenience us, as the path to the mosque will be blocked." During those days, there had been a serious incident in a village near Qadian, and the Deputy Commissioner and the police captain were all present there. Therefore, we went there and stopped a little distance away before approaching. The Deputy Commissioner was standing outside in the field, talking with the captain. One of us stepped forward and said that we had come from Qadian and began to explain our situation. However, the Deputy Commissioner, in a very angry tone, said, "You are trying to intimidate me by gathering many people. I know you well, and I understand perfectly that this...

Seerat al-Mahdi

Part One

Why is the community being formed? I am not unaware of your words, and I will soon come to take news of you, and you will find out how such a community is formed, and so on. Chaudhry Sahib says that we reluctantly returned from there unsuccessful and narrated the entire incident to the esteemed one. Chaudhry Sahib mentions that during those days, there was a strong wave of opposition, and the British authorities were also very suspicious of the community, believing that it was forming a political party for some conspiracy. In Batala, the police officers were also very hostile and opposed, constantly causing trouble. Additionally, in Qadian, Mirza Imam al-Din and Mirza Nizam al-Din, along with their instigation, had the Hindus, Sikhs, and non-Ahmadis of Qadian engaged in severe harassment, leading to great humiliation and suffering for the Ahmadis. During those days, the number of Ahmadis in Qadian was also quite small, and except for the family of the esteemed one, almost all Ahmadis were those who had migrated from outside for the sake of faith or were guests.

Upon observing these conditions and the suffering of the community, the esteemed one gathered the members of the community and consulted them, saying that the circumstances had become such that it was difficult to stay here, and we have work to do. If not here, then somewhere else. Migration is also a tradition of the Prophets. Therefore, I intend to go somewhere outside. Chaudhry Sahib says that in response, first, Hazrat Khalifa I suggested that the esteemed one should go to Bhera, where my houses are available, and there would be no trouble. Maulvi Abdul Kareem Sahib invited him to Sialkot, and Sheikh Rahmatullah Sahib suggested that he should come to Lahore. I repeatedly felt in my heart that I should offer my house, but I hesitated out of shame. Finally, I also said that, esteemed one, please come to my village. It is a complete village of ours, with no interference from anyone, and we have our own houses. It is a place where the authorities have less interference, and in terms of land ownership, it is as if the government is also ours. The esteemed one asked if the necessities are available there. I replied that all supplies are sufficient from our own household. Moreover, there is a town a short distance away from where all kinds of necessities can be obtained. The esteemed one said, "Well, a good time will come, and then we will see."

Seerat al-Mahdi

Part One

Wherever Allah leads, there we shall go. I humbly submit that once, in 1887, the esteemed one expressed his intention to leave Qadian and go elsewhere, as mentioned in his book, Mahna al-Haq.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that I have seen the notebook of Mian Abdullah Sanwari, in which he recorded the accounts of the journey of the Promised Messiah, peace be upon him, to Hoshiarpur. This is the same journey in which the esteemed one observed a forty-day spiritual retreat and had a debate with Master Murli Dhar Arya, which is mentioned in the book, Sarma-e-Chashm Arya. From this notebook, it is evident that the Promised Messiah returned to Qadian on March 7, 1886. The first date recorded in the accounts is February 1, 1886. However, it appears that Mian Abdullah began writing the accounts later, and the esteemed one had actually reached Hoshiarpur in the third week of January. Otherwise, it would not be possible to have a forty-day retreat followed by a daily stay within the mentioned dates. Furthermore, Mian Abdullah also recalls that the esteemed one stayed in Hoshiarpur for two months, and Allah knows best.

The accounts recorded in the aforementioned notebook for March 1886 are as follows: large quantities of food, pickles, milk, sugar, meat, wrappers, spinach, mung beans, salt, coriander, onions, garlic, wheat flour, tickets, bag repairs, and sweets. Mian Abdullah states that the notebook did not only record items that were brought for the esteemed one, but all accounts were noted, whether something was ordered for us or for any guest.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sanwari narrated to me that on the 13th of Dhul-Hijjah 1303, on a Friday at ten o'clock, the esteemed one told me that if a person fears someone and is concerned about their intimidation, then after the morning prayer, they should recite Surah Yasin three times and write يَا عَزِیز on their forehead with a dry finger and walk in front of that person. Insha Allah, they will not be intimidated, but rather the intimidation will fall upon them. Additionally, the esteemed one had instructed me to recite Surah Yasin three times daily after the Fajr prayer.

Seerat al-Mahdi

Part One

I humbly submit that this statement of the Promised Messiah, peace be upon him, was recorded by Mian Abdullah Sahib in his notebook, which is why the dates and other details have been preserved. I express my opinion that the wisdom behind the words "Ya Aziz" seems to be that when a person engraves the attributes of Allah's power, might, wrath, and dominance upon his heart and contemplates them, his heart will inevitably be freed from the fear of anyone other than Him. Due to his belief, he will gain a strength from contemplating these attributes that will intimidate others. Writing with a finger is related to the psychological principle of strengthening one's perception; otherwise, such practices are not mere charms or spells. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Roshan Ali Sahib narrated to us that when I first came to Qadian, a very elderly man arrived here a few days later. This man was among the disciples of Hazrat Syed Ahmad Sahib Barelvi and claimed that he had accompanied the late Syed Sahib on pilgrimage and had also participated in his battles. He stated that he was nearly one hundred years old. Upon arriving in Qadian, he took the oath of allegiance to the esteemed one. This man was pious and a devotee of the night prayers, and despite his old age, he was quite active. After two or three days, he expressed his desire to leave Qadian and sought permission from the esteemed one. The esteemed one replied, "Why are you leaving so soon? Stay a little longer." He responded, "I do not wish to be a burden to you." The esteemed one said, "By the grace of Allah, we have no trouble; you stay, we can manage everything." Consequently, he stayed here for a month and a half before leaving. He came to Qadian once again after some time, and then he passed away. I humbly submit that when I heard this narration, I found it very strange because for a person to reach the age of two hundred years and then to meet the esteemed one and take the oath of allegiance is no ordinary matter. Therefore, I shared this narration with Maulvi Sher Ali Sahib, who said that he had also seen this man. He was short in stature and very elderly, with marks of wounds on his body, and he had taught Hazrat Maulvi Sahib Khalifa I the practical method of the prayer of fear and explained how to perform it.

Seerat al-Mahdi

Part One

We used to pray with Syed Sahib during the time of battle. Hazrat Maulvi Khalifa I once stated during a lesson that he learned the practical method of the prayer of fear from them. I humbly submit that Hafiz Sahib mentioned that this person was from Chohnda, District Amritsar.

In the name of Allah, the Most Gracious, the Most Merciful. Qazi Amir Hussain Sahib narrated to us that once a person created a great uproar in Punjab with his claim that he could enter a burning fire and nothing would happen to him. He also mentioned the esteemed one, saying that if he could perform such a miracle, he would be worthy of respect. When this claim reached the esteemed one, he said that if that person entered the fire in front of him, he would never come out again. I humbly submit that the Messenger of Allah does not perform tricks like jugglers; rather, when Allah the Almighty feels a genuine need, He manifests a sign through them. The esteemed one's statement that if a person enters the fire in front of him, he would never come out again implies that not only would the fire burn him to ashes for standing against the truth, but in the Hereafter, he would also remain as food for that very fire.

I humbly submit that we do not know whether he actually entered the fire or not; however, this claim had reached the esteemed one, which is why he made this statement.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that during the time of the esteemed one, especially in the early days, the people of Qadian caused great distress to the community. Under the instigation of Mirza Imam al-Din and Mirza Nizam al-Din, the public of Qadian, particularly the Sikhs, were intent on severe harassment. The harassment was not limited to mere words; it escalated to riots and physical assaults. If any Ahmadi migrant accidentally went into a landowner's field to relieve himself, that unfortunate person would force him to remove his waste with his own hands. Many honorable Ahmadis were beaten by them. If any Ahmadi attempted to take some soil from a ditch, these people would snatch baskets and tools from the laborers and drive them away. If anyone spoke up, they would respond with filthy and abusive insults.

Seerat al-Mahdi

Part One

Complaints would frequently reach the esteemed one regarding the preparations for violence. However, he always advised patience. Some zealous Ahmadis would come to the esteemed one and request permission to confront them, saying that they would handle the situation themselves. The esteemed one would respond, "No, be patient." Once, Syed Ahmad Noor Mahajir Kabuli expressed his distress and sought permission to confront them, but the esteemed one said, "Look, if you wish to stay here in peace and patience, then remain; but if you want to fight and cannot exercise patience, then go to Kabul." Consequently, this teaching resulted in many distinguished Ahmadis, who could not tolerate even the slightest provocation from others, enduring humiliation and distress at the hands of lowly individuals without uttering a word. However, an incident occurred when a poor Ahmadi collected some soil from a ditch for his house, and a large mob of Sikhs, armed with sticks, attacked his home. Initially, the Ahmadis tried to avoid confrontation, but when they began to harm innocent people and damage the house, some Ahmadis retaliated, resulting in injuries on both sides, and ultimately, the attackers had to flee. This was the first occasion when the non-Ahmadis of Qadian realized that the Ahmadis were not afraid but were steadfast in their faith in their Imam. After this, the police began an investigation into the incident. Since the Ahmadis were entirely innocent and the non-Ahmadi mob had aggressively attacked an Ahmadi's home with weapons, the police, despite being biased, were compelled to take action against them. When the attackers saw that they might be handcuffed, they ran to the esteemed one, pleading, "We have made a mistake; please forgive us." The esteemed one forgave them. This was the first blow that the non-Ahmadi public of Qadian received, and this incident likely took place in 1906. After this, their mischief continued unabated and still persists. However, by the grace of Allah, the number of Ahmadis in Qadian has significantly increased, which naturally deters the non-Ahmadis from daring to confront us. Furthermore, after the passing of the esteemed one, there have been instances where conflicts arose due to the mischief of non-Ahmadis, and each time, the non-Ahmadis had to endure severe humiliation.

Seerat al-Mahdi

Part One

Therefore, now their mischief has transformed into a deep strategy, taking cover under the law. (I humbly submit that my above remark does not apply to the situation that has recently arisen in Qadian against the Ahmadiyya community due to the instigation of the Ahrar and the partiality of certain officials.)

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanwari narrated to me that when the revelation "Wasi'u Makanak" (meaning, "expand your dwelling") was received by the esteemed one, he said to me that we do not have money to build houses, so we will fulfill this divine command by constructing two or three huts. Consequently, the esteemed one sent me to Hakim Muhammad Sharif Sahib in Amritsar, who was an old friend of the esteemed one and with whom he often stayed in Amritsar, to bring back workers for building the huts and the materials for them. I went and, through Hakim Sahib, brought back workers and materials from Amritsar. The esteemed one had three huts prepared in his residence, and these huts remained for several years before they fell into disrepair. I humbly submit that Mian Abdullah Sahib states that this event occurred before the claim of Messiahship, and I also humbly submit that the expansion of the dwelling refers to the increase in guests and the development of Qadian.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that when the book "Ijaz-e-Ahmadi" was published during the time of the Promised Messiah, peace be upon him, Maulvi Sanaullah came to Qadian, and correspondence took place between him and the esteemed one. At one point, he sent a man to inquire about something from the esteemed one. When this person came to the Mubarak Mosque, the esteemed one was getting up to go inside. He asked the esteemed one a question, and the esteemed one answered him. The man then asked a question implying who would do this work or this matter. The Maulvi states that he does not remember the question, but in response, the esteemed one said to him... The Maulvi states that apart from this occasion, he had never heard the Promised Messiah, peace be upon him, speak in such a manner.

Seerat al-Mahdi

Part One

It was not heard that anyone addressed a person, whether in agreement or opposition, in such a manner. Even the poorest and the smallest would always be addressed by the esteemed one with the word "you." However, at that moment, he referred to this person contrary to his usual practice by using the term "that person." We all found this quite strange and felt it was unusual. I humbly submit that if Hazrat Maulvi Sher Ali Sahib did not mishear this word, then the esteemed one must have used it for a specific reason. It is also possible that it slipped out by mistake in haste.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Syed Muhammad Sarwar Shah Sahib narrated to me that when Munshi Ahmad Jan Hab, may Allah have mercy on him, Ladhianvi met the Promised Messiah, peace be upon him, for the first time, the esteemed one asked him what special quality was there in the method he had adopted. Munshi Sahib replied that whenever he focused on a person, they would become restless and fall to the ground. The esteemed one then asked, "What was the result?" Munshi Sahib was very fortunate and intelligent, and it was from this point that the entire truth was revealed to him, leading him to abandon his method and become a follower of the esteemed one. I humbly submit that after the early centuries, the knowledge of focus among the Sufis in Islam became quite prevalent, and it was considered a part of spirituality. However, this knowledge is merely one of the worldly sciences, having no special connection to spirituality or Islam, and anyone, whether Muslim or non-Muslim, can acquire it according to their ability through practice. It has no relation to the connection with Allah or self-reformation. But since righteous people could create an effect in the hearts of others through their heartfelt focus, which sometimes caused temporary ecstasy, it was thus understood as spirituality. Moreover, during the time of Fij al-Aghuj, true piety, purity, self-reformation, and connection with Allah had generally become extinct, and the philosophy of focus was not widely known in the world. Therefore, these ideas became prevalent among the Sufi class, and gradually their influence expanded to the extent that they were considered the pinnacle of spiritual excellence. The original spirit, which was initially adopted to support the drowning soul, became obscured and forgotten from the heart.

Seerat al-Mahdi

Part One

In this era, which is the last of the latter days, the reality has been unveiled. When the Promised Messiah, peace be upon him, said to Munshi Sahib that if he had caused someone to fall through his focus, what was the result or benefit of that, meaning what spiritual and religious advantage did that focus provide? Because this practice can also produce a similar effect in a person through mere training, Munshi Sahib's eyes were opened, and he realized that no matter how proficient we become in the knowledge of focus, if people do not attain true piety, purity, and a connection with Allah, then this practice holds no spiritual benefit at all. Indeed, in comparison to the path of Prophethood, upon which the Promised Messiah was established, and which has raised the sun of spirituality, this mixed, murky, and temporary light, which sometimes even a thief can use to steal the treasures of faith and Islam from people's hearts, could never stand firm. Furthermore, I humbly submit that Munshi Ahmad Jan Ladhianvi was a man of great Sufi temperament and was a well-known spiritual leader in his region. Unfortunately, he passed away before the claim of Messiahship was made by the Promised Messiah. He had such deep reverence for the Promised Messiah that once he addressed him with the following verse: "You have regard for the sick among us; become the Messiah for the sake of God." Munshi Sahib's daughter was married to Hazrat Khalifa I, and all of Hazrat Maulvi Sahib's male offspring are from her. Both of Munshi Sahib's sons migrated to Qadian, and most, if not all, of Munshi Sahib's followers are Ahmadis. Additionally, I humbly submit that Maulvi Syed Sarwar Shah Sahib did not meet Munshi Sahib himself, so he must have heard this incident from someone else.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanwari narrated to me that once the Promised Messiah, peace be upon him, invited several guests and had food prepared in the house for them. However, just as the time for the meal arrived, more guests came, and the Mubarak Mosque was filled with guests. The esteemed one sent a message inside that more guests had arrived, and more food should be sent. Upon this, his wife sent for the esteemed one to come inside.

Seerat al-Mahdi

Part One

And he said that the food is limited. It was prepared only for these few guests for whom you had mentioned, but perhaps some arrangement can be made for the remaining food by stretching it a bit. However, the Zarda (a type of sweet rice) is very little; what can be done about it? I think I will not send the Zarda; I will only take out the remaining food. The esteemed one said, "No, this is not appropriate. Bring the pot of Zarda to me." Consequently, the esteemed one covered the pot with a cloth and then passed his hand under the cloth, inserting his fingers into the Zarda, and then said, "Now serve food for all; Allah will bless it." Thus, Mian Abdullah Sahib states that Zarda was served for everyone, and all ate, and then some was even left over. I humbly submit that when Mian Abdullah Sahib narrated this incident, Maulvi Abdul-Mughni Sahib was also present, and he said that Syed Fazal Shah Sahib had also narrated this incident. Mian Abdullah Sahib replied, "Well then, this narration has been confirmed as Shah Sahib must have been present at that time." I humbly submit that the next day, Mian Abdullah Sahib told me that he had asked Syed Fazal Shah Sahib, who was also present at that time, and he remembered this narration. Mian Abdullah Sahib narrated that this household matter was mentioned to him by the esteemed one himself. I humbly submit that after hearing this narration, I asked my mother if she remembered this incident. She said that she did not specifically recall this event, but such things must have happened, as such incidents occurred frequently. I asked how. The esteemed mother replied that it was just that little food was prepared, and then more guests arrived. For instance, if food was prepared for fifty, then a hundred would come. But the same food would continue to be sufficient due to the blessings of the esteemed one. Then the esteemed mother narrated an incident that once someone brought a chicken for the esteemed one. I prepared its pilaf for the esteemed one, and it was only enough for him. However, that same day, by coincidence, the Nawab Sahib had a ceremony at his home, and his wife and children also came to our house, and the esteemed one said to me, "Feed them as well." I replied that there were very few rice grains, as it was prepared only for you. The esteemed one said, "Where are the rice grains?" Then the esteemed one...

Seerat al-Mahdi

Part One

He came to the rice and blessed it, saying, "Now distribute it." The esteemed mother narrates that such a blessing occurred in that rice that the entire household of Nawab Sahib ate from it, and then large Maulvi Sahib (meaning Hazrat Maulvi Nooruddin Sahib) and Maulvi Abdul Kareem Sahib were also sent some, and many others in Qadian received it as well. Since those blessed rice became famous, many people came asking for it, and we distributed it to everyone in small portions, and it was sufficient for all.

In the name of Allah, the Most Gracious, the Most Merciful. Sheikh Karam Ilahi Sahib Patialvi narrated to us that once, when the esteemed one had not yet claimed Messiahship, he heard a sermon in Patiala from a resident named Muhammad Hussain. This person has now passed away, and his end came from opposing the esteemed one. However, I heard that he was preaching to the people that when they hear of the miracles of the Prophet Muhammad (peace be upon him), such as food increasing due to his blessing or a little water increasing to the point that many people were quenched, they are astonished and do not believe these matters, whereas these occurrences are entirely possible through the power of Allah. Indeed, even in this time, such miracles manifest through the elders and saints of Allah. He then narrated an incident that once he went to Ambala to meet Hazrat Mirza Sahib. There, food was brought in for him, which was only sufficient for one or two people. However, we all ate, and we all became satisfied, even though we were ten or twelve people. Sheikh Karam Ilahi Sahib used to say that this person stumbled upon the claim of Messiahship and became an opponent, and now he has passed away.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Roshan Ali Sahib narrated to us that Dr. Muhammad Ismail Khan Sahib, may Allah have mercy on him, told him that once, when there was an occasion for a gathering, we were sitting with the esteemed one, and biryani and sweet rice were being prepared outside for the guests. Food was brought inside for the esteemed one. We thought it would be very fine food, but it turned out to be just a little dry bread and some lentils, enough for only one person. The esteemed one said to us, "You all should eat as well," and so we joined in. Hafiz Sahib said that Dr. Sahib would narrate that from this food, we...

Seerat al-Mahdi

Part One

Everyone was satisfied, even though we were many people. I humbly submit that I used to be astonished as to why those who profess faith in Allah doubt the manifestation of miracles. When it has been accepted that there exists an Omnipotent God, who has control over the entire universe, and who is the Creator and Owner of all things and their attributes, how can the existence of miracles be questionable? The God who, for example, endowed food with the property that a certain amount is sufficient for one person—can He not, through His special decree, temporarily bestow the same food with the ability to fill the stomachs of ten people or satisfy them? If the properties of things are acknowledged as established by Allah, I cannot comprehend why Allah would not be capable of temporarily altering them under certain circumstances if He is Omnipotent. Every matter that can be termed as an act of power must be accepted as such. The same applies to all other attributes. The teaching we have received to believe in divine decree means that we should have faith not only that the properties of things are entirely from Allah, but also that Allah, through His special decree, can change them. Thus, we should believe in both general and special decrees. First, we should believe that, for instance, the property of fire to burn is not automatic but is under divine command. Then we should believe that Allah can change, suspend, or abrogate this property whenever He wishes. Furthermore, we should also believe that, to manifest His existence and make it known, Allah sometimes does this through His chosen servants and shows the world glimpses of His special decree. For faith in Allah cannot be firmly established without this understanding. However, it should be remembered that Allah's actions are never without purpose; they are based on wisdom. Therefore, when divine wisdom demands, only then does a miraculous event manifest, and it appears in the manner He desires. It is not that a seeker of signs can demand a miracle to appear whenever and however he wishes. Allah is not in need of anyone; rather, it is the servants who are in need of Him, and deciding the necessity is also His prerogative.

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

Seerat al-Mahdi

Part One

It was objected how the fire became cool for Hazrat Ibrahim. In response to this objection, Hazrat Maulvi Sahib, the First Khalifa, wrote that the fire refers to the fire of enmity and conflict. During those days, one day Hazrat Masih Maood (the Promised Messiah) was sitting in the small mosque, and we were massaging his feet while Hazrat Maulvi Sahib was also sitting nearby when someone narrated this objection and its answer, which Maulvi Sahib had written. Hazrat Sahib said, "What is the need for such elaboration? We are present; let anyone throw us into the fire and see if it becomes a garden or not." I humbly submit that this objection was made by Dharm Pal Arya, an apostate from Islam, and Hazrat Maulvi Sahib had written a book in response to him titled "Tark Islam." In it, he provided the answer that the fire refers to the enmity of the opponents. However, when this matter reached Hazrat Sahib, he disapproved of it and said that there was no need for this interpretation. "In this age, we are present; let any opponent throw us into the fire and see if Allah makes this fire cool or not." Consequently, Hazrat Masih Maood expressed this concept in one of his couplets on another occasion: "O ignorant one, my loss is not at all due to your deceptions, for this soul is destined to enter the fire and return safe." Furthermore, there is also a revelation of yours that conveys this meaning, in which Allah the Almighty tells you to say to the people, "Do not frighten us with fire; fire is our slave, indeed a slave of slaves." I humbly submit that Chaudhry Hakim Ali Sahib also mentioned in this context that once a person began to show a spectacle by entering the fire, and the fire did not harm him at all. This person, in opposition, took Hazrat Sahib's name and said, "He claims to be the Messiah; if he is brave, let him come here and enter the fire with me." Someone wrote this to me in a letter from outside, and I presented that letter before Hazrat Sahib. He said, "This is a trick; we cannot go there, but you should write that he is here."

Seerat al-Mahdi

Part One

Then if he enters the fire before me, he will not come out alive. Thus, I wrote this response, but he did not come. I humbly submit that ignorant people sometimes become doubtful about the manifestations of divine power due to such matters, whereas divine matters contain divine displays that reveal the face of Allah. However, no matter how much a person may craft something with his knowledge, those who study the circumstances cannot see any face greater than that of a human in human actions. Thus, sometimes the same thing appears differently when it comes from Allah and holds a different majesty when it comes from a human. This example illustrates how the divine manifestation overshadowed the human illusion. It seems that this person might be showing some trick similar to the magicians of the time of Hazrat Musa (Moses). However, the grace of Allah upon the Promised Messiah in this matter appears to surpass that of Musa, because there, Musa had to show something to obliterate the human illusion, while here, merely the mention of showing was enough to shatter the illusion, and the enemy did not even have the courage to come forward. All praise is due to Allah for that.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Roshan Ali Sahib narrated to us that when the preparation for the construction of the Minaret of the Messiah began, the people of Qadian complained to the government officials that the construction of this minaret would expose their homes. Consequently, a deputy from the government came to Qadian and met Hazrat Masih Maood (the Promised Messiah) in the room adjacent to the Mubarak Mosque. At that time, some of the people from Qadian who had complained were also with him. The deputy continued to converse with Hazrat Sahib, and during this discussion, Hazrat Sahib addressed the deputy, saying, "This old man is sitting here; you can ask him if, from childhood until today, there has ever been an occasion when I had the opportunity to benefit him, and I did not fulfill that opportunity. Then ask him if there has ever been a time when he had the chance to cause me pain, and he did not spare any effort in causing me pain." Hafiz Sahib narrated that at that moment, I was looking at the old man, and he had lowered his head into his knees out of shame, and the color of his face...

Seerat al-Mahdi

Part One

His face had turned pale, and he could not utter a single word. I humbly submit that Bhai Mal, a prominent member of the Aryas of Qadian, is a staunch enemy of Islam and this community, and he is still alive, embodying the verse: "And We extend them in their transgression." In the name of Allah, the Most Gracious, the Most Merciful. It was narrated by Hazrat Khalifa Masih II that Lala Bhim Sen had very good relations with Hazrat Masih Maood (the Promised Messiah), even to the extent that in his last days, I have seen that when Hazrat Masih Maood needed some money, he would borrow it from him. Thus, two or three years before his passing, Hazrat Sahib borrowed a few hundred rupees from Lala Bhim Sen as a loan, even though there were many in his community who could lend him money. I humbly submit that Hazrat Sahib's relationship with Lala Bhim Sen began during his employment in Sialkot, and this bond of affection remained until the end. Lala Sahib had great reverence for Hazrat Sahib. It is narrated by Hazrat Khalifa Masih II that during the days when the case in Jhelum was filed, Lala Bhim Sen sent a telegram to Hazrat Sahib requesting permission for his son, who is a barrister, to represent him in the case. However, Hazrat Sahib graciously declined. I humbly submit that the son whose services Lala Sahib offered was named Lala Kunwar Sen, who is a capable barrister and was recently the principal of the Law College in Lahore, and currently holds a distinguished position as Chief Justice in a state. Furthermore, Hazrat Khalifa Masih II mentions that Lala Bhim Sen was likely involved in the incident of the roof collapse. I humbly submit that Lala Bhim Sen was also involved in preparing for the Mukhtari examination alongside Hazrat Sahib. Consequently, he succeeded in that examination and became a Mukhtar, but since there was a different destiny for him in the unseen, Allah diverted him from that path. Additionally, I humbly submit that Hazrat Sahib had a dream regarding Lala Bhim Sen's success, indicating that among all those who took the examination, only Lala Bhim Sen passed.

Seerat al-Mahdi

Part One

Thus, it happened as such. In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that Sheikh Yaqub Ali Sahib has quoted a writing of Maulvi Syed Mir Hasan Sahib Sialkoti regarding the time of Hazrat Masih Maood (the Promised Messiah) during his employment in Sialkot in his book "Hayat al-Nabi." I record the following directly from Maulvi Sahib's written narration. Maulvi Sahib is the nephew of the late Syed Mir Hamid Shah Sahib Sialkoti and is a well-known cleric in Sialkot. Maulvi Sahib is not a follower of Hazrat Masih Maood (the Promised Messiah) but is rather devoted to the thoughts of Sir Syed Ahmad Khan. He writes: Hazrat Mirza Sahib arrived in the city of Sialkot in 1864 for employment and stayed there. Since he was averse to social gatherings and pious, avoiding frivolous and useless matters, he did not prefer to meet the general public, which often led to wasting time. Lala Bhim Sen Sahib, a lawyer whose grandfather, Deputy Mithan Lal Sahib, was an extra assistant in Batala, was his close companion. Because Mirza Sahib and Lala Sahib were acquainted in Batala, they maintained a complete union in Sialkot as well. Therefore, if there was anyone who was Mirza Sahib's closest friend in this city, it was Lala Sahib. Moreover, since Lala Sahib had a sound temperament and was proficient in the Persian language and had a sharp mind, Mirza Sahib loved him greatly due to his appreciation for knowledge. The officials in the court were aware of Mirza Sahib's scholarly capabilities; however, in the early summer of that same year, an Arab youth named Muhammad Saleh arrived in the city, and there was suspicion of espionage against him. Consequently, the Deputy Commissioner (whose name was Parkash and who later became the Commissioner of Rawalpindi) summoned Muhammad Saleh to his department for an investigation. There was a need for a translator. Since Mirza Sahib was proficient in Arabic and could write and speak well in the Arabic language, he was called and instructed to ask the Arab what we say and to write down his responses in Urdu. Mirza Sahib performed this task excellently, and his capabilities became evident to the people.

Seerat al-Mahdi

Part One

During this time, through the efforts of Maulvi Ilahi Bakhsh Sahib, who was the Chief Clerk of the Schools (now this position is called District Inspector of Schools), a school was established for the clerks of the court so that they could learn English at night. Dr. Amir Shah Sahib, who was then an Assistant Surgeon in pensions, was appointed as the teacher. Mirza Sahib also began to study English and attended a couple of English classes. Even at that time, Mirza Sahib had a great passion for religious debate. Consequently, he often engaged in discussions with the clergymen. Once, there was a debate with Pastor Alisha Sahib, who was a local Christian pastor and lived in one of the bungalows to the south of Hajipur. The pastor stated that salvation could not be attained without accepting Christianity. Mirza Sahib asked, "What is the definition of salvation? What do you mean by salvation? Please explain in detail." The pastor did not provide a detailed explanation and ended the debate, saying, "I do not engage in such logic."

Mirza Sahib had many debates with Pastor Butler, M.A., who was a highly learned and scholarly individual. This pastor lived near the village of Gohadpur. Once, Pastor Sahib stated that the reason for Christ being born without a father was that he was born from the womb of the Virgin Mary, and he was free from the sin of Adam's involvement. Mirza Sahib replied that Mary is also from the lineage of Adam, so how can she be free from Adam's involvement? Furthermore, it was the woman who encouraged Adam, leading him to eat the forbidden fruit and become sinful. Therefore, Christ should also have been free from the involvement of a woman. At this, the pastor became silent. Pastor Butler held Mirza Sahib in high regard and would converse with him with great respect. The pastor had a deep affection for Mirza Sahib. Consequently, when the pastor was about to travel abroad, he came to the court to meet Mirza Sahib. The Deputy Commissioner asked the pastor the reason for his visit, to which the pastor replied that he had come to meet Mirza Sahib, as he was going back to his homeland and wanted to have a final meeting with him.

Seerat al-Mahdi

Part One

They sat there and then left, remaining seated on the floor. After meeting, they departed. Since Mirza Sahib greatly enjoyed debates with the clergy, Mirza Shakti Mukhlis, who later adopted the pen name "Muwahid" and was a resident of Jalandhar, advised Mirza Sahib to correspond with Sir Syed Ahmad Khan, who had written a commentary on the Torah and the Gospel. He said that this would greatly assist him in this matter. Consequently, Mirza Sahib wrote a letter in Arabic to Sir Syed. He had a close bond with Sheikh Ilah Dad Sahib, the late former office keeper, and there was a strong and genuine affection between them. Among the elders of the city was a cleric named Maulvi Mehboob Alam, who was a recluse, a great worshipper, and a pious Sufi of the Naqshbandi order. Mirza Sahib had a deep affection for him. The sitting room where Mirza Sahib resided with Hakim Mansab Ali, who was a notary at that time, was located in a busy area and very close to the shop where Hakim Hossamuddin Sahib, the late, kept his medicinal supplies and practice. This led to an acquaintance between Hakim Sahib and Mirza Sahib. Consequently, Hakim Sahib read some parts of the legal documents and miraculous accounts to Mirza Sahib. Since Mirza Sahib did not prefer employment, he began preparing for the Mukhtari examination and started studying legal books. However, he was not successful in the examination, as he was not made for worldly pursuits. Indeed, it is true that every person is made for their own work.

During those days, the Punjab University had just been established, and there was a need for an Arabic teacher, with a salary of one hundred rupees per month. I presented this to him, suggesting that he should submit an application since his proficiency in the Arabic language was quite complete. He replied, "I do not prefer teaching, as most people, after learning, engage in very mischievous activities and use knowledge as a means to commit unlawful acts. I am greatly afraid of the warning in this verse: 'Gather together those who have wronged and their companions.'”

Seerat al-Mahdi

Part One

Those who wronged and their companions - (As-Saffat: 23). This response indicates how pure their inner selves were. Once, someone asked why the Prophets do not experience nocturnal emissions. He replied that since the Prophets only harbor pure thoughts while sleeping and waking, they do not allow impure thoughts to enter their hearts. For this reason, they do not experience nocturnal emissions even in dreams.

Once, there was a discussion about clothing. One person said that a very loose and wide-bottomed pajama is good, like what most Indians wear. Another said that a tight-bottomed pajama is much better. Mirza Sahib stated that, in terms of modesty, a tight-bottomed pajama is much better and preferable, as it provides more coverage. Because of its tightness, it covers the body even from the ground. Everyone appreciated this. Eventually, Mirza Sahib, disheartened with his job, resigned and left in 1868. He came back once in 1877 and stayed at Lala Bhim Sen Sahib's house, and later attended a gathering at Hakim Mir Hossamuddin Sahib's house. That same year, Sir Syed Ahmad Khan, may Allah forgive him, had begun the commentary on the Holy Quran. The commentary of three sections had already reached me. When Sheikh Ilah Dad Sahib and I went to meet Mirza Sahib at Lala Bhim Sen Sahib's house, during the conversation, the mention of Sir Syed Sahib came up, and the discussion of the commentary also arose. I mentioned that the commentary of three sections had arrived, which included discussions on prayer and the descent of revelation. He said, "When you come tomorrow, bring the commentary with you." When we went there the next day, he listened to both parts of the commentary and was not pleased and did not like the commentary. At that time, in my estimation, Mirza Sahib was no less than 24 years old and no more than 28. In short, in 1864, his age did not exceed 28. I, Mirza Hasan, record this.

Seerat al-Mahdi

Part One

I humbly present that first, Maulvi Mir Hasan Sahib has written that Hazrat Sahib had read one or two English books in Sialkot; this should not be understood to mean that he was proficient in English. Reading one or two books could only imply that he had learned the letters of the alphabet, as the first English book of that time would only teach the identification of the English alphabet. The second book would introduce combining letters to recognize some small, simple words. Even today, the initial one or two English books are designed with a similar level of capability in mind. I recall that when I was probably in the seventh grade, I once stood at the house of Hazrat Masih Maood, peace be upon him, with an English-style pen case that could hold three types of ink. It had the words Red, Copying, and Blue written on it. When Hazrat Masih Maood, peace be upon him, saw the pen case in my hand, he took it and wanted to read those words. However, I remember that he was able to read the first and third words after some thought, but he struggled to read the middle word. Consequently, he then asked me about that word and inquired about its meaning. Thus, it appears that he could read small, simple words with some contemplation, which means he had learned the letters of the English alphabet, but nothing more than that.

Secondly, Maulvi Mir Hasan Sahib wrote that during the time of his stay in Sialkot, Hazrat Masih Maood, peace be upon him, had complete proficiency in Arabic and could write and speak in Arabic. This remark, as made by Maulvi Sahib, is correct, but it is a relative remark. It only means that at that time, in a particular circle in Sialkot, Hazrat Sahib's proficiency in Arabic was better than that of others, and he could express his thoughts in Arabic to some extent. However, in reality, Hazrat Masih Maood, peace be upon him, did not exceed the general limits of formal education, and even that was limited to what could be obtained from having a teacher at home in Qadian at that time. He never sought knowledge from any major center.

Seerat al-Mahdi

Part One

Maulvi Mir Hasan Sahib wrote that Hazrat Sahib had seen Sir Syed's commentary but did not appreciate it. The reason for this is that although Hazrat Masih Maood, peace be upon him, regarded Sir Syed, may Allah have mercy on him, with a degree of respect and considered him a sympathizer and well-wisher of the community, he was strongly opposed to Sir Syed's religious views. This is because Sir Syed's policy in religious matters was to interpret Islamic issues in accordance with new sciences and insights, influenced by them. Consequently, this trend became so widespread that several fundamental Islamic beliefs, such as prayer, revelation and inspiration, miracles, and angels, were almost denied. Upon observing this state of affairs, Hazrat Masih Maood, peace be upon him, addressed him in a deeply concerned manner in his book, "Ainah Kamalat Islam," warning him about this harmful policy. Furthermore, I humbly submit that Hazrat Maulvi Nooruddin Sahib, the first Khalifa, was also greatly influenced by Sir Syed's ideas and methods in the beginning. However, this influence gradually diminished through the companionship of Hazrat Sahib. Maulvi Abdul Kareem Sahib, may Allah forgive him, was also very fond of Sir Syed initially, and Hazrat Sahib mentioned this in one of his couplets. He stated: "For a long time, I was fallen into the fire of nature; what a miracle it is that I emerged from the fire, safe." Additionally, I humbly note that another account of Maulvi Mir Hasan Sahib regarding the time of Hazrat Masih Maood in Sialkot is recorded on page 280.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Hafiz Roshan Ali Sahib that Hazrat Maulvi Sahib, the first Khalifa, used to say that once he borrowed a farming well for three thousand five hundred rupees from a person, but he neither took a receipt from him nor had any written agreement, and the well remained in the possession of that person. After some time, when he demanded the well's yield from him, he outright denied it and even rejected the existence of the mortgage.

Seerat al-Mahdi

Part One

Hafiz Sahib used to say that Maulvi Sahib mentioned that someone conveyed this news to Hazrat Masih Maood, peace be upon him, and expressed sorrow over Maulvi Sahib's loss. However, Hazrat Sahib replied, "You are concerned about his loss; I am concerned about faith. Why did Maulvi Sahib put another person in such a situation that he had the opportunity for dishonesty? Why did he not take any written agreement from him according to Islamic law, and why did he not obtain formal possession?"

In the name of Allah, the Most Gracious, the Most Merciful. I humbly present that although Hazrat Masih Maood, peace be upon him, lived a life of seclusion from the beginning in Qadian, he still had good interactions with some Hindus of Qadian. For instance, Lala Sharm Pat and Lala Mulla Wamal were visitors long before the initiation of the Bai'at (oath of allegiance). They frequently engaged in religious discussions with Hazrat Sahib, and despite being staunch Arya Samajists, both held reverence for him and acknowledged his sanctity and personal purity. Initially, Lala Mulla Wamal had a close relationship with Hazrat Sahib. For example, during our mother's wedding, Lala Mulla Wamal went to Delhi with Hazrat Sahib, but later, his visits decreased because he was a staunch Arya and the Aryas developed a strong animosity towards Hazrat Sahib. Some people believe that Hazrat Sahib's revelation regarding "Yahuda Iskarioti" pertains to Mulla Wamal. However, Lala Sharm Pat's relationship with Hazrat Aqdas remained nearly the same until the end. Lala Mulla Wamal is still alive, but Lala Sharm Pat passed away several years ago. Hazrat Masih Maood, peace be upon him, addressed both of them in several of his writings as witnesses to some of his prophecies, repeatedly asking them that if they had not witnessed the fulfillment of his prophecies, they should take an oath and publish an advertisement. He also encouraged other Aryas to obtain sworn statements from them, but both remained silent.

I humbly present that when Hazrat Masih Maood, peace be upon him, wanted to prepare the ring inscribed with "Is Allah not sufficient for His servant?" he sent money to Lala Mulla Wamal to get it made in Amritsar. Consequently, Lala Mulla Wamal brought this ring from Amritsar, prepared for about five rupees. Hazrat Sahib wrote in his books that he did this so that Lala Mulla Wamal could fully witness this revelation.

Seerat al-Mahdi

Part One

Hazrat Sahib has also called upon Lala Mulla Wamal as a witness to the truth of this prophecy in his writings. In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Chaudhry Hakim Ali Sahib that once during the time of Hazrat Masih Maood, peace be upon him, there was a suspicion of misconduct regarding some students of Hazrat Maulvi Sahib, the first Khalifa, and this news also reached Hazrat Sahib. He ordered that those students should immediately leave Qadian. Maulvi Sahib, as a recommendation, said before Hazrat Sahib that there was only a suspicion and nothing had been proven. Hazrat Sahib replied, "Maulvi Sahib, we are not imposing any legal punishment on them; however, since there are rumors and suspicion has arisen, we believe it is prudent to send them away from Qadian. But we do not hold any legal charge against them."

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mian Abdullah Sahib Sanori that in the beginning, he was a staunch non-conformist and was very strict about raising hands during prayer and saying 'Ameen' aloud. Even after meeting Hazrat Sahib, he continued this practice for a long time. After some time, when he prayed behind Hazrat Sahib, he smiled at me after the prayer and said, "Mian Abdullah, now this Sunnah has been widely practiced," referring to the raising of hands. Mian Abdullah Sahib states that from that day onward, he abandoned raising his hands and even stopped saying 'Ameen' aloud. He further narrates that he never saw Hazrat Sahib raising his hands or saying 'Ameen' aloud, nor did he ever hear him reciting 'Bismillah' aloud. I humbly submit that the practice of Hazrat Masih Maood, peace be upon him, was indeed as Mian Abdullah Sahib described; however, among us Ahmadis, during Hazrat Sahib's time and even after, this practice has continued in such a way that no one holds another accountable for these matters. Some say 'Ameen' aloud, while others do not; some raise their hands, while most do not; some recite 'Bismillah' aloud, while most do not. Hazrat Sahib used to say that all these methods are indeed established from the Holy Prophet Muhammad, peace be upon him, but the method that the Holy Prophet, peace be upon him, practiced most frequently...

Seerat al-Mahdi

Part One

It has been narrated to me by Mian Abdullah Sahib Sanori that in the early days, Hazrat Masih Maood, peace be upon him, used to call the Adhan himself and would lead the prayer as the Imam. I humbly submit that later, Hazrat Maulvi Abdul Kareem Sahib was appointed as the Imam of the prayer, and it has been heard that Hazrat Sahib had actually appointed Hazrat Maulvi Nooruddin Sahib as the Imam, but Maulvi Sahib had made Maulvi Abdul Kareem Sahib the Imam instead. Thus, until his passing in 1905, Maulvi Abdul Kareem Sahib remained the Imam. Hazrat Sahib would stand to the right of Maulvi Abdul Kareem Sahib, while the other followers would stand behind. In the absence of Maulvi Abdul Kareem Sahib, and after his passing, Hazrat Maulvi Nooruddin Sahib would lead the prayer. The practice regarding Friday prayers was that in the early days, and sometimes in the later days when Hazrat Sahib was in good health, the Friday prayer would be held in the large mosque, commonly referred to as Masjid Aqsa, with Maulvi Abdul Kareem Sahib as the Imam. Later, when Hazrat Sahib's health generally deteriorated, Maulvi Abdul Kareem Sahib would lead the Friday prayer for Hazrat Sahib in Masjid Mubarak, while in the large mosque, Hazrat Maulvi Nooruddin Sahib would lead the prayer. After the passing of Maulvi Abdul Kareem Sahib, Maulvi Muhammad Ahsan Sahib would lead the prayer in Masjid Mubarak, and in his absence, Maulvi Muhammad Sarwar Shah Sahib would be the Imam of the Friday prayer, while Hazrat Maulvi Nooruddin Sahib would lead in the large mosque. This practice continued until the passing of Hazrat Sahib. Generally, for the Eid prayer, Maulvi Abdul Kareem Sahib would lead, and after him, Hazrat Maulvi Nooruddin Sahib would take the role of Imam. Hazrat Masih Maood, peace be upon him, would lead the funeral prayer himself when he was present.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mian Abdullah Sahib Sanori that when Hazrat Masih Maood delivered the inspired sermon on the occasion of Eid al-Adha, I was in Qadian. Hazrat Sahib descended the old stairs of Masjid Mubarak, and I was waiting ahead. I saw that at that moment, he was very cheerful, and his face was radiant with joy. Then he proceeded towards the large mosque and there offered the prayer.

Seerat al-Mahdi

Part One

After the sermon, Hazrat Sahib appointed Hazrat Maulvi Nooruddin Sahib and Maulvi Abdul Kareem Sahib to write the sermon. Mian Abdullah Sahib narrates that Hazrat Sahib, considering that the writers should not fall behind, did not speak too quickly; rather, at times, he would pause slightly for the convenience of the writers and repeat his phrases. Mian Abdullah Sahib recalls that at one point, Hazrat Sahib also told the writers to write quickly, saying, "This time will not come again." Occasionally, he would also indicate, for example, to write a word starting with "ص" or "س." Mian Abdullah Sahib mentioned that during the sermon, Hazrat Sahib was seated on a chair, and to his left, on the floor, were Hazrat Maulvi Sahib, the first Khalifa, and the late Maulvi Abdul Kareem Sahib, whom he had appointed to write the sermon. Hazrat Sahib's voice was slightly different from his usual tone, and the last part of his voice would become unusually thin. During the sermon, he told the Maulvi Sahib that if they missed any word, they should ask him immediately, as it might be that later he would not remember it himself. Maulvi Sahib reported that after the sermon, Hazrat Sahib stated that this sermon was not from him, but rather the words were placed in his heart by Allah. At times, some written material would come before him, and as long as that continued, the sermon continued. However, when the words ceased to come, the sermon ended. He would also say that this sermon should be remembered by our friends.

I humbly submit that we were children at that time, only seven or eight years old, but I still remember that scene. Hazrat Sahib was facing the courtyard near the middle door of the old part of the large mosque, and at that moment, there was a special radiance and glow on his face, and his voice had a unique authority. His eyes were nearly closed. This sermon has been published under the name of the Inspired Sermon. However, only the first eleven pages of this Inspired Sermon, where Part One ends, are the original words spoken by Hazrat Sahib at that time, and the remaining part was later elaborated in writing by Hazrat Sahib.

Seerat al-Mahdi

Part One

It was delivered during Eid al-Adha in 1900 but was published later in 1902. In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that Hazrat Masih Maood, peace be upon him, wrote in his poetry regarding his companions: "Blessed is the one who answers in faith when he finds me, for he is given to drink by the cupbearer from there. So, glory be to Him who has humiliated the enemies." This means that blessed is the person who comes to faith in my presence because he enters the company of the companions. The proof of this is that the wine of knowledge and piety that the noble companions received has also been given to my companions.

Then on another occasion, when Abdul Hakim Khan, the apostate, raised some objections against your community, you wrote in response: "You say that only one Hakim, Maulvi Nooruddin Sahib, has a practical aspect in this community, while others are like this and like that. I do not know how you will answer Allah regarding this slander. I can swear that at least one hundred thousand people in my community have sincerely believed in me and perform righteous deeds, and when they listen to my words, they weep so much that their collars become wet. I see such a transformation among my thousands of initiates that I consider them to be thousands of degrees better than the followers of Prophet Moses who believed in him during his lifetime, and I find the light of the companions' faith and capability on their faces. Yes, if occasionally someone may fall short in capability due to their natural deficiencies, they are rare exceptions. I see that the extent of goodness and capability my community has developed is also a miracle. Thousands of people are wholeheartedly devoted; if today they were told to renounce all their wealth, they would be ready to do so. Yet, I always encourage them for further advancements and do not recount their good deeds to them, but I am happy in my heart.

Seerat al-Mahdi

Part One

In the same way, on various occasions, he has praised his community greatly, but some ignorant individuals express doubt and say that while we see everything in the companions of the Prophet, here there is very little or no comparison at all. The remedy for this deception is that there are certain matters that hinder the true recognition of the value of the community established by Hazrat Masih Maood, peace be upon him. However, such hindrances do not exist concerning the companions of the Prophet. For instance, the first hindrance is contemporaneity, meaning being from the same era, just as being from the same homeland. This can act as an obstacle in recognizing a person's true worth, as it has been said that a prophet is not humiliated except in his homeland. Similarly, there is a saying in Punjabi that "the hen of the house is equal to lentils." In the same way, being a contemporary is also a significant obstacle in recognizing true worth. Generally, a person is not prepared to understand and acknowledge the greatness of someone from their own time. This bias seems to operate naturally within humans. Therefore, since for the people of this era, the companions of the Prophet are a matter from a distant past, but the community of the Messiah is present in their time and before their very eyes, they generally cannot recognize the value of the companions of the Messiah. However, when this era passes and the community that has been in the company of Hazrat Masih Maood becomes a thing of the past, then one should see how future generations regard this community.

The second reason is that people are generally not well-acquainted with Islamic history, but they are witnessing the matters here with their own eyes. The actions of people regarding the companions of the Prophet are generally derived from the sermons of preachers. It is evident that preachers often embellish specific events to create an impact in their speeches, but people begin to understand as if all members of that community were colored in the same hue in all circumstances, and they form a mental image accordingly. Then they measure the community of Hazrat Masih Maood against that same standard, the result of which is evident. There is no doubt that a model as high as that of the companions of the Prophet has not been seen in any previous community, nor has it been witnessed since, nor will it be in the future, meaning as a whole. However, it is established from Hadith that some companions also had weaknesses, and these weaknesses varied.

Seerat al-Mahdi

Part One

There are various categories, but this does not detract from the sanctity of the companions as a whole, and the unparalleled nature of the companions is certainly established. (O Allah, protect me from criticizing the sacred communities of the Prophet Muhammad, peace be upon him, and the Promised Messiah, peace be upon him, and grant me the ability to follow their pure example.) The third reason is that while the circumstances of the companions of the Prophet Muhammad, peace be upon him, are documented and organized in a collective manner, the conditions of the companions of the Promised Messiah, peace be upon him, are not yet presented to us in the same way, otherwise I would honestly say that among the companions of the Promised Messiah, there are numerous high examples that refresh one's faith upon observation. When the circumstances of the Promised Messiah and his companions are compiled and organized like Islamic history, then, God willing, the reality will be revealed. It is a fact that the detailed circumstances of the companions of the Prophet Muhammad, as a whole, may not have been known even to the companions themselves.

The fourth reason is that every era has different characteristics and varying circumstances. The companions were presented with physical opportunities by divine will that tested the faith of steadfast believers and manifested it in the world. However, such trials were not destined for the community of the Promised Messiah; otherwise, we hope that their faith would shine and manifest in proportion to its ranks. Among the companions of the Promised Messiah, only two individuals faced the time when their lives were demanded in the path of God. The world has seen the example they set. (Here, I refer to the martyrs of Kabul.)

The fifth reason, which people generally overlook, is that to assess the level of reform of a nation, it is also necessary to consider the opposing forces that confront that nation on the path of faith. If the opposing forces against a nation are extremely powerful and dangerous, then even making a relatively small distance on the path of faith holds great value and significance. Therefore, it is not sufficient to merely observe how advanced a particular nation is on the path of faith; it is also essential to see what opposition they have faced in achieving that progress. Now, at the time of the second edition, this number has increased.

Seerat al-Mahdi

Part One

In the face of opposing forces, it must be acknowledged that the reform of the community of Hazrat Masih Maood, peace be upon him, is indeed miraculous. It is a well-established fact that the opposing forces working against faith in this era are unparalleled in comparison to those of previous times, even surpassing the trials faced during the time of the Lord of the Universe. This is indeed the time of the Dajjal, concerning which it has been narrated in Hadith that all prophets have warned against it. The Holy Prophet Muhammad, peace be upon him, also greatly cautioned his Ummah regarding this, and it has been unanimously agreed that the trials of the Dajjal are greater than all other trials. The poisonous winds of materialism, atheism, and worldliness that have blown in this era are unlike any that have come before, and the strength of false religions and material sciences has never been as pronounced as it is now. Therefore, in such a perilous time, the establishment of a community by Hazrat Masih Maood, peace be upon him, that is genuinely rooted in living and true faith, performs righteous deeds, and stands firm against all opposing forces is indeed an unparalleled success.

Indeed, during the time of the Holy Prophet, peace be upon him, there were sword-bearing soldiers of Satan present on the path of faith, which posed a significant obstacle, as a believer had to traverse through a river of blood to attain the blessing of faith. However, in this era, not only has Satan gathered all his armies on the path of faith, but he has also provided unseen soldiers who stealthily rob wayfarers of their faith. Except for spiritual powers, no one can confront them. Thus, the success of Hazrat Masih Maood, peace be upon him, is truly an unparalleled success, but this success is essentially the success of the Holy Prophet, peace be upon him. The victory of a disciple is the victory of the teacher, and the victory of a servant is the victory of the master. Therefore, in these circumstances, if there is any shortcoming in the community of Hazrat Masih Maood, it cannot diminish the honor of the community as a whole.

The sixth reason is that it is a characteristic of the human mind that as long as a person is alive, their beauty remains hidden, and their weaknesses are more apparent. Generally, the weaker aspects of a person's character are more prominent. However, after their death, the opposite occurs; the virtues of the deceased shine brighter and are more remembered, while their weaknesses fade and are forgotten. Thus, the community of Hazrat Masih Maood, peace be upon him, will also be viewed in a similar light.

Seerat al-Mahdi

Part One

Similarly, when the time comes that the companions of Hazrat Masih Maood, peace be upon him, have passed away, then their sincerity and sacrifices will shine forth, and they will be remembered, while their weaknesses will fade away. We are already experiencing this because the qualities of those friends who have passed away are leaving a deeper impression on us compared to those who are still alive. In contrast, the weaknesses of the departed friends leave less of an impression in our minds compared to those who are present among us. Historical studies reveal that this sentiment was also present among the companions.

The seventh reason is that people generally do not understand the difference between individual reform and the collective reform of a community, and the standards for both are distinct. It is not necessary for every individual in a community to be reformed for the community to be considered reformed. Rather, a nation whose majority of individuals have undergone transformation and have cultivated the light of faith and capability within themselves will be deemed reformed, even if some individuals do not exhibit reform. Similarly, it is also not necessary for all the reformed individuals in a community to be at the same level of capability; rather, the existence of varying ranks is acknowledged. Therefore, one should look at the overall condition of the community and also remember that the natural abilities and dispositions of different individuals vary. Thus, uniform reform cannot be expected from everyone, nor do we see all individuals in a community as being alike. Therefore, our standard should be to consider what level of reform can be expected from a human community that includes all kinds of people, and in this regard, the standing of the community of Hazrat Masih Maood, peace be upon him, appears very elevated.

The eighth reason is that it has also been observed that weak individuals, even if very few in the community, tend to be more noticeable because evil stands out to the eye, while goodness, due to its subtlety, is generally not perceived except by a refined sense. I have seen that if there are five or ten mischievous individuals among thousands, people generally perceive it as if most are mischievous and the good-hearted are few, because the mischievous stand out due to their mischief, drawing the attention of people towards them.

Seerat al-Mahdi

Part One

One's gaze is immediately drawn to the fact that the eye is always filled with air, yet it does not perceive it. However, if even a small twig were to fall into it, it would cause an uproar. But when that time passes, meaning when that community is gone, it is as if the twig has been removed from the eye, and only the gentle and cool air remains to soothe the eye. I remember once a person raised an objection, claiming that most of the Ahmadis in Qadian are bad. I replied that he was mistaken. He insisted that he knew well. I told him that for most to be bad, it would imply that at least sixty to seventy percent must be bad. He claimed that there were even more than that. I said that it is easy to speak, but difficult to prove. Just tell me even ten percent, or let’s say five percent, and I will reward you accordingly. But he fell silent, laughing like a embarrassed person. If merely saying something is sufficient, then surely the polytheists and Jews must have said much about the companions of the Prophet Muhammad, peace be upon him.

The ninth reason is that some people believe that during the time of the Prophet Muhammad, peace be upon him, there were hypocrites, but among Ahmadis, there are no hypocrites, and anyone who calls himself an Ahmadi is a true believer. This is completely incorrect. Just as there were hypocrites during the time of the companions, there are still hypocrites now. The notion that hypocrisy was possible in the time of the sword but cannot exist in this time of freedom is a foolish thought. For one, this implies, God forbid, that there was coercion against Islam at that time, which is entirely false and baseless. Secondly, even if, hypothetically, there were fear of the sword, what else in this world remains that can exert pressure on human nature? Is there not something else that can compel a weak person to act against their conscience? We observe that the level of hypocrisy seen in daily life today is perhaps unprecedented in any past era. Thus, it is incorrect to say that there are no hypocrites today, and we are witnessing that even among those who call themselves Ahmadis, there are hypocrites, some of whom have adopted hypocrisy for one reason or another. Therefore, now that hypocrites also exist among Ahmadis, there is no reason to believe that during the time of the Prophet Muhammad, peace be upon him, there were no hypocrites.

Seerat al-Mahdi

Part One

If we see any bad examples among those who call themselves Muslims, we may label them as hypocrites and separate them from the companions. However, among those who call themselves Ahmadis, there are individuals who act contrary to the teachings of Ahmadiyyat and are adamant in their ways. We should not consider them hypocrites and include them among the companions of Hazrat Masih Maood, peace be upon him. In doing so, we unjustly tarnish the reputation of the community of Hazrat Masih Maood, peace be upon him. My intention is not to say that anyone who makes a mistake is a hypocrite—God forbid. Rather, the point is that when there are hypocrites present in the community, any individual whose conduct goes against the teachings of Ahmadiyyat should not be regarded as part of the community of believers simply because he calls himself an Ahmadi. However, this does not mean that we should pass any judgment regarding individuals under this principle, as it leads to discord. Yet, when forming an opinion about the community as a whole, this principle should certainly be kept in mind.

The tenth reason is that the companions of the Holy Prophet, peace be upon him, are clearly distinguished from other Muslims. Through the documentation of history, we have gained knowledge about the early Muslims, whether they were companions or not. However, here, the companions and non-companions of Hazrat Masih Maood, peace be upon him, are mixed together. Except for a few specific individuals, it is generally not known whether a particular Ahmadi was a companion of Hazrat Masih Maood, peace be upon him, or not. There are two types of confusion in this regard. First, people generally do not know whether a particular Ahmadi was from the time of Hazrat Masih Maood or a later follower. Even if they know that he was from the time of Hazrat Masih Maood, they do not know whether he was a companion or not. It is evident that only those who were companions can be called companions. Not everyone who believes during the time of a prophet is a companion. For instance, during the time of the Holy Prophet, peace be upon him, nearly all of Arabia became Muslim, but did all Arabs become companions? Certainly not. Only those who had the companionship of the Holy Prophet, peace be upon him, were considered companions. If everyone were to be regarded as a companion, then the opinion we hold about the companions today could not possibly remain at its current level. Thus, a companion is only one who had the companionship, but here, not only are all Ahmadis from the time of Hazrat Masih Maood mixed together, but people do not have knowledge of any distinction among them.

Seerat al-Mahdi

Part One

In fact, even those who became Ahmadis after his passing are mixed with them. In such circumstances, how can any opinion be formed regarding the companions of Hazrat Masih Maood, peace be upon him, unless there is distinct knowledge about them? How can one draw inferences about the companions of Hazrat Masih Maood from the general conditions of the current community? Yes, when historical accounts are compiled and the community of the companions of Hazrat Masih Maood stands out, then an assessment of their condition can be made.

The eleventh reason is that some people fall into suspicion regarding the Ahmadiyya community because Hazrat Masih Maood, peace be upon him, and his successors have sometimes expressed the weaknesses of the community and have admonished it for its state. However, this is also a deception. Just as the purpose of preaching is to select specific achievements of past people and present them in an impactful manner to motivate others towards goodness, it is also the preacher's duty to openly discuss the weaknesses of his audience so that they become aware of their shortcomings and strive for improvement. Generally, a preacher does not mention the virtues of his audience but focuses on their weaknesses, presenting them in such a way that people understand that their condition is still far from satisfactory, thus encouraging them to make greater efforts for self-improvement. For instance, Hazrat Masih Maood, peace be upon him, expressed this point in a letter to the apostate Abdul Hakim Khan, stating that he always encourages them towards progress and does not recount their good deeds but is pleased in his heart.

From Hadith, it is evident that this was generally the approach of the Holy Prophet, peace be upon him, as well. Therefore, no conclusions can be drawn about the community based on the statements of Hazrat Masih Maood, peace be upon him, Hazrat Khalifa I, Hazrat Khalifa II, may Allah be pleased with them, or some other elders of the community that would contradict the dignity of the community. Yes, some elders have a tendency to emphasize only the weak aspects, and that too excessively and inappropriately. In my humble opinion, this is not the correct approach, as it causes the community to appear degraded in their own eyes and diminishes their morale. Thus, a balanced and wise approach should be adopted in these matters, as was the practice of Hazrat Masih Maood, peace be upon him, and now that of Hazrat Khalifa II.

Seerat al-Mahdi

Part One

For spiritual progress, the state of fear and hope is indeed appropriate. The twelfth reason is that while people observe the companions of the Prophet and see that Allah has praised them in His Holy Word, they believe that there is no such praise for the companions of Hazrat Masih Maood, peace be upon him. However, this is also a deception, for if one studies the revelations of Hazrat Masih Maood, peace be upon him, they will find much praise for his companions as well. Yet, I assert that there is no need for separate praise. We see that in the Holy Quran, where the companions are praised, it is explicitly stated, "وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ" (Al-Jumu'ah: 4), which indicates that the companions of Hazrat Masih Maood are included among the companions of the Prophet Muhammad, peace be upon him, and are part of them. This verse has been interpreted by Hazrat Masih Maood, peace be upon him, in several places in his writings. For instance, in Tuhfa Golraviya, page 152, he writes, "Our Prophet, peace be upon him, has two resurrections, and the definitive verse is 'وَاخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ' (Al-Jumu'ah: 4). All major commentators have written in detail about this verse, stating that the last group of this community, namely the followers of the Promised Messiah, will be in the form of companions and will receive guidance and blessings from the Prophet Muhammad, peace be upon him, just like the companions did, without any distinction. Therefore, since it is established by the explicit text of the Holy Quran that just as the blessings of the Prophet Muhammad, peace be upon him, were bestowed upon the companions, so too will they be bestowed upon the community of the Promised Messiah without any distinction or differentiation. In this case, we must acknowledge another resurrection of the Prophet Muhammad, peace be upon him, which will occur in the last days during the time of the Promised Messiah in the sixth millennium.

Then, in Haqiqat-ul-Wahi, page 67, he states, "وَاخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ," meaning there is another group among the companions of the Prophet Muhammad, peace be upon him, that has not yet appeared. It is evident that companions are those who are present during the time of the Prophet and are blessed with his company in a state of faith, receiving education and training from him. Thus, it is established that a prophet will arise among the coming people who will be a manifestation of the Prophet Muhammad, peace be upon him. Therefore, his companions will be called the companions of the Prophet Muhammad, peace be upon him, and just as the companions, may Allah be pleased with them, performed religious services in their time, they will perform similar services in their own time.

Seerat al-Mahdi

Part One

When the Lord of all the worlds, who is the Knower of all, includes the community of Hazrat Masih Maood, peace be upon him, among the companions of the Prophet, peace be upon him, and praises them, what right do Zaid and Bakr have to whisper about it? Allah knows, and you do not know.

The thirteenth reason, which people generally do not know, is that Allah, the Exalted, has established a specific method for the progress of every community, and it is evident from the Holy Quran that the progress of the community of Hazrat Masih Maood, peace be upon him, is destined to be gradual. As it is stated, "كَمَثَلِ زَرْعٍ أَخْرَجَ شَطْأَهُ" (Al-Fath: 30), meaning the progress of the community of Hazrat Masih Maood is like that of a plant that initially sends forth its weak shoots from the ground and then gradually becomes stronger. Hazrat Masih Maood, peace be upon him, writes in his book, Ijaz-e-Masih, on page 123, that "Moses, peace be upon him, referred to the companions with the words 'شِدَّاءُ عَلَى الْكُفَّارِ,' indicating those who attained the companionship of our Prophet, the Chosen One, and Jesus, peace be upon him, referred to this community with the words 'كَمَثَلِ زَرْعٍ أَخْرَجَ شَطْأَهُ,' pointing to another group among them, and their leader is the Messiah, and he explicitly mentioned his name as Ahmad."

This indicates that the progress of the community of Hazrat Masih Maood is not destined to be revolutionary but rather gradual. The reason for this is that just as physical illnesses vary in nature, moral and spiritual ailments also differ in type. Some illnesses are extremely painful and can make the patient very restless, but with appropriate treatment, they can be quickly alleviated. The patient, who was once in great distress due to this illness, soon recovers and resumes normal activities. However, in contrast, there are some illnesses that become a chronic condition for a person, and although they do not cause immediate distress, they gradually lead to internal deterioration.

Seerat al-Mahdi

Part One

Treatment does not yield benefits, but rather a long and systematic treatment is necessary for them. The example of the former should be understood as that of a large boil filled with pus, where the patient is restless from the pain. However, when the doctor incises it and the pus is released, the pain subsides, and the patient, after a few days of dressing, becomes well and starts walking again. The latter example is of a person suffering from tuberculosis. This patient is not in torment and suffering like the boil patient, but rather he gradually deteriorates from within, and no immediate treatment can benefit him like it did for the former patient. Instead, a long and systematic course of treatment is required. Therefore, since the moral and spiritual ailments of this age resemble the condition of tuberculosis, the results of treatment in this era do not manifest immediately; they require time. It should also be noted that when Allah the Exalted has described the companions of Hazrat Masih Maood, peace be upon him, as "كَمَثَلِ زَرْعٍ أَخْرَجَ شَطْأَهُ" (Al-Fath: 30), the intention is not merely to indicate their numerical growth but to convey the quality of all types of progress. And Allah knows best. Thus, one should not hastily take steps towards objection and criticism. These are thirteen points that generally serve as obstacles in recognizing the true worth of the companions of Hazrat Masih Maood, peace be upon him. I have only briefly stated them, and some I have intentionally kept very concise. And Allah is my witness that I would not have delved into this delicate subject at all, and perhaps this was not even the occasion for it, but I have seen that these matters are misleading people, and the effect of this deception is spreading widely. Therefore, I could not remain silent. Yes, it is essential to note that just as we, by the grace of Allah, consider the Holy Prophet, peace be upon him, to be the best of all the first and the last, we also regard his community as superior to all other communities. O Allah, send blessings upon Muhammad and upon the family of Muhammad and grant peace.

In the name of Allah, the Most Gracious, the Most Merciful. I, the humble servant, wish to state that when our younger brother, Mubarak Ahmad, fell ill, Hazrat Masih Maood, peace be upon him, was engaged day and night in caring for him, and he was very concerned and attentive to his treatment. Since Hazrat Sahib had great affection for him, the people’s...

Seerat al-Mahdi

Part One

It was thought that if, God forbid, he were to pass away, it would cause great distress to Hazrat Sahib. However, when he passed away in the morning, Hazrat Sahib immediately sat down with great tranquility to write letters to friends outside, stating that Mubarak had passed away and that we should be content with Allah's decree. I had also been informed through certain revelations that either this boy would be very beloved to Allah, or he would pass away in childhood. Therefore, we should be pleased in this regard that Allah's word has been fulfilled. Hazrat Khalifa Asih Thani narrates that when Mubarak Ahmad was about to pass away, he was asleep. Hazrat Khalifa Awal checked his pulse and felt an unusual weakness, upon which he mentioned to Hazrat Masih Maood, peace be upon him, that the pulse was very weak. Hazrat Sahib quickly began to take out musk from the box, but the Maulvi Sahib then said that the pulse was extremely weak. Hazrat Sahib hastened to take out the musk, but again the Maulvi Sahib mentioned that the pulse was very weak. Hazrat Khalifa Thani used to narrate that at that moment, Mubarak Ahmad had actually passed away. However, the Maulvi Sahib, considering Hazrat Masih Maood's distress, could not bring himself to say this. But Hazrat Sahib understood and came to check the pulse himself, only to find that Mubarak Ahmad had indeed passed away. Upon this, Hazrat Sahib said, "Indeed, we belong to Allah and indeed to Him we shall return," and with great tranquility, he opened his bag and began to write letters to friends regarding Mubarak Ahmad's passing. Hafiz Roshan Ali Sahib narrated to me that when Hazrat Sahib went to bury Mubarak Ahmad, there was still some time needed for the grave to be prepared, so Hazrat Sahib sat in the garden a little distance from the grave. The companions also sat around him. After a brief silence, Hazrat Sahib addressed Maulvi Sahib Khalifa Awal and said, "Maulvi Sahib, such days of joy are rarely granted to a person." He then remarked that Allah, the Exalted, has established a law of Shariah for the progress of man in His path, and a law of destiny. The enforcement of the law of Shariah has been placed in the hands of the servant. Thus, a servant can create various comforts and conveniences for himself within it. If he feels discomfort in performing ablution, he can perform tayammum. If he feels discomfort in standing to pray, he can sit, or if sitting is also uncomfortable, he can pray while lying down. If he feels any illness while fasting, he can postpone it to another time. In this way,

Seerat al-Mahdi

Part One

Since the enforcement of the law of Shariah is in the hands of the servant, he can create many conveniences for himself and thus avoid his apparent discomfort. However, the law of destiny has been placed in the hands of Allah, and the servant has no control over it. Therefore, when the blow of the law of destiny strikes the servant and he endures it for the sake of Allah, exercising patience and being content with Allah's decree, then in that very moment, he achieves a level of progress that he could not attain even through forty years of prayers and fasting. Thus, for a believer, such days are indeed, in one sense, days of great joy. I humbly submit that Sheikh Abdul Rahman Misri also narrated this tradition.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mian Abdullah Sanori that Hazrat Sahib sometimes recounted the story of a certain elder whose son had passed away, and when people came to inform him, he said, "Bury the dead puppy." I humbly submit that these are specific states. The Prophets, who serve as the best examples for people and must also establish the best model of rights of others, do not generally adopt such an approach.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mian Abdullah Sanori that when only one day remained in the period of Ahtam, Hazrat Masih Maood, peace be upon him, said to me and Mian Hamid Ali, may Allah have mercy on him, to take a certain number of chickpeas (I do not remember the exact number) and recite a specific Surah a certain number of times (I also do not remember the number of recitations). Mian Abdullah Sanori narrates that he does not remember that Surah, but he recalls that it was a small Surah, such as "Did you not see how your Lord dealt with the companions of the elephant?" (Al-Fil: 2). We spent nearly the entire night completing this recitation. After finishing the recitation, we took the chickpeas to Hazrat Sahib, as he had instructed us to bring them after completing the recitation. After that, Hazrat Sahib took both of us outside Qadian, probably to the north, and said that these chickpeas should be thrown into an uninhabited well. He mentioned that when I throw the chickpeas into the well...

Seerat al-Mahdi

Part One

When I throw them, we all should quickly turn our faces away and return without looking back. Thus, Hazrat Sahib threw the grains into an uninhabited well and then quickly turned his face away and returned swiftly. We also hurried back with him, and none of us looked back. In this narration, the way the invocation is mentioned over the grains and then throwing them into the well has been explained in Part Two, narration number 312. There, it is stated through the narration of Peer Siraj-ul-Haq Sahib, may Allah have mercy on him, that this act was performed to fulfill the dream of a certain individual in reality. Otherwise, such an action is contrary to the habit and tradition of Hazrat Masih Maood, peace be upon him, and in fact, this dream had a specific meaning in its symbolic language, which was fulfilled in its time.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mian Abdullah Sanori that once I was performing the Sunnah prayers before the Zuhr prayer in the Mubarak Mosque when Hazrat Masih Maood, peace be upon him, called me from within the Bayt al-Fikr. I broke my prayer and went to Hazrat, and I informed him that I had come after breaking my prayer. He said, "You did well." I humbly submit that Bayt al-Fikr is the name of the chamber that is part of Hazrat's residence and is adjacent to the north side of the Mubarak Mosque. In the early days, Hazrat would generally hold his gatherings in this room and would come out through its window to the mosque. Mian Abdullah Sanori stated that this is a matter from the early period. I humbly submit that responding to the call of the Messenger and breaking one's prayer to attend is a legal matter. The essence of the matter is that righteous action is not merely the name of a specific deed but is the obedience to Allah and His Messenger.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mian Abdullah Sanori that in the early days, when Hazrat Maulvi Khalifa Awal had not yet come to Qadian, he wrote a letter to Hazrat Masih Maood, peace be upon him, from Jammu.

Seerat al-Mahdi

Part One

It was mentioned to me by Mian Abdullah Sanori that if Hazrat were to come here, Maharaj wishes to meet him. Mian Abdullah Sahib says that Hazrat Sahib instructed me to write a response: "Wretched is the poor one at the door of the prince." In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib narrated to me that Hazrat Masih Maood, peace be upon him, had informed me about my end and all the circumstances leading up to it that would befall me, and I see that the events are unfolding accordingly.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib narrated to me that in the beginning, I was a patwari in Nau Gawaan, and my annual salary was fifty-five. However, I arranged for a transfer to the Tehsil Pail with another patwari. But after going there, I did not feel at ease and became very anxious because it was a village of Hindu Jats, and there was no mosque there, while in Nau Gawaan, which I had left, there was a mosque. I presented my concerns to Hazrat Sahib, saying that I did not feel comfortable there at all. I requested him to pray that I could return to Nau Gawaan, and I expressed my anxiety greatly. Hazrat replied that one should not be hasty; this will happen in its own time.

Mian Abdullah Sahib narrates that after some time, my transfer occurred to Ghaus Gadh, where I felt so comfortable that the desire for Nau Gawaan left my heart. I interpreted Hazrat's statement to mean that since Ghaus Gadh is also a Muslim village and has a mosque, and I felt very comfortable there, this was the fulfillment of Hazrat's words. However, after some time, the Nau Gawaan circle became vacant, and the Tehsildar recommended my promotion, writing that the way for my advancement was that besides Ghaus Gadh, I should also be given the Nau Gawaan circle, which was also fifty-five annually, and that both salaries should be combined, amounting to one hundred and ten.

This recommendation was approved by Maharaj, and thus I received both the Ghaus Gadh and Nau Gawaan circles and was promoted as well. Mian Abdullah Sahib narrates that this was a special act of divine authority, for Nau Gawaan is fifteen kos away from Ghaus Gadh, and there are several non-circles in between. I humbly submit...

Seerat al-Mahdi

Part One

It is that the entire village of Ghaus Gadh has become Ahmadi through the preaching of Mian Abdullah Sahib. I humbly submit that all these villages are located in the state of Patiala.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mian Abdullah Sanori that once a person gifted Hazrat Sahib a pocket watch. Hazrat Sahib would wrap it in a handkerchief and keep it in his pocket without attaching a chain. When he wanted to check the time, he would take out the watch and count the time using his fingers, counting in numbers, and would also verbally count while looking at the watch, as he could not recognize the time just by looking at it. Mian Abdullah Sahib stated that seeing Hazrat take out the watch from his pocket and count the time in this manner was very dear to me.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mian Abdullah Sanori that once Hazrat Sahib stated that the verses of the Holy Quran that appear difficult at first glance and are often subject to many objections actually contain great treasures of knowledge and truths beneath them. He then gave an example, saying that they are like a treasure that is guarded by a heavy watch and is kept in a very strong room with thick walls. The doors are also thick and covered with iron, and there are large, heavy, and strong locks on them. Inside, there are also strong iron boxes in which the treasure is stored, and these boxes are placed in dark chambers and basements, making it so that not everyone can reach there or be aware of it, unlike the sitting areas that are open rooms with doors that usually have glass, allowing a person outside to look inside easily and enter if they wish.

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

Seerat al-Mahdi

Part One

When he would go to the large mosque, during the summer season, he would draw water from the well and drink directly from the bucket. He preferred drinking water from a freshly made clay pot or a fresh water pitcher. Mian Abdullah Sahib stated that Hazrat Sahib enjoyed crispy, well-fried fritters, which he would sometimes have me bring while he strolled in the mosque. He also liked the kebabs of whole chickens, and while traveling to Hoshiarpur, we took cooked chicken along with us. He enjoyed radish chutney and meat with mung beans. He favored well-roasted pieces of meat. He preferred chapatis that were well-cooked to the point of being hard. He liked a thin meat broth that had been cooked for a long time, so that the pieces of meat would become tender and the essence would seep into the broth. He also enjoyed lentils and vegetables, alternating them with meat. He disapproved of mutton. He liked sweet rice cooked with jaggery, which is a type of black sugar. Initially, he would use native sugar (which is similar to jaggery) in his tea. Regarding the broth, he would say that he did not like it thick and muddy; it should be thin enough that one anna of meat could be shared among eight people. At that time, one anna was the price of a seer of raw meat.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib narrated to me that once a person brought a rosary as a gift for Hazrat Sahib. He gave it to me and said, "Take this and recite Darood Sharif on it." The rosary was very beautiful. I humbly submit that Hazrat Masih Maood, peace be upon him, generally did not prefer the use of a rosary.

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

Seerat al-Mahdi

Part One

If he has ever done any good deed, let him tell, but he will not be able to do so. Upon this, Allah will say, "Well, did you ever meet any elder person?" He will answer, "No." Then Allah will say, "Think carefully and answer." He will then say, "Yes, once I was passing through a street when a person passed by whom people called an elder." Allah, the Exalted, will say, "Go, I have forgiven you for that reason." Mian Abdullah Sahib says that Hazrat Sahib once also stated that whoever prays behind a perfect one, before he raises his head from prostration, Allah forgives his sins. I humbly submit that this is not some magical incantation; sincerity and sound intention are prerequisites. (This narration is also mentioned in more detail in Part Two, narration number 425.)

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib narrated to me that once a person came and asked Hazrat Sahib whether he was truly 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 overwhelmed and immediately entered into allegiance. Hazrat Sahib's response had a profound effect on my heart as well.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib narrated to me that once Hazrat Sahib said that a person becomes a dervish by having two wives. I humbly submit that indeed, if the conditions that Islam stipulates for having more than one wife are kept in mind, then having two or more wives can never be a source of luxury and indulgence; rather, it is a sacrifice that a person must make under specific circumstances.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib narrated to me that there was once a discussion about the custom of Chahalam, which means distributing food on the fortieth day after a person's death. The non-conformists are very opposed to this and say that if food is to be distributed, it should be done on another day. Upon this, Hazrat Sahib said that...

Seerat al-Mahdi

Part One

On the fortieth day, the wisdom behind distributing food among the poor is that it marks the day of the deceased's soul departing. Just as something is given when a girl is married off, similarly, food is distributed among the poor on the departure of the deceased's soul, so that its reward may reach him. It is as if the soul's connection to this world is completely severed after forty days. I humbly submit that it was only Hazrat Sahib who explained the wisdom behind this custom; otherwise, he himself was not bound by such rituals.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanori narrated to me that in the year the first annual gathering was held, Hazrat Sahib had given a speech. Prior to that, Hazrat Sahib had mentioned me, saying that Mian Abdullah Sanori is our friend from the time we were in obscurity, and I mention this so that you may become acquainted with him. After this, he began the speech. I humbly submit that the first annual gathering took place in 1891.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanori narrated to me that Hazrat Sahib often used to say, "God is the one who bears the burden of grief."

In the name of Allah, the Most Gracious, the Most Merciful. Mian Fakhruddin Sahib Multani narrated to me that when I was in Nurpur, Kangra District, in 1910, the District Inspector of Police invited me along with some other people. The Inspector was a non-Ahmadi but a respectable and steadfast man who was regular in his prayers. During the conversation, he mentioned that when the fifteenth day of Atham's deadline was approaching, the security arrangements for his bungalow were entrusted to me. Inside the bungalow were Atham's friends, including priests, and outside, the police were stationed all around. At that time, Atham was in a state of great agitation, almost in a state of confusion. Suddenly, from a distance, the sound of a gunshot was heard, which caused Atham's condition to deteriorate.

Seerat al-Mahdi

Part One

When his distress and agitation reached their peak, his friends intoxicated him with a lot of alcohol until he became unconscious. He spent the last night in that state. When morning came, his friends adorned him with a garland and placed him in a carriage, parading him in a joyful procession. On that day, there was an uproar among the people, claiming that the prophecy of the Mirza had been proven false. However, the Court Inspector stated that they believed it would have been better if Atham had died in the condition they witnessed him in. I humbly submit that Master Qadir Bakhsh Ladhianvi narrated to me that during the fifteen-day deadline of Atham, Mr. Louis, the District Judge, was in Ludhiana. Since Atham was Mr. Louis's son-in-law, he used to stay at Mr. Louis's residence in Ludhiana. Once, during the deadline, Atham came to Ludhiana. At that time, I had a poor non-Ahmadi relative who worked for Mr. Louis and used to pull the fan in Atham's room. One day, I asked him if he ever spoke to Atham while pulling his fan. He said, "Sir (meaning Atham) cries all night." So, I once asked him why he kept crying, to which he replied, "I see people with swords." I then asked, "Why don't you have them caught?" He said, "They only appear to me; no one else can see them." I humbly submit that the mention of the prophecy regarding Atham has appeared in the writings of Hazrat Masih Maood, peace be upon him, in many places. In fact, when Hazrat Masih Maood expressed the prophecy of Atham being cast into the abyss within fifteen months at the conclusion of the debate, it was from that moment that Atham began to lose his composure. The first indication of this was when Atham, during that assembly, while Hazrat Sahib stated that Atham had referred to the Holy Prophet Muhammad, peace be upon him, as the Dajjal (Antichrist) in his book, covered his ears and, like a frightened man, stuck out his tongue and said, "No, I did not say that." Although he had already referred to the Dajjal in his book within the Bible. At that time, there were nearly seventy individuals from various religions present in the assembly. After that, within the deadline, Atham...

Seerat al-Mahdi

Part One

The way Atham expressed his inner fear, agitation, and anxiety has been briefly mentioned in the writings of Hazrat Masih Maood. He himself stated that sometimes he saw snakes that would rush at him to bite. At other times, dogs would attack him. Sometimes, he was threatened by those wielding swords, and he would flee from one city to another. He generally kept a special police guard with him and had ceased his writings and speeches against Islam. As the deadline approached, his fear escalated to such an extent that the priests had to intoxicate him with strong alcohol to make him unconscious. Do these matters not indicate that the fear of divine prophecy had overwhelmed his heart, and he sought to save himself from this punishment? Thus, Allah saved him from the punishment of death according to the condition of the prophecy. The claim made by our opposing clerics that Atham's fear was not due to the fear of prophecy, but rather because he was afraid that Ahmadis might kill him, and that is why he took precautions for his life, is a highly foolish notion. For fearing a conspiracy or something similar from the enemy and taking precautionary measures against it is one thing, but the kind of fear Atham exhibited was entirely different. We should reflect on the nature of both types of fears and then conclude whether the kind of fear and anxiety Atham displayed falls under the category of precautionary measures taken due to fear of the enemy or the kind of fear that arises from being overwhelmed by prophecy. We firmly believe that anyone who examines Atham's circumstances within the deadline, free from prejudice, will be compelled to acknowledge that the type of fear Atham expressed was certainly not the fear of protecting oneself from the enemy, but rather a different kind of fear altogether. Therefore, to merely shout like ignorant people that everyone fears the malice of the enemy, and so if Atham expressed fear, what of it, is either extreme ignorance and foolishness or a deliberate attempt to deceive the creation of Allah. It should also be remembered here that the system of the universe operates on two attributes of Allah, and indeed, every government functions on these two attributes. One attribute is knowledge, and the other is power. The more these attributes...

Seerat al-Mahdi

Part One

The more advanced the attributes of governance become, the better the administration of the government progresses. It is evident that the attributes of the Lord, the Exalted, are at their utmost perfection; that is, His knowledge is complete, and His power is also complete. There is no matter of knowledge that is hidden from Him, nor is there any matter of power that is beyond His capability. These are the pillars upon which His Throne is established. Thus, when He sends a messenger, He manifests two streams of these attributes through him to demonstrate to the world that all governance is in His hands and that He has sent this messenger. Some signs He manifests through His messenger to express His eternal knowledge, and some signs to express His perfect power. He does not limit Himself to revealing only one type of sign because both attributes are essential for governance. Knowledge, no matter how complete, is deficient without power, and power, no matter how complete, is deficient without knowledge. Therefore, the expression of perfect control cannot occur unless both attributes are manifested. For this reason, the prophecies of the prophets, which are included in the signs of Allah, are of two types. The first type falls under the attribute of Knowledge, meaning those through which Allah intends to express His eternal knowledge. The second type falls under the attribute of Power, meaning those through which Allah intends to express His perfect power. It is evident that each type of prophecy will have different circumstances through which they can be recognized, and there will be different criteria to ascertain their truthfulness. It would be our great folly to mix these two types and apply the same judgment to them, using the same criteria to evaluate both. Rather, prophecies related to knowledge must be assessed by the standards of knowledge, as they will follow the path of expressing knowledge, and prophecies related to power must be assessed by the standards of power, as they will follow the path of demonstrating power. It is not possible for them to change their course. Therefore, when a prophecy comes before us, we must first contemplate its circumstances to determine its type. After this classification, we must evaluate its truthfulness based on the criteria of the category it falls into. Our opponents have been severely misled, believing that all the prophecies of Hazrat Masih Maood fall under the eternal knowledge of Allah and measuring them by that standard.

Seerat al-Mahdi

Part One

Their constant argument is that the exact form and words mentioned in the prophecy must occur precisely as stated; otherwise, it will be considered that the prophecy has failed. However, this condition applies to prophecies that express knowledge. Even if metaphorical interpretations are accepted, there can still be a difference in the outward appearance of such prophecies. Although deviation and abrogation are not possible, as deviation and abrogation contradict eternal knowledge, in prophecies that express power, changes in circumstances can lead to deviation. This is because deviation in the face of changing circumstances does not contradict the manifestation of power; rather, it supports it. Both types of prophecies should be understood in this way: for example, if a divinely inspired person receives revelation regarding someone that they will perform a certain task, and the circumstances indicate that this revelation falls under the attribute of His knowledge, it does not fall under the attribute of His power. In other words, if the performance of that action by the person has no natural connection to the expression of God's power, but is merely meant to express knowledge, then regardless of how many changes occur in that person, they will certainly carry out the indicated task. Otherwise, God's eternal knowledge would be proven incorrect, which is impossible. However, if someone is informed that they will inflict disgrace upon a certain enemy who is steadfast in their enmity, it is evident that this prophecy does not fall under the attribute of knowledge but is understood to fall under the attribute of power. Therefore, if that enemy, concerning whom disgrace is prophesied, undergoes changes, one must consider that the same attribute of power that initially motivated the prophecy of disgrace for that enemy will now be the reason for their salvation from disgrace. That is to say, just as the absence of change in such a person would have led to their disgrace being a manifestation of God's power, now their salvation from disgrace will be a manifestation of divine power. Moreover, if despite changes, they are still subjected to disgrace, then the expression of power, which was the intended purpose, would be compromised, and the original aim of the prophecy would be lost. For perfect power does not mean that when the engine is running, if something does not come to the forefront, it should be discarded. Rather, perfect power means that when someone deserves punishment, they can be punished, and nothing can save them from that punishment. Similarly, when someone becomes deserving of mercy, divine mercy can be bestowed upon them, and nothing can punish them. In other words, the one who is powerful is the one whose expression of power is appropriate to the occasion; otherwise, if the expression of power is not suitable for the occasion, then it...

Seerat al-Mahdi

Part One

It is not merely a machine's wheel, nor is it a mere embodiment of oppression and tyranny. Historically, if one seeks examples of prophecies under the dominion of eternal knowledge and perfect power, consider the prophecy of the death of Hazrat Fatimah, which the Prophet Muhammad (peace be upon him) made during his illness. This was under the realm of eternal knowledge. On the other hand, the prophecy made by Prophet Yunus regarding the punishment that would come upon his people was meant to express perfect power. These matters, in our view, are included among the clear signs. Therefore, how can we abandon these signs in the face of the mockery of our opponents? Deceiving the public is one thing, and following the truth is another. Here, a doubt arises: When Allah, under His attribute of Knowledge, knows that due to a certain change in the promised person, there will be a deviation in the prophecy made under the attribute of Power, why does He not simply reveal the ultimate truth that will eventually occur? That is, why not inform people of what will ultimately happen so that they may avoid stumbling? The answer to this doubt is that if such a thing were to happen, it would mean that all prophecies would fall under the attribute of Knowledge, and none would be under the attribute of Power. Because when the final outcome is necessarily revealed, that prophecy would inevitably shift from the attribute of Power to the attribute of Knowledge. However, for the development of understanding and faith, it is essential for both types of prophecies to exist. In fact, prophecies that express power, while they contain an element of revelation within themselves, also significantly contribute to the enhancement of faith and understanding. Therefore, it is in Allah's wisdom that both types of prophecies are manifested through His prophets. It is crucial to remember here that when I have written that some prophecies are for the expression of eternal knowledge and some for the demonstration of power, it does not mean that the prophecies expressing power are devoid of the element of the unseen knowledge. Because any prophecy, regardless of its purpose, is not free from the element of the unseen knowledge. In fact, the very term 'prophecy' signifies the revelation of the unseen. Thus, by prophecies that express power, it is meant that the ultimate knowledge is not the intended purpose; otherwise, the intermediate circumstances and their...

Seerat al-Mahdi

Part One

The knowledge of the changes in circumstances and their outcomes, which Allah possesses, is also intended to be expressed in prophecies that demonstrate His power. The term "knowledge" used here refers to the ultimate knowledge of the outcomes, not the absolute knowledge of the unseen, which is an inseparable part of every prophecy. The notion that if there were a prophecy made for the purpose of demonstrating power, but it turns out that the conditions of the person or thing concerning which the prophecy was made have not changed—meaning that the condition upon which the prophecy was based remains intact and the prophecy reaches its target directly without any deviation—would lead to the merging of the paths of the knowledge-expressing prophecy and this type of power-expressing prophecy, leaving no distinction between them. The response to this is that while it is indeed possible for both paths to practically converge, they will remain distinct in terms of their intended purposes. That is, the circumstances will indicate that one serves the purpose of expressing eternal knowledge, while the other serves the purpose of expressing perfect power. We also do not deny that in such a case, both the expression of power and the expression of knowledge can be intended purposes. It should also be remembered that the common assertion that prophecies of warning can be deferred does not imply that there is any inherent element of deviation in the prophecy of warning. Rather, it means that since warnings are made for the expression of power, deviation is possible in them. Additionally, it should be noted that the deferral or occurrence of deviation in a prophecy does not mean that the prophecy has, God forbid, proven incorrect. Because divine prophecies, regardless of their type, can never be false; they will inevitably come to fruition. Therefore, when we use terms like deferral or deviation, we mean that the situation created for the expression of divine power has ceased to be the means for that expression due to changing circumstances, and thus, the expression of divine power has been manifested in another form. Hence, the prophecy has not proven false because its original purpose was the expression of power, and that purpose has been fulfilled. However, if despite changing circumstances, the prophecy were to manifest in its original form, then indeed, the prophecy would be considered false. Because the expression of divine power, which was the original objective, would not have occurred. The prophecy regarding Atham was also for the expression of divine power, not for the expression of knowledge, as indicated by the circumstances of the prophecy.

Seerat al-Mahdi

Part One

From the words of the prophecy, it is evident, especially from the phrase "provided he does not turn towards the truth," that if the expression of knowledge were the objective, then there could be no conditions attached. Therefore, when it has been established that this prophecy was for the expression of power, it must be accepted that the prophecy has been fulfilled because the expression of power has occurred. The prophecy regarding Atham holds a distinguished position even among general prophecies of power because it is a composite prophecy. Its meaning is that if Atham turns towards the truth, he will not die within fifteen months, and if he does not turn, he will be cast into the abyss within that time frame. Thus, due to its composite nature, this prophecy is superior in its stature compared to general prophecies because the expression of power that manifests in composite prophecies, which have multiple aspects, does not appear in singular prophecies. Let those who have eyes see.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Dr. Mir Muhammad Ismail that when Hazrat Messiah Maood (peace be upon him) had a debate with Atham in Amritsar, during one day of the debate, the Christians secretly brought an blind man, a deaf man, and a lame man and seated them at one side of the debate venue. Then, addressing Hazrat Sahib, they said, "You claim to be the Messiah. Here are these blind, deaf, and lame individuals; please touch them like the Messiah and heal them." Mir Sahib recounts that we were all astonished, wondering how Hazrat Sahib would respond. When Hazrat Sahib began to write his response, he stated that he did not believe that the Messiah healed the blind, deaf, and lame in such a manner. Therefore, this demand could not serve as an argument against him. However, you people accept the miracles of the Messiah in this manner, and on the other hand, you also believe that anyone with even a mustard seed of faith can perform the same miracles as the Messiah. Thus, I am very grateful to you for saving me from the search for blind, deaf, and lame individuals. Now, the gift you have presented is before you; these blind, deaf, and lame individuals are present. If you possess even a mustard seed of faith, then following the example of the Messiah, you should heal them.

Seerat al-Mahdi

Part One

Mir Sahib narrates that when Hazrat Sahib made this statement, the priests were taken aback, and they immediately signaled for those individuals to be dismissed from there. Mir Sahib recounts that the scene was quite peculiar; initially, the Christians had eagerly presented these individuals, and then they themselves began to hide them away.

In the name of Allah, the Most Gracious, the Most Merciful. Khalifa Nooruddin Sahib Jamuni narrated to me that he was among the writers during the debate with Atham. On the last day, when Hazrat Messiah Maood (peace be upon him) announced the prophecy regarding Atham, Atham, frightened, raised his hands to his ears and bit his fingers, saying that he had not called himself the Dajjal (the false messiah).

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that once, Khalifa Masih II was catching birds while the doors of the hall were closed. Hazrat Sahib saw him while going out for Friday prayers and said, "Mian, one should not catch the birds of the house. Where there is no mercy, there is no faith." I humbly submit that some matters may seem trivial, but they greatly illuminate the character of the one who speaks them.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanuri narrated to me that once Hazrat Sahib stayed in Jalandhar for about a month. During those days, a real uncle of Muhammadi Begum attempted to arrange her marriage with Hazrat Sahib but was unsuccessful. This was during the time when Muhammadi Begum's father, Mirza Ahmad Beg Hoshiarpuri, was alive, and her marriage to Mirza Sultan Muhammad had not yet taken place. This uncle of Muhammadi Begum used to travel between Jalandhar and Hoshiarpur by cart. He was also seeking some reward from Hazrat Sahib, and since the marriage contract of Muhammadi Begum was largely in this person's hands, Hazrat Sahib had also made a promise of some reward to him. I humbly submit that this person was involved in this matter.

Seerat al-Mahdi

Part One

I was of ill intent and only wanted to extract some money from Hazrat Sahib, as later this very person and his companions became the cause for the marriage of that girl to someone else. However, I learned from my mother that Hazrat Sahib had also kept certain wise precautions in mind regarding giving money to this person. My mother also mentioned that the elder brother of Muhammadi Begum was also involved in this matter.

I humbly submit that some people raise objections, questioning why Hazrat Sahib would strive to fulfill prophecies when they were from God. However, this is merely an objection born of ignorance. No prophet has ever existed who, despite divine promises, did not strive in every permissible way to fulfill his prophecies. In truth, the effort to fulfill God's intentions does not imply that, God forbid, He is in need of human assistance; rather, it signifies other matters. For instance, first, if a person were to sit idly and assume that since God has made a promise, He will fulfill it Himself, and despite having the ability to act, does not make any effort, this would provoke the notion of God's self-sufficiency. This is a state from which even prophets tremble. Secondly, it is a natural demand of love that a person should strive to fulfill the intentions of his beloved, and this feeling of love is so powerful that, despite knowing that God does not need human support, a lover cannot remain idle. Thirdly, since the ultimate purpose of all of God's intentions is the triumph of religion, the prophet, in light of his duty, cannot refrain from making efforts. Fourthly, it is God's practice that, except in completely exceptional cases, He considers the chain of causes in His works; thus, the prophet's efforts are also one of those causes. And so on. (But it should be remembered that such efforts are only made in the context of prophecies of mercy; regarding prophecies of punishment, the tradition of the prophets is to leave the matter to God, except in specific circumstances.)

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that there has been a great uproar from the opponents regarding the prophecy of Muhammadi Begum's marriage. However, if they were to reflect on the ways of Allah, the matter would not be difficult to understand. In fact, we must first decide what the purpose of this prophecy was and under what circumstances it was made. Until this question is resolved, understanding the prophecy is impossible. Therefore, it should be known that the notion that Hazrat Messiah Maood desired any form of personal elevation from this marriage is utterly ridiculous. By the grace of Allah, the family of Mirza Ahmad Beg cannot be compared to the family of Hazrat Messiah Maood in terms of lineage, worldly honor, or wealth. This is a clear fact that does not require any further proof. Thus, this reason for the marriage cannot hold.

As for the idea that there was some special attraction in Muhammadi Begum herself that led Hazrat to consider her, knowledgeable individuals understand that this is also false. Furthermore, consider the life circumstances of Hazrat Messiah Maood (peace be upon him). Can any carnal desire be justly attributed to him, keeping justice in mind? We have no remedy for those who are blind to reason and are enemies of the truth. However, anyone who possesses even a modicum of reason and justice will be compelled to acknowledge that, at least as far as carnal desires are concerned, the magnificent personal character of Hazrat Messiah Maood—his conduct and morals—completely dispels such thoughts.

So, the question arises, what was the true purpose of this prophecy? The answer is that its purpose was the same as Hazrat Messiah Maood has written in his writings. That is, Hazrat Messiah Maood's close relatives, namely Muhammadi Begum's real uncle, aunt, and father, were exceedingly irreligious individuals who had nothing to do with piety and would mock religious matters. In this context, the girl's uncle was the leader, and Mirza Ahmad Beg was under their influence, completely following their lead. As is the custom of those who deny the truth, these individuals always sought a sign from Hazrat Messiah Maood and would ridicule his claim of divine revelation. During this time, an incident occurred where Hazrat Sahib's cousin, Ghulam Hussain, went missing and was presumed dead, leading to questions about the distribution of his inheritance.

Seerat al-Mahdi

Part One

Mirza Ghulam Hussain's widow, named Imam Bibi, was the sister of Mirza Ahmad Beg Hoshiarpuri. Therefore, Mirza Ahmad Beg, after consulting with his sister Imam Bibi and Mirza Nizamuddin and Mirza Imamuddin, made an effort to ensure that the inheritance of the aforementioned Ghulam Hussain be transferred to his son, that is, to Muhammadi Begum's elder brother, Muhammad Beg. However, this could not happen without the consent of Hazrat Messiah Maood. Thus, Mirza Ahmad Beg had no choice but to turn to Hazrat Sahib and humbly and insistently requested him to grant permission in this matter. Hazrat Sahib was close to agreeing, but then he paused, thinking it necessary to seek guidance through Istikhara (prayer for divine guidance) and promised to respond after doing so. Consequently, after Mirza Ahmad Beg's repeated requests, Hazrat Sahib performed Istikhara regarding this matter, and in response, he received divine revelations from Allah, which became the cornerstone of the prophecy concerning Muhammadi Begum. It was as if the time had come for these individuals to be shown a sign. Allah, the Exalted, stated, the meaning of which is that the daughter of Ahmad Beg, Muhammadi Begum, should be prompted by them. If they accept, it will be a sign of mercy for them, and they will receive countless blessings and mercy from Allah. However, if they reject, then Allah will show them a sign of punishment, and various calamities and afflictions will befall them. In this case, the father of the girl will die within three years of her marriage to someone else, and the one to whom she marries will also die within two and a half years. (Also see narration number 127.) This was the original prophecy made at that time. It is clear that the primary purpose of this prophecy was to show a sign at the repeated requests of Muhammadi Begum's father and uncles, not anything else. It is also evident that this prophecy was under the expression of divine power, not for the expression of divine knowledge. Because it was clearly stated in the prophecy that if they accept, it will be so, and if they reject, it will be so. It was as if Allah intended to demonstrate His authority, and His divine will was to show that Hazrat Messiah Maood and anyone who has a devoted relationship with him will receive mercy and blessings from Allah, while those who stand in enmity against him will be subject to Allah's punishment. Thus, this prophecy was announced, and the world has witnessed that this family has encountered the divine will.

Seerat al-Mahdi

Part One

What signs of divine wrath and punishment were witnessed in opposition to them! Within a few months of the marriage date, Mirza Ahmad Beg departed from this world in a hospital in Hoshiarpur due to a burning fever. Muhammadi Begum's mother was left as a widow, burdened with five or six children, and all joys turned to dust. Besides the death of Mirza Ahmad Beg, several other deaths also occurred in this family, along with various other calamities. On the other hand, the way divine punishment manifested upon Muhammadi Begum's uncles is a story filled with lessons. There were three brothers, and their home was at that time a splendid example of familial joy and activity. However, thereafter, divine retribution fell upon them, and they became afflicted with various hardships and troubles, leading to their home starting to empty. Eventually, the time came when only one orphan child remained in the entire house, while all the others departed, witnessing the rapid growth of Hazrat Messiah Maood's family alongside their own destruction. Are these not shining manifestations of divine power? Furthermore, listen to this: the orphan child who was left alone in his large household now counts himself among the followers of Hazrat Messiah Maood, and this is the divine talisman that has saved him from destruction.

Now, as for the question of why Muhammadi Begum's husband, Mirza Sultan Muhammad, did not die within the specified time and is still alive, it should be understood that the same divine power that caused the death of Mirza Ahmad Beg became the reason for saving Mirza Sultan Muhammad. The circumstances before and at the time of Muhammadi Begum's marriage were such that divine power was expected to manifest in the form of punishment. However, when the untimely death of Mirza Ahmad Beg caused a stir in Mirza Sultan Muhammad's family, and they, filled with great fear, turned to Hazrat Messiah Maood with humility and requests for prayer, then according to the divine tradition, as stated in the verse, “And Allah would not punish them while they seek forgiveness” (Al-Anfal: 34), divine manifestation became associated with the saving of Mirza Sultan Muhammad rather than his destruction. Mirza Sultan Muhammad's attitude has remained very sincere towards Hazrat Messiah Maood from the time of Mirza Ahmad Beg's death until today. Consequently, he has made several...

Seerat al-Mahdi

Part One

Mirza Sultan Muhammad has expressed his devotion and sincerity on various occasions, and despite the colorful temptations and provocations from the enemies of Hazrat Messiah Maood, not a single word has ever escaped his lips against Hazrat Sahib. Rather, whenever he has spoken, it has only been in support and praise. Can any rational mind propose that God's manifestation of power would appear in the form of punishment towards such a person? Even the most cruel of humans does not strike down a fallen enemy, so how could Allah, the Most Merciful, strike down someone who falls before Him and seeks refuge in Him? And if one argues that Allah knew that Mirza Sultan Muhammad's relatives would humbly and sincerely turn to Hazrat Sahib seeking mercy and prayer, and that Mirza Sultan Muhammad himself would also have a very sincere attitude towards Hazrat Messiah Maood, then why was a prophecy made regarding his demise within two and a half years? The answer to this is that this doubt arises from a misunderstanding of the purpose of the prophecy. As mentioned earlier, the purpose of the prophecy was not to express God's eternal knowledge but rather to manifest divine power. This is evident from the words and circumstances of the prophecy. If the intention was to express God's eternal knowledge, then only one fact, which was ultimately destined to occur, would have been stated unconditionally. However, this was not done; rather, the meaning of the words was that if these people accept, it will be a sign of mercy for them, and if they reject, it will be a sign of punishment. This clearly shows that the intention was not to express eternal knowledge but to demonstrate divine power.

Now, we see that there were potentially four paths regarding this prophecy. First: Only the final outcome concerning Mirza Sultan Muhammad would be stated, and the intermediate circumstances would be overlooked, so that when the prophecy came to pass, people would have certainty about its fulfillment and would benefit from it. Second: Since the prophecy regarding Mirza Sultan Muhammad's demise within two and a half years was given, regardless of how circumstances changed, it would still be fulfilled, or divine intervention would not allow the circumstances to change, thereby protecting people from stumbling. Third: If the prophecy was to change due to changing circumstances, then prior notice would have been given, meaning that the prophecy would have included words indicating that, for instance, it would be conditional upon the acceptance of the truth.

Seerat al-Mahdi

Part One

If one were to consider the current circumstances, a ruling would be established, and if those circumstances remained, that same ruling would come to pass. However, if the circumstances changed, then a new ruling would be established according to the new conditions. These were the four paths that could potentially be taken, but any rational person can understand that the first two methods contradict the intention of divine manifestation. In the first scenario, the prophecy would exit the realm of divine manifestation and enter the domain of expressing eternal knowledge. Since the prophecy was based on the specific rebellious state of the opposing party, ignoring the circumstances would remove it from the realm of divine manifestation. Yes, if it were not based on any condition of the concerned party, then indeed, circumstances and their changes could be overlooked, but in that case, the prophecy would not remain an expression of divine power; rather, it would fall under the expression of eternal knowledge, and the original purpose of the prophecy would be lost.

If the second method were adopted, it would not only contradict the perfection of divine manifestation but would also lead to a serious objection against the sacred essence of Allah, and in that case, the original purpose of the prophecy would also be nullified. Therefore, inevitably, after establishing the purpose of the prophecy as a demonstration of divine power, we must limit ourselves to the latter two methods, both of which are supported by the tradition of Allah. There is no room for objection in the third method, but in the fourth method, at first glance, it may seem questionable why the condition of the prophecy was not clearly stated as in the third method and was kept hidden. The answer to this is that when the explicit text of the Holy Quran has already stated this condition as a principle, that the nature of divine prophecies changes with changing circumstances, and human intellect also agrees that this should be the case, because if this is not accepted, the original purpose is lost, and one must deny certain attributes of Allah, then it is not necessary for this condition to be explicitly stated in every prophecy. Especially when we see that it is the tradition of Allah that certain veils of concealment are placed on the path of faith, and the initial stages of faith do not produce the color of witnessing, and here, the very words of the prophecy indicate its conditional nature.

In summary, all objections arise from a misunderstanding of the purpose of the prophecy, as unfortunately, it is a matter of misfortune.

It has been understood that the purpose of the prophecy was simply for Muhammadi Begum to come under the marital bond with Hazrat Sahib, and nothing more. However, this was not the intention at all; rather, the aim was to show a sign of divine power to the close relatives of Hazrat Sahib. The deaths of Mirza Ahmad Beg and Mirza Sultan Muhammad, along with Muhammadi Begum's marriage to Hazrat Sahib, were meant as signs for that time, not as an end in themselves. If there is a doubt here that some of Hazrat Sahib's revelations indicate that Muhammadi Begum would ultimately be returned to him and all obstacles would be removed, etc., and that this was presented as a firm decree, the response is that, first of all, it must be conclusively proven that all these revelations pertain specifically to Hazrat Messiah Maood and Muhammadi Begum. Secondly, even if all these revelations are indeed related to Muhammadi Begum and Hazrat Sahib, it would still be a grave folly to consider them as separate, independent revelations. Rather, all these revelations should be understood as connected to the initial revelations and should be regarded under their umbrella. One must form an opinion by considering all of them collectively, establishing the initial revelation as the foundation, while the subsequent revelations should be seen as branches stemming from that root.

Now, keeping this principle in mind, if we reflect on the entire prophecy, it becomes clear that Hazrat Sahib was commanded to engage with Muhammadi Begum. If she accepted, it would serve as a sign of mercy for her; if she were married off elsewhere, it would be a sign of punishment for her. In that case, the father of the girl would die within three years, and her husband would die within two and a half years. Ultimately, the girl would be returned to Hazrat Sahib, and all obstacles would be removed, etc. It is evident that the return of the girl to Hazrat Sahib and the removal of obstacles are related to the death of Mirza Sultan Muhammad, and these matters are contingent upon that, not independent. This means that when the prophecy regarding the death of Mirza Sultan Muhammad was made in light of the circumstances of that time, the subsequent events that were to unfold were also expressed. This indicates that Mirza Sultan Muhammad would pass away, and the reason for his life would be...

Seerat al-Mahdi

Part One

The obstacles that exist and the other hindrances will be removed, and then the girl will come to his house. It is as if all these matters were stated keeping in view the clause regarding the demise of Mirza Sultan Muhammad, just as the clause regarding salvation was kept hidden. Similarly, what was to occur after salvation was also concealed, meaning that the aspect of demise and its consequences were expressed, while the aspect of salvation and its consequences were kept hidden. It would be sheer ignorance and injustice to assume that the prophecy regarding the girl's return is a result of both the aspects of demise and salvation. Because if the aspect of salvation is not mentioned at all, how can its result be mentioned? The stated result must necessarily be understood in connection with the mentioned clause, as it is presented in that context, while the other aspect has been entirely concealed. Yes, when events manifested the aspect of salvation for Mirza Sultan Muhammad (which was not hidden), then the results of that aspect were also revealed, even if they were not explicitly stated. However, if the aspect of punishment had been revealed, then its results would also have been disclosed. But since that aspect was not revealed, how could its results be made manifest? The meaning of "if the condition is lost, the conditioned is lost" applies here, indicating that only the aspect of demise was made known to Hazrat Sahib, while the true reality was known only to Allah. Thus, for Hazrat Sahib, that was the fixed decree, and it is evident that sometimes the speaker uses a word considering the knowledge of the addressee, even though that word may not be applicable from his own knowledge perspective.

Moreover, this fixed decree could also mean that in these specific circumstances, the mentioned clause is the basis for this fixed decree, not absolutely. That is, if the aspect of demise were to manifest, then this fixed decree would be that she would come into his marriage. Since the other clause was entirely concealed, using the term fixed decree solely based on the mentioned clause cannot be a point of objection. In summary, all the revelations regarding Muhammadi Begum's marriage to Hazrat Sahib are branches of the initial revelation. They are not independent prophecies, and their foundation is based on the demise of Mirza Sultan Muhammad due to the changing circumstances. Thus, when the demise of Mirza Sultan Muhammad was prophesied, it was in light of the circumstances of that time, and the subsequent events that were to unfold were also expressed. This indicates that Mirza Sultan Muhammad would pass away, and the reason for his life would be...

Seerat al-Mahdi

Part One

When the means of divine manifestation ceased to exist, and the punishment became a means of divine manifestation, then all the results that were to arise from the aspect of punishment were also annulled, and the hidden aspect of non-punishment along with all its hidden results became evident. It is as if there were two aspects concerning Mirza Sultan Muhammad: first, the death under punishment and its results, such as Muhammadi Begum becoming a widow and entering into the marriage of Hazrat Sahib, etc. This aspect was the only one revealed in the prophecy. The second aspect was the manifestation of divine power in the event of changing circumstances, where punishment and death would cease, along with its results, such as Muhammadi Begum remaining with Mirza Sultan Muhammad, etc. This second aspect was kept hidden. Thus, Allah, in accordance with the divine tradition, annulled the revealed aspect and made the hidden aspect manifest. The aspect that was stated was entirely expressed, and what was kept hidden remained completely concealed. In reality, the entire deception arose from the misunderstanding that Muhammadi Begum's marriage was the primary purpose of the prophecy, whereas this is entirely contrary to the events. The true aim was divine manifestation at the request of the relatives, and the deaths of Mirza Ahmad Beg and Mirza Sultan Muhammad, along with Muhammadi Begum's marriage to Hazrat Sahib, were all set as signs for that time. However, when the sudden death of Mirza Ahmad Beg changed the circumstances, the signs of divine manifestation also changed. The truth is this, whether one accepts it or not. Yes, if during the lifetime of Hazrat Messiah Maood, Mirza Sultan Muhammad had adopted a rebellious approach, then the revealed aspect of the prophecy would have fully materialized. Hazrat Messiah Maood has repeatedly addressed his opponents in his writings, stating that if they have any objections regarding this prophecy, they should bring forth a declaration of opposition from Mirza Sultan Muhammad and then see what Allah shows. However, despite our opponents' relentless efforts and extreme zeal, whenever Mirza Sultan Muhammad expressed anything regarding Hazrat Messiah Maood, it was always an expression of devotion and sincerity. Under these circumstances, how could the results that were to arise from the aspect of opposition manifest? The dominion of Allah is not a place of darkness where one plants mangoes and expects to reap lemons; rather, the principle there is that wheat grows from wheat, and barley from barley. One should not be heedless of the consequences of their actions.

Seerat al-Mahdi

Part One

The emergence from the land of Mirza Sultan Muhammad's demise 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 there was no rebellion, how could there be an earthquake of punishment? And when there was no earthquake, how could there be a demise? Now, one may sit and weep over Muhammadi Begum's marriage. Allah has already manifested His power, and the prophecy has been fulfilled. There remains one doubt, and that is that indeed the form of divine manifestation changes with the alteration of circumstances, and it should change. However, the change must be such that it serves a purpose. For example, if there is a prophecy regarding the punishment of a non-Muslim adversary, then that punishment should be averted only if that person repents and becomes a Muslim, or if a non-Ahmadi Muslim becomes Ahmadis. Otherwise, merely remaining in one's religion should not be a cause for relief, as this would provoke the matter. The answer to this is that this doubt arises from ignorance because only a person who is unaware of the causes of punishment can harbor such a doubt.

In reality, it is a well-known fact that punishment in this world does not come merely from the denial of a prophet, but rather it arises from corruption, rebellion, and disobedience. The reward and punishment for mere denial are reserved for the Hereafter. The punishment in this world occurs only as a result of rebellion and defiance, and our observation testifies to this. Now, when this matter has become clear, there remains no objection. A person who has become deserving of punishment in this world due to his rebellion will have that punishment averted when he changes his state of rebellion, even if he continues to deny. The inquiry regarding denial will take place in the Hereafter. When that which was the cause of punishment in this world is removed, then the punishment in this world also ceases. As for mere denial and separation, there is no punishment for that in this world; rather, the inquiry regarding it will be in the next world. Therefore, to say that punishment should have been averted when a non-Muslim becomes a Muslim or a non-Ahmadi becomes an Ahmadi is an ignorant statement. When the mere status of being a non-Muslim or a non-Ahmadi does not constitute causes for punishment in this world, and there was no prophecy of punishment based on that, then this objection is baseless. Yes, if the cause of punishment was stated to be their non-Muslim or non-Ahmadi status, then indeed, until they became Ahmadis or Muslims, punishment should not have been meted out. However, since this is not the cause of punishment, nor can it be.

Seerat al-Mahdi

Part One

In fact, the cause of punishment is corruption in the land and rebellion, so to condition the averting of punishment upon belief is sheer ignorance. If it is said that Mirza Sultan Muhammad, although he expressed morality and devotion and did not show rebellion, kept Muhammadi Begum in his marriage, and thus acted rebelliously in practice, then this statement would be even more ignorant than the previous objection. Because it has been established that the purpose of the prophecy was never Muhammadi Begum's marriage, but rather to show signs of divine authority to the rebellious relatives. Therefore, to say that although he did not show rebellion, since he kept Muhammadi Begum in his marriage, punishment should not have been averted, is a baseless argument. If the purpose of the prophecy had been that Muhammadi Begum should enter into the marriage of Hazrat Sahib, then indeed, merely showing rebellion by Mirza Sultan Muhammad would not have sufficed unless he separated from Muhammadi Begum. However, since this purpose of the prophecy is not established, then to condition the averting of punishment upon Mirza Sultan Muhammad's separation from Muhammadi Begum is a strange logic that is beyond our understanding. In reality, all these objections arise from not contemplating the purpose of the prophecy; otherwise, the matter would not have been difficult. And the doubt that if mere denial does not bring punishment in this world, then why did Hazrat Messiah Maood attribute the various punishments of that time to himself is based on deception. The calamities occurring in different parts of the world today have been attributed by Hazrat Sahib to himself because they are meant to awaken people. That is, the purpose is for people to awaken from their negligence and engage in the search for truth, and for their hearts to soften towards accepting the truth. Therefore, this punishment is of a different nature, which has no connection to that other type of punishment. These general national punishments come only to awaken people; whenever a messenger comes, it is the divine tradition that he awakens his people, to whom he is sent, from the shocks of punishment. For this reason, these national punishments are marked as signs of the messenger's advent; otherwise, such punishments often reach those who have not even received the messenger's message, and from whom, apart from rebellion, there has been no denial at all. Thus, these punishments cannot be equated with that specific punishment.

Seerat al-Mahdi

Part One

To mix things up is ignorance. The discussion pertains to those specific individual punishments that befall those who stand against the Messenger. Such punishments are not merely based on denial but arise from corruption in the land, rebellion, and defiance. Some people claim that the efforts made by Hazrat Sahib in writing letters to some of his relatives regarding this relationship and his great struggle prove that the primary purpose of the prophecy was the marriage of Muhammadi Begum. However, this is a completely false assertion. The purpose is not established from the words of the prophecy, and it is clearly written in Hazrat Sahib's writings that the aim of the prophecy was not marriage but rather the demonstration of divine authority. Hazrat Sahib has repeatedly clarified this, both before and after Muhammadi Begum's marriage to Mirza Sultan Muhammad. That is, from the very time when Muhammadi Begum had not yet been married, and there were no objections regarding this prophecy. Hazrat Sahib has consistently stated that the purpose was not to bring Muhammadi Begum into marriage but to show a sign of divine power. Therefore, how can one deduce from the efforts to marry and writing letters to relatives that the purpose of the prophecy was to get married? Is it permissible to refute clear texts with such crude deductions? The effort to establish a relationship and to motivate relatives was solely because, at that time, since Muhammadi Begum had not yet married Mirza Sultan Muhammad, Hazrat Sahib's desire and effort were for Muhammadi Begum to marry him so that his relatives could partake in God's mercy and blessings, and the sign of God could be fulfilled, thus revealing his truthfulness. How can this be used to argue about the purpose of the prophecy? It should also be remembered that until Muhammadi Begum was not married to Mirza Sultan Muhammad, her coming into Hazrat Sahib's relationship was a sign of mercy for the relatives. However, once Muhammadi Begum entered into the bond of marriage with Mirza Sultan Muhammad and his relatives acted with rebellion, then her return to Hazrat Sahib would lead to Mirza Sultan Muhammad facing punishment.

Seerat al-Mahdi

Part One

It became conditional that the death of divine punishment should come upon Mirza Sultan Muhammad, and then Muhammadi Begum would return to Hazrat Sahib. Therefore, as long as Muhammadi Begum's entering into Hazrat Sahib's marriage was a sign of mercy for the relatives, he made efforts for this and exerted his utmost. This effort is a powerful evidence of his truthfulness and noble character. However, when Muhammadi Begum got married elsewhere, her return to Hazrat Sahib became a sign of the punishment being inflicted upon the relatives, so he left the matter to Allah. Thus, to argue about the purpose of the prophecy based on his efforts is baseless. This effort was merely to show that under the circumstances of that time, Muhammadi Begum's entering into his marriage was a sign of divine power. Therefore, he made this effort to fulfill that sign so that the original purpose of the prophecy, which was to demonstrate divine authority, could come to pass. Specifically, he made this effort because, under the circumstances of that time, Muhammadi Begum's entering into his marriage was a source of mercy and blessings for his relatives. Thus, this effort is a testament to his truthfulness, noble character, and compassion for his relatives, rather than a point of objection against him. In summary, this prophecy was not meant to be fulfilled in its outward form for the sake of God's eternal knowledge, but rather it was for the demonstration of complete divine power. Therefore, the expression of divine power was made according to the circumstances present at the time of the prophecy, and as the circumstances changed, the means of demonstrating divine power were determined accordingly. This is to prove that Allah is not a machine that, once the wheel is turned, simply crushes whatever comes before it, as this would contradict the nature of complete power. Rather, Allah is a powerful being. When a person becomes deserving of punishment, He subjects him to punishment, and no one can save him from it. And when He removes the causes of punishment, Allah also withdraws His punishment from him, and then no one can inflict punishment upon him. This is the essence of complete power. As for the matter that Hazrat Sahib received many revelations regarding Muhammadi Begum's marriage, stating that she would enter into his marriage, the answer has already been provided. The prophecy regarding Muhammadi Begum's marriage is not an independent prophecy, but rather it was meant to show a sign to the relatives.

Seerat al-Mahdi

Part One

The relationship and the branch of this matter become evident from the writings of Hazrat Sahib and even from the revelations themselves, as clear as the sun. Whoever claims otherwise bears the burden of proof. Therefore, when the prediction of marriage was not an independent prophecy but rather a part and branch of the entire prophecy, no objection remains. The intent of the prophecy was established that Mirza Sultan Muhammad would be seized by the punishment of death, and then Muhammadi Begum would enter into the marriage of Hazrat Messiah Maood. In the event of Mirza Sultan Muhammad being afflicted by the punishment of death, nothing would prevent Muhammadi Begum from returning to Hazrat Sahib. However, when circumstances changed and divine wisdom altered the form of punishment to fulfill the purpose of demonstrating divine authority, the marriage, which was a result of the punitive situation, was annulled. The original aim was the demonstration of divine authority, and everything else was a sign subject to the circumstances of that time. Thus, we say that when the original aim and the signs began to conflict due to changing circumstances, the original aim was prioritized, and the signs were set aside. This is the path of wisdom. If one were to ask why the same signs were not established to remain until the end, the answer has already been provided above: since this prophecy was not meant for the expression of eternal knowledge but rather for the demonstration of divine authority, circumstances could not be overlooked. If circumstances were disregarded, the original purpose of the prophecy (i.e., the demonstration of divine authority) would be lost, and the prophecy would fall under the expression of eternal knowledge, which was not the intended goal. Reflect well that the expression of complete power is impossible without considering circumstances, for this situation cannot be devoid of two extremes: either one must regard God as a machine acting without intention, or one must deem Him as cruel and merciless. Both of these notions contradict the concept of complete power. وَمَا عَلَيْنَا إِلَّا الْبَلَاغ -

At this point, it should be remembered that the principles of prophecies I have outlined do not exhaust the principles of prophecies. That is, one should not think that these are the only principles of prophecies that have been stated. Rather, only those specific principles relevant to this context have been mentioned here, while there are many other principles beyond these, and even the principles stated have many other aspects.

Seerat al-Mahdi

Part One

There are principles of prophecies that have not been stated because this occasion is not for outlining the principles of prophecies, but rather for narrating the life and biography of Hazrat Messiah Maood. In the name of Allah, the Most Gracious, the Most Merciful. I humbly present that Hafiz Jamal Ahmad Sahib, who is a missionary of the community, once visited and met with Mirza Sultan Muhammad Beg Sahib. Regarding this meeting, he writes in the June 9, 1921 issue of the newspaper Al-Fazl Qadian that, "During the meeting, I asked Mirza Sultan Muhammad Sahib if he would mind my inquiring about the prophecy of Hazrat Mirza Sahib concerning marriage, to which he replied that I could freely ask. He said that my father-in-law, Mirza Ahmad Beg Sahib, indeed passed away exactly as per the prophecy, but Allah, the Most Forgiving, the Most Merciful, also listens to and has mercy on His other servants. By this, he meant that Allah had averted that punishment from him due to his supplication and prayers." Then I asked him, "Do you have any objections to Hazrat Mirza Sahib's prophecy? Or has this prophecy caused you any doubt?" To which he replied, "I affirm with faith that this prophecy has not caused me any doubt." Then I asked, "If the prophecy does not cause you any objection or doubt regarding Hazrat Mirza Sahib, do you have any other objections concerning his claim that have prevented you from taking the pledge?" He also answered, considering Allah as a witness, that he had no objections against him at all. Rather, when I was in the Ambala cantonment, one of our relatives, an Ahmadi, inquired about my thoughts regarding Mirza Sahib, to which I had given him a written response. (I humbly mention that this writing has been published in the pamphlet Tahayyuz.) After that, I asked him, "If you have no objections, then why do you not take the pledge?" To which he replied, "There are other reasons for that, which I consider inappropriate to disclose at this time. I very much wish to visit Qadian once."

Seerat al-Mahdi

Part One

I have a great desire to meet the gentleman, and I intend to present all the details to him. Whether they publish it or not, I will have no objection. You can gauge the state of my heart from the fact that regarding this prophecy, the Aryas wanted to give me millions of rupees due to Lekh Ram, and the Christians wanted to do the same because of Ahtam, so that I could somehow lodge a complaint against Hazrat Sahib. If I had accepted that money, I could have become very wealthy. However, it was that same belief and faith that prevented me from such an act. Then I asked if I had heard that your family (Muhammadi Begum) had seen a dream, to which he replied that they had not mentioned it to him, but you can inquire directly from my house through Ahmad Beg (the head clerk Ahmad). Consequently, Mirza Ahmad Beg invited them to his home, and upon inquiry, they said that when I received the news of him (meaning Mirza Sultan Muhammad) being shot in France, I became very distressed, and my heart was troubled. In that anxiety, I saw Hazrat Sahib in a dream at night, holding a bowl of milk, and he said to me, "Take, Muhammadi Begum, drink this milk, and your head covering is safe; do not worry." This gave me reassurance about his well-being.

I humbly state that I had inquired about this incident from Mirza Ahmad Beg, and he fully confirmed it.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly present that the writings concerning the life or biography of Hazrat Messiah Maood that have been published by Ahmadis up to this time are as follows: (1) Seerat al-Masih Maood authored by Hazrat Maulvi Abdul Karim Sahib. The late Maulvi Sahib was among the prominent companions, and after Hazrat Maulvi Sahib, meaning the first Khalifa, his rank is considered significant in the community. This work is quite brief, but since the late Maulvi Sahib had a very sharp and discerning nature, he did not overlook even minor details and made good arguments.

Seerat al-Mahdi

Part One

Generally, the writings shed light on domestic ethics, and every statement is based on his personal observations. Since Maulvi Sahib, the late, resided in a part of Hazrat Messiah Maood's house, he had a very good opportunity to study Hazrat Sahib's morals and habits. Moreover, Allah had granted him the special ability to articulate and write. This pamphlet is extremely interesting and worth seeing. Since all the narratives are personal accounts of Maulvi Sahib, there is no room for doubt or suspicion. However, the strength of Maulvi Sahib's pen has occasionally freed him from the constraints of words, meaning that it appears he has expressed events in his own style while capturing the essence. The date of composition is January 1900. Hazrat Maulvi Sahib passed away in 1905. How wonderful it would have been if Maulvi Sahib had made this pamphlet more complete and comprehensive. This pamphlet is entirely devoid of biographical content; it only includes brief accounts to shed light on personal character and conduct, yet every word is drenched in love and affection. The readers should definitely study this brief pamphlet.

(2) Ahmad, peace be upon him, in English, authored by Maulvi Muhammad Ali Sahib, M.A. Maulvi Sahib is an old Ahmadi, having likely embraced Ahmadiyyat in 1897. He migrated to Qadian during the last few years of Hazrat Messiah Maood's life, and Hazrat Sahib had given him a place in a part of his house and entrusted him with the editorial responsibilities of the newspaper. During Hazrat Sahib's time, Maulvi Sahib was considered among the close companions, but unfortunately, he was swept away by the influence of some of his friends and the currents of the times. His English work, "Ahmad," briefly contains the biography and character of Hazrat Messiah Maood and is written in an engaging style. There is no specific research in the biographical section; rather, it simply records well-known facts. The section on character is generally based on his personal observations and is well written. The date of composition is 1906.

(3) A brief account of Hazrat Messiah Maood's life, authored by Mian Miraj Din Sahib, Umar Lahori. Mian Sahib is also an old Ahmadi. He did not migrate but has spent considerable time in the company of Hazrat Messiah Maood and is an intelligent and capable person. This article was published along with an edition of Barahin Ahmadiyya.

Seerat al-Mahdi

Part One

Your family circumstances are comprised of biographical details that appear to be arranged with great care. There has been no independent research conducted on the events; rather, generally well-known incidents have been taken into account. The date of composition is 1906.

(4) Hayat-e-Inhi. Authored by Sheikh Yaqub Ali Sahib Turabi Irfani. Sheikh Sahib is a devoted Ahmadi and one of the special individuals of the community. He is a migrant and has spent several years in the company of Hazrat Messiah Maood. In his newspaper Al-Hakam, there is a considerable collection of the history of the community and the biographies and conduct of Hazrat Messiah Maood. Sheikh Sahib has always had a passion for preserving and compiling the history of the community, and in fact, Hayat al-Nabi is the only work that has been initiated as a detailed and independent composition on the life and character of Hazrat Messiah Maood up to this time. Two volumes have been published and are worth seeing. The date of composition is 1915.

(5) Tazkirah al-Mahdi - authored by Pir Siraj-ul-Haq Sahib Naimani, who is a very old Ahmadi. He likely began visiting Qadian around 1981-82. He has also spent considerable time in the company of Hazrat Sahib. His writing and speaking style is somewhat old-fashioned but possesses an inherent charm. His work, Tazkirah al-Mahdi, is very interesting. It does not provide a continuous biography but rather presents events in a fragmented manner, yet they are written with great detail and elaboration, all based on firsthand accounts. It is as if he has narrated his observations. He has generally traveled alongside Hazrat Sahib. His book is very engaging and worth seeing in its own right. Two parts of the book have been published. The date of composition is 1914.

(6) Seerat-e-Masih Maood, authored by Hazrat Mirza Bashiruddin Mahmood Ahmad Sahib, the Second Khalifa. This is a brief pamphlet that records well-known events up to the time of his passing. No independent or detailed historical research has been conducted; rather, it simply recounts generally known biographical details. The purpose of its publication was indeed this. The style of expression and general writing style can be inferred from the author's name. The date of composition is at the time of the second edition, after Pir Sahib had passed away.

Seerat al-Mahdi

Part One

In addition to these, two American Christian pastors have also written about the life of Hazrat Messiah Maood in English. They are (1) Dr. Gurs Fold, Professor at Mission College, Lahore, and (2) Mr. Walter, Secretary of the Singman Christian Association, Lahore. Among them, Dr. Gurs Fold had personally met Hazrat Messiah Maood, while Mr. Walter did not. The latter's work is somewhat detailed, while the former's is brief. Although the information is generally derived from Ahmadi literature, these books are not free from inaccuracies, but such errors generally arise from misunderstandings. The reasoning and deductions are as one might expect from a Christian pastor, meaning that some things are not understood at all, and where they are understood, the expression of those thoughts is not deemed appropriate. Prejudice is like a spark of fire that burns down the granary of information to ashes. However, in my humble opinion, besides prejudice, there is another factor that greatly hinders the understanding of events and reaching correct conclusions, and that is the foreignness and being unrelated to one’s religion or nation, which sometimes prevents a person from grasping the essence of the matter. Nevertheless, these two works are also worth seeing. In addition to these, there are the newspapers and periodicals of the community, namely Al-Hakam, Al-Badr, and Review (in English and Urdu), and Takhfiz al-Zahan, in which the accounts and diaries of Hazrat Messiah Maood have been published from time to time, and they contain a significant amount of information. Then there are the writings of Hazrat Messiah Maood himself, which include about 80 books and pamphlets, and nearly 200 advertisements, in which a substantial portion regarding his character and biography is included. It is evident that this portion is the most credible and certain, and in fact, most of the books published regarding the biography of Hazrat Messiah Maood, except for Hayat al-Nabi, largely consist of the accounts he himself narrated. However, one should keep in mind that Hazrat Messiah Maood sometimes did not remember the dates of events in a fixed manner; in reality, there are various types of memory. Some individuals have a generally strong memory but do not perform well in a specific limited field, and indeed, when it comes to dates,

Seerat al-Mahdi

Part One

It is particularly challenging to remember dates of events that are unique and not connected in a chain of occurrences, especially for a person whose mind is made for a very high purpose. In fact, the power of memory related to remembering the dates of events is a lesser power compared to other faculties of the human mind. It has generally been observed that those who possess a strong memory in this regard are often inferior in the higher faculties of the mind. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Hazrat Walida Sahiba that Hazrat Sahib had arranged the marriages of you children at a young age, but his intention was that there should not be too much mingling so that no deficiency in growth would occur.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Sheikh Abdul Rahman Sahib Misri that when I first came to Qadian, on that very day, Sheikh Rahmatullah Sahib Lahori had also brought a Christian youth to convert him to Islam. We both presented ourselves together before Hazrat Messiah Maood. However, Hazrat Messiah Maood accepted my pledge of allegiance but wrote to him in response to his request for allegiance that he would take the pledge later, asking him to wait. Although he was presented before Hazrat Sahib by Sheikh Rahmatullah Sahib, who was a prominent person and whom Hazrat Sahib held in high regard. This Christian youth wrote to Hazrat Sahib again, but this time Hazrat Sahib gave the same reply that he would take the pledge later. Then he wrote a third time asking for a specific day to be set. That day was likely a Tuesday or Wednesday. Hazrat Sahib said that he would take the pledge on Thursday. With this reply, that person left in anger and then reverted to Christianity. Afterward, someone mentioned to Hazrat Sahib that the boy had returned and become a Christian. Hazrat Sahib said that this was why he had hesitated and added that those who convert from Hindus to Islam are generally sincere and possess a love for faith. However, those who come to Islam from among the Christians are usually not trustworthy. I do not have confidence in that boy.

Seerat al-Mahdi

Part One

And I wanted him to stay a little longer. In the name of Allah, the Most Gracious, the Most Merciful. I humbly state that I inquired through my dear Mirza Rashid Ahmad Sahib (who is the younger son of Mirza Sultan Ahmad Sahib) about what he knew regarding the year of Hazrat Messiah Maood's birth. He replied that as far as he knew, he was born in 1836.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly state that I asked Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., the officer (i.e., private secretary), what year he was born. He said that he did not know for certain. Some documents state 1864, but a Hindu pundit told him that his birth was in 1913 according to the Vikrami calendar, and he heard that his father was approximately eighteen years old at the time of his birth. I humbly state that the account of 1913 according to the Vikrami calendar seems more accurate because other indications support it. Additionally, it is also in its favor that Hindus are generally very skilled in preserving birth charts. In this regard, the birth of Mirza Sultan Ahmad Sahib would be around 1856. If it is assumed that Hazrat Sahib was about 18 or 19 years old at that time, then his year of birth would indeed approach 1836. Thus, it is established that the account of 1836 is correct. There is another proof for this, which is that Hazrat Sahib wrote (see Litigating the Mirror of the Perfections of Islam) and also stated that our mother used to say that the days of hardship for our family coincided with his birth, and prosperity had begun, and for this reason, she considered his birth to be a blessing. Now, it is absolutely certain that during the time of Raja Ranjit Singh, the days of hardship for the family came to an end, and prosperity began. Raja Ranjit Singh had restored some lands in Qadian and its surrounding areas to his grandfather, and he had also given his grandfather a respectable military position under his command.

Seerat al-Mahdi

Part One

Military services were also rendered. Therefore, the birth of Hazrat Sahib must be considered to have occurred sometime before the death of Ranjit Singh, which was in 1839. Thus, this also confirms the account of 1836. And Hazrat Sahib himself wrote 1839, but this is contradicted by his other writings. For instance, in one place, he stated in 1905 that he was 70 years old, and he also mentioned that all these estimates are merely approximations. True knowledge belongs only to Allah. I humbly state that in my research, Hazrat Sahib was born in the early part of 1252 AH and passed away in 1326 AH. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that in his childhood, he used to read the history of the angel Nahum and perhaps Gulistan and Bostan with his father, Hazrat Messiah Maood, who would sometimes listen to the previously studied lessons. However, he was never angry with him regarding his studies, even though he was indifferent to reading. Eventually, his grandfather stopped him from studying with his father and said that he did not want to make everyone into clerics, so he should study with him instead. Nevertheless, his grandfather held Hazrat Sahib in high esteem.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that once Hazrat Sahib fell from the window of his room and injured his right arm. Consequently, that arm remained weak until the end of his life. I humbly state that his mother used to say that he was attempting to descend from the window when a stool placed in front of him tipped over, causing him to fall and break the bone in his right arm, which remained weak until his old age. With that hand, he could bring food to his mouth, but he could not lift a water container to his mouth. I humbly state that during prayer, he had to support his right hand with his left hand.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly state that Hazrat Sahib was well-versed in swimming and riding. He used to narrate that once, in his childhood, he nearly drowned, but an unknown old man saved him.

Seerat al-Mahdi

Part One

I have never seen this person before or after. He used to say that once he rode a horse. The horse became frisky and uncontrollable. I tried very hard to stop it, but it was determined to misbehave and did not halt. Consequently, it ran at full speed towards a tree or a wall. (الشَّكُ مِنی) It collided with such force that its head burst open, and it died right there. However, Allah saved me. I humbly state that Hazrat Sahib used to give much advice that one should never ride a wild and mischievous horse. He also mentioned that the horse intended to harm him, but he managed to fall to one side and was saved while the horse died.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that my father used to stay outside in the balcony. That is where the food would be taken to him, and he would eat whatever type of food was served without ever complaining.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that my father used to read three books very frequently: the Holy Quran, Masnavi Rumi, and Dalail al-Khairat. He would also take some notes and read the Holy Quran abundantly.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that my father would sometimes go to meet Mian Abdullah Sahib Ghaznavi and the Sufi from Samma. I humbly state that the meeting with Maulvi Abdullah Sahib Ghaznavi has been mentioned by Hazrat Sahib in his writings. Regarding the Sufi from Samma, Sheikh Yaqub Ali Sahib has written that his name was Mian Sharaf Din Sahib, and he was from the village of Sam near Talibpur in the district of Gurdaspur. There is a spring of water in Sam, and perhaps that is why it is called Sam.

Seerat al-Mahdi

Part One

It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that my grandfather used to give a chair to our uncle, Mirza Ghulam Qadir Sahib. That is, when he would go to my grandfather, he would seat him on a chair, but my father would go and sit down on the floor himself. Sometimes my grandfather would ask him to sit up, but my father would say that he was comfortable sitting where he was.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that my father had a routine of studying alone all day long, surrounded by a pile of books. In the evening, he would go for a walk towards the hilly gate, that is, either to the north or to the east.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that my father used to compose Urdu and Persian poetry and would use the pen name Farakh.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that my father was extremely obedient to my grandfather. He personally disliked meeting officers and others, but would sometimes go at my grandfather's command.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Maulvi Rahim Bakhsh Sahib, M.A., that I asked Mirza Sultan Ahmad Sahib to tell me what he knew about Hazrat Sahib's early life and habits. He replied that my father was always engaged in religious work. The family had complete trust in him, and the villagers also had full confidence in him. Even those who were generally opposed to him believed in his goodness to the extent that they would say in disputes that whatever he would say, they would accept. Everyone considered him trustworthy. Maulvi Sahib said that he asked if there was anything else to share. Mirza Sahib said that this was it: my father did not spend his life like a Mughal but rather like a beggar. And Mirza Sahib repeated this several times. Maulvi Sahib asked if Hazrat Sahib ever became angry with anyone. Mirza Sahib replied that his anger was only in matters of religion.

Seerat al-Mahdi

Part One

He used to call me for prayer, but I would not even go near the prayer. However, I have particularly observed one thing: Hazrat Sahib (referring to the Prophet ﷺ) could not tolerate even the slightest disrespect towards him. If anyone spoke even a little ill of the Prophet ﷺ, Hazrat Sahib's face would turn red, and his eyes would change, and he would immediately get up and leave such gatherings. The cleric mentioned that Mirza Sahib repeatedly emphasized this point and said that Hazrat Sahib had a deep love for the Prophet. I have never seen such love in anyone else. I humbly state that Hazrat Khalifa II used to narrate that when, in December 1907, the Aryans held a gathering in Wichowali, Lahore, and invited others as well, Hazrat Sahib, at their request, wrote an article and sent a few members of his community to Lahore under the leadership of Hazrat Maulvi Sahib Khalifa I. However, the Aryans, contrary to their promise, spoke very harshly about the Prophet ﷺ in their article. When this report reached Hazrat Sahib, he became very angry with his community for not leaving that gathering and said that it was the height of disgrace to speak ill of the Prophet ﷺ in a gathering while a Muslim remained seated. His face turned red with anger, and he was very upset that our people did not act with religious zeal. When they began to speak ill, they should have immediately left that gathering. Hazrat Khalifa II recounted that he was about to stand up at that moment but stayed back due to Maulvi Sahib's presence. Hafiz Roshan Ali Sahib mentioned that when Hazrat Sahib was upset, he asked me, 'Hafiz Sahib, what is that verse that says when the signs of Allah are mocked, one should not sit in that gathering?' I recited the verse حَتَّى يَخُرُضُوا فِي حَدِيثٍ غَيْرِهِ (An-Nisa: 141) to him, and Hafiz Sahib says that at that time, Hazrat Maulvi Sahib was sitting with his head down.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that Mian Jan Muhammad used to stay with my father a lot, and Mian Jan Muhammad's brother, Ghafarah...

Seerat al-Mahdi

Part One

I used to accompany my father on journeys sometimes as a servant, and at other times, someone else would go. I humbly state that Mian Jan Muhammad was a kind-hearted person from Qadian and had a close relationship with Hazrat Sahib. In the early days, he used to lead prayers in the large mosque and had likely taught Hazrat Khalifa II during his childhood as well. Ghafarah was his brother, and this person was completely ignorant and uneducated. Occasionally, he would stay in the service of Hazrat Sahib. Later, when the movement of people to and from Qadian increased, he began to establish a business. His sons still continue this work, but due to their complete ignorance, Ghafarah had no connection with religion. However, in his later days, during the time of Hazrat Khalifa II, he became Ahmadi. Sheikh Yaqub Ali Sahib wrote that, upon the advice of Hazrat Sahib, Ghafarah had initially started praying when he was in the service of Hazrat Sahib, but then he stopped. In reality, such people are like the Bedouins, but Jan Muhammad, may he rest in peace, was a good man and had some education. His son, Mian Din Muhammad, known as Mian Baga, would be known to many of our friends. He was of Kashmiri origin.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that our relationship with my father was very limited. That is, there was little interaction. He was afraid of us, and we were afraid of him (meaning they kept separate from each other because both had different ways and beliefs). Since my uncle treated me like a son and all the property and affairs were managed by him, my father had no involvement, which is why we had to maintain a relationship with my uncle for our necessities.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that my father had a sister who used to have many dreams and visions. However, my grandfather held the opinion that there was some deficiency in her mind. But ultimately, she had some such experiences.

Seerat al-Mahdi

Part One

It is noteworthy that my grandfather had to change his perspective. He once dreamt that a man with a white beard handed him a piece of paper, inscribed with something, as an amulet. When he opened his eyes, he found a piece of a clay tablet in his hand, on which some verses of the Holy Quran were written. Then he had another dream in which he was walking in a river, and out of fear, he made a sound like "water, water," and then he woke up. He saw that his calves were wet and there were fresh marks of sand on them. My grandfather used to say that these matters have no connection with a disturbed mind.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that once my father fell seriously ill and his condition became critical. The physicians expressed hopelessness, and his pulse had stopped, but his tongue remained active. My father said to bring mud and place it above and below me, and so it was done, which improved his condition. I humbly state that Hazrat Masih Maood (the Promised Messiah) wrote that this illness was due to colicky pain, and that Allah the Almighty had shown him that water and sand should be applied to his body. When this was done, his condition improved. Mirza Sultan Ahmad Sahib has forgotten the details regarding the sand.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Maulvi Sher Ali Sahib that Hazrat Sahib once went for an unusual excursion towards the west, and deviated from the path to visit the cemetery near the Eidgah. He then stood to the south of the cemetery and prayed for a long time. I inquired whether he had a specific grave in front of him. Maulvi Sahib replied that he did not think so, and at that moment, he understood in his heart that since there were graves of Hazrat Sahib's relatives in that cemetery, Hazrat Sahib prayed there. I humbly state that Sheikh Yaqub Ali Sahib wrote that on one occasion, Hazrat Sahib prayed at the grave of his mother there. Maulvi Sahib also mentioned that when Hazrat Sahib's daughter, Ummah al-Nasir, passed away, Hazrat Sahib took her to be buried in that very cemetery.

Seerat al-Mahdi

Part One

He had gone and you yourself took her to the grave. Someone stepped forward to take the girl, but he said that he would take her himself. Hafiz Roshan Ali Sahib narrates that at that time, Hazrat Sahib also showed the grave of one of his elders there.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Maulvi Sher Ali Sahib that my uncle, Maulvi Sher Muhammad Sahib, may Allah have mercy on him, used to say that in the early days, sometimes Hazrat Masih Maood (the Promised Messiah) would also attend the lessons of Hazrat Maulvi Nooruddin Sahib. Once, during a lesson, Maulvi Sahib narrated the incident of angels appearing at the Battle of Badr and then began to interpret it. Hazrat Sahib said that it is not possible that others were also present with the Prophet in seeing the angels.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Maulvi Sher Ali Sahib that when the earthquake occurred on April 4, 1905, on that day, I saw Hazrat Sahib praying in the garden at around eight or nine in the morning, and I observed that he had performed a very lengthy prayer.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Maulvi Sher Ali Sahib that one day Hazrat Sahib went for a walk towards the north. On the way, someone presented before Hazrat Sahib that regarding the verse ذلک لِيَعْلَمَ أَنِّي لَمْ أَخْنُهُ بِالْغَيْبِ (Yusuf: 53), Maulvi Nooruddin Sahib has stated that this is the saying of Zulekha. Hazrat Sahib said to show him a copy of the Holy Quran. Consequently, Master Abdul Raouf Sahib presented the Hamail, and after studying the verse, he stated that this cannot be the speech of Zulekha; it is the speech of Yusuf (peace be upon him). I humbly state that I have heard through another source that at that time, the words وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لَا مَّارَةٌ بِالسُّوءِ (Yusuf: 54) were mentioned, and Hazrat Sahib had said at that time that these words clearly indicate that this is not the speech of Zulekha but rather the speech of a Prophet, as such pure and meaningful speech is befitting only to Yusuf and could not have come from Zulekha's mouth.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that my father generally wore a turban, but during travels, at times, he would wear tight trousers as well. I humbly state that, as the viewers may understand, all the narratives of Mirza Sultan Ahmad Sahib should be understood in relation to the time of Hazrat Masih Maood (the Promised Messiah) during his youth or old age. If there are any narratives regarding his childhood or old age, it should be understood that he generally heard them from someone else, as during that time, he did not have a connection with Hazrat Masih Maood, except as Allah willed.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Maulvi Rahim Bakhsh Sahib, M.A., that I had asked Mirza Sultan Ahmad Sahib about whom Hazrat Sahib mostly met in Qadian. Mirza Sahib said that the learned and the modest would frequently come and go, and there was no such connection with anyone else.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Maulvi Rahim Bakhsh Sahib, M.A., that Mirza Sultan Ahmad Sahib narrated that once Mr. Mechani, the Deputy Commissioner of Gurdaspur, visited Qadian. On the way, he asked my grandfather what he thought was better, the Sikh government or the British government. My grandfather replied that he would give his answer after reaching the village. When they arrived in Qadian, my grandfather showed the houses of himself and his brothers and said that these were built during the time of the Sikhs, and he did not hope that during your time, my sons would even be able to repair them. I humbly state that the Sikh government was in the style of ancient royalty. Now the colors have changed, and each color has its own qualities.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Maulvi Rahim Bakhsh Sahib, M.A., that Mirza Sultan Ahmad Sahib narrated that he had taken the examination for the position of Tehsildar in 1884. At that time, he wrote a letter to my father for prayers, but he threw the letter away and said, "Always seek the worldly matters."

Seerat al-Mahdi

Part One

It is mentioned that the person who had gone with the letter came back and informed me of this incident. After that, my father mentioned that we had thrown away Sultan Ahmad's letter, but Allah had inspired us that he would pass the examination. This person came and informed me, and indeed, I passed the examination.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Maulvi Rahim Bakhsh Sahib that Mirza Sultan Ahmad Sahib stated that my grandfather practiced medicine for nearly sixty years but never took even a penny from anyone. I humbly state that Hazrat Sahib also used to say that the great Mirza Sahib never took anything in return for his medical practice; he always regarded his practice as a charitable work and did not make it a means of his livelihood. Rather, at times, some people wanted to give him a lot, but he refused. I humbly express my astonishment at how Mian Miraj Din Sahib wrote in his article about our grandfather that fortunately, the medical practice that was in every hand allowed him to make a living. Moreover, this statement was made regarding the time when my great-grandfather had passed away. How fortunate it was that it did not become twofold.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Maulvi Rahim Bakhsh Sahib, M.A., that Mirza Sultan Ahmad Sahib stated that my father, Rajab Ali, used to read the newspaper 'Safiir Amritsar' and the magazine 'Agni Hotri' and occasionally sent an article to the latter. I humbly state that in his later years, Hazrat Sahib used to order the newspaper 'Aam Lahore.'

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Hazrat Walida Sahibah that on the day I arrived in Qadian after my marriage, just a few hours before me, Mirza Sultan Ahmad had reached Qadian with his first wife, that is, the mother of Aziz Ahmad. And the mother of Aziz Ahmad seemed to be a little older than me, and Hazrat Walida Sahibah mentioned that Fazal Ahmad had married several years before Mirza Sultan Ahmad.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. My mother narrated to me that Hazrat Sahib had a real maternal uncle (whose name was Mirza Jamiat Baig). He had a son and a daughter, and there was some disturbance in their minds. The boy's name was Mirza Ali Sher, and the girl's name was Hurmat Bibi. The girl entered into the marriage of Hazrat Sahib, and from her, Mirza Sultan Ahmad and Mirza Fazal Ahmad were born. Mirza Ali Sher was married to Hurmat Bibi, the sister of Mirza Ahmad Baig Hoshiarpuri, from whom a daughter, Izzat Bibi, was born. This Izzat Bibi entered into the marriage of Mirza Fazal Ahmad. Mirza Ahmad Baig's second sister, Imam Bibi, was married to Mirza Ghulam Hussain. Mirza Sultan Ahmad's first wife was from Aima, District Hoshiarpur, and Hazrat Sahib held her in good regard. During the lifetime of this wife, Mirza Sultan Ahmad took a second wife, Khurshid Begum, the daughter of Mirza Imamuddin. After that, the mother of Aziz Ahmad passed away soon. The grandmother of Hazrat Masih Maood (the Promised Messiah), that is, the mother of your grandfather, lived for a long time. Hazrat Masih Maood saw her, but due to the length of her life, there was some difference in her senses. The details of your grandfather's brother, Mirza Ghulam Muhiuddin's offspring are as follows: first, Hurmat Bibi, who entered into the marriage of your uncle, Mirza Ghulam Qadir Sahib, and is now known as Tai. They had a daughter, Asmat, and a son, Abdul Qadir, who both passed away in childhood. Second, Mirza Imamuddin. Third, Mirza Nizamuddin. Fourth, Mirza Kamaluddin. Fifth, Umar un-Nisa and Siftaan, who were born to them. Among them, the earlier mentioned entered into the marriage of Mirza Ahmad Baig Hoshiarpuri, and the latter was married somewhere in the District Hoshiarpur but died childless. Sixth, Fazl un-Nisa, who entered into the marriage of Mirza Azam Baig Lahori's son, Mirza Akbar Baig. Mirza Ahsen Baig Sahib, who is an Ahmadi, is from her lineage. Furthermore, my mother stated that Mirza Imamuddin was older than Hazrat Sahib, while all the others, except for your Tai, who is older than Mirza Imamuddin, were younger than Hazrat Sahib. My mother also mentioned that Tai is somewhat older than your uncle, Mirza Ghulam Qadir Sahib.

Seerat al-Mahdi

Part One

It is stated that I remember hearing that after your uncle, two children were born at your grandfather's home but passed away. Therefore, I have heard that great vows were made regarding the survival of Hazrat Sahib at the time of his birth, and it was as if Hazrat Sahib was raised with much longing and care. If there had not been any unusual gap between your uncle and Hazrat Sahib, meaning if the children had not been born and passed away, there would have been no reason for making such vows and longing. Thus, there must have been a gap of a few years, and Mirza Sultan Ahmad Sahib mentions that perhaps there was a gap of five or seven years. And my mother states that as far as she remembers, the first child born at your grandfather's home was a boy who passed away, then your aunt Murad Bibi was born, followed by your uncle, then one or two children were born who also passed away, and then Hazrat Sahib and Jannat Tuwam were born, and Jannat passed away. My mother says that your aunt used to say that your uncle and Hazrat Sahib were born closely together, but when I narrated the incident of making vows and longing, they acknowledged it but remained silent regarding the actual matter.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that once Raja Teja Singh of Batala developed a dangerous type of boil. Many treatments were attempted, but there was no benefit. Finally, he sent a man to seek the service of my grandfather. My grandfather went, and by the grace of Allah, he recovered. Upon this, the aforementioned Raja offered my grandfather a large sum of money, a robe of honor, and two villages, Shitab Kot and Hassan Puria Hassanabad, which were part of his ancient estate, and insisted on their acceptance. However, my grandfather outright refused, stating that he considered accepting these villages as payment for treatment to be a cause of disgrace for himself and his children.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that my grandfather was very broad-minded and did not hesitate to treat even his enemies with kindness.

Seerat al-Mahdi

Part One

It is stated that once a Brahmin named Joti, who had previously given testimony against us, fell ill. My grandfather treated him with great compassion, despite some people pointing out that he was the same person who had testified against us. However, he paid no heed to their remarks. There are many such examples of his noble character. I humbly express that my grandfather's high spirit and broad-mindedness are well-known.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib that my grandfather also composed poetry and used the pen name 'Tahseen.' I remember two of his couplets: Oh woe, what have we done, This headache of mine, Do not be a physician, We have done the undone all our life, This pain of the heart is not a headache.

I humbly state that some of my grandfather's verses have also been quoted by Hazrat Sahib. Mirza Sultan Ahmad Sahib recounts that he once collected his poetry and gave it to Hafiz Umar Daraz Sahib, the editor of a Punjabi newspaper, but he passed away, and then it is unknown where it went. Furthermore, Mirza Sultan Ahmad Sahib mentioned that his uncle also composed poetry under the pen name 'Maftoon.' He also narrated that once an Iranian came to Qadian and told my grandfather that his Persian poetry was as eloquent as that of Iranian poets.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that once a Hindu barber from Batala asked my grandfather to help him as his pardon had been revoked. He requested my grandfather to recommend him to the Financial Commissioner, Mr. Aigeratan. My grandfather took him with him to Lahore. At that time, there was a gathering in Shalimar Garden, Lahore. After the proceedings of the gathering concluded, my grandfather approached Mr. Aigeratan and said, "You should hold this man's hand." The gentleman was startled and wondered what the matter was, but my grandfather insisted, and for his sake, he held the barber's hand. After that, my grandfather told him that in our country, it is customary that once someone holds another's hand, then even if the head goes astray...

Seerat al-Mahdi

Part One

He does not let go. Now that you have held his hand, protect his honor. Then he said that his pardon had been revoked. Do they revoke pardons even after granting them? Restore his pardon. Mr. Aigeratan summoned his case and reinstated his pardon. This same Mr. Aigeratan later became the Lieutenant Governor of Punjab.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that my grandfather had a lot of self-respect. Once, he went to meet Commissioner Robert Cust. During their conversation, he asked how far Qadian was from Sri Gobindpur. My grandfather found this question unpleasant. He immediately replied, "I am not a messenger," and wished to take his leave. The gentleman said, "Mr. Mirza, have you become upset?" My grandfather replied, "We come to talk to you, and you ask irrelevant questions. What you have asked is not my concern." The gentleman was pleased with my grandfather's response.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that once when Mr. Davis was the District Officer and his staff was working in Batala, a patwari from Qadian, who belonged to the Brahmin community and worked in the mentioned department, behaved disrespectfully towards my uncle, Mirza Ghulam Qadir Sahib. My uncle reprimanded him right there. A complaint went to Mr. Davis, who imposed a fine of one hundred rupees on my uncle. My grandfather was in Amritsar at that time, and when he was informed, he immediately went to Mr. Aigeratan and informed him of the situation. Based on my grandfather's statement, he waived the fine without any request.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that once my uncle was employed in the police. Mr. Nisbet, the Deputy Commissioner of the district, suspended him for some reason. Later, when Mr. Nisbet came to Qadian, he mentioned to my grandfather that he had suspended his son. My grandfather said that if there is proof of wrongdoing, then a punishment should be given that is appropriate for the offense.

Seerat al-Mahdi

Part One

It is stated that the noble son should not commit such a mistake again. The esteemed one said that one whose father is a teacher of such etiquette does not need to be punished. Thus, my uncle was reinstated. I humbly express that it appears my uncle has worked in many departments. He has also worked in the police and has served as the Superintendent of the district. It is heard that he also worked on the canal, and some documents indicate that he was involved in the contracting of government work. For instance, I have seen some documents from 1860 that show my uncle had taken a contract for a bridge near Chhina.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that once Maharaja Sher Singh came to hunt in the Hindu village of Chhanb. My grandfather was also present. One of the Maharaja's servants, who belonged to the weaver community, fell severely ill with a cold. My grandfather prescribed a remedy for him, and he recovered. However, soon after, the same illness afflicted Sher Singh himself, and he sought treatment from my grandfather. My grandfather wrote a very valuable prescription. Sher Singh remarked, "You give a two-and-a-half paisa prescription to the weaver, and you give me such an expensive one?" My grandfather replied, "Sher Singh and the weaver cannot be equated." Sher Singh was very pleased with this response. According to the customs of that time, he presented a pair of gold bangles as a mark of respect. I humbly state that this was not in exchange for the treatment; rather, it has been the custom of Eastern leaders and kings to present something as a token of appreciation when they are pleased with a matter. When Sher Singh heard such a witty reply, he was delighted and expressed his satisfaction in this manner.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that once Mirza Imamuddin Sahib conspired to kill my grandfather and appointed a Sikh named Sochit Singh for this task. However, Sochit Singh stated that he climbed the wall of the Diwan Khana several times with this intention, but each time he saw two guards with Mirza Sahib, meaning my grandfather, and thus he could not muster the courage. I humbly express that this would have been a failed attempt.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that my grandfather used to smoke a lot of hookah, but even in that, he displayed his dignity. He would not offer his hookah to those who considered themselves superior, but he had no restrictions with the poor and humble people.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that my grandfather's favorite phrase was, “It is a matter that is not understood in haste.” I humbly express that this has been heard from many others as well.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that once a Baghdadi scholar came to Qadian. My grandfather treated him with great hospitality. The scholar asked my grandfather, “Mr. Mirza! Do you not pray?” My grandfather admitted his weakness and said, “Yes, indeed it is my fault.” The scholar insisted repeatedly, and each time my grandfather would respond, “It is my fault.” Finally, the scholar said, “You do not pray. May Allah cast you into Hell.” This made my grandfather passionate, and he replied, “What do you know where He will cast me? I do not have such a low opinion of Allah; my hope is vast. Allah says, لَا تَقْنَطُوا مِنْ رَّحْمَةِ اللهِ (Surah Az-Zumar: 54) ‘Do not despair of the mercy of Allah.’ I am not despondent. I do not have such disbelief.” He then said, “At this time, I am 75 years old. Until now, Allah has not let me be humiliated, so will He now cast me into Hell?” I humbly express that the phrase “let me be humiliated” is a Punjabi idiom meaning to be disgraced in front of an enemy. Otherwise, my grandfather faced many hardships.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by my mother that since your grandmother passed away, your grandfather stopped coming into the women's quarters. He would only visit your aunt once a day, and after your aunt's passing, he did not come at all. He remained in the men's quarters.

(I humbly express that this account must have been heard by my mother from someone else because this incident pertains to Hazrat Amma.)

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated by Mirza Sultan Ahmad Sahib that Dada Sahib learned the knowledge of medicine from Hafiz Ruhullah Sahib in Bagbanpura, Lahore. After that, he went to Delhi to complete his studies.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Maulvi Rahim Bakhsh Sahib, M.A., that Mirza Sultan Ahmad Sahib mentioned that Dada Sahib had a library that was kept in large boxes. Some of the books in it were related to the history of our family. I had a habit of secretly taking out Dada Sahib's and my father's books. Consequently, my father and Dada Sahib would sometimes say that our books had been infested by a mouse.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly express that I received a copy of some verses from Hazrat Masih Maood from Mirza Sultan Ahmad Sahib, which appears to be very old. It is likely from his youth. It is in the handwriting of Hazrat Sahib, which I recognize. Some of the verses are as follows:

What is the ailment of love? Do not ask about its remedy; for such a sick person, death itself is the cure.

I have found some pleasure, O my heart! You will find some too; you used to say that there is joy in affection.

Alas! Why are we sitting idly in the pain of separation, lost in sorrow without cause?

With his departure, patience has left my heart; even my senses have fallen into oblivion.

Show me that form in any way; O Lord, create it for me.

Cause, with Your grace, to come, O my beloved; we have cried so much, now make us laugh.

Will he finally emerge after being confined? Or will he create a commotion once again?

You have neither sense of your head nor understanding of your feet; such is the power of Allah.

O my idol! From now on, remain behind the veil, for the creation of Allah has become infidel.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that if he did not desire affection, then it would have been made clear to me as well. Had he been unaware of my heartaches, he would have understood my secret. Should I give my heart to him, or my senses, or my life? If he had commanded me, it would have been done. Whether someone is pleased or displeased, let him seek the pleasure of Allah in this matter.

In this copy, several verses are incomplete; that is, in some places the first line is present, but the second is missing, and in other places the second line is there, but the first is absent. Some verses seem to have been left for revision, and in many places, the pen name 'Farakh' has been used.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that my uncle's wedding was celebrated with great pomp and lasted for several days, with 22 groups of revelers gathered. However, my father's wedding was very simple, and no unlawful customs were observed. I humbly express that this was also a divine arrangement, and both sons of my grandfather were alike. (Moreover, these groups must have come due to those who are interested in such spectacles; otherwise, my grandfather himself was not inclined towards such matters.)

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that our grandmother was very hospitable and kind to the poor.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that I have heard that once my father was appointed as a magistrate in the Sessions Court, but he declined the position. (Refer to narration number 313 here.)

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that in his later years, my grandfather intended to build a mosque, and for this purpose, he had plans in place.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated that the large mosque (meaning the place of Al-Aqsa Mosque) was preferred as it was the site of the Sikh rulers' mansion. When this place was about to be auctioned, Dada Sahib placed a bid for it, but the other residents of the town also started bidding, and thus the price increased significantly. However, Dada Sahib had firmly resolved that he would definitely build a mosque at this location, even if it meant selling some of his property. Consequently, he purchased this place for seven hundred rupees and constructed a mosque on it. I humbly express that, considering the time, the price of this place was not more than a few counted rupees, but it escalated due to competition.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by my mother that your aunt, in her entire household, had only the mother of Mirza Ghulam Ahmad, meaning the maternal grandmother of Mirza Sultan Ahmad, who was the maternal aunt of Hazrat Sahib, and she loved Hazrat Sahib. Because of her, she also regarded me well, while the rest had turned against him. Whenever I visited that side, she would meet me with great affection and would say, "Alas! Why do these people curse him (meaning Hazrat Sahib) and speak ill of him? My Chiraag Bibi had nurtured him with so much care and love." My mother says that she had become very old and would spin thread to pass her time. Hazrat Sahib also loved her, and my mother mentioned that your aunt says that Hazrat Sahib's maternal aunt's name was also Chiraag Bibi, just like your grandmother.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Maulvi Rahim Bakhsh Sahib that Mirza Sultan Ahmad Sahib mentioned that the woman who used to bring food to my father sometimes returned and said, "What sense does he (meaning Hazrat Sahib) have? Either he has books or he is lost in them." I humbly express that the readers will remember that I had written in the preface that for the sake of convenience, I would narrate all traditions only in the Urdu language, regardless of the language in which they were originally spoken. Therefore, it should be understood that the above phrase was actually said in Punjabi. This is mentioned only as an example, and it is also necessary to state that where I have written this...

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that this means that I sent a specific question to Mirza Sahib through Maulvi Sahib, and the response given by Mirza Sahib has been recorded. Where the narration is attributed to Maulvi Sahib, it does not refer to my specific question, but rather it is something that Mirza Sahib mentioned during the conversation.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mirza Sultan Ahmad Sahib through Maulvi Rahim Bakhsh Sahib, M.A., that once there was an outbreak of cholera in Qadian, and cases began to arise in the Chuhra neighborhood. Dada Sahib was in Batala at that time, and upon hearing this news, he came to Qadian. He stopped near the Chuhra neighborhood, expressed sympathy for them, and comforted them. He then ordered that the herbalists of Qadian should bring black sugar and put it into large clay pots. He said that those who wished could drink the sweetened version, and those who preferred could drink the salty one. It is said that the next day, the signs of the disease disappeared.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly express that Hazrat Masih Maood states that there was once a time when I was in Sialkot. One day it was raining, and the room where I was sitting was struck by lightning. The entire room became filled with smoke, and there was a smell like sulfur, but we were not harmed in any way. At that moment, the lightning struck a temple, which belonged to Teja Singh, where a wall had been built for the Hindus to perform their rituals. Inside, there was a person sitting. The lightning passed through all the circles and struck him, and he was burned to a coal-like blackness. Behold, that very lightning was fire that burned him, yet it could not harm us because Allah the Almighty protected us. There is another incident from Sialkot where one night I was sleeping on the second floor of a house, and there were fifteen or sixteen other people with me in that room. During the night, there was a sound of tapping in the beams.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. I woke the men, saying that the beam sounded frightening and we should leave this place. They replied that it was probably just a rat and that there was no need to worry, and with that, they went back to sleep. After a little while, the same sound came again, so I woke them up once more, but they still did not heed my warning. When the sound came a third time from the beam, I forcefully roused them and got everyone out of the house. Once everyone had exited, I also left. I was just on the second staircase when the ceiling collapsed, taking the second ceiling down with it, and everyone was saved. On another occasion, I found a scorpion dead inside my bedding, and on another occasion, I caught a scorpion crawling within the quilt. However, on both occasions, Allah protected me from their harm. Once, my garment caught fire, and I was unaware of it. Another person saw it and informed me, extinguishing the fire. I humbly express that these matters are taken from the diary of Hazrat Sahib, and the incidents of the scorpion and the fire are not necessarily related to Sialkot.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly express that in the book "Baraheen Ahmadiyya," Part Three, page 248, Hazrat Masih Maood writes, "This humble one saw the Seal of the Prophets (peace and blessings be upon him) in a dream around the year 1864 or 1865, at a time when this weak one was still engaged in the pursuit of knowledge in the early part of his life. At that time, I had a religious book in my hand that seemed to be my own composition. The Holy Prophet (peace and blessings be upon him) looked at this book and asked in Arabic, 'What name have you given this book?' I replied that I had named it 'Qutbi.' The interpretation of this name became clear upon the publication of this advertised book, as it is such a book that is unshakeable and stable like the pole star, whose perfect stability was advertised with a reward of ten thousand rupees. In short, the Prophet (peace and blessings be upon him) took that book from me. When that book came into the hands of the Holy Prophet, it transformed into a very beautiful and colorful fruit that resembled a guava but was as large as a watermelon. When the Prophet (peace and blessings be upon him) attempted to divide this fruit, so much honey flowed from it that his blessed hand was filled with honey up to his wrist.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. Then a dead man, who was lying outside the door, came to life by the miracle of the Prophet and stood behind this humble one. I was standing before the Prophet as a supplicant stands before a ruler. The Prophet was seated on a throne with great majesty and authority, like a powerful champion. The summary of the matter is that the Prophet ﷺ gave me a piece with the intention that I should give it to the person who had just come back to life. The remaining pieces were placed in my garment. I gave one piece to this newly revived person, and he consumed it there. When he had eaten his piece, I saw that the blessed throne of the Prophet ﷺ had risen much higher than its original place. Just as the rays of the sun shine forth, the blessed forehead of the Prophet began to shine continuously, indicating the freshness and progress of religion and Islam. Then, while observing that light, I opened my eyes.

(I humbly express that in this vision, there was an indication that in the future, a great work of service to the faith would be undertaken by Hazrat Masih Maood (may peace be upon him), which would revive the spirit of life in Islam that had become lifeless. Furthermore, I humbly express that this vision likely occurred before 1864, as by that year, he had already become employed in Sialkot.)

In the name of Allah, the Most Gracious, the Most Merciful. I humbly express that Hazrat Masih Maood (may peace be upon him) writes in Baraheen Ahmadiyya, Part Four, page 520, that regarding this blessing, a remarkable revelation occurred in Urdu in 1868 or 1869, which is appropriate to mention here. The context of this revelation arose when Maulvi Abu Saeed Muhammad Hussain Sahib Batali, who was once a classmate of this humble one, came to Batala as a newly appointed cleric. The Batalians found his ideas burdensome, and at that time, a person compelled me to engage in a debate with Maulvi Sahib. Consequently, at his insistence, I went to Maulvi Sahib's residence in the evening, where I found him along with his father in the mosque. In summary, I listened to the speech of Maulvi Sahib at that time and gathered information.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. There was no such excess in his speech that would be objectionable; therefore, the discussion was specifically abandoned for Allah. During the night, the Gracious Lord indicated this abandonment of discussion in His revelation and addressed, saying, "Your God is pleased with this act of yours and He will bless you abundantly, to the extent that kings will seek blessings from your garments." After this, those kings were shown in a vision, riding on horses.

In the name of Allah, the Most Gracious, the Most Merciful. My grandmother narrated to me that once when your grandfather was transferred to Hindustan, I fell ill. Your grandfather brought me to Qadian in a palanquin for treatment from your great-grandfather. I returned on the same day. Your great-grandfather examined my pulse and prescribed a remedy, advising your grandfather to stay here longer. However, we could not stay because we had left your mother alone at home. Furthermore, my grandmother mentioned that when I entered the house, I saw Hazrat Sahib from behind, sitting separately in a room, reading the Holy Quran placed on a lectern. I asked the women of the house who he was, and they replied that he was Mirza Sahib's younger son and a truly saintly person who continuously reads the Quran. Additionally, my mother mentioned that I only remember crying a lot when my parents left me alone to come to Qadian. Just then, my father arrived, riding a horse, and told me that we have come back.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly express that Hazrat Sahib spent his entire life in the forefront of jihad. However, he formally engaged in only five debates. The first was with Master Murli Dhar Arya in Hoshiarpur in March 1886. He mentioned this in "Surma-i-Chashm-i-Arya." The second was with Maulvi Muhammad Hussain Batali in Ludhiana in July 1891. The details of this debate have been published in the "Risala al-Haq" of Ludhiana.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. The third debate was held with Maulvi Muhammad Bashir Bhupalwi in Delhi in October 1891. The details of this debate have been published in the Risala al-Haq of Delhi. The fourth debate was with Maulvi Abdul Hakim Kalanori in Lahore in January and February 1892. The account of this debate has not been published; only a brief mention can be found in Hazrat Sahib's advertisement dated February 3, 1892. The fifth debate was with Deputy Abdullah Azam Masihi in Amritsar in May and June 1893. The details of this debate have been published in the book "Jang-e-Muqaddas." Besides these, two other opportunities for debate arose but did not materialize. The first was with Maulvi Abu Saeed Muhammad Hussain Batali in Batala in 1869 or 1868. Hazrat Sahib mentioned this in Baraheen Ahmadiyya, Part Four, page 520. The second was with Maulvi Syed Nazir Hussain, Sheikh al-Kul of Delhi, at the Jamia Mosque in Delhi on October 20, 1891. This is mentioned in Hazrat's advertisements.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Munshi Ata Muhammad, the patwari, that when he was a non-Ahmadi and working as a patwari in Wanjwan, District Gurdaspur, Qazi Nematullah, the preacher from Batala, with whom he had interactions, used to preach a lot about Hazrat Sahib. However, he did not pay heed. One day, Qazi Nematullah troubled him greatly. He said, "Alright, I will write a letter to your Mirza and ask him to pray for something. If that matter is resolved, I will believe that he is a saint." Consequently, he wrote a letter to Hazrat Sahib stating that he claims to be the Promised Messiah and a friend of Allah, and the prayers of saints are accepted. He asked Hazrat Sahib to pray that Allah grants him a beautiful, fortunate son from whichever wife he desires. He added that he has three wives, but for many years, none of them have borne him children. He wished for a son from his eldest wife.

From Hazrat Sahib, he received a letter written by the late Maulvi Abdul Kareem, stating that a prayer had been made before the Lord. Allah, the Exalted, will grant you a beautiful, fortunate son from whichever wife you desire, but the condition is that you should repent and turn towards Allah.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. During those days, I was deeply irreligious and indulged in drinking and corrupt practices. Therefore, when I went to the mosque and asked the cleric about the repentance of Zakariya, the people were astonished at how this devil had entered the mosque. However, the cleric could not answer me. Then I asked Maulvi Fateh Din Sahib, a deceased Ahmadis from Dharmkot, who said that the repentance of Zakariya is simply to abandon irreligion, eat what is lawful, become regular in prayer and fasting, and frequently visit the mosque. Upon hearing this, I began to act accordingly. I gave up alcohol and completely abandoned bribery, and I became committed to prayer and fasting. After about four or five months, one day I went home and found my first wife crying. When I asked the reason, she said, "Previously, my suffering was that I could not have children, and now you have taken two more wives, and now this new suffering has come upon me that my menstruation has stopped, as if there is no hope for children." During those days, her brother was in Amritsar and was not at home, so he told me to send her to her brother for treatment. I said, "What will you do there? Call a midwife here and get her treated." So, she called the midwife and said, "Give me some medicine." The midwife, after a cursory examination, said, "I do not give medicine or touch anyone, because it seems to me that Allah has forgotten you, meaning you were barren, but now it seems you are pregnant." Thus, Allah has made you pregnant (God forbid) while forgetting you. The author mentions that she then went outside and began to say the same thing, that Allah had forgotten her, but I told her not to say that, rather I had requested prayers from Mirza Sahib. Then the clerk narrates that after some time, the full signs of pregnancy appeared, and I began to tell everyone around me that now see, a son will be born to me, and he will be beautiful. However, people were greatly astonished and said that if this happens, it would indeed be a great miracle. Finally, one night, a son was born, and he was beautiful. I immediately ran to Dharmkot, where I had many relatives, and informed them of the birth. Consequently, many people immediately set out for Qadian to take the oath of allegiance, although some did not go. Following this event, many people from Wanjwan also took the oath of allegiance, and I also took the oath of allegiance. I named the boy Abdul Haq. The clerk narrates.

Seerat al-Mahdi

Part One

It had been more than twelve years since my marriage, and there were no children. Additionally, Munshi Sahib narrated that when I came to Qadian again, the path to the mosque was blocked due to wall construction. I shared a dream with Hazrat Sahib in the garden, where I saw that I had a melon in my hand, which I cut and ate, and it was very sweet. However, when I gave a piece of it to Abdul Haq, it dried up. Hazrat Sahib interpreted this dream, saying that you will have another son from Abdul Haq's mother, but he will pass away. Consequently, Munshi Sahib states that another boy was born, but he passed away. I humbly express that I have seen Abdul Haq; he is a handsome and noble-natured boy, and at that time, in 1922, he would be around twenty years old.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly express that Hazrat Masih Maood (may peace and blessings be upon him) faced six cases from his enemies. Four were criminal cases, one was a civil case, and one was a financial case. In all of these, Allah, the Exalted, granted Hazrat Masih Maood victory over his enemies, in accordance with His glad tidings. These cases are in addition to those related to property and other matters that arose during the life of my grandfather and afterwards. The first case was filed against him by Babu Ralia Ram, a Christian lawyer from Amritsar, based on a tip-off to the postal department. This case is very old, dating back to before the publication of Baraheen Ahmadiah (likely from 1877). Hazrat Masih Maood has mentioned it in several places, but the most detailed account is in the letter he wrote to Maulvi Muhammad Hussain Batali after his fatwa of excommunication, which has been published in Aaina Kamalat Islam.

Secondly, there was the dangerous criminal case that was filed against Hazrat by Martin Clark, a Christian priest, on the charge of attempted murder. The preliminary proceedings of this case began on August 1, 1897, in Amritsar at the court of E. Martino.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. The case began in the court of the Deputy Commissioner in Amritsar and ultimately, on August 23, 1897, he was acquitted by Mr. Douglas, the Deputy Commissioner of Gurdaspur. The detailed account of this case has been published in the book Al-Bariyyah. The case of maintaining peace under Section 7 of the Criminal Procedure Code was decided by Mr. Doi, the Deputy Commissioner of Gurdaspur, on February 24, 1899, and Hazrat Sahib was declared free from the need for bail. This case was based on the report of Muhammad Bakhsh, the police officer of Batala, dated December 1, 1898, and the application of Maulvi Muhammad Hussain Batali for self-defense dated December 5, 1898. Hazrat Sahib mentioned this in his advertisement dated February 26, 1899, and a detailed account of it is recorded in the issues of Al-Hakam for March 1899.

The fourth case was a long and distressing criminal case initiated by Karam Din, a resident of Bhain in the Jhelum district, which was first conducted in Jhelum and then later in Gurdaspur. Ultimately, it was decided on January 19, 1905, by A.E. Hari, the Session Judge in Amritsar, and he was acquitted. The decision of the subordinate court was made by Atma Ram, the First Class Magistrate in Gurdaspur, on October 8, 1904. The details of this case have been published in the newspaper Al-Hakam, and it actually consisted of two parts.

The fifth case was a civil case filed by Hazrat Sahib against Mirza Imam Din, a resident of Qadian. The basis of this case was that Mirza Imam Din had blocked the path to the Mubarak Mosque by erecting a wall in January 1900. This case was decided in favor of Hazrat Sahib by Sheikh Khuda Bakhsh, the District Judge of Gurdaspur, on August 12, 1901, and the wall was demolished on August 20, 1901. The details of this case have been published in the newspaper Al-Hakam and in some issues of Haqiqat-ul-Wahi.

The sixth case was the income tax case which was decided on December 7, 1897, by T. Dickson, the Deputy Commissioner of Gurdaspur, and it was determined that there was no need to impose income tax on Hazrat Sahib. The details of this case have been published in Zarurat-ul-Imam.

In the name of Allah, the Most Gracious, the Most Merciful. My mother informed me that Mubarak (my sister) had completed her period of mourning.

Seerat al-Mahdi

Part One

Two or three days after bathing, I was sitting on a cot in the upper room, and you were standing beside me, while Phiju (the name of a woman in the house) was also nearby. You pointed downwards and said, "Mother, look down." You repeated this two or three times while gesturing downwards. When Phiju looked down, she saw a soldier standing at the door of the courtyard. Phiju scolded him, saying that this is a women's house, so why has he come to the door? Just then, there was a loud knock at the door leading to the mosque. It became apparent that another soldier was coming from that side. Hazrat Sahib was sitting inside the hallway, engaged in some work. I sent Mahmood (Hazrat Khalifa Al-Masih II) to him, saying that soldiers have come and are calling for him. Hazrat Sahib replied, "Tell them I will come." Then, with great calmness, he packed his bag and went towards the mosque. There, an English captain of the police was standing with other police officers. The captain told Hazrat Sahib that he had received orders to search your house regarding the murder of Lekh Ram. Hazrat Sahib said, "Come in," and brought the captain along with the other men, some of whom were enemies, inside the house, and the search began. The police had surrounded the house from all sides, and we women and children moved to one side. Each room was searched in turn, and Hazrat Sahib's papers were examined. While searching, a letter was found in which an Ahmadi had congratulated Hazrat Sahib on the murder of Lekh Ram. The enemies quickly presented it before the captain, saying, "Look, what conclusion can be drawn from this?" Hazrat Sahib replied that he had a whole bag of such letters. He then placed many letters in front of the captain. The captain said, "No, nothing." My mother says that when the captain was about to go down to the cold storage, since the door was small and the captain was a tall man, he hit his head so hard against the door frame that he sat down there, holding his head. Hazrat Sahib expressed sympathy for him and asked if he should bring warm milk or something else. He replied, "No, it's nothing." However, the poor man had received a severe blow. My mother says that Hazrat Sahib himself would take him from one room to another, showing him everything one by one.

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I humbly express that Hazrat Sahib mentioned this 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 guest house and the printing press were searched. I humbly express that Lekh Ram was murdered on March 6, 1897, and this murder caused a tremendous uproar in the country from the Aryas. It has been heard that in several places, Muslim children were killed at the hands of the enemies, and many conspiracies were made for the murder of Hazrat Sahib, and this house search was likely conducted at the instigation of the Aryas.

In the name of Allah, the Most Gracious, the Most Merciful. My mother informed me that Hazrat Sahib used to narrate that when he was a child, some children once told him to go home and bring something sweet. He came home and, without asking anyone, filled his pockets with white powder from a container and took it outside, putting a handful into his mouth on the way. Then what happened was that he choked and felt great discomfort because it became clear that what he had filled his pockets with, thinking it was white powder, was not powder but crushed salt.

I humbly express that I remembered that once sweet breads were baked at home because Hazrat Sahib liked sweet bread. When Hazrat Sahib began to eat, he found the taste changed. However, he did not pay attention to it and ate something else. Hazrat Sahib felt bitterness and asked my mother what the matter was that the bread tasted bitter. My mother asked the cook, and she said that she had added sugar. My mother then asked where she had gotten it from. "Bring that container," she said. The woman brought a tin can. Upon inspection, it was found to be a container of quinine, and out of ignorance, the woman had added quinine instead of sugar to the breads. That day, it also became a joke at home.

In the name of Allah, the Most Gracious, the Most Merciful. My mother informed me that some elderly women told me that once, in his childhood, Hazrat Sahib asked his mother for something to eat with bread, and she mentioned something, perhaps a vegetable, saying, "Take this." Hazrat Sahib replied, "No, I will not take this," and she suggested something else.

Seerat al-Mahdi

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Hazrat Sahib responded to her in the same manner. At that moment, she was sitting in a sulky mood and firmly said, "Go then, eat bread with ash." Hazrat Sahib sprinkled ash on the bread and sat down, creating a light-hearted moment in the house. This incident is from Hazrat Sahib's early childhood. I humbly express that my mother narrated this incident and mentioned that when this woman told me about it, Hazrat Sahib was also present. However, he remained silent.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Maulvi Zulfikar Ali Khan that during the days of Karam Din's case in Gurdaspur, one day Hazrat Sahib was about to go to the court and, as usual, first went to the room that had been designated for prayer. I, along with Maulvi Muhammad Ali Sahib and others, were waiting outside, and Maulvi Sahib was holding Hazrat Sahib's stick at that time. When Hazrat Sahib finished praying and came out, Maulvi Sahib handed him the stick. Hazrat Sahib took the stick in his hand, looked at it, and said, "Whose stick is this?" It was replied that it is yours, which you usually hold. He said, "Oh, I thought it was not mine." Khan Sahib says that the stick had been in his hand for a long time, but in a state of distraction, he had never closely examined its shape to recognize it.

Khan Sahib further states that once when I came to Qadian, Hazrat Sahib was standing on the steps of the mosque, bidding farewell to an Afghan. I noticed that he was not happy at that moment because the man was afraid to go to Afghanistan for preaching. Anyway, I went and met Hazrat Sahib, who shook hands with me and then went home. I returned to my room and cried a lot, wondering what Hazrat Sahib saw in me that he did not greet me with his usual cheerfulness. Later, when I went to the mosque for prayer, someone informed Hazrat Sahib that Zulfikar Ali Khan had arrived. Hazrat Sahib eagerly asked, "When did the Tehsildar arrive?" I immediately came before him.

Seerat al-Mahdi

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I humbly express that I met Hazrat Sahib on the stairs when he was bidding farewell to that Afghan gentleman. Hazrat Sahib said, "Oh! I did not realize," and then, as usual, spoke to me with great joy and cheerfulness. I humbly express that Hazrat Sahib was always very happy when guests arrived, and he felt a pang in his heart at the time of their departure. For instance, when some guests came to Qadian during the Ameen of Hazrat Khalifa Al-Masih II, he expressed in Ameen:

“All friends have come, You have shown this day, Your grace has called these dear ones. This day has risen, blessed is the purpose, in which we have received this blessed day. Glory be to Him who has shown me. When the guests come with affection, my heart is filled with love, and my soul finds comfort. But my heart feels sorrow when I remember the time of departure. This blessed day, glory be to Him who has shown me.”

The world is but a temporary abode; whoever has met will eventually part ways, even if they remain together for a hundred years. There is no complaint; this home is indeed transient. This blessed day, glory be to Him who has shown me.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly express that Hazrat Masih Maood would greet everyone with a smile, and with that, all the worries of the person meeting him would vanish. Every Ahmadi felt that upon entering his gathering, all their sorrows would dissolve. Just a glance at his smiling face would send a wave of joy throughout the body. It was his habit to listen attentively to even the smallest person's words and respond with great love. Everyone believed that Hazrat Sahib loved them more than anyone else. Sometimes, unaware of the etiquette of the gathering, ordinary people would narrate their unrelated stories for a long time, and Hazrat Sahib would sit quietly and listen, never telling anyone to stop. After prayers or sometimes on other occasions, Hazrat Sahib would also be present in the mosque.

Seerat al-Mahdi

Part One

People would gather around, and various discussions would take place, as if a lesson in education and training was being imparted. Those sitting in the assembly felt that a spring of knowledge and understanding was flowing, from which everyone would fill their vessels according to their capacity. There was no specific protocol in the gathering; rather, anyone who found a place would sit down. If someone had a question, they would ask it, and Hazrat Sahib would either give a speech in response or if a mention of an opponent arose, there would be a discussion on that. If Hazrat Sahib shared a new revelation, he would say something about it, or if the difficulties of an individual or a group were mentioned, the conversation would begin on that topic. In short, all kinds of discussions would occur in his assembly, and anyone who wanted to speak could do so. When Hazrat Sahib spoke, all present would listen intently. It was his habit that whether it was a formal speech or a casual conversation, he would start speaking in a soft voice and then gradually raise his voice until even a person sitting far away could hear him well. There was a special kind of fervor in his voice.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Maulvi Sher Ali Sahib that in the case of Martin Clark, a person named Maulvi Fazal Din Lahori was the lawyer on behalf of Hazrat Sahib. This person was a non-Ahmadi and is perhaps still alive and remains a non-Ahmadi. When Maulvi Muhammad Hussain Batalaawi appeared as a witness against Hazrat Sahib, Maulvi Fazal Din asked Hazrat Sahib if he could inquire about the lineage of Maulvi Muhammad Hussain. Hazrat Sahib firmly prohibited him, stating that he would never allow such a thing and said, "Allah does not like the public mention of evil." (Quran 4:149) Maulvi Sher Ali Sahib narrated that this incident was recounted to us by Maulvi Fazal Din himself after he came out, and it had a significant impact on him. He would say that Mirza Sahib was a man of remarkable character. He is an extreme enemy, and he appears as a witness against you in a case of attempted murder, and I want to undermine his testimony by questioning his lineage. However, the responsibility for this question did not lie with Mirza Sahib but with me. Yet, when I asked, you firmly stopped me, stating that I would never be allowed to ask such a question.

Seerat al-Mahdi

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It is stated that Maulvi Muhammad Hussain Batalaawi's lineage contained certain blemishes that were considered objectionable. Allah knows best what the lawyer intended to reveal through his question, but Hazrat Sahib stopped him. In fact, Hazrat Sahib did not wish to bring disgrace upon any enemy by his own hand. However, when Allah Himself arranged for someone's humiliation, it would be a divine sign that he would reveal.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that when Maulvi Muhammad Hussain Batalaawi appeared against Hazrat Sahib in the murder case, he entered the room and saw Hazrat Sahib sitting respectfully on a chair beside Douglas, which made him envious. Consequently, he also requested a chair from the judge. Since he was standing and there was a fan between him and the judge, he could not see the judge's face. Therefore, he bent down under the fan to address the judge. However, Douglas replied that he had no such list that included his name among those seated. Upon this, he insisted again, and the judge, annoyed, told him to stop babbling, step back, and stand straight. I humbly express that the phrase "stand straight" appears in some of Hazrat Sahib's writings, and we did not understand its meaning until now. It became clear that Maulvi Muhammad Hussain was told to stand straight because he was speaking while bent down under the fan.

I humbly express that at that moment, what knives must have been cutting through Maulvi Muhammad Hussain's heart and chest! On one hand, he must have remembered his own statement that he had raised Hazrat Sahib, and now he would be the one to bring him down. On the other hand, Hazrat Sahib's revelation would be before his eyes: "إِنِّي مُهِينٌ مَنْ اَرَادَ اهَانَتَكَ" (Indeed, I will humiliate whoever seeks to humiliate you). Allah is the Greatest!

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Maulvi Sher Ali Sahib that during the murder trial, at one point, Hazrat Sahib stated in front of Captain Douglas that he was accused of murder. As he began to speak further, Douglas immediately replied that he did not place any accusation on him. When he delivered the verdict, he also said, "Mirza Sahib! I congratulate you that you are acquitted." I humbly express that Douglas was the Deputy Commissioner of the district at that time and held the military rank of captain. After that, he progressed to become the Chief Commissioner of the Andaman Islands and has now returned to England after retiring. At that time, his military rank was Colonel. He is an unbiased, understanding, and honorable man. In England, our missionary Maulvi Mubarak Ali Sahib from Bengal met him on July 28, 1922, and he spontaneously began to mention this case, saying, "I knew Ghulam Ahmad (the Promised Messiah), and I was convinced that he was a righteous and honest man, and that he taught only what he himself believed in. However, I did not like his prophecies about his death because they created significant difficulties." He then narrated the circumstances of the case and said that the boy, Nizam Din (I humbly express that Douglas forgot the boy's name was Abdul Hamid), would state something new every day, and his story became more complete and elaborate each time, which led me to doubt him. I inquired where he lived, and I was informed that he was staying with the missionaries, who kept teaching him. Therefore, I ordered that he be separated from the missionaries' supervision and placed under police supervision. This resolved my concern, meaning Nizam Din ultimately fell at my feet and confessed that all of this was merely a fabrication. Douglas expressed great astonishment at the remarkable progress of the community and said that he did not expect that the movement established by Mirza Ghulam Ahmad would advance so significantly.

I humbly express that this is just the beginning of love; what is there to cry about? One must see what lies ahead.

Seerat al-Mahdi

Part One

I humbly express that Maulvi Mubarak Ali Sahib has sent a letter from London recounting his meeting with Douglas, during which the conversation was held in English. This has been translated and written here in Urdu. In the name of Allah, the Most Gracious, the Most Merciful. My mother narrated to me that Hazrat Sahib used to say that once, during his childhood, he was sitting outside the village by a well, and at that time, he needed something that had to be brought from home. There was a person grazing goats nearby, and I asked him to bring me that item. He replied, "Sir, who will look after my goats?" I said, "You go; I will take care of them and graze them." Consequently, I looked after his goats, and in this way, Allah fulfilled the tradition of the prophets through me. I humbly express that 'laasa' is a sticky substance made from the milk of certain trees, which is used for catching animals, etc. My mother also used to say that Hazrat Sahib mentioned that in our childhood, we used to catch sparrows, and when we didn't have a knife, we would use sharp reeds to make them halal.

In the name of Allah, the Most Gracious, the Most Merciful. My mother narrated to me that Hazrat Sahib used to say that in our childhood, we would go to Hoshiarpur with our mother and play around in the seasonal streams of Hoshiarpur. I humbly express that the Hoshiarpur district has many seasonal streams that flow with water during the rainy season, and otherwise, they remain dry. These streams are not deep and are generally level with the surrounding fields. The entire district of Hoshiarpur is dotted with these seasonal streams, which are called 'choo' in Punjabi.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Maulvi Sher Ali Sahib that Hazrat Sahib used to say that when we were studying with our teacher, once our teacher narrated that a person had a dream in which he saw a house that was filled with smoke, meaning that there was smoke inside and outside. It seemed that the Prophet Muhammad (peace be upon him) was inside, and Christians had surrounded him from all sides.

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It has been narrated to me by my teacher that one of us did not know the interpretation of this dream. I said that the interpretation is that the person will become a Christian. The existence of the prophets is like a mirror; thus, when he saw you, it was as if he saw the reflection of his own state. The scholar used to say that Hazrat Sahib mentioned that upon hearing my response, my teacher was very pleased and astonished, saying that the person indeed became a Christian later on. He expressed a wish that if we had known the interpretation and had explained it to him in time, perhaps he would have been saved. I humbly express that it is not known which teacher is meant by the teacher. When you were learning from Maulvi Fazl Ilahi Sahib, your age was very young, so it is likely that it was one of either Maulvi Fazl Ahmad Sahib or Maulvi Gul Ali Shah Sahib. I humbly express that Sheikh Yaqub Ali Sahib writes that Maulvi Fazl Ilahi Sahib was a resident of Qadian and was of the Hanafi sect. Maulvi Fazl Ahmad Sahib was from Firoz Wala in the district of Gujranwala and was of the Ahl-i-Hadith sect. This person was the father of Maulvi Mubarak Ali Sahib Sialkoti, who took the oath of allegiance at the hands of Hazrat Sahib, but after the passing of Hazrat Khalifa I, he was swept away in the tide of dissent. The third teacher was Maulvi Syed Gul Ali Shah Sahib, who was a resident of Batala and was of the Shia sect.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Maulvi Sher Ali Sahib that I had a classmate named Muhammad Azeem, who was a disciple of Pir Jamaat Ali Shah Sialkoti. He used to tell me that my brother would say that in his youth, when Mirza Sahib occasionally visited Amritsar, he would see him filled with great enthusiasm against the priests. At that time, Christian priests would preach Christianity in the markets and spread venom against Islam. Mirza Sahib would become filled with zeal upon seeing them and would confront them. The scholar narrates that Muhammad Azeem is still alive and is likely among the associates of the late Maulvi Abdul Qadir Sahib Ahmadis of Ludhiana.

Seerat al-Mahdi

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In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Maulvi Sher Ali Sahib that on the night when Umm al-Nasire was born, Hazrat Sahib himself came to the door of Maulvi Muhammad Ahsan Sahib's room and knocked. Maulvi Muhammad Ahsan Sahib asked, "Who is it?" Hazrat Sahib replied, "Ghulam Ahmad." Maulvi Sahib quickly got up and opened the door, and Hazrat Sahib informed him that a girl had been born to him, and he had received a revelation regarding her that she would soon pass away. I humbly express that the meaning of "ghasiq Allah" is that she would die soon. Consequently, that girl did pass away shortly thereafter.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly express that there was a person named Muhammad Bakhsh from Gujranwala who was a staunch opponent of the community and was always ready for enmity. This person was stationed at the Batala police station since 1893 and remained there for several years. Since Qadian is under the jurisdiction of the Batala police station, he had a very good opportunity to create mischief. Thus, he did not miss any chance to cause trouble and opposition during his time. The case of maintaining peace that was decided in 1899 was based on his report. Ultimately, this person died of the plague, and it is the power of Allah that now his son is a very sincere Ahmadi. His name is Mian Niaz Muhammad Sahib, who is a police officer in the Sindh region. (I humbly express at the time of the second edition of this book that Dr. Ghulam Ahmad Sahib I.M.S., who is the son of Mian Niaz Muhammad Sahib, has informed me that their grandfather was not initially such an opponent, but upon coming to Batala, he became more opposed due to the influence of certain people. However, in his final illness, he seemed somewhat regretful of his opposition. Furthermore, Dr. Sahib mentioned that their grandfather did not die of the plague, but rather from a hand infection. I humbly express that Hazrat Masih Maood has mentioned dying from the plague in "Haqeeqat-ul-Wahi." If Dr. Sahib's information is correct, then since there was a strong outbreak of plague during those days, it is possible that someone misinterpreted the hand infection as the plague and attributed it to Hazrat Masih Maood.

Seerat al-Mahdi

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In the name of Allah, the Most Gracious, the Most Merciful. I humbly express that it was the habit of Hazrat Sahib to continuously study the religious condition of the members of his community. However, when he observed any doctrinal, practical, or moral deficiency in someone, he generally did not address them directly. Instead, he would take the opportunity to adopt a style in public speeches or discussions aimed at rectifying such issues, and he would repeatedly express this in appropriate ways on several occasions. He was deeply concerned about the internal reform of the community and employed various methods for this purpose, placing great emphasis on prayers. At times, he would say that a father who constantly admonishes his child for every action and movement, always hovering over him to guide him, and excessively cautious in this regard, is also committing a form of shirk. This is because he effectively becomes a god to his child, associating guidance and misguidance with his own oversight, whereas, in reality, guidance is in the hands of Allah. It is necessary for him to generally protect his child and place more emphasis on prayer, asking Allah for his guidance.

Moreover, Hazrat Sahib had a practice of focusing more on the root of guidance rather than the branches, as he would say that if the root is correct, the branches will automatically become correct. He would state that the essence is the faith of the heart; when it is established, the actions will naturally align. Someone once mentioned that certain individuals come to Hazrat Sahib with shaved beards. He replied, "You are concerned about the beard, while I am concerned about faith." He also stated that whoever sincerely believes in him as a true messenger of Allah, when they see that he keeps a beard, their faith will naturally lead them to keep a beard as well.

Hazrat Sahib placed great emphasis on ethics, particularly on love, humility, patience, and compassion towards the creation of Allah. He strongly disapproved of arrogance, harshness, and cruelty. He had a deep aversion to ostentation and luxury, while he favored simplicity and hard work.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Maulvi Syed Muhammad Sarwar Shah Sahib that once there was a disagreement between Mir Sahib, meaning Mir Nasir Nawab Sahib, and Maulvi Muhammad Ali Sahib regarding a certain matter. Mir Sahib, feeling upset, went inside to inform Hazrat Sahib. When Maulvi Muhammad Ali Sahib learned of this, he presented his case to Hazrat Sahib, saying that they had come here for the sake of Hazrat Sahib, hoping to serve in the cause of religion while being in his presence. However, if their complaints reached Hazrat Sahib in this manner, it is possible that, being human, some thoughts might arise in Hazrat Sahib's heart against them. In such a case, instead of benefiting from coming to Qadian, they would suffer loss.

Hazrat Sahib replied that Mir Sahib had indeed said something to him, but at that time, he was so absorbed in his thoughts that he swore by Allah that he did not know what Mir Sahib had said or not said. He then mentioned that for several days, a thought had been occupying his mind with such intensity that it completely overshadowed other matters. This thought remained before him at all times, whether he was sitting or standing. When he was among people and someone spoke to him, they might think he was listening to them, but he was lost in this thought. Even when he returned home, that thought accompanied him. In short, during those days, this thought had such dominance over his mind that there was no room for any other thought. What was this thought? It was that the true purpose of his coming was to prepare a community that would be true believers, have genuine faith in Allah, and maintain a real connection with Him. They should adopt Islam as their motto, adhere to the exemplary conduct of the Prophet Muhammad (peace be upon him), walk the path of reform and piety, and establish a high standard of ethics. Through such a community, the world would find guidance, and the will of Allah would be fulfilled. Therefore, if this purpose is not achieved, even if we gain dominance over the enemy through arguments and proofs, and completely subdue them, our victory would still not be a true victory. Because if the original purpose of our mission is not fulfilled, then all our efforts would be in vain.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. I humbly express that it seems that the victory of arguments and evidence is becoming evident, and the enemy has begun to feel their weakness. However, there is still a significant deficiency in the community regarding the original purpose of our mission, which requires great attention. This thought is consuming me these days, and it has become so dominant that it does not leave me at any moment.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly express that when the news of the martyrdom of Maulvi Abdul Latif Sahib reached, on one hand, Hazrat Sahib was deeply saddened that a sincere friend had departed, and on the other hand, he felt immense joy that one of his followers had shown such an exemplary model of faith and sincerity. He endured the harshest trials and tribulations and ultimately gave his life, but did not forsake his faith.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Maulvi Sher Ali Sahib that when Maulvi Abdul Latif Sahib was about to leave for Kabul, he expressed that his heart told him that he would not live much longer. He felt that his death was imminent and considered that meeting with Hazrat Sahib would be their last encounter. As he was about to depart, Hazrat Sahib walked a short distance to see him off. While leaving, he fell at Hazrat Sahib's feet and wept profusely. Hazrat Sahib urged him to rise and said that such behavior should not be displayed, but he remained at Hazrat Sahib's feet. Finally, Hazrat Sahib said, "The matter is above etiquette," upon which he stood up and departed with great regret.

I humbly express that during those days, since the train had not yet arrived in Qadian, the unpaved road between Batala and Qadian was used for travel. Hazrat Sahib would sometimes walk to the bend of that road or even to the canal to see off certain close friends.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly express that Sheikh Yaqub Ali Sahib writes that once Hazrat Sahib wrote the following letter to his father.

Seerat al-Mahdi

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In the name of Allah, the Most Gracious, the Most Merciful. I humbly express that my respected father, the esteemed one, I convey my humble greetings. I observe that during these days, I see with my own eyes and witness with my sight that in all countries and regions, every year such calamities occur that separate friends from friends and relatives from relatives. I do not see a year in which such a great disaster and such a painful incident do not cause a tumult akin to the Day of Judgment. Looking at this, the heart becomes cold towards the world, and the fear of death looms large. The couplets of the great reformer, Saadi Shirazi, come to mind, and tears of longing are shed:

“Do not rely on a long life, for it is not everlasting; do not be safe from the whims of fate.”

Additionally, these couplets from the poetry of Farukh Qadiani become a salt to the wounds of the heart:

“Do not bind your heart to this world, O youth, for the time of death comes suddenly.”

Therefore, I wish to spend the rest of my life in solitude, distancing myself from the company of people, and engaging in the remembrance of Allah, the Exalted. However, the past cannot be excused, nor can the losses be compensated. Life has passed, and nothing remains except a few moments to remember someone, to spend a few evenings in remembrance, for the world does not have a firm foundation, and life has no credibility. And woe to him who fears for himself from the calamities of others.

And peace be upon you.

I humbly express that I inquired from Sheikh Sahib where he obtained this narration. He replied that Mirza Sultan Ahmad Sahib had given him some old papers, among which was this writing of Hazrat. However, in my humble opinion, if only Hazrat's writing has been found, it does not necessarily imply that he presented this letter to his father. Rather, the absence of a signature and date at the bottom of the letter strengthens this doubt.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by my respected mother that Hazrat's nurse was named Laadu, and she was the mother of the people of Bar. When I saw her, she had become very old.

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In the name of Allah, the Most Gracious, the Most Merciful. Sultan Ahmad, indeed, was also born through her. Once, Hazrat Sahib had sought some testimony from her regarding his birth. She was a very clever woman in her profession. One time, when a woman here was having difficulty giving birth, Hazrat Sahib said to call Laadu, as she is skilled. So, she was called, and by the grace of Allah, the child was born easily. However, the mother would say that during the time of anyone's birth, she was not called. This was due to some reasons that raised doubts about her. Furthermore, the mother narrated that when Aziz Ahmad was born, Laadu came, but at that time, she was suffering from an itch. Consequently, Aziz Ahmad caught the itch, and gradually, many people in your uncle's house also developed the itch, and eventually, the effect reached our home as well. Thus, Hazrat Sahib also suffered from the itch during those days.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly express that my respected mother’s name is Nasrat Jahan Begum, and she states that her dower was set at eleven hundred rupees upon the suggestion of Mir Sahib. I humbly express that our maternal grandfather's name is Mir Nasir Nawab. Mir Sahib belongs to the family of Khwaja Mir Dard Sahib of Delhi and was employed in the Punjab Irrigation Department. He has been on pension for nearly twenty-five years. Initially, Mir Sahib had opposed Hazrat Masih Maood, but soon repented and joined the Bai'at.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mian Abdullah Sahib Sanwari that in Patiala, among the companions and visitors of Khalifa Muhammad Hussain Sahib, there was a Maulvi Abdul Aziz Sahib, who was from the Karam district of Ludhiana. He had a friend who was very wealthy and owned millions of rupees, but he had no son to inherit him. He asked Maulvi Abdul Aziz Sahib to pray to Hazrat for him to have a son. Maulvi Abdul Aziz called me and said that they would pay me to go to Qadian and specifically ask Hazrat for prayer regarding this matter. So, I came to Qadian and presented the entire situation to Hazrat Sahib and requested prayer.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. In response to this, he delivered a speech in which he explained the philosophy of prayer and stated that merely raising one's hands for prayer in a formal manner does not constitute true prayer. Rather, it is essential to cultivate a specific heartfelt state. When a person prays for someone, it is necessary for one of two conditions to be met: either there must be a deep connection and bond with that person, which evokes a particular pain and tenderness in the heart essential for prayer, or that person must have performed some religious service that inspires heartfelt prayers for them. However, here we neither know this person nor has he performed any religious service that would melt our hearts for him. Therefore, you should go and tell him that he should donate one hundred thousand rupees for the service of Islam or promise to do so. Then we will pray for him, and we firmly believe that Allah will surely grant him a son.

Mian Abdullah Sahib says that I went and delivered this response. However, he fell silent, and ultimately, that person died childless. His property was divided among his distant relatives after many disputes and lawsuits.

In the name of Allah, the Most Gracious, the Most Merciful. It has been narrated to me by Mian Fakhruddin Sahib Multani that only two or three months had passed after the demise of Hazrat Masih Maood when I, along with one or two other friends, went to Batala to meet Maulvi Muhammad Hussain Batali. My intention was to casually inquire about Hazrat's age from Maulvi Muhammad Hussain, as there were many objections regarding his age at that time. Well, I went and called out at the door of Maulvi Sahib. Maulvi Muhammad Hussain came down and met me in the mosque. I had intended not to reveal my Ahmadi identity to Maulvi Sahib. However, when Maulvi Sahib asked me where I was going, I had no choice but to mention Qadian, and Maulvi Sahib realized that I was an Ahmadi. Anyway, I started a conversation with Maulvi Sahib and said, "Maulvi Sahib, if nothing else, at least you must believe in the death of Jesus of Nazareth." Maulvi Sahib firmly replied, "No, I consider the Messiah to be alive." Thus, the conversation continued.

Seerat al-Mahdi

Part One

Then I asked Maulvi Muhammad Hussain if he was an old acquaintance of Hazrat Mirza Sahib. Maulvi Sahib replied, "Yes, I have known him since my youth, and Mirza Sahib and I were classmates in childhood. After that, we always met." I said, "You and Mirza Sahib must be of the same age." Maulvi Sahib responded, "No, Mirza Sahib was three or four years older than me." I feigned innocence and asked, "Maulvi Sahib, what is your age now?" Maulvi, not understanding my ploy, said, "I am 73 or 74 years old." I silently thanked Allah and quickly ended the conversation and left. I humbly state that Mian Fakhruddin Sahib had sworn an oath while narrating this account. Furthermore, I humbly mention that Maulvi Muhammad Hussain stated in his letter, which has been published in the Aaina Kamalat Islam, that his date of birth is 7 Muharram 1256 AH. Thus, if Hazrat Sahib is considered to be four years older than Maulvi Muhammad Hussain, then his date of birth would be 1252 AH. The readers may recall that in another part of this book (see narration number 185), I had established the same date of birth from another perspective. All praise belongs to Allah that a witness to this has also been found, and I remember that Hazrat Sahib used to say that he was three or four years older than Maulvi Muhammad Hussain. There is another point: in 1894, Hazrat Sahib mentioned his age as sixty years in a publication regarding the eighth competition. This also indicates that his age at the time of passing was 74 or 75 years.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanwari narrated to me that Hazrat Sahib used to say that he found those people who live simply in this world to be very dear.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanwari narrated to me that Hazrat Sahib used to say that the will of the Master should always take precedence (meaning that the pleasure of Allah should be foremost).

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanwari narrated to me that it was a long time ago when Mian Zafar Ahmad Sahib Kapoor Thalvi's first wife passed away, and he sought a second wife.

Seerat al-Mahdi

Part One

Then Hazrat Sahib said to him that we have two daughters at home, and I will bring them so that you can see them. After that, whichever one you like, we will arrange your marriage with her. Accordingly, Hazrat Sahib went and called the two girls and stood them outside the room. Then he came inside and said that they are standing outside, and you can look at them from inside. Thus, Mian Zafar Ahmad Sahib looked at them, and then Hazrat Sahib sent them away. After that, Hazrat Sahib asked Mian Zafar Ahmad Sahib which girl he liked. Since he did not know any names, he said that the one with the long face is good. After this, Hazrat Sahib asked for my opinion, and I replied that I had not seen them. Then he himself said that in our opinion, the second girl, whose face is round, is better. He then remarked that a person with a long face usually becomes unattractive after illness, but the beauty of a round face remains intact. Mian Abdullah Sahib stated that at that time, Hazrat Sahib, Mian Zafar Ahmad Sahib, and I were the only ones present there. He also mentioned that Hazrat Sahib had brought those girls there in a very graceful manner and then sent them off appropriately, so they were unaware of anything. However, none of them ended up marrying Mian Zafar Ahmad Sahib. This was a long time ago. I humbly express that the prophets of Allah have a great sense of beauty. In fact, whoever recognizes and appreciates true beauty will surely also recognize and value metaphorical beauty within its ranks. It is narrated in the Hadith regarding the Prophet Muhammad (peace be upon him) that a man from the emigrants intended to marry a girl from the Ansar and mentioned this to him. The Prophet said not to marry without seeing her first, as generally, the girls of the Ansar have some defect in their eyes. Another companion, Jabir, who married a widow but was also a young man, was advised by the Prophet, "Why not marry a virgin girl who can play with you, and you can play with her?" I humbly express that for those who have some work to do in this world, it is essential that their domestic life...

Seerat al-Mahdi

Part One

I have arranged all means from every direction that may provide comfort, peace, and tranquility for them, so that this domestic ease and comfort may somewhat lighten the burden of their external work. In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanwari narrated to me that when I intended to marry a second time due to a genuine need, Hazrat Sahib said to me that whenever an opportunity arises, one should quickly enter this fortress and take care of Zaid and Bakr.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanwari narrated to me that Hazrat Sahib appreciated beauty in everything and would say, "Allah is Beautiful and loves beauty."

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanwari narrated to me that when Hazrat Masih Maood (may peace be upon him) announced that any follower of a different religion who wishes to see a sign should come to him, and if he does not see a sign, he would reward him greatly. One day, Hazrat Sahib said to me that we have called many others through the advertisement, but no one comes. Currently, there is a Pastor White Brecht in Batala. You should go to him and present yourself as a seeker of truth and say that Mirza Ghulam Ahmad Qadiani has made such and such an announcement; you must go and confront him. It will not be difficult for you. Qadian is only a few miles away from here. If Mirza Sahib loses in this confrontation, I will accept the truth without excuse, and many others will accept the truth as well. Hazrat Sahib also said to tell him that a liar should be brought to his home. This is a rare opportunity. Mirza Sahib has made a lot of noise. If you defeat him and obtain the reward, it will be a significant victory for Christianity, and then no Muslim will be able to speak against it, and so on.

Mian Abdullah Sahib says that when Hazrat Sahib said this to me, it was evening, and it was raining during the winter days. Therefore, Mian Hamid Ali advised me to leave in the morning, but I said that since Hazrat Sahib has instructed, I should go regardless.

Seerat al-Mahdi

Part One

Regardless of what happens, I will go right now. So, I set off on foot at that very moment and reached Batala around ten or eleven at night, drenched from the rain and shivering from the cold. I went directly to the mentioned pastor's residence, where the pastor's servant treated me with great hospitality, provided me a place to sleep, offered me food, and ensured my comfort. He promised that he would arrange a meeting with the pastor in the morning. Accordingly, he introduced me to the pastor the very next morning. At that time, the pastor's wife was also present. I conversed with him in the manner that Hazrat Sahib had instructed me, but he refused and said that we do not engage in such discussions. I urged him passionately and expressed my willingness to accept the truth in the event of Christianity's victory, but he continued to deny. Finally, feeling hopeless, I returned to Qadian and recounted the entire story to Hazrat Sahib. I humbly state that this incident likely occurred before the initiation of the Bai'at (oath of allegiance).

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanwari narrated to me that once a person from Ambala asked Hazrat Sahib for a fatwa regarding his sister, who was a courtesan. She had earned a considerable amount of money in that state and then passed away, leaving her inheritance to him. However, later Allah granted him the ability to repent and reform. He asked what he should do with that money. Hazrat Sahib replied that in our opinion, such money can be spent on the service of Islam in this time. He then provided an example, stating that if a mad dog were to attack a person and at that moment he had nothing for defense—neither a stick nor a stone—only a few coins lying in filth nearby, would he not pick up those coins to defend his life, regardless of the fact that they were lying in filth? Certainly, he would. Similarly, considering the state of Islam in this time, we say that this money can be utilized for the service of Islam. Mian Abdullah Sahib explained that at that time, when this matter arose, the current English coins were not widely circulated; rather, large, heavy coins were in use.

Seerat al-Mahdi

Part One

I humbly express that in this era, the ruling regarding the expenditure of usurious money for the service of Islam has also been given by Hazrat Sahib under certain conditions. However, it should be remembered that this ruling is temporary and conditional upon specific circumstances. "And whoever transgresses has indeed wronged and has waged war against Allah."

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanwari narrated to me that Hazrat Sahib used to say, "Uprightness is above honor."

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanwari narrated to me that Hazrat Masih Maood (may peace be upon him) stated that Muslims have a strong aversion to swine, which has become a part of their nature. There is wisdom in this, as Allah wants to show through this that a person, if he wishes, can develop such aversion to all prohibitions, and he should indeed cultivate such aversion.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanwari narrated to me that I was also present during the debate with Aathim. When Hazrat Sahib stated in his final discourse that Aathim had referred to the Prophet Muhammad (peace be upon him) as the Antichrist, God forbid, Aathim made a frightened expression and, sticking out his tongue and raising his hands to his ears, said, "Where have I written this or when did I write it?" meaning he had not written it.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanwari narrated to me that I was present during the debate with Maulvi Muhammad Hussain Batali in Ludhiana. Hazrat Sahib would sit separately among his servants, while Maulvi Muhammad Hussain would sit among his people, and then a written debate would take place. During the debate, I never heard Hazrat Sahib and Maulvi Muhammad Hussain engage in verbal conversation with each other. At that time, there was a lot of commotion in Ludhiana. Among the associates of Maulvi Muhammad Hussain was a Maulvi Nizamuddin Sahib, who had performed several Hajj pilgrimages.

Seerat al-Mahdi

Part One

Once, a person with a witty disposition came to Hazrat Sahib and said, "What is this belief you have derived regarding the death of the Messiah, which contradicts the Holy Quran?" Hazrat Sahib replied, "I have said nothing against the Holy Quran. In fact, I am still ready to retract my belief immediately if someone can prove the life of the Messiah from the Quran." Maulvi Nizamuddin, pleased, asked, "Will you really abandon your views in the face of the verses of the Holy Quran?" Hazrat Sahib affirmed, "Yes, I will certainly do so." Maulvi Nizamuddin then said, "Alright, then I will go to Maulvi Muhammad Hussain right now and have him write down fifty verses from the Holy Quran as proof of the life of the Messiah." Hazrat Sahib responded, "There is no need for fifty; if even one verse is presented, I will accept it." With this, Maulvi Nizamuddin happily left and returned some time later, his head downcast. Hazrat Sahib inquired, "Why, Maulvi Sahib, did you not bring the verses?" Maulvi Sahib replied, "I went to Maulvi Muhammad Hussain and told him, 'Maulvi Sahib! I have completely cornered Mirza Sahib and made him admit that if I present even one verse from the Holy Quran that proves the life of the Messiah, he will accept it and retract his beliefs.' However, I told him that not just one verse, I would bring fifty verses. So, please quickly find the verses so that I can go back to him and make him retract.' Upon hearing this, Maulvi Sahib became very angry and said, 'What have you done? We were supposed to bring him to the Hadiths, and you have taken him back to the Quran.' I said, 'Maulvi Sahib! Does the Quran not contain a verse that proves the life of the Messiah?' Maulvi Sahib replied, 'You are foolish. It was supposed to be brought to the Hadiths because there is no mention of it in the Quran.' Maulvi Nizamuddin said, 'I told him that we are with the Quran. When the Quran proves the death of the Messiah, what do we do with the opposing Hadiths?' At this, Maulvi Sahib began to insult me, saying that I was foolish and did not understand, etc. Mian Abdullah Sahib states that after this, Maulvi Nizamuddin Sahib took the oath of allegiance at the hands of Hazrat Sahib.

Seerat al-Mahdi

Part One

I humbly state that Pir Siraj-ul-Haq Sahib, in his book Tazkirah al-Mahdi Part One, has narrated this incident and added that Maulvi Nizamuddin Sahib also mentioned that when I told Maulvi Muhammad Hussain Sahib that we are indeed with the Quran, Maulvi Sahib became very angry and told his companions to cut off his bread. (Pir Sahib writes that Maulvi Nizamuddin used to receive bread from Maulvi Muhammad Hussain.) In response, I folded my hands and jokingly said to Maulvi Muhammad Hussain, "Maulvi Sahib, I will abandon the Quran. For God's sake, do not cut off my bread." Upon hearing this, Maulvi Muhammad Hussain Sahib felt very embarrassed. Pir Sahib has written that when Maulvi Nizamuddin actually folded his hands and repeated this conversation in front of Hazrat Sahib, Hazrat Sahib laughed heartily and then remarked, "Look at how far these Maulvis have fallen." Moreover, Mian Abdullah Sahib Sanwari used to narrate that I was once a great admirer of Maulvi Muhammad Hussain Batali and would often stay with him. Even after meeting Hazrat Sahib, whenever Hazrat Sahib would send me with a letter or something to Maulvi Muhammad Hussain, I would meet him with the same admiration. However, when he opposed Hazrat Sahib, I developed a hatred for him and never wished to see his face again. I inquired from Mian Abdullah Sahib about the relationship between Maulvi Muhammad Hussain and Hazrat Sahib before the opposition. Was it a general equal relationship, or did he hold admiration and sincerity towards Hazrat Sahib? Mian Abdullah Sahib explained that he had admiration for Hazrat Sahib. Therefore, whenever there was any work of Hazrat Sahib, he would do it with eagerness and sincerity, and his words indicated that he had love and respect for him in his heart. I humbly state that the review Maulvi Muhammad Hussain wrote on Barahin Ahmadiyya also clearly shows that before his opposition, Maulvi Muhammad Hussain had considerable admiration for Hazrat Masih Maood. This review is quite extensive and complete, and in terms of its volume, it can be considered almost a separate book.

Seerat al-Mahdi

Part One

I humbly present that Maulvi Muhammad Hussain Batali, the editor of Isha'at al-Sunnah, wrote a review on Hazrat Masih Maood's work, Barahin Ahmadiyya. I will mention some excerpts from it: "In our opinion, this book (meaning Barahin Ahmadiyya, Parts One, Two, Three, and Four, authored by Hazrat Masih Maood) is such a book that has not been published in Islam to date, considering the current circumstances, and there is no news of it in the future. لَعَلَّ اللهُ يُحدِثُ بَعْدَ ذَالِكَ اَمْرًا (Perhaps Allah will bring about a matter after that). The humble servant, the bearer of glad tidings, says, and Allah has indeed fulfilled the words of this Maulvi and has brought about a great matter after that, as He made the author of this book the Promised Messiah and the Awaited Mahdi, and made him a just Imam who filled the earth with justice after it had been filled with oppression and sin. He attained faith from the village and broke the cross and fought against the Antichrist and killed him. But alas for the servants, whenever a messenger comes to them, they mock him."

Moreover, the author has proven to be steadfast in the financial, physical, literary, and verbal support of Islam, which is rarely found among the early Muslims. If anyone considers our words to be an exaggeration, let him at least point out any such book in which all the opposing sects of Islam, especially the Arya and Brahmo Samaj sects, are met with such vigor and challenge. Let him identify two or four such individuals who have taken up the banner of support for Islam, not only financially and physically but also in literary and verbal support. And let him mention those who have boldly claimed in the face of the opponents of Islam and deniers of divine revelation that anyone who doubts the existence of divine revelation should come to them and experience it firsthand, and they have even made the non-Muslim nations taste this experience. The author is our compatriot and, in fact, from our early age (when we were studying Qutbi and Sharh Mila), he was our classmate. Since that time until today, our correspondence and meetings have continued regularly. Therefore, our statement that we are very familiar with his circumstances and thoughts should not be considered an exaggeration. The author of Barahin Ahmadiyya has honored the dignity of Muslims and has challenged the opponents of Islam by placing conditions upon them. He has proclaimed across the earth that anyone who wishes to...

Seerat al-Mahdi

Part One

Whoever doubts the truth of Islam should come to us. O God! Guide His seekers! Have mercy upon them more than their own selves, their parents, and all the compassionate ones of the world. Instill love for this book in the hearts of the people and enrich them with its blessings. And through the grace of some righteous servant of His, may this humble, ashamed sinner also be blessed with His favors, bounties, and the special blessings of this book. Amen.

And from the cup of the noble, let there be a share for the earth, meaning that when great people drink from their cups, some wine spills onto the ground during their drinking. Because they drink carelessly due to the abundance of wine, they do not care about the little that spills and is wasted. So, O Allah! Grant us also, at the time of Hazrat Mirza Sahib's drinking, a share of the wine that You have given him, or at least let us receive that much which is wasted on the ground during the drinking. The humble author.

Look at Isha'at al-Sunnah, Volume 6.

I humbly state that Hazrat Masih Maood mentioned this review of Maulvi Muhammad Hussain in his Arabic verses included in Barahin Ahmadiyya, Part Five. He states, "O wretched one! There was a time when you praised my words and extolled me with affection, and honored me."

“And may Allah reward you when you sincerely wrote a commendation of my book and became a refuge for the misguided.”

“And how good was your condition when you wrote my book with sincerity and were a guide for the misguided.”

“And you are the one who said in your review that there is no lion among us like the author of Barahin Ahmadiyya.”

Seerat al-Mahdi

Part One

I have recognized my status, yet you denied it, O Director! What is ignorance after knowledge if you truly feel? You have acknowledged my rank but then turned away. But consider for a moment what the reality of ignorance is after knowledge.

Like you, with knowledge of my condition and understanding, it is astonishing that you seek guidance and then abandon the right path. A person like you, who knows my circumstances well, it is indeed surprising that he would come to guidance and then stray from the right way.

You have severed the bond of love that we planted in our youth, yet my heart has not faltered in love. You spoke hastily about me without any basis, and by God, I am truthful; I am not a liar.

In the name of Allah, the Most Gracious, the Most Merciful. The humble servant states that Hazrat Masih Maood composed Fath-e-Islam in late 1890, and its publication began in 1891 in Ludhiana. This is the first pamphlet in which he mentioned his likeness to the Messiah and the death of Jesus of Nazareth. Thus, this is the very first announcement of the claim of the Promised Messiah. Some people state that Hazrat Sahib first issued an advertisement regarding the claim of the Promised Messiah. In my research, this is incorrect. The first announcement was made through Fath-e-Islam, and the advertisement with the heading "لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ وَيَحْيَ مَنْ حَيَّ عَنْ بَيِّنَةٍ" was issued after the publication of Fath-e-Islam. In fact, this advertisement was published after the second part of Fath-e-Islam, which is the explanation of the objectives, as is evident from reading the advertisement itself. Therefore, considering the advertisement as the initial announcement regarding the claim of Messiah, as Pir Siraj-ul-Haq Sahib has published in his pamphlet Tazkirah al-Mahdi, and perhaps followed by Hazrat Khalifatul Masih II in his pamphlet Seerat Masih Maood, is a clear mistake.

Seerat al-Mahdi

Part One

The truth is that the very first public announcement regarding the claim of Messiahship was made through Fath-e-Islam. After that, the publication of Tazkirah al-Maram followed, then some advertisements were issued, and finally, the publication of Izala-e-Auham took place. It is also worth noting that in Fath-e-Islam, the claim of being the Promised Messiah and the belief in the death of Jesus are not stated with great clarity. Nor was this announcement made in such a manner that it would be perceived as revolutionary, suggesting that a new era is about to begin. Rather, these matters were mentioned merely as part of the ongoing discourse. There is neither full clarity nor challenge nor evidence in it. After this, Tazkirah al-Maram provides more clarity, and ultimately, these matters are presented with great emphasis along with evidence in Izala-e-Auham. I have searched extensively for any initial announcement in which, for instance, as a new revelation, Hazrat Sahib declared that Allah has informed him that Jesus of Nazareth has passed away and that he is the awaited Promised Messiah. In other words, I sought any indication that would suggest a declaration of a new era. However, I did not find such a scenario. Instead, the very first announcement was confirmed through the pamphlet Fath-e-Islam. But when examined, it was found to be presented in such a manner that it does not indicate a new era or a new announcement. Rather, while stating his divinely appointed status as a reformer, these matters were also expressed as part of the ongoing discourse. This could also be due to the fact that Hazrat Sahib had been receiving revelations regarding his status as the Promised Messiah from the very beginning; it was only their explanation that came later.

In the name of Allah, the Most Gracious, the Most Merciful. The humble servant states that when Hazrat Masih Maood announced the claim of Messiahship and the belief in the death of Jesus of Nazareth, a severe storm of disorder erupted in the country. Prior to this, there was some opposition from a section of the Muslims, but initially, it was very limited. Secondly, it was not as intense and fervent. However, after this claim, a great excitement arose throughout the Islamic world. Hazrat Masih Maood had to engage in vigorous debates first in Ludhiana, then in Delhi, and finally in Lahore. But when the clerics saw that Hazrat Masih Maood was not one to be intimidated by them, and that people were drawn to him...

Seerat al-Mahdi

Part One

The impact of words continues to unfold. It was first that Maulvi Muhammad Hussain Batalvi prepared a query and sought a fatwa of disbelief regarding Hazrat Masih Maood from the scholars. Consequently, he first obtained a fatwa of disbelief from his teacher, Maulvi Syed Nazir Hussain Sahib Dehlavi. Since Maulvi Nazir Hussain was renowned throughout India and was regarded as the Imam of the Ahl-e-Hadith, known as Sheikh al-Kul, his issuing of a fatwa carried significant weight. Following this, many other prominent scholars enthusiastically began to endorse this fatwa of disbelief. This fatwa was published in 1892, bearing the seals of nearly two hundred scholars, thus fulfilling the prophecy that a fatwa of disbelief would be placed upon the Promised Messiah.

In the name of Allah, the Most Gracious, the Most Merciful. The humble servant states that regarding the time of Hazrat Masih Maood's youth during his stay in Sialkot, the narration of Maulvi Mir Hasan Sahib Sialkoti has been recorded in Sheikh Yaqub Ali Sahib Tarab's book Haya'at al-Nabi at another place (i.e., it has already been noted at number 150). Concerning this narration, I had written to Maulvi Sahib in Sialkot, and he confirmed it and granted me permission to narrate it. Additionally, at my request, Maulvi Sahib sent me some further details of those days, which I present below. Maulvi Sahib writes: "Hazrat Makhdum Zada Wala Shan Samo-al-Makan Zad al-Talafikum. After the customary salutations, I humbly submit that due to several obstacles and hindrances, there has been a delay in complying with your command. I hope you will forgive me. Since a considerable time has passed, these matters were not considered particularly noteworthy and thus were mostly forgotten, and I cannot even recall them when trying to remember. In summary, it becomes evident even with slight contemplation that Hazrat is distinguished from others in every word and action." Yours sincerely, Mir Hasan. November 26, 1922.

Seerat al-Mahdi

Part One

I will soon send the first volume of the biography. This refers to the work of Sheikh Yaqub Ali Sahib, which I had sent to the Maulvi Sahib, and whose narration he confirmed in his other letter. Regarding the circumstances of Hazrat Masih Maood, the Maulvi Sahib writes in that same letter: Hazrat Mirza Sahib used to reside on rent at the house of Umar Na, which is very close to the humble abode of this sinner in the neighborhood of Kashmiri. When he would return from the court, he would engage in the recitation of the Holy Quran. He would recite while sitting, standing, or walking, and he would weep profusely. His recitation was performed with such humility and devotion that there is no parallel to it. As was his habit, he would visit the officials and people in need, and he would also come to their service. He would call for Umar, the landlord's elder brother, named Fazal Din, who was generally respected in the neighborhood, and would say, "Mian Fazal Din, explain to these people that they should not come here, nor waste their time, nor waste my time. I cannot do anything. I am not the ruler. Whatever work pertains to me, I accomplish it in the court." Fazal Din would then explain to those people and send them away. Maulvi Abdul Kareem Sahib was also born and raised in that neighborhood, and he was later counted among the close companions of Mirza Sahib. After that, he used to reside in a sitting room in front of the Jama Masjid, holding the position of Ali Hakim. He (meaning Ali, the humble author) was distinguished in the office of documentation. Near the sitting room, there was an elderly shopkeeper named Fazal Din, who would remain at his shop even at night. Most of his friends would come to his shop after evening. Since Sheikh Sahib was a pious man, all those who came there in the evening were good people. Occasionally, Mirza Sahib would also visit, and sometimes Nasrullah, a Christian who was the headmaster of a mission school, would come as well. Mirza Sahib and the headmaster often engaged in discussions on religious matters.

Seerat al-Mahdi

Part One

Mirza Sahib's speeches would benefit the attendees. Maulvi Mahboob Alam Sahib was a revered elder, a highly pious and righteous person. Mirza Sahib would also visit him and would urge Lala Bhim Sen, the lawyer, to frequently attend to Maulvi Sahib. Consequently, he would sometimes visit Maulvi Sahib as well. Whenever the topic of initiation and the relationship between a spiritual guide and a disciple arose, Mirza Sahib would say that a person should strive and exert effort on his own. Allah the Almighty states, "And those who strive for Us, We will surely guide them to Our ways." (Surah Al-Ankabut, 70). Maulvi Mahboob Ali Sahib would become agitated by this and would assert that one cannot find the path without initiation. It is evident that Mirza Sahib had precedence and advancement in religious matters, but even in the physical race, his superiority over the attendees of that time was clearly established. The detailed account of this is as follows: Once, after the court session concluded, a discussion about running fast and competition began. Each person claimed that he could run very well. Finally, a person named Bala Singh said that he would take the lead in running against everyone. Mirza Sahib replied that if they ran together, it would be proven who could run the fastest. Ultimately, Sheikh Al-Hidad Sahib was appointed as the judge, and it was decided that they would run barefoot from here to the bridge, which serves as the boundary between the court road and the city. One person took off his shoes, and initially, one individual was sent to the bridge to testify who took the lead and reached the bridge first. Mirza Sahib and Bala Singh ran at the same time, while the others proceeded at a normal pace. When they reached the bridge, it was confirmed that Mirza Sahib had taken the lead, and Bala Singh was left behind.

I humbly submit that sometimes religious zeal manifests even in worldly matters. It is well-known that...

Seerat al-Mahdi

Part One

Someone informed Maulvi Muhammad Ismail Sahib Shaheed that a certain Sikh soldier claims that no one can compete with him in swimming. Upon hearing this, the martyr was filled with zeal and immediately began practicing swimming. Eventually, he developed such skill that he could stay in the water for hours. He would say that now that Sikh can compete with him. It seemed unacceptable to him that a non-Muslim should have superiority over Muslims in the skill of swimming, even though this was a trivial worldly matter. It appears that at that time, a similar fervor arose in the discussions regarding Hazrat Masih Maood in comparison to Bala Singh, and he was also in the prime of his youth.

In the name of Allah, the Most Gracious, the Most Merciful. Sheikh Yaqub Ali Sahib Tarab Irfani narrated to us that once Hazrat Masih Maood was traveling and was performing ablution in a mosque near a station in Lahore. At that time, Pandit Lekh Ram came to meet him. He greeted him, but Hazrat did not respond. Thinking that perhaps he had not heard, he greeted him again from the other side, but still, Hazrat did not pay attention. Afterward, someone among the attendees mentioned that Hazrat, Pandit Lekh Ram had greeted you. Hazrat replied, "He abuses our Master and greets us." I humbly submit that Hazrat Masih Maood had a love for the Prophet Muhammad (peace be upon him) that is unparalleled.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that when Hazrat Masih Maood passed away, many Hindu and Christian newspapers published notes about him. For instance, I present an excerpt from the opinion of a very famous English newspaper in India, "Pioneer," published in Allahabad. The editor, manager, and owner of Pioneer are all English Christians. Pioneer wrote: "If any prophet from the past Israeli prophets were to return from the heavens and preach in this era, he would be no more out of place than Mirza Ghulam Ahmad Khan Qadiani." (This implies that the circumstances of Mirza Sahib closely resembled those of the Israeli prophets.)

Seerat al-Mahdi

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We do not possess the capability to form any opinion regarding his scholarly status. Mirza Sahib never had any doubt about his claim, and he firmly believed, with complete sincerity, that divine revelation was descending upon him and that he had been granted extraordinary powers. Once, he challenged Bishop Weldon, which astonished him, to compete with him in demonstrating signs. This challenge was in the same manner as the Prophet Elijah challenged the prophets of Baal. Mirza Sahib declared that the outcome of this competition would determine which religion is true, and he was prepared for the circumstances of the time to allow the priest to ensure that no deception or trickery was involved in demonstrating signs. Those who have instigated a movement in the world in the name of religion bear a strong resemblance to Mirza Ghulam Ahmad Khan, as opposed to, for example, someone like the Black Priest in England at that time. If Ernest Renan, a famous French author, had been in India over the past twenty years, he would certainly have visited Mirza Sahib and studied his circumstances, resulting in a new light being shed on the strange situations of the prophets of the Children of Israel. In any case, the prophet of Qadian was one of those who do not always come into the world.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Maulvi Sher Ali Sahib that Hazrat Masih Maood used to say that when Sultan Ahmad was born, he was only sixteen years old. I humbly submit that all estimates regarding his age are merely conjectures; there is no certain knowledge. Therefore, if there is any reliable source regarding his date of birth and age, it is that this question should be considered from various angles, and then an opinion should be formed based on the overall results. It is difficult to resolve this question from a singular perspective. Hazrat Sahib's own writings on this matter contradict each other, as they are not based on definitive knowledge.

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Indeed, these are merely estimates that he has made, as he himself has stated in Braheen Ahmadiyya, Part Five. In my humble research, his date of birth appears to be 1252 AH. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated that Hazrat Khalifa Sani mentioned that once a relative of Hazrat Khalifa Awwal, who was a drug addict and a notorious person, came to Qadian. There were some suspicions regarding him, that perhaps he had come here with ill intentions, and this report reached Hazrat Sahib. He sent a message to Hazrat Khalifa Awwal to expel him from Qadian immediately. However, when Hazrat Khalifa Awwal asked him to leave Qadian, he seized the opportunity and said, "If you give me this amount of money, I will leave." Hazrat Khalifa Sani would recount that the amount he demanded was not available with Hazrat Khalifa Awwal at that time, so he offered him a lesser amount. This dispute took some time, and consequently, the information reached Hazrat Sahib again that he had still not left and was still in Qadian. Upon this, Hazrat Sahib sent a message to Hazrat Khalifa Awwal that either he should expel him from Qadian immediately or he himself should leave. When these words reached Hazrat Maulvi Sahib, he immediately borrowed money from someone and had him expelled.

I humbly submit that the Prophets of Allah are, on one hand, unparalleled examples of love, kindness, and compassion, while on the other hand, they are also complete manifestations of Allah's attribute of self-sufficiency. This relative of Hazrat Khalifa Awwal was his real nephew, and his name was Abdul Rahman. He was a very wayward and notorious person, and at that time, there were suspicions that he might cause a great disturbance in Qadian.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Maulvi Sher Ali Sahib that once a non-Ahmadi from Rawalpindi, who was a wealthy man, came and requested Hazrat Sahib to allow Hazrat Maulvi Nooruddin Sahib (Khalifa Awwal) to accompany him to Rawalpindi to treat his ailing relative. Hazrat Sahib said that we are certain that if...

Seerat al-Mahdi

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Tell the Maulvi Sahib that if he is instructed to jump into the fire or to dive into the water, he will have no excuse. However, we must also consider the comfort of Maulvi Sahib. A child is expected to be born in his home these days. Therefore, I cannot ask him to go to Rawalpindi. Maulvi Sher Ali Sahib narrates that I remember afterward, Hazrat Maulvi Sahib would often mention this phrase of Hazrat Sahib and would be very pleased that Hazrat Sahib had shown such trust in him.

In the name of Allah, the Most Gracious, the Most Merciful. Chaudhry Hakeem Ali Sahib narrated to me that once Hazrat Sahib was delivering a lecture or sermon in the grand mosque when a Sikh entered the mosque and stood in front of Hazrat Sahib, hurling harsh and filthy insults at him and his community. It escalated to the point where it seemed he would not stop. However, Hazrat Sahib listened in silence. At that moment, some individuals were so incensed that if Hazrat Sahib had permitted, they would have dealt with him right there. But out of fear of Hazrat Sahib, everyone remained silent. Finally, when his abusive language reached its peak, Hazrat Sahib instructed that two men should gently take him out of the mosque but say nothing to him. If he does not leave, then hand him over to Hakeem Ali, the soldier.

I humbly submit that there used to be a police soldier from the British government in Qadian, and at that time, there was a soldier named Hakeem Ali.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that once Hazrat Sahib mentioned that sometimes he has to force himself to become angry, otherwise, he rarely feels anger naturally.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that once Maulvi Muhammad Ali Sahib went to bathe at the edge of the pond. However, he slipped and fell into the deep water, and then he began to drown because he did not know how to swim. Many people jumped into the water to save him, but when no one could reach Maulvi Sahib...

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When he used to go to the Maulvi Sahib, he would hold him in such a way that he himself would begin to drown. In this manner, Maulvi Sahib experienced several submersions. Finally, perhaps Qazi Amir Hussain Sahib pushed him towards the shore after diving into the water. Then he came out. When Maulvi Sahib met Hazrat Sahib after this incident, he smiled and said, "Maulvi Sahib, you should bathe in the water of the well and not go to the pond." He then mentioned that in his childhood, he used to swim so well that he could swim around all of Qadian at once. I humbly submit that during the rainy season, so much water collects around Qadian that the entire village becomes an island.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that to understand how Hazrat Masih Maood interacted with his family, the following excerpts from the writings of the late Maulvi Abdul Karim Sahib are an excellent source. The esteemed Maulvi Sahib states, "It has been nearly fifteen years since Hazrat Sahib has once again taken on the heavy and delicate duty of social relations by the command of Allah. During this time, there has never been an occasion when the fire of civil strife has ignited. His calm heart and heavenly spirit are noteworthy, as they have not been touched by any form of sorrow or the heat of personal grievances for such a long time. The female servants in the household, who are from the general public and possess no pretense or artificiality beyond their natural simplicity and human attire, perceive this very well. They observe in astonishment and, seeing the complete contrast to the common customs and behaviors of the time and surroundings, express their surprise. I have often heard them say in wonder, 'What a great thing this is!' after hearing the story of this ill-tempered friend.

After hearing this incident, you continued to discuss the social conduct of women for a long time and finally said, 'My condition is such that once I raised my voice at my wife, and I...'

Seerat al-Mahdi

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I felt that the call was accompanied by a deep sorrow in the heart, yet no harsh or rude word escaped his lips. After that, I continued to seek forgiveness for a long time, offering voluntary prayers with great humility and reverence, and I also gave some charity, believing that this harshness towards his wife was a consequence of some hidden disobedience to Allah. Regarding the fulfillment of the prophecy of Hazrat Sahib concerning a marriage, Hazrat Sahib's esteemed wife has often prayed with tears and has repeatedly sworn by Allah that although her feminine nature finds it distasteful, she sincerely and wholeheartedly desires that the words of Allah be fulfilled. One day, while she was praying, Hazrat Sahib asked her what she was asking for. She shared her request, and Hazrat Sahib replied, "How can the arrival of a co-wife be pleasing to you?" She responded, "No matter what it is, I care that the words that have come from your mouth be fulfilled."

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that Hazrat Masih Maood (may peace be upon him) was so engrossed in his religious duties with such diligence and fervor that it was astonishing. An extremely simple example of this can be understood like a shopkeeper who works alone in his store, with his goods spread out in various places within his large shop. If many customers gather at that time, each with their own requests for different items, a clever and wise shopkeeper would become so engaged with his customers that he would lose awareness of everything else. This was the condition of Hazrat Masih Maood, but on a much larger scale. From morning till evening and from evening till morning, his time would pass in this captivating engagement. Just as a traveler with little time who has to cover a vast distance moves with extraordinary speed, so was his condition. Often, he would spend entire nights engaged in writing, and in the morning, he would stand ready to serve the cause of Allah like a vigilant and agile soldier.

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He would stand up. Many times it happened that those who worked with him to assist him would take turns to help. However, they would gradually become exhausted and sit down one by one. But this servant of God never tired nor became weary in the service of his Master.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that Hazrat Maulvi Abdul Karim Sahib, may Allah have mercy on him, writes in his book Seerat Masih Maood that: "I have seen Hazrat Aqdas writing on the most delicate subjects. He was writing in Arabic with unparalleled eloquence, while chaos was erupting around him. Undisciplined children and simple women were quarreling, shouting, and crying, to the extent that some were even grappling with each other. The entire female gathering was in disarray. Yet, Hazrat Sahib continued to write, absorbed in his work as if he were sitting in solitude. All of his incomparable and magnificent Arabic, Urdu, and Persian writings were composed in such environments. I once asked him if he felt any disturbance while writing or thinking amidst such noise. He smiled and replied, 'I do not hear; what disturbance could there be?'

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that Maulvi Abdul Karim Sahib, may Allah have mercy on him, writes that: "Once, it happened that during the days when Hazrat Sahib was writing the Arabic portion of the book 'Aaina-e-Kamaalat-e-Islam', Maulvi Nooruddin Sahib came to visit. Hazrat Sahib wrote a large two-page article, and he was proud of its eloquence and clarity, which was a gift from God. He intended to give it to me for translation into Persian, but he forgot and kept it in his pocket as he went out for a walk. Maulvi Sahib and the community were also with him. On the way back, while still on the road, he handed the paper to Maulvi Sahib to read and then give it to me. The article slipped from Maulvi Sahib's hands. They returned to the camp 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 by, and I still need to do the translation.

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When I see Maulvi Sahib, his complexion is turning pale. When Hazrat Sahib became aware of this, he approached with a naturally cheerful demeanor and expressed great concern, saying, "Maulvi Sahib is very troubled by the loss of the paper. I regret that so much effort was made in its search. My belief is that Allah, the Exalted, will grant us something better than this."

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Syed Sarwar Shah Sahib narrated to me that during the early days when Hazrat Sahib claimed to be the Promised Messiah, I was a student studying in Lahore. At that time, Hazrat Maulvi Nooruddin Sahib came from Jammu to meet Hazrat Sahib and stayed in Lahore on the way. Since my father had a close relationship with Maulvi Sahib, he would continually urge me to meet him. Therefore, I went to meet Maulvi Sahib. At that time, Maulvi Sahib was leading prayers at the Chooniya Mosque. He went there to pray and sat by the pond to perform ablution when Maulvi Muhammad Hussain Batalvi also arrived. Upon seeing Maulvi Sahib, he said, "Maulvi Sahib! It is surprising that a person like you has also joined Mirza." Maulvi Sahib replied, "Maulvi Sahib, I have found Mirza Sahib to be truthful and sent by Allah. I truly say that I have not accepted him without understanding; rather, I have accepted him with clear insight." A discussion ensued between them. Finally, Maulvi Muhammad Hussain said, "Now I will not let you leave Lahore until you debate this matter with me." Maulvi Sahib replied, "Alright, I am ready." Thus, the next day was set for the debate. Consequently, the following day, Maulvi Sahib debated with Maulvi Muhammad Hussain, but before the discussion could conclude, Maulvi Sahib received a telegram from the Maharaja of Jammu, instructing him to come immediately. Therefore, Maulvi Sahib promptly departed from Lahore towards Ludhiana to meet Hazrat Sahib and then return.

After some time, I continued my education in Lahore.

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As I was heading towards Deoband, I stopped at Ludhiana to meet a non-Ahmadi friend, Maulvi Ibrahim. There, Maulvi Ibrahim informed me that Mirza Sahib Qadiani was currently in the area. I told him that there was much opposition against Mirza Sahib, and since I had connections with the people here, I could not go myself. However, I would send one of my students along with him to show him the way to Mirza Sahib's residence. Thus, I went alone to meet Hazrat Sahib. When I arrived at the place where Hazrat Sahib was staying, he was just coming out from the inner room to the sitting area. I greeted him and sat down. At that time, perhaps Hazrat Sahib had Sheikh Rahmatullah Lahori and another person with him. Hazrat Sahib sat quietly with his head bowed down, as if someone was in deep meditation. Sheikh Sahib or the other person began to talk about the British government, stating that this government is very good, and they continued discussing it for a long time. However, Hazrat Sahib remained with his head down, leaning forward, and did not say anything. Yet, it seemed that he was listening. At one point, he responded to a question with just a yes or no and then fell silent again. Maulvi Sahib narrated that at that moment, he noticed that Hazrat Sahib's complexion was pale and he was so weak that it was beyond belief. After a while, I shook hands and left. When I reached Maulvi Ibrahim's house, he asked me if I had met Mirza Sahib. I replied, "Yes! But people are making a lot of noise in opposition. Mirza Sahib seems to be just a guest for a few days and does not appear to be staying long." Maulvi Sahib said that at that time, he was convinced that such a weak person could not live for long. I humbly submit that during the early days of the claim, as the episodes of illness began, Hazrat Sahib's health deteriorated significantly, and he became so weak that, according to visible signs, he truly appeared to be just a guest for a few days. Perhaps during those days, Hazrat Sahib received the revelation: "تُرَدُّ عَلَيْكَ انْوَارَ الشَّبَابِ" (meaning Allah says that the lights of youth will be returned to you). Consequently, after this, as mentioned in other revelations, this illness remained with him, but the severity of the episodes lessened.

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His strength diminished to such an extent that the vigor returned to his body, and he became capable of working well again.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Pir Iftikhar Ahmad Sahib that once, in the early days, he saw Mirza Nizamuddin standing in the courtyard of Hazrat Masih Maood, peace be upon him. Hazrat Masih Maood, peace be upon him, came out from his entrance with two sealed envelopes in his hand. He presented these envelopes to Mirza Nizamuddin and asked him to pick one. He picked one envelope, and Hazrat Sahib immediately went back inside with the other.

I humbly submit that I learned from Hazrat Walida Sahibah that these envelopes were related to the division of the garden, as Hazrat Masih Maood intended to take half of the garden, while the other half was to go to Mirza Sultan Ahmad. Therefore, Hazrat Sahib adopted the method of drawing lots for this division, and Mirza Nizamuddin was the representative on behalf of Mirza Sultan Ahmad.

I humbly submit that according to this division, the southern half of the garden was allotted to Hazrat Sahib, while the northern half went to Mirza Sultan Ahmad Sahib. Hazrat Walida Sahibah informed me that some time after this division, Hazrat Sahib needed some money for a religious purpose, so he said to me, "Give me your jewelry, and I will give you my garden as collateral." Consequently, he called the registrar to Qadian and formally registered the mortgage in my name. Then he came inside and said to me, "I have written a one-year term for the mortgage, stating that this mortgage will not be released within this period."

I humbly submit that regarding the term of the mortgage, the scholars generally do not consider it permissible. However, if one were to reconcile Hazrat Masih Maood's statement with the opinions of the scholars, it could be understood that Hazrat Sahib did not impose the term as a condition of the mortgage but rather mentioned it as an additional act of kindness. Because every person has the right to give whatever they wish to another as an act of kindness.

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The issue of Shariah is that if a person lends something to another, he should not demand more than what he lent, as this would constitute usury. However, Shariah has not only permitted this but has also deemed it commendable that if possible, the debtor, while returning the money, should willingly give a little more than the principal amount to the lender. Furthermore, it occurs to me that although Shariah has primarily kept the aspect of guarantee in mind regarding a mortgage, and for this reason, scholars generally do not recognize a term in a mortgage, it is also evident from the study of Shariah that sometimes a ruling is issued with a specific consideration in mind. However, after it becomes permissible, its permissibility expands from other perspectives as well. For example, shortening the prayer during travel is fundamentally based on the fact that the Prophet Muhammad, peace be upon him, would go on journeys during times of war, where there was a threat from the enemy. Therefore, the prayer was shortened. But when the prayer was shortened in travel from one aspect, Allah then made this shortening general for the believers, removing the condition of fear. Thus, although the original basis of a mortgage is on the principle of guarantee, when its door was opened, the Almighty made it general. However, these are matters of jurisprudence, and it is not my place to give opinions on them.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that upon the passing of Hazrat Masih Maood, peace be upon him, several newspapers expressed their opinions about him. I would like to quote some of their opinions as follows:

(1) The Times of London, which has global recognition, wrote that "Mirza Sahib was dignified in appearance, had a significant presence, and was very intelligent. Among the followers of Mirza Sahib are not only the common people but also many highly educated individuals. The fact that this community is peace-loving and law-abiding is commendable for its founder. We agree with Dr. Griffith's opinion that Mirza Sahib was deceived in his claims, but he was by no means a deceiver."

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(2) The Aligarh Institute, which is a non-Ahmadi publication, wrote that "the deceased was a great champion of Islam." (3) The Unity of Calcutta stated, "The deceased was a very interesting person. Through his conduct and the strength of his faith, he had garnered twenty thousand followers. Mirza Sahib was not only well-versed in his own religion but also had a good understanding of Christianity and Hinduism. The death of such a person is indeed a loss for the community."

(4) The Sadiq al-Akhbar of Rewari, which is a non-Ahmadi publication, expressed its opinion in these words: "Indeed, Mirza Sahib fulfilled his duty in supporting Islam and left no stone unturned in serving the religion of Islam. Justice demands that we mourn the sudden and untimely death of such a determined, supportive figure of Islam and an unmatched scholar." (5) The editor of Tehzeeb-i-Niswan in Lahore, who does not align with our community, stated, "The late Mirza Sahib was a highly sacred and distinguished elder, possessing a power of goodness that could conquer even the hardest of hearts. He was a well-informed scholar, a resolute reformer, and a model of pure living. While we do not accept him as the Promised Messiah in a religious sense, his guidance and leadership were indeed messianic for the dead souls."

(6) The newspaper Arya Patra of Kalaur, which is a staunchly opposing Arya publication, wrote that "whatever Mirza Sahib did for the advancement of Islam can be well acknowledged by Muslims. However, one noteworthy aspect found in his writings, which others may also recognize, is that generally, the understanding of Islam among other Muslims is more limited compared to Mirza Sahib's broader and more tolerant views on Islam. Mirza Sahib's relations with the Arya Samaj were never friendly. When we recall the past history of the Arya Samaj, their existence stirs great enthusiasm in our hearts."

(7) The journal "Andar" of Lahore, which was an Arya newspaper, stated that if we are not mistaken, Mirza Sahib bore a striking resemblance to Muhammad (peace be upon him) in one of his attributes, and that attribute was his steadfastness.

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He was steadfast, regardless of the purpose he pursued. We are pleased that he remained resolute until his last breath and did not waver even slightly despite facing thousands of oppositions.

(8) The newspaper Brahmachari of Lahore, which is a publication of the Brahmo Samaj, wrote the following words: "We cannot help but acknowledge that Mirza Sahib, in terms of capability and moral integrity, was a person of great stature."

(9) The newspaper Amarta Bazaar Patra, a well-known Bengali publication from Kolkata, stated: "Mirza Sahib lived a life of asceticism, and hundreds of people ate from his communal kitchen daily. Among his followers were people from all walks of life, including learned clerics, influential leaders, educated individuals, and wealthy merchants."

(10) The Statesman of Kolkata, a prominent English newspaper, wrote: "Mirza Sahib was a highly renowned Islamic elder."

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that the newspaper Wakil of Amritsar, a well-known non-Ahmadi publication, published an article from its editor upon the passing of Hazrat Masih Maood, peace be upon him. The following excerpt will be of interest to the readers. It reveals how non-Ahmadi Muslims viewed him and his work despite their opposition to Hazrat Masih Maood. In truth, the work he accomplished was of such significance that only a blind opponent could fail to acknowledge it. Although they may not verbally accept him as the Promised Messiah, their hearts spoke of his messianic role for them. The Wakil wrote that he was a great person whose pen was magical and whose tongue was enchanting. He was a living embodiment of intellectual wonders, whose gaze was a source of turmoil and whose voice was a call to resurrection. His fingers were adorned with the stars of revolution, and his two fists were like the two daughters of lightning. He was a person who caused upheaval and storms in the religious world for many years, awakening the slumbering souls of existence. He departed this world empty-handed. This bitter death, this cup of poison, did not conceal the existence of the one who passed away. It will remain a bitter memory for thousands and millions of ages.

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The onslaught of fate has committed a massacre of the desires and aspirations of a living soul. The voice of mourning will keep its memory alive for ages. The passing of Mirza Ghulam Ahmad Qadiani is not something from which lessons should not be drawn, nor should it be resigned to the passage of time. Such individuals who bring about a revolution in the religious or intellectual world do not come into this world frequently. These rare offspring of history appear only occasionally, and when they do, they demonstrate a transformation in the world. Despite some severe disagreements with his claims and beliefs, the elevation of Mirza Sahib has made educated and enlightened Muslims feel that a great person has departed from them, and with him, the magnificent defense of Islam, which was associated with his being, has come to an end against the opponents of Islam. His characteristic of fulfilling the duty of a victorious general against the adversaries of Islam compels us to openly acknowledge this sentiment so that the illustrious movement, which kept our enemies subdued for a long time, may continue in the future as well. The literature of Mirza Sahib, which emerged in opposition to Christians and Aryas, has gained widespread acceptance and does not require any introduction in this regard. The value and greatness of this literature must be sincerely acknowledged today, as it has completed its work. This defense not only obliterated the initial impact of Christianity, which, due to being under the shadow of the empire, was essentially its lifeline, but also caused the very enchantment of Christianity to dissipate into thin air. In short, the service of Mirza Sahib will remain a heavy burden of gratitude for future generations, as he joined the front lines of those engaged in the literary jihad and fulfilled the obligation of defense on behalf of Islam, leaving behind a legacy of literature that will endure as long as there is living blood in the veins of Muslims and the spirit of supporting Islam remains a hallmark of their national identity.

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In addition, Mirza Sahib rendered a very special service to Islam by breaking the venomous fangs of the Arya Samaj. His writings in opposition to the Arya Samaj clearly illuminate this claim that no matter how extensive our defense may become in the future, it is impossible to overlook these writings. His natural intelligence, practice, skill, and the habit of continuous debate had endowed Mirza Sahib with a unique stature. His perspective on religions other than his own was remarkably broad, and he could skillfully utilize this knowledge. He had developed such an aptitude for preaching and instruction that any audience, regardless of their qualifications or beliefs, would inevitably find themselves deep in thought after hearing his spontaneous responses. India today is a museum of religions, and the multitude of both small and large religions present here continuously announces their existence through mutual conflict. There is likely no other place in the world that can match this. Mirza Sahib claimed that he was a judge and arbiter for all of them. However, it is undeniable that he possessed a very specific capability to highlight Islam in comparison to these various religions. This was the result of his natural aptitude, love for study, and extensive practice. It is unlikely that a person of such stature will emerge in the religious landscape of India in the future, who would dedicate his lofty aspirations to the study of religion.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that in his English book "The Ahmadiyya Movement," Pastor Walter M.A., who was the secretary of the YMCA, expresses the following opinion about Hazrat Masih Maood. It is evident in every way that Mirza Sahib was simple in his habits and possessed generous emotions. His moral courage, which he demonstrated in the face of severe opposition and harassment from his adversaries, is indeed commendable. Only a person with a magnetic charm and extremely pleasant demeanor could win the friendship and loyalty of such individuals, among whom at least two had professed their beliefs in Afghanistan.

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However, Mirza Sahib did not let go of his grasp. When I inquired from some old Ahmadis about the reason for their conversion to Ahmadiyyat, most of them cited the personal influence of Mirza Sahib and his captivating and magnetic personality as the primary reason.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that Maulvi Abdul Karim Sahib wrote that once when Hazrat Sahib was coming from outside into the house, a beggar asked him some questions, but at that moment, amidst the voices of the people, he could not clearly hear the beggar's voice. After a little while, he came out again and said, "Where is the beggar who asked a question?" The people searched for him but could not find him. However, shortly thereafter, the beggar appeared on his own, and he gave him some cash. At that moment, he felt as if a heavy burden had been lifted from his heart, and he said, "I had also prayed that Allah, the Exalted, would bring this beggar back." I humbly submit that it seems that amidst the voices of the people, the beggar's voice was lost, and he did not pay attention to it. But when he went inside and separated from the voices of the people, the beggar's voice distinctly came to him and made him restless to assist him.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Maulvi Sher Ali Sahib that once Hazrat Sahib entrusted some work regarding a reference or something similar to Mian Miraj Din Sahib and other individuals. Accordingly, during this period, Mian Miraj Din Sahib would repeatedly write small notes and ask Hazrat Sahib something, and Hazrat Sahib would respond, saying, "Search for this" or "Send that book," etc. During this time, Mian Miraj Din Sahib sent a note to Hazrat Sahib, addressing him without writing "Assalamu Alaikum," and wrote his message. Since such notes were exchanged frequently, he did not pay attention to the fact that he should have written "Assalamu Alaikum." When Hazrat Sahib received it from inside,

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Part One

When he sent a response, he began by writing that Mian Miraj Din Sahib should have written "Assalamu Alaikum." I humbly submit that this may seem like a trivial matter at first glance, but it reveals how much he cared about the education and discipline of his community. Upon closer inspection, this matter is not trivial at all, for it is a Muslim truth that if respect and etiquette are not observed in small matters, the effects will gradually reach larger issues, and a rust will begin to form on the heart. Furthermore, saying "Assalamu Alaikum" during meetings and writing it in letters is also a command of Shariah.

Moreover, I humbly submit that Hazrat Masih Maood had the practice of writing "Bismillah" and "Assalamu Alaikum" in all his letters. He would also sign at the bottom of the letter and include the date. I have never seen a letter of his without "Bismillah," "Assalamu Alaikum," and the date. He was so accustomed to writing "Assalamu Alaikum" that I recall an incident where he began to write a letter to a Hindu opponent and automatically wrote "Assalamu Alaikum." He then crossed it out. However, when he started writing again, he wrote "Assalamu Alaikum" once more, and thus he crossed it out again. But when he began to write for the third time, his hand instinctively wrote it again. Finally, he took another piece of paper and carefully wrote the letter. I do not clearly remember with whom this incident occurred, but I have certainly seen something like this, and I strongly believe it was with Hazrat Masih Maood. Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that when I first came to Qadian, Hazrat Masih Maood, peace be upon him, used to stand in the first row during prayer alongside the other followers. However, then certain events occurred that led him to start standing with the Imam inside the chamber. When the chamber was demolished and the entire mosque was unified, he continued to stand with the Imam as before. (I humbly submit that in the beginning, the Mubarak Mosque was very small and elongated in the shape of a long pen case.)

Seerat al-Mahdi

Part One

In the western part of the mosque, there was a small chamber that was part of the mosque but was separated due to an intermediate wall. The Imam would stand inside this chamber, while the followers would be behind in the larger area. Later, when the mosque was expanded, the wall of this western chamber was demolished, and it was integrated with the mosque.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by the widow of the late Maulvi Abdul Karim Sahib that when Maulvi Abdul Karim Sahib fell ill and his suffering increased, at times during severe pain, he would say in a semi-conscious state that arrangements should be made for transportation as he wanted to go meet Hazrat Sahib. It was as if he believed he was somewhere outside and Hazrat Sahib was in Qadian. At other times, he would cry profusely and say, "Look, I have not seen Hazrat Sahib's face for such a long time. Why do you not take me to Hazrat Sahib? Bring the transportation now and take me." One day, when he was conscious, he said, "Go tell Hazrat Sahib that I am dying; I just want to see him from a distance." He insisted with great emotion that they should go immediately and inform Hazrat Sahib that Maulvi Sahib was saying this.

Hazrat Sahib replied, "You can understand how much my heart desires to meet Maulvi Sahib! But the matter is that I do not have the strength to bear his suffering." The late Maulvi's widow said that at that time, your mother was present, and she told Hazrat Sahib that since he has such a desire, he should come even if just standing. Hazrat Sahib said, "Alright, I will go, but you should see that upon witnessing his suffering, I might have a seizure." Anyway, Hazrat Sahib put on his turban and was about to go. I quickly climbed the stairs and went ahead to inform Maulvi Sahib that Hazrat Sahib was coming. When I informed Maulvi Sahib, he reproached me, saying, "Why did you trouble Hazrat Sahib? Do I not know why he does not come?" I replied that he himself had said so. He said, "I was just expressing my heart's sorrow." You should immediately go back to Hazrat Sahib.

Seerat al-Mahdi

Part One

I humbly submit that I requested him not to trouble himself, as I had hurried away. Hazrat Sahib was preparing to come upstairs while standing under the stairs. I conveyed my message that he should not trouble himself. I submit that Hazrat Sahib had a deep affection for Maulvi Abdul Karim Sahib, may Allah have mercy on him, and it was this love that made him unable to bear the suffering of Maulvi Sahib. Consequently, he would often express in the mosque that he longed to meet Maulvi Sahib but could not bear to see his suffering. Ultimately, Maulvi Sahib passed away due to that illness, but Hazrat Sahib could not visit him. In fact, Hazrat Sahib had changed his room during Maulvi Sahib's illness because the room he was residing in was directly beneath Maulvi Sahib's house, and the sounds of Maulvi Sahib's groaning would reach him, making him restless. Moreover, since the late Maulvi Sahib was afflicted with a severe illness, his body had become riddled due to the doctors' incisions, and he would groan in agony from the pain.

I also humbly submit that Maulvi Abdul Karim Sahib, may Allah have mercy on him, lived in the part of Hazrat Sahib's house that was adjacent to the upper courtyard of the Mubarak Mosque. Below this house was Hazrat Sahib's own living room. Besides Maulvi Abdul Karim Sahib, Hazrat Maulvi Nooruddin Sahib and Maulvi Muhammad Ali Sahib, M.A., also resided in different parts of Hazrat Sahib's house. Initially, when Nawab Muhammad Ali Khan Sahib came to Qadian, Hazrat Sahib had vacated a portion of his house for him. However, later on, he constructed his own house. Similarly, in the beginning, Hazrat Sahib had also provided space in his house for Mufti Muhammad Sadiq Sahib. Maulvi Muhammad Ahsan Sahib would also stay at Hazrat Sahib's house several times. Dr. Syed Abdul Sattar Shah Sahib, when coming with his family, would generally be accommodated in some part of Hazrat Sahib's house. In fact, Hazrat Sahib always desired that such individuals stay as close to him as possible.

Seerat al-Mahdi

Part One

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated by Mufti Muhammad Sadiq Sahib that once, when I was in the presence of Hazrat Masih Maood, the door of your room was knocked loudly, and Syed Aal Muhammad Sahib Amrohi called out that he had brought news of a most magnificent victory. Hazrat Sahib said to me that I should go and listen to what he had to say. I went and inquired from Syed Aal Muhammad Sahib, who said that in such and such a place, Maulvi Syed Muhammad Ahsan Sahib Amrohi had a debate with such and such a Maulvi, and Maulvi Sahib had defeated him soundly and humiliated him greatly, etc. Furthermore, Maulvi Sahib had sent me to Hazrat Sahib to convey this news of the magnificent victory.

Mufti Sahib narrated that upon returning, I repeated Aal Muhammad Sahib's words in front of Hazrat Sahib. Hazrat Sahib laughed and said, "From the way he knocked on the door and announced the victory, I thought perhaps Europe had embraced Islam." Mufti Sahib used to say that this shows how much Hazrat Aqdas was concerned about the establishment of Islam in Europe. I humbly submit that for the purpose of propagation, all places are equal, and every non-Muslim is equally deserving of having the truth conveyed to him. The conversion of any non-Muslim brings us the same joy, whether he is a king or a poor sweeper. However, it is also true that sometimes specific circumstances arise concerning a particular nation or country that give the propagation a special significance. Currently, Europe is the home of Christianity and materialism. Therefore, without a doubt, its embracing of Islam would be a magnificent victory for Islam.

In the name of Allah, the Most Gracious, the Most Merciful. Mufti Muhammad Sadiq Sahib narrated that once we were sitting in the mosque with a few friends discussing the forgetfulness of Khawaja Kamaluddin Sahib when Hazrat Masih Maood, peace be upon him, overheard our conversation from inside and came into the mosque, opening the window. With a smile, he asked, "What are you discussing?" We replied that we were talking about Khawaja Sahib's memory.

Seerat al-Mahdi

Part One

He smiled and said that yes, the condition of Khawaja Sahib's memory is such that once he went to relieve himself and forgot his water jug there. People searched for it, and finally, it was found in the restroom. Mufti Sahib stated that Hazrat Aqdas, peace be upon him, was completely unreserved with his servants and participated in all their conversations. I humbly submit that copies of this collection were being written when Mufti Sahib returned from America, where he had gone for propagation, and he mentioned these matters in some of his speeches. I recorded them with the thought that Mufti Sahib's contribution would be included in this book.

Furthermore, I humbly submit that Maulvi Sher Ali Sahib told me that while Hazrat Sahib had great love for all his servants, I felt that he had a special affection for Mufti Sahib. Whenever he mentioned Mufti Sahib, he would say, "Our Mufti Sahib," and when Mufti Sahib would come from Lahore to Qadian, Hazrat Sahib would be very pleased to see him. I humbly submit that in my view, there are various types of love and expressions of love, and due to a lack of understanding, sometimes people form incorrect opinions. A person's love for his wife is of one kind, for his parents of another, for relatives of yet another kind, and for others, it varies as well. Among relatives, love for younger ones is different from that for older ones. Love for servants is different from that for others. Among friends, love for older individuals is different from that for younger ones. Those who can control their feelings of love have a different kind of love than those whose affection is evident in every word and who cannot contain their emotions. In short, love and its expressions have many branches and forms, and overlooking these can lead to incorrect conclusions. People who do not understand these matters have also formed some erroneous thoughts regarding the superiority of the Companions.

Seerat al-Mahdi

Part One

Much has been said and written among Muslims regarding the comparative virtues of Hazrat Abu Bakr, Hazrat Ali, Hazrat Zaid, Hazrat Khadijah, Hazrat Aisha, and Hazrat Fatimah. However, in my humble opinion, if the principles of love and its various dimensions are taken into consideration, and if one reflects on the way of Hazrat Ali and the sayings from which people generally draw conclusions, the matter can be quickly resolved. Hazrat Ali was dear to the Prophet (peace be upon him) and lived with him just like his own children. Therefore, the manner and words of the Prophet regarding him were of a certain kind of love. On the other hand, Hazrat Abu Bakr was of the same age as the Prophet and was not a relative; he was a serious and elder man. Hence, the manner and words of the Prophet towards him were of a different kind. If both are measured by their respective standards, then a comparison can be made. Mufti Muhammad Sadiq Sahib also had a love for Hazrat Masih Maood (peace be upon him) similar to that which one has for younger relatives, and accordingly, the Prophet's behavior towards him was aligned with that affection. Therefore, one should not interpret the narration of Maulvi Sher Ali Sahib in such a way, nor is it likely that Maulvi Sahib meant to imply that Hazrat Masih Maood (peace be upon him) had more love for Mufti Sahib compared to elders like Hazrat Maulvi Nooruddin Sahib or Maulvi Abdul Karim Sahib.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Mian Abdullah Sahib Sanori that in the early days, Hazrat Masih Maood (peace be upon him) once said to me that a king asked a highly skilled craftsman to show him a sample of his art and skill, and that sample should be such that it is beyond his capability to create anything better. In other words, he was to present the utmost example of his excellence before us. Then the king asked another highly skilled craftsman to also prepare and present the highest example of his skill. Between these two, the king placed a barrier. The first craftsman built a wall and adorned it with such intricate designs that it was truly remarkable, showcasing the highest human achievement. The second craftsman also built a wall, but on top of it...

Seerat al-Mahdi

Part One

No designs or engravings were made on it, but it was polished and shined in such a way that it surpassed even the clearest glass in its brilliance. Then the king said to the first craftsman to present his sample, and he showcased the intricately designed wall, leaving all the onlookers astonished. The king then asked the second craftsman to present his masterpiece. He replied, "Your Majesty, please remove the barrier in between." Thus, the king had it removed, and the people saw that an identical wall, just like the one the first craftsman had created, stood on the other side. When the barrier was lifted, all the designs and engravings of the first wall appeared without any difference on the second wall as well. Mian Abdullah Sahib used to say that when Hazrat Sahib narrated this to me, I thought perhaps it was about some king, and I did not give it much thought. However, when Hazrat Masih Maood claimed the status of Zilli Nabuwat (the shadow of Prophethood), I realized that he was illustrating his own example. Consequently, I explained the issue of Zilli Nabuwat to the people of Ghaus Ghar using this very example, and they understood it well. Later, when there was a disagreement regarding the issue of Prophethood from the Lahoris, the Ghaus Ghar community did not feel any concern and said, "This matter was explained to us beforehand." I humbly submit that indeed, the greatness of Hazrat Masih Maood lies in the fact that he polished his heart's tablet in such a way that it perfectly reflected the image of the Master of the Universe. Without a doubt, anyone who purifies his heart will, according to his capacity, attain the reflections of Hazrat Masih Maood. Muhammad, the Messenger of Allah (peace be upon him), is not stingy; rather, it is our stinginess that prevents us from reaching the pinnacle of following him. O Allah, send blessings upon him and his family and upon his companions and upon Your servant, the Promised Messiah. And peace and blessings be upon him. Our final supplication is that all praise belongs to Allah, the Lord of all the worlds. Completed.

Seerat al-Mahdi

Part Two

Compiled by the esteemed Hazrat Qamar al-Anbiya, Sahibzada Mirza Bashir Ahmad, M.A.

Seerat al-Mahdi

Part Two

In the name of Allah, the Most Gracious, the Most Merciful. We praise Him and send blessings upon His noble Messenger and upon His servant, the Promised Messiah, with submission.

Introduction

It was narrated by Umar ibn al-Khattab (may Allah be pleased with him) that he heard the Messenger of Allah (peace be upon him) say, "Indeed, actions are judged by intentions, and for every person is what he intended." (Narrated by Bukhari)

The first part of Seerat al-Mahdi has been published and presented to the readers. Due to some oversight and because certain narrations could not be thoroughly reviewed in haste, some minor errors have remained, which will, God willing, be corrected in this part, that is, Part Two. Today, on the 27th of Ramadan 1323 AH, corresponding to May 2, 1924, on a Friday, I begin the second part of Seerat al-Mahdi. The completion of this work is in the hands of the Almighty. The intentions of a weak human being hold little reality. Therefore, my prayer and plea are directed to that Being who is the Knower of the needs of the time and the Knower of my heart. You have all power. Grant me the ability to compile the biography, sayings, and conditions of Your Messiah and Mahdi, so that the hearts of people may be illuminated by this sun of guidance, and so that Your servants may quench their thirst from this pure spring. And so that those seeking You may find the path to You by following the example of Your appointed and sent one, and so that the purpose of the advent of this perfect shadow and complete manifestation of the chief of Prophets, Muhammad Mustafa (peace be upon him), may be fulfilled, and that Your servants may live their lives solely as Your servants. O Allah, Amen.

Yours sincerely,

Mirza Bashir Ahmad

Qadian

Seerat al-Mahdi

Part Two

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that Hazrat Masih Maood (peace be upon him) used to say that once when he was in Ludhiana and was going out for a walk on the road, an Englishman approached him, greeted him, and asked, "I have heard that you claim that Allah speaks to you." He replied, "Yes." The Englishman then inquired how Allah speaks to him. He said, "In the same way that you are speaking to me right now." At this, the Englishman involuntarily exclaimed, "Subhan Allah!" and then fell into deep thought as he slowly walked away. Maulvi Sahib used to say that the way he said "Subhan Allah" seemed very strange and delightful to him, which is why he narrated this incident. I humbly submit that when I observe the claim of Hazrat Masih Maood, my heart fills with joy. Indeed, just as this lion of Allah enters the battlefield, who has the audacity to step into that same arena with a sound mind and claim falsehood? And then the fire of the warning, "If he had invented a lie against Us, We would have seized him by the right hand and then cut off his life source" (Al-Haaqqa: 45-47) would not turn him to ashes. However, it should be remembered that in divine law, every crime has a distinct punishment, and only that person can be punished under the warning of "If he had invented a lie against Us" who clearly distinguishes himself from the Creator and Master, in both His essence and attributes, as well as from all of creation.

Seerat al-Mahdi

Part Two

In the name of Allah, the Most Gracious, the Most Merciful. It is established that if a person claims to receive divine revelation by attributing specific words or sayings to Allah, while simultaneously distinguishing that divine speech from his own words and thoughts, he must not be someone who names particular thoughts of the heart or specific states as divine inspiration. He must not claim divinity for himself, as is the belief of the naturalists, Brahmo Samajists, or Baha'is. If the conditions established by the verse "If he had invented a lie against Us" are absent, then regardless of whether a person lives for twenty-three years or two hundred years, he will not be punished under the warning of "If he had invented a lie against Us." Even if he is guilty in other ways and suffers other punishments, such as a person who may have been guilty of theft, deception, or consuming unlawful gains throughout his life, if he is not a robber, he can never be punished for the crime of robbery.

Therefore, understand this.

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Maulvi Nooruddin, the first Khalifa (may Allah be pleased with him), used to narrate that once during a discussion, an opponent asked Hazrat Masih Maood (peace be upon him) for a reference. At that moment, he could not recall the reference, nor could any of his servants remember it. Thus, there was a fear of embarrassment. However, Hazrat Sahib ordered a copy of Bukhari to be brought and began to flip through its pages. He quickly turned one page after another until he reached a certain point, where he paused and said, "Here, write this down." Everyone present was astonished at what was happening, and someone even inquired about it. To this, Hazrat Sahib replied that when he took the book in hand and started turning the pages, the pages appeared to him as if they were blank and nothing was written on them. That is why he flipped through them quickly. Finally, he found a page that had something written on it, and he was convinced that this was the reference he needed. It was as if Allah, the Almighty, had arranged it in such a way that all the pages appeared empty to him except for the one that contained the reference.

Seerat al-Mahdi

Part Two

I humbly submit that after hearing this narration from Hazrat Khalifa I, I once heard this narration in more detail from Mufti Muhammad Sadiq Sahib in a gathering. Mufti Sahib explained that this incident took place in Ludhiana, and at that time, Hazrat Sahib was likely in need of a reference regarding the discussion of "noon thaqila" or "khafifa." Initially, Bukhari could not be found, and when it was found, searching for the reference was difficult. It was essential to present the reference quickly in front of the opposing Maulvi. Therefore, he took Bukhari in his hand and began to flip through its pages. After a few pages, he would say, "Write this down." Observing his haste, one of the attendants suggested that Hazrat should take his time, as perhaps more references could be found. He replied that no, these are the only references he was mentioning. Apart from these, he saw all the places in the book as empty. I humbly submit that when a person belongs to Allah, He provides for him from the unseen at the time of true need. And if at that moment, under the general decree, means cannot be available and the need is genuine, then under the special decree, assistance is provided without material means, provided he is deserving of it. However, that person whose vision does not extend beyond the material world remains unaware of this reality. Maulana Rumi beautifully stated: "The philosopher is a denier of the divine grace; he is a stranger to the senses of the Prophets."

Regarding this incident, Pir Siraj-ul-Haq Sahib Naumani narrated to me in writing that this incident had occurred in front of him. There was a debate with Maulvi Muhammad Hussain Sahib Batalvi, and I was taking notes during it, meaning I was copying the pamphlets of Hazrat Masih Maood (peace be upon him). Mufti Muhammad Sadiq Sahib mentioned that Hazrat Sahib was likely in need of a reference regarding "noon thaqila" or "khafifa." In this, Mufti Sahib made an error, as he was not present there. The discussion of "noon khafifa" and "qila" took place in Delhi with Maulvi Muhammad Bashir Sahaswani and Tam Bhupalvi. And the incident of searching for the reference in Bukhari is from Ludhiana. The matter was that...

Seerat al-Mahdi

Part Two

In the debate in Ludhiana, Maulvi Muhammad Hussain Batalvi requested a reference from Bukhari. The Bukhari was present, but at that moment, the reference could not be found. Eventually, a reference was extracted from somewhere using the commentary. The author of the commentary has written that this hadith is in Bukhari, and regarding this incident, Sheikh Yaqub Ali Sahib Irfani narrated to me in writing that: In narration number 306, an incident is mentioned from the narration of Hazrat Hakim-ul-Ummah Khalifa I, and further clarification is provided from the narration of Hazrat Mufti Muhammad Sadiq Sahib. However, Mufti Sahib mentioned it in relation to Ludhiana and the discussion of "noon thaqila," which is incorrect. Mufti Sahib made an error in this regard. Neither was there a discussion on "noon thaqila" or "khafifa" in Ludhiana, nor were such references required. The discussion on "noon thaqila" took place during the debate with Maulvi Muhammad Bashir Bhupalvi in Delhi, and they became entangled in the discussion of "noon thaqila." As far as my memory assists me, no reference from Bukhari was presented for this purpose either. The truth can be confirmed from Delhi. In fact, this incident occurred in Lahore. A debate took place between Maulvi Abdul Hakim Kalonori and Hazrat Masih Maood (peace be upon him) regarding his "Muhaddithiyat" and prophethood. This debate was held at the residence of Mahboob Rai, adjacent to Langa Mandi. While explaining the reality of Muhaddithiyat, Hazrat Masih Maood (peace be upon him) referenced this hadith from Bukhari, which included the argument regarding the Muhaddithiyat of Hazrat Umar. One of Maulvi Abdul Hakim Sahib's supporters, Maulvi Ahmad Ali Sahib, demanded the reference, and Bukhari was sent. Maulvi Muhammad Ahsan Sahib attempted to extract the reference, but he could not find it. Finally, Hazrat Masih Maood (peace be upon him) himself extracted and presented it. This hadith is in Sahih Bukhari, Volume 14, Part One, Chapter on the Virtues of Umar, and its words are: "Narrated by Abu Huraira (may Allah be pleased with him): The Prophet (peace be upon him) said, 'Among those who came before you from the Children of Israel, there were men who were spoken to without being prophets. If there is any such person among my followers, it is Umar.'" When Hazrat Sahib displayed this hadith, then...

In the debate, it was as if a death had befallen the opposing party, and Maulvi Abdul Hakim Sahib concluded the discussion on that note. I humbly submit that regarding the discrepancies in the aforementioned narrations, I cannot personally comment on what the original truth is. However, it is correct that the discussion of "noon thaqila" arose during the debate with Maulvi Muhammad Bashir in Delhi, and it seems that there is no connection to the reference from Bukhari. Thus, it appears accurate to say that this incident is not from the Delhi debate. As for the differences related to Lahore and Ludhiana, I cannot comment on that either. Additionally, I regret to mention that at this time, while the third part of Seerat al-Mahdi is under composition, Pir Siraj-ul-Haq Sahib Naumani has passed away. He was a valuable treasure of narrations concerning Hazrat Masih Maood (peace be upon him).

In the name of Allah, the Most Gracious, the Most Merciful. My uncle, Dr. Mir Muhammad Ismail Sahib, narrated to me that once there was a need to slaughter a chick at home. At that time, there was no one else available to perform this task, so Hazrat Sahib took the chick in his hand and began to slaughter it himself. However, instead of cutting the chick's neck, he mistakenly cut his own finger, resulting in a significant amount of blood loss. He, in a state of repentance, left the chick and stood up. Then, someone else slaughtered the chick. I humbly submit that Hazrat Sahib had a habit of quickly uttering words of repentance whenever he experienced any injury or pain. In reality, when a person suffers any discomfort, it is generally the result of some violation of law, whether it be the law of Shariah or the law of nature, meaning the law of divine decree or any other law. Therefore, a person of sound nature should turn towards repentance at the time of any kind of suffering. This is the essence of the phrase إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ, which the Holy Quran teaches. Since Hazrat Masih Maood (peace be upon him) had never slaughtered animals before, he mistakenly cut his finger instead of the chick's neck. This was the result of his unfamiliarity with the practical aspects of the law of slaughter. And Allah knows best.

Seerat al-Mahdi

Part Two

Pir Siraj-ul-Haq Sahib Naumani narrated to me in writing that Hazrat Ahmad, the Promised Messiah (peace be upon him), came to the Mubarak Mosque at the time of the Asr prayer. A bandage soaked in water was wrapped around his left hand's finger. At that moment, Maulvi Abdul Karim Sahib Sialkoti asked Hazrat Ahmad, "How did you wrap this bandage?" Hazrat Ahmad (peace be upon him) replied with a smile, "I had to slaughter a chick, and the knife slipped onto my finger." The late Maulvi Sahib also laughed and asked, "Why did you do such a thing?" Hazrat Ahmad responded, "At that time, there was no one else available."

In the name of Allah, the Most Gracious, the Most Merciful. Pir Siraj-ul-Haq Sahib Naumani narrated to me that once some friends asked Hazrat Ahmad about the famous saying that a cloud would always shade the Prophet Muhammad (peace be upon him). He replied that it is not proven that there was a constant shadow of a cloud. If that were the case, no disbeliever would remain a disbeliever; everyone would immediately believe because who could deny such a miracle? In reality, according to the Sunnah of Allah, a miracle is one that has an aspect of concealment as well. He further stated that a constant shadow of a cloud would also be a source of discomfort. Moreover, if there were always a shadow of a cloud, then why would Hazrat Abu Bakr cover him with a cloak for shade during hot weather, and why would he seek shaded places for him during the journey of migration? Yes, it is not surprising if at a specific time, under some wisdom, a cloud came and shaded him. Indeed, such an incident happened to us once, and then he narrated the incident that occurred while coming from Batala to Qadian. I humbly submit that this incident has already been recorded in Part One.

In the name of Allah, the Most Gracious, the Most Merciful. Pir Siraj-ul-Haq Sahib Naumani narrated to me that on the first day of the Bai'at in Ludhiana, Hazrat Maulvi Nooruddin Sahib was the first to take the Bai'at. After him, Mir Abbas Ali followed, and then Khawaja Ali Sahib, the late, took the Bai'at. On that day, Mian Abdullah Sahib Sanori, Sheikh Hamid Ali Sahib, the late, and Maulvi Abdullah Sahib, who was from Khost, along with some other individuals, also took the Bai'at.

Seerat al-Mahdi

Part Two

I was present, but I did not take the Bai'at that day. This was because Mir Insha was to take the Bai'at in the Mubarak Mosque of Qadian, which he had approved. Hazrat Maulvi Abdul Karim Sahib was also present, but he did not take the Bai'at at that time either; rather, he took it several months later. Respected Sheikh Yaqub Ali Sahib Irfani conveyed to me in writing that in narration number 309, the esteemed and honored Sahibzada Pir Siraj-ul-Haq Sahib mentioned Maulvi Abdullah Sahib in the context of the first day's Bai'at, stating that he was from Khost. This is not correct. In fact, very few people know Maulvi Abdullah Sahib. He was not from Khost. Sahibzada Sahib made an error in this regard. Maulvi Abdullah Sahib was the very first person in this community whom Hazrat Masih Maood (peace be upon him) permitted to take the Bai'at on his behalf. He was from the Tangi area of Charsadda district in Peshawar. I had published a letter from Hazrat Aqdas addressed to Hazrat Maulvi Abdullah Sahib and the permission letter in a special issue of Al-Hakam.

In the name of Allah, the Most Gracious, the Most Merciful. Pir Siraj-ul-Haq Sahib Naumani narrated to me that the state of sleep of Hazrat Sahib was such that after a short while, he would awaken and softly utter "Subhan Allah, Subhan Allah" and then go back to sleep.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that there are some errors in Part One of Seerat al-Mahdi that need correction. (1) In narration number 1 (correct number 11) on page, the words "it began to be born" were mentioned, and it was a Tuesday. Therefore, Hazrat Sahib prayed that it should be born after Tuesday, and instead of saying "it began to be born on Wednesday night," it should have been "it began to be born on Tuesday, so Hazrat Sahib prayed that Allah protect it from the troublesome effects of Tuesday." (2) On page 58, in narration number 7 (correct number 89), the words "they settled in their place" were mentioned, and it should have been stated after the words "and said."

Seerat al-Mahdi

Part Two

“You are our guest, and the writing has been left incomplete.” (3) On page 66, in narration number 98 (correct number 100), instead of the words “then he lay down in the same way,” it should be understood as “then he placed his elbow down in the same way.” (4) On page 66, in narration number 98 (correct number 100), after the same heading, another significant drop of ink was left out; it should be added. (5) On page 121, in narration number 133 (correct number 136), after the words “mentioned in the letter,” instead of “March 31,” it should be understood as “March 3.” Furthermore, instead of “Murbbi Am,” the words should be “Murbbi Anbah,” and instead of “milk,” the word “sheer” should be understood. (6) On page 124, in narration number 137 (correct number 140), instead of the words “but once when Hazrat Sahib was outside Qadian,” it should read “but once such an incident occurred that a poor Ahmadi took some earth for his house from a dhaba, and a large group of Sikhs, armed with sticks, attacked his house. Initially, the Ahmadis managed to avoid confrontation. However, when they began to harm innocent people and started damaging the house, some Ahmadis also retaliated, resulting in injuries on both sides, and ultimately, the attackers had to flee. This was the first time that the non-Ahmadis of Qadian realized that Ahmadis are not afraid of threats but rather stand firm with their Imam. After this, the police began investigations into this incident.” (7) On page 126, in narration number 138 (correct number 14), the words “from Amritsar and after the thatched roof” should be added. (8) On page 242, in narration number 266 (correct number 272), instead of the words “I will become a Christian, and many others will also become Christians,” it should be understood as “I will accept the truth, and many others will also accept the truth.”

Seerat al-Mahdi

Part Two

In addition, there have been errors in the numbering of the narrations, which are as follows:

(1) On page 3, the narration number 5 is followed by an unnumbered narration, which should be understood as its number;

(2) On page 41, the narration following number 60 does not have a number written, and it should be understood as number 60, with the correct number being 62;

(3) On page 142, the narration following number 148 does not have a number listed, and it should be understood as 1/148, with the correct number being 152;

(4) On page 24, the narration following number 165 does not have a number listed, and it should be understood as number 166, with the correct number being 70;

(5) On page 96, the narration following number 179 has been mistakenly written as number 79 again, and it should be understood as 1/179, with the correct number being 184;

(6) Thus, the total number of narrations in Seerat al-Mahdi Part One amounts to 304 instead of 299. Keeping this in mind, the first narration of Part Two has been assigned the number 305.

In the name of Allah, the Most Gracious, the Most Merciful. Pir Siraj-ul-Haq Sahib Naumani narrated to me that when the time of the prophecy of the Promised Messiah approached, the wife of Hazrat Maulvi Nooruddin Sahib saw in a dream that someone told her to take a thousand grains of barley and recite Surah Al-Ma'un (Chapter 107) over them a thousand times, and then throw them into a well, without looking back. This dream was presented to Hazrat Khalifa I by Hazrat Sahib. At that time, Hazrat Maulvi Abdul Karim Sahib was also present, and it was the time of Asr prayer. Hazrat Aqdas (peace be upon him) said that this dream should be fulfilled in reality, because it was his habit that when anyone among him or his companions saw a dream, he would manifest it in reality. All these corrections have been made in the current edition: Publisher.

Seerat al-Mahdi

Part Two

He also made efforts to complete it. Thus, on this occasion, Hazrat made such a statement. Upon this, Hazrat Maulvi Abdul Karim Sahib mentioned my name and the name of Mian Abdullah Sahib Sanwari, and Hazrat approved it. He commanded both of us to recite Surah Al-Ma'un (Chapter 107) a thousand times over a thousand grains of mung beans. Consequently, we began this practice after the Isha prayer and completed it by two o'clock at night. I humbly submit that this narration has also been recorded in Part One through the words of Mian Abdullah Sahib. I was astonished when I heard Mian Abdullah Sahib's narration, wondering what wisdom Hazrat Masih Maood (peace be upon him) had behind this action. Because such an act seemingly contradicts his usual practice, but now, with Pir Sahib's narration, this matter has been clarified that his action was indeed based on a dream, which he also fulfilled in reality. It was his habit to try to manifest dreams in their apparent form, provided that their outward appearance did not contradict any command of Islamic law. The wisdom in this dream seems to indicate that just as Allah protected the Kaaba from the attack of the companions of the elephant (who were Christians) and created means from Himself to destroy and repel them, similarly, in the matter of the prophecy concerning Atham, there will be an attack by Christians on Islam, and they will be given an opportunity to create a commotion against Islam. However, ultimately, Allah will prepare for them defeat and humiliation from Himself, and it is necessary for the believers to trust in Allah regarding this matter and seek help from Him. They should remember the time when the people of Makkah were weak and were attacked by Abraha, and then Allah saved them. Furthermore, I humbly submit that there are some differences in the narrations of Pir Sahib and Mian Abdullah Sahib, which seem to be based on the forgetfulness of either of them. For instance, Mian Abdullah Sahib mentioned chickpeas instead of mung beans in his narration. However, whether it is mung or chickpeas, both are interpreted according to the science of dreams as symbols of sorrow and grief, indicating that there will be some apparent sorrow in the matter concerning Atham. But this sorrow and grief, under the influence of Surah Al-Fil, will ultimately...

Seerat al-Mahdi

Part Two

It will be thrown into the dark well. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Pir Siraj-ul-Haq Sahib narrated to me that Hazrat Aqdas (peace be upon him) used to say that once he was appointed as a judge in a blood case, and he became the judge. I humbly submit that from the narration of Mirza Sultan Ahmad Sahib, it appears that he did not become the judge but rather refused. Perhaps someone among them has forgotten, or both narrations pertain to two different incidents. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Pir Siraj-ul-Haq Naumani narrated to me that the revelation of Hazrat (peace be upon him) recorded in the narration of Mian Abdullah Sahib Sanwari in Seerat al-Mahdi Part One states that the British Empire will last for seven years, after which there will be decline and disorder. And the narration of Haji Abdul Majid Sahib states that the British Empire will last for eight years, after which there will be days of weakness and disorder. In my opinion, this is not correct. I have heard this revelation from Hazrat in this manner: the British power will last for eight years, after which there will be days of weakness and disorder. I mentioned to Hazrat that this seems to refer to spiritual and religious power, meaning that after eight years, the religious power of the British Empire, namely Christianity, will weaken, and the true religion, namely Islam and Ahmadiyyat, will begin to prevail. Hazrat replied that whatever will happen will happen; we cannot say anything in advance. I humbly submit that in my opinion, the words of the revelation concerning Pir Sahib's narration seem correct. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Fazal Din Sahib of Qadian narrated to me that Hazrat Messiah Maood (peace be upon him) wrote that once there was a case against me from the postal department, in which the entire decision depended on my statement. That is, if I spoke the truth and accurately described the incident, then according to the law...

Seerat al-Mahdi

Part Two

Indeed, punishment was destined for me, and if I had lied and denied the incident, the postal department could not have proven the charges against me through any other means. Therefore, my lawyer also advised me that if I wanted to escape, I should deny it. However, I replied that no matter what happens, I will not give a false statement, and I will not save myself by lying. The cleric mentioned that against this statement of Hazrat, some non-Ahmadis published vigorously that this whole matter is fabricated. There is no such rule in the postal department as stated, and as if, God forbid, this entire case was concocted to prove my straightforwardness. The cleric asked that the postal department's rule be presented. He said that I was concerned about this objection, and I began to review the old laws of the postal department. I found a clear reference in the Act No. 14 of 1866, Section 12 and 56, as well as in the Government of India's Notification No. 2442 dated December 7, 1877, Section 43, that committing such an act is a crime, the punishment for which is exactly what Hazrat had written. Furthermore, I gained additional knowledge that there was an eyewitness testimony confirming that indeed a case had been filed against Hazrat by the postal department. This was such that I was mentioning this reference to Malik Mola Bakhsh Sahib, an Ahmadi clerk of the court in Gurdaspur, when Sheikh Nabi Bakhsh Sahib, a lawyer from Gurdaspur and an old opponent of the Ahmadiyya movement, came to me. He had actively pursued the case against Hazrat in the case of Maulvi Karam Din of Jhelum. He informed me that this case had taken place in front of me in Gurdaspur, and Sheikh Ali Ahmad, the late lawyer, had represented Mirza Sahib. Consequently, Maulvi Fazal Din Sahib narrates that at my request, Sheikh Nabi Bakhsh wrote me a written testimony, the text of which is: "I clearly remember that a criminal case was filed against Mirza Sahib by the postal officials, and they were pursuing it. Sheikh Ali Ahmad was the representative for Mirza Sahib. I and Sheikh Ali Ahmad were together in the court."

Seerat al-Mahdi

Part Two

They were standing while Mirza Sahib was narrating his case to them, whether it was a case of low revenue or a matter of putting various papers in an envelope. In any case, it was of that kind. Since I did not follow up, I do not remember the details. Only Nabi Bakhsh, January 22, 1924. I humbly submit that Hazrat Messiah Maood (peace be upon him) mentioned this case in "Aaina Kamalat Islam."

In the name of Allah, the Most Gracious, the Most Merciful. Mir Inayat Ali Sahib Ladhianvi narrated to me that when Allah Almighty commanded Hazrat to take the oath of allegiance, the first oath of allegiance took place in Ladhiana. A register of those taking the oath was prepared, on the cover of which it was written: "Oath of Allegiance for the attainment of piety and purity," and names along with parentage and residence were recorded. The first to enter into the oath was Hazrat Maulvi Nooruddin Sahib, followed by Mir Abbas Ali Sahib. After them, I would have likely gone third, but Mir Abbas Ali Sahib sent me to call Qazi Khwaja Ali Sahib, saying, "Bring him." In the meantime, seven others entered into the oath. After them, Qazi Sahib entered as the eighth, and I entered as the ninth. Then Hazrat said to send Shah Sahib and any other person wishing to take the oath inside. Consequently, I brought Chaudhry Rustam Ali Sahib inside, and he became the tenth to take the oath. Thus, one by one, each person would go inside, and the door would be closed. I humbly submit that there are some differences in the narrations regarding the order of those who took the first oath, which may be due to the forgetfulness of a narrator or because each narrated according to what they witnessed.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that Hazrat Messiah Maood (peace be upon him) used to say that when he was still young, his hair began to turn white at the age of only a year, and I believe that by the age of fifty-five, all of his hair had turned white. In contrast, the circumstances of the Holy Prophet (peace be upon him)...

Seerat al-Mahdi

Part Two

From the study of his life, it becomes evident that at the time of his passing, only a few of his hairs were white. In fact, during that period, the pursuits of study and writing placed a significant burden on a person's mental faculties. Nevertheless, Hazrat Messiah Maood (peace be upon him) remained in very good condition until the end of his life, and there was no sign of decline in his ability to walk and work. Rather, I have heard from brother Sheikh Abdul Rahim Sahib that although his body had somewhat weakened in between, in the final years, he appeared to be quite strong and robust again. I humbly submit that brother Abdul Rahim Sahib had ample opportunity to observe the condition of his body.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanwari narrated to me that once, in the early days, Hazrat went for a walk to the north of Qadian. I and Sheikh Hamid Ali, may Allah have mercy on him, were with him. A thought crossed my mind that I had heard these people reveal the secrets of the heart. Let me test this. So, I began to hold questions in my heart, and Hazrat answered them accordingly. That is, he began to speak in accordance with the questions I was holding in my heart, without my expressing them. This happened continuously for four or five times. After that, I mentioned to Hazrat that I had conducted this experiment. Upon hearing this, Hazrat became displeased and said, "Thank Allah, you have been favored. The messengers and saints of Allah are not aware of the unseen; do not do this again." I humbly submit that Mian Abdullah Sahib did not inform Hazrat that I was holding any questions in my heart; rather, while walking with him, he spontaneously began to hold questions in his heart.

Furthermore, I humbly submit that there is also a difference between children and false claimants. A liar seeks to find greatness in everything and wants to establish his superiority, while a child's only aim is to uphold truth and honesty. Thus, a liar always tries to take undue advantage in such situations to create an impression of his greatness in the hearts of others, but a truthful person does not care for his honor and superiority; instead, he establishes truth, even if it may seem to harm his own greatness.

Seerat al-Mahdi

Part Two

In the name of Allah, the Most Gracious, the Most Merciful. Qazi Muhammad Yusuf Sahib Peshawari informed me through a letter that when I initially went to Qadian, a person presented his son for a meeting with Hazrat. When that boy approached Hazrat to shake hands, he began to touch Hazrat's feet out of respect. Upon this, Hazrat stopped him with his blessed hands and I observed that his face turned red, and he fervently said that the Prophets come into this world to eradicate polytheism, and our task is also to eliminate polytheism, not to establish it. I humbly submit that the essence of Islam is indeed respect and reverence, and thus the saying "The entire way is respect" also implies that everything should be honored according to its rank, neither less nor more, for both excess and deficiency lead to destruction.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that in 1895, I had the opportunity to spend the entire month of Ramadan in Qadian, and I performed the Tahajjud prayers, that is, Tarawih, behind Hazrat throughout the month. It was his habit to perform the Witr prayer at the beginning of the night and to offer the Tahajjud prayer in eight rakats, two by two, at the end of the night. In the first rakah, he would always recite Ayat al-Kursi, from اللَّهُ لَا إِلهَ إِلَّا هُو to وَهُوَ الْعَلِيُّ الْعَظِيمُ, and in the second rakah, he would recite Surah Ikhlas. In the bowing and prostration, he often recited يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ اَسْتَغیث with such a voice that one could hear him. Moreover, he would always eat Suhoor after the Tahajjud prayer, and he would delay it so much that sometimes the call to prayer would occur while he was eating, and at times he would continue eating until the end of the call to prayer. I humbly submit that the actual issue is that it is permissible to eat Suhoor until the true dawn appears on the eastern horizon; it has no relation to the call to prayer, as the time for the morning call is also set upon the appearance of the true dawn. Therefore, people generally consider the limit for Suhoor to be the time of the call to prayer. In Qadian, since the morning call occurs as soon as the true dawn breaks, it is possible that at times there may be mistakes.

Seerat al-Mahdi

Part Two

Due to carelessness, it could happen even before that. Therefore, at such times, Hazrat Messiah Maood (peace be upon him) did not pay much attention to the call to prayer and continued to eat Suhoor until the true dawn was evident. In fact, the intention of the Shariah in this matter is not that when the scientific and mathematical dawn begins, one should immediately stop eating. Rather, the intention is that when the light of dawn becomes apparent to the general public, at that time, one should stop eating. Thus, the word "tabyeen" signifies this very point. It is also mentioned in a Hadith that the Prophet Muhammad (peace be upon him) said, "Do not stop eating at the call of Bilal, but continue until the call of Ibn Maktum," because Ibn Maktum was blind and would not give the call until people were in a commotion, saying that morning had come.

In the name of Allah, the Most Gracious, the Most Merciful. Munshi Abdullah Sahib Sanwari narrated to me that when Hazrat Messiah Maood (peace be upon him) was informed through divine revelation that he was the reformer of this century (at that time, he had not yet claimed to be the Messiah or Mahdi), he announced through a pamphlet published in Urdu and English that Allah had appointed him as the reformer of this era and had commissioned him to establish the truth of Islam in comparison to other religions. Furthermore, he was also entrusted with the task of reforming and renewing the faith. He also wrote that he had been spiritually endowed with the attributes of the Messiah, son of Mary. He invited the followers of all religions of the world to come forth and test the truth of Islam and find healing for their spiritual ailments. This pamphlet was published in thousands, and Munshi Abdullah Sahib Sanwari states that it was then disseminated with great care to various parts of the world via registered mail. Consequently, this pamphlet was sent to all kings, rulers of states, ministers, administrators, authors, religious scholars, nobles, and princes, and efforts were made to obtain addresses as much as possible, ensuring that no well-known person in the world was left out.

Seerat al-Mahdi

Part Two

No person of any significance, influence, or fame was left without receiving this advertisement, as Hazrat had stated that wherever the postal service in India could reach, we would send this advertisement. Furthermore, Mian Abdullah Sahib narrates that the Urdu portion was published first, and the English translation was printed later on the back. I humbly submit that this advertisement was likely published around 1884, and later it was also published along with "Shahna-e-Haq" and "Aaina-e-Kamalat-e-Islam" and "Barakat al-Dua." Mian Abdullah Sahib mentions that Hazrat sent me to Mian Ilahi Bakhsh, the accountant in Lahore, for its translation and instructed that it should be translated and printed there in Lahore.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that in the first part of Seerat al-Mahdi, in narration number 4, regarding the incident of the orange that I have written, one of my elders told me that in his view, this narration is justifiable. I think that since at that time Hazrat Mian Sahib, meaning Hazrat Khalifa al-Masih al-Thani (may Allah be his help), was still a child, Hazrat Messiah Maood (peace be upon him) must have done this to amuse him, perhaps secretly taking an orange from his pocket and striking it against the tree, and then giving that orange to him. Otherwise, if such an extraordinary event had truly occurred, Hazrat Messiah Maood (peace be upon him) would have mentioned it in some of his writings or speeches, just as he mentioned the splashes of red on his shirt.

I regard this opinion with respect and rationally accept that it is possible this may have been the case, which is why when I wrote this narration, I left it without a note. However, I do not consider the apparent aspect of this incident to be impossible, nor do my elder who expressed this opinion. In my view, Hazrat's decision not to publish it does not necessarily imply that this incident occurred merely as a jest to amuse a child. As far as I have contemplated, it is Allah's practice that the signs He manifests through any of His prophets or appointed ones are significant.

Seerat al-Mahdi

Part Two

It is generally observed that signs manifest in two categories. One category is revealed to the opponents, while the other is made apparent to the believers. In the former category, the veil of concealment is more pronounced, and the aspects of probabilities remain more intertwined. However, in the latter category, the competition of concealment is less, and the aspect of witnessing gradually becomes more dominant. This is because Allah, the Exalted, has ordained through His most wise actions that the beginning of faith starts from the unseen, and as a person takes steps on the path of faith, doors of witnessing are opened to him according to his rank. I firmly believe, and I have reasons for this belief, that many signs appear upon the Prophets and Messengers that they do not disclose to any human being. These signs are solely for their own selves, and in such signs, the full color of witnessing corresponds to their rank of closeness and knowledge. Therefore, if any extraordinary event manifested upon Hazrat Messiah Maood (peace be upon him) and he did not reveal it publicly, then, in my view, there is nothing surprising about it. And Allah knows best. This reality, which I have expressed, is also clearly evident in the life of the Prophet Muhammad (peace be upon him). For instance, we see that the phenomenon of many people being satiated from a small amount of food, and a large congregation being quenched from a little water, and water gushing forth from his fingers, etc., were events that were only revealed to the companions, while the polytheists, who seemingly had a greater need for these matters, did not partake in these signs. The reason for this was that the signs shown to the polytheists were intended to be more concealed. Yes, at this moment, I also recall that an extraordinary event of an abundance of food manifested through Hazrat Messiah Maood, but only his special companions witnessed it, and he never publicly disclosed these matters. As for the splashes of red on his shirt, it is evident from the narration of Mian Abdullah Sahib that initially, he attempted to keep it concealed, and then, upon Mian Abdullah Sahib's insistence, he revealed it after a lengthy introduction.

Seerat al-Mahdi

Part Two

There was a specific wisdom in narrating this incident, and it was necessary to express it in the context of the discussion on the antiquity of spirit and matter for the affirmation of the creation of matter. Since the cloth upon which the splashes fell was present, and there was also the eyewitness testimony of another person (who was a rational adult male at the time of the incident and had no worldly or physical connection with Hazrat), he chose to reveal this incident for the service of Islam and the struggle in the path of Allah. Thus, he provided a strong argument against an Arya critic. And Allah knows best. Furthermore, it should also be noted that in this narration, Hazrat's mother is also mentioned.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that in narration number 10 (correct number 1) of the first part of Seerat al-Mahdi, I have written that Hazrat Messiah Maood (peace be upon him) did not regard Tuesday as a favorable day. Some people have misunderstood this, as they have drawn the conclusion that Tuesday is an inauspicious day on which one should not begin any work. Such a notion is incorrect, and it was not Hazrat's intention. Rather, the point is that, as established by Hadith, days have precedence over one another in terms of their blessings. For instance, Friday is universally regarded among Muslims as the most blessed day. Following that, Thursday is considered favorable. Consequently, the Prophet Muhammad (peace be upon him) would commence his journeys on that day.

In summary, days have precedence over one another regarding their blessings and effects, and in this regard, Tuesday is considered to be at the back, as it carries the influence of hardships and misfortunes, as mentioned in Hadith. It is not that, God forbid, Tuesday is an inauspicious day. Therefore, one should, as much as possible, choose the most favorable and blessed times to begin important tasks. However, it should not be such that to fulfill this purpose, one bears any loss or delays a necessary and important task. Every matter has a limit, and one who exceeds that limit incurs loss. I have observed that those who excessively regard the matters of days, etc., eventually face consequences.

Seerat al-Mahdi

Part Two

When the principle of maintaining ranks is not observed, the tendency towards idolatry becomes dominant, just as it applies to individuals. This principle is also applicable to other matters, and the question of why there are differences in the influences of days is an academic inquiry that does not require discussion here. Furthermore, I humbly submit that there was an error in the narration regarding Tuesday in the first part, which has been corrected in the second part, narration number 11.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that if one studies the personal ethics of Hazrat Messiah Maood (peace be upon him), the love for Allah and His Messenger is a remarkably prominent aspect. Every speech, writing, saying, action, and movement of his is filled with this passion and love. This love reached such a level of perfection that there is no parallel to it in the history of the world. He endured every hardship from his enemies as if nothing had happened, and any form of harm, distress, or slander from them could not stir any anger or rage within him. However, even the slightest remark against the presence of the Prophet Muhammad (peace be upon him) would ignite such fervor and passion in his blood that it would render his face unrecognizable due to the majesty of that moment.

Both friends and foes, acquaintances and strangers, all agree that the love and passion he had for the Exalted Being of the Prophet of the Universe is unparalleled among Muslims at any time. It seemed that the pillar of his life and the sustenance of his soul was solely this love. Just as a piece of fine sponge, when dipped in water and pulled out, is filled with water in every fiber and pore, leaving no part untouched by it, similarly, it was evident to all observers that every particle of his blessed body and soul was so filled with divine love and love for the Messenger that there was no room for anything else. O Allah, send blessings upon him and upon his master Muhammad, and grant him peace and blessings. Indeed, faith that is devoid of love is worthless; it is merely a dry philosophical belief.

Seerat al-Mahdi

Part Two

Actions that are devoid of love and affection hold no weight in the court of Allah. A mountain of deeds that is tainted with love and affection is lighter than a single particle that is devoid of such love. I can never forget the moment when I read in a Hadith that a person asked the Prophet Muhammad (peace be upon him), "O Messenger of Allah! When will the Day of Judgment come?" The Prophet replied, "What preparations have you made for that Day?" The man responded, "O Messenger of Allah, I do not have much preparation in terms of prayer, fasting, or charity. However, I do have love for Allah and His Messenger in my heart." I can never forget the joy I felt when I read this man's statement, and my happiness knew no bounds. I will never forget that moment when I came across the Prophet's response, "You will be with those whom you love." On another occasion, the Prophet (peace be upon him) said, "A person will be with those whom he loves." I do not mean to imply, God forbid, that I am downplaying the importance of deeds. The Holy Quran, wherever it mentions the status of the believers, invariably also mentions righteous deeds alongside it. It is logically impossible to have love and faith without the desire and effort to perform righteous deeds. A practical weakness is a separate matter, but the desire and effort to follow the Sunnah of the Prophet and to perform righteous deeds can never be separated from faith. Anyone who claims to love and does not strive to fulfill the commands and wishes of his beloved is false in his claim. Therefore, my intention is not to diminish the importance of deeds but to emphasize the significance of sincerity and love, and to point out the reality that blindly adhering to the letter of the law like dry scholars is not the path to success.

In the name of Allah, the Most Gracious, the Most Merciful. My mother narrated to me that once, due to the carelessness of childhood, some disrespect was shown towards the Holy Quran by your brother Mubarak Ahmad, may Allah have mercy on him. Upon this, Hazrat Messiah Maood (peace be upon him) expressed his concern.

Seerat al-Mahdi

Part Two

He became so angry that his face turned red, and in a fit of rage, he slapped Mubarak Ahmad on the shoulder, leaving an imprint of his fingers on the delicate body of the child. In that state of anger, he said, "Take him away from my sight." I humbly submit that Mubarak Ahmad, may Allah have mercy on him, was the youngest among all of us brothers and passed away during the lifetime of Hazrat. Hazrat had great affection for him, and upon his passing, he composed a couplet to be inscribed on his tombstone, one line of which is:

"A piece of my heart, Mubarak Ahmad, who was pure in appearance and character, has today departed from us, leaving our hearts in sorrow."

Mubarak Ahmad was a very virtuous child, and at the time of his passing, he was just over eight years old. However, Hazrat deemed it necessary to discipline him upon witnessing the disrespect shown to the Holy Quran.

In the name of Allah, the Most Gracious, the Most Merciful. Mr. Nabi Bakhsh, a resident of Ban Bajwa, District Sialkot, narrated to me that in the blessed presence of Hazrat Messiah Maood (peace be upon him), I expressed my desire to present a ring for him. I asked what words should be inscribed on the stone. Hazrat replied, "Write the words 'Mola Bas'." Consequently, I made a silver ring and presented it to Hazrat. I humbly submit that this is the same ring mentioned in narration number 16 of the first part of Seerat al-Mahdi. Furthermore, I would like to point out that the words "Mola Bas" can be seen as a translation of "Is Allah not sufficient for His servant?" and they reflect the state of contentment and annihilation that was always present in the pure heart of Hazrat Messiah Maood.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail narrated to me that he had several times brought the garments worn by Hazrat Messiah Maood (peace be upon him) close to his nose to smell them. He never detected any scent of sweat from them. This thought came to me because I had heard from my maternal grandmother that, unlike the garments of other people, Hazrat's garments did not carry the scent of sweat.

Seerat al-Mahdi

Part Two

I humbly submit that Islam places great emphasis on outward cleanliness, with clear commandments regarding cleanliness, maintaining clean clothes, and the application of perfume. This is not only beneficial from a physical standpoint but also has an impact on inner purity. The freshness and joy of the soul are influenced by the cleanliness and purity of the body. For this reason, the Prophets and Messengers pay particular attention to outward cleanliness, keeping their bodies and garments in a state of utmost purity, and do not allow any form of filth or odor to arise within them. They are always in the presence of Allah and frequently meet with angels, where no foul thing can enter. Furthermore, I humbly submit that Hafiz Roshan Ali Sahib narrated to me that he had seen several times that the place where Hazrat Messiah Maood (peace be upon him) used to prostrate during Friday prayers continued to emit fragrance for several days afterward. I submit that this is also due to the fact that Hazrat Messiah Maood frequently used perfume. Otherwise, as some people sometimes come to believe, this is not a miracle nor an extraordinary occurrence; rather, it is a result of extraordinary cleanliness and purity. However, it is unfortunate that today’s Muslims, while they have lost many virtues, are also largely devoid of the quality of cleanliness and purity, except for a few who, despite having some awareness of cleanliness, limit their focus to superficial cleanliness. That is, they keep the outer garments that are visible clean, but their bodies and the garments worn next to them remain in a highly dirty and foul state.

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Khalifatul Masih II (may Allah strengthen him with His support) stated that when I used to read Hadith in the lifetime of Hazrat Messiah Maood (peace be upon him) from Hazrat Maulvi Nooruddin Sahib, the first Khalifa (may Allah be pleased with him), one day Hazrat Sahib asked me at home, "Mian, what are you currently studying with Maulvi Sahib?" I replied, "I am studying Bukhari." He smiled and said, "Maulvi..."

Seerat al-Mahdi

Part Two

To ask him whether there is any mention of bathing in Bukhari or not? I humbly submit that Hazrat Maulvi Sahib was somewhat careless regarding bathing and did not pay much attention to keeping his clothes clean or changing them frequently. Therefore, Hazrat Sahib must have used these words to draw his attention.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that once Hazrat Messiah Maood (peace be upon him) visited Lahore, and Sheikh Rahmatullah Sahib, may Allah have mercy on him, invited him to his residence. Consequently, Hazrat Sahib went to their house. On this occasion, Master Muhammad Musa Sahib asked Hazrat Sahib whether it is true that it is famous among people that the blessed body of the Prophet Muhammad (peace be upon him) did not have any filth on it, and when he relieved himself, the earth would take it away? Hazrat Sahib replied that these are baseless claims that people have fabricated later on. Then, for a few minutes, he delivered a brief, principled discourse on such matters, the essence of which was that the Prophets are like other people in their physical conditions and do not operate outside the general laws of God. I was a child at that time, but these words and the scene of that gathering remain fresh in my mind even now.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail narrated to me that he had never heard Hazrat Messiah Maood (peace be upon him) utter a curse or even a word resembling a curse in a state of anger. At most, he would use the words fool, ignorant, or simpleton, and even that was rarely in response to a serious mistake made by a subordinate. I humbly submit that as far as I remember, Hazrat Sahib would use the term animal in response to a serious mistake or foolishness of a servant, indicating that the act they committed was unworthy of a human being and more akin to that of animals.

In the name of Allah, the Most Gracious, the Most Merciful. The esteemed Dr. Mir Muhammad Ismail narrated to me that I have hidden...

Seerat al-Mahdi

Part Two

I humbly submit that I have had the opportunity to observe the habits and manners of Hazrat Messiah Maood (peace be upon him) closely for years, both at home and outside. Throughout my life, I have never seen anyone, except for Hazrat Messiah Maood, completely devoid of pretense. I have never sensed even a hint of artificiality in any of his words, actions, or movements.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail narrated to me that Hazrat Messiah Maood (peace be upon him) would sometimes affectionately tease his children. He would do so by gently holding a child's foot and remaining silent, or if a child was lying down, he would hold their foot and start to rub the sole. I humbly submit that this account from Mir Sahib has revived in my heart a strange, painful joy and gratitude because this act of silently holding a foot has also happened to me (yes, to this humble sinner who is not even worthy of dust from the shoes of the Holy Messiah) several times. وَذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَّشَآءُ (And that is the grace of Allah; He bestows it upon whom He wills). Otherwise, where are we, and where is the gathering of the beloved?

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail narrated to me that in the early days, my esteemed grandfather (that is, my maternal grandfather, Hazrat Mir Nasir Nawab Sahib, may Allah have mercy on him) sent a used coat as a gift to our cousin, Syed Muhammad Saeed, who was in Qadian at that time, through a maidservant. Muhammad Saeed returned the coat with great disdain, saying that he does not wear used clothing. When the maid was bringing the coat back, Hazrat Messiah Maood (peace be upon him) asked her what it was. She replied that Mir Sahib had sent this coat to Muhammad Saeed, but he returned it, saying that he does not wear used clothing. Hazrat Sahib said that this would hurt Mir Sahib's feelings. 'You give this coat to us; we will wear it and tell him that I have kept it.'

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail narrated to me that Maulvi Abdul Karim...

Seerat al-Mahdi

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The late Sahib used to say that once, at noon, I entered the Mubarak Mosque, and at that time, Hazrat Messiah Maood (peace be upon him) was humming and reciting the following couplet of Hazrat Hassan bin Thabit (may Allah be pleased with him) while also walking around: "كنت السواد لناظري فعمی علیک الناظر من شاء بعدک فلیمت فعلیک کنت احاذر." Upon hearing my footsteps, Hazrat Sahib lifted the handkerchief from his face, and I saw that tears were flowing from his eyes. I humbly submit that Hazrat Hassan was among the companions of the Prophet Muhammad (peace be upon him) and was, in a sense, his court poet. He composed this couplet upon the passing of the Prophet (peace be upon him), which translates to: "You were the pupil of my eye; thus, with your death, my eye has become blind. Now, whoever wishes to die after you, I have no concern, for I was only afraid of your death, which has now occurred." It is not an easy task to gauge the depth of love expressed by the one who uttered this couplet. However, who can fathom the ocean of love of a person who, thirteen hundred years later, in solitude, when no one is watching except Allah, recites this couplet, and tears flow from his eyes? This individual is not among those whose eyes easily shed tears over trivial matters; rather, he is someone upon whom mountains of trials fell during his lifetime, and storms of sorrow and grief blew, yet his eyes never revealed the emotions of his heart. Pir Siraj-ul-Haq Sahib Naimani conveyed to me in writing that this couplet "كُنتَ السَّوَادَ لناظرى" was recited by Hazrat Messiah Maood (peace be upon him) in my presence in the Mubarak Mosque, and he said to me, "I wish this couplet of Hassan were mine, and all my poetry were like his." Then he became tearful. At that moment, Hazrat Aqdas recited this couplet several times.

I humbly submit that Hazrat Messiah Maood (peace be upon him) spoke about the couplet of Hazrat Hassan bin Thabit.

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The words expressed by Pir Siraj-ul-Haq Sahib are a manifestation of a special kind of heartfelt state that must have overwhelmed Hazrat Messiah Maood (peace be upon him) at that moment. Otherwise, in Hazrat Messiah Maood's own words, the love for the Prophet Muhammad (peace be upon him) shines through, a love that cannot be found elsewhere. No other person's expressions of love reach the elevated standard that Hazrat Messiah Maood's words convey regarding the Prophet (peace be upon him).

In the name of Allah, the Most Gracious, the Most Merciful. Master Muhammad Nazir Ahmad Khan, a resident of Nadun, District Kangra, narrated to me that after passing the entrance examination, he had worked for a while as a hopeful clerk in the Deputy Commissioner's office in Dharmshala. He recounted an incident from those days when he was sitting in the office with a copy of the Review of Religions in his hand. The head clerk of the District Board of Dharmshala, whose name was Pandit Mola Ram, came to the office for some work. When he saw the Review of Religions, he was astonished and asked me if I was also an Ahmadi. I replied, "Yes, I am an Ahmadi." He then said, "Let me tell you an incident that I experienced with Hazrat Mirza Sahib." He narrated that he was a man of religious thought, and since Hazrat Mirza Sahib was well-known in religious matters, he had begun corresponding with him on certain religious issues. During this correspondence, he wrote a letter to Hazrat Mirza Sahib containing some objections. The response he received from Hazrat Mirza Sahib addressed some of his objections, and then Hazrat Mirza Sahib wrote, "Pandit Sahib! You are entangled in these matters, while I see that the wrath of God is blazing in the heavens, and His punishment is not coming in years, nor in months, nor in days, nor in hours, nor in minutes, but in seconds it is about to descend upon the earth." Reading these words had a profound effect on me, and I said to myself that regardless of anything, Hazrat Mirza Sahib is a righteous man, and his words cannot go in vain. Therefore, I was constantly waiting to see what would happen next.

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I kept Hazrat Mirza Sahib's letter under my pillow while sleeping that night, lost in thought. In the morning, as was my habit, I began preparing for my ablutions and sent my servant to the market to fetch the necessary items. While I was wandering around my house, suddenly a severe tremor struck, followed by a continuous series of shocks. In the blink of an eye, all the buildings of Dharmshala crumbled to dust. At that moment, the content of Hazrat Mirza Sahib's letter was vividly before my eyes, and I involuntarily exclaimed that indeed this was not a punishment of days, hours, or minutes, but a punishment of seconds that had turned the entire city to dust in an instant. After that, I became a firm believer in Hazrat Mirza Sahib, considering him a truly divinely guided man and reformer.

Master Nazir Khan narrates that after he finished recounting this story, a Hindu clerk from the District Office interjected, saying that Hazrat Mirza Sahib had also been fined for a crime. Before I could respond, Pandit Mola Ram himself spoke up, acknowledging that yes, a fool had imposed a fine, but he was acquitted on appeal. I humbly submit that this was the same earthquake that occurred on April 4, 1905, which Hazrat Messiah Maood (peace be upon him) mentioned in his writings on multiple occasions. This earthquake was unprecedented in the history of India, and I have read in an encyclopedia that, apart from causing losses amounting to millions of rupees, it also claimed fifteen thousand lives.

In the name of Allah, the Most Gracious, the Most Merciful. Qazi Muhammad Yusuf Peshawari informed me through a letter that Hazrat Messiah Maood (peace be upon him) had a slight stutter and would sometimes stammer while speaking. During his discourse, he would occasionally strike his leg with his hand in a moment of passion. I humbly submit that Qazi Sahib's account is accurate; however, this stutter only occasionally manifested in the pronunciation of specific words, and otherwise, his speech was generally very clear. The act of striking his leg simply indicates that sometimes...

Seerat al-Mahdi

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Sometimes, in the fervor of his speech, his hand would rise and fall upon his thigh. In the name of Allah, the Most Gracious, the Most Merciful. Qazi Muhammad Yusuf Peshawari informed me through a letter that once, he and Abdul Rahim Khan, the son of Maulvi Ghulam Hassan Khan Peshawari, were eating food in the Mubarak Mosque, which had come from the house of Hazrat. Suddenly, my gaze fell upon a fly in the food. Since I have a natural aversion to flies, I abandoned the food. Upon this, a maid from Hazrat's household took the food back. It so happened that at that moment, Hazrat was dining in the inner quarters. As the maid passed by Hazrat, she conveyed this incident to him. Hazrat immediately took the food in front of him and handed it over to the maid, saying, "Take this and also leave a morsel from your hand in the dish." The maid happily brought that food to us and said, "Look, Hazrat has given his blessed food." At that time, Syed Abdul Jabbar Sahib, who had also been the king of Swat for a while, was present in the mosque, and he joined us as well.

In the name of Allah, the Most Gracious, the Most Merciful. Qazi Muhammad Yusuf Peshawari informed me through a letter that in 1904, when Hazrat Messiah Maood (peace be upon him) was residing in Gurdaspur for the case proceedings, one night it began to rain. At that time, Hazrat was on the roof of the house where there was a shed. As the rain started to fall, he began to enter the shed, but at the very door, Maulvi Abdullah Sahib, a resident of Hazar and district of Campbellpur, was performing the Tahajjud prayer. Seeing him, Hazrat stood outside the door and remained standing in the rain until Maulvi Abdullah Sahib completed his prayer. Then he entered the shed.

In the name of Allah, the Most Gracious, the Most Merciful. Mir Inayat Ali Sahib Ladhiyani informed me that when Hazrat Messiah Maood (peace be upon him) first came to Ludhiana during the time of the revival, there was only one person...

Seerat al-Mahdi

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During this journey, there were three individuals accompanying Hazrat: Maulvi Jan Muhammad Sahib, Hafiz Hamid Ali Sahib, and Lala Mula Wamil Sahib. Mir Abbas Ali Sahib, who is the father-in-law of this humble servant, along with several others, purchased platform tickets to welcome Hazrat at the station. They began searching for him in the train, but Hazrat was nowhere to be found. As soon as the train arrived, he had disembarked and left the station, standing near the gate. Fortunately, I was also standing there at that moment because I thought Hazrat would surely come from that direction. I had not seen Hazrat before, but as soon as my gaze fell upon his radiant face, my heart told me that this was indeed Hazrat. I stepped forward and greeted him with a handshake and kissed his hand. After that, Mir Abbas Ali Sahib and others arrived. At that time, there was a large gathering at the station to see Hazrat, among whom was Nawab Ali Muhammad Sahib, the chief of Jhajjar. The mentioned Nawab said to Mir Sahib, "My house is nearby, and there is a garden around it. Many people will come to meet Hazrat Mirza Sahib, so if you allow, we can keep Hazrat here." Mir Sahib replied, "Let these blessed feet rest in my humble abode tonight; you may have your way tomorrow." Nawab Sahib agreed, saying, "Yes, that is very good." Thus, Hazrat was seated in the house of Qazi Khawaja Ali Sahib and then taken to the residence of Deputy Amir Ali Sahib in our neighborhood of Sufiyan.

When the time for the Asr prayer arrived, Hazrat wiped over his socks. At that time, Maulvi Muhammad Musa Sahib and Maulvi Abdul Qadir Sahib, both father and son, were present. They had doubts about the validity of wiping over the socks, so they asked Hazrat, "Is this permissible?" He replied, "Yes, it is permissible." After that, Maulvi Muhammad Musa Sahib requested, "O Hazrat, lead the prayer." Hazrat said, "Let Maulvi Abdul Qadir Sahib lead." Subsequently, it was Maulvi Abdul Qadir Sahib who continued to lead the prayer.

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Hazrat stayed in Ludhiana for about three days. Many people came and went to meet him, and when Hazrat went out for a walk, a large crowd accompanied him. I humbly submit that this journey was likely around 1884. Mir Abbas Ali Sahib, mentioned in this account, was an old acquaintance of Hazrat Messiah Maood (peace be upon him), but unfortunately, when the claim of Messiahship was made, he stumbled and joined the ranks of the opponents, passing away shortly thereafter. Nawab Ali Muhammad Sahib, a chief of Jhajjar, resided in Ludhiana and had great sincerity towards Hazrat, but sadly, he passed away early on. Qazi Khawaja Ali Sahib was also among the old and sincere individuals and has since passed away. Maulvi Abdul Qadir Sahib, who was the father of Hakim Muhammad Hamar Sahib, also passed away some time ago, and his father, Maulvi Muhammad Musa Sahib, had died early on. Maulvi Jan Muhammad, who went to Ludhiana with Hazrat, was a resident of Qadian and a devoted servant of Hazrat. His son, known as Miya Baga, is known to many of our friends. Miya Ghafara Yakha Ban, who passed away some time ago, was the brother of Maulvi Jan Muhammad.

In the name of Allah, the Most Gracious, the Most Merciful. Mir Inayat Ali Sahib narrated to me that once Hazrat Messiah Maood (peace be upon him) also visited Malerkotla. About eight to ten people accompanied him at that time. The railway to Malerkotla had not yet been established. I was also accompanying him. Hazrat chose this journey because Begum Sahibah, the mother of Nawab Ibrahim Ali Khan Sahib, had sent her attendants to Ludhiana to summon Hazrat, requesting him to come to Malerkotla to see her son and pray for him. This was because Nawab Ibrahim Ali Khan Sahib had been suffering from a mental disorder for some time. Hazrat left Ludhiana around ten or eleven in the morning, sitting with Qazi Khawaja Ali Sahib, and reached Malerkotla around three in the afternoon, where he was hosted by the state. When morning came, the Begum Sahibah instructed her attendants to prepare for Hazrat.

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They took the carriages so that he could go to the garden and see Nawab Sahib. However, Hazrat said that he did not need a carriage and that they would walk instead. Thus, he went on foot. At that time, a large crowd of people was with him. When he reached the garden, he stopped with his companions. Nawab Sahib came out of the bungalow and, upon seeing Hazrat for the first time, stepped back. But then he came forward, greeted Hazrat with peace, and asked, "Has the fourth part of Braheen been published?" Hazrat replied, "Not yet, but God willing, it will be published soon." After that, Nawab Sahib said, "Come inside and sit." So, Hazrat and Nawab Sahib went inside the bungalow and stayed there for about half an hour. Since no one else was present, we did not know what discussions took place inside. After that, Hazrat, along with everyone, walked back to the Grand Mosque, and Nawab Sahib also went out for a stroll. Upon reaching the mosque, Hazrat said, "Everyone should perform ablution first and then pray two rakats for Nawab Sahib's health, as he is the ruler of your city, and we will also pray." In short, Hazrat prayed with everyone and then immediately returned to Ludhiana, and despite insistence, he did not stay any longer in Malerkotla.

In the name of Allah, the Most Gracious, the Most Merciful. Khawaja Abdul Rahman Sahib, a resident of Kashmir, informed me through a letter that when he was studying at the school in Qadian during the lifetime of Hazrat Messiah Maood (peace be upon him), those who brought any fruits or gifts for Hazrat would sometimes send them inside through him. Generally, Hazrat would give some fruits to him as well, and at times, he would be so engrossed in writing that he would say without even looking at him, "Just place them down." He would then place them and leave.

In the name of Allah, the Most Gracious, the Most Merciful. Khawaja Abdul Rahman Sahib, a resident of Kashmir, informed me through a letter that once a large, stout dog entered the house of Hazrat Messiah Maood (peace be upon him), and we children were frightened by it at the door.

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When the dog tried to attack, it caused a commotion, and Hazrat became aware of it and was displeased with us. Consequently, we opened the door and let the dog go. In the name of Allah, the Most Gracious, the Most Merciful. Khawaja Abdul Rahman Sahib from Kashmir informed me through a letter that esteemed Lassi Dar, a resident of Asanur in the Kashmir region, narrated from his brother Haji Umar Dar Sahib that when I (Umar Dar Sahib) came to Qadian for the first time to take the oath of allegiance, the first sermon Hazrat Messiah Maood (peace be upon him) delivered upon my arrival was about the rights of relatives. Since I had withheld some rights from my brother (Sai Dar), I understood and, upon returning to Kashmir, fulfilled his rights. I humbly submit that since Allah the Almighty uses Prophets and Messengers for the reform of creation, He generally arranges matters in such a way that the weaknesses present in people are addressed through their words. This provides an opportunity for people to reform. Many such incidents can be found in the life of Hazrat Messiah Maood (peace be upon him), and from Hadith, it is evident that the blessed tongue of the Prophet Muhammad (peace be upon him) also sometimes spoke according to the conditions and needs of the people he addressed. Furthermore, I humbly submit that Haji Umar Dar Sahib, who has passed away, was a very sincere Ahmadi from Asanur, Kashmir, and was the chief of his area. His sons also hold great sincerity towards the community.

In the name of Allah, the Most Gracious, the Most Merciful. Khawaja Abdul Rahman Sahib, a resident of Kashmir, informed me through a letter that my father, Mian Habibullah Sahib, narrated that once I had the opportunity to stand in prayer with Hazrat Messiah Maood (peace be upon him). Since I was a Wahhabi (Ahl al-Hadith) before becoming an Ahmadi, I attempted to align my foot with Hazrat Messiah Maood's foot. However, when I placed my foot next to His, He slightly moved His foot towards Himself, which made me very embarrassed, and I refrained from doing so in the future. I humbly submit that the Ahl al-Hadith sect, in terms of its origins, is a highly respectable group.

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The sect exists because it has led many Muslims to be free from innovations and to benefit from following the Sunnah of the Prophet. However, they have placed such inappropriate emphasis on certain matters and have exaggerated to such an extent that these issues have deviated from the original spirit of the Shariah. The main issue is that there should not be unnecessary space left between two worshippers in prayer; rather, the worshippers should stand together so that, firstly, no space is wasted unnecessarily, and secondly, disorder does not occur. This prevents prominent individuals from using the excuse of their status to stand apart from those of lower rank and so forth. However, the Ahl al-Hadith have taken this matter to such an extreme and exaggerated it to the point that it has become a ridiculous issue. Now, it seems that a prayer of an Ahl al-Hadith cannot be valid unless he rubs his shoulder against the shoulder of the worshipper next to him, his ankle against the ankle, and his feet against the feet. Although such closeness should be beneficial, it instead becomes a cause of unnecessary discomfort in prayer.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Muhammad Ibrahim Sahib narrated to me that in the year 1903, one day I was sitting in the room next to the Mubarak Mosque when Maulvi Abdul Karim Sahib, may Allah have mercy on him, came in, and shortly thereafter, Hazrat Messiah Maood (peace be upon him) also entered. After a little while, Maulvi Muhammad Ahsan Sahib Amrohi arrived and immediately began to express some complaints against Hazrat Maulvi Nooruddin Sahib, the first Khalifa, in front of Hazrat Messiah Maood. This caused Maulvi Abdul Karim Sahib to become agitated, resulting in both of them raising their voices against each other, and their voices began to carry outside the room. Upon this, Hazrat, the Blessed One, said, "Do not raise your voices above the voice of the Prophet." (Al-Hujurat: 3) (Meaning, O believers! Do not raise your voices above the voice of the Prophet.) As soon as Maulvi Abdul Karim Sahib heard this command, he immediately fell silent, while Maulvi Muhammad Ahsan Sahib continued to express his agitation quietly for a little while longer. Hazrat then rose and went to the Mubarak Mosque for the Zuhr prayer.

Seerat al-Mahdi

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In the name of Allah, the Most Gracious, the Most Merciful. Mian Ghulam Nabi Sahib Sethi narrated to me that once, while I was in Qadian and Hazrat Messiah Maood (peace be upon him) was composing "Ainah Kamalat-e-Islam," Hazrat consulted with the community on how to propagate the message among scholars and religious leaders. A discussion began among them regarding this matter. Hazrat said that there should be a composition in Arabic for those people, but the difficulty was that he did not know any good Arabic. However, he mentioned that he could write an essay in Urdu and then they would combine it into Arabic. Accordingly, Hazrat went inside, and when he came out, he brought some Arabic writing with him, which astonished Maulvi Nooruddin Sahib and Maulvi Abdul Karim Sahib. In fact, Maulvi Abdul Karim Sahib remarked that he had studied a lot of Arabic, but he had never seen such excellent Arabic anywhere. Hazrat replied that he had prayed to Allah regarding this, and God had taught him forty thousand Arabic roots. I humbly submit that the knowledge of the Arabic language was miraculously granted to Hazrat Messiah Maood (peace be upon him), to the extent that he announced that even if all the scholars of the world, along with the literati of Arabia, Egypt, and Syria, gathered to compete with him, God would humiliate them in the composition of Arabic. They would never be able to produce a discourse as profound, delicate, beautiful, eloquent, and persuasive as his. Consequently, despite his repeated challenges, no one dared to come forth against him, for all felt that his Arabic discourse, due to its spiritual and literary qualities, was beyond their capability. All of this occurred through a person whose study of Arabic literature was, in terms of formal education, quite ordinary, having only read some well-known textbooks in his early years under a teacher. Yet, when God granted him knowledge under His special decree, he was the one who called out to both Arabs and non-Arabs to come forth against him, but no one had the courage to raise their heads. Someone has beautifully said:

“If he is victorious, then the whole world is yours.”

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In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Anwar Muhammad Sahib, a resident of Faizullah Chak, informed me through a letter that when I was still very young, I had the honor of meeting Hazrat Messiah Maood (peace be upon him). This occurred because Hafiz Hamid Ali Sahib, who was from a village near ours and a resident of Ghulam Nabi, fell seriously ill due to severe diarrhea and came to Qadian for treatment. He then stayed in Qadian. From him, I learned that Hazrat was a very esteemed person and that He received divine revelations. This was at a time when the railway line to Pathankot had just been established. Hearing Hafiz Hamid Ali Sahib's words, I developed a desire to meet Hazrat, and I sought permission from my father. He gladly granted me permission and said that Mirza Sahib was a very great man, so I could certainly go to Him. Thus, I presented myself before Hazrat. During those days, the foundation of the Mubarak Mosque had been laid, but the mosque had not yet been constructed. Since I was a Hafiz of the Quran, Hazrat asked me to recite the Holy Quran, which pleased Him greatly. After staying for a couple of days, I returned home, and Hazrat advised me that life is uncertain, and one should meet quickly and frequently. After that, I would regularly visit Him every week or ten days. During those days, I noticed that the words 'Subhan Allah' and 'Subhan Allah wa bihamdi' often remained on His blessed tongue. Once, He told me that a person remains happy through contentment. At that time, there were only two or three attendants with Hazrat. Gradually, more people began to come and go, two or four at a time. During that period, my dear friend Hafiz Nabi Bakhsh Sahib, who was about ten or twelve years old at that time, would also accompany me to Qadian. At night, Hazrat would ask us where we would sleep. We would reply that we would sleep near Him, as we hoped that when He would rise for Tahajjud at night, we would also wake up with Him. However, He would rise and perform the Tahajjud prayer without us even noticing. When He would get up, He would light the lamp.

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In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Noor Muhammad Sahib narrated to me that when he would lie down, he would extinguish the lamp. Sometimes, when we saw him extinguishing the lamp, we felt very embarrassed. During those days, Hazrat would go out for a walk after the Asr prayer, often walking for two or three miles. Sometimes, he would perform the Maghrib prayer outside and would appoint me as the Imam, while he himself would join as a follower. One day, he asked, "Which direction shall we go for a walk today?" I replied, "Hazrat! Let us go towards the Kattala Canal." He smiled and said that someone had once asked a hungry person how much one plus one makes, to which he replied, "Two loaves of bread." Thus, the meaning of Sumiya Noor Muhammad is that we should take this path towards our village. I humbly submit that Hafiz Noor Muhammad Sahib is an old and sincere man. His village is located about four or five miles northwest of Qadian, and the village of Kattala mentioned in this narration is situated about one and a half to two miles from Qadian, on the way to Faizullah Chak. It appears that Hafiz Noor Muhammad Sahib first arrived in Qadian around 1884. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Noor Muhammad Sahib told me that during the days when Hazrat Messiah Maood (peace be upon him) stayed in Hoshiarpur and had a debate with Master Murli Dhar Arya, he was residing at the house of Sheikh Mehr Ali Sahib, the chief of Hoshiarpur. Sheikh Sahib treated Hazrat with great respect. During that time, he had a dream in which he saw that the floor of Sheikh Mehr Ali Sahib's house was on fire, and he himself brought water to extinguish it. He interpreted this dream to mean that a calamity was about to befall Sheikh Sahib. Consequently, upon returning to Qadian, he informed Sheikh Mehr Ali Sahib through a letter that he had seen such a dream and advised him to engage in much repentance and seeking forgiveness. After that, a serious criminal case was initiated against Sheikh Sahib, and he was accused of being responsible for the riot that occurred between Hindus and Muslims in Hoshiarpur. Thus, Sheikh Sahib was held accountable.

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In the name of Allah, the Most Gracious, the Most Merciful. During the time when we would visit Hazrat, he would often say to pray for Sheikh Mehr Ali. He would inquire in the morning if anyone had seen any dreams related to him. He mentioned that the Noble Messenger (peace and blessings be upon him) would also ask the companions in this manner. On one occasion, when we visited, he instructed us to pray for Sheikh Sahib before going to sleep. Hafiz Nabi Bakhsh Sahib jokingly remarked that this (meaning myself, Noor Muhammad) reads a lot of prayers. I replied, "Hazrat, I do not perform any specific prayers; I only read the Holy Quran." He smiled and said, "Your situation is like that of a person who was told that someone eats very fine food, to which he replied, 'I do not eat anything special; I only eat pilaf.' Then he said, 'What prayer can be greater than the Holy Quran? This is indeed the highest prayer.'

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Noor Muhammad Sahib narrated to me that once, when I and Hafiz Nabi Bakhsh Sahib went to meet Hazrat after the Isha prayer, he smiled and addressed Hafiz Nabi Bakhsh Sahib, saying, "Mian Nabi Bakhsh, where will you lie down?" Mian Noor Muhammad is practicing his lying down. The matter was that at that time, where I was lying, there was a piece of reed underneath me that was as tall as a man. Seeing it, he made that remark in jest. The custom is to measure the grave with a reed for the deceased to ensure it is appropriately sized. I humbly submit that Hazrat Messiah Maood (peace be upon him) had a very jovial nature, and at times he would engage in light-hearted conversation with his servants. In fact, a moderate sense of humor is a sign of liveliness, and it is mentioned in Hadith that the Prophet (peace and blessings be upon him) would sometimes speak to his companions in a cheerful manner. For instance, it is reported in a Hadith that once the Prophet (peace and blessings be upon him) and Hazrat Ali, along with some other companions, were eating dates, and he thought of teasing Hazrat Ali, and he also threw the pits of the dates he had eaten at Hazrat Ali.

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Part Two

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat (peace be upon him) began to place the date pits in front of him and then said, "Look, who has eaten more dates?" When they looked, they saw that a significant pile of date pits had accumulated in front of Hazrat Ali. This was because, besides the Messenger of Allah (peace and blessings be upon him), other companions had also gathered most of their date pits in front of Hazrat Ali. Seeing this, Hazrat Ali initially felt a bit shy, thinking he would be proven the biggest glutton. However, being young and having a sharp mind, he immediately replied, "The matter is that I have only eaten the pulp of the dates, which is why the pits are visible in front of me. But the others have also eaten the pits along with the pulp, which is why their pits are not visible." Upon hearing this, the Messenger of Allah (peace and blessings be upon him) laughed heartily.

Similarly, it is mentioned that once an elderly woman approached the Messenger of Allah (peace and blessings be upon him) and asked, "O Messenger of Allah! Please pray for me that Allah grants me a place in Paradise." He replied, "No elderly woman will enter Paradise." The poor woman became very anxious, but he soon comforted her by saying, "The matter is that everyone will enter Paradise in a youthful form." In short, appropriate and legitimate humor is not contrary to the dignity of Prophethood; rather, it is a sign of liveliness. Dr. Mir Muhammad Ismail Sahib has informed me that Hazrat Messiah Maood (peace be upon him) had a very jovial nature and sometimes began speaking in a humorous manner.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that during the life of Hazrat Messiah Maood (peace be upon him), there was a maidservant in our house named Mehr. She was a poor woman from a village and was not familiar with the words commonly used in more advanced societies. One time, Hazrat asked her to bring a toothpick. She quickly went and brought a stone mortar used for grinding medicine. Upon seeing it, Hazrat laughed heartily and said to our mother, "Look, I asked her for a toothpick, and this is what she has brought." It is also mentioned that once, Mian Ghulam Muhammad went to Amritsar and knocked on the door, saying, "Tell Hazrat that Mian Ghulam Muhammad has come." With this message, he went to Hazrat.

Seerat al-Mahdi

Part Two

In the name of Allah, the Most Gracious, the Most Merciful. One day, a woman came and said that the Messenger of Allah is standing at the door and calling. Hazrat laughed heartily.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanwari narrated to me that in the beginning, Hafiz Hamid Ali Sahib, may Allah have mercy on him, used to apply henna on Hazrat. Sometimes, I would also be present, and Hazrat would engage in conversation with me in such a simple manner that it would cause some movement in his face, and the henna would start to fall. At this, Hafiz Hamid Ali Sahib, may Allah have mercy on him, would sometimes say, "Hazrat, please do not talk for a while; the henna does not stay. Let me apply it, and then you may speak." Hazrat would remain silent for a little while, and then upon some thought coming to his mind, he would begin to speak again. I humbly submit that later on, for some time, Mian Abdullah Nai and in the later period, Mian Abdul Rahim Nai would apply henna on Hazrat. Furthermore, I humbly submit that when Mian Abdullah Sahib narrated this incident, the memory of Hazrat affected him so deeply that he began to weep uncontrollably. These are the wonders of love. Sometimes, a trivial matter can have such a personal and intimate nature that it reveals the beloved's habits and manners in a very simple way. Therefore, it strikes the heart more deeply than many other significant matters.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Noor Muhammad Sahib narrated to me that once we asked Hazrat about the hadith that states if a person touches their private parts, their ablution breaks. What is the issue with this? He replied that the private part is also a part of the body, so this hadith does not seem strong. I humbly submit that if this narration is correct, it does not mean that, God forbid, the saying of the Messenger of Allah is incorrect; rather, it means that this statement does not seem to have come from the mouth of the Messenger of Allah. And there may be some weakness in the narration of the hadith. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Noor Muhammad Sahib narrated to me that once Hazrat Messiah Maood (peace be upon him)...

Seerat al-Mahdi

Part Two

In the name of Allah, the Most Gracious, the Most Merciful. He (peace be upon him) visited our village, Faiz Allah Chak, and took his seat in our adjacent mosque. At the time of Maghrib, he went to the large mosque at the insistence of the people and led the prayer. After that, he went to the village of Hissa Ghulam Nabi, as he had been invited there.

Hafiz Noor Muhammad Sahib narrated to me that when my late father passed away, I came to the service of Hazrat. He addressed me and said, "Hafiz Sahib, now instead of your parents, understand Allah the Almighty; He will be your helper and provider." Thus far, Allah the Almighty has assisted me with His grace and kindness.

I humbly submit that there is a strange reality that the connection of the Prophets and Saints with the Being of Allah the Almighty is a living thing, which one perceives in the same way as one observes the life of other living beings. It is not that, in their view, the existence of God is merely an intellectual discovery that someone can benefit from if they wish; rather, their connection with Allah the Almighty is felt and witnessed just like the relationship between relatives or friends. I do not mean that the connection with God is of the same degree or type as that of friends or relatives, but rather that in terms of feeling and witnessing, it is of a similar nature to worldly relationships. That is, the observer feels that just as these individuals have a connection with their parents, siblings, spouses, and friends, they also have a defined connection with that Being whom they call God. Although this connection is infinitely deeper and broader than worldly relationships, it manifests in all aspects of their practical lives and indeed in every movement, stillness, word, and action, in a manner that visibly impacts them just as worldly relationships do. Just as a person maintains contact with their friends and relatives, consulting them in their affairs, especially in times of need, distress, or hardship, this connection with Allah the Almighty is similarly profound.

Seerat al-Mahdi

Part Two

In the name of Allah, the Most Gracious, the Most Merciful. He seeks help for those who hold love for him in their hearts and finds his love in their hearts. He considers their interests as his own and assists them in their endeavors. He shares in their joys and sorrows and does not lead a separate individual life. Rather, he presents a united existence with them. Similarly, the relationship that the Prophets and Saints have with the Being of Allah the Almighty is a living reality, and every observer can feel that just as someone has a father, a son, a wife, a brother, or a friend, the Prophets and Saints have a relationship with God. Although this relationship may be akin to that of a servant and a master, it holds no parallel in love and loyalty. I feel a strange state within myself when I read about the circumstances surrounding the revelation to Hazrat Messiah Maood (peace be upon him) of "Is not Allah sufficient for His servant?" Your father becomes ill, and you receive the revelation that "And by the heaven and the night visitor," meaning that this evening marks the end of his worldly life. You become somewhat worried upon seeing the burdens that will fall upon you with your father's passing, and for a moment, it crosses your mind that certain means of livelihood are tied to your father's life; what will happen when he is gone? At that moment, another revelation descends: "Is not Allah sufficient for His servant?" Meaning, "O My servant! Do you think that your Lord is not sufficient to assist you?" Allah, Allah, what a loving statement it is! Some may think it is a word of reproach, but I consider anyone who thinks so to be completely unfamiliar with the path of love. For me, at such a moment, no words could be more appropriate or better chosen to express love. It is like when a distant relative begins to part ways with someone, and they express sorrow, thinking that now they have no one to inquire about them. Yet, their true father, who loves them dearly, is present. At such a time, what would a father say to his anxious son? Would it not be, "My son, have you forgotten your father's love? Does this distant relative love you more than your own father?"

Seerat al-Mahdi

Part Two

In the name of Allah, the Most Gracious, the Most Merciful. He (peace be upon him) asks, "Who can take care of you and be more attentive than Me?" Thus, this word of God is similar in nature, saying, "O My servant! Do you express such anxiety over the passing of your father while I am here with you?" This is a loving statement, where every word is soaked in affection. If another form of expression had been chosen that did not include this interrogative style, it would not have conveyed the love that is evident in the current words. Therefore, there is no question of faith in this revelation; it is not merely to intellectually remind that Allah assists His servants and that, "O My servant, do not be heedless of this reality." Rather, it is an expression of the love that the Divine Being had for Hazrat Messiah Maood (peace be upon him) and aims to alleviate the anxiety that arose in his heart upon hearing the news of his father's death, which was a temporary thought. Since Hazrat Messiah Maood (peace be upon him) had fully tasted the sweetness of God's love and had become intoxicated by the pure wine that the Holy God had prepared and presented to him, he found no better way to console himself upon the death of Hafiz Noor Ahmad's father than to say, "Hafiz Sahib, if you did not understand this before, at least now regard your Lord as your father and make Him the support of your hopes and love." I humbly submit that this is the point that, once understood, leads to salvation. O my Master and Lord! I have no right to ask anything from You, for it feels inappropriate to ask while trying to repay even a fraction of Your rights. Yet, You Yourself say, "Ask," and You have not placed the condition that only the righteous should ask and not the sinful. Therefore, through the grace of Your pure Messiah, with whom I have some distant connection, sprinkle a drop of Your love upon me so that life may return to these dead bones and some freshness may arise in this scorched heart. And O You who brought me from non-existence into existence by Your will, do not let it be that I return empty-handed from Your door due to my own misdeeds.

Seerat al-Mahdi

Part Two

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Qutubuddin Sahib, the physician, narrated to me that when Hazrat Messiah Maood (peace be upon him) first visited Ludhiana, I was present there at that time. I heard about His arrival and went to the station to see Him, where Mir Abbas Ali, Qazi Khwaja Ali Sahib, and Nawab Ali Muhammad Sahib had also gone to welcome Him. Thus, I met Hazrat Sahib for the first time at the Ludhiana station, and afterwards, I continued to visit Him at His place of residence several times. When I first saw Hazrat Sahib, such an impact was felt in my heart that it seemed as if my entire being had melted away, and I was on the verge of fainting, but I managed to remain composed. After that, I also came to Qadian to meet Hazrat Sahib. At that time, the claim of Mujaddidiyat had been made, and the process of Bai'at had not yet begun. When I first came to Qadian, the construction of the Mubarak Mosque had just started, and on the day when the incident occurred of the red splashes on Hazrat Sahib's kurta, I was also present in Qadian to serve Him.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Qutubuddin Sahib narrated to me that once, before the Bai'at process began, when only the claim of Mujaddidiyat was made, I expressed to Hazrat Sahib that I sincerely consider Him to be true, and I have absolutely no objections. However, I do not find the kind of spiritual effect in His company that I have heard about from the company of the righteous. Hazrat Sahib replied that I should travel around the country and see for myself whether the kind of righteous individuals I seek and the effect I desire exist anywhere in the world or if these are merely words to say. Maulvi Sahib states that then, for this purpose, I undertook a journey across all of India, visiting all the famous places such as Karachi, Ajmer, Bombay, Hyderabad Deccan, Calcutta, etc., and met various people. After visiting all these places, I returned to Punjab. During this journey, I did meet some good individuals, but I did not find the essence I was searching for.

Seerat al-Mahdi

Part Two

Before leaving, I came towards Qadian to meet Hazrat Sahib, but when I reached Batala, by coincidence, a person informed me that Hazrat Mirza Sahib was right there in Batala. Therefore, I went to meet Hazrat Sahib. At that time, he was staying at the residence of Maulvi Muhammad Hussain Batala. When I arrived, he was returning from a walk outside, and I met him. He inquired about my journey, which I shared with him, and then I returned to my homeland from Batala. During this journey, I met individuals in Nasirabad, which is a place towards Ajmer, who were very devoted to Hazrat Sahib and maintained correspondence with him. These people wanted to keep me with them permanently and offered me a reasonable means of sustenance, but I did not feel at ease. Later, when Hazrat Sahib claimed to be the Messiah and Mahdi, these individuals became apostates, and then I understood why I had not felt at ease staying there. If I had remained, it is possible that I too would have fallen into some trial. After that, some time passed, and I did not come to Qadian. During this period, the Bai'at (oath of allegiance) process also began, and the claim of Messiahship was made. However, I continued to remain a believer, and the opposing statements of the adversaries never affected my heart because I had seen Hazrat Sahib with my own eyes, but I refrained from taking the Bai'at. Then, on one occasion, I attended to Hazrat Sahib, and Hazrat Maulvi Nooruddin Sahib, the first Khalifa, urged me to enter into Bai'at. I replied that I had no objections whatsoever and I sincerely believed him to be true, but if such a significant claim is made, and I remain devoid of its effects and do not find within myself what is said to be experienced in the company of the righteous, then what benefit would I gain? Upon hearing this, Hazrat Sahib said that in such a case, you should indeed not enter into Bai'at. However, you should stay with me for some time, and if you find satisfaction and reassurance, then you have the option. Thus, I stayed here for a while, and then after being blessed with Bai'at, I left. When I requested to take Bai'at, Hazrat Sahib asked me if I had attained peace of mind. I replied...

Seerat al-Mahdi

Part Two

Regarding the truthfulness of His (peace be upon him) claims, I have never had any doubt. However, there was another concern, which Allah has largely alleviated. I humbly submit that Maulvi Syed Muhammad Sarwar Shah Sahib had mentioned to me that some people have occasionally expressed similar thoughts about Hazrat Sahib, stating that while the arguments for His truthfulness are undeniable and His greatness is as clear as the sun, the spiritual effect that is said to be found in the company of the righteous is not felt. Since it is possible that such thoughts may have arisen in the hearts of others as well, I wish to clarify, based on my knowledge, that this notion arises for two reasons. This is not a new idea; it has always emerged in the times of the Prophets and Messengers. In fact, if one observes closely, people regarding the Prophets can be divided into four groups.

The first group consists of the deniers who neither accept the truth of the Prophets' claims nor acknowledge their personal greatness or spiritual influence. The second group includes deniers who, due to personal interactions and relationships, acknowledge the greatness of the Prophets and their spiritual influence to some extent but are not prepared to accept the truth of their claims because of their old formal beliefs, thus remaining in denial. The third group comprises the believers who clearly recognize the truth of the Prophets' claims and also perceive and benefit from their spiritual influence to varying degrees. The fourth group consists of those who accept the truth of their claims in their hearts and generally acknowledge their greatness, which leads them to join their community, but they do not feel any spiritual influence within themselves and thus remain somewhat doubtful in this regard.

At this point, we are concerned with the fourth group, who acknowledge the truth and accept the greatness but do not feel the spiritual influence as they desire. It should be understood that this state arises in a person for two reasons. Firstly, sometimes due to their negligence and weaknesses, the doors and windows of the human soul, through which an external spirit's influence can reach them, become closed, and thus they do not experience the desired effect.

Seerat al-Mahdi

Part Two

The flow of grace can reach individuals, but sometimes it is obstructed from reaching them. At times, negligence can be so overwhelming that a person does not realize that their own windows and doors are closed. Instead, they begin to think that no light is coming from outside, and in this way, instead of focusing on their own reform, they start to criticize the source of grace. However, at such times, a person should reflect and open the windows of their heart so that the sunlight of guidance can enter and dispel their darkness and cleanse their impurities. But how unfortunate is the person who has seen and understood that the sun has risen, yet has not opened the windows of their heart, spending their life in the belief that there is some flaw in the sunlight that prevents it from reaching them.

The second reason is that, on one hand, people are unfamiliar with the methodology of Prophethood, and due to the passage of time since the era of Prophets, they are unaware of the circumstances of the Prophets, their ways, and how they dispense grace. On the other hand, they have heard and read such tales and accounts about saints and righteous individuals that, although purely fictional and false, establish a standard of sainthood in their minds. According to this standard, they then judge others, and upon not finding what they expect, they become engulfed in doubts and uncertainties. For example, suppose someone has heard that a lion is an animal whose color is red, with a very long neck and a very short tail, and a height of ten feet or more. When they see a real lion, they will inevitably think that this cannot be a lion because it does not match the image they have in their mind. Thus, having a distorted image of Prophethood and sainthood can also lead a person to similar doubts.

In such circumstances, a person should carefully study the life of the Holy Prophet (peace and blessings be upon him) and keep the methodology of Prophethood and the Sunnah of the Prophet in front of them. They should not be swayed by the purely fictional and false tales concerning Zaid and Bakr, and they should establish their standards based on the light derived from the study of the Holy Quran and the biographies of the Leader of the Universe.

Seerat al-Mahdi

Part Two

For a Muslim, the truth of the Holy Quran and the Prophet Muhammad (peace and blessings be upon him) is undeniable. So, what is the reason that they accept such statements about Zaid and Bakr as true, which are not found in the Holy Quran and the Prophet (peace be upon him)? Among Muslims, there are exaggerated and nonsensical tales and miracles concerning saints and elders that, upon hearing them, one is left astonished. It is surprising that these tales are not only limited to tongues but, unfortunately, have also found their way into Muslim literature. One reason for the emergence of this deception is that, as I mentioned in the first part of this book, the knowledge of attention has also greatly harmed Muslims. This knowledge is beneficial and can be utilized in many ways, but its misuse is equally damaging. When spirituality diminished among Muslims and a color of irreligion and materialism began to emerge, those who were righteous and pious became concerned about it. However, they did not find their spiritual state strong enough to withstand the storm of misguidance. Thus, they devised a way to save the public from destruction by starting to use the knowledge of attention, known in English as Hypnotism, and sought to captivate people under the guise of religion. Consequently, there was temporary benefit, and people were somewhat saved from being swept away by materialism and false freedom. However, this also led to a dangerous loss, as gradually, on one side, the elders practicing attention became unaware of the true nature of this matter, and on the other side, the public became so intoxicated by this that they began to consider it as religion, spirituality, and the essence of attraction and effect. A highly distorted standard of sainthood was established within them. Meanwhile, the knowledge of attention is merely one of the worldly sciences that has no specific connection to religion. Rather, every person can acquire it to varying degrees according to their effort and ability. It is akin to how a mother gives opium to a crying child for her own comfort, and gradually the child begins to perceive opium as his food, finding solace and comfort in it, while crying and feeling pain in its absence.

Seerat al-Mahdi

Part Two

The condition of Muslims has become such that as a result of the knowledge of attention, which generally creates a state of intoxication and ecstasy, they have come to regard this as their spiritual nourishment, forgetting the true sustenance that could become a part of their soul and is essential for its survival. Indeed, we belong to Allah and to Him we shall return.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that when Hazrat Messiah Maood (peace be upon him) announced his claim of Messiahship and Mahdism, a dangerous uproar erupted in the Islamic world. For several years, this storm of chaos continued to escalate, and the fire of opposition grew fiercer. Not only did Muslims rise against him, but Aryans and Christians also united to stand against him. A great deal of venom was spewed against him, and they resorted to shameful methods of persecution and harassment. Various accusations were leveled against him to instill doubt in the hearts of the people regarding him, labeling him as a disbeliever, apostate, deceiver, heretic, enemy of Islam, enemy of the Messenger, fraudster, merchant, and so forth.

In these circumstances, the words with which he addressed his Lord in solitude are as follows. This is a poem that flowed from his lips, reflecting a glimpse of his heartfelt emotions. He said:

O Powerful and Creator of the heavens and the earth, O Merciful, Kind, and Guide, O You who are the Guardian of the hearts, O You from whom nothing is hidden. If You see me full of sin and wickedness, If You witness that I am of bad character, Then, O Lord, make me joyful, And bring mercy upon this group of strangers. Pour forth clouds of mercy upon their hearts, And fulfill their every desire by Your grace. Set fire to my doors and walls, Let my enemies be my ruin. Your servants have found their Qibla in You, So grant me refuge at Your threshold.

Seerat al-Mahdi

In my heart, there exists a love that the world has concealed. With me, from the face of love, work to reveal those secrets. O You who come to every seeker, Indeed, from the burning of every burning heart, Part Two.

From that connection I had with You, From that love I cherished in my heart, Come forth and cleanse me, O You who are my refuge and sanctuary. The fire that You ignited in my heart has consumed the otherness within me. From that fire, let my face shine, and transform this dark night into day.

O my Powerful Lord, Creator of the heavens and the earth! O my Merciful, Kind, and Guiding Master! O You who knows the secrets of hearts, Nothing is hidden from You! If You find me filled with mischief and wickedness, If You see that I am of bad character, Then, O Lord, destroy me, this sinful one, And bring joy and comfort to the hearts of this opposing group. Pour forth clouds of mercy upon them, And fulfill their every desire by Your grace. If I am indeed as they say, then let the fire of wrath descend upon my walls and doors, And become my enemy, destroying my affairs. But, O my Master! If You consider me among Your servants, And if my heart finds refuge at Your threshold, And if You see in me that love which You have hidden from the eyes of the world due to its misdeeds, Then, O my God, Deal with me in love, and let this hidden secret be revealed. O You who come running to every seeker, And O You who are aware of the burning of every heart in love, I invoke You through this connection that exists in my heart for You, And I remind You of that love whose roots I have planted in my heart, That You may rise to absolve me from these accusations. Yes, O my refuge and my sanctuary, do so. That fire of love which You have ignited in me...

Seerat al-Mahdi

Part Two

In my heart, there burns a flame, from whose flickers You have turned the love for others into ashes. Now, with that very fire, illuminate my outward being as well. And O my Lord! Transform this darkness of mine into day.

I humbly submit that in certain situations, the words that a person utters from his own mouth serve as a certain testimony to the truth of his claim. In the name of Allah, the Most Gracious, the Most Merciful. Chaudhry Hakim Ali Sahib narrated to me that when a great earthquake occurred in April 1905, Hazrat Messiah Maood (peace be upon him) had taken refuge in his garden, and many friends had also gone to the garden during that time. I too had come to Qadian with my family. When Hazrat Sahib went to the garden, shortly after, plague spread in Qadian. I mentioned to Hazrat Sahib that he was residing in the garden, and most friends had also gathered there, having made arrangements for their stay. However, I had neither a tent nor any extra cloth to make a shelter, nor was there any other means of arrangement. Hazrat Sahib replied that they had come here due to the earthquake, but now the plague was spreading in the town. Since Allah the Almighty had brought them here before this situation arose, they understood that it was Allah's will for them to stay here for the time being; otherwise, they had no other intention. He suggested that I should go to their house in the city, as there was no safer place than that.

Thus, I went to Hazrat Sahib's house. I humbly submit that it is a command of Shariah that one should not go to a place where plague or any similar epidemic is spreading, nor should the inhabitants of such a place leave for another settlement, as this could lead to the further spread of the disease. However, this does not mean that one cannot set up camp in the open fields surrounding a plague-stricken area after leaving it. Just as it is prohibited to leave a plague-stricken area for another populated place, it is also not forbidden to seek refuge in open fields nearby.

Seerat al-Mahdi

Part Two

It is known that going to a place can be a cause for the spread of disease; thus, it is not permissible to set up camp in open fields. Rather, doing so is entirely beneficial and can significantly prevent the disease from spreading. Therefore, while Shariah has prohibited leaving a plague-stricken area for another populated place, it has recommended seeking refuge in the surrounding open fields.

However, there was a specific exceptional case concerning Hazrat Messiah Maood (peace be upon him). Allah the Almighty had informed him that no one within his physical and spiritual confines would die from the plague, as all such individuals would be under Allah's special protection. Indeed, this occurred, for several times during Hazrat Messiah Maood's life, the plague struck Qadian, and at times, the intensity of the illness increased. Yet, not only did no one in his household die from this epidemic, but even a rat did not perish from the disease, despite the plague's influence surrounding his home. The neighboring houses were also afflicted with cases of the plague, but his house remained completely safe, in accordance with Allah's grace and promise.

Similarly, while the true definition of the spiritual confines of his abode is known only to Allah, and no certain inference can be made regarding it based solely on the pledge of allegiance and outward conditions, his sincere and devoted servants generally remained noticeably protected from the effects of this illness. According to Allah's promise, the plague served as an extraordinary means for the propagation and growth of the Ahmadiyya community. Thus, if one carefully studies the history of the community's establishment, it becomes evident that the speed with which the community progressed during the time of the plague was unparalleled. Such rapid advancement did not occur either before or after the plague.

Consequently, Hazrat Khalifa Al-Masih II stated that during the times when this disease was rampant in Punjab, there were occasions when letters of allegiance from five hundred individuals reached Hazrat Sahib in a single day. All of this came to pass in accordance with the divine prophecy that had been published in advance by Hazrat Messiah Maood (peace be upon him).

Seerat al-Mahdi

Part Two

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Roshan Ali Sahib narrated to me that once, for a religious necessity, Hazrat Messiah Maood (peace be upon him) wrote to Hazrat Maulvi Nooruddin Sahib to announce that he was a follower of the Hanafi school, even though he knew that Hazrat Maulvi Sahib adhered to the beliefs of the Ahl al-Hadith. In response, Hazrat Maulvi Sahib sent a card to Hazrat Sahib, which contained the following couplet:

“If the elder of the tavern says, 'Color your prayer mat,' The traveler should not be unaware of the path and the customs of the destinations.”

Below this, he wrote the words "Nooruddin Hanafi." When Hazrat Maulvi Sahib later presented himself before Hazrat Sahib, Hazrat Sahib asked him, "Maulvi Sahib, what is the principle of the Hanafi school?" Hazrat Maulvi Sahib replied, "Sir, the principle is that the Holy Quran takes precedence above all. If an issue is not found therein, then one should look to the actions and sayings of the Prophet Muhammad (peace be upon him), which are known through Hadith. After that, decisions should be made through consensus and analogy." Hazrat Sahib then said, "Then what is your belief, Maulvi Sahib?" Hazrat Maulvi Sahib replied, "Sir, my belief is the same." Upon this, Hazrat Sahib took out the card from his pocket, tossed it towards Maulvi Sahib with a smile, and said, "What does this mean?" Maulvi Sahib became embarrassed and remained silent.

I humbly submit that the couplet Hazrat Maulvi Sahib wrote meant that although he considered himself to be of the Ahl al-Hadith in his opinion, since his spiritual guide instructed him to identify as a Hanafi, he sacrificed his own opinion in favor of that of his guide and referred to himself as a Hanafi. Furthermore, I would like to mention that before the discussions of Ahmadiyyat began, the Ahl al-Hadith were quite prominent in India, and there was significant opposition between the Hanafis and the Ahl al-Hadith (whom people generally referred to as Wahhabis). There were frequent debates and discussions between these two groups, and they were becoming like sworn enemies of each other, with the field of issuing fatwas against one another becoming heated. Hazrat Messiah Maood (peace be upon him) was aware of this.

Seerat al-Mahdi

Part Two

Peace be upon him, although he did not have any affiliation with a particular group before his claim, which would indicate bias or factionalism, he always presented himself negatively in principle. He never preferred to be called a follower of the Ahl al-Hadith at any time. However, if one were to consider beliefs and practices, his method aligns more closely with the Ahl al-Hadith than with the Hanafis.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that once a cleric came to the service of Hazrat Messiah Maood (peace be upon him) and expressed a desire for a private meeting. When he met with him, he repeatedly stated in conversation that he was a Hanafi and considered following a school of thought to be good, among other things. Hazrat Sahib replied to him that they were not against the Hanafis, so there was no need for him to repeatedly express his identity as a Hanafi. He stated, "I consider these four Imams to be like a protective wall for Muslims, which has prevented them from becoming scattered and disunited." He further explained that not everyone is qualified to exercise independent judgment in religious matters. If these Imams had not existed, then every qualified and unqualified person would have freely adopted their own methods, leading to a significant division within the Ummah of Muhammad. However, by Allah's grace, these four Imams, who possessed the capacity for independent reasoning due to their knowledge, piety, and purity, safeguarded Muslims from disunity. Thus, these Imams have served as a protective wall for Muslims, and we respect them and acknowledge their greatness and contributions.

I humbly submit that Hazrat Messiah Maood (peace be upon him) regarded all the Imams with respect, but he particularly viewed Imam Abu Hanifa as superior in knowledge and understanding, and he praised his reasoning abilities greatly.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that Hazrat Messiah Maood (peace be upon him) strongly emphasized that it is essential for the follower to recite Surah Al-Fatiha behind the Imam. However, he also stated that despite considering Surah Al-Fatiha necessary, he did not claim that anyone who does not recite it is outside the fold of Islam.

Seerat al-Mahdi

Part Two

It is believed that if someone does not recite Surah Al-Fatiha, his prayer is not valid. This is because many saints and righteous individuals have passed who did not consider the recitation of Surah Al-Fatiha to be necessary, and I cannot deem their prayers to be wasted. I humbly submit that the belief of the Hanafis is that the follower should stand silently behind the Imam and listen to his recitation without reciting anything himself. Conversely, the Ahl al-Hadith hold the belief that it is essential for the follower to recite Surah Al-Fatiha even behind the Imam, and Hazrat Sahib supported the Ahl al-Hadith on this issue. However, despite this belief, he did not assert, like the extreme Ahl al-Hadith, that anyone who does not recite Surah Al-Fatiha has invalid prayers.

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat's mother narrated to me that Ismat, who was your eldest sister, was born on the night before Friday, before the morning prayer. Bashir was born on the night before Sunday, after midnight. Mahmood (meaning Hazrat Khalifa II) was born on the night before Saturday, around ten or eleven o'clock. Shaukat was born on Monday at four in the afternoon. You (meaning this humble servant) were born on Thursday morning after sunrise, and Sharif was also born on Thursday morning before sunrise. Mubarak was born in the first half of the night before Tuesday, and Mubarak was born on Wednesday afternoon. Regarding Ummah al-Nasir, I do not recall, and Ummah al-Hafiz was perhaps born on the night before Monday after the evening prayer. Furthermore, Hazrat's mother mentioned that when Mubarak was about to be born, Hazrat Sahib prayed that Allah protect her from the adverse effects associated with Tuesday.

I humbly submit that days differ from one another in terms of their effects and blessings, and as Hazrat Messiah Maood (peace be upon him) has discussed in detail in Tuhfa-e-Golarwiya, these effects result from the influence of stars under the laws of nature.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that once Hazrat Messiah Maood (peace be upon him) recommended to Maulvi Muhammad Ali Sahib that Maulvi Yaar Muhammad Sahib should be appointed as a teacher in the school. Maulvi Muhammad Ali Sahib replied that Hazrat knew his condition.

Seerat al-Mahdi

Part Two

He smiled and said that he knew better than you, but it should still be done. I humbly submit that Maulvi Yaar Muhammad Sahib was a very sincere Ahmadi and had great love for Hazrat Messiah Maood (peace be upon him). However, due to a certain type of mental deficiency he had, it is likely that keeping this in mind, Maulvi Muhammad Ali Sahib made these remarks based on Hazrat Sahib's recommendation. Nevertheless, Hazrat Sahib recommended his appointment, perhaps with the thought that it would provide him with a means of livelihood and that perhaps engaging in work would lead to some improvement in him. The reason Hazrat Sahib said that he considered him worse than you was that Maulvi Yaar Muhammad Sahib's mental condition was often a source of concern for Hazrat Messiah Maood (peace be upon him). Using the word "worse" instead of "better" was likely meant to reveal the true nature of the matter and perhaps was somewhat humorous as well.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that once Hazrat Messiah Maood (peace be upon him) called his nurse and obtained her testimony that he was born as a twin and that the girl who was born with him was born first, followed by him. He also had her thumbprint recorded on a written statement and obtained the testimony of some other elderly women as well. I humbly submit that Hazrat Messiah Maood (peace be upon him) wrote in Tuhfa-e-Golarwiya that his birth took place on a Friday, on the fourteenth day of the lunar month.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that he heard from the late Hakim Fazal Din Sahib of Behar that once an English speaker came to Hazrat Messiah Maood (peace be upon him) and said that in the Arabic language, conveying meaning often takes longer than in English. Hazrat Sahib responded by asking how he would express the meaning of "water" in English. The man replied that the words for it are "my water." Hazrat Sahib

Seerat al-Mahdi

Part Two

It was stated that in Arabic, simply saying "my" is sufficient. I humbly submit that this was merely a spontaneous response made in jest. It is not that this was the only argument that Hazrat Sahib considered adequate for resolving the issue.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that once an Indian cleric came to Qadian and presented himself before Hazrat Messiah Maood (peace be upon him), stating that he had come as a representative of a group to investigate his claim. He then began discussing contentious issues, using grandiose language and elaborate expressions. In response to Hazrat Sahib's speech, he interrupted, saying, "You claim to be the Messiah and Mahdi, yet you cannot even pronounce the words correctly." At that moment, Maulvi Abdul Latif Sahib Shaheed was also present in the assembly, and he became very angry. In his fervor, he began to converse with that cleric in Persian. Hazrat Sahib calmed Maulvi Abdul Latif Sahib down and later, when Maulvi Abdul Latif Sahib was not present, he remarked that at that time, Maulvi Sahib had become very angry. Therefore, out of concern that he might harm that cleric in his rage, I had held Maulvi Sahib's hand in mine to restrain him.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that once, during a journey, Hazrat Messiah Maood (peace be upon him) explained that some people believe that prophets suffer from hysteria, but this is their mistake. The reality is that the senses of the prophets become extraordinarily heightened and intense, which leads the unacquainted to mistakenly interpret it as hysteria. However, it is not hysteria; rather, it is merely a condition that superficially resembles hysteria. Yet, people mistakenly label it as such.

Seerat al-Mahdi

Part Two

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that the mortgage deed under which Hazrat Messiah Maood (peace be upon him) mortgaged his garden to his mother is a formally registered document, and its date is June 25, 1898. The mortgage amount is five thousand rupees, of which one thousand is in cash, and the remainder is in the form of jewelry. In this mortgage, the following words are recorded from Hazrat Sahib: "It is acknowledged that I will not redeem the mortgaged property for a period of one year. After the mentioned year, within one year, whenever I wish to redeem the mortgage, I will do so. Otherwise, after the expiration of the above-mentioned period, that is, in the thirty-second year, the mortgaged property will be sold for the same amount, and I will have no claim to ownership. The possession of it has been given from today, and I will allow entry and exit, and the profits from the mortgaged property will be entitled to the mortgagee until the mortgage is established, and the matter will be settled by the government harvest of 1955 (Bikrami), and it will yield produce."

I humbly submit that this statement indicates that its wording was not proposed by Hazrat Messiah Maood (peace be upon him) but rather written by some notary in his own words, reflecting Hazrat Sahib's intention.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that when our sister Mubarak Begum was married to Nawab Muhammad Ali Khan Sahib, the dowry was set at fifty-six thousand (56,000) rupees, and Hazrat Sahib had the marriage contract formally registered with many witnesses attested to it. After Hazrat Sahib's passing, when our younger sister Ummatul Hafiz Begum was married to Khan Muhammad Maabidullah Khan Sahib, the dowry was set at fifteen thousand (15,000) rupees, and this marriage contract was also formally registered. However, none of the three brothers among us, whose marriages took place during Hazrat Sahib's lifetime, had their marriage contracts written and registered, and the dowry was set at one thousand rupees each. In fact, the amount of the dowry is generally determined by the husband's current status and somewhat by the wife's status, and the formal writing and registration of the marriage contract depend on personal circumstances.

Seerat al-Mahdi

Part Two

It is suspended. Since Nawab Muhammad Ali Khan Sahib's property was not located in the territory of the British government but rather in a state, and there was a possibility of certain disputes arising regarding it, Hazrat Sahib deemed it necessary to formally register the marriage contract. Moreover, it is generally better that, even if the marriage contract is not registered, it should at least be documented properly and have the testimonies of credible individuals recorded on it. In essence, the dowry is also a debt that the husband is obligated to pay. Therefore, like other debts, it is appropriate in ordinary circumstances for it to be documented.

In the name of Allah, the Most Gracious, the Most Merciful. Doctor Mir Muhammad Ismail Sahib narrated to me that after the martyrdom of Maulvi Abdul Latif Sahib, one of his disciples brought some of his hair to Hazrat Messiah Maood (peace be upon him) in Qadian. He placed the hair in a small bottle with a narrow neck, added some musk inside, sealed the bottle, and then hung it from a hook in his house of prayer. He performed this entire act as if he considered the hair to be a relic, and it was likely hung in the house of prayer for the purpose of inspiring prayer. I humbly submit that this bottle hung in the house of prayer for many years, but it has not been seen for quite some time now.

In the name of Allah, the Most Gracious, the Most Merciful. Doctor Mir Muhammad Ismail Sahib narrated to me that Hazrat Messiah Maood (peace be upon him) used to trim the longer hairs of his blessed beard with scissors. I humbly submit that the Prophet Muhammad (peace be upon him) has instructed that Muslims should grow their beards and shorten their mustaches. The reason for this is that a beard is a source of masculine beauty and dignity, while long mustaches can lead to vanity and arrogance. However, this does not imply that the Sharia has prescribed a specific length for the beard. Such detailed matters are not dictated by Sharia but are left to personal suitability and preference. The intention is only this.

Seerat al-Mahdi

Part Two

It is preferred that the beard should not be shaved off but rather kept. However, it is also not favored to grow the beard excessively long. Thus, Hazrat Messiah Maood (peace be upon him) used to say that a beard longer than the length of a fist and two fingers should be trimmed. The reason for this is likely that an excessively long beard can be contrary to adornment, and keeping it clean can also be somewhat challenging. In contrast, trimming the beard to such an extent that it approaches being shaved off is against the respect due to the command of the Prophet Muhammad (peace be upon him), which should be considered inappropriate for a sincere Muslim.

In the name of Allah, the Most Gracious, the Most Merciful. Doctor Mir Muhammad Ismail Sahib narrated to me that I have heard several times from Hazrat Messiah Maood (peace be upon him) that he suffered from hysteria. At times, he would also engage in meditation. However, the reality is that due to his mental exertion and the labor of writing day and night, certain nervous symptoms would arise in him that are generally seen in patients of hysteria. For example, suddenly feeling weak while working, experiencing dizziness, having cold hands and feet, undergoing panic attacks, or feeling as though he might faint, or becoming extremely distressed in cramped spaces or sometimes among many people. These are signs of nerve sensitivity or fatigue, and they also occur in patients of hysteria. In this sense, Hazrat Sahib did experience something akin to hysteria or meditation.

I humbly submit that in another instance, as narrated by Maulvi Sher Ali Sahib, it was stated that Hazrat Sahib would say that the belief some people hold regarding certain prophets having hysteria is their mistake. The truth is that due to their heightened sensitivity, certain symptoms arise in them that resemble the signs of hysteria. Therefore, people mistakenly begin to interpret it as hysteria. This indicates that when Hazrat Sahib occasionally mentioned that he suffered from hysteria, it was in accordance with common parlance, and he did not scientifically understand it as such. Rather, it was similar symptoms that arose due to sensitivity or intense work.

Seerat al-Mahdi

Part Two

Doctor Mir Muhammad Ismail Sahib is a very capable and qualified doctor. Even during his student years, he consistently achieved high marks, and he secured the first position in the final examination of medicine across the entire Punjab province. Throughout his employment, his competence and capability have remained well recognized. Moreover, due to being a very close relative of Hazrat Messiah Maood (peace be upon him), he had ample opportunities to be in Hazrat Sahib's company and to assist in his medical treatment. Therefore, his opinion in this matter carries a special weight that is not found in any other opinion.

In the name of Allah, the Most Gracious, the Most Merciful. Doctor Mir Muhammad Ismail Sahib narrated to me that during the time of Hazrat Messiah Maood (peace be upon him), the children of the household would sometimes bring firecrackers like anars (a type of firework) for fun during occasions such as Shab-e-Barat. On some occasions, if Hazrat Sahib was present, he would also watch the fireworks himself. Furthermore, Hazrat Khalifa al-Masih II used to state that Hazrat Sahib would say that using firecrackers like anars in the house is beneficial for killing harmful germs and purifying the air. I humbly submit that in our childhood, we would sometimes bring such harmless fireworks like anars into the house, and Hazrat Sahib would see this and not prohibit it. In fact, at times, we would ask Hazrat Sahib for money to buy these items, and he would give it to us.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that his uncle, Chaudhry Sher Muhammad Sahib (may Allah have mercy on him), used to tell him that when Hazrat Sahib traveled to Delhi and a debate was proposed with Maulvi Nazir Hussain Sahib at the Jama Masjid there, he was also with Hazrat Sahib at that time. Since there was a significant risk of opposition in the city, and Hazrat Sahib's family was also traveling with him, Hazrat Sahib left me behind to ensure the safety of the house while he went to the debate.

Seerat al-Mahdi

Part Two

Thus, until his return, I kept watch over the house and firmly resolved in my heart that I would give my life but would not allow anyone to approach the house. Maulvi Sher Ali Sahib used to say that my uncle was a very strong man and was the first in our family to take the pledge of allegiance to Hazrat Sahib.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that his uncle, Chaudhry Sher Muhammad Sahib (may Allah have mercy on him), used to say that in the beginning, when Hazrat Maulvi Nooruddin Sahib used to give lessons on the Holy Quran, Hazrat Messiah Maood (peace be upon him) would sometimes come to listen to his lessons and would occasionally make comments as well. One time, when Hazrat Maulvi Sahib was delivering a lesson on the verses that mention the descent of the angels during the Battle of Badr, Hazrat Maulvi Sahib began to interpret that this referred to the spiritual strengthening of hearts. When Hazrat Messiah Maood (peace be upon him) heard this, he said that this interpretation was unnecessary. At that time, the angels were indeed visible to the Muslims. In visionary states, it happens that besides the one who has the vision, others also participate in the visionary experience. Therefore, on this occasion, Allah Almighty included the companions in the visionary sight of the Prophet (peace be upon him) so that their hearts would be strengthened.

I humbly submit that Hazrat Messiah Maood (peace be upon him) has discussed the reality of the descent of angels in detail in his books, particularly in "Tazkirah," "Azala Auham," and especially in "Ainah Kamalat Islam." Furthermore, I humbly submit that Hazrat Maulvi Nooruddin Sahib, the first Khalifa, was inclined towards the ideas and methods of reasoning of Sir Syed Ahmad Khan (may Allah have mercy on him) before he took the pledge of allegiance to Hazrat Messiah Maood (peace be upon him). Therefore, he would sometimes interpret miracles and such spiritual manifestations and this inclination can also be seen in the interpretations during the early days of Ahmadiyyat. However, gradually, under the companionship of Hazrat Messiah Maood (peace be upon him), this influence diminished.

Seerat al-Mahdi

Part Two

In the name of Allah, the Most Gracious, the Most Merciful. Doctor Mir Muhammad Ismail Sahib narrated to me that around the time of the debate with Atham, one day a servant boy named Charagh came to Hazrat Messiah Maood (peace be upon him) and reported that two women had arrived outside. At that time, Hazrat Sahib was walking in the courtyard of the roof. He asked, "Why have they come?" The boy, based on his own judgment, replied that they had come to debate. Hazrat Sahib immediately put on his cloak, took his staff in hand, and went down to Ahmad Chowk. When the women saw Hazrat Sahib, they said, "Mirza Sahib, we need to go to such and such village; please arrange some transportation for us. We will leave the current carriage here." Hazrat Sahib instructed a servant to make the arrangements and returned home himself. In fact, these women had sought assistance from him as the chief of the town, but Charagh, thinking that Hazrat Sahib was always engaged in debates with Christians, mistakenly assumed that these women had come for the same purpose.

In the name of Allah, the Most Gracious, the Most Merciful. Doctor Mir Muhammad Ismail Sahib narrated to me that in the last period of Hazrat Messiah Maood's (peace be upon him) life, often friends would get a new kurta made for him and present it as a vow, requesting the kurta that he had worn as a blessing. On one occasion, someone sent me a new kurta and requested an old, worn kurta in return. Upon searching the house, it was found that there was no worn kurta available at that time. Therefore, Hazrat Sahib ordered that his used kurta, which had been washed by the laundry, be given. I submitted that this is a kurta washed by the laundry, and that person wants to take it as a blessing. Hazrat Sahib insisted, saying, "What blessing is lost by being washed at the laundry?" Consequently, that kurta was given to that person. I humbly submit that this person likely knew that the blessing does not diminish by being washed at the laundry. However, love also demands that a person should cherish the worn garment of his sacred beloved.

Seerat al-Mahdi

Part Two

In the name of Allah, the Most Gracious, the Most Merciful. Doctor Mir Muhammad Ismail Sahib narrated to me that Hazrat Messiah Maood (peace be upon him) was so simple in his physical habits that sometimes when he wore socks, in a state of distraction, the heel would end up facing upwards instead of downwards. Often, one cuff button would be fastened into the other cuff. At times, when a friend would bring a gift for him, he would sometimes put his right foot into the left sock and the left foot into the right sock. Due to this discomfort, he preferred to wear local footwear. Similarly, his eating habits were such that he would say that he only realized what he was eating when a pebble or some other small piece would get under his teeth.

In the name of Allah, the Most Gracious, the Most Merciful. Doctor Mir Muhammad Ismail Sahib narrated to me that Hazrat Messiah Maood (peace be upon him) suffered from diarrhea for many years before his passing. Consequently, he passed away due to this illness. It was often observed that after experiencing an episode of diarrhea, he would feel such weakness that he would immediately call for a glass of milk and drink it.

In the name of Allah, the Most Gracious, the Most Merciful. Doctor Mir Muhammad Ismail Sahib narrated to me that Maulvi Muhammad Ali Sahib, M.A., used to live in a part of Hazrat Messiah Maood's (peace be upon him) house in the upper room. Until his marriage and household arrangements were made, Hazrat Sahib would personally send him milk in a glass every morning, dissolving sugar in it with special care. I humbly submit that Hazrat Sahib had great regard for guests, and he looked upon those who were engaged in religious pursuits with great esteem and affection.

In the name of Allah, the Most Gracious, the Most Merciful. Doctor Mir Muhammad Ismail Sahib narrated to me that once some friends came from Lahore to Qadian during Ramadan. When Hazrat Sahib was informed, he went to them with some breakfast.

Seerat al-Mahdi

Part Two

In the name of Allah, the Most Gracious, the Most Merciful. Doctor Mir Muhammad Ismail Sahib narrated to me that Hazrat Messiah Maood (peace be upon him) would often visit the mosque to meet friends. These friends expressed that they were all fasting. He said, "It is not appropriate to fast while traveling; one should act upon Allah Almighty's concession." Thus, after providing them with breakfast, he invalidated their fasts.

In the name of Allah, the Most Gracious, the Most Merciful. Doctor Mir Muhammad Ismail Sahib narrated to me that Hazrat Messiah Maood (peace be upon him) was very particular about cleanliness, especially during the days of the plague. He was so meticulous that he would dilute phenyl in a container and personally pour it into the toilets and drains of the house. I humbly submit that at times, Hazrat Messiah Maood (peace be upon him) would have a large pile of fuel arranged in the house and would light a fire to eliminate harmful germs. He had also ordered a large iron stove, which was filled with coal and sulfur and burned inside the rooms while the doors were closed. It would become so hot that even after a long time of the stove cooling down, when the room was opened, it would still feel like a furnace inside.

I also humbly submit that the prophets have a remarkable dignity; on one hand, they take such care of means that it may lead an observer to believe that they consider all matters of fate and decree to lie in those means, and if they are not taken into account, then nothing can be accomplished. On the other hand, they have such complete trust in the essence of Allah that they regard those means as mere dead insects. A superficial observer may be astonished by this state, but the reality is that the extent to which they regard those means is not because they believe that the keys to fate lie in them, but because those means are created by Allah, and respecting Allah requires, indeed it is Allah's command, to take into account the means He has created. Therefore, since they stand at the highest rank in obeying Allah Almighty's commandments, they also appear superior to others in taking care of the means. However, their true reliance is solely on the essence of Allah, and this is indeed the essence of monotheism.

Seerat al-Mahdi

Part Two

In the name of Allah, the Most Gracious, the Most Merciful. The point upon which the Prophets are sent is not an easy one, but rather requires constant struggle and a very firm faith. Generally, people, while utilizing means, forget that any power and effect that these means possess is all bestowed by Allah. In themselves, they hold no more significance than a dead insect. This weakness is found to some extent even among those who claim that they do not merely acknowledge Allah formally, but truly and sincerely believe in Him with the insight of the heart.

Every person should reflect within his heart and observe that when a close relative falls seriously ill, or a very grave case is brought against him, or he becomes burdened by a debt or financial load that is beyond his capacity, and in the face of which he sees certain destruction if it is not repaid, how he anxiously rushes towards doctors and becomes engrossed in seeking treatment. Or how he follows lawyers, flattering and pleading with them despite offering a substantial fee, in order to draw their attention towards him. Sometimes, if the opportunity arises, he even flatters the court and tries to sway it through recommendations. Or how he seeks the favor of wealthy individuals, trying to obtain money from them to find a way out of his financial troubles. He engages in all these actions with such fervor that it seems as if Allah is merely a name, and the true means of fulfilling his needs are these very causes. Because when these means are not available, he begins to lose hope and convinces himself that there is no way for his salvation. This is the hidden form of polytheism from which the Prophets are sent to save people, teaching them that they should utilize the means because they are created by Allah, and Allah's eternal wisdom has endowed them with effects that can be beneficial to them. However, at the same time, they must always keep their hearts filled with the certainty that the source of all powers and capabilities is the Divine Being. If the fountain of grace from this source is cut off, then these means hold no more reality than a dead insect.

Seerat al-Mahdi

Part Two

In the name of Allah, the Most Gracious, the Most Merciful. It is essential to have faith that mosquitoes carry malaria, but at the same time, this belief must be firmly established in your hearts that this property is from Allah and not automatic. If Allah wills, He can take this property away and create the same property in a lump of clay, or by His command, without any intermediary cause, He can produce the results that mosquitoes bring about. This belief is something every believer claims to hold in their heart, yet very few truly illuminate their hearts with the living reality of this faith. Often, some people abandon the means altogether, thinking that whatever is meant to happen will happen. In doing so, they disrespect the provisions created by Allah and become targets of His displeasure, suffering losses. Others fall into the opposite extreme, relying on the means as if Allah is nothing, and whatever is to happen will happen through these causes. Both groups are far from the right path and are enveloped in darkness. The truth lies with those who follow the tradition of the Prophets, taking full account of the means while keeping their hearts filled with the living faith that behind these means lies another power, which directs the entire system, and without which these means are entirely dead and ineffective. However, this level of faith is attained only after great struggle, and maintaining it requires constant effort. Indeed, the truth is that, as the saying goes, "This blessing is not achieved by mere strength; it is granted by the Gracious God."

In the name of Allah, the Most Gracious, the Most Merciful. Doctor Mir Muhammad Ismail Sahib narrated to me that when I came to Qadian after taking the entrance exam in 1897, before the results were announced, Hazrat Messiah Maood (peace be upon him) would often ask me if I had seen any dreams. Finally, one day I mentioned that I had seen roses in my dream. He said, "The interpretation of this is sorrow." Consequently, it happened just as he said, and I failed the exam that year. Furthermore, during the days when any significant matter was under his consideration, he would also inquire about the women and children of the household.

Seerat al-Mahdi

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In the name of Allah, the Most Gracious, the Most Merciful. He would often ask the servant women if they had seen any dreams. If someone had seen a dream, he would listen to it with great attention and consideration. I humbly submit that one effect of today's materialism is that people no longer believe in dreams and consider them merely the result of physical ailments. While it is true that some dreams can indeed be the result of physical conditions, it is also an eternal truth that dreams are shown regarding future events or hidden matters by Allah. These dreams come true in due time, serving as a seal of confirmation of their truth, and to deny them is akin to denying other tangible and well-known realities.

Furthermore, I humbly submit that Mir Sahib has always succeeded with high marks in his educational examinations, and his failure in the entrance exam this time was due to the severe opposition among Hindus following the murder of Lekh Ram. As a result, many Muslim students fell victim to the wrath of Hindu examiners. During that time, students had to write their names on the examination papers, which would reveal to the examiners whether they were Hindu or Muslim.

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Walida Sahiba narrated to me that when Mubarak Ahmad passed away, and Maryam Begum, with whom he had married, became a widow, Hazrat Sahib once expressed a desire in the house that it would be good if this girl came to our home. That is, it would be better if one of our children married her. Consequently, I humbly submit that based on this, Hazrat Khalifatul Masih II married Maryam Begum. Additionally, Walida Sahiba would narrate that when the proposal for the marriage of the boys was presented before Hazrat Sahib, and it was sometimes mentioned that a certain girl's age was nearly equal to that of the boy, which could lead to discomfort for the boy as he grew older, since generally women age faster and men remain youthful for a longer time, Hazrat Sahib would say that there was no harm. If there was a need, they could marry and have children later on. Moreover, Walida Sahiba narrated that Hazrat Sahib liked this notion.

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He used to say that keeping in mind the Islamic limits, Ahmad should marry more wives so that the lineage can develop rapidly and the community can expand. I humbly submit that indeed, this is an excellent means for the advancement of lineage, and it can also provide the benefit that the companions of the Promised Messiah (peace be upon him) would have the opportunity to train more children in front of them, which is very essential for the welfare of the community. However, the stringent conditions of justice and fairness that Islam presents regarding polygamy cannot be fulfilled by just anyone. Yes, those who are granted this ability and have a legitimate need may certainly marry more wives so that, in addition to the benefits mentioned above, they can also dispel the doubts and suspicions that are arising among some people, particularly in the circles of women, due to the negative examples of certain individuals regarding polygamy.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Noor Muhammad Sahib, a resident of Faizullah Chak, narrated to me that the Promised Messiah (peace be upon him) used to say many times that Sultan Ahmad (meaning Mirza Sultan Ahmad Sahib) is sixteen years younger than us, and Fazal Ahmad is twenty years younger, and after that, we have had no connection with our home.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Noor Muhammad Sahib narrated to me that once Mir Hamid Shah Sahib, may Allah have mercy on him, from Sialkot, and his father Mir Haseemuddin Sahib were present in Qadian. It was mentioned in front of the Promised Messiah (peace be upon him) that Mir Haseemuddin Sahib's wife had passed away. Upon this, the Promised Messiah said that Mir Sahib should get married elsewhere. In fact, he instructed Mir Hamid Shah Sahib to arrange for Mir Haseemuddin Sahib's marriage. At that time, Mir Haseemuddin Sahib was quite elderly.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Syed Abdul Sattar Shah Sahib narrated to me that once an order was issued by the Inspector General of Hospitals that all doctors working in branch hospitals should work for two months each year at the district head hospital so that they remain familiar with new experiments and methods.

Seerat al-Mahdi

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In the name of Allah, the Most Gracious, the Most Merciful. Thus, the duty of doctors began in order, and my turn was approaching. I felt a great deal of anxiety and worry because going to the district every year with my family and belongings was a significant hardship. By chance, I took a few days off and came to Qadian, where I presented this entire situation to His Holiness. He said, "Do not worry; perhaps your turn to go there will not come." Although He used the word "perhaps," my heart was reassured. Consequently, it happened just as He said, and an order came from the Inspector General stating that I was exempt from this duty. I humbly submit that these are specific circumstances, and it should not be understood that whatever the Prophets say will occur in the same manner. The Prophets are not aware of the unseen.

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Walida Sahiba narrated to me that when His Holiness first went to Delhi to claim the Messiahship and the proposal for a debate with Maulvi Nazir Hussain arose, there was a severe uproar of opposition in the city. Therefore, His Holiness arranged with the police officers and appointed a policeman, for whom He paid a salary, to guard the entrance of His house. This policeman was Punjabi. Additionally, there were quite a few Ahmadis staying with His Holiness during that time.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Syed Abdul Sattar Shah Sahib narrated to me that when I first came to Qadian in 1900, His Holiness used to go for a walk in the morning towards His garden. When He went to the garden, I went along with Him, and He had mulberries brought and ate them under the shade of the trees with the servants. Then He addressed me and delivered a speech regarding the truth of His claim. I replied that I had no doubt about His truthfulness, but if one does not take the pledge of allegiance and believes in Him as truthful, what harm is there? He said that with such faith, one cannot attain spiritual benefits from Him. The pledge of allegiance is a tradition of the Prophets, and there are great benefits and wisdom in this tradition. The greatest benefit is that it nourishes the spiritual tree of a person.

Seerat al-Mahdi

Part Two

It is a bitter fruit and has an unpleasant effect; to remove it, a graft is needed, and that graft is the complete pledge of allegiance. Its example is like that of a bitter, sour, and unpleasant fruit-bearing tree. If one wishes to make it sweet and delicious, they graft it with a fine, sweet fruit-bearing tree, and thus its unpleasant and bitter fruits automatically become sweet and excellent. Similarly, when a person's carnal fruits are corrupt, foul, and unpleasant, through the pledge of allegiance to a pure soul, meaning through spiritual connection, attention, and prayer, they too can, according to their capacity, become pure souls and purified shadows of the Prophets. Without this pledge and spiritual influence, their spirit remains deprived.

Moreover, Maulvi Sher Ali Sahib narrated to me that once Hazrat Sahib, while speaking about the benefits of the pledge of allegiance, said, "Is it not a great benefit of the pledge that all of a person's previous sins are forgiven?"

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Muhammad Ibrahim Sahib Baqa Puri narrated to me that when the book "Haqiqat al-Wahi" was being printed, once Khawaja Kamaluddin Sahib presented to Hazrat Messiah (peace be upon him) that the challenge regarding the impotence of Saadullah Ladhiyani's son mentioned in "Haqiqat al-Wahi" should be removed. He said this because if he filed a case, proving impotence would be difficult. However, Hazrat Sahib refused. Khawaja Sahib then expressed concern that this might lead to complications. Hazrat Sahib smiled and replied, "Khawaja Sahib, if he files a case, we will not appoint you as a lawyer." A few days later, when Khawaja Sahib went to Lahore, Maulvi Muhammad Ali Sahib mentioned to Hazrat Sahib during a walk that Khawaja Sahib had written expressing such concern for Saadullah that sometimes he could not sleep at night, asking either for him to die or for Hazrat Sahib to remove the words regarding his son's impotence from his book. Hazrat Sahib said, "What is surprising if Allah Almighty gives Saadullah death soon?" A few days later, a telegram arrived that Saadullah Ladhiyani had died, and Hazrat Sahib mentioned this during the walk.

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Addressing Ali Sahib, he said that now Khawaja Sahib should be informed that he used to say to remove those words, but now we have had to write even more. I humbly submit that Khawaja Sahib must have insisted on his opinion out of concern, fearing that this matter might lead to the mockery of the enemies. However, he made a mistake by considering only the perspective of a legal advisor and did not think that divine interventions are dominant over all powers. Furthermore, I humbly submit that now Saadullah's son has also passed away without leaving any offspring.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that one day, in the assembly of His Holiness, the topic of women's clothing was discussed, and he said that a tight pajama that clings closely to the body is not appropriate because it reveals the shape of a woman's body, which is against the concept of modesty. I humbly submit that in the province of Khyber Pakhtunkhwa and its influence in Punjab, the common attire for women is the shalwar. However, in India, the custom of tight pajamas is prevalent, and under the influence of India, some families in Punjab have also adopted the trend of tight pajamas. Consequently, in our homes, due to the influence of Hazrat Walida Sahiba, the custom of tight pajamas is more common, although shalwar is also still used. However, there is no doubt that from the perspective of modesty, tight pajamas are indeed objectionable to some extent and do not compare to the shalwar. Yes, in terms of adornment, both have their own merits; that is, tight pajamas suit some bodies while shalwar suits others. In such circumstances, if shalwar is promoted as a whole, it would be better. It can be said that a woman is to remain within the confines of her home, and if she must go outside, it is only to meet other women. In this case, if tight pajamas are somewhat against modesty, they are not objectionable. However, this notion is incorrect because, firstly, such modesty has been prescribed by the Shariah for women even among themselves, and they have been forbidden from unnecessarily revealing the beauty of their bodies. Additionally, in homes, apart from the husband, there are some men who come and go, and while there may not be a veil for them, it is still highly inappropriate and indeed unlawful.

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It is inappropriate for a woman to openly reveal the shape and form of her body in front of men. Therefore, the dislike expressed by His Holiness, the Promised Messiah (peace be upon him), towards such tight pajamas that expose the body’s shape is based on profound wisdom and is entirely in accordance with the intent of Islamic law. Yes, in front of her husband, a woman may wear whatever type of clothing he desires or prefers. There is no harm in that. However, in situations where she has to come in contact with other men in the household or meet non-related women, wearing shalwar appears to be better. It should also be noted that there are tight pajamas that do not cling completely to the body but remain somewhat loose, and they do not fully reveal the shape of a woman’s body. Such tight pajamas may not compare to shalwar but are not particularly objectionable either, and in our homes, this type of pajama is more common. The objectionable pajamas are those that are very tight or that a woman pulls to fit closely against her body. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Fazal Din Sahib, the lawyer, narrated to me that in the case of Maulvi Karam Din Jehlami, a question was posed to His Holiness, the Promised Messiah (peace be upon him), asking whether his status was indeed as he had described in his certain book. Regarding this, His Holiness has written in "Haqiqat al-Wahi" that this question pertained to "Tiryak al-Qulub." However, this is not correct, and His Holiness may have forgotten the name of the book or mistakenly wrote "Tiryak al-Qulub." The truth is that in court, "Tuhfa Golraviya" was presented, and the question was posed based on a passage from "Tuhfa Golraviya." The evidence for this is that in the official court records related to this case, the name "Tuhfa Golraviya" is mentioned, and it is clearly stated that the question was regarding a passage from "Tuhfa Golraviya." Consequently, in the case, the statement of His Holiness, the Promised Messiah (peace be upon him), is recorded in his own words as follows: "Tuhfa Golraviya is my composition. It was published on September 1, 1902, and was written in response to Peer Mehr Ali."

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This book was not written in response to the challenge of Saif Chishtiya.

Question: Are you the one referred to on page 48, note number 50 of this book?

Answer: By the grace and mercy of Allah, I am indeed the one referred to.

Question: By utilizing those spiritual powers through which false and genuine diamonds were identified, did you examine both letters of Karam Din, namely 40p and the article mentioned in Siraj al-Akhbar Jhelum, as well as the notes in the margin regarding the miracle of the unseen?

Answer: I have never claimed in those pages or anywhere else that I am the All-Knowing of the unseen.

Question: The subject that begins from line 6 on page 29, did you write it in relation to yourself?

Answer: I attribute that subject to myself. And what is written on page 89 is also written in relation to myself.

Question: Regarding the entries on pages 30, 29, 89, 50, 49, and 48 of Tuhfa Golraviya, did you examine the letters of Karam Din and the writings of Muhammad Hussain?

Answer: I have never claimed to possess such a general power.

Question: The power that was applied to identify a few counterfeit diamonds, was that general or specific?

Answer: That was a specific power; sometimes a person can be deceived, and at other times, through their insight, they can reach the essence of a matter.

Question: Is there any error in what is revealed through spiritual power?

Answer: There can be mistakes in ijtihad, meaning in making judgments. There is no error in the power itself. End of statement.

Your statement, of which a verified copy is present in the office of compilation and publication in Qadian, clearly indicates that the question...

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This was related to Tuhfa Golraviya and not to Tiryak al-Qulub. And when His Holiness mentioned Tiryak al-Qulub in one of his later writings, it was due to forgetfulness or a slip of the pen, because His Holiness's verified statement, which was recorded at that time and included in the manuscript, contradicts this. Moreover, this is not the end of it; the subject of this question and answer also definitively proves that at that time, Tuhfa Golraviya was presented and not Tiryak al-Qulub. The mention of identifying false and genuine diamonds is only found in Tuhfa Golraviya, and there is absolutely no such subject recorded in Tiryak al-Qulub. Therefore, based on the pages referenced, one can easily determine the truth by studying both books. I humbly submit that the narration of Maulvi Fazal Din Sahib confirms the narration of Maulvi Sher Ali Sahib, which has already been recorded in Part One, where it is stated that Tuhfa Golraviya was presented on that occasion.

In the name of Allah, the Most Gracious, the Most Merciful. Mr. Hayat Muhammad Sahib, a retired head constable of the police, narrated to me that when His Holiness, the Promised Messiah (peace be upon him), went to Jhelum regarding the case of Karam Din, I was in the line of police at that time and had taken three days of leave for His Holiness's arrival. When the vehicle of His Holiness, the Promised Messiah (peace be upon him), reached the Jhelum station, there was such a crowd of people that as far as the eye could see, there were only people. Men, women, children, youth, and the elderly, Hindus, Muslims, Sikhs, Christians, Europeans, people of every religion and nation were present. The commotion was so great that despite prior special arrangements made by the police and station staff, they could not maintain any order. There was a serious fear that someone might get caught under the train or that a child, woman, or weak person might be crushed in the crowd. The crowd was not limited to the station; it extended far beyond, and wherever anyone found a place, they stood there. Even the...

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People were sitting on the roofs of houses and the branches of trees in such a way that there was a fear of the roofs and trees collapsing. I saw that a British man was standing in the crowd with a lady's camera in hand, hoping to take a photo of His Holiness whenever an opportunity arose. However, no opportunity presented itself, and I heard that he had been trying to take photos since several previous stations but had found no chance. When the Promised Messiah (peace be upon him) disembarked from the train and headed towards the bungalow that Sardar Hari Singh, the Chief Minister of Jhelum, had offered for His stay, the path was filled with people, and His vehicle reached the bungalow with great difficulty. The next day, when He went to court, the magistrate, Deputy Sansar Chand, stood up in respect for Him, and at that time, there was such a crowd that there was no space available. Some people had climbed on top of the cabinets in the courtroom, and others were on the magistrate's platform. In Jhelum, so many people took the pledge of allegiance to His Holiness that it was beyond our imagination. I humbly submit that the newspaper Al-Badr contains detailed accounts of the journey to Jhelum in its last issue of January 1903. It states that the Promised Messiah (peace be upon him) departed from Qadian on January 15, 1903, arrived in Jhelum on the morning of the 16th, and returned to Qadian on January 19. He also stayed for a while in Lahore during this journey. Approximately one thousand people took the pledge of allegiance during this trip. There was an extraordinary crowd at the stations along the way. Thus, the following excerpt from the non-Ahmadi newspaper of Lahore, "Panjah Folad," bears witness to this. Upon returning from Jhelum, Mirza Ghulam Ahmad Qadiani reached Wazirabad. Despite the fact that he was neither supposed to come into the city nor had he given any notice of coming, and only had a brief stop at the station, there was such a crowd on the railway station platform that there was no room to move. If the station master, who is very polite and amiable, had not managed the situation with his excellent organization, there is no doubt that many people would have been crushed, and certainly, several would have been injured. Both Hindus and Muslims were equally eager to see Mirza Sahib. See Al-Hakam, January 31, 1903.

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In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that whenever His Holiness, the Promised Messiah (peace be upon him), needed to inquire about something from Maulvi Muhammad Ali Sahib, instead of calling him to his presence, he would personally go to Maulvi Sahib's room. I humbly submit that during the lifetime of the Promised Messiah (peace be upon him), Maulvi Muhammad Ali Sahib resided in a part of his house, and his office was located in that small room, which is situated to the east of the Mubarak Mosque.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that once the Promised Messiah (peace be upon him) expressed that they had thought of focusing on learning English for the purpose of preaching, and they hoped that Allah, the Exalted, would grant them knowledge of it through His special grace. It only required a period of prayer. However, then the thought occurred that Maulvi Muhammad Ali Sahib was already engaged in this work, and he was praised for his English. Therefore, their attention was diverted from this matter.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that in the last years of his life, the Promised Messiah (peace be upon him) would say that they had completed their part of the work of preaching and writing, and now they should spend the remaining days engaged in prayer, so that Allah, the Exalted, may establish truth and righteousness in the world through His special grace and fulfill the purpose of their coming. Accordingly, under this thought, he had a prayer room built in a part of his house. I humbly submit that this prayer room is located adjacent to the living quarters of His Holiness, and its dimensions are four feet ten inches in the north-south direction and five feet seven inches in the east-west direction.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that sitting in the company and gathering of the Promised Messiah (peace be upon him) would fill the heart with joy, cheerfulness, and tranquility. No matter how troubled, sorrowful, or hopeless a person might be, upon entering his presence, a wave of happiness and peace would surge within the heart.

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In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that His Holiness, the Promised Messiah (peace be upon him), was very opposed to administering physical punishment to children. Whenever he received a complaint about a teacher who hit children, he would become very upset and would say that a teacher who seeks to educate children through punishment is, in fact, demonstrating his own incompetence. He would state that a wise and intelligent teacher achieves his objectives through wisdom, while an incompetent and ignorant teacher resorts to hitting.

Once, when a teacher at the school punished a child, he firmly stated that if this happened again, he would dismiss that teacher from the school. Although that teacher was quite sincere and he had affection for him, he would sometimes say that teachers generally express their anger through punishment. I humbly submit that the official educational regulations also strongly prohibit physical punishment of children, granting only the headmaster the right to administer appropriate physical punishment in cases of dire necessity. Furthermore, I humbly submit that when His Holiness stated that children should not be punished, it does not imply that physical punishment is entirely unlawful and should never be administered. Rather, the intention is to firmly prevent the habit some teachers have of being ready to punish at the slightest provocation. Permission for punishment should only be granted in specific circumstances and under particular conditions. Otherwise, the Shariah has also included physical punishment in its penal codes, and the Promised Messiah (peace be upon him) himself sometimes administered physical punishment to children. However, hitting out of anger, punishing for trivial reasons, or punishing severely, among other similar actions, are things that His Holiness viewed with great disfavor.

Unfortunately, and I say this based on my firsthand experience, many teachers, whether they recognize it or not, administer punishment while overwhelmed by anger. When a child commits an oversight or offense, a state of intense anger and rage often arises within the teacher, and under the influence of this state, they administer punishment, losing sight of the idea of reform altogether.

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There is a certain hue of revenge and a way to vent one's anger that, instead of being beneficial, leads to harm. To rectify this deficiency, it is an excellent rule that no subordinate teacher should administer physical punishment. Instead, when he feels the need for a child to receive physical punishment, he should send the child to the headmaster, and if the headmaster deems it appropriate, he may administer the punishment. This way, in addition to the fact that the headmaster is generally a more experienced, capable, and understanding person, he will not have any personal anger in this matter. Therefore, his punishment will be corrective and will not produce any harmful effects. Moreover, if the headmaster himself wishes to administer physical punishment to a child, in my opinion, it is essential that he maintains a suitable interval between the time of deciding on the punishment and the actual time of administering it. This allows him to amend his decision in the cooler moments if it was made under the influence of a hidden and unrecognized feeling of revenge or in a state of anger or rage. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that the Promised Messiah (peace be upon him) would say that sometimes students from our community would ask me to pray for their success in examinations. Although this is a trivial matter, I pray for them with attention so that they develop a desire and thought for prayer.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that one day, during a hot season, a few friends came to the presence of the Promised Messiah (peace be upon him) in the afternoon while He was engaged in writing. There was no fan in that room, and some friends suggested that at least a fan should be installed so that He could have some comfort in this intense heat. The Promised Messiah (peace be upon him) replied that the result would only be that a person would start feeling sleepy and would not be able to work. We want to work in an environment where the heat causes people to sweat. This is what I heard from those who were present at that time.

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It was a unique characteristic of His Holiness, the Promised Messiah (peace be upon him), that he would engage in writing even in the intense heat without a fan. Otherwise, I have observed that during extreme heat, if there is no fan, although some work can be done, writing becomes exceedingly difficult. Especially for those who sweat a lot, working without a fan becomes a hardship. I humbly submit that my own experience is quite similar. Furthermore, although some ignorant people may dismiss it as mere imagination, it is a reality that during the time of the Promised Messiah (peace be upon him), there was a special grace from Allah that prolonged periods of intense heat did not occur, and timely rains would bring coolness. Many discerning friends have expressed this sentiment to me, and I cannot comprehend how such insightful individuals could base their opinions on mere delusion. This observation is also not contrary to the principles of geography, as experience has shown that fluctuations in rainfall and cool breezes occur due to certain causes, and conditions are not always the same in every era. Therefore, if, under the divine will, circumstances arose during the time of the Promised Messiah (peace be upon him) that led to a general pattern of timely rains and cool breezes, it is not a matter of surprise.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that when the Promised Messiah (peace be upon him), along with a few attendants, went to see Baba Sahib's cloak at Dera Baba Nanak, the members of the community sat with him under a banyan tree after laying out some cloth. Maulvi Muhammad Ahsan Sahib was also present. As the villagers heard of His Holiness's arrival, they began to gather there. Among them, a few individuals who arrived earlier mistook Maulvi Muhammad Ahsan Sahib for the Promised Messiah (peace be upon him) and began to greet him. After three or four individuals greeted him, it was realized that they had been deceived. Subsequently, Maulvi Muhammad Ahsan Sahib would direct each person who greeted him to the actual presence of the Promised Messiah (peace be upon him), saying, "This is the Promised Messiah (peace be upon him)." I humbly submit that sometimes, a similar deception would occur even in the gathering of the Holy Prophet (peace and blessings be upon him).

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Since the gatherings of the Prophets are entirely simple and free from all kinds of ostentation, everyone sits together in love and harmony. There is no special distinction or seat for the Prophet, which sometimes leads a stranger to be temporarily deceived.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that once, Maulvi Abdul Karim Sahib, along with a few close companions, was sitting on the roof of the Mosque Mubarak. He stated that there is a significant difference between the gatherings of the Promised Messiah (peace be upon him) and those of Hazrat Maulvi Nooruddin Sahib. In the gathering of the Promised Messiah (peace be upon him), there is always a notable joy and cheerfulness, and no matter how great the sorrow, it quickly dissipates. In contrast, in the gathering of Hazrat Maulvi Sahib, one feels a sense of sorrow and pain in the heart.

I humbly submit that various types of emotions continuously flow from the human heart, which affect the things around it. The type of emotions and feelings that dominate a person's heart also influence the nature of their aura. Since the Prophets come into this world with the tidings of joy, hope, and happiness, thoughts of despair do not approach them, and their hearts remain the abode of Allah's special favors, blessings, and mercies. Therefore, the inevitable result of their gatherings and companionship is that those sitting nearby begin to feel similar emotions and feelings through the hidden aura that continuously flows from their hearts.

In contrast, some other individuals have thoughts of fear, reverence for Allah, and the dread of His displeasure dominating their hearts. Consequently, their gatherings also quietly lead to feelings of sorrow and pain. In any case, this communal effect is a result of the inner states of the leader of the gathering. And Allah knows best.

Furthermore, I humbly submit that the effect of the companionship of the Promised Messiah (peace be upon him) was indeed very remarkable; it filled a person's heart with thoughts of joy, hope, and a sense of sufficiency. It felt as if the entire world belonged to him, and all the powers of the world were laid out before him.

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In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that Hazrat Khalifa I would say that a student who was studying in college came to me and began to express that for some time, thoughts of atheism had started to arise in his heart. He said that he was struggling against them, but they did not leave him alone. The Maulvi Sahib would say that he gave him appropriate advice and told him to keep me informed about his condition. However, his state did not improve. Rather, these doubts continued to grow. Then, when he came to Qadian, I presented him to the Promised Messiah (peace be upon him). After listening to his situation, the Promised Messiah (peace be upon him) said that he should change the place where he used to sit in college. After some time, when he came to Qadian again, he said that now his thoughts had started to correct themselves on their own. He explained that he realized that the place where he used to sit before was next to a student who was an atheist.

I humbly submit that the stream of thoughts continuously flows from a person's heart, which influences those sitting nearby. It appears that this student had a weak disposition, and despite having faith in Allah, his heart was affected by the hidden stream of his atheist neighbor. However, since the Promised Messiah (peace be upon him) had understood through his insight that this influence was due to sitting next to an atheist, he advised him to change his place. Consequently, this suggestion proved effective, and he was corrected. The phenomenon of attention, which is referred to as hypnosis in English, is also a result of this hidden emotional stream. The only difference is that in hypnosis, the one who focuses intentionally and consciously establishes a center of attention, whereas in this general state, a stream flows from every person's heart unintentionally. Therefore, this stream is much weaker and less effective compared to the stream of hypnosis.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that once, Dr. Muhammad Ismail Khan Sahib, may Allah have mercy on him, presented to the Promised Messiah (peace be upon him) that there is an English lady doctor working with him at the hospital, and she is an elderly woman. Sometimes she shakes hands with him regarding this matter.

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In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Khalifa I stated that a student who was studying in college came to him and began to express that for some time, thoughts of atheism had started to arise in his heart. He said that he was struggling against them, but they did not leave him alone. The Maulvi Sahib would say that he gave him appropriate advice and told him to keep him informed about his condition. However, his state did not improve. Rather, these doubts continued to grow. Then, when he came to Qadian, he presented him to the Promised Messiah (peace be upon him). After listening to his situation, the Promised Messiah (peace be upon him) said that he should change the place where he used to sit in college. After some time, when he came to Qadian again, he said that now his thoughts had started to correct themselves on their own. He explained that he realized that the place where he used to sit before was next to a student who was an atheist.

I humbly submit that the stream of thoughts continuously flows from a person's heart, which influences those sitting nearby. It appears that this student had a weak disposition, and despite having faith in Allah, his heart was affected by the hidden stream of his atheist neighbor. However, since the Promised Messiah (peace be upon him) had understood through his insight that this influence was due to sitting next to an atheist, he advised him to change his place. Consequently, this suggestion proved effective, and he was corrected. The phenomenon of attention, which is referred to as hypnosis in English, is also a result of this hidden emotional stream. The only difference is that in hypnosis, the one who focuses intentionally and consciously establishes a center of attention, whereas in this general state, a stream flows from every person's heart unintentionally. Therefore, this stream is much weaker and less effective compared to the stream of hypnosis.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that once, Dr. Muhammad Ismail Khan Sahib, may Allah have mercy on him, presented to the Promised Messiah (peace be upon him) that there is an English lady doctor working with him at the hospital, and she is an elderly woman. Sometimes she shakes hands with him regarding this matter.

What is the ruling? Hazrat Sahib said that this is not permissible. He should excuse himself by saying that it is not permissible in our religion. In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that Maulvi Syed Sarwar Shah Sahib used to say that once the butchers of Qadian committed some mischief, and upon that, Hazrat Sahib ordered that meat should not be purchased from them. Consequently, for several days, meat was not bought, and everyone ate lentils and other dishes. During those days, I (Maulvi Syed Sarwar Shah Sahib) presented to Hazrat Sahib that I have a goat, which I offer for his service; he may have it slaughtered and use it. Hazrat Sahib replied that our heart does not favor the idea that our friends eat lentils while meat is cooked in our home. I humbly submit that this does not mean that Hazrat Sahib believed that all believers should cook the same food in their homes and that everyone should have the same customs and ways. Rather, the intention was simply that at such a time when the purchase of meat was prohibited, his ethics did not allow him to make special arrangements for himself while others, who had the means to buy meat but were refrained due to the prohibition, were eating lentils.

In any case, every person has the right to eat whatever food they desire, keeping moderation in mind according to their means. In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that Maulvi Abdul Karim Sahib, may Allah have mercy on him, used to say that he lived in the upper part of Hazrat Sahib's house. He stated that he had often heard the women of Hazrat Sahib's household talking among themselves that Hazrat Sahib does not have eyes. Whenever any woman passes in front of him, he does not notice her in any way. This was said at a time when any woman would pass in front of Hazrat Sahib, especially.

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In the name of Allah, the Most Gracious, the Most Merciful. It is noted that the women would begin to arrange their veils or curtains, and their intention was that the eyes of Hazrat would remain half-closed and he would be completely engrossed in his work. There was no need for any special covering while passing in front of him. Furthermore, Maulvi Sher Ali Sahib stated that even among men, Hazrat had the same habit of keeping his eyes always half-closed, and he was not accustomed to looking around. There were times when, while going for a walk, he would mention a servant in the third person, even though that person was walking alongside him, and it was only upon someone pointing it out that he would realize that the person was with him.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that once, Hazrat, along with a few servants, was about to have a photograph taken. The photographer would request him to keep his eyes open a little, otherwise the picture would not turn out well. Hazrat, upon his request, opened his eyes a bit more with some effort, but they returned to being half-closed again.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that Hazrat the Promised Messiah (peace be upon him) used to say that Allah the Exalted has placed within human nature the capacity to overcome sins. Therefore, regardless of how sinful a person may become due to his misdeeds, whenever he wishes to incline towards goodness, his virtuous nature will prevail over his sins. He would explain this with the example that just as water has the natural property of extinguishing fire, even if the water becomes very hot, to the extent that it resembles fire in burning, it will still retain the ability to cool down the fire. I humbly submit that this is a very subtle point, the misunderstanding of which has led to the downfall of Christianity and Hinduism, and millions of people who claim to be Muslims have also fallen into despair.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that Hazrat the Promised Messiah (peace be upon him) used to say...

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In the name of Allah, the Most Gracious, the Most Merciful. It was common for certain phrases to frequently remain on the blessed tongue of Hazrat. For instance, he often used to say in his conversations, "The hand is in the work of the heart, O God, what sorrow do You have?" "Actions are judged by intentions," "I am according to the thoughts of My servant about Me," "Such a polish was applied that no mirror remained," "If the ranks are not preserved, one becomes a heretic," "What cannot be fully comprehended should not be entirely abandoned," "The entire way is etiquette," and "O God, by Your grace, place upon my head wherever You wish."

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that Hazrat used to say that anyone who does not read our books at least three times possesses a kind of arrogance.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that once, during the time of the Promised Messiah (peace be upon him), a child killed a lizard in the house and then jokingly threw it at the young wife of Maulvi Abdul Karim Sahib, may Allah have mercy on him, which frightened her so much that she screamed. Since the mosque was nearby, her voice was also heard in the mosque. When Maulvi Abdul Karim Sahib returned home, in a fit of jealousy, he scolded his wife harshly, and his angry voice was even heard by the Promised Messiah (peace be upon him) in his lower residence. Consequently, that night, Hazrat received the revelation that this behavior was not good and should be stopped. The leader of the Muslims, Abdul Karim, found it amusing that in the morning, Maulvi Sahib was embarrassed about his words, while people were congratulating him that Allah had made him a leader among Muslims.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that when the Promised Messiah (peace be upon him) went to Multan for a testimony, he also stopped in Lahore on the way. There, when he learned that Mufti Muhammad Sadiq Sahib was ill, he went to visit him at his home. Upon seeing him, he recited the words of the Hadith: "There is no harm; it is a purification, if Allah wills."

Seerat al-Mahdi

Part Two

In the name of Allah, the Most Gracious, the Most Merciful. He said, "There is nothing to worry about, Insha Allah, it will be fine," and then he also told Mufti Sahib that the prayers of the sick are more readily accepted, "Please pray for us." I humbly submit that this journey to Multan was undertaken by Hazrat in 1897.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that Hazrat used to say that he was a good swimmer and mentioned that once, in his early youth, he almost drowned in a pond, and an elderly man pulled him out of the water. That person was a stranger whom he had never seen before and never saw again afterward.

Furthermore, I humbly submit that once the children of the house collected donations and ordered a boat from Jhelum for the pond in Qadian, and Hazrat also contributed a sum to this donation.

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat's mother narrated to me that in the early days, due to the gathering of friends, there was a semblance of a gathering, and people expressed a desire for Hazrat to give a speech. When he was about to go out to speak, he said, "I do not know how to give a speech; what should I say?" I humbly submit that what Hazrat Musa (peace be upon him) said, "لا يَنطَلِقُ لِسَانِي" (Surah Ash-Shu'ara: 14), had the same meaning that he did not know how to speak. However, Allah appoints those whom He wishes for a position, and He makes them capable of it. If there is any deficiency, He Himself fulfills it. Thus, when Musa (peace be upon him) reached the court of Pharaoh, his tongue was so eloquent that Hazrat Harun, whom he was presenting for the position of Prophethood, seemed to be completely sidelined. Similarly, Allah granted Hazrat the Promised Messiah (peace be upon him) the power of speech that worldly people began to say that there was magic in his tongue.

In the name of Allah, the Most Gracious, the Most Merciful. Peer Siraj-ul-Haq Sahib wrote in his book Tazkirah al-Mahdi, Part Two, that there was an elderly Sikh Jat from a village near Qadian who passed away some time ago, and he was a very aged man.

Seerat al-Mahdi

Part Two

He used to say that I am twenty years older than Mirza Sahib (meaning Hazrat Sahib) and that I frequently visited the elder Mirza Sahib (meaning Hazrat Sahib's father). It happened several times in my presence that a high-ranking officer or chief would come to meet the elder Mirza Sahib, and in the course of conversation, they would ask him, "Mirza Sahib! I often meet your elder son (meaning Mirza Ghulam Qadir), but I have never seen your younger son." He would reply that yes, he has a younger son as well, but he lives separately and is shy like a girl, and due to his shyness, he does not meet anyone. Then, he would send someone to call Mirza Sahib (meaning Hazrat the Promised Messiah).

Mirza Sahib would come with his eyes lowered, greet his father from a distance, and sit down. The elder Mirza Sahib would laugh and say, "Well, now you have seen this bride." Peer Sahib wrote that the same Sikh Jat once came to Qadian when many of us were eating in the round room. He asked, "Where is Mirza Ji?" We said he is inside, and since it is not the time for him to come out, we cannot call him because he must be busy with work. When he comes out, you can meet him." Upon this, he boldly called out, "Mirza Ji, come out for a moment." Hazrat, bareheaded, heard his voice and came out, smiling at him, and said, "Sardar Sahib! How are you? Are you happy? It has been a long time since we met." He replied, "Yes, I am happy, but old age has troubled me. Walking is difficult, and I have little time free from farming work." Mirza Ji, do you remember those early days? The elder Mirza Sahib used to say that my son is a misfit. He neither works nor earns, and then he would laugh and say, "Come, I will take you to a mosque. Ten maunds of grain will come home to eat." Do you also remember that the elder Mirza Sahib would send me to call you to him? And he would look at you with great regret, saying, "Alas, my son is being deprived of worldly progress." If he were alive today, he would see this bustling activity, how his same misfit son has become a king sitting here.

Seerat al-Mahdi

Part Two

People from far and wide come to serve at his door. Upon hearing these words, Hazrat smiled and then finally said, "Yes, I remember all these things. This is all the grace of Allah; we have no part in it." Then, with great affection, he said, "Wait, I will arrange food for you," and saying this, he went inside the house. Peer Sahib writes that then that elderly Sikh Jat became engrossed in conversation with me and said that the elder Mirza Sahib used to say that he was very concerned about how his younger son would live after him. He is good-natured, but the times are such; it is an era of cunning people. Then, at times, he would become teary-eyed and say, "Ghulam Ahmad is good and pure. What he is experiencing, where are we?" Peer Sahib states that while narrating these words, the Sikh himself also became emotional and said, "If Mirza Ghulam Murtaza were alive today, what a sight he would behold!"

In the name of Allah, the Most Gracious, the Most Merciful. Peer Siraj-ul-Haq Sahib wrote in his book "Tazkirah al-Mahdi" that once a Meman Seth from Bombay came to Qadian and brought five hundred rupees as a gift for Hazrat. Upon arriving, he immediately said to me that he had come to see Hazrat and would leave shortly. He had no time to spare. "Please inform him inside so that I can meet him and then leave." I wrote a note to Hazrat, detailing the entire situation of this person. Hazrat replied, "Tell him that I am currently occupied with a religious matter; Insha Allah, I will meet him at the time of the Zuhr prayer." The Seth said, "I do not have enough time to wait until Zuhr." I wrote again that he says this. However, Hazrat did not respond, and he left. When Hazrat came out at the time of Zuhr, after the prayer, someone reported that a Meman Seth had come to see him and wanted to present five hundred rupees as a gift. Hazrat said, "What do we care for his money? If he does not have time, then when do we have time? If he has no concern for Allah, then what concern do we have for the world?"

Seerat al-Mahdi

Part Two

I humbly submit that the Prophets, while being elevated in compassion and attention, also embody the attribute of self-sufficiency as the perfect reflection of God. At times, they can naturally discern whether a particular person is worthy of attention or not.

In the name of Allah, the Most Gracious, the Most Merciful. Peer Siraj-ul-Haq Sahib wrote in Tazkirah al-Mahdi, Part Two, that once many friends had come from outside to meet Hazrat in Qadian, including Hazrat Khalifa First, Maulvi Abdul Karim Sahib, Maulvi Muhammad Ahsan Sahib, Munshi Zafar Ahmad Sahib, Muhammad Khan Sahib, Munshi Muhammad Arora Sahib, Maulvi Abdul Qadir Sahib, Khawaja Kamaluddin Sahib, Maulvi Muhammad Ali Sahib, Sheikh Ghulam Ahmad Sahib, and Dr. Mirza Yaqub Baig Sahib, among others. During the gathering, the topic arose that the saints receive many revelations regarding various matters. Hazrat then spoke and said that today it has been shown to us that some among those present are sitting with their backs turned to us and are turning away from us. Upon hearing this, everyone became frightened and began to recite Istighfar (seeking forgiveness). When Hazrat went inside, Syed Fazal Shah Sahib stood up, very anxious, with a pale face, and quickly shook the chain of your door. Hazrat returned, opened the door, and smilingly asked, "Shah Sahib, what is the matter?" Shah Sahib replied that he could not swear to the presence of respect and that he did not inquire about others' conditions. He only wanted to know about his own state, asking, "Am I not among those who are turning away?" Hazrat laughed heartily and said, "No, Shah Sahib, you are not among them." Then, still laughing, he closed the door, and Shah Sahib felt a sense of relief.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that my wife used to tell me that once during the time of Hazrat the Promised Messiah (peace be upon him), a prayer for rain was held in Qadian, and this prayer took place in the Eidgah.

Seerat al-Mahdi

Part Two

It had happened. And on that same day, clouds appeared before evening. Maulvi Sher Ali Sahib stated that he does not remember this prayer, but he does remember that during the time of Hazrat the Promised Messiah (peace be upon him), there was a general feeling that intense heat did not last for many days continuously, and timely rains and cool breezes generally kept the weather pleasant. In fact, he recalls that during that time, people would also discuss among themselves that in that era, intense heat did not persist for many days, and whenever there were a few days of intense heat, arrangements for rain would be made by Allah the Almighty. I humbly submit that although I have heard from some other people that the prayer for rain was not performed during the time of Hazrat the Promised Messiah (peace be upon him), it is still possible that if it was ever performed, these two statements are not contradictory. It is entirely possible that generally, during the time of Hazrat the Promised Messiah (peace be upon him), the situation remained such that intense heat did not persist for many days. And with timely rains and cool breezes, the weather generally remained pleasant. However, it could also be that in some years, due to relatively more heat and a longer duration of rain being withheld, the need for the prayer for rain was felt. Thus, the general feeling of pleasant weather and the occasional performance of the prayer for rain are by no means opposed to each other. It should also be remembered that in a time when the weather is generally good, even slight fluctuations in the weather can cause discomfort to people due to their accustomed good weather, and they may start complaining about the deterioration of the weather. Therefore, if the prayer for rain was performed during the time of Hazrat the Promised Messiah (peace be upon him), it would likely have been done under such a feeling of complaint. That is, due to being accustomed to generally good weather, people may have felt the need for the prayer for rain due to slight fluctuations in the weather. Furthermore, it should also be noted that it is said that during the time of Hazrat the Promised Messiah (peace be upon him), there was a common feeling among the people in Qadian that intense heat did not persist for long, and whenever a complaint of heat arose for a few days, by the grace of Allah, arrangements would be made for rain or clouds or cool breezes.

Seerat al-Mahdi

Part Two

The weather becomes pleasant. This is merely a relative matter, and it does not imply that during the time of Hazrat the Promised Messiah (peace be upon him), God's law of nature changed, and the summer season turned into winter. Rather, it simply means that there was some grace from Allah such that intense heat did not persist continuously. With timely rains, clouds, and cool breezes, the weather generally remained pleasant. Otherwise, it was hot in summer and cold in winter. This is not contrary to the general laws of nature, as geography and also experience and observation confirm that there is a fluctuation to some extent during the times of rain and cool breezes, and the situation is not the same at all times. Sometimes there is a scarcity of rain and an intensity of heat, and at other times, the weather does not become excessively hot due to continuous rains, clouds, and cool breezes. Thus, the observations of the government's meteorological department also testify to this. Therefore, if during the time of Hazrat the Promised Messiah (peace be upon him), Allah had gathered such means that resulted in generally pleasant weather, it is not surprising, nor is there anything extraordinary about it. And Allah knows best.

In fact, Allah the Almighty assists His pure servants in two ways. Firstly, sometimes He gathers such means under His general decree, that is, under the general law of nature, which serve as a source of support and assistance for them. Those with greater insight see the manifestation of divine power even in such matters. However, for the common people, such matters do not appear extraordinary, as they can be explained under the known laws of nature. The second form of divine assistance falls under a special decree of Allah, in which the general decree, that is, the known law of nature, does not play a role. This is the situation that is commonly referred to as extraordinary or miraculous. Although there is also a veil of concealment in this to some extent according to the Sunnah of Allah, every wise person, who is not blinded by prejudice, clearly sees the manifestation of Allah's special power within it. Therefore, if Allah the Almighty, according to the first type, gathered such means during the time of Hazrat the Promised Messiah (peace be upon him) under His general law of nature...

Seerat al-Mahdi

Part Two

It is not surprising if, as a result of the means gathered by Allah, the weather generally remains pleasant, with clouds, rain, and cool breezes occurring in a timely manner, preventing the intensity of heat from persisting for many days. After all, where Allah has provided facilities such as post, telegraph, railways, steamships, and printing presses under His general power to ease the work of Hazrat the Promised Messiah (peace be upon him), it is also conceivable that, considering He had a specific task of writing to accomplish, which generally requires good weather, Allah the Almighty may have gathered such means under His general decree that resulted in the weather not becoming excessively hot. Therefore, there can be no objection from the perspective of a wise believer. As for the occasional performance of the prayer for rain during the time of Hazrat the Promised Messiah (peace be upon him), as mentioned above, there is no harm in that either. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that Hazrat the Promised Messiah (peace be upon him) once said that it is also a blessing from Allah that He has sent us in a time when the month of Ramadan falls in winter, and fasting does not cause much physical discomfort, allowing us to work easily even during Ramadan. Maulvi Sahib mentioned that during those days, Ramadan had come in December. I humbly submit that I have seen the calendar from that time. Hazrat the Promised Messiah (peace be upon him) claimed to be the Messiah in 1891. In that year, the month of Ramadan began on April 1. Thus, this marked the beginning of Ramadan falling in the winter season. Consequently, in 1892, Ramadan began on March 31, and in 1893, it began on March 20. After that, the month of Ramadan continued to occur more frequently in the colder days of winter. When Hazrat the Promised Messiah (peace be upon him) passed away in 1908, the month of Ramadan began on October 1 that year. Thus, the entire period of Hazrat the Promised Messiah (peace be upon him) was spent in such a state that the fasts of Ramadan continued to fall during the winter season. And this is a blessing from Allah the Almighty.

Seerat al-Mahdi

Part Two

It was a grace that occurred under His general decree, and which the nature of Hazrat the Promised Messiah (peace be upon him) perceived as a favor from Allah, instilling within him feelings of gratitude. In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that when on March 26, 1891, Hazrat the Promised Messiah (peace be upon him) published his announcement of the claim of Messiahship, he was residing in Ludhiana. He remained there for several months. From July 20, 1891, to July 29, 1891, a debate took place between him and Maulvi Muhammad Hussain Sahib of Batala, the account of which has been published in the Risala al-Haq in Ludhiana. At the beginning of August, he came to Amritsar for a few days and then returned to Ludhiana. The reason for his visit to Amritsar was that opposition had intensified in Ludhiana, and there was a state of agitation among the people. Maulvi Muhammad Hussain, feeling his weakness in the debate, began to incite the people greatly, and there was a fear of unrest. Consequently, the Deputy Commissioner of Ludhiana ordered Maulvi Muhammad Hussain to leave Ludhiana. When this order reached Hazrat Sahib, some friends advised that since it was possible that a similar order might have been issued regarding him or might be issued, it would be prudent to leave Ludhiana. Thus, he came to Amritsar and wrote a letter to the Deputy Commissioner, to which the Deputy Commissioner replied that no such order had been issued for him to leave Ludhiana. Rather, he had the same rights to remain in Ludhiana, in accordance with the law, as other subjects of the British government. This was recorded on August 16, 1891. After this, he returned to Ludhiana and resided there for a considerable time before coming to Qadian. After some time, he went back to Ludhiana and then proceeded to Delhi. Since Delhi was considered the intellectual center of all India during those days, he thought it would be a good opportunity to complete the argument there, and the opponents had also shown significant opposition there. Hazrat the Promised Messiah (peace be upon him) published an advertisement there on October 2, 1891.

Seerat al-Mahdi

Part Two

In this, the people of Delhi were invited to consider his claim, and in this advertisement, Maulvi Syed Nazir Hussain Sahib, the Hadith scholar of Delhi, and Maulvi Abu Muhammad Abdul Haq Sahib were also called for a debate. This was done so that the truth could be made clear to the people. He also presented three conditions for the debate. After this, on October 6, he issued another advertisement, expressing his disappointment with the attitude of the people of Delhi. He also wrote that since Maulvi Abdul Haq Sahib had informed him that he is a recluse and does not prefer gatherings where there is a risk of public discord and division, nor can he arrange for the maintenance of peace from the authorities, therefore, they would no longer address him. Instead, they invited Maulvi Syed Nazir Hussain Sahib, the Hadith scholar of Delhi, and Maulvi Muhammad Hussain Sahib of Batala to engage in a debate with them under specified conditions. Following this advertisement, Maulvi Muhammad Hussain of Batala and Maulvi Syed Nazir Hussain Sahib secretly prepared for the debate and then publicly announced that on such and such day and at such and such place, a debate would take place. At the appointed time, they sent a messenger to Hazrat Sahib, requesting him to come for the debate. Hazrat Sahib responded that what kind of honesty is this, that a one-sided announcement for a debate has been made without the consent and notification of the other party and without any conditions being settled? He was informed at the last moment. Even in this situation, he would not have refused and would have gone for the debate, but the state of opposition in their city is such that hundreds of unruly and mischievous individuals gather around his house with the intent of causing trouble, and responsible people do not stop them; rather, they incite them with inflammatory words. Therefore, until he arranges for the protection of his home and family, he cannot go. Additionally, there is still no arrangement for maintaining peace at the debate venue and along the route. In response to Hazrat Sahib's answer, which was entirely reasonable and honorable, the people of Delhi created a storm of disorder and began to shout that Mirza has fled from the debate. A dangerous uproar of opposition arose in the city, and wherever one went, this was the topic of discussion. Thousands of mischievous troublemakers came to Hazrat Sahib's house, creating a scene in the streets.

Seerat al-Mahdi

Part Two

They kept shouting and creating a ruckus, using various forms of foul language, insults, mockery, and derision. Some mischievous individuals even broke into the house, raising such a commotion that it felt as if the sky was falling on them. Observing this situation, Hazrat the Promised Messiah (peace be upon him) published an advertisement on October 7, 1891, in which he detailed all the circumstances and past events. He ultimately wrote that he had now arranged for safety and security and would be present for a debate on whatever date Maulvi Syed Nazir Hussain preferred. He declared that whoever would neglect this debate would incur the curse of Allah. He used very passionate words to encourage Maulvi Nazir Hussain to engage in the debate. Consequently, it was decided that on October 20, 1891, both parties would gather at the Grand Mosque of Delhi to discuss the issue of the life and death of Jesus Christ. Alternatively, Maulvi Syed Nazir Hussain would publicly swear by Allah that the arguments presented by Hazrat the Promised Messiah (peace be upon him) were false, and according to the Holy Quran and authentic Hadith, Jesus Christ is alive in a physical body in the heavens and will descend to earth in that same body. Furthermore, if within a year, a clear punishment from Allah did not befall Maulvi Sahib, then Hazrat Sahib would be considered false in his claim. Thus, on October 20, 1891, thousands of people gathered at the Grand Mosque, creating a dangerous excitement in the city. Some of the attendants expressed to Hazrat Sahib that there was a dangerous agitation among the people, and there was a serious risk of a breach of peace. It would be better for him not to attend, as the people's intentions were not good. Hazrat Sahib replied that now they could not hold back in any way because they had themselves extended the invitation and cursed anyone who would lag behind. Therefore, regardless of how dangerous the situation was, they would certainly go, relying on Allah's grace and protection. He appointed some friends to ensure safety at his home and set off. At that time, twelve individuals were with him, and they traveled together in carriages. When they arrived at the mosque, there was a massive gathering of people, and the scene was one of incredible chaos.

As they passed through the tumultuous sea, they reached the arch of the mosque. At that moment, the people were in a state of strange fury and rage, looking towards him with eyes that seemed to drip with blood. If it had not been for the police presence, they would surely have made a move against him. However, the police officer, who was European, diligently maintained order and ensured that no practical chaos arose. After a short while, Maulvi Syed Nazir Hussain Sahib arrived with his students, including Maulvi Muhammad Hussain of Batala and Maulvi Abdul Majid, and his companions seated them in a corridor adjacent to the mosque. Meanwhile, since it was time for the Asr prayer, the prayer began. However, Hazrat Sahib and his companions had already performed their congregational prayer at home, so they did not join the prayer.

After the prayer, the people began to discuss the conditions and stated that the debate should not be on the subject of the life and death of Jesus Christ, but rather on Hazrat Sahib's claim of Messiahship. In response, it was explained to them that disrupting the natural order of the subject would not yield a good result, especially since the people firmly believed that Hazrat Isa (Jesus) is alive in the heavens and will descend to earth in the latter days. Therefore, until this issue is clarified, raising another issue would merely waste time. The seat from which Hazrat Mirza Sahib claims is not considered vacant in the eyes of the people, as Hazrat Isa is believed to be present there. Thus, discussing Hazrat Mirza Sahib's claim of Messiahship would be futile because no one can focus on Hazrat Sahib's claim while believing in the life of Jesus Christ. Therefore, a discussion on Hazrat Mirza Sahib's claim of Messiahship can only take place once it is established that this seat is indeed vacant.

The English police officer present at that moment understood this well and explained to the people that the point being made by Hazrat Sahib, that the debate should first focus on the issue of the life and death of Jesus Christ, was indeed correct. However, the clerics did not agree and created a commotion. After that, there was ongoing discussion regarding Maulvi Nazir Hussain Sahib's swearing, but the clerics continued to evade and make excuses.

Seerat al-Mahdi

Part Two

At that moment, there was a strange state of agitation and fury among the people. Some were saying one thing, while others were saying something else, and no voice could be heard clearly. At this juncture, a notable and honorary magistrate from Aligarh, Muhammad Yusuf Sahib, approached Hazrat Sahib and said that there was a loud uproar among the people claiming that his beliefs were contrary to Islam. If this was not true, he requested Hazrat Sahib to write down his beliefs so that he could announce them loudly to the crowd. Hazrat Sahib immediately wrote that he is a Muslim, believes in the prophethood of the Holy Prophet Muhammad (peace be upon him), and considers the Qur'anic law to be the final law of God. He stated that he does not deny any Islamic belief. However, in his view, it is established from the Qur'an that Jesus Christ, who came as a messenger to the Children of Israel, has passed away. Muhammad Yusuf Sahib made great efforts to announce this statement of Hazrat Sahib loudly, but the clerics, who had malicious intentions, did not allow it to be heard, and a commotion arose among the people. Incited by the clerics, they became filled with intense rage. When the police officer observed that the people's eyes were filled with fury and they were losing control, he ordered his subordinate officer to disperse the gathering immediately. Consequently, this police officer and Muhammad Yusuf Sahib, the honorary magistrate, announced loudly that there would be no debate, and everyone should leave. The police soldiers began to disperse the crowd. At that moment, Maulvi Nazir Hussain Sahib, along with his students and other clerics, were the first to leave, as they were seated near the door. They seized the opportunity and departed. Once a significant number of people had exited the mosque, Hazrat Sahib also stood up and came outside, surrounded by many soldiers and police officers. When he reached the northern door, his attendants searched for their carriages, as they had brought fare for their travel and had paid it in advance. However, it became apparent that the people had incited their owners to send them away, and no other carriage or vehicle was allowed to approach even for a moment.

Seerat al-Mahdi

Part Two

Thus, Hazrat Sahib had to wait at the door for nearly fifteen minutes, during which groups of people standing outside the mosque began to create a ruckus and move towards Hazrat Sahib. The police officer was alert and advised Hazrat Sahib to immediately get into his vehicle and head home, as the intentions of the people were not good. Consequently, Hazrat Sahib and Maulvi Abdul Kareem Sahib both got into the vehicle and departed, while the others reached home on foot later. At this moment, Hazrat Sahib was accompanied by Maulvi Abdul Kareem Sahib of Sialkot, Syed Amir Ali Shah Sahib, Ghulam Qadir Sahib Fasiḥ, Muhammad Khan Sahib of Kapurthala, Hakim Fazal Din Sahib Behri, Pir Siraj-ul-Haq Sahib, and six other friends.

Three to four days after the incident at the Grand Mosque, Hazrat the Promised Messiah (peace be upon him) had a written debate at his residence with Maulvi Muhammad Bashir Sahib of Bhopal. In this discussion, it was mutually decided that each party would present five pamphlets. However, when Hazrat the Promised Messiah observed that Maulvi Muhammad Bashir Sahib was merely reiterating the same old arguments that had already been proven false and was not presenting any new evidence, he made it clear to the opposing party that continuing the debate would be a waste of time. Thus, he concluded the discussion after three pamphlets, disregarding the taunts and mockery from the opposing side. This debate has been published under the title "Al-Haq" in Delhi, and viewers can see that Hazrat Sahib indeed ended the discussion when Maulvi Muhammad Bashir's arguments had run out and only repetition was being employed.

In reality, the prophets and messengers have no concern for worldly fame; rather, they are solely focused on establishing truth in the world. For the sake of this purpose, they sacrifice everything else. Their honor lies with Allah, and they do not care for worldly respect or reputation. When they sacrifice their honor and good name for the sake of Allah, then divine honor descends upon them from the heavens, and the crown of both religion and the world becomes an adornment upon their heads. I feel a strange wave of delight and ecstasy within myself, and the zeal and love of the Holy God.

Seerat al-Mahdi

Part Two

A remarkable display of loyalty and humility is evident when I read about the incident that occurred before the claim of Messiahship. The people had summoned Hazrat the Promised Messiah (peace be upon him) to debate certain Hanafi and Wahhabi issues against Maulvi Muhammad Hussain of Batala. A large gathering had assembled to listen to this debate, and Maulvi Muhammad Hussain delivered a speech that stirred excitement among the people, who eagerly awaited Hazrat Sahib's response. However, Hazrat Sahib merely stated that there was nothing objectionable in what Maulvi Sahib had presented in his speech. Therefore, he did not wish to say anything in reply, as his aim was not to engage in fruitless debate but to seek the truth. The disappointment and ridicule that this response must have generated among the people is evident, yet he did not care for his personal fame or reputation in the face of truth. He left the scene, enduring the taunts of being cowardly and humiliated. However, Allah cherished this 'defeat' chosen by His servant for His sake more than all the trials. Not even a night had passed since this incident when He revealed to His servant that He was very pleased with this action and would grant him great honor and blessings, to the extent that kings would seek blessings from his garments. In a vision, he was shown kings riding on horses, seven in number, which likely hinted that the rulers of the seven regions would enter his circle and receive blessings from him. This is a manifestation of divine zeal, love, loyalty, and kindness. It is not only for Hazrat Sahib but for anyone who, purely for the sake of Allah and without any selfish motives, establishes such a bond with Him; they will surely find Him equally gracious. For indeed, this is the way of Allah, and you will find no change in the way of Allah. In conclusion, Hazrat the Promised Messiah ended the debate with Maulvi Muhammad Bashir after discussing only three pamphlets instead of five. Subsequently, he likely left for Patiala from Delhi on the same day, where during that time, our grandfather, Mir Nasir Nawab Sahib, was present.

Seerat al-Mahdi

Part Two

He was a deceased servant. Upon arriving here, he invited Maulvi Muhammad Ishaq to a debate regarding the issue of the death of Jesus Christ through an advertisement dated October 31, 1891. However, no debate took place, and after that, he returned to Qadian. In early 1892, he set out on a journey again, first heading to Lahore, where on January 31, he delivered a public speech and also engaged in a debate with Maulvi Abdul Hakim Kalonori. This debate concluded in February 1892. From Lahore, he traveled to Sialkot, then to Jalandhar, and from Jalandhar to Ludhiana, before returning to Qadian. Thus, the initial travels following his claim of Messiahship came to an end. In May 1893, he left Qadian again and held a written debate with Deputy Abdullah Antim, a Christian, in Amritsar, the details of which have been published in the book "Jang-e-Muqaddas." This debate started on May 22, 1893, and concluded on June 5, 1893. In his final pamphlet, he received a revelation from God regarding Aathim, which resulted in Aathim ultimately facing his due consequences. During those days, he also engaged in a Mubahala with Maulvi Abdul Haq Ghaznavi in the Eidgah field of Amritsar on the day of 13th Zul-Qi'dah 1310 AH, corresponding to May 27, 1893. Although Hazrat Sahib had invited all the renowned scholars of India, who were among the deniers, for the Mubahala in his advertisement dated 30th Shawwal 1310 AH, no one except Maulvi Abdul Haq Ghaznavi came forth to the field (For all these accounts, refer to Hazrat Sahib's writings such as "Azala Auham," "Al-Haq," "Jang-e-Muqaddas," and advertisements dated 30th Shawwal 1310 AH, 9th Zul-Qi'dah 1310 AH, as well as advertisements dated 2nd Rabi' al-Awwal, 6th October, 17th October, 23rd October 1891, 28th January, 3rd February, 17th March 1892, and the correspondence between Hazrat Sahib and Mir Abbas Ali dated May 6 and 7, 1892, and "Tazkirah al-Mahdi" Part One and "Seerat al-Masih Ma'ood" authored by Hazrat Khalifa al-Masih II, may Allah assist him.) It should also be noted that no time limit was set for this Mubahala, nor did Hazrat Sahib invoke a curse upon the opposing party; rather, he only prayed that if he was a liar and a slanderer...

Seerat al-Mahdi

Part Two

Thus, if I am a liar and a slanderer, may Allah Almighty send upon me the curse and punishment that has never been inflicted upon any disbeliever since the beginning of the world. Consequently, Hazrat Sahib had already published in his advertisement dated 9th Zul-Qi'dah 1310 AH, corresponding to 26th Ramadhan 1893, that he would only pray in this manner regarding himself. The progress that Allah granted Hazrat Sahib after this Mubahala is evident. Following this, in 1896, he published another advertisement for a Mubahala in his book "Anjam Aathim," in which he also set a time limit of one year. He stipulated that if during this period he were to be afflicted by divine punishment, or if any one of those who opposed him in the Mubahala, even if they were thousands, were not to become a target of Allah's extraordinary punishment, then he would be a liar. He urged the scholars with words that inspired great zeal, yet no one came forward.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib narrated to me that the late Maulvi Abdul Kareem Sahib used to say that he heard Hazrat the Promised Messiah (peace be upon him) mention sympathy and loyalty, stating that if we have a friend and we receive information that he is lying intoxicated in some alley, we should go there without any shame or hesitation, lift him up, and then leave when he begins to regain his senses so that he does not feel embarrassed upon seeing us. Hazrat Sahib used to say that loyalty is a remarkable quality. I humbly submit that this does not mean that there is no harm in making friends with drunkards and immoral individuals; rather, the intent is that if a person has a friend who falls into some form of practical weakness, one should not abandon him for that reason. Instead, one should adopt a manner of sympathy and loyalty towards him and make appropriate efforts for his reform. For indeed, this is the time when he truly needs the genuine sympathy of his friends and their loving advice, and to abandon him at such a time is entirely contrary to friendly loyalty. However, if such matters arise from the friend's side that lead to the severance of relations, then it is a different situation.

Seerat al-Mahdi

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It is essential for a person to choose good friends as much as possible. However, once friendly relations are established with someone, it becomes necessary to maintain those relationships. It is not permissible to sever ties merely because a friend has shown some practical weakness or has developed some shortcomings. Instead, during such times, one should particularly employ sympathy, love, and friendly advice. One should not think that people will criticize them for maintaining relations with a flawed individual. A believer is created to wash away the impurities of others; if he abandons someone in such moments, he will not only be guilty of betrayal but will also fall short in fulfilling his duty. Indeed, if a person's own nature is weak and there is a fear that instead of having a positive influence, he may start to accept the harmful effects of the other, then it is necessary for such a person to distance himself from that kind of friend and continue to pray to Allah for his reform on his own. Children, due to their lack of knowledge, understanding, and experience, are also included in this category. That is, children should also abandon the company of a friend who is inclined towards wrongdoing when they see it, or when their parents or guardians advise them against associating with a bad person.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail narrated to me that before the advent of the Messiah, Maulvi Muhammad Hussain of Batala had a close relationship with Hazrat the Promised Messiah (peace be upon him). I remember that while traveling from Qadian to Ambala Cantonment, he stayed overnight at Maulvi Muhammad Hussain's house in Batala with his family, and Maulvi Sahib had made great arrangements for Hazrat Sahib's hospitality. Dr. Sahib also mentioned that wherever Hazrat's father (i.e., my late grandfather) would stay, Hazrat the Promised Messiah (peace be upon him) would generally visit him, such as in Ambala Cantonment, Ludhiana, Patiala, and Firozpur Cantonment, where he had visited, and he visited Ludhiana the most.

Seerat al-Mahdi

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His eldest daughter, Ismat, was born in Ambala Cantonment, while all the other children were born in Qadian. The first Bai'at, the victory of Islam, the publication of the explanation of the objectives, the debate with Maulvi Muhammad Hussain, and the passing of Ismat occurred in Ludhiana. For a while, he rented a bungalow in Ambala, and there was another large house belonging to Shahzada Wala Gohar, adjacent to our residence in the Iqbal Ganj neighborhood of Ludhiana, which they would also rent. When he visited Ludhiana, we would all come to his house, and our house would be used as a male residence. Thus, the debate with Maulvi Muhammad Hussain also took place there. Apart from this, he did not take a separate house anywhere else, nor did he stay for an extended period in any other place.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Muhammad Ismail narrated to me that Hazrat the Promised Messiah (peace be upon him) viewed shaving the head with great disfavor and would say that it is a sign of foreigners. Furthermore, Hazrat Sahib mentioned that his hair was not shaved after the Aqiqah. Consequently, his hair was very fine and soft like silk and was long, reaching halfway down his neck, but the hair of his blessed beard was thicker than that of his head. I humbly submit that what Mir Sahib has stated, that Hazrat Sahib's hair was long to halfway down his neck, should not be understood in the way that the hair of those who keep their hair tied appears. Rather, the reality is that although his hair was long, due to being very soft and fine and not dense, it did not appear like tied hair.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail narrated to me that Hazrat the Promised Messiah (peace be upon him) liked bird meat, and at times during his illness, he would instruct brother Abdul Rahim to bring some bird for him. Similarly, when fresh honey with the comb would arrive, he would enjoy it and consume it. Brother Abdul Aziz was quite skilled at finding and breaking honeycombs.

Seerat al-Mahdi

Part Two

I present that Brother Abdul Rahim and Brother Abdul Aziz are both new converts to Islam. Brother Abdul Rahim used to participate eagerly in the service of Hazrat the Promised Messiah (peace be upon him), and Hazrat Sahib would, out of kindness, assign him various tasks. Currently, he is the first teacher of religious studies at our school, Sadr-e-Taleem al-Islam.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sanwari narrated to me that Hazrat the Promised Messiah (peace be upon him) would converse with his servants in complete familiarity. I would openly share all my circumstances with him, and he would listen with compassion and attention. At times, he would also share details about his household with the same ease, and he always greeted us with a smile, which would alleviate all the burdens of the heart.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Qutubuddin narrated to me that in the early days, when I began to focus on acquiring knowledge of medicine, I read some introductory textbooks and then intended to learn from an expert. Since I had heard much praise of Hakim Muhammad Sharif of Amritsar regarding his knowledge and skill, I went to him and expressed my desire to learn. However, he responded in such a manner that I became disheartened. After that, when I came to Qadian, I presented to Hazrat Sahib that I wanted to acquire medical knowledge from an expert. Hazrat Sahib mentioned Hakim Muhammad Sharif's name, and I replied that he had already turned me down. Hazrat Sahib said that sometimes a person may reject another's request based on their general circumstances, but when someone of special regard recommends that request, then they may accept it. Therefore, we also hope that Hakim Sahib will not reject our recommendation. Accordingly, I went with Hazrat Sahib's recommendation, and Hakim Sahib happily agreed and said that you...

Seerat al-Mahdi

Part Two

Bring forth the recommendation of a person whose statement I have never rejected nor can I ever do so. In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Abdullah Sanwari narrated to me that I heard from Hazrat the Promised Messiah (peace be upon him) that it is mentioned in the noble Hadith that sometimes a person becomes engrossed in sinful actions and continues to progress until he reaches the very brink of Hell. However, then a turning point occurs in his life, and he becomes inclined towards righteousness, resulting in a very good end for him. On the other hand, there is another person who is righteous and performs good deeds, reaching the very threshold of Paradise. Yet, he stumbles and leans towards evil, leading to a bad end for him. Maulvi Abdullah Sahib would say that Hazrat the Promised Messiah (peace be upon him) would narrate this Hadith and state that a person who lives a life of sin but ultimately has a good end in this world is indeed a person of remarkable fortune. He enjoys a life of freedom according to his desires in this world and also finds a place in Paradise in the next world.

I humbly submit that this does not mean that a person who remains engrossed in sin throughout his life but finds an opportunity for repentance in his old age and enters Paradise is the most fortunate of all. For if other circumstances are equal, such a person is certainly of much lesser rank than one who spends his life in this world in piety and purity for the sake of Allah. However, since the repentance of the former person in his old age leads to his salvation in the Hereafter, there is no doubt that he should be considered particularly fortunate. Furthermore, when Hazrat the Promised Messiah (peace be upon him) stated that such a person lives a life of freedom according to his desires in this world, it does not imply that a person who lives for Allah in this world and suppresses his carnal desires leads a life filled with bitterness. Although, from a material perspective, his life may be considered bitter, for him, it is indeed a life of joy. In fact, the truth is that the spiritual delight and pleasure that one who lives for Allah experiences in his life can never be attained by a worldly person in his physical pleasures.

Seerat al-Mahdi

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Thus, Hazrat Sahib's intention is merely that a worldly person remains happy in his own way because his physical desires are completely free. In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that Maulvi Abdullah Sahib Sanwari used to narrate to me that Hazrat the Promised Messiah (peace be upon him) stated, and I have personally heard Hazrat the Promised Messiah (peace be upon him) say, that on the Day of Judgment, a person will be presented before Allah the Exalted, and Allah will ask him to recount any good deed he performed in the world. The person will respond, 'O my God, I have never done any good deed.' Allah will say, 'Think carefully and mention even one good deed.' He will reply, 'I do not remember a single good deed.' Allah will then ask, 'Have you ever associated with any of My righteous servants?' He will say, 'O my God, I have never sat in the company of any of Your righteous servants.' Allah will ask, 'Have you ever seen any of My righteous servants?' He will respond, 'O my God, do not embarrass me further; I have never even seen any of Your righteous servants.' Allah will say, 'There was a righteous servant of Mine living on the other side of your village. Did you not see him on such and such day at such and such time when you were passing through such and such street, and he was coming towards you?' He will reply, 'Yes, yes, my God, now I remember; I did indeed see Your servant that day, but O my God! You know that I only glanced at him once and then passed by him.' Allah will say, 'My servant, go; I have forgiven you because of that glance. Go and enter My Paradise.'

I humbly submit that Hazrat the Promised Messiah (peace be upon him) used this example to illustrate Allah's mercy and forgiveness. Furthermore, I would like to clarify that this example should not be understood to mean that a person, regardless of how he lived in this world and the extent of his misdeeds, will be forgiven solely based on such a reason. Rather, the intention seems to be that if a person lived in such a state in this world that goodness was inherent in his nature and he had the opportunity to repent, then he would be granted forgiveness due to that opportunity.

Seerat al-Mahdi

Part Two

Fortunate is the one who remains steadfast, but the elements that nurture this seed have not been available to him, and due to always being surrounded by bad company and negligent circumstances, he continues to commit wrongdoings. However, his natural inclination is such that if he were to encounter situations that lead him towards goodness, he would abandon evil and embrace righteousness. Such a person will certainly receive a share of Allah's special forgiveness. Furthermore, the truth is that even though the dry-natured cleric may have been startled by my remark, seeking a rule or law for Allah's forgiveness and mercy is merely a matter of ignorance and narrow-mindedness. Indeed, there are rules and laws for His punishment and retribution, which He Himself has articulated. However, there is no law for His mercy, as this attribute of His is, in some form, always in effect over everything, at all times, and in every place. Thus, Allah the Exalted states, "My punishment reaches whom I will, but My mercy encompasses all things." (Al-A'raf: 157) This means that My punishment is governed by My established laws and reaches specific conditions, but My mercy is vast over everything at all times. The term "whom I will" in this noble verse does not imply that Allah's punishment is subject to His will while His mercy has broken the bounds of His will and extends over everything. Rather, this phrase is used to refer to divine law under the Quranic idiom, meaning that Allah's punishment comes under His law in specific conditions, but there is no law for Allah's mercy. It solely depends on His will and pleasure, and since Allah's attribute of mercy prevails over all His other attributes, this quality of His manifests at all times over everything. Sometimes, His mercy appears in such a way that a person cannot discern its cause, and it is possible that in some instances, there is no cause at all except that Allah is Merciful and wishes to show mercy to His created servant, and that is all. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Muhammad Ismail Sahib, a learned cleric, narrated to me that when...

Seerat al-Mahdi

Part Two

In 1908, when I came to Qadian to take the oath of allegiance at the hands of Hazrat the Promised Messiah (peace be upon him), it was around the time of the Zuhr prayer. I performed ablution in the guesthouse and then attended the Mubarak Mosque. At that time, Hazrat the Promised Messiah (peace be upon him) was present in the mosque, and many of his companions were sitting with him. I also sat at the back of the gathering. At that moment, Sheikh Muhammad Yusuf Sahib, the editor of Noor Chashma, was presenting some references regarding the Sikh religion before Hazrat, and Hazrat would occasionally discuss them and sometimes even laugh. Hazrat Maulvi Nooruddin Sahib, the first Khalifa (may Allah be pleased with him), was sitting to Hazrat's left. When I arrived and sat down, I had some doubt for a while about who Hazrat the Promised Messiah (peace be upon him) was. I could not fully determine whether Hazrat the Promised Messiah (peace be upon him) was the one sitting here or there, between Hazrat Maulvi Sahib and himself. However, as the conversation continued, I understood. When the discussion regarding the references came to an end, I expressed my desire to take the oath of allegiance and began to move forward towards Hazrat the Promised Messiah (peace be upon him). At that moment, Syed Ahmad Noor Sahib said somewhat loudly, "This person wants to become a Muslim; let him pass." I was astonished in my heart at what it meant to become a Muslim. But then I thought that indeed, entering into the oath of allegiance of Hazrat the Promised Messiah (peace be upon him) is nothing but becoming a Muslim. Consequently, I was honored to take the oath of allegiance from Hazrat the Promised Messiah (peace be upon him). At that time, another person also took the oath of allegiance with me. After the oath, after praying, Hazrat the Promised Messiah (peace be upon him) stood up for the prayer, and Hazrat Maulvi Nooruddin Sahib led the prayer. Hazrat the Promised Messiah (peace be upon him) performed the prayer in congregation with Hazrat Maulvi Sahib, moving forward from the first row towards the north under his leadership. After completing the obligatory prayer, Hazrat the Promised Messiah (peace be upon him) went inside. I humbly submit that in his final days, Hazrat the Promised Messiah (peace be upon him) would always stand with the Imam to perform the prayer, and after his passing, Hazrat Khalifa I would always leave the place where Hazrat used to stand on the prayer mat and would stand to the left.

Seerat al-Mahdi

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He would always stand on the side and never once stood in the middle of the prayer mat or on the right side. This is also the practice of Hazrat Khalifa II, and it is likely done out of respect for Hazrat the Promised Messiah (peace be upon him). And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Respected Mufti Muhammad Sadiq Sahib narrated to me that when Hazrat the Promised Messiah (peace be upon him) was about to embark on a journey, he would generally instruct me to prepare a list of those accompanying him. He would also mention some of the guests who were present in Qadian during those days, asking me to include their names as well. In the early days, Hazrat would travel in the inter-class, and if his wife was accompanying him, he would seat her and other women in the ladies' third class. Hazrat had the practice of personally going to the ladies' carriages to seat the women in front of him. After that, he would sit in his own carriage with his attendants. When they reached the station where they were to disembark, he would also go to the ladies' carriage to help his wife get off. However, during the journey, he generally did not get off at the stations to inquire about the condition of the ladies; instead, he would send a servant for that purpose. Throughout the journey, Hazrat took great care of his attendants' comfort. In the later years, he would usually reserve a complete second-class compartment for himself, traveling with his wife and children in it, while his companions would sit in another carriage. However, they would meet him at various stations as they disembarked. I humbly submit that Hazrat reserved a separate compartment to ensure that his mother would not be uncomfortable in a shared space, allowing him to travel with his family at ease. Additionally, in the final days, since there would generally be crowds of hundreds or thousands of visitors at every station during Hazrat the Promised Messiah's (peace be upon him) travels, people from all religions and communities would gather in large numbers to see him, creating a mix of both supporters and opponents.

Seerat al-Mahdi

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Therefore, it was necessary to reserve a room so that Hazrat and his mother could comfortably remain inside their room. Sometimes, Hazrat would come out of the train to meet people at the station. However, generally, he would remain seated in the train and meet people through the window, while those meeting him would stand outside at the station. Furthermore, Mufti Sahib stated that on journeys when Hazrat Ummul-Mu'mineen was not with him, he would bring a small cot into Hazrat's room to rest on, so that if Hazrat needed anything during the night, he could serve him. Consequently, during that time, I had to sleep lightly and attentively, so that I would not take too long to wake if Hazrat called me. As a result, my sleep became very light. If Hazrat Mirza Ghulam Ahmad (peace be upon him) ever called me and I did not stir, he would quietly come and sit on my cot, placing his blessed hand on my body, which would wake me up. He would first inquire about the time, and if he received any revelation, he would wake me up to note it down. One night, it happened that Hazrat woke me up to write down a revelation, but at that moment, I happened to have no pen. Therefore, I took a piece of charcoal and wrote the revelation with it. After that time, I began to keep a pencil or fountain pen with me regularly.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that Hazrat Mirza Ghulam Ahmad (peace be upon him) would generally go out for a walk in the morning, and many companions would accompany him. Some students from the Taleem-ul-Islam High School in Qadian would also find excuses to leave their classrooms and join Hazrat. When the teachers found out, they would sometimes punish those students for leaving without permission, considering the disruption to their education. However, the children were so eager that they would generally seize the opportunity to sneak out.

Seerat al-Mahdi

Part Two

In the name of Allah, the Most Gracious, the Most Merciful. Respected Mufti Muhammad Sadiq Sahib narrated to me that once, during the time of Hazrat the Promised Messiah (peace be upon him), I was upset with my late wife for some reason. In response, my wife went to the wife of Hazrat Maulvi Abdul Kareem Sahib and mentioned my displeasure. Hazrat Maulvi Sahib's wife conveyed this to him. Later, when I met Hazrat Maulvi Abdul Kareem Sahib, he addressed me and said, "Mufti Sahib, you should remember that here the queen reigns." He did not say anything else, but I understood his meaning. I humbly submit that Hazrat Maulvi Abdul Kareem Sahib's words are profoundly meaningful. On one hand, during those days, Queen Victoria was on the throne of Britain, and on the other hand, Hazrat Maulvi Sahib was indicating that Hazrat the Promised Messiah (peace be upon him) greatly respected the opinions of Hazrat Ummul-Mu'mineen in his domestic matters, implying that in the household, it was indeed Hazrat Ummul-Mu'mineen who held authority. The implication from Hazrat Maulvi Sahib was that Mufti Sahib should be cautious in his dealings with his wife.

In the name of Allah, the Most Gracious, the Most Merciful. Respected Mufti Muhammad Sadiq Sahib narrated to me that Hazrat the Promised Messiah (peace be upon him) was very informal with his servants. As a result, the servants would also speak to him informally while maintaining respect and decorum. One time, I came to meet Hazrat from Lahore during the winter days, and I did not have a blanket to keep warm. I sent a message to Hazrat, saying that I was concerned about the cold at night and kindly requested some clothing. Hazrat sent a light blanket and a shawl, along with a message that the blanket belonged to Mahmood and the shawl was his. He said I could keep whichever I preferred, or both if I wished. I kept the blanket and returned the shawl. Additionally, Mufti Sahib mentioned that when I used to return to Lahore from Qadian, Hazrat would send food from inside for me to take along.

Seerat al-Mahdi

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Once, when I was about to leave Qadian in the evening, Hazrat instructed that food be brought for me from inside. The servant who brought the food brought it in an open manner. Hazrat said to him, "Mufti Sahib, how will this food be taken along? You should have also brought a cloth to wrap the food." Hazrat then said, "I will make some arrangements." He then cut a corner of his turban and wrapped the food in it.

On another occasion, during a journey to Jhelum, when Hazrat was complaining about frequent urination, he said to me, "Mufti Sahib! I frequently need to urinate. Bring me a container in which I can relieve myself at night." I searched and brought him a clay pot. When morning came, I was about to pick up the pot to dispose of the urine, but Hazrat stopped me and said, "No, do not lift it. I will dispose of it myself." Despite my insistence, he refused and took the pot himself to dispose of it in an appropriate place. However, when this situation arose again, I insisted strongly that I would dispose of it, and Hazrat accepted my request.

Furthermore, Mufti Sahib mentioned that Hazrat once gifted me two watches and said, "These have been with us for a long time and are somewhat damaged. You can get them repaired and keep them." In the name of Allah, the Most Gracious, the Most Merciful. Respected Mufti Muhammad Sadiq Sahib narrated to me that in the early days, Hazrat the Promised Messiah (peace be upon him) used to write with a fountain pen. He would keep four or five pens at a time so that when one wore out, he would not have to wait for another, as this would disrupt the flow of writing. However, one day during the occasion of Eid, I presented him with two crooked pens as a gift. At that time, Hazrat accepted them quietly, but when I returned to Lahore, a few days later, I received a letter from Hazrat stating that those pens were not very good and that he would write with them now. He requested that I send him a box of similar pens. Consequently, I sent a box, and after that, I continued to send him pens.

Seerat al-Mahdi

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In the name of Allah, the Most Gracious, the Most Merciful. I respectfully submit that I had been presenting pens to Hazrat (peace be upon him) for his service, as is customary with foreign items. However, after some time, the quality of the pens deteriorated, and Hazrat mentioned to me that this particular pen was no longer writing well. This caused me concern about losing the reward associated with serving him in this manner. Therefore, I wrote a letter to the owner of the factory in the West, stating that I had not presented Hazrat the Promised Messiah (peace be upon him) with such inferior pens before, but now the quality of your goods has declined. I feared that Hazrat would stop using this pen, and as a result, I would be deprived of the reward due to your shortcomings. In the letter, I also mentioned that you know who Hazrat the Promised Messiah (peace be upon him) is, and I elaborated on his claims and teachings to convey the message effectively.

After some time, I received a response in which the owner apologized and sent a box of high-quality crooked pens free of charge, which I presented to Hazrat. I mentioned my letter and its response. Upon hearing this, Hazrat smiled, but Hazrat Maulvi Abdul Kareem Sahib, who was present at that time, laughed and remarked that just as a poet shifts from one theme to another in his verses, you must have tried to divert the topic in your letter by mentioning Hazrat the Promised Messiah (peace be upon him) while discussing the pens. However, this is not a diversion but rather a forceful connection.

In the name of Allah, the Most Gracious, the Most Merciful. Respected Mufti Muhammad Sadiq Sahib narrated to me that during the time of Hazrat the Promised Messiah (peace be upon him), there was once a prayer for rain in which Hazrat participated, and perhaps Maulvi Muhammad Ahsan Sahib, may Allah have mercy on him, led the prayer. Many people wept during this prayer, but since Hazrat was known for his remarkable composure, I did not see him crying. I remember that shortly after this, clouds gathered, and it rained, possibly even on the same day.

Seerat al-Mahdi

Part Two

In the name of Allah, the Most Gracious, the Most Merciful. I have only seen Hazrat (peace be upon him) cry once, and that was during a time when he was going for a walk with his companions. At that time, Haji Habib-ur-Rehman Sahib, the son-in-law of the Haji Pura family, was visiting Qadian. Someone mentioned to Hazrat that this person reads the Holy Quran very well. Hazrat then sat down on one side of the path and said, "Recite some verses of the Holy Quran for us." When he recited the Quran, I saw tears welling up in Hazrat's eyes. However, when Hazrat Maulvi Abdul Kareem Sahib passed away, I observed him closely, but I did not see him crying, even though he was deeply affected by the loss of Maulvi Sahib. I humbly submit that it is absolutely true that Hazrat the Promised Messiah (peace be upon him) rarely cried and had great control over himself. Even when he did cry, it was only to the extent that his eyes would become moist. He was not seen crying beyond that.

In the name of Allah, the Most Gracious, the Most Merciful. Respected Mufti Muhammad Sadiq Sahib narrated to me that once, Mian Alah Deen, known as the Philosopher, who had a somewhat free tongue, made some disrespectful remarks about Hazrat Maulvi Abdul Kareem Sahib. This angered Hazrat Maulvi Sahib, and he slapped the Philosopher. In response, the Philosopher became even more agitated and began to speak very harshly. Some people then beat him well. The Philosopher then stood in the square and started to cry out loudly, raising a commotion. This noise reached the ears of Hazrat the Promised Messiah (peace be upon him), and he became very angry. When he came to the mosque before the Maghrib prayer, the signs of displeasure were evident on his face, and he began to pace back and forth in the mosque. At that time, Hazrat Maulvi Abdul Kareem Sahib was also present. Hazrat said that hitting someone in such a manner is a very undesirable act, and this was a very bad deed. Maulvi Abdul Kareem Sahib mentioned the Philosopher's disrespectful behavior and his own defense, but Hazrat did not agree.

Seerat al-Mahdi

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In anger, he said, "No, this is a very inappropriate matter. When the Messenger of God is present among you, you should not have acted on your own opinion but rather should have asked me." Upon hearing this speech from Hazrat, Maulvi Abdul Kareem Sahib broke down in tears and sought forgiveness from Hazrat. He requested, "O Master, please pray for me." After this, those who had beaten the Philosopher apologized to him and reconciled with him, offering him milk and other refreshments.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Fakhruddin Sahib of Multan, later of Qadian, narrated to me that when Hazrat's wife went to Lahore in 1907, upon receiving news of her return, Hazrat the Promised Messiah (peace be upon him) went to Batala to bring her back. I also obtained permission from Hazrat through Maulvi Syed Muhammad Ahsan Sahib, may Allah have mercy on him, to accompany him. Hazrat granted permission but instructed Maulvi Sahib to tell Fakhruddin not to inform anyone else and to quietly proceed with him. Some other people also accompanied Hazrat. Hazrat sat in a palanquin, which was carried by eight bearers in turns. As they left Qadian, Hazrat opened the Holy Quran and began reciting Surah Al-Fatiha. I observed closely as Hazrat continued to recite Surah Al-Fatiha all the way to Batala without reading anything else.

During the journey, at one point by the canal, Hazrat got down to relieve himself and then performed ablution before sitting back in the palanquin. After that, he resumed his recitation of Surah Al-Fatiha. Upon reaching Batala, Hazrat had a meal in the company of all the attendants and then proceeded to the station. When Hazrat arrived at the station, the train had already arrived, and Hazrat's wife had disembarked and was looking around for him. Hazrat was also searching for his wife when, amidst the crowd, she spotted him and called out, "O father of Mahmood," to draw his attention.

Seerat al-Mahdi

Part Two

In the name of Allah, the Most Gracious, the Most Merciful. I respectfully submit that today, on the 7th of October 1927, Friday, a significant relic of Hazrat the Promised Messiah (peace be upon him) and a powerful sign from the Lord of the Worlds was laid to rest in the Bahishti Maqbara. This was the shirt of Hazrat the Promised Messiah (peace be upon him) that had been stained with divine light, which was buried alongside Mian Abdullah Sahib Sanori. I have recorded the incident regarding the stains on Hazrat the Promised Messiah's shirt in the first part of Seerat al-Mahdi, as narrated by Mian Abdullah Sahib. Hazrat had instructed him, upon Mian Abdullah Sahib's insistence, to bury this shirt with him upon his passing, so that it would not become a cause of polytheism in any future time. Thus, today, on the occasion of Mian Abdullah Sahib's passing, it was buried with him.

I had seen this shirt several times during Mian Abdullah Sahib's lifetime, and I had also observed the stains that had been made by the divine hand's ink. When, today, at the last moment after the washing, this shirt was placed on Mian Abdullah Sahib, I was present there as well. Mian Abdullah Sahib had a piece of soap given by Hazrat the Promised Messiah (peace be upon him) and a small bottle of hair oil, along with a small vial of perfume, which was also given to him. After the washing, the same soap was used. This oil and perfume were applied to Mian Abdullah Sahib's hair and so forth. After the shirt was put on, I personally applied some perfume to the shirt with my own hands.

Before the funeral prayer, while waiting for the arrival of Hazrat Khalifatul Masih (may Allah be his Helper), people looked at Mian Abdullah Sahib with great eagerness and sorrow, as he appeared in that shirt with an extraordinary grace. The number of people who participated in the funeral was such that I had never seen such a gathering for any funeral in Qadian before. After this, Mian Abdullah Sahib was presented before Hazrat Khalifatul Masih with that shirt at the Bahishti Maqbara.

Seerat al-Mahdi

Part Two

In the block designated for the early companions and servants of Hazrat the Promised Messiah (peace be upon him), the shirt was buried, and Hazrat Khalifatul Masih stated at the time of burial that those who witnessed this shirt being worn by Mian Abdullah Sahib after his passing should have their sworn testimony published in the newspaper. This is to ensure that in any future time, no one can falsely present a counterfeit shirt claiming it to be the one worn by Hazrat the Promised Messiah (peace be upon him) that had stains on it. I humbly submit that Mian Abdullah Sahib, the deceased, was among the early companions and had an extraordinary love for Hazrat the Promised Messiah (peace be upon him). Whenever he spoke of Hazrat, his eyes would often fill with tears, and at times he would be so overwhelmed with emotion that he could not speak. When he first came into the presence of Hazrat, he was only eighteen years old, and he maintained this relationship with such increasing sincerity and loyalty until his last moments, a quality that is characteristic only of the special companions of the Prophets. Such individuals are a source of blessing and mercy for the community, and their passing is a national loss that cannot be compensated. The deceased had a great affection for me, and in his final days, when he came to Qadian after receiving his pension, he took special interest in managing our new garden, known as the Farm, which I had been preparing for some time. He managed this arrangement so well that I became almost completely free from concerns regarding it. May Allah Almighty grant the deceased the highest rewards in the hereafter and grant him a place in the special proximity of Hazrat the Promised Messiah (peace be upon him), whose love was an integral part of the deceased's life. May Allah also grant patience to the bereaved family. Ameen.

At the time of his passing, the deceased was approximately sixty-six years old. He died from a stroke, enduring great pain for thirteen days. The effects of the stroke were also on his tongue, and he had lost the power of speech, but his consciousness remained intact. While everyone must eventually die, the separation from such pure-souled elders is particularly hard on the heart.

Seerat al-Mahdi

Part Two

It is unfortunate that the long-time companions of Hazrat the Promised Messiah (peace be upon him) are passing away one after another, and still, many among us have not yet learned the lessons of devotion that Hazrat the Promised Messiah (peace be upon him) brought from Allah, without which the progress of a religious community is impossible.

In the name of Allah, the Most Gracious, the Most Merciful. Our aunt narrated to me that she was a few months older than your uncle, and your uncle was two years older than your father. I humbly submit that based on this calculation, our aunt's age at this time, which is October 1927, would be approximately ninety-seven years. However, this matter of ages is somewhat uncertain, as all the calculations are verbal, and there was no written record of ages during that time.

Furthermore, the aunt mentioned that your grandfather had only four children. The eldest was Murad Begum, then your uncle was born, followed by your father, and along with them, a twin girl was born, but this girl passed away soon. There was a two-year difference between each of them.

In the name of Allah, the Most Gracious, the Most Merciful. My maternal grandmother narrated to me that when your grandfather was assigned duty for the construction of the canal that runs from Qadian towards the west, about two to two and a half miles away, at that time, your uncle Mirza Ghulam Qadir Sahib became somewhat acquainted with him. Coincidentally, during those days, I fell ill, and your uncle said to Mir Sahib that my father is a very skilled physician. You should get treatment from him. Consequently, your grandfather brought me to Qadian, seated in a palanquin. When I arrived here, your uncle was sitting in a gathering on the lower floor, with some people around him, and in a room downstairs, your father (Hazrat the Promised Messiah, peace be upon him) was sitting by a window reading the Holy Quran, while your grandfather was on the upper floor. Your grandfather checked my pulse and wrote a prescription, and then he continued to talk about going to Delhi with Mir Sahib to learn the art of medicine from Hakim Muhammad Sharif Sahib. After that, when I came to Qadian for the second time, your grandfather had passed away.

Seerat al-Mahdi

Part Two

It was the day of their commemoration, which was being celebrated according to ancient customs. Consequently, a lot of food and other items had come to our house. This time, your uncle suggested to Mir Sahib that since you live in Tattla (a village near Qadian), it must be inconvenient for you, and that village is also known for its unruly people. It would be better for you to come and stay at our house. I live in Gurdaspur, and Hazrat Ghulam Ahmad (meaning Hazrat the Promised Messiah, peace be upon him) rarely comes home, so you would not face any inconvenience regarding the veil, etc. Thus, Mir Sahib agreed, and we began to live here. During those days, whenever your uncle came from Gurdaspur to Qadian, he would bring us betel leaves, and I would prepare some nice food for him and send it along. One time, I prepared shammi kebabs for him and sent them, but I later learned that he had returned to Gurdaspur. This made me think that the kebabs were ready, so I sent them to his younger brother. I sent the kebabs through the servant, and he came back to tell me that he was very grateful and enjoyed the kebabs immensely. That day, he did not eat the food that had come from his home. After that, I would send him some food every other day, and he would eat it with great pleasure. However, when your aunt learned of this, she was very displeased and questioned why I was sending him food. At that time, she was very much opposed to your father, and since she managed the entire household, she would trouble him in every matter. But your father bore everything with patience. During those days, although Mir Sahib had more contact with your uncle, he would occasionally come home and say that Mirza Ghulam Qadir's younger brother is a very pious and righteous man. After that, we went to Delhi for a visit, and since your mother had grown up by then, we became concerned about her marriage. Mir Sahib wrote a letter to your father, expressing that he was very worried about his daughter and requested prayers that Allah may create an opportunity for her to connect with a good man. In response, your father wrote back that if you approve, I would like to marry her myself.

Seerat al-Mahdi

Part Two

It is known that Gomeeri's first wife is present and there are children as well, but currently, I am practically single and otherwise. Mir Sahib did not mention this letter to me out of fear that I would take it badly. During this time, several messages also came from other places for your mother, but I found no satisfaction anywhere, even though some of the messengers were respectable and wealthy individuals who insisted greatly. Maulvi Muhammad Hussain Batalvi had a strong relationship with your grandfather; he wrote several recommendation letters for your father and strongly emphasized that Mirza Sahib is a very pious, noble, and respectable man. However, I was not satisfied here either because, firstly, there was a significant age difference. Secondly, during those days, there was a lot of prejudice against Punjabis among the people of Delhi. Finally, one day, Mir Sahib mentioned a resident of Ludhiana, saying that there is a strong request for him, and he is indeed a good man. Give him the proposal. When I inquired about his background, I did not feel at ease and rejected it. Upon which Mir Sahib, somewhat annoyed, said, "The girl has turned eighteen; will you keep her sitting idle for her entire life?" I replied that compared to those people, Mirza Ghulam Ahmad is a thousand times better. Mir Sahib quickly took out a letter and placed it before me, saying, "Look, a letter from Mirza Ghulam Ahmad has also arrived. Whatever happens, we should make a decision soon." I said, "Alright, then write to Ghulam Ahmad." Consequently, your grandfather immediately took a pen and ink and wrote the letter, and eight days later, your father arrived in Delhi. He was accompanied by one or two servants and some Hindu and Muslim companions. When the people of our community found out, they were very angry that a proposal had been given to an elderly man, and then to a Punjabi. Many of them did not even participate in the marriage out of this anger, but we had already made our decision. The marriage was conducted, and the bride was sent off. Your father did not take any jewelry or clothes with him; he only took two hundred and fifty rupees in cash. Even for this, the community members criticized, saying it was a good marriage, but no jewelry or clothes were brought along. Our response to this was that Mirza Sahib's own relatives...

Seerat al-Mahdi

Part Two

He does not have much connection with the community, and the women of the household are opposed to him. Moreover, he came in haste. In this situation, where would he have gotten the jewelry and clothes? In short, there were many taunts and criticisms from the community regarding this matter. Furthermore, it happened that when your mother came to Qadian, letters were sent from here stating that she was extremely anxious and that she might die from this grief and anxiety. Consequently, these letters provided even more grounds for objections from our family members, and some said that if the man was righteous, why did he ruin the girl's age due to his righteousness? We were also somewhat unsettled by this, and a month after the marriage, Mir Sahib came to Qadian and took your mother with him. When they reached Delhi, I asked the woman I had sent with them how the girl was doing. That woman praised your father greatly and said that the girl must have been anxious at first due to unfamiliarity; otherwise, Mirza Sahib has treated her very well, and he is a very good man. Your mother also said that he kept her very comfortably, but she was just anxious. After a little while, your mother returned to Qadian and then went back to us after a long time.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that Mr. Ghulam Nabi Sethi, who used to trade in Rawalpindi and has now migrated to Qadian, gave me a letter from Hazrat the Promised Messiah (peace be upon him) that he had written to Sethi Sahib with his blessed hand in April 1898. This letter contains a principled decision regarding the issue of interest, and therefore, I will transcribe it below:

In the name of Allah, the Most Gracious, the Most Merciful. We praise Him and send blessings upon His noble Messenger.

My dear Sheikh Ghulam Nabi Sahib, may Allah's peace, mercy, and blessings be upon you. I received your kind letter in yesterday's mail. I hope that due to your good intentions and fear of Allah...

Seerat al-Mahdi

Part Two

Allah the Exalted will Himself create a means of salvation. Until that time, one should practice patience and seek forgiveness. Regarding interest, I believe there is a better arrangement. That is, as much as interest money comes to you, do not spend it on your own needs; rather, keep it separately and when you have to pay interest, use that money. If you think that you might accumulate a bit more money, there is no harm in spending it on a religious cause that does not involve personal expenses for anyone, but only serves to propagate the faith. I have previously issued this fatwa for my community as well, that the interest which Allah the Exalted has prohibited is for personal use. It is forbidden to use interest money for one’s own sustenance or for food, clothing, or housing, or to give it to someone else with the intention that they may eat or wear from it. However, it is not at all forbidden to spend interest money in such a way that it is directed towards Allah the Exalted without any personal benefit, meaning it is spent on the propagation of the faith. It is established from the Holy Quran that Allah the Exalted is the Owner of everything; whatever comes to Him becomes pure, except for those funds that are obtained without the consent of individuals, such as through theft or robbery, as such money is not suitable for use in the works of Allah and religion. But money that is obtained with consent can be spent in the way of Allah the Exalted. We should consider how much money we need at this time to counter those who spread falsehood against our faith. It is as if this is a war we are waging against them. In this case, if such funds are spent for the support of this war, there is no harm in it. This is the fatwa I have issued, and to avoid the temptation of women, it is sufficient to keep one’s eyes lowered and not to look openly. And then continue to pray to Allah the Exalted. It is indeed commendable that you always support the religious cause with your wealth. At this time of need, this is a...

Seerat al-Mahdi

Part Two

This is such a matter that, in my opinion, is the closest way to please Allah the Exalted. One should be grateful that Allah the Exalted has granted him the ability, and I see that he is always active in this path. Allah the Exalted observes these actions and will reward him. Yes, apart from this, one should also remain engaged in prayer and seeking forgiveness; this is more beneficial. And peace be upon you. Yours sincerely, Mirza Ghulam Ahmad from Qadian - April 24, 1898.

When I mention spending interest money for the propagation of faith, I do not mean that anyone should deliberately involve himself in this matter. Rather, the meaning is that if someone, due to necessity, as you are facing, or by chance, becomes the heir to interest money, then that money can be spent in the manner I have described, and he will also be entitled to reward.

I humbly submit that from this letter of the Promised Messiah (peace be upon him), which I recognize very well as being yours, the following principled points can be inferred: (1) Interest income can be spent on paying off interest. In fact, if circumstances force one to pay interest, then the best arrangement is to spend the interest income on paying off that interest. Muslim traders who, due to the current circumstances, cannot avoid interest, can make such an arrangement. (2) Interest income should be kept separate from other funds so that it does not mix with the accounts of other money, and its usage can be distinctly identified. (3) Interest money cannot, under any circumstances, be spent on personal expenses, nor can it be given to someone else with the intention that they may spend it on their personal needs. (4) Interest income can be spent on religious work that does not involve personal expenses for anyone, such as...

Seerat al-Mahdi

Part Two

In the path of religion, such funds can be spent that are prohibited for individual use, but they have not been obtained against the consent of others, meaning that there is no element of coercion or deceit in their acquisition, as occurs in cases of theft, robbery, or betrayal. The current delicate state of Islam and Muslims supports this fatwa. However, it should not be the case that anyone deliberately involves himself in transactions of interest; rather, the aforementioned fatwa applies only in situations where one is compelled by circumstances or becomes an heir to interest money by chance. In the present time, the methods of trade that have established themselves involve transactions of interest, and due to this, no significant trade can be conducted without engaging in interest-based dealings. This should be considered a situation of necessity under which taking and giving interest is permissible according to the above conditions. The Promised Messiah (peace be upon him) has recognized the compulsion faced by Mr. Sethi, who was a trader and encountered such situations, as a valid necessity for the purposes of this fatwa. Thus, the intention of the Promised Messiah is that no one should make engaging in interest-based transactions a goal of their business. However, if interest-based dealings arise in general trade due to surrounding circumstances, there is no harm in it, and this fatwa has been issued with that consideration in mind. The Promised Messiah (peace be upon him) believes that Muslims should not abandon trade or limit their businesses to only small shops where interest-related difficulties generally do not arise, as this would lead to the destruction of their economic standing in comparison to opposing nations. Under this fatwa, banks can also be established for the welfare of Muslims in this time, where if it becomes necessary to engage in interest-based transactions due to circumstances, it is permissible under the aforementioned conditions.

Seerat al-Mahdi

Part Two

(10) Whoever receives interest money under this fatwa and then spends it in the way of religion will also be deserving of reward from Allah the Exalted for that expenditure. (11) A fundamental point regarding the current era is also found in this letter concerning interactions with unveiled women. It is observed that many unveiled women are frequently seen in public, and it is nearly impossible to completely avert one’s gaze from them. In some situations, one may even have to meet such unveiled women. Regarding this, the Promised Messiah (peace be upon him) has stated that when coming before such non-mahram women, it is sufficient for a person to exercise caution by not looking openly and keeping his eyes lowered, rather than avoiding them entirely. This is because, in some cases, it is a necessity of the circumstances. However, a person should continue to pray to Allah the Exalted to protect him from all kinds of trials. I humbly submit that in my childhood, I observed that when the Promised Messiah (peace be upon him) would begin to speak with a non-mahram woman who did not observe hijab, he would close his eyes. I remember being astonished at that time, wondering why he kept his eyes closed. But as I grew older, I understood that it was indeed out of wisdom. (12) One thing that can also be inferred from this letter of the Promised Messiah is that in the current delicate situation facing Islam and Muslims, the best action is to serve and support Islam, as there is no other means to reach Allah the Exalted beyond this. An interesting point in this letter is that after signing the letter, the Promised Messiah wrote a note at the bottom, and instead of his full signature, he only wrote the letter "G," similar to the English practice of writing the first letter of one’s name. Bismillah ir-Rahman ir-Rahim. Hafiz Noor Ahmad Sahib Ladhianwi informed me that the Promised Messiah...

Seerat al-Mahdi

Part Two

There was no claim or anything of the Promised Messiah (peace be upon him), and I had not even heard his name until I was shown a vision in which I saw the Messenger of Allah (peace be upon him) along with many esteemed companions. Among this group, there was a person whose attire was different from that of the Messenger of Allah (peace be upon him) and the companions. I inquired from the Messenger of Allah (peace be upon him), "O Messenger of Allah, who is this person?" To which he replied, "هذا عیسى," meaning "This is Jesus." He further stated that this person resides in Qadian and that I should believe in him. After this, I woke up and began searching for Qadian. There is a village named Qadian in the district of Ludhiana, and I went there but could not find any information. Finally, when the Promised Messiah (peace be upon him) visited Ludhiana, I heard his name and came to his service. Upon seeing him, I recognized him as the one who had been shown to me in the dream with the Messenger of Allah (peace be upon him) and about whom he had said, "This is Jesus; you should believe in him." However, at that time, he had no claim of being the Messiah, nor had the process of initiation begun. Thus, from that time, I became one of the followers of the Promised Messiah (peace be upon him). When the first initiation took place in Ludhiana, I took the oath on the second day at number sixty-four. The first initiation was performed by Hazrat Maulvi Nooruddin Sahib, and the second was perhaps by Mir Abbas Ali. I humbly submit that Hafiz Sahib is among the older individuals and had migrated to Qadian during those days; he is an elderly man.

Bismillah ir-Rahman ir-Rahim. Hafiz Noor Ahmad Sahib Ladhianwi informed me that once when I was in Qadian, the Promised Messiah (peace be upon him) said to me that he needed to send for some goods from Amritsar and asked me to go and bring them. He offered me his horse for the journey to Batala, but I excused myself, saying, "O Messenger, how would I manage the horse? I will walk to Batala." The Promised Messiah (peace be upon him) replied, "No, there is Mian Abdul Rahim Sahib in Batala; leave the horse at his place and bring it back on your return."

Seerat al-Mahdi

Part Two

I said, "No, my Master, I will go on foot." Thus, I went on foot and after boarding the train from Batala, I brought the goods from Amritsar. Hafiz Sahib used to state that Mian Abdul Rahim Sahib was the father of Maulvi Muhammad Hussain Batalvi and had good relations with the Promised Messiah (peace be upon him). Hafiz Sahib also mentioned that the Promised Messiah (peace be upon him) used to ride horses well. I have seen him riding a horse several times in the early days, despite the fact that his right hand was weak due to an injury. He rode well, and in the beginning, there was always a horse kept at his home.

Bismillah ir-Rahman ir-Rahim. Mian Ghulam Nabi Sahib Sethi informed me that in the early days, due to my wife's illness, I had lost children, and for this reason, I once came to Qadian and started treatment with Hazrat Khalifatul Masih I, while continuously requesting prayers from the Promised Messiah (peace be upon him). One day, while I was sitting in the clinic of Hazrat Khalifatul Masih I, he came in and addressed me, saying, "Mian Ghulam Nabi, congratulations! You will no longer need much treatment." The Promised Messiah (peace be upon him) has given you the glad tidings of a son. He then narrated to me that this morning, the Promised Messiah (peace be upon him) had gone for a walk in his garden with Ummul Momineen, and your wife had also accompanied them, along with my wife and some other women. Upon reaching the garden, the Promised Messiah (peace be upon him) ordered some mulberries, and some women went to bring them for him, including your wife. However, while the other women simply shook the mulberries from the tree, your wife went to one side of the garden, climbed the tree, and brought down the best mulberries with her own hands. When the Promised Messiah (peace be upon him) saw the two types of mulberries, he remarked, "What is this? These mulberries are dirty, and these are very clean?" The wife of the Promised Messiah (peace be upon him) replied, "These clean mulberries were brought by Ghulam Nabi's wife, who climbed the tree and picked them one by one for you."

Seerat al-Mahdi

Part Two

He was very pleased and prayed for him, saying that may Allah grant him a child! Mian Ghulam Nabi Sahib narrates that after this, Allah the Exalted granted me a son, but the child passed away at the age of one and a half years. Upon his death, I wrote a letter to the Promised Messiah (peace be upon him), stating that this child had come into existence through his prayer and glad tidings, yet he has also passed away. In response to my letter, the Promised Messiah (peace be upon him) sent the following letter dated October 1902:

Bismillah ir-Rahman ir-Rahim. We praise Him and send blessings upon Him. My dear, Mian Sheikh Ghulam Nabi Sahib, may Allah’s peace, mercy, and blessings be upon you. The card reached me. You must have felt great sorrow over the death of your beloved son. May Allah the Exalted grant you a replacement. Do not harbor the thought that since the birth of this child was a miracle, why then did he pass away? For Allah the Exalted says, مَا نَفُسَخُ مِنْ آيَةٍ أَوْ نُبُسِهَا نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا أَلَمْ تَعْلَمُ أَنَّ اللَّهَ عَلَى كُلِّ شَيْ ءٍ قَدِيرٌ (Surah Al-Baqarah: 107), meaning if We remove a sign or miracle, We bring forth a better sign than it or one similar to it. Regarding offspring, it is also stated, إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ (Surah Al-Anfal: 29), meaning your wealth and your children are a trial for you. This means it is a place of testing. Allah the Exalted observes who among you remains steadfast and who stumbles. Especially since your age is still very young, and a man can have children even at the age of ninety. Therefore, I write to you that this time, you should earn reward and partake in the promised mercy as Allah the Exalted says, وَلَنَبْلُوَنَّكُمْ بِشَيْ ءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ الَّذِينَ إِذَا أَصَابَتْهُمْ مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ (Surah Al-Baqarah: 156). So do not fear at all and await Allah the Exalted’s other miracle. Peace be upon you.

Your humble servant, Ghulam Ahmad from Qadian.

Mian Ghulam Nabi Sahib stated that when I received this letter from the Promised Messiah (peace be upon him), I was filled with immense joy.

Seerat al-Mahdi

Part Two

All the sorrow over the boy's death melted away from my heart, and I told all those who had come to my house for condolence that they could leave, as I had no grief anymore. The Promised Messiah (peace be upon him) has sent me the glad tidings of another son. Thus, Mian Ghulam Nabi Sahib narrates that after some time, Allah the Exalted granted me another son who, by God's grace, is still alive, and his name is Karam Ilahi. He, by God's grace, has children as well.

Bismillah ir-Rahman ir-Rahim. I humbly submit that the Promised Messiah (peace be upon him) often mentioned prayer, saying that the example of prayer is like this: "The one who asks must be ready to accept a death for his sake." This means that a person who asks should be prepared to accept a kind of death for himself, and only the one who is dying truly goes out to ask. The implication is that for the acceptance of prayer, it is essential for a person to experience a kind of death and to fall down at the threshold of the Divine like a lifeless corpse, cutting off all hopes except for the door of Allah. The second part of the couplet implies that only the one who is truly in need asks, meaning that one who faces a genuine necessity has no recourse but to ask. However, it seems that only the first part of the couplet relates to the issue of prayer. And Allah knows best.

Bismillah ir-Rahman ir-Rahim. I humbly submit that Dr. Mir Muhammad Ismail Sahib, who is our real maternal uncle, had an article published in Al-Haq, Delhi, dated June 19/26, 1914, regarding the attributes of the Promised Messiah (peace be upon him). This article is an excellent piece on the attributes of the Promised Messiah (peace be upon him) and is based on the author's personal observations and experiences. Therefore, the following is presented. Mir Sahib writes:

Ahmadis, by God's grace, are present in every corner of India and even in foreign countries, but Ahmadis...

Seerat al-Mahdi

Part Two

There is a difference between those Ahmadis who have seen and those who have not. In the hearts of those who have seen, there remains a joy and pleasure from His sight and companionship. Those who have not seen often express regret, lamenting why they did not hurry and witness the beloved's true face during His lifetime. There is a significant difference between an image and the original, and only those who have seen the original understand that difference. My heart desires to write something about the appearance and habits of Ahmad (peace be upon him), perhaps our friends who have not seen that blessed being may derive some benefit from it.

Regarding His blessed appearance: instead of describing His appearance in detail and making notes on every aspect, it is better that I mention it briefly and leave the conclusion to the reader's own judgment. The summary of His entire appearance can be encapsulated in one phrase: "He was a supreme example of masculine beauty." However, this phrase would remain incomplete if it did not include another aspect, which is that "this human beauty carried with it a spiritual radiance and light." Just as He was sent in a beautiful form for this community, His beauty was also a manifestation of God's power and drew the heart of the observer towards Him. There was no arrogance, awe, or pride on His face, but rather a blend of humility, modesty, and love.

Thus, I recount an incident: when the esteemed Hazrat Chola Sahib went to see Him at Dera Baba Nanak, upon arrival, a cloth was spread under the shade of a tree, and everyone sat down. The people from the surrounding villages and especially from the nearby town began to come to meet and shake hands with the esteemed one upon hearing of His arrival. Anyone who approached thinking they were meeting Hazrat Ahmad (peace be upon him) would shake hands with Maulvi Syed Muhammad Ahsan Sahib and sit down. For a while, the people did not realize this, until Maulvi Sahib himself indicated and said to draw their attention towards Him.

Seerat al-Mahdi

Part Two

This is indeed a similar incident that occurred to the Noble Prophet (peace be upon him) during the time of migration when he arrived in Medina. There, people continued to greet Hazrat Abu Bakr, thinking he was the Messenger of Allah, until he shaded the Prophet with his cloak and made them aware of their mistake. His body was neither thin nor excessively fat; rather, he had a well-proportioned physique. His height was average; although it cannot be precisely measured, it would be around five feet eight inches. His shoulders and chest were broad, and until the end of his life, he remained upright; his back was not bent, nor were his shoulders drooped. All the parts of his body were in proportion. It was not the case that his hands were excessively long or that any part of his body appeared disproportionate. There was no kind of ugliness in his physique. His skin was of medium texture, neither hard nor rough, nor as soft as that of women. His body was not flabby or soft but rather strong and carried the firmness of youth. In his old age, his skin did not sag, nor did he have wrinkles on his body.

His complexion was of a wheatish tone, of a very high quality, meaning it had a luminosity and a hint of redness. This glow associated with his face was not temporary; rather, it was never seen to fade even in times of sorrow, distress, trials, or hardships. His face always shone like gold. No calamity or discomfort diminished this radiance. In addition to this glow and light, there was always a cheerfulness and smile on his face. Observers would say that if this person is a liar and considers himself false in his heart, how could such cheerfulness, joy, victory, and peace of heart be reflected on his face? Such a noble appearance cannot be associated with a wicked inner self. The light of faith cannot shine on the face of a wrongdoer. The last day of the prophecy of Hazrat Ahmad (peace be upon him) has arrived, and the faces of people in the community are pale, and their hearts are severely constricted.

Seerat al-Mahdi

Part Two

Some people, due to their lack of awareness, have made bets with the opponents regarding his death. Signs of sadness are evident from all sides. People are crying out in their prayers, saying, "O Lord, do not disgrace us." In short, such a commotion is taking place that even the opponents are losing their composure. Yet, this lion of Allah emerges from his home, smiling, and calls the leaders of the community to the mosque, beaming with joy. Meanwhile, the hearts of the attendees are sinking. He is proclaiming that the prophecy has been fulfilled. "Allah has seen his distress and sorrow" - I have received revelation that he has turned towards the truth, and the truth has turned towards him. Whether anyone accepts his words or not, he has conveyed his message, and those who listen, upon seeing his face, believe that he is truthful. We are filled with grief, yet he is carefree and smiling, speaking as if Allah has placed the matter of Atham in his own hands. Then, seeing Atham's return and restlessness, he himself grants a respite, and now he is as happy as a wrestler who, after defeating an enemy, lets him go out of sheer generosity, saying, "Go, we have mercy upon you. We consider it a disgrace to kill you." The prophecy concerning Ram has been fulfilled, and the informants immediately began to make accusations. A request for a search was made to the police. The Superintendent of Police suddenly arrived for the search. The people were separated; those inside could not go outside, and those outside could not enter. The opponents were so eager that if even a single word of the writing seemed suspicious, they would seize it. Yet, here he is, with the same joy and happiness on his face, personally guiding the police officers to his belongings, writings, letters, and rooms, showing them everything. Some letters they considered suspicious and took into their possession. However, his face remains unchanged, and the smile persists. It seems not only is he innocent, but a clear victory and a chance to establish the truth are approaching. In contrast, look at the faces of those sitting outside; they become frightened at the sight of every constable entering and exiting. Their faces are pale, and they do not realize that inside, the one whose honor they are concerned about is calling the officers and showing them his belongings and writings, with a confident smile on his face.

Seerat al-Mahdi

Part Two

The smile was such that it implied that the truth of the prophecy would soon be fully revealed, and my reputation would be proven free from all kinds of impurities and conspiracies. This was the state throughout all the trials, tribulations, and debates, and it was a supreme and perfect example of tranquility of the heart that led many fortunate souls to embrace faith.

Regarding His hair: His head hair was very fine, straight, smooth, shiny, and soft, and it was often colored with henna. It was not thick or abundant but rather sparse and very soft. It was long enough to reach his neck. He neither shaved his head nor cut it very short but kept it at a length similar to what is generally maintained. He also applied oil to his hair, whether jasmine or henna. It was His habit not to keep his hair dry.

Regarding His blessed beard: His beard was well-groomed, with strong, thick, shiny, and soft hair that was dyed red with henna. He would leave his beard long and trim it only when necessary, ensuring it was not unkempt or uneven but kept straight down and even. He always applied oil to his beard as well. On one occasion, due to a pimple on his cheek, some hair was trimmed from that area, and those hairs are still preserved as a relic among people.

His beard was present on all sides of His face and was very beautiful. It was not so short that it appeared sparse, nor so long that it reached His eyes.

Regarding the use of henna: In the early days, He used to apply both henna and wasma. However, due to frequent mental disturbances, He continued to apply henna on His head and beard until the end of His life and discontinued the use of wasma. Although for a short period, He used an English wasma that was presented by Mir Hameed Shah Sahib Sialkoti, which He applied. This caused some darkness to appear in His beard. However, apart from that, He always relied on henna for many years, which He would sometimes have applied by a barber on Fridays or occasionally on other days as well.

Seerat al-Mahdi

Part Two

Like his blessed beard, the hair of his mustache was also strong, thick, and shiny. He would trim it, but not so much that it appeared shaven like that of the Wahhabis, nor so long that it extended below the corners of his lips. The hair on his body was only present on the front; there was none on his back, and sometimes he would shave or trim the hair on his chest and abdomen. There was very little hair on his calves, and those that were there were soft and short, similar to that on his arms.

Regarding his blessed face: His face was of a rectangular shape, meaning it was moderately long, and although he was between the ages of 70 and 80, there were no signs of wrinkles. There were no prominent lines on his forehead like those seen on the faces of anxious or angry individuals. Instead of signs of sorrow, worry, or grief, those who beheld him often saw expressions of smiles and joy on his face. The color of his eyes was a dark, reddish hue, and they were large, but the eyelids were such that except when he opened them deliberately, they remained in a natural state of modesty. Even when he spoke to someone directly, his eyes would remain lowered. Similarly, when he attended gatherings of men, his gaze would often be directed downwards. Even when sitting at home, he would often be unaware of who else was present in the room.

It is also worth mentioning that he never wore glasses, and his eyes never tired from work. Allah the Exalted had made a promise of protection over him, under which his blessed eyes remained safe from illness and fatigue until the very end. However, he would say that he could not see the crescent moon on the first night.

His nose was very beautiful and prominent, thin, straight, high, and well-shaped; it was neither flat nor thick. His ears were of medium size, slightly larger than average, neither protruding outward nor completely flat against his head, resembling the shape of a mango slice from above.

Seerat al-Mahdi

Part Two

His hearing remained excellent until the end, thanks to Allah's grace. His blessed cheeks were neither sunken nor so plump that they protruded outward. The bones of his cheeks were not prominent. His eyebrows were distinct and not joined together. Regarding his forehead and head: His blessed forehead was straight, high, and wide, radiating a remarkable degree of insight and intelligence. According to the science of physiognomy, such a forehead is an exemplary model of high qualities and morals. It was straight, neither protruding forward nor receding backward, and it was high, meaning elevated and broad. Some foreheads may be high but have narrow widths; he possessed all three qualities. Furthermore, it was rare for him to have a furrowed brow. His head was large and beautiful, and according to physiognomy, it was perfect from every angle. It was long, wide, high, and had a smooth surface. The back of his head was also rounded correctly. His temples were broad, indicating his remarkable intellect.

Regarding his blessed lips: His lips were not thin, yet they were not so thick as to appear unattractive. His mouth was of medium size, and when he was not speaking, it did not remain open. Sometimes, when he sat quietly in gatherings, he would cover his blessed mouth with the turban's tassel. His blessed teeth had become somewhat decayed in his later years, meaning that some teeth had developed cavities, causing occasional discomfort. On one occasion, the tip of one tooth became so sharp that it caused a wound in his tongue, so he had it smoothed out with sand. However, he never had any teeth extracted. He often used a miswak. His heels sometimes cracked during the summer season, although he wore warm clothing to balance the cold and heat. Nevertheless, he would sweat profusely in the summer, but there was never any odor in his sweat, regardless of how many days passed before he changed his clothes or what the weather was like.

Regarding his blessed neck: His neck was of medium length and thickness. He followed the example of the Noble Prophet (peace be upon him).

Seerat al-Mahdi

Part Two

In following his example, he certainly paid attention to physical adornment to some extent, such as performing the Friday bath, grooming, applying henna, using miswak, oil, and perfume, as well as combing and using a mirror, all in accordance with the Sunnah. However, his preoccupation with these matters was very distant from his true stature.

Regarding his clothing: First and foremost, it should be noted that he had no particular fondness for any specific type of clothing. In the last few years of his life, he received many plain and stitched garments as gifts. Especially, the coat, waistcoat, and pajama that were often brought by Sheikh Rahmatullah Sahib Lahori during the Eid al-Adha festival were the ones he would wear. Apart from these, he would occasionally have some made for himself. He would often buy and tie his own turban. As clothes were made and used, they would also be spent, meaning that at all times, those seeking blessings would keep asking for them. Sometimes, it would reach a point where he would give away one piece of cloth as a blessing and would have to wear another that was made at that time. Some wise individuals would do it in such a way that, for instance, they would send one piece of their own and request, 'O Beloved, please grant us a piece of your blessed garment.'

Well, this was just a side note. Now, let us discuss the structure of his clothing. Generally, he would wear these types of garments: a kurta or qameez, pajama, waistcoat, coat, and turban. In addition, he would always carry a handkerchief and, in winter, a shawl. The distinctive feature of all his clothes was that they were very loose-fitting. Although the coats brought by the aforementioned Sheikh were of English style, they were also very spacious and long, reaching below the knees. The jubba and choga he wore were also long, with some reaching down to the ankles. Similarly, the kurtas and waistcoats were also loose. He never wore a vest, as he was uncomfortable with its tightness. The warm trousers he wore often had the top button left undone. Likewise, the waistcoat and coat, and if there were buttons on the sleeves of the trousers, they were always left unbuttoned.

Seerat al-Mahdi

Part Two

His conduct was governed by the principle of مَا اَنَا مِنَ الْمُتَكَلِّفِينَ (I am not one of those who are artificial or affected), as he found it contrary to his nature to adhere to any unnecessary constraints that were not prescribed by Shariah. He never cared whether his clothing was elegant, well-pressed, or if all the buttons were properly fastened; the primary purpose of clothing was what mattered to him. It was often observed that the buttons would be fastened in a manner that left their seams, and even the buttons of his waistcoat were sometimes seen attached to the seams of his coat. His attention was entirely focused on his mission, and he was so engrossed in the reform of the community that he did not pay attention to the reform of his clothing. In the last few years of his life, his clothing remained entirely warm in style, meaning that he wore a coat, waistcoat, and pajama even in the summer, and this was due to his health condition. Cold weather did not suit him, which is why he often kept warm clothing. However, in the summer, he would wear lighter fabric instead of heavy garments. His pajama was of the well-known Shariah style (he used to wear a loose male pajama known as gharara, but he abandoned it in his later years). However, at home during the summer, he would sometimes wear a lungi during the day and usually at night while sleeping. He often wore a waistcoat at home, but he generally wore a coat only when going out, and during particularly cold days, he would wear two coats on top of each other, and sometimes even a fur coat. A handkerchief was always kept in the pocket of his waistcoat or sometimes in the pocket of his coat. He always carried a large handkerchief, not the small teacher's handkerchief that is very common nowadays. In its corners, he would keep musk and other essential medicines that he used, as well as important letters, and he would tie them up in that handkerchief. He would also keep cash and other items tied in it, which he would present at the mosque. He always kept a watch with him, but since he often forgot to give its key, the time was often incorrect. Moreover, since the watch frequently slipped out of his pocket, he would also tie it in his handkerchief. He kept the watch for necessity, not for adornment.

Seerat al-Mahdi

Part Two

No one could ever say, even for a moment, that there was any pretense in his life or attire, or that he was enamored with worldly adornment. However, in accordance with the command وَالرُّجُزَ فَاهْجُرُ (And keep away from the unclean), he always preferred clean and tidy things and had a strong aversion to dirty and filthy items. He took such care in cleanliness that sometimes, when no one was present, he would pour disinfectant into the toilet himself. He would wrap his turban with fine muslin, which was often ten yards or a little more in length. He would leave the tail of the turban long, sometimes letting it hang forward and at times resting it on his blessed face when there was silence in the gathering. His method of tying the turban was unique; while the tip would certainly be at the front, it would be loosely wrapped around his head. Underneath the turban, he often wore a Roman cap, and at home, he would remove the turban and wear only this cap, which was soft and double-layered but not stiff. In winter, he would wear socks and would often apply oil on them. Sometimes, in extreme cold, he would wear two pairs of socks layered on top of each other. However, he would frequently wear socks in such a way that they did not fit properly on his feet. At times, the front would hang down, and at other times, the heel of the sock would end up on the back of his foot. Sometimes one sock would be straight while the other would be twisted. If a sock happened to tear a little, he still considered it permissible to wipe over it, stating that the companions of the Messenger of Allah (peace be upon him) would also wipe over socks from which their toes would protrude. His footwear was always local, regardless of the style, whether it was Pothwari, Lahori, Ludhianvi, or Saleem Shahi; he would wear any style as long as it was open. He never wore English boots. I have not seen him wearing them. If the footwear was tight, he would loosen the heel, but he would not go out with such footwear. One more thing regarding his attire is that he always carried a staff. He would not take it with him daily when going to the mosque, but he would take it when going to the mosque of Al-Aqsa or when going out for a walk, etc.

Seerat al-Mahdi

Part Two

Whenever he arrived, he would certainly have a staff in his hand. He preferred thick and sturdy wood, but he never leaned on it or bore weight with it, as is often the habit of elderly individuals. In winter, he would bring a stick to the mosque for prayer, which would often rest on his shoulder, and he would place it in front of him. When he sat down, he would then place it on his feet.

His care for his clothing was such that he would take off his coat, waistcoat, cap, and turban at night and place them under his pillow. Throughout the night, all the clothes, which careful individuals would hang separately to avoid creases and dirt, would be found under his head and body on the bed. In the morning, they would be in such a state that if a fashion enthusiast and an enemy of wrinkles were to see them, he would beat his head in despair.

In summer, he would often take off his clothes during the day and night, wearing only a sheet or a wrap. When heat rashes would sometimes appear, he would also take off his wrap for that reason. The wrap would often reach halfway up his calves, and I do not recall him being bare above his knees in such situations.

He would keep some keys with him, either tied in a handkerchief or often in his waistcloth. Wearing a cotton coat was not part of his habit, nor would he come out wearing such a quilted garment; rather, he would keep a cashmere shawl, which he would never wear on his head but would keep on his shoulders and around his neck.

He was not accustomed to wearing gloves or mittens. His bedding would consist of a quilt that weighed at least five to six seers of bread and was quite long and wide. He would place a sheet over the bed and a pillow, and he would use the quilt in both hot and cold seasons due to the unsuitability of the cold weather.

He would often do all his writing and other work on the bed, and the inkpot, pen, bag, and books would all be present on the bed, as this place served the purpose of a table, chair, and library all at once. And he would say, مَا اَنَا مِنَ الْمُتَكَلِّفِينَ (I am not one of those who are artificial or affected).

Seerat al-Mahdi

Part Two

The practical manifestation of مَا اَنَا مِنَ الْمُتَكَلِّفِينَ (I am not one of those who are artificial or affected) was clearly evident. One thing I forgot to mention is that he did not change his clothes every day like the wealthy; rather, he would change them only when they became noticeably dirty.

Regarding the quantity of food: It is mentioned in the Holy Quran about the disbelievers, يَأْكُلُونَ كَمَا تَأْكُلُ الْانعام (They eat as the cattle eat) (Muhammad: 13), and it is stated in Hadith that the disbeliever eats with his intestines, while the believer eats with one. The meaning of these statements is that the believer consumes pure things and eats much less compared to worldly people or disbelievers. If this is the case for believers, then what can be said about the Prophets and Messengers, peace be upon them? Even at the table of the Messenger of Allah (peace be upon him), there was often only one dish. In fact, it was customary to have just dates or a bowl of milk as a meal. Following this tradition, our beloved Master, peace be upon him, was also very modest in his eating habits, and in comparison to the work and effort he exerted day and night, when one observed his food, they would sometimes exclaim in astonishment, asking how such a person could survive on so little sustenance. Regardless of how exquisite and delicious the food was or how great his hunger, he never stuffed his throat to the brim. Generally, he would eat twice a day, but sometimes, when he was unwell, he would only eat once throughout the day. Additionally, he would drink a cup of tea in the morning as breakfast. However, as far as I have observed, he had no particular craving for delicious and tasty food.

His routine was that he would usually have breakfast from the time of Fajr until the call to Zuhr, and he would have dinner from after the Maghrib prayer until bedtime. It was rare for him to have lunch after Zuhr. He did not have the habit of eating dinner before the Maghrib prayer, although he would occasionally do so. His routine was twofold: on days when he would stay outside with guests until after Isha, he would eat at home after Isha; otherwise, it would be between Maghrib and Isha. For long periods, he would eat with guests outside, and this dining would take place in a round room or the blessed mosque.

Seerat al-Mahdi

Part Two

I used to spread the dining cloth, and special guests would generally sit at the table with him. These were usually individuals whom Hazrat would designate. The number of people dining at such a table would range from ten to twelve. When he would partake in meals at home, he would sometimes be alone but often accompanied by the Mother of the Believers or one of his children. Whenever I was in Qadian, I would also have the honor of sitting at this family dining table. He always had Suhoor at home, either with one or two people present or alone. Except for when he ate outside the home, he would not eat with anyone else; this was not his practice. However, due to respect, the attendants would always present food to him in a separate dish. Although other guests would also eat from separate dishes, this was only at certain times.

When food was placed in front of him or the dining cloth was spread, if he was in a gathering, he would ask, "Shall we begin?" This meant he wanted to ensure that no guest was left out or that everyone had received their food. After receiving a response, he would start eating, and throughout the meal, he would chew very slowly. There was never any haste in his eating, and he would engage in various conversations during the meal. He rarely ate curry. If, on special occasions, two or three types of dishes were presented, he would often only take from one, and the curry that was lifted from before him would often appear as if no one had touched it. He was not accustomed to eating large pieces of meat or vegetables; rather, he would often take a small piece by just touching it with his saliva. The morsels he took were small, and he would break the bread into many pieces. It was his habit that after rising from the dining cloth, the most pieces of bread would be found in front of him, and people would pick them up as a blessing and eat them.

Seerat al-Mahdi

Part Two

He was so modest in his eating that despite having food placed before him like all the guests, he would still leave the most untouched. At times, it was observed that he would only take a morsel of plain bread and then moisten the tip of his finger in the broth to touch it with his tongue, so that the bite would be seasoned. In recent days, when he would eat at home, he often had maize bread in the morning, accompanied by some greens or just a glass of milk or a bit of butter, or sometimes he would eat it with pickles. His meals were solely for gaining strength for his work, not for the pleasure of taste. He often remarked that he would eat without even realizing what was cooked and what he had consumed. He had no habit of gnawing on bones, taking large bites, making loud noises while eating, burping, or discussing the merits and pleasures of food. Rather, he would eat whatever was prepared. Occasionally, he would drink a glass of water or a cup of tea with his left hand and would say that in his early years, he had sustained an injury to his right hand, which made it difficult for him to carry heavy items with that hand even to this day. He did not have the habit of sitting cross-legged while eating; instead, he would sit with his legs folded or place his left leg down and keep his right knee raised. What did he eat? I have previously mentioned that the purpose of his eating was solely to maintain strength, not to enjoy taste and flavor. Therefore, he would only eat those things that suited his temperament and provided him with mental strength so that his work would not be hindered. Additionally, he had a few ailments that required him to maintain some dietary restrictions, but generally, he would consume all permissible foods. Although people often asked him what he would eat today, as far as we know, regardless of what was cooked, he would eat according to his needs and never complained about the food being unappetizing for personal reasons.

Seerat al-Mahdi

Part Two

He did not express displeasure at poorly cooked food or curry, but only did so to indicate that the guests might not have liked it. He would eat both tandoori and stove-cooked bread. He also enjoyed double bread with tea or biscuits, and he even permitted foreign biscuits because we do not know if they contain fat, as the makers claim they use butter. Why should we fall into baseless suspicion and doubts? He consumed maize bread for a long time in his later years because he had developed a digestive illness in the last seven or eight years, which reduced his digestive power. Besides these breads, he also liked sheermal and baqarkhani, and he did not reject any type of bread that was presented to him. He ate very little curry. Meat was cooked twice a day at his home, but he preferred lentils more than meat. The lentils he favored were either mash or urad, for which the Gurdaspur district is famous. Various types of curry and vegetables were generally seen on his dining table, and he consumed meat from every halal and pure animal. He had a particular fondness for bird meat, so sometimes when his health was weak, he would instruct Sheikh Abdul Rahim, the new Muslim, to provide such meat, like partridge or pigeon. He also liked chicken and quail meat, but since the outbreak of plague in Punjab, he had stopped eating quail. In fact, he would advise against it, stating that there is a specific property in its meat that causes plague, and a severe plague had afflicted the Children of Israel due to its consumption. A couple of times, lizard meat was presented before him, but he stated that it is permissible, and whoever wishes may eat it. However, since the Messenger of Allah (peace be upon him) expressed aversion to it, we too have aversion to it. Just as it happened there, some children and people here also ate lizard meat in his guesthouse and even in his home, but he did not allow it to come near him.

Seerat al-Mahdi

Part Two

He would eat chicken in all forms, whether in curry or roasted, kebabs or pilaf. However, he often managed with just one thigh, which was sufficient for him, and at times he would even share some. He would eat pilaf, but always soft, tender, and well-cooked rice, and he preferred sweet rice, which he would sometimes specifically request to be prepared with jaggery. He would only ask for exquisite dishes like kebabs, chicken, pilaf, eggs, and sweet rice when he felt weak. On days when he had less work related to writing or when his health was good, he would eat simple meals, sometimes just once a day, and at other times, he would manage with milk or similar items. Milk, cream, and even almond oil were used solely to maintain strength and alleviate weakness, and he would always consume them in small quantities. Some people have criticized his eating habits, but those fools do not realize that a person who is elderly and afflicted with several ailments, despite this, is engaged in the most significant work of all. He is forming a community where he keeps an eye on each individual. He is busy with the reform of the Ummah, engaged in various types of conflicts with different religions. Day and night, he is occupied with writings not only in Urdu but also in Persian and Arabic, and he writes them himself, reviews the copies, corrects the proofs, and manages their publication. Then there is the arrangement for hundreds of guests to stay and be served according to their ranks. He organizes discussions and delegations, attends prayers in the mosque daily, holds meetings and speeches, meets dozens of people every day, and engages in various conversations with them. He follows up on legal cases, reads hundreds of letters daily, writes responses to many of them, and also spends time with his children and family at home, while simultaneously conducting the process of allegiance and offering advice and prayers. In short, with so much work, mental effort, and concerns, and considering the demands of age and ailments, if this great man uses almond oil solely to gain strength for this monumental struggle, who is the foolish and unjust person that would dare to criticize his actions? Does he not know that almond oil is beneficial?

Seerat al-Mahdi

Part Two

There is nothing particularly delicious, and people do not use it for pleasure. If someone were to use something tasty, it would be for the sake of intention and for the one who is engaged in work. However, for lazy beings like us, such food falls into the category of indulgence. When one observes that this person uses these nourishing foods only as sustenance and to stave off hunger, who would be so blind in understanding that they would equate this nourishment with animal pleasures and carnal delights? May Allah protect every believer from suspicion. He often consumed milk and would certainly drink a glass before sleeping, and during the day, he used to consume it more frequently in recent days. It had become a routine that as soon as he drank milk, he would have a bowel movement, which would lead to significant weakness. To alleviate this, he would drink a little milk three to four times a day to maintain his strength. During lunch, instead of water, he would drink whatever was available in the heat, and if ice was present, he would also use that. Besides these, he would also drink almond syrup in the summer, which consisted of a few almond kernels, some small cardamom pods, and some sugar, all ground and strained. Although it was not a regular practice, sometimes to relieve weakness, he would drink meat broth or foot broth for several consecutive days. This broth was quite unappetizing, being merely the boiled essence of meat. He liked fruits, and often his attendants would bring them as gifts. Occasionally, he would also order them himself. Among his favorite fruits were grapes, Bombay bananas, Nagpuri oranges, apples, cold pears, and Surkha mangoes. He would also eat other fruits that came his way from time to time. He liked sugarcane as well. During the season of mulberries, he would often have them brought from his garden.

Seerat al-Mahdi

Part Two

Sometimes during those days, he would go for a walk in the garden and, along with his companions, would enjoy eating the seeds from the same place, gathering them in a basket. Among the dried fruits, he preferred almonds. I have previously mentioned that during the winter, he often had tea prepared daily for the guests in the morning and would also drink it himself, although it was not his habit. He used to drink green tea and disliked black tea. He often consumed sweet milk. In the hot days of the current era, he would also drink modern inventions such as ice, soda, lemonade, and ginger. In fact, during extreme heat, he would personally order ice from Amritsar and Lahore. He had no aversion to market sweets, nor did he care whether they were made by Hindus or Muslims. He would eat sweets brought as offerings from people and would also order sweets worth one or two rupees for himself. The sweets were for the children, as they often ran to him asking for things or money. He would generally order sweet-filled samosas or seeds for these children, as these were the best available in Qadian at that time. It is also worth noting that he was more concerned about the food of his guests than his own. He would inquire about what particular guests liked and what they were accustomed to eating. For instance, until Maulvi Muhammad Ali M.A. got married, he took such care of him that he would send milk, tea, biscuits, sweets, and eggs every morning under his own supervision, and he would then ask the person delivering them if he had eaten well. Only then would he feel satisfied. Similarly, he took great care of Khwaja Sahib and would repeatedly ask if any guest had gone hungry or if the kitchen staff had neglected anyone.

Seerat al-Mahdi

Part Two

There were occasions when no curry was left for a guest, or when the food was forgotten to be served on time, and he would send his own curry or all the food for them. It often happened that when something was brought as a gift for him to eat, or when he himself ordered something, he would then forget about it, and it would end up rotting or spoiling in the box, necessitating its disposal. This is not the work of a worldly person. Most of these items came under the promises of Allah as gifts. There were many times when the esteemed one expressed a desire for something, and at that very moment, a newcomer or a sincere disciple would bring it to him. He had no particular habit regarding any item. However, sometimes for the sake of strengthening his heart or for cleaning his mouth after a meal, or if something was presented from home, he would eat it. Occasionally, when he had a cough, cold, or throat irritation, he would also use it. He disliked the hookah and tobacco and even once expelled some hookah smokers from his presence. Yes, he allowed those elderly individuals who had been accustomed to it for a long time due to necessity. Several Ahmadis left the hookah in such a way that they had to search for it among the cushions or in the company of Mirza Nizamuddin and others to enter Qadian. They would leave the gathering of the esteemed one to go there, as this was considered akin to leaving Paradise and entering Hell; thus, the honorable ones bid farewell to the hookah. Washing hands, etc.: He would generally wash his hands before and certainly after eating. In winter, he often used warm water. He rarely used soap and would dry his hands with a cloth or towel. Unlike some clerics, he never had the habit of wiping his hands on his beard after eating. He would always say something after the meal and would certainly use a toothpick, which he often did after eating.

Seerat al-Mahdi

Part Two

For the pre-dawn meal during Ramadan, he would typically have a curry or a chicken leg, and instead of plain bread, he would lift a piece. Although he would eat only a little of it, it is worth mentioning here that in his early years, he engaged in many rigorous spiritual exercises in solitude. On one occasion, by divine will, he observed continuous fasting for six months, and his food consisted only of half a loaf of bread or less, which he would break his fast with. He would not eat anything for the pre-dawn meal, and any food that came from home, he would secretly give to a poor person so that his family would not know. However, for his community, he generally did not prefer such rigorous practices; instead, he regarded preaching and literary services as the jihad of that time against the opponents of Islam. Therefore, to think of such a person as one who desires worldly pleasures is nothing but sheer injustice.

During his time, the kitchen primarily prepared lentils and, for special guests, meat. However, on occasions such as gatherings or Eid, whenever there was a celebration for his children or any other joyful event, he would typically order meat, pilaf, or sweet rice on that day so that the poor could also have the opportunity to partake. Regarding feeding, he received a divine command: "O Prophet, feed the hungry and the beggar." (Quran 80:12) This means, "O Prophet, feed the hungry and the one who asks."

He was a family physician. His father was a well-known physician in that area, and he had also studied medicine previously, although he did not pursue it formally. Some of this was due to his own health issues, and some because people would come to him for treatment. He often kept useful and well-known medicines at home, not only Greek but also English. Eventually, most of the medicines in his cabinet were English. A detailed discussion on medicine will follow. Here, it is necessary to mention that he had various types of brain-strengthening medicines.

Seerat al-Mahdi

Part Two

He used to say that he would consume various medicines, such as Coca-Cola, a mixture of fish oil, and certain syrups, regardless of how bitter or unpleasant they might taste. For headaches and cold-related ailments, he primarily used musk or amber and always ordered the highest quality. In his final days, the responsibility of procuring musk was entrusted to Hakim Muhammad Hussain Sahib of Lahore, the inventor of Mufrih Anbari. Both musk and amber were often obtained through Seth Abdul Rahman Sahib Madarasi. He had such a need for musk that at times he would keep it wrapped in a handkerchief, ready to use whenever necessary.

I humbly submit that Mir Sahib intended to complete this subject, but unfortunately, it remained unfinished, and the remaining parts have yet to be written. Additionally, I would like to mention that I have made some minor verbal changes in this text.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Muhammad Ismail Sahib, a learned cleric, narrated to me that Maulvi Abdullah Sahib Sanwari, may Allah have mercy on him, stated that Hazrat Messiah Maood, peace be upon him, prohibited taking omens from the Holy Quran.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Muhammad Ismail Sahib, a learned cleric, narrated to me that Maulvi Abdullah Sahib Sanwari, may Allah have mercy on him, stated that Hazrat Messiah Maood, peace be upon him, taught him a prayer to be freed from debt, which is to recite "Lā ḥawla wa-lā quwwata illā bi-llāh" eleven times after the five obligatory prayers with diligence. I have tried this many times and found it to be completely accurate.

I humbly submit that such matters are not to be treated as magical incantations, where a person can simply escape debt through this practice alone. Rather, it is essential to consider the means created by Allah, and in these matters, such prayers can only imply that if other circumstances are favorable, then such outcomes may occur.

Seerat al-Mahdi

Part Two

Prayer draws the mercy of Allah towards oneself. Moreover, the words of this prayer are such that they invoke Allah's mercy in such matters. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Muhammad Ibrahim Sahib Baqapuri wrote to me that once, while reviewing the Arabic proof of "Haqeeqat-ul-Wahi" in the Mubarak Mosque, Maulvi Muhammad Ahsan Sahib mentioned to Hazrat Messiah Maood, peace be upon him, that a certain word is correct, but you have marked it. The esteemed one replied that he had not marked anything. When Maulvi Sahib inquired who had marked it, the esteemed one said that perhaps Mir Mehdi Hussain Sahib had done so. Maulvi Sahib questioned what right Mir Sahib had. The esteemed one, smiling, replied that he also has a right, which is referred to as undue interference.

I humbly submit that in the final days of the esteemed one, Mir Mehdi Hussain Sahib was in charge of the esteemed one's library, and after the esteemed one's review, he would sometimes, out of his own interest, look at copies and proofs. Due to a certain degree of suspicion in his habit, he would sometimes think that a word was mistakenly written and would want to correct it based on his opinion.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Muhammad Ibrahim Sahib Baqapuri wrote to me that once he saw Hazrat Messiah Maood, peace be upon him, during prayer, wiping his nose with his right hand. Similarly, on another occasion, he observed that the esteemed one alleviated an itch on his right foot. I humbly submit that there is nothing particularly noteworthy in this narration concerning the life or character of Hazrat Messiah Maood, peace be upon him. However, I have recorded it to show how the companions of Hazrat Messiah Maood, peace be upon him, closely observed the movements and actions of their master. In reality, such attention can only arise from extraordinary love, allowing even the smallest details to be vividly remembered.

Such narrations concerning Hazrat Messiah Maood, peace be upon him, have reached me in abundance.

Seerat al-Mahdi

Part Two

There are those who do not contain any specific material regarding his character and biography. However, they reveal the extraordinary love that his companions had for him. Yet, I have generally refrained from including such narrations due to concerns about length.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Muhammad Ibrahim Sahib Baqapuri narrated to me that once, during a walk, I presented to Hazrat Messiah Maood, peace be upon him, a narration from Bukhari regarding Hazrat Abu Huraira, which states that the Prophet Muhammad, peace be upon him, said that he had been given two vessels of knowledge; one he had disseminated among the people, and if he were to reveal the other, his throat would be cut. This indicates that the Prophet Muhammad, peace be upon him, kept certain matters hidden from some of his companions. In response, Hazrat Messiah Maood, peace be upon him, said that if this were the case, then such specific matters should have been conveyed to special companions like Hazrat Abu Bakr and Hazrat Umar, rather than only to Abu Huraira. He further stated that sometimes a person is informed about something, and he does not wish to disclose it, attributing great significance and importance to it according to his own understanding.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Rahim Bakhsh Sahib, residing in Talwandi Jhunglan, wrote to me that once he was present in Qadian in the service of Hazrat Messiah Maood, peace be upon him. Hazrat Sahib said, "Let us go for a walk." Accordingly, Hazrat Sahib proceeded through the main market towards the area where the high school is now located. While returning to the city after the walk, Hazrat Sahib said that he received a revelation: يُنْجِيكَ مِنَ الْغَمِّ وَكَانَ رَبُّكَ قَدِيرًا (He will save you from grief, and your Lord is All-Powerful). He remarked that, by the grace of Allah, there was no grief at that moment, but perhaps some grief might arise in the future. Upon reaching home, a person arrived from Amritsar with the news that the gem, which had been sent to Hakim Muhammad Sharif Sahib in Amritsar for the inscription of "Is not Allah sufficient for His servant," had been lost, along with a page from Braheen Ahmadiyya that was blackened or in very poor condition and unreadable. Upon learning this, he became very distressed and said that Hakim Muhammad Sharif is our friend, and he holds a special place in his heart.

Seerat al-Mahdi

Part Two

The illness caused him great concern due to the loss of the gem, and there was fear that his condition might worsen. Regarding the page of the book, he stated that it was in very poor condition, indicating that the book was completely damaged. In this way, people would not read it, and we also do not have the money to reprint it in good quality. In short, at that moment, Hazrat Sahib set off on foot towards Batala, and I, along with two other individuals who were present at that time, accompanied him. When we reached the Takiya of Diwaniwal, he said to offer the prayer, and he instructed me to lead the prayer. Consequently, I combined the Zuhr and Asr prayers, after which our companions separated, and Hazrat Sahib and I boarded a vehicle from Batala to reach Amritsar. Upon arriving at Hakim Sahib's residence, he joyfully said that the gem, which had been lost, had just been found. When we went to the printing house and saw the book, it was printed well, upon which he remarked that Allah, the Exalted, had already given us the glad tidings that He would relieve us from grief, and this was indeed that grief. After that, he said, "Rahim Bakhsh, let us go for a walk in Ram Bagh." While strolling outside the city, I asked, "Mirza Ji, do the saints also enjoy visiting gardens? They spend day and night in the worship of Allah." He replied that visiting gardens is not prohibited. Then he narrated a story about an elder who devoted his life to the worship of Allah, and when he reached old age, he thought about leaving some good deeds behind. Consequently, he intended to write a book, but when he sat down to write, he realized that he had not seen anything of the world, so he could not provide examples to explain the concepts of reward and punishment for good and evil. Ultimately, he had to return to the world to observe it and even witnessed fairs and such events. Then he smiled at me and said, "Rahim Bakhsh! We have also given the example of a rose in Braheen." I humbly submit that this incident seems to have occurred in 1882, 1883, or 1884, as this is the time of the publication of Braheen. However, it is astonishing that the time of preparation for the gem related to the verse "Is not Allah sufficient for His servant?" is also mentioned in this narration, while Hazrat Sahib's writings do not indicate such a thing.

Seerat al-Mahdi

Part Two

It appears (though there is no explicit mention of this matter) that when our grandfather passed away and prior to that, the esteemed one received this revelation, he had prepared this ring during that time. Thus, either the incident mentioned regarding the preparation of the gem is a different event, or it seems that perhaps this gem was prepared twice, or its initial preparation occurred later during the time of Braheen Ahmadiyya, meaning the revelation took place in 1876. Meanwhile, our grandfather passed away, and the ring was prepared a few years later. Even while accepting this narration, the latter scenario seems more accurate. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Qazi Muhammad Yusuf Sahib Peshawari wrote to me in a letter that he heard from Khawaja Kamaluddin Sahib that during the case of Maulvi Karam Din Bhain Wale, the esteemed one once set out towards Gurdaspur via Batala. Accompanying him in the carriage were Khawaja Sahib and the late Maulvi Muhammad Ahsan Sahib, while the others were following behind in carriages. By coincidence, one of the carriages fell a bit behind, leaving the esteemed one alone in the carriage. It was nighttime, the sky was overcast, and it was pitch dark all around. When the carriage moved from Wadala towards Batala, a few robbers armed with swords and knives came out and surrounded the esteemed one's carriage. They began to argue among themselves, with each one telling the other to attack first, but no one dared to step forward. In this exchange, some time passed, and in the meantime, the other carriage caught up, causing the robbers to flee.

Qazi Sahib writes that Khawaja Sahib would recount that at the moment when the robbers attacked, he saw a special kind of light emanating from the esteemed one's forehead, which illuminated his blessed face. I humbly submit that on the road between Qadian and Batala, incidents of theft and robbery frequently occur. However, at that moment, there was a special divine intervention, causing the robbers to be intimidated, and none had the courage to approach. Qazi Sahib states that he heard this incident from Khawaja Sahib during those days in Peshawar.

Seerat al-Mahdi

Part Two

In the name of Allah, the Most Gracious, the Most Merciful. Mir Shafi Ahmad Sahib Muhaqqiq Dehlavi wrote to me via letter that when Hazrat Messiah Maood, peace be upon him, last stayed in Lahore, I was in those days a servant of Khawaja Sahib. I used to bring the mail for Hazrat and deliver it to him. Among the mail, there were two or three letters without a signature, which I would receive and deliver to Hazrat, and Hazrat would give me their payment. One day, when I received the unsigned letters in front of Khawaja Sahib, he stopped me and said not to take the unsigned letters. I replied that I receive them every day and deliver them to Hazrat, and Hazrat has never stopped me. However, Khawaja Sahib insisted and firmly stopped me. When I went to deliver Hazrat's mail, I mentioned that today Khawaja Sahib has strictly prohibited me from receiving unsigned letters. Hazrat asked if I should run and bring them now. Hazrat smiled and said that there is nothing in those unsigned letters except for insults, and these letters are anonymous. If these people would write their addresses, we could explain to them, but perhaps they are afraid that we might take legal action against them, whereas our job is not to file lawsuits. From that day on, I stopped receiving unsigned letters.

In the name of Allah, the Most Gracious, the Most Merciful. Mir Shafi Ahmad Sahib Dehlavi wrote to me via letter that I heard from Khawaja Kamaluddin Sahib that during the time when Maulvi Karam Din had filed a case against Hazrat Sahib in Gurdaspur, and Khawaja Sahib and Maulvi Muhammad Ali Sahib were representing Hazrat Sahib, Khawaja Sahib once came to Peshawar for a few days to be with his family, where he used to practice at that time. Along with him, Hazrat Maulvi Abdul Karim, may Allah have mercy on him, also came to Peshawar to see it after taking permission from Hazrat Sahib. Khawaja Sahib stated that when I arrived in Peshawar, I found my wife and children in great distress because they had no money and had been living on loans for a few days. Therefore, I sold my wife's bangles worth three hundred rupees.

Seerat al-Mahdi

Part Two

In this way, arrangements were made for his sustenance. Hazrat Maulvi Abdul Karim Sahib also became aware of this situation and upon returning, he presented the entire matter to Hazrat Sahib in Gurdaspur. Upon hearing this incident, Hazrat Sahib felt sorrow and said, "We will, Insha Allah, pray for him." After a short while, Hazrat Sahib sent three hundred rupees through Mian Mahmood Ahmad Sahib (that is, Hazrat Khalifa Sani) to Maulvi Abdul Karim Sahib, instructing him to give this money to Khawaja Sahib. Maulvi Sahib sent Mian Sahib to me. When I received this money, I immediately went to Maulvi Sahib and asked, "What is this money?" Maulvi Sahib replied, "I have presented your condition to Hazrat Sahib, and now Hazrat Sahib has sent this money." I said, "Maulvi Sahib, what have you done?" Maulvi Sahib responded, "If I had not mentioned this to Hazrat Sahib, to whom else would I have said it? Under Allah, Hazrat Sahib is our only support at this time. You should quietly accept the money and thank Allah; this money is very blessed. And Hazrat Sahib has also promised to pray for you." Consequently, I accepted that money, and thereafter, I noticed that cases began to come to me in Gurdaspur, with two or four clients coming daily. I witnessed the effect of Hazrat's prayer so swiftly that it was beyond measure. I humbly submit that I have heard this incident, albeit with some variations, from Hazrat Khalifa Amad Sani as well. However, I do not remember the details.

In the name of Allah, the Most Gracious, the Most Merciful. Mir Shafi Ahmad Sahib Dehlavi wrote to me via letter that once, a respected Ahmadi met a relative of Chandar Churji Bengali in a vehicle, and they preached to him. He was greatly impressed and came along to Qadian, where he embraced Islam. Regarding the change of name, someone inquired, and Hazrat Sahib said, "His own name is also good; just add 'Ahmad' to his name, and there is no need for any other change." People styled his hair in the Bengali fashion, upon which Hazrat Sahib remarked that...

Seerat al-Mahdi

Part Two

Why were the hair cut? The previous hair was good, but now they have become bad. I humbly submit that it seems someone must have dyed his hair in such a way that it is almost equivalent to being shaved, and such a style of hair is not liked by the esteemed one. In fact, he used to say regarding shaving the head that this is the way of the outsiders. Furthermore, I humbly submit that changing one's name upon embracing Islam is not necessary; however, if the name is idolatrous, it should certainly be changed.

In the name of Allah, the Most Gracious, the Most Merciful. Mir Shafi Ahmad Sahib Dehlavi narrated to me that he heard from Wazir Muhammad Khan Sahib that once Hazrat Messiah Maood, peace be upon him, was dining outside, and with him were Hazrat Maulvi Nooruddin Sahib, Maulvi Abdul Karim Sahib, and Maulvi Muhammad Ahsan Sahib, and I was also present. At that time, Hazrat Mahi Sahib sent in stuffed bitter gourds from inside, and Hazrat placed one bitter gourd in front of Hazrat Khalifa First, Maulvi Abdul Karim Sahib, and Maulvi Muhammad Ahsan Sahib, and then two bitter gourds remained in front of himself. I thought that perhaps Hazrat would not place any bitter gourd in front of me. But as soon as this thought crossed my mind, Hazrat picked up both bitter gourds and placed them in front of me. I insisted a lot that he should take one too, but Hazrat did not take it.

In the name of Allah, the Most Gracious, the Most Merciful. Peer Siraj-ul-Haq Sahib Naqshbandi narrated to me that when I first came to Qadian in 1881, at that time, I estimated the age of Hazrat to be around forty-five years, and he had not yet married Hazrat Ummul-Mu'mineen.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Muhammad Khan Sahib Numberdar Gulmanj District Gurdaspur wrote to me that once, when I was around sixteen or seventeen years old, I went to Amritsar with a man from my village to meet a relative, and on the way back, we passed through Qadian, as it was the time for the Asr prayer.

Seerat al-Mahdi

Part Two

We were feeling cramped, so we went to the large mosque to pray. There, we saw Hazrat Messiah Maood, peace be upon him, walking alone with a book in his hand. When we finished our prayer, Hazrat asked us in Punjabi, "Boys! Where is your home?" I replied that it is in Gulmanj. He then inquired about the distance from Gulmanj, and I said it is about four or five miles from Qadian. Hazrat then asked if my village had received his book. We replied that no book had reached there. Hazrat said that it had reached far-off places, so it should have reached your village as well. Come with me, and I will give you the book. Hazrat took both of us to the room next to the mosque. There were many books kept there. Hazrat asked how many educated people there were in my village. I, tempted by the prospect of more books, exaggerated and said that eight or nine people were educated, whereas only four or five were actually educated. At that time, I was studying in the third grade. After that, Hazrat's name began to spread throughout the area, claiming that the one from Qadian, Mirza Mahdi, is the Messiah. I soon took the pledge of allegiance.

In the name of Allah, the Most Gracious, the Most Merciful. Mir Inayat Ali Sahib Ladhianvi wrote to me via letter that once, Hazrat, along with Maulvi Abdul Karim Sahib, may Allah have mercy on him, and Ghulam Qadir Sahib Fasih, was residing in Iqbal Ganj, Ladhiana. The claim of Messiahship had been made, and the opposition was fierce, with Maulvi Muhammad Hussain Batala having faced defeat against Hazrat. In short, there was turmoil in Ladhiana, and the month of Muharram was likely approaching. The Deputy Commissioner of Ladhiana feared that there might be a riot due to these clerics, and he ordered their expulsion from Ladhiana. For this task, the Deputy Commissioner appointed Deputy Dilawar Ali Sahib and Karam Baksh Sahib, the police officer. They informed Maulvi Muhammad Hussain of the Deputy Commissioner's order and expelled him from Ladhiana. Afterward, they came to Hazrat and, standing on the road, sought permission to enter.

Seerat al-Mahdi

Part Two

He immediately called them inside the house and instructed us to step outside. Consequently, the Deputy and others had a meeting with Hazrat for about half an hour and then left. We went inside and asked Hazrat why those people had come. Hazrat replied that they had brought a message from the Deputy Commissioner, stating that there was a fear of unrest in Ludhiana, and it would be better for him to leave for a while. Hazrat responded that there was no longer any work for him here, and he was ready to leave, but at that moment, he could not travel because the children were not well. They said, "No problem, we will inform the Deputy Commissioner, and we were very eager to meet you, so we are grateful that we had the opportunity to see you." After that, Hazrat went inside and brought a letter addressed to the Deputy Commissioner, in which he mentioned his family background and his education, and he also attached copies of some family documents. This letter was translated into English by Ghulam Qadir Sahib Fasih and then sent to the Deputy Commissioner. A response came back stating that there was no such order for him. He could certainly stay in Ludhiana, upon which Maulvi Muhammad Hussain created a great uproar in Lahore, claiming that he had been expelled while Mirza Sahib had been granted permission. However, no authority listened to his complaint. After that, Hazrat remained in Ludhiana for a long time. I humbly submit that I have heard from Hazrat Khalifa Sani that at this time, Hazrat had, as a precaution, gone to Amritsar, where he received the letter from the Deputy Commissioner, after which he returned to Ludhiana. Allah knows best which of these two accounts is correct, and it is also possible that both are true. That is, Hazrat may have gone to Amritsar as a precaution after meeting Deputy Dilawar Ali and others. However, it seems that Deputy Dilawar Ali and others had misunderstood the Deputy Commissioner's order, which was only regarding the expulsion of Maulvi Muhammad Hussain. Therefore, from the Deputy Commissioner's response, which has been quoted elsewhere, it is evident that he never intended for Hazrat to leave.

Seerat al-Mahdi

Part Two

Dr. Mir Muhammad Ismail Sahib narrated to me that on the night when the ambassador of Rome, Hussain, arrived in Qadian around the time of Isha prayer, Hazrat was sitting with friends on the raised platform in the Mubarak Mosque after the Maghrib prayer. During this time, he experienced a seizure and got down from the platform to lie on the floor. Some people began to press him, but he soon dismissed everyone. When most of the friends had left, he asked Maulvi Abdul Karim Sahib, may Allah have mercy on him, to recite some verses from the Holy Quran. Maulvi Sahib, may Allah have mercy on him, recited the Quran beautifully for a long time until Hazrat felt better.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that during the investigation following the murder of Lekharam, when the police searched Hazrat Messiah Maood's house, some officers took certain papers they deemed suspicious. After a few days, they returned those papers and then some officers came to Qadian and questioned Hazrat about a few letters that hinted at a particular matter. Hazrat immediately clarified that these letters were regarding the engagement of Muhammadi Begum and that the matter referred to was indeed this engagement. He explained that these letters were sent to me by Mirza Imam Din, who is my cousin and the real uncle of Muhammadi Begum. Upon this, the police called Mirza Imam Din to Hazrat's residence and asked him if these letters were written by him. He flatly denied it. When pressed further, he said that he was not entirely sure. To identify Mirza Imam Din's handwriting, he was asked to write a phrase on a plain piece of paper, and the observers and scribes compared both writings, conclusively proving to the police officers that these letters were indeed written by Mirza Imam Din. When Mirza Imam Din found no escape, and the police officer asked him firmly, he eventually said that they might be his, and finally, he admitted that they were indeed his, and the matter was clear.

Seerat al-Mahdi

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The reference here is to the meaning expressed by Mirza Ghulam Ahmad Sahib (Hazrat Messiah Maood). At the time of this incident, many people were present, and throughout this period, the color of Mirza Imam Din's face would change back and forth, and the attendees keenly felt his humiliation. Afterward, the police officers left, and the matter of the search was resolved. I humbly submit that Hazrat Sahib mentioned the search of his house in an advertisement dated April 18, 1897, where it is stated that this search took place on April 18, 1897. Furthermore, I would like to mention that the uncle of Muhammadi Begum, who is referred to in the narration number 79 of Seerat al-Mahdi Part One, is indeed this Mirza Imam Din.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that during the time of Hazrat Messiah Maood, the five daily prayers and the Friday prayer were led by Maulvi Abdul Karim Sahib. However, the Eid prayers were always led by Hazrat Maulvi Nooruddin Sahib, unless Allah willed otherwise. Generally, Hazrat Messiah Maood himself led the funeral prayers.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that once Hazrat Messiah Maood, peace be upon him, recounted an incident regarding Lala Mulla Wamil. One time, Mulla Wamil fell severely ill from a fever, and it was suspected that he had tuberculosis. When the medicines did not help, I advised him to consume chicken broth for some time. Initially, he objected due to being a non-meat eater, but eventually, he agreed and continued to use it for a while until his fever completely subsided. After some time, Mulla Wamil came back to us and said, "Mirza Sahib, I am feeling some heat again. I fear that I might fall ill in the same way again," and he also mentioned that you had advised him to use chicken broth the first time. I checked his pulse and found no signs of heat. I thought perhaps he wanted to use chicken again but was hesitating to do so on his own and wanted to seek my permission as a physician. Therefore, I told him that yes, chicken broth is very beneficial; he should definitely use it.

Seerat al-Mahdi

Part Two

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that once Hazrat instructed me to look through his old bag in search of a paper. Although I did not find that paper, I discovered old letters from Lala Mulla Wamil, which he had written to Hazrat during his student days regarding religious inquiries. In one place, I found a revelation written in Hazrat's own handwriting: "Beyond all conjecture and imagination is the honor of Ahmad, whose servant you see is the Messiah of the time." However, it is surprising that nowadays, in the machine, it is printed as "whose" instead of "which." Additionally, in one bag, I found a slip on which Hazrat had written the following subject: "And those who believe in what has been revealed to you and what was revealed before you, and they have certainty in the Hereafter" (Al-Baqarah: 5). This means that those who believe in the revelation that has been sent down to him and in the revelation that was sent down before him, and they also have faith in the revelation that will be sent down to the Messiah of the latter days.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Noor Muhammad Sahib, a resident of Faizullah Chak, wrote to me that he heard once that Maulvi Abdul Karim Sahib, may Allah have mercy on him, asked Hazrat whether he ever experienced hypocrisy. Hazrat replied, "If you were standing among the beds, would you feel hypocrisy?" He then said that hypocrisy is of its own kind. The meaning is that the Prophets, due to their spiritual perfection, are as if they are beyond the kind of ordinary people, and being cut off from the world, they become connected to the heavens. Thus, they do not feel hypocrisy among the people of the world.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Noor Muhammad Sahib, a resident of Faizullah Chak, wrote to me that he heard from Hafiz Hamid Ali Sahib, may Allah have mercy on him, that Hazrat Aqdas stated that if ever a case arises...

Seerat al-Mahdi

Part Two

When going before any ruler or in any manner, one should recite Surah Al-Fatiha seven times before proceeding. Additionally, one should write "Aziz" seven times on his forehead with his finger. This way, Allah the Exalted grants success. I humbly submit that this method is likely intended to create a state of self-sufficiency from others and a state of reliance solely on Allah.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Noor Muhammad Sahib of Faizullah Chak wrote to me in writing that once Hazrat Messiah Maood, peace be upon him, stated that the angels had said at the time of Adam's creation: "Will You place therein one who causes corruption therein and sheds blood?" (Al-Baqarah: 31). While no such act was committed by Hazrat Adam, it seems that the angels must have had a vision of the future, meaning they must have known that there would be such events among the future generations of Adam. This sometimes leads us to think that what some of our opponents claim about receiving revelation against us may not be entirely false, and that perhaps some evils may arise in our community in a future time, as has happened with every community over time.

I humbly submit that whether the revelations of the opponents are true or false is a separate question. However, Hazrat's caution and positive outlook have reached a level of perfection that cannot be surpassed. On one side are the opponents, who, after witnessing countless signs and studying hundreds of arguments and proofs, still continue to label him as false and slanderous. On the other side is Hazrat Messiah Maood, who, despite his complete certainty that he is on the truth and that his opponents are entirely false, does not abandon his positive outlook towards them and refrains from hastily calling them liars.

A similar scene can also be observed in the life of the Prophet Muhammad, peace be upon him. Ibn Sayyad, concerning whom some companions had become so certain that he was the Dajjal, approached the Prophet and asked him, "Do you not believe me to be a messenger of Allah?" In response, the Prophet did not say, "You are a liar," but rather stated, "I believe in all the messengers of Allah." What a remarkable display of forbearance this is!

Seerat al-Mahdi

Part Two

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that as far as I have researched, the following events in the life of Hazrat Messiah Maood occurred in the respective years. And Allah knows best.

1836 or 1837: Birth of Hazrat Messiah Maood, peace be upon him.

1842 or 1843: Initial education under Munshi Fazal Ilahi Sahib.

1846 or 1847: Study of grammar and syntax under Maulvi Fazal Ahmad Sahib.

1852 or 1853: Hazrat Messiah Maood's first marriage (most likely).

1853 or 1854: Education in grammar, logic, philosophy, and other prevalent sciences under Maulvi Gul Ali Shah Sahib, and around this time, some medical books from his esteemed father.

1855 or 1856: Birth of Khan Bahadur Mirza Sultan Ahmad Sahib (most likely).

1857 or 1858: Birth of Mirza Afzal Ahmad (most likely).

1864 or 1865: Hazrat Messiah Maood, peace be upon him, had a vision of the Holy Prophet Muhammad, peace be upon him, and received signs of his mission.

1864 to 1868: Period of employment in Sialkot.

1868: Passing of Hazrat Messiah Maood's esteemed mother.

1868 or 1869: Preparation for debate on certain issues with Maulvi Muhammad Hussain Batalaawi and the revelation "The King sought blessings from your garments," which is probably the first revelation.

1875 or 1876: Hazrat Messiah Maood observed continuous fasting for eight or nine months (most likely).

1876: Construction of the Aqsa Mosque. The revelation "Is not Allah sufficient for His servant?" and the passing of Hazrat Messiah Maood's esteemed father.

Seerat al-Mahdi

1877: The beginning of sending articles to newspapers (likely), a case from the postal department (probably).

1878: Journey to Sialkot. Prize essay of five hundred rupees against the Arya Samaj. Preparation for the writing of Braheen Ahmadiah (likely).

1879: Commencement of the writing of Braheen Ahmadiah and announcement of its printing and publication.

1880: Publication of the first and second parts of Braheen Ahmadiah.

1882: Publication of the third part of Braheen Ahmadiah and the revelation of the mission - "Say, 'Indeed, I have been commanded, and I am the first of the believers.'" (Quran 10:72).

1883: Death of Mirza Ghulam Qadir Sahib, brother of Hazrat Messiah Maood, peace be upon him.

1884: Publication of the fourth part of Braheen Ahmadiah, advertisement of the claim of revival and invitation for showing the heavenly sign of the splashes on the garment of Hazrat Messiah Maood during the construction of the Mubarak Mosque. Marriage of Hazrat Ummul-Mu'mineen in Delhi.

1885: The arrival of Lekh Ram in Qadian. Agreement to show the heavenly sign to the Aryas of Qadian.

1886: Chilla in Hoshiarpur. Revelation regarding the Promised Reformer. Debate with Master Murli Dhar in Hoshiarpur. Birth of Ismat - writing and publication of Surma-e-Chashm Arya.

1887: Writing and publication of Shahna-e-Haq. Birth of Bashir I.

1888: Prophecy regarding Mirza Ahmad Baig Hoshiarpuri and marriage of Muhammadi Begum. Death of Bashir I. Advertisement announcement.

1889: Birth of Hazrat Mirza Bashiruddin Mahmud Ahmad Khalifa, the first of the Bai'at-e-Awwal in Ludhiana, journey to Aligarh.

1890: Writing of Fath-e-Islam and explanation of the objective.

Seerat al-Mahdi

Part Two

1891: Journey to Ludhiana - publication of Fath-e-Islam and explanation of the objective - announcement of the claim of Messiah. Invitation for debate against opposing scholars. Debate with Maulvi Muhammad Hussain Batalaawi in Ludhiana (Al-Haq Ludhiana) and journey to Delhi. Preparation for the debate with Maulvi Nazir Hussain Dehlawi at the Jama Masjid in Delhi. Debate with Maulvi Muhammad Bashir Bhopali in Delhi (Al-Haq Delhi) and journey to Patiala. Birth of Shaukat. Death of Ismat - writing and publication of Izala-e-Auham. Announcement of the claim of Mahdiyat and divorce from the first wife. Fatwa of disbelief - writing and publication of Aasmaani Faisla. First annual gathering.

1892: Journey to Lahore. Debate with Maulvi Abdul Hakim Kalanori in Lahore and journey to Sialkot. Journey to Jalandhar. Death of Shaukat. Writing and publication of Nishan Aasmaani. Death of Mirza Ahmad Baig Hoshiarpuri. Beginning of the writing of Aaina-e-Kamaalat-e-Islam.

1893: Completion of the writing and publication of Aaina-e-Kamaalat-e-Islam. Establishment of a press in Qadian. Invitation for Mubahala against the opponents. Invitation to show the heavenly sign to the opponents regarding Lekh Ram's prophecy with a six-year timeframe. Invitation for a debate in Arabic - writing and publication of Barakat-ul-Dua. Birth of the humble servant Mirza Bashir Ahmad - writing and publication of Hujjat-ul-Islam and expression of truth. Debate with Atham in Amritsar and prophecy regarding Atham (the Holy War). Mubahala with Abdul Haq Ghaznavi in Amritsar - writing and publication of Tuhfa-e-Baghdad, Karamaat-e-Sadiqeen, and Shahadat-ul-Quran.

1894: Writing and publication of Hamamat-ul-Bashar. Signs of solar and lunar eclipses - writing and publication of Noor-ul-Haq, Itmam-ul-Jannah, and Khilafat. Prophecy regarding the expiration of the timeframe for Atham and the uproar and ridicule from the opponents due to his not dying after returning to the truth. Response advertisements from Hazrat Messiah Maood, peace be upon him. Writing and publication of Anwar-ul-Islam.

Part Two

1895: Birth of Mirza Sharif Ahmad Sahib - writing of "Minar al-Rahman." Research regarding the Arabic language being the mother of all tongues. Writing and publication of "Noor al-Quran." Journey to Dera Baba Nanak - writing and publication of "Sat Bachan." Announcement of the research regarding the conversion of Baba Nanak, peace be upon him, to Islam. Announcement of the research regarding the grave of Jesus Christ, peace be upon him, located in Srinagar. Writing and publication of "Arya Dharm."

1896: Movement for the abolition of Friday prayers. Death of Atham. Beginning of the writing of "Anjam Atham." Writing and publication of "Islamic Principles of Philosophy." Sign of the grand interfaith conference in Lahore. Publication of "Anjam Atham." Inviting opposing scholars to Mubahala by name. Death of Lekh Ram. Birth of Mubarak Begum. Search of the residences of Hazrat Messiah Maood, peace be upon him - writing and publication of "Istifta" and "Siraj Munir" and "Tuhfa Qaisariyah." Response to the questions of Allah Mahmood's Ameen and Sirajuddin the Christian. Arrival of the Turkish Consul in Qadian - introduction of the murder attempt by Pastor Martin Clark. Income tax case. The issuance of "Al-Hakam" from Amritsar. Journey to Multan for testimony before the Viceroy of India regarding religious reforms and discussions. Initial writing of "Kitab al-Bariyah" proposing the establishment of the Islam Education School in Qadian.

1898: Establishment of the Islam Education School in Qadian - publication of "Kitab al-Bariyah." Prophecy regarding the spread of plague in Punjab. Issuance of "Ahkam" from Qadian. Writing of "Faryad-e-Dard" and publication of "Darurat al-Imam" - writing of "Majsim al-Huda." Writing and publication of "Raz Haqiqat" and "Kashf al-Ghita." Instructions regarding the relationship with the community and the rules for praying behind non-Ahmadis. Writing of "Ayyam-e-Aslah."

1899: Publication of "Ayyam al-Sulah." Guarantee case for the protection of peace from Maulvi Muhammad Hussain Batalaawi - writing and publication of "Haqiqat al-Mahdi." Writing of "Maseeh Hindustan Mein." Birth of Mubarak Ahmad. Writing and publication of "Sitara Qaisariyah." Initiation of Arabic language lessons in the community. Writing of "Tiryak al-Qulub."

Seerat al-Mahdi

Part Two

1900: The opponents erected a wall on the way to the Mubarak Mosque. Composition of Tuhfa Ghaznaviya. An inspirational sermon on the occasion of Eid al-Adha. Challenge to the Bishop of Lahore for a debate regarding the construction of the Minaret of the Messiah. Fatwa prohibiting jihad. Composition and publication of the pamphlet on jihad. Beginning of the composition of Tuhfa Golraviya. Composition and publication of Arbaeen. The community was named Ahmadis.

1901: Completion of the composition of Tuhfa Golraviya. Composition of an inspirational sermon. Composition and publication of Ijaz-e-Masih. The prayers of Bashir, Sharif, and Mubarak were accepted. The case regarding the wall and its demolition.

1902: Launch of the Urdu and English pamphlet Review of Regions. Composition and publication of Dafa al-Bala wal-Huda. Composition of Nuzul-e-Asi. Publication of Tuhfa Golraviya and Tuhfa Ghaznaviya. Inspirational sermon and Tiryak al-Qulub - the publication of Al-Badr from Qadian. Marriage of the humble servant Mirza Bashir Ahmad. Marriage and wedding of Hazrat Khalifa al-Masih II. Composition and publication of Kashti-e-Nooh and Tuhfa Nadiyah.

Debate between Maulvi Syed Sarwar Shah Sahib and Maulvi Sanaullah Amritsari at the location of Mad district Amritsar. Composition and publication of Ijaz-e-Ahmadi. The debate in Batala and Chakrala with Maulvi Sanaullah's arrival in Qadian.

1903: Composition and publication of Mawahib al-Rahman. Journey to Jhelum for the case against Maulvi Karam Din. Composition and publication of Naseem Dawat and Sanatan Dharm. The foundation stone of the Minaret of the Messiah was laid. The plague surged in Punjab, and the initiation of numerous bai'at began. Birth of Ummah al-Nasir. The case against Maulvi Karam Din in Gurdaspur. Martyrdom of Maulvi Abdul Latif Sahib at Kabal - composition and publication of Tazkirah al-Shahadatain and Seerat al-Abdal. Death of Ummah al-Nasir.

1904: The case against Maulvi Karam Din in Gurdaspur. Journey to Lahore and lecture in Lahore. Journey to Sialkot and lecture in Sialkot. Announcement of the claim of the Messiah Krishna. Birth of Ummah al-Hafiz Begum. Decision of the case against Maulvi Karam Din in the subordinate court.

Seerat al-Mahdi

Part Two

1905: The decision of the case against Maulvi Karam Din in the appellate court. A great earthquake and the stay of the Promised Messiah, peace be upon him, in the garden. Composition of Braheen Ahmadiyya, Part Five. The transformation of Al-Badr into Al-Badr. The passing of Maulvi Abdul Kareem Sahib. The passing of Maulvi Burhanuddin Sahib of Jhelum. Proposal for the establishment of the Ahmadiyya School in Qadian. Journey to Delhi and stay in Ludhiana and Amritsar, along with lectures at both locations. Revelations regarding closeness and union - composition and publication of Al-Wasiyyat. Proposal for the establishment of the heavenly graveyard.

1906: Publication of the supplement to Al-Wasiyyat - initiation of the arrangements for the heavenly graveyard. Establishment of the Ahmadiyya Society in Qadian - composition and publication of Chashma-e-Masihiyah. Composition of Tajalliyat-e-Elahiya. Marriage of the humble servant Mirza Bashir Ahmad. Birth of Nasir Ahmad, son of Hazrat Khalifa al-Masih II, and the initiation of the identification of minds.

1907: Composition and publication of "The Aryas of Qadian and Us." The destruction of the members of the newspaper Shab Chupatak in Qadian. The demise of Doi and the death of Saadullah Ludhianvi. Composition and publication of Haqiqat-ul-Wahi. Birth of Ummah al-Salam, daughter of the humble servant Mirza Bashir Ahmad. The blessed marriage of Mubarak Ahmad and the passing of Mubarak Ahmad. Expansion of the Mubarak Mosque. Marriage of Mirza Sharif Ahmad. Marriage of Mubarak Begum. The session in Wichhu Wali, Lahore, and the article on the Promised Messiah, peace be upon him.

1908: Composition and publication of Chashma-e-Ma'arifat. The visit of the Financial Commissioner of Punjab to Qadian and the meeting with the Promised Messiah, peace be upon him. Journey to Lahore. Preaching to the leaders through lectures and the composition of the lecture "Message of Peace." Revelation regarding closeness and union. The union of the Promised Messiah, peace be upon him, in Lahore. Establishment of the Khilafat and the pledge of allegiance to Khilafat in Qadian. The burial of the Promised Messiah, peace be upon him.

In the name of Allah, the Most Gracious, the Most Merciful. The humble servant wishes to state that when the first part of Seerat al-Mahdi was published, a lengthy critical article by Dr. Basharat Ahmad Sahib was published in the Message of Peace, Lahore. In this article, some fundamental objections were raised regarding the first part of Seerat al-Mahdi, and some traditions were also subjected to detailed scrutiny. My response to this article was published last year in Al-Fazl, in which Dr. Sahib...

Seerat al-Mahdi

Part Two

The responses to all the fundamental objections raised by the esteemed doctor have been provided. Additionally, answers to some detailed objections have also been written. However, before I could conclude my responses to all of Dr. Sahib's objections, I had to leave this series of articles due to certain unavoidable reasons. Now, at the encouragement of some friends, I will record the responses to Dr. Sahib's fundamental objections here, and regarding the detailed objections, I would like to mention that some of their responses have already been published in Al-Fazl, some have appeared in the current part of Seerat al-Mahdi, that is, Part Two, and if necessary, they will be addressed again on another occasion, God willing.

Some time ago, I published a book titled Seerat al-Mahdi, Part One, concerning the life of the Promised Messiah, peace be upon him. At the time of composing this book, the intention in my heart was known only to me or, more than me, my God knows it, from whom nothing is hidden. I did not even have the slightest doubt that anyone calling himself an Ahmadi would view this book with the hostile perspective that some non-Bai'ah individuals have. However, the series of articles published by Dr. Basharat Ahmad Sahib in the Message of Peace, Lahore, in recent days has caused a severe and unpleasant shock to my hopes.

Every person has the right to critique and criticize, and no fair-minded and just person can view another's sympathetic and reasonable criticism with disdain. In fact, it is a matter of joy because such discussions, when conducted sincerely and reasonably, enlighten not only the parties involved but also the general public. This way, many useful pieces of information come to light. Since the intentions of both parties are clear and there is no motive other than fair academic criticism, such articles do not produce the negative outcomes that would certainly arise otherwise. However, I regret to say that Dr. Basharat Ahmad Sahib's article is far below this noble standard of criticism. I still do not wish to attack Dr. Sahib's intentions, but this unfortunate reality cannot be concealed that Dr. Sahib...

Seerat al-Mahdi

Part Two

In the lengthy article by Dr. Basharat Ahmad Sahib, one can observe the sparks of enmity and animosity flying from beginning to end. The tone and language of his article are not only harsh and hurtful but also lack credibility and seriousness. It is filled with mockery and ridicule, and the use of playful and lively verses has severely damaged the sanctity of the subject. I had not previously had the opportunity to see any of Dr. Sahib's writings, and the truth is that despite our differences in belief, I had held a good opinion of him until now. However, I must regretfully amend that opinion.

I do not recall that I have ever given Dr. Sahib any reason to complain about me. Therefore, I cannot consider his behavior as justifiable under the principles of revenge. I am but a human, and a weak one among humans. I do not claim that my opinions or research are free from error, nor can such a claim be made by any wise person. I felt it necessary to document the life of the Promised Messiah, peace be upon him, and thus began the series of writings on Seerat al-Mahdi purely with good intentions. If I have made a mistake or been deceived in this, every person has the right to alert me to my error so that if the correction is valid, I may not only avoid committing that mistake in the future but also prevent others from adhering to a falsehood. However, no one has the right to unjustly attack another's intentions and, instead of offering correction, adopt a manner that is extremely hurtful and mocking, leading to the perpetuation of enmity and animosity. Such an approach can only breed bitterness in hearts and yield no other result.

I regret that Dr. Sahib has misused his pen inappropriately, which no honorable person of any religion or community could view with approval. I had intended to quote various passages from Dr. Sahib's article to demonstrate this regrettable behavior, but later I realized that what was done has already occurred, and now quoting those passages would not change anything.

Seerat al-Mahdi

Part Two

What is the benefit of creating further discord? Therefore, my only prayer to Allah is that He grants Dr. Sahib the ability to understand my words in good faith and inclines him towards reforming his writing style in the future. Alongside this, I also pray to Allah that He removes the weaknesses of my soul, whether they are known to me or hidden from me, and grants me the ability to walk on the paths of His pleasure. Amen. O Allah, Amen.

Before starting the main subject, I must also mention that apart from adopting an offensive approach, Dr. Sahib did not exercise impartial justice in his article. Every person can understand that it is the duty of the critic to shed light on all aspects of the book they are reviewing. This means that both the good and bad points should be included in their criticism, presenting a comprehensive overview of the book's merits and flaws to the readers, so that others can gain awareness of every aspect of the book. This principle is universally accepted, and Islam has particularly emphasized it. Thus, while mentioning the mutual disputes of the Jews and Christians, it states: وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَارَى عَلَى شَيْءٍ وَقَالَتِ النَّصَارَى لَيْسَتِ الْيَهُودُ عَلَى شَيْءٍ وَهُمْ يَتْلُونَ الْكِتب (Surah Al-Baqarah: 114). This means that the Jews and Christians have developed such animosity towards each other that they fail to see each other's virtues. The Jews keep claiming that there is no goodness in the Christians, and the Christians assert that the Jews are devoid of all virtues. However, both should at least consider that they are united in their belief in the Torah and the Prophets.

Then it states: لَا يَجْرِمَنَّكُمُ شَنَانُ قَوْمٍ عَلَى أَنْ لَّا تَعْدِلُوا اِعْدِلُوا هُوَ اَقْرَبُ لِلتَّقْوى (Surah Al-Ma'idah: 9). This means that the animosity towards a people should not lead one to abandon justice, for injustice is far from piety. Furthermore, the Holy Quran has practically adopted this principle. For instance, while providing an overview regarding alcohol and gambling...

Seerat al-Mahdi

Part Two

It is stated: فِيْهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا اَكْبَرُ مِنْ نَّفْعِهِمَا (Surah Al-Baqarah: 220), meaning that there is great sin and harm in wine and gambling for people, but there are some benefits within them. However, their harms outweigh their benefits. What a just teaching Islam presents to us! Unfortunately, Dr. Sahib has overlooked this golden principle and has deemed it his sole duty to present only those matters that he finds objectionable. I ask Dr. Sahib, in the name of trust and integrity, whether he found no quality in my book that he considered worthy of mention in his lengthy article? Is my work, without exception, merely a collection of worthless, incorrect, and objectionable matters? Are there no new and useful pieces of information in Seerat al-Mahdi that could be considered noteworthy in criticism? If Dr. Sahib sincerely believes that there are no qualities in Seerat al-Mahdi, Part One, that warrant mention during a review, then I shall remain silent. However, if that is not the case, I have the right to say that Dr. Sahib's criticism is not based on justice and integrity.

Even the fiercest enemies of Islam, who generally disregard anything in their animosity towards the Holy Prophet Muhammad (peace and blessings be upon him), exercise caution while reviewing His exalted character, at least mentioning some of His qualities for the sake of appearances, so that the general public does not come to believe that the review is based on enmity. Yet, I do not know what grave offense I have committed against Dr. Sahib that has caused him to become so enraged against me that, at the very least, he does not even consider it in his mind to mention a couple of minor qualities alongside the numerous faults he has pointed out. The article begins with the title “A Glimpse at Seerat al-Mahdi,” but from beginning to end...

Seerat al-Mahdi

Part Two

Upon reading, nothing appears except for the criticism and the highlighting of flaws and defects. It seems to be a perspective of enmity and animosity, which can only see faults and shortcomings, rather than a view of justice and fairness that should recognize both beauty and ugliness. Respected Dr. Sahib! Please cultivate some breadth of spirit and train your heart and mind to acknowledge the merits of the person whom you consider your enemy. I express these words with good intentions, and God is my witness that I do not even consider you my enemy, although I have strong disagreements with some of your beliefs. Now, I turn my attention to the main subject. Dr. Sahib has written a few fundamental points at the beginning of his article, which summarize his opinion regarding Seerat al-Mahdi, Part One. The first point that Dr. Sahib has stated is that naming the book Seerat al-Mahdi is a mistake because it does not deserve to be called Seerat al-Mahdi. He claims that it is mostly a collection of narrations, and regrettably, there are many narrations that have no connection to the Seerat. In response to this objection, I must sadly say that Dr. Sahib has not fulfilled the duty of a critic. It is the primary duty of a critic to thoroughly study the book or article they are critiquing. This way, if the criticism they wish to make has already been addressed in some part of the book or article, they can avoid the futile effort of criticism and save the time of the readers. Unfortunately, Dr. Sahib has completely overlooked this duty in his eagerness to criticize. If he had taken the trouble to read the introduction of Seerat al-Mahdi, he would have realized that his objection was already considered by me, and I have fundamentally responded to this objection. Thus, in the introduction of Seerat al-Mahdi, my words are recorded: "Some matters in this collection may appear that, at first glance, have no relation to the Seerat or biography of the Promised Messiah."

However, when the time for inference and reasoning arrives (whether for me or anyone else), it is likely that they will assert their necessity themselves. From my words, it is evident that I have acknowledged the fact that there are certain narrations in this book that, at first glance, do not relate to the Seerat of the Promised Messiah (peace be upon him). However, during the time of reasoning and inference, their connection can be made apparent. Thus, despite my acknowledgment of this thought, what does it mean for Dr. Sahib to present this objection except that he is merely eager to compile numerous criticisms? I myself admit that there are some narrations in Seerat al-Mahdi that seem unrelated at first glance, and I have also recorded this thought in writing. Therefore, to present it as a new objection is far from just. Furthermore, it is even more regrettable that Dr. Sahib did not mention my words in his review. Otherwise, it would have been just to include my words alongside his objection, in which I have already addressed this concern and provided a brief response. Then, he could have expressed whatever he wished. However, Dr. Sahib did not even mention my words and merely presented this objection as if it were solely the result of his limited perspective and mental exertion, adding to the number of objections. Alas! It is also unbecoming that, after I clearly stated that the connection of these narrations will be made evident during inference and reasoning, he hastily created a commotion. If he was indeed so impatient, the rightful course would have been to first write to me, stating that such and such narration is completely unrelated to the Seerat and does not shed any light on the life of the Promised Messiah (peace be upon him). Then, if I could not demonstrate any connection, he could have published a verdict against me, declaring that my book does not deserve to be called Seerat because it contains narrations that have no relation whatsoever to the Seerat.

Seerat al-Mahdi

Part Two

The second response I wish to provide to this objection is that even if there are some narrations in Seerat al-Mahdi that truly have no connection to the Seerat, there is still no harm in naming the book Seerat. Dr. Sahib will at least have to acknowledge that the majority of the narrations in Seerat al-Mahdi are indeed related to the Seerat. Therefore, based on the abundance of these narrations, it should not be objectionable to name the book Seerat. At the very least, this is not something that Dr. Sahib should have considered a valid point of objection in his criticism.

The existence of the Promised Messiah (peace be upon him) is such for every sincere Ahmadi that, inevitably, there arises a desire within them to learn everything that comes to their knowledge about Him. The spirit of love does not allow them to overlook anything that is related to Him, dismissing it as irrelevant. Thus, if my enthusiasm has led me to include some seemingly unrelated matters, it is with the thought that these matters are, after all, related to our Master, the comfort of our souls and the delight of our eyes, the Promised Messiah. My scholarly transgression should be excusable in the eyes of those with taste and sincerity. However, Dr. Sahib! If you wish to allow dry philosophy and the intricacies of knowledge to govern even the realm of love, you are free to do so. Yet, the study of world history and the book of nature reveals that the spirit of love should be considered free from such harsh constraints to a certain extent.

You have a fondness for poetry. You must have certainly heard this couplet: "The creation says that he engages in idolatry; I do not care for the creation and the world." This is my response. The Promised Messiah (peace be upon him) also states: "I have become mad; I have lost my senses; O madness, I revolve around you, for what kindness you have shown." Therefore, our slight madness in the fervor of love should not be burdensome for anyone who calls themselves an Ahmadi.

The third response to this objection from my side is that I have explicitly stated at the beginning of this book the purpose and objective of my work, which is to include every type of narration in this collection.

Seerat al-Mahdi

Part Two

My intention is, and may Allah grant success, to compile in this book all the essential matters that the Promised Messiah (peace be upon him) has written about himself and those that others have written. I also aim to gather all the oral traditions that have reached me regarding the Promised Messiah (peace be upon him) or that may reach me in the future. Furthermore, I will include those matters that are based on my personal knowledge and observation. I hope that Dr. Sahib will acknowledge that under these words, I have a certain extent of latitude within my scope of work. In fact, this was my intention: to record every noteworthy matter that comes to my knowledge regarding the Promised Messiah (peace be upon him), so that the range of enjoyment for people may be broadened. No matter related to him should remain unmentioned, for if any matter is overlooked at this time, it may not come to our hands later, nor will we have a solid means of research and verification afterward. However, it is unfortunate that Dr. Sahib has completely disregarded my words, which I wrote with this purpose in mind, and has unjustly leveled an accusation against me to increase the number of objections.

The fourth and true response to this objection is that Dr. Sahib has not contemplated the meaning of the word 'Seerat' and has confined its meaning within a very limited scope, making me the target of his objection. If Dr. Sahib were to study the various books on Seerat, particularly those written by the early scholars, he would find that the term 'Seerat' is taken in a very broad sense. In fact, in the books of Seerat, all the traditions that are in any way related to the person whose biography is intended to be written are recorded. For example, 'Seerat Ibn Hisham' is a very well-known and widely circulated book on the life of the Prophet Muhammad (peace be upon him). I hope that Dr. Sahib has certainly studied it. However, if he opens it and reads from beginning to end, he will find hundreds of matters recorded that have no direct connection to the Prophet Muhammad (peace be upon him).

Seerat al-Mahdi

Part Two

There are certain matters that do not have a direct and immediate connection with the life of the Promised Messiah (peace be upon him). However, since they indirectly influence his life and his character, the esteemed author has included them. In some instances, there are details about the Companions that seemingly have no relation to the life of the Prophet Muhammad (peace be upon him), leaving an ordinary person bewildered as to why these narrations have been included in the accounts of the Prophet's life. Yet, those with insight and understanding draw very subtle inferences regarding his character and biography from them. For instance, the accounts of the Companions greatly assist us in forming an opinion about the impact of the Prophet's companionship and his teachings on the lives of his followers. This means we can observe in what state he found them and in what state he left them. This is a matter that no sensible person can dismiss as unrelated when considering the Prophet's biography. Similarly, the books of his Seerat contain detailed accounts of his ancestors and the condition of his country and people at the time of his advent, which may initially seem unrelated. However, in reality, knowledge of these matters is essential for a complete understanding of his biography. In short, the concept of Seerat is so broad that it can encompass every matter that has some connection to the person whose biography is being written. Sometimes, when writing about a person's Seerat, well-known sayings and summaries of their thoughts are included, which a hasty individual might consider extraneous and unrelated to the Seerat. Nevertheless, knowledge of a person's sayings and such is necessary to gain a complete insight into their biography. Furthermore, certain scholarly points, new research findings, and fundamental truths that have emerged from a person's pen or mouth are also recorded in their Seerat to provide an understanding of the nature of their heart and mind, and how they have contributed to the knowledge of the world. In summary, Dr. Sahib has erred in understanding the meaning of Seerat and has confined it within a very narrow scope.

Seerat al-Mahdi

Part Two

He has approached the objection with a limited perspective. Otherwise, if he were to think calmly and reflect on the meaning of Seerat as it is understood and recognized by the scholars of Seerat, he would not have made this mistake. Keeping this broad meaning in mind, I have included all types of narrations in Seerat al-Mahdi, and I firmly believe that a discerning person cannot dismiss any of these narrations as excessive or useless. I have also taken into consideration that what may seem irrelevant to us at this moment might later provide useful inferences regarding the life and biography of the Promised Messiah for those who come after us, just as the early Islamic historians gathered all kinds of narrations about the Prophet Muhammad (peace be upon him). Although many of these narrations were not used for inference by those early scholars, later generations have derived significant scholarly benefits from them in light of their own circumstances and necessities. They have utilized these narrations to respond to many objections raised by opponents. If those individuals had disregarded these narrations as irrelevant based on their own circumstances, a valuable treasure of Islam would have been lost. Therefore, we should also consider the future generations and be generous in recording narrations, ensuring that we do not reject any narration merely because it appears irrelevant. However, it is indeed essential to exercise caution and not include weak or erroneous narrations. Yet, any narration that is deemed correct according to the principles of narration and understanding, and pertains to the Promised Messiah, should certainly be recorded, even if it seems irrelevant or unnecessary in relation to his Seerat. In any case, I have taken a broad approach in selecting narrations because, in my view, the domain of Seerat is so vast that very few narrations can be categorically deemed unrelated from every aspect. There is no need for detailed discussion here, as Dr. Sahib has only raised a fundamental objection without providing examples.

Seerat al-Mahdi

Part Two

Otherwise, I could provide examples to demonstrate that the narrations of Seerat al-Mahdi, which may appear unrelated at first glance, actually have a deep connection with the Promised Messiah (peace be upon him). However, if Dr. Sahib remains unconvinced, I present a simple solution for him: I will extract a few points from Seerat Ibn Hisham and other well-known Seerat books that seemingly have no connection to the life of the Prophet Muhammad (peace be upon him). Then, I will show the relationship that Dr. Sahib will establish between those points and the life of the Prophet Muhammad (peace be upon him). Insha Allah, I will demonstrate an equal or even greater connection of these narrations of Seerat al-Mahdi with the life of the Promised Messiah (peace be upon him) than what Dr. Sahib may declare unrelated. In summary, considering the broad meaning of Seerat, which historians have practically understood in very expansive terms, and our heartfelt desire that no aspect of the Promised Messiah's life remains unrecorded, and the possibility that something may seem irrelevant to us today but could benefit future generations, and the fact that I stated at the beginning of my book that I intend to include all types of narrations regarding the Promised Messiah (peace be upon him), and the acknowledgment in my book's preface that some narrations may appear unrelated but can be connected during reasoning and inference, I believe Dr. Sahib does not have the right to raise this objection. I regret that Dr. Sahib has unjustly targeted me with an unfair accusation.

The second fundamental objection raised by Dr. Basharat Ahmad regarding Seerat al-Mahdi is that although it is stated in the preface of the book that the narrations have been gathered for now, with organization and inference to follow later, in practice, generous allowances have been made, and reasoning and inference have been applied in various places. Consequently, Dr. Sahib states.

Seerat al-Mahdi

Part Two

The esteemed author claims that he has only gathered narrations in this work and that the organization and inference will take place later. However, within this very book, there are pages that have been extracted from various sources such as Barahin Ahmadiyya, the Seerat of the Promised Messiah authored by Maulvi Abdul Karim Sahib, may Allah have mercy on him, Punjab Chiefs, and various newspapers, and extensive reasoning and inference have been applied on various issues. In response to this objection, the first thing I want to say is that I have thought a lot about it, but I cannot understand what Dr. Sahib's intention is with this objection. That is, what scholarly point does Dr. Sahib wish to present to the public by raising this objection? If I wrote that the work of organization and inference will take place later, and hypothetically, if it is understood that this was indeed what Dr. Sahib has claimed, and then it is also assumed that I have engaged in reasoning and inference in Seerat al-Mahdi contrary to my statement, even then I believe there was no reason for Dr. Sahib to be perturbed. This is certainly not something that Dr. Sahib should include in his fundamental objections. I would still say that I do not want to speak against Dr. Sahib's intentions, but such matters tend to lead one’s disposition towards suspicion unnecessarily. Viewers should consider that on one hand, Dr. Sahib does not see a single quality in Seerat al-Mahdi that he deems worthy of inclusion in his article while on the other hand, if we look at the collection of objections, there are many points included that have no relation to scholarly criticism and were likely included just to increase the number of objections. Can this method be considered based on justice and integrity? If I have written that only narrations have been gathered in this book and that reasoning will follow later, and then during the writing, I have occasionally engaged in reasoning, I ask what harm has been done? And what is the dangerous crime that I have committed which Dr. Sahib cannot consider forgivable?

Seerat al-Mahdi

Part Two

If there is any consequence of the change, it is only that an additional point, which I had not promised the audience, has been attained to some extent. I had promised to gather narrations, and that promise has been fulfilled. I had not instilled hope for reasoning and inference; rather, I had postponed it for a future time. However, I have occasionally engaged in this work as the need arose. It seems my fault is that I have taken on a slightly heavier burden than what I had committed to, and for this, Dr. Sahib is becoming furious. He states, "On one hand, look at all these allowances, and on the other hand, look at this statement regarding the book that reasoning will come later." It is indeed surprising. Esteemed Dr. Sahib! Surely, you must be astonished because it is evident from your article that you lack an appreciative heart. Otherwise, if one were truly appreciative, instead of objecting, they would be grateful. This is merely a principled response I have provided; however, the real answer to this objection is that what I have written regarding reasoning and inference in Seerat al-Mahdi does not mean at all what Dr. Sahib has understood, and I am astonished at how he derived this meaning from my text, as its context clearly contradicts it. If Dr. Sahib had not acted hastily and had looked a little further into the passage that caught his attention, I believe he would have found satisfaction. Yet, the troubling matter is that Dr. Sahib's desire to object is so overwhelming that whenever he sees something he can criticize, he rushes to it without considering the surrounding context. I do not wish to say, in Dr. Sahib's own words, that he is making a fool of himself for free, but I must say that this approach is very far from justice. The passage from which Dr. Sahib has raised an objection is this: "In my view, the greatest need at this time is to gather all the narrations related to the Promised Messiah (peace be upon him)."

Part Two

It is essential to gather these narrations in one place and preserve them. The work of organization, inference, and reasoning will take place later. This can happen at any time, but if the gathering of narrations is not done now, it may never be accomplished. In light of this statement, Dr. Sahib raises the objection that it has been mentioned that the work of organization and inference is to be left for later, while in fact, various inferences are present throughout the book. Thus, what I have written regarding inferences is a misrepresentation, and it seems that the audience has been deceived.

In response, I have already stated that even if we were to assume that the meaning of this statement is as Dr. Sahib has interpreted, it would still not constitute a misrepresentation or deception that is blameworthy. Rather, my action should be regarded as commendable. However, the truth is that the meanings of this statement are not as Dr. Sahib has determined. Instead, it only refers to the inferences that arise from the need for organization. This means that the arrangement has not been considered in this collection, nor have the inferences been made that become necessary when combining and organizing various narrations. Consequently, my words, 'the work of organization, inference, and reasoning will take place later,' clearly indicate that the inference referred to here is related to organization, not the general explanations that are provided individually within the narrations.

Furthermore, the evidence for my claim lies in the words I wrote shortly after this statement, which Dr. Sahib has completely overlooked. Those words are: 'I have provided brief notes at the end of some narrations, and I believe that this task was more challenging than all my other efforts in gathering this collection.' Certainly, there are some narrations that, if left without notes, could lead to misunderstandings regarding their original meanings. However, the responsibility for such notes rests entirely on me. (See the introduction to Seerat al-Mahdi.)

Seerat al-Mahdi

Part Two

With these words, no just person can interpret the inference and reasoning as the general explanatory notes provided for individual narrations. Rather, the inferences intended here are those that arise from the necessity of combining and organizing various narrations. Viewers should consider that on one hand, I have noted that the work of organization and inference will take place later, and on the other hand, there is my statement in the same place that I have provided explanatory notes regarding various narrations. Now, with both of these statements being present in the same book, written by my own hand, how can Dr. Sahib's objection, based on just one phrase, be considered just and fair while ignoring the other statement? If I have written in one place that I have not engaged in reasoning in this book, then the other statement that has also come from my pen indicates that I have provided explanatory notes in various places. In this situation, if Dr. Sahib had approached the matter with a bit more open-mindedness and considered my inferences, which he found burdensome, as the explanatory notes I mentioned in my statement, it would not have been far from justice. However, it is unfortunate that Dr. Sahib did not deal with me justly and fairly. In summary, where I have stated that reasoning and inference have not been employed in this book, as my words indicate, those inferences refer to the necessary conclusions arising from the arrangement of various narrations, and not the explanatory notes provided for individual narrations. Because in another place, I have clearly written that I have provided explanatory notes in various places. I hope this explanation will be sufficient for Dr. Sahib's satisfaction. Furthermore, it should also be remembered that where I have mentioned reasoning and inference, those inferences also refer to the conclusions drawn regarding events related to the character and morals.

Seerat al-Mahdi

Part Two

The narrations have been presented, and the events of life have been documented, but generally, no inferences have been made regarding the character and morals of the Promised Messiah (peace be upon him). Instead, they have merely been gathered in the form of a collection, and the work of reasoning and inference has been postponed for a future time. However, it is evident that such inferences hold a completely different status from the explanatory notes that are provided alongside the narrations to clarify their meanings. In summary, where I have written that the work of reasoning and inference will take place later, two types of inferences are intended. First, those inferences that arise from the need to combine and organize various narrations. Second, those inferences that relate to the character and habits of the one whose life is being narrated. I have left both types of inferences for a future time. As for the necessary explanatory notes regarding various narrations, I have not postponed them, nor would it have been correct to do so. Leaving them out could lead to misunderstandings, which would later be difficult to rectify. Therefore, I have clarified in my presentation that although I have not made inferences, I have merely gathered the narrations. However, wherever I felt the need for clarification regarding a narration, I have provided explanatory notes alongside. Unfortunately, Dr. Sahib has targeted me with his objections due to his failure to distinguish between inferences and explanations. Indeed, I have elaborated on certain topics in one or two places, but these discussions have no connection with either inferences or explanations, as they cannot be classified as inferences, nor do they fall under the definition of explanations. Rather, they are a separate and independent matter that I felt the need to document. I believe that these discussions have a profound connection with the life and biography of the Promised Messiah (peace be upon him), and understanding them is essential to fully comprehend his status. For instance, the question of how the Promised Messiah (peace be upon him) conducted his education and training is crucial.

Seerat al-Mahdi

Part Two

There is a very important question that no wise historian can think of excluding from his narrative. Indeed, Dr. Sahib or anyone else may say that the idea presented is incorrect and that the impact of the Promised Messiah's (peace be upon him) education and training is not particularly good. However, it must be acknowledged that this discussion is deeply related to his life, which cannot be overlooked in any way. Before concluding this discussion, I would like to draw the audience's attention to another part of Dr. Sahib's objection. Dr. Sahib writes:

"The author claims that I have only gathered narrations in this work, and the work of organization and inference will take place later. Yet, in this very book, pages upon pages have been copied from various books such as Barahin Ahmadiyya, Seerat al-Masih Ma'ood authored by Maulvi Abdul Kareem Sahib, and Punjab Chiefs, as well as various newspapers."

Thus, Dr. Sahib considers the act of copying texts from books and newspapers as inference and reasoning. However, I am astonished at how copying a passage from any book or newspaper can be classified as inference and reasoning. If the Promised Messiah (peace be upon him) recorded the events of his life in one of his books and I included that portion in Seerat al-Mahdi, or if I recorded the circumstances of his family mentioned in Punjab Chiefs, or if I found something in a newspaper that pertained to his character and included it, how does this act become inference and reasoning? I am truly perplexed by the principle on which Dr. Sahib has labeled the copying of such passages as inference and reasoning. What dictionary in the world refers to the act of quoting as inference and reasoning? I believe that these words have slipped from Dr. Sahib's pen in haste, and if he were to revise his article...

Seerat al-Mahdi

Part Two

He will certainly decide to exclude those words. Furthermore, Dr. Sahib did not consider that the action he is objecting to is one that I have declared as a duty among my responsibilities and a purpose among my objectives at the beginning of my book. My words are: "My intention is, and Allah is the Granter of success, to gather in this book all the essential matters that the Promised Messiah (peace be upon him) has himself written about himself, as well as those that others have written. Additionally, I aim to compile all the oral narrations..." This statement indicates that I have not only focused on collecting oral narrations but have also considered the search for all relevant writings and compiling them in one place as one of my objectives. In these circumstances, I cannot understand on what principle Dr. Sahib has deemed my act of copying passages as a crime. Respected Dr. Sahib! Please forgive me, but I must reiterate that while I do not attack your intentions, your criticism cannot be regarded as just and fair in any way. The third fundamental objection that Dr. Sahib has raised regarding Seerat al-Mahdi, Part One, is articulated in his own words: "In collecting the narrations, he has copied the Hadith of the Messenger of Allah (peace and blessings be upon him) to such an extent that in Urdu writing, he has disregarded the grammar of Urdu and adopted the style of Arabic grammar... However, where the narrator himself is the author, the Arabic style is abandoned." This objection, like the previous one, is such that it bears no relation to the scholarly critique of the subject, and if Dr. Sahib preferred, he could have omitted this objection without diminishing the quality of his scholarly article. In fact, it is a rule among critics that if they wish to mention such matters in their critique, they do so as a suggestion.

Seerat al-Mahdi

Part Two

There are those who, except for the thought of reform, do not harbor any other purpose or aim. However, it is unfortunate that Dr. Sahib's heart does not possess such expansiveness that he could see something worthy of criticism and then refrain from making objections with patience. Even more regrettable is that Dr. Sahib raises his objections in a tone that reflects ridicule and mockery rather than sympathy and reform. Nevertheless, now that Dr. Sahib has included this objection among his fundamental criticisms and presented it to the public, I have no choice but to present the reality of the matter in response. The fact is that, as mentioned at the beginning of Seerat al-Mahdi, I wrote the initial few lines of Seerat al-Mahdi after praying in the house of prayer of the Promised Messiah (peace be upon him) with the thought of blessing and auspiciousness while sitting there. And I swear by Allah that these initial lines were written by me in such a manner, without any pretense or thought of copying, as is customary in Arabic text. In fact, at that time, my heartfelt emotions were in a particular state, and I did not even realize that I was writing against the common idiom of Urdu. Later, when I came out of the house of prayer and read those lines, I noticed that some of my sentences were written according to the Arabic idiom. Subsequently, when some of my friends saw the manuscript of Seerat, they also drew my attention to this matter. However, whether Dr. Sahib considers it my weakness or labels it as superstition, or wishes to take it in a spirit of goodwill, I hope he will regard it as a matter of love and respect. Nevertheless, the truth is that I did not wish to alter those lines that I wrote while sitting in prayer after my supplication, and thus they were published as they were. I do not wish to say more in response to this objection. Dr. Sahib states that I have done this in copying the Hadith, and although I believe that good and superior matters are worthy of emulation, if the intention is sincere, such emulation and copying, whether literal or metaphorical, is regarded as a source of blessing among those of taste.

Seerat al-Mahdi

Part Two

It should not be a matter of objection. However, the reality is that I did not do this with the thought of copying.

By Allah, I am a witness to what I say.

Dr. Sahib writes that where the narrator himself is the author, the Arabic style is abandoned, and the narration begins with the phrase, "I humbly submit." It should have been, "I humbly submit." In response to this mockery, I extend my greetings. On one side, consider the sanctity of the subject, and on the other side, this ridicule! Respected Dr. Sahib! The point of astonishment is not that which you find astonishing. Alas!

The fourth fundamental objection that Dr. Sahib has stated at the beginning of his article is that in Seerat al-Mahdi, Part One, no caution has been exercised regarding the narrators being truthful or false, just or trustworthy, nor have the circumstances of the narrators been written to ascertain their qualifications. Furthermore, he claims that in some narrations, a narrator seems to be missing, as if unverified narrations are recorded in the book, which are of questionable authenticity. He then ridicules that while the apparent narration of Hadith has been made, there is no trace of the "critique and meticulousness" of the scholars, and a "clumsiness" has been adopted in the collection of narrations. In short, according to Dr. Sahib, Seerat al-Mahdi is a haphazard compilation, and the author, meaning myself, has "mocked himself for free." Since Dr. Sahib did not provide examples in this regard, I am perplexed as to what response to give.

Dr. Sahib states that there is no indication of the narrators being truthful or false. I submit that if you open Sahih Bukhari and Sahih Muslim, you will find that there is also no indication of the narrators being truthful or false in them. At least, I do not see this matter mentioned in Bukhari and Muslim, nor in any history or biography book, regarding the narrators being truthful or false, trustworthy or untrustworthy. Rather, such discussions are found in separate books known as the books of the names of men, in which the circumstances of various narrators are recorded.

Seerat al-Mahdi

Part Two

There are those from whom their truthfulness or falsehood, justice or injustice, and memorization or lack thereof can be discerned. Based on these books, people engage in discussions regarding the authenticity or lack thereof of Hadiths, whether they are strong or questionable. However, I do not know what displeasure Dr. Sahib has against me that he is deeming me guilty even in this matter, questioning why I did not include the circumstances of the narrators within Seerat al-Mahdi. The truth is that if he found any narrator of Seerat al-Mahdi to be questionable or objectionable, he should have named that individual and then it would have been my duty to either prove that the narrator is trustworthy and just or to acknowledge that Dr. Sahib's objection is valid and that the narrator is indeed not worthy of having his narration accepted. But how can I respond to such a vague objection? Except to say that I have only taken the narrations from those narrators whom I found to be qualified for their narration, and that is all. Generally, in terms of narration, it is observed whether: (1) the narrator is not accused of lying? (2) there is no objectionable deficiency in his memory? (3) he is not so lacking in understanding that he cannot comprehend the meaning of the matter, although it is not necessary for him to be highly knowledgeable. (4) he is not accustomed to exaggerating or summarizing or expressing the meaning of the matter in his own words freely? (5) in this particular narration, of which he is the narrator, does he have any specific interest? (6) is he not such an unknown individual that we have no knowledge of his truthfulness or falsehood, memorization or lack thereof? And as far as my knowledge and ability go, I have taken all these matters into consideration while scrutinizing my narrators. And Allah knows best. I cannot say more than this because I have no examples before me.

Seerat al-Mahdi

Part Two

Here, I would also like to state that in certain situations, it is possible for a narrator to be neither a memorizer nor a just person, yet the narration they present may still be correct. In such cases, if there is certainty about the authenticity of the narration from other indications, then there is no significant harm in accepting the narration. Although this is a concerning situation, in the pursuit of knowledge, one sometimes has to delve into precarious places.

The second part of this objection is that in Seerat al-Mahdi, there are certain narrations in which a narrator conveys information that could not have been directly known to them. Therefore, they must have heard this narration from someone else or read it from somewhere, and since the knowledge of this intermediary narrator is not provided, the narration is not considered trustworthy. I fundamentally accept the validity of this objection; if such narrations exist, they indeed fall short of the highest standards of narration. However, I also wish to state that such weaknesses do not warrant the complete rejection of these narrations because, at times, very useful and accurate information can be obtained from such narrations.

In fact, from the perspective of the principles of narration, the weakness of a narration does not necessarily mean that the narration is actually incorrect. It is entirely possible that such a narration is completely correct and reliable. For instance, suppose I heard something from a credible person, but after some time, I remember the content but completely forget the name of the narrator. Now, when I recount that narration, I will do so without mentioning the name of the narrator. According to the principles of narration, this narration would indeed be considered weak. However, if my memory and understanding have not erred, then it would be entirely correct and accurate. It is even possible that in its correctness, it surpasses several other narrations that are deemed correct according to the principles of narration. Yet, despite this, it would still weigh lightly on the scale of the principles of narration. Thus, practically, many matters become differentiated. Therefore, although I fundamentally agree with Dr. Sahib that such narrations, if they exist, should be considered weak, I firmly maintain that for this reason, we cannot completely abandon such narrations.

Seerat al-Mahdi

Part Two

Because in this manner, many useful pieces of information may be lost. The best approach is to record such narrations after ensuring they comply with the principles of narration, and since their being unverified is evident, their weaknesses will also remain apparent to the people. Under appropriate scrutiny and evaluation, scholars will be able to benefit from these narrations. Just look at the Hadiths. There are thousands of narrations in them that are objectionable from the perspective of the principles of narration, yet many scholarly benefits continue to be derived from them. And since their traditional weaknesses are not hidden from scholars, no discord can arise because of them. If any discord does arise, it can be addressed. In any case, recording unverified narrations within reasonable limits is permissible, provided they are not subject to rejection based on the principles of narration and yield new and useful information. Overall, the harm they cause is not as significant as the benefits they provide, meaning that their benefit outweighs their harm. And Allah knows best. This is the principled response, and the true answer is that as far as I know, I have exercised great caution in accepting such narrations. Wherever I have had doubts that a narrator does not possess direct knowledge of their narration, I have either refrained from including that narration or noted the weakness of the narration at its conclusion. At this moment, I recall one example that I will mention. However, I believe that further examples can also be found through research. On page 132 of Seerat al-Mahdi, in narration 143, I have recorded a narration from Maulvi Syed Muhammad Sarwar Shah regarding the late and revered Munshi Ahmad Jan Ladhianvi, and at the end of it, I have included this note: I humbly submit that Maulvi Syed Muhammad Sarwar Shah did not meet Munshi Sahib himself; therefore, he must have heard this incident from someone else. My words clearly indicate that I have taken into account the fact that if a narrator does not possess direct knowledge of their narration, it should be disclosed so that, on one hand, the narration can be utilized with appropriate caution, and on the other hand, its weakness can also be acknowledged.

Seerat al-Mahdi

Part Two

Since Dr. Sahib did not provide any example in this regard, I cannot understand which narration he has in mind. However, if a narration is presented that has such a weakness and I have not disclosed it, then according to the principles of the scholars of Hadith, I am still not at fault. This is because the scholars generally do not mention such weaknesses in their books; rather, they leave this task to those who engage in research and critique. Nevertheless, I will acknowledge my mistake and will exercise greater caution in the future. Yes, Dr. Sahib has mentioned a somewhat unclear example from narration number 75, which includes an incident about a Hindu who attempted to cast negative attention on Hazrat Mirza Ghulam Ahmad, the Promised Messiah, peace be upon him, but became overwhelmed and confused himself. Dr. Sahib states that this narration does not specify whether Hazrat Khalifa II, may Allah assist him, witnessed this incident himself or heard it from someone else. If he heard it from someone else, then who was that person? In response, I would like to say that when a person narrates an incident and there is no mention in the narration that they were not present at the time of the incident, nor is the incident related to a time or place where the narrator's presence would be impossible (for example, if it were an incident from a time before the narrator was born or from a place they have never visited), it is generally understood that the narrator is recounting a firsthand account. Therefore, there is no need to clarify with the narrator whether the incident is a firsthand observation or something they heard from another. In any case, I have understood such occasions as the narrator recounting what they have witnessed. That is why I did not find it necessary to question further. However, where I have had doubts that the narrator's account is not based on direct knowledge, I have sought clarification myself. Thus, the example of the narration from Maulvi Syed Sarwar Shah that I mentioned above falls under this category. Maulvi Sahib narrated something about Munshi Ahmad Jan Sahib, stating that he...

Seerat al-Mahdi

Part Two

It was thus that conversations took place with the Promised Messiah, peace be upon him. Based on the writings of the Promised Messiah, I knew that Munshi Sahib, may Allah have mercy on him, had passed away before the claim of Messiahship was made. I also know that Maulvi Syed Muhammad Sarwar Shah had met the Promised Messiah after the claim of Messiahship. Therefore, I inevitably became suspicious about how Maulvi Sahib could have knowledge of this matter. Consequently, I asked Maulvi Sahib, and he explained to me that he had not seen Munshi Sahib himself; thus, I noted this at the end of the narration. In short, I have taken great care on my part to be as cautious as possible. However, if I have made a mistake somewhere or shown any weakness, I acknowledge that I am a weak human being. Admitting a mistake does not bring disgrace in my faith; rather, it is a source of honor. Therefore, if Dr. Sahib or anyone else can prove any such point where I have acted incorrectly, objectionably, or carelessly, I will not only accept my mistake and strive for correction but will also be grateful to that person. It is unfortunate that objections are sometimes raised merely for the sake of objection, and the efforts of others are unjustly belittled and deemed useless. Otherwise, if there were a sympathetic exchange of ideas, even the objector could benefit, the author could be enlightened, and a useful addition to people's knowledge could emerge. My book does not address issues that cause disputes between the Bai'at and non-Bai'at individuals; rather, it concerns a subject that relates to the common interest of all who call themselves Ahmadis, and no Ahmadis can deny the importance and necessity of this subject. In these circumstances, regarding such writings, merely because their author is associated with an opposing group, what result can be produced other than adopting an antagonistic, unsympathetic, and hurtful approach that only increases the bitterness of the novels? Furthermore, Dr. Sahib writes that while the narrators in Seerat al-Mahdi have been superficially quoted, the...

Seerat al-Mahdi

Part Two

The criticism of the scholars of Hadith and the minutiae of their analysis hold great respect and honor for me. While the desire to surpass others is naturally present in the heart and mind of every sound-minded person, or at least it should be, my heart is such that, and Allah is Witness to what I say, I consider being a follower of the scholars of Hadith as one of the greatest honors. Standing in opposition to them or even mentioning my insignificant efforts in front of them seems contrary to their exalted and superior status. I have already stated that the few passages written at the beginning of the book in Arabic are not written with the intention of mere copying. However, even if there was an intention to copy, I see no harm in it. Respected Dr. Sahib! If we do not follow in the footsteps of our elders, then whose footsteps shall we follow? The Promised Messiah had such a desire that, if possible, the language of Ahmadis should be Arabic. Therefore, if a few sentences have been written in Arabic according to grammar and syntax, I swear by God that I did not write them as a mere imitation or pretense. Thus, your objection to this in such an insulting manner does not seem appropriate. As for the criticism and scrutiny of the scholars of Hadith, that is undeniable, and I pray to God that He grants me a heart, mind, knowledge, and practice like theirs. So, what more do you want? I have done my utmost to investigate and research thoroughly. Where you have presented examples of my mistakes later on, I will, God willing, be able to prove that I did not proceed blindly in recording the narrations. Your statement that Seerat al-Mahdi is "a haphazard collection" and that I have "mocked for no reason" leaves me at a loss for how to respond. If Seerat al-Mahdi is a haphazard collection, then it is still better to be a collection of the events of our Master, peace be upon him, than to be nothing at all. I had written myself that I recorded the narrations without any order. Then I do not know what new scholarly research you have expressed in declaring it a haphazard collection. Today, if it is unordered, tomorrow it may be organized.

Seerat al-Mahdi

Part Two

A determined person will also arrange it. In any case, a step has been taken towards the completion of this work. If you had a discerning heart, you would find many good things even in this chaotic collection. You have indeed made a fine point about mocking. Respected Dr. Sahib! You are the one who mocks. Please be serious. Neither will my work be mocked, nor will anyone find an opportunity to criticize your dignity and seriousness. Why do you get disturbed? This is all a matter of choice.

The fifth fundamental objection that Dr. Sahib has stated at the beginning of his article is that in Seerat al-Mahdi, an attempt has been made to climb one step higher than the Hadith of the Messenger of Allah, peace be upon him. That is, every narration begins with "Bismillah ir-Rahman ir-Rahim." The reader does not understand whether a narration from the present-day narrators is beginning or a Surah of the Quran is starting. It appears as if Surahs are starting here and there. In the process of narrating Hadith, it has also begun to resemble the narration of the Quran. This is what is called child’s play.

I will not comment on the tone of this objection because I have already stated what needed to be said in principle. How far should I repeat it? However, it is unfortunate that Dr. Sahib's eyes are not even bothered by "Bismillah." Prejudice is indeed a terrible affliction. I write "Bismillah" at the beginning of every narration out of reverence and blessing, and Dr. Sahib burns with rage. However, respected Dr. Sahib, while I do sympathize with your discomfort in this matter, I cannot abandon writing "Bismillah ir-Rahman ir-Rahim" under any circumstances. The essence of your objection seems to be that one should act contrary to what the Holy Quran has done so that the accusation of imitation does not fall upon one. I say that whether the world calls us imitators or gives us an even worse title, following the example of the Holy Quran is something no Muslim can forsake.

Seerat al-Mahdi

Part Two

If the Holy Quran, despite being the Word of Allah and a manifestation of blessing and mercy, requires the mention of His name at the beginning of every Surah, then this necessity should be understood even more so for us weak humans, who are always at risk of slipping with every step. The Messenger of Allah, peace be upon him, has stated, "Every matter of importance that does not begin with 'Bismillah' is cut off from blessings." This means that every task of even slight significance, if not commenced with 'Bismillah,' is deprived of blessings. Yet, Dr. Sahib considers my writing of 'Bismillah' to be child's play. If Dr. Sahib's intention is that it would have sufficed to write 'Bismillah' just once at the beginning of the book, and that it is not appropriate to repeat it at the start of each narration, then I ask, why has the Quran repeated it at the beginning of every Surah? Would it not have been enough to simply include one 'Bismillah' at the start of the Quran and not bring it up again at the beginning of each Surah? The answer that Dr. Sahib would provide regarding the Quran should be considered my answer as well. The fact is that which Dr. Sahib has overlooked in his anger is that every task of even slight permanence should begin with the name of Allah, and this is the essence of the statement of the Messenger of Allah that has been recorded. Islam has emphasized this matter to the extent that no movement or stillness of a person is left without being somehow associated with the mention of Allah. Rising, sitting, eating, drinking, sleeping, waking, going to one's wife, leaving the house, entering the house, exiting the city, entering the city, meeting someone, bidding farewell to someone, going to the toilet for relief, changing clothes, starting a task, finishing a task—every action and stillness of life has been infused with the mention of Allah. In my view, this issue in Islam is one of the strongest arguments for its truthfulness. However, I do not understand why Dr. Sahib is so displeased with my writing of 'Bismillah.' If I had committed a robbery, or killed an innocent person, or oppressed the rights of a poor helpless individual, or engaged in heresy and disbelief, then perhaps the uproar from Dr. Sahib would have been more fitting. But on one side of this...

Seerat al-Mahdi

Part Two

Look at the outcry, and on the other hand, consider my supposed crime of having used the name of Allah a bit more frequently than what Dr. Sahib deems appropriate. It is indeed astonishing. The point I wish to make is that Islam teaches that every task which holds even a slight permanence, and indeed every movement and stillness of life, should begin with the blessed name of Allah. This is to ensure that the intention of the doer remains pure and that, due to the invocation of His name, the task is blessed. Just as the Holy Quran begins every Surah with 'Bismillah,' it serves as a practical lesson for us. Now, the readers are aware, and this matter is not hidden from Dr. Sahib, that Seerat al-Mahdi is not a compiled book; rather, it contains various narrations listed separately without any order. Therefore, it was necessary for me to begin each narration with 'Bismillah.' If the narrations of Seerat al-Mahdi had been compiled in a connected and unified manner, then all these narrations would have been considered as one single task, and in that case, it would have sufficed to write 'Bismillah' only at the beginning of the book. However, in the current form, each narration holds an independent status, which is why I have started each narration with 'Bismillah,' just as the Holy Quran has placed 'Bismillah' at the beginning of each Surah. In any case, if the Holy Quran deems it necessary to include 'Bismillah' at the beginning of every Surah, despite all its Surahs being arranged in a single thread, then the narrations of Seerat al-Mahdi, which are not arranged at all and each holds a distinct status, should all the more be started with 'Bismillah.' It is for this reason that I have not begun any narration without 'Bismillah.' In reality, the task of compiling the accounts of the Promised Messiah, peace be upon him, is a significant responsibility.

Seerat al-Mahdi

Part Two

Except for the special help and grace of Allah, accomplishing this task successfully is indeed a very difficult matter. Whether I am called weak or my name is associated with superstition, the truth is that I have always feared slipping at every step. With this thought in mind, I have begun each narration with the name of Allah after a prayer. If this is a child's play, then by Allah, I prefer this play over a thousand serious matters. I humbly request respected Dr. Sahib not to obstruct me in this play. But Allah knows that this is not a game; rather, it is an expression of reality. If I have done this as a pretense to show people, then who could be more wretched than I, who plays with the name of the Holy God? In that case, He would understand me Himself. And if this is not a game, and Allah is my witness that it is not, then Dr. Sahib should also fear Allah while boldly stepping forward to object. I will not say more than this.

The sixth fundamental objection that Dr. Sahib has raised at the beginning of his article regarding Seerat al-Mahdi is that this book is essentially meant only for the followers of Mahmood, meaning it is for those with a firm belief. It is not suitable for the reading of outsiders, nor for Lahori Ahmadis, nor for any researcher. Some narrations clearly cast aspersions on the Promised Messiah, peace be upon him. However, since these also help in casting aspersions on Lahori Ahmadis, they seem to take great pleasure in firmly establishing such absurd narrations. In response to the tone and manner of this objection, I wish to state that if this objection is indeed correct, then my book is only worthy of being handed over to the fire, and its author deserves the greatest punishment that can be given to a person who...

Seerat al-Mahdi

Part Two

One who disregards the truth under personal motives and targets a noble and esteemed messenger of Allah, the Exalted, for the sake of achieving some personal gain, is indeed acting wrongly. If this is not correct, and my God is my witness that it is not, then Dr. Sahib should fear Allah and not take lightly the act of attacking the intentions of another's heart with such boldness. It is true that I do not possess the strength to respond to such attacks, but Allah has all power, and aiding the oppressed is part of His divine practice. Nevertheless, I still pray to Allah for Dr. Sahib, that He opens his eyes and grants him the ability to walk on the path of truth and righteousness. May his mistakes be forgiven, and may my own slips be pardoned. This is a matter of intention, and I am perplexed about what to say and what not to say. However, at this moment, a Hadith comes to my mind, which I will share. In a battle, Usama bin Zaid faced a disbeliever. The disbeliever was a skilled swordsman and fought fiercely, but eventually, Allah granted Usama an opportunity, and he struck the disbeliever with his sword. Realizing he was in danger, the disbeliever quickly declared, "I become a Muslim!" But Usama did not heed this and killed him. Later, someone informed the Messenger of Allah, peace be upon him, about this incident. He became very angry with Usama, and his face turned red with rage. He said, "O Usama! Did you kill him after he expressed Islam?" He repeated these words three times. Usama replied, "O Messenger of Allah! He was saying this merely as a pretense to save himself." The Prophet, peace be upon him, passionately responded, "Did you not split open his heart to know whether he was truthful or not?" Usama said that the Prophet expressed these words with such displeasure that he wished he had not embraced Islam before that day, so that he would not have to face such anger from the Messenger of Allah. I, too, consider it the greatest honor to be a speck of dust at the feet of the Holy Messenger, and I take pride in following him.

Seerat al-Mahdi

Part Two

I express to the esteemed one that before making such a dangerous accusation against me, you should have pierced my heart to see what lies within it. What more can I say in response? If Dr. Sahib had presented an example, I would have addressed it accordingly. However, what response can be given to a statement made without any example? My God is my witness that I have not written any narration of Seerat al-Mahdi under personal motives, nor have I sought out any narration with the intention of casting aspersions on those who do not pledge allegiance. Rather, whatever has reached me, I have recorded it after appropriate investigation. And may the curse of Allah be upon those who lie. Despite all this, if my book is not worthy of the precious time of Dr. Sahib and his like-minded colleagues, I regret that. The seventh and final fundamental objection that Dr. Sahib has raised is that many narrations in Seerat al-Mahdi are proven to be incorrect according to the principles of narration. And any matter that is incorrect in terms of narration cannot be accepted, no matter how strong it may appear from the perspective of the narration itself. For instance, Dr. Sahib states that there are certain narrations in Seerat al-Mahdi that are in direct contradiction to the Promised Messiah, peace be upon him, and his writings. In fact, in some cases, they are contrary to his status, and in such a situation, no person who believes in him can accept these narrations. The statements of the narrator can be deemed incorrect, but our faith, our observation, and our conscience cannot accept any blemish upon the Promised Messiah. In summary, such narrations that are in direct contradiction to the practices of the Promised Messiah, peace be upon him, and his teachings and writings cannot be accepted. However, there is no shortage of such narrations in Seerat al-Mahdi, etc. In response to this objection, I wish to state that I fundamentally agree that narrations which are indeed contrary to the practices of the Promised Messiah, peace be upon him, and his teachings and writings cannot be accepted in any case, and it must be established regarding them that if...

Seerat al-Mahdi

Part Two

If the narrator is truthful, then either his memory has failed him, or he did not fully understand the matter, leading to a mistake in narration. Alternatively, some other type of error may have occurred, which has obscured the reality of the matter. Indeed, oral narrations, unless they reach the level of continuous transmission, only provide a dominant knowledge, and they cannot be granted the status of complete certainty and absolute conviction in any case. Therefore, if any oral narration contradicts the established practices of the Promised Messiah, peace be upon him, and his accepted teachings and his unambiguous writings, no rational person can entertain the thought of accepting it. To this extent, I agree with Dr. Sahib. However, I also wish to state that, in practice, this matter is not as simple as Dr. Sahib seems to believe. The matter of understanding is a very delicate and complex issue, and stepping into it with boldness can lead to severely harmful consequences. In fact, wherever the question of reasoning, deduction, and inference arises, the door to dangerous probabilities and disagreements also opens. There is a famous saying that as many mouths, so many opinions. The experience of the world has confirmed the truth of this saying. As far as observation and reality are concerned, everyone remains in agreement, and no disagreement arises. The rare is like the nonexistent. However, as soon as the question arises of reasoning and deduction from any observation or reality, and establishing a meaning from it to extract results, then each person walks on their own path, and it becomes very difficult to distinguish between truth and falsehood. Thus, it is very easy to say that any narration that contradicts the practices of the Promised Messiah should be rejected, or that any statement appearing contrary to his writings should not be accepted, and no rational person can fundamentally deny this. But if one looks closely at the practical aspect of it, it becomes clear that this criticism and evaluation is not an easy task, and not everyone possesses the capability to cut and dismiss narrations in front of their reasoning and deduction. Indeed, the practices of the Promised Messiah, peace be upon him, are...

Seerat al-Mahdi

Part Two

No narration can be accepted that contradicts the practices of the Promised Messiah, peace be upon him. However, deciding on the method of practice is a crucial task. I wish to see that brave individual who claims that his opinion in determining the practices of the Promised Messiah, peace be upon him, is free from the possibility of error. Indeed, no Ahmadi can accept any narration that contradicts the writings of the Promised Messiah, peace be upon him. However, determining the meaning of the writings can, in certain situations, present challenges that are exceedingly difficult to resolve. I would be astonished at anyone's audacity to claim that their determination of the meaning of the Promised Messiah's writings is always certain and conclusive. Thus, when the aspect of understanding carries the potential for error, blindly trusting that any narration appearing contrary to one's understanding should be dismissed as incorrect would be a simplistic act that cannot be considered sound or just in any circumstance. For example, I present the issue of Prophethood before Dr. Sahib. The writings of the Promised Messiah, peace be upon him, are evident to both parties, yet the group of followers derives the conclusion that the Promised Messiah, peace be upon him, claimed Prophethood, while the non-followers argue that he did not make such a claim. The basis for both parties' arguments lies in the writings of the Promised Messiah. Now, if the aspect of understanding is given such a status that any narration is deemed unacceptable, what can be the outcome other than that any narration found by the non-followers that proves the Prophethood of the Promised Messiah, peace be upon him, would be dismissed? Because, according to them, it contradicts his writings. Similarly, if any narration comes before the followers that suggests the Promised Messiah, peace be upon him, did not claim Prophethood, they would reject it because, according to them, this narration contradicts the writings of the Promised Messiah. Furthermore, the followers claim that offering funeral prayers for non-Ahmadis was against the practices of the Promised Messiah, peace be upon him, while the non-followers argue that those non-Ahmadis who are not opponents...

Seerat al-Mahdi

Part Two

Performing the funeral prayer for them is not against the practices of the Promised Messiah, peace be upon him. In this situation, blindly adhering to the principles presented by Dr. Sahib could only lead to the outcome that if any believer comes across a narration indicating that the Promised Messiah, peace be upon him, would sometimes perform the funeral prayer for non-believers or preferred to do so, he would dismiss it because, according to him, this contradicts the practices of the Promised Messiah. Conversely, if a non-believer encounters a narration that proves that the Promised Messiah, peace be upon him, did not perform the funeral prayer for non-believers or did not prefer to do so, regardless of how strong and reliable this narration may be according to the principles of narration, he would throw it into the wastebasket because, according to him, this narration contradicts the practices of the Promised Messiah. The audience should reflect on what result such actions could yield other than closing the door to the advancement of knowledge, leading everyone to confine themselves within the walls of their own minds, so that no external influence could reach them. Their standard of truth would only be that any statement contradicting the ideas they have established in their hearts, no matter how well-supported and reliable it may be, would be deemed worthy of dismissal because it goes against their understanding. Esteemed Dr. Sahib! I fundamentally agree with your statement, but I regret that you have not adequately considered the practical aspect of this issue. Otherwise, you would not have become so enamored with understanding that you deem every type of narration dismissible in comparison. I firmly believe that if you reflect calmly, you will realize that the foundational element upon which everything should be established is indeed the narration itself. The entire field of historical knowledge is based on this foundation, and the principles of understanding are only established as supplements to strengthen the narration. To this day, no credible Islamic historian has relied on them to the extent of abandoning authentic and established narrations. The writings of the early scholars are almost entirely based solely on the principles of narration, and they have paid very little attention to the principles of understanding.

Seerat al-Mahdi

Part Two

However, some of the later historians have emphasized the importance of understanding, yet they have also maintained that the original foundation is based on narration. They regard understanding as a tool to a reasonable extent for examining and scrutinizing, and this is indeed the path to safety. If a matter has reached us through a person who is truthful, whose memory is intact, and who possesses good understanding and insight, and if there are no objections regarding other aspects of the narration, then there is no reason to dismiss his narration merely because it does not align with our understanding or because we believe it contradicts the practices or writings of the Promised Messiah, peace be upon him. This would imply that we want to subject events to our limited reasoning, and in some cases, to our selfish reasoning. Reflect well on the fact that if something has occurred in practice, meaning it is definitively established according to the principles of narration, then whether or not it aligns with our understanding or conforms to our reasoning, it is our duty to accept it, unless it contradicts a clear text that has been unanimously agreed upon by the community. For instance, the claim that the Promised Messiah, peace be upon him, declared himself to be the Promised Messiah is accepted by every individual who identifies as an Ahmadi, and no Ahmadi, regardless of their affiliation with any group or sect, denies it. Therefore, in such a case, if a narration reaches us stating that he never claimed to be the Promised Messiah, even if this narration appears strong on the surface, we will not accept it and will understand that the narrator (if he is truthful) has made some error that is difficult for us to identify, as it contradicts the explicit writings of the Promised Messiah (meaning those writings whose meanings are not disputed). However, if we receive a narration regarding the issue of Prophethood, or disbelief and Islam, or Khilafat, or funeral prayers for non-Ahmadis, etc., and it is not objectionable according to the principles of narration, then regardless of how contrary it may be to our beliefs, it is our duty to record it honestly and to consider the question of reasoning and inference based on it for the viewers.

Seerat al-Mahdi

Part Two

Let it be set aside so that everyone can benefit from it according to his understanding and the door to scholarly inquiry remains open. If we were to abandon this narration simply because it contradicts our thoughts and our reasoning, then our action could never be considered based on integrity. Furthermore, I am astonished that Dr. Sahib, on one hand, accuses me of writing a book that is only suitable for those who hold the "Mahmudi" viewpoint and is not worthy of study by Lahori researchers, while on the other hand, he objects that the book lacks the aspect of understanding. However, according to Dr. Sahib's own principles, he had no right to make this objection against me. Because if I have, hypothetically, only taken those narrations that support our beliefs, then I have done nothing wrong; rather, I have acted in accordance with the principles of understanding as stated by Dr. Sahib. The matters that, in my view, contradicted the practices and writings of the Promised Messiah, peace be upon him, I have rejected, and I have only accepted those that, in my opinion, aligned with the practices and writings of the Promised Messiah, peace be upon him. How could it be possible for me to accept any narration that contradicts them? Because Dr. Sahib's own words state that if there is a narration that is explicitly against the writings and practices of the Promised Messiah, then anyone who believes in the Promised Messiah cannot accept it at all. We may accept flaws in the narrator, but our faith, our conscience, our observation, and our experience do not allow us to accept any flaws in the Promised Messiah.

Thus, under this principle, if I have rejected those narrations that, in my view, were explicitly against the writings and practices of the Promised Messiah and did not include them, and as a result, my book has become a book of "Mahmudi beliefs," then I have done nothing wrong. Rather, I have earned great reward and fulfilled Dr. Sahib's true intention. In such a case, my action should be considered praiseworthy, not blameworthy. And if Dr. Sahib...

Seerat al-Mahdi

Part Two

The author's intention is that according to the principles of narration, I should examine the narrations based on my understanding, but to scrutinize them through the lens of the understanding of Dr. Sahib and his like-minded individuals. While this may be possible, the concern is whether my book will not become merely a compilation of "Mahmudi beliefs." Is it not the case that the essence of Dr. Sahib's entire suggestion implies that I should exert effort while ensuring the book aligns with his perspective? Esteemed Dr. Sahib! It is regrettable that you have not approached your objections with fairness, nor have you considered that some of your objections are contradictory to one another. On one hand, you assert that my book is a "book of Mahmudi beliefs," and on the other hand, you express dissatisfaction that I did not apply understanding and included narrations that contradict the practices and writings of the Promised Messiah, peace be upon him. Now, please tell me, what should I do in this situation? If I apply my understanding, my book becomes a book of Mahmudi beliefs, and if I do not apply my understanding, then the accusation arises that the aspect of understanding is weak. In such a state, what other path is open for me to please you than to apply understanding, but not from my perspective, rather from yours, and to omit anything that contradicts the practices and writings of the Promised Messiah, peace be upon him? The result would be that when the book is published, you would be pleased, believing that it is good from both the perspectives of narration and understanding, as it contains nothing against the beliefs of the Lahori community. If this is the method of criticism and evaluation, then may God protect us! I have presented all of this while keeping Dr. Sahib's principles in mind; otherwise, the truth is that I have, to the best of my ability, considered both aspects of narration and understanding with integrity and have not looked at whether a certain matter aligns with our beliefs, thus necessitating its inclusion, or whether another matter aligns with the beliefs of the Lahori community, thus necessitating its exclusion. Rather, I have taken into account what is authentic and reliable.

Seerat al-Mahdi

Part Two

From the perspective of narration, I have found the matter acceptable, and from the perspective of understanding, I have not deemed it contrary to the explicit, principled, non-controversial, and solid writings of the Promised Messiah, peace be upon him. Considering his established and unambiguous method of practice, I have not regarded it as objectionable. I have accepted it; however, I still believe that caution lies in what I have done. Nevertheless, it is generally appropriate for those compiling narrations to limit their focus to the principles of narration. They should record any narration that is acceptable according to the principles of narration and refrain from delving too deeply into the realm of understanding. Instead, this task should be left to those who, when necessary, bring individual narrations into discussion through reasoning and inference. The result of this approach would be that many valuable and useful narrations would be overlooked due to personal beliefs or individual preferences, and the world would be deprived of a useful repository of knowledge. This is my honest opinion, and I remain steadfast in this view, based on my understanding and insight. And Allah knows best; we have no knowledge except what He has taught us.

Your humble servant, Mirza Bashir Ahmad Qadiani, November 14, 1927.

Seerat al-Mahdi

Part Three

A Delicate Composition

By Hazrat Qamar al-Anbiya, Sahibzada Mirza Bashir Ahmad, M.A.

Seerat al-Mahdi

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

We praise Him and send blessings upon His Noble Messenger and upon His servant, the Promised Messiah.

Part Three

Introduction

I, the humble servant, express my immense gratitude to Allah the Exalted for granting me the honor of publishing the third part of Seerat al-Mahdi after a long interval. And that is the grace of Allah; He bestows it upon whom He wills, and Allah is the Lord of great bounty.

The first part of Seerat al-Mahdi was published in 1923, followed by the second part in 1927, and now in 1939, the third part is being published. During this time, a second edition of the first part of Seerat al-Mahdi was also released in 1935, in which some errors from the first edition were corrected, and some explainable matters were elaborated upon. Henceforth, this edition of the first part should be considered authentic.

After the publication of the second part of Seerat al-Mahdi, certain circumstances arose that led me to believe that I might not be able to continue this work in the future. However, ultimately, Allah changed that situation and granted me the ability to compile the third part of this book. So, all praise is due to Allah for that. He is indeed the Best Protector and the Best Guardian.

The third part, which is now in the hands of friends, has seen a significant reduction in my annotations. That is to say, the lengthy explanatory notes that I had written in the first two parts have been transformed and condensed in this third part, so that the natural beauty of the narrations does not become overshadowed by artificial embellishments. However, in certain places where necessary, explanations have been included. These explanations have been provided in two types of instances: first, in cases where the correct meaning of the narration could not be understood without clarification; and second, where an addition was expected to further illuminate the true purpose of the narration. Aside from these, I have not provided any explanatory notes.

Seerat al-Mahdi

Part Three

In the preparation of this part, I received significant assistance from Maulvi Sharif Ahmad Sahib Maulvi Fazil, whom I had engaged for this purpose, meaning that he primarily undertook the work of transcribing and selecting the narrations. May Allah reward him well. However, I have personally reviewed the final draft, and every single word has passed through my scrutiny, and I have made corrections in multiple places. All the explanatory notes are entirely my own.

The accounts of the Promised Messiah, peace be upon him, and his words possess such a magnificent spiritual effect and life-giving quality that in certain instances, a single narration can be sufficient to transform a person's life. However, this effect largely depends on the reader's own heartfelt condition and then on the grace of Allah. Therefore, my prayer is that Allah the Exalted blesses this collection for its readers. May they benefit from its virtues and be protected from its shortcomings, and may they achieve the noble purpose that resides in my heart, or even better and greater than that. And may Allah, through His grace, make this humble service of mine a means of success in both worlds. Ameen, O Allah, Ameen.

Before concluding this note, I would like to add that by the grace of Allah, I currently have sufficient material for the fourth part of Seerat al-Mahdi. In this part, Insha Allah, there will be narrations of some of the early companions of the Promised Messiah, peace be upon him, among whom the esteemed Munshi Zafar Ahmad Sahib Kapurthala is particularly noteworthy, as some of his narrations are profoundly faith-inspiring. However, the completion of this part is still pending, and the work of explanatory notes and revisions remains. Friends, please pray that Allah the Exalted grants me the ability to publish the fourth part soon, for life is short and the work is abundant. And the ability to work also depends on the grace of Allah, and He is the only support in all our endeavors.

Your humble servant, Mirza Bashir Ahmad Qadiani, February 3, 1939.

Seerat al-Mahdi

Part Three

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

We praise Him and send blessings upon His Noble Messenger and upon His servant, the Promised Messiah.

Regarding the previous errors that remained in the first part of Seerat al-Mahdi or where there was a possibility of misunderstanding, corrections were made in the second part as well as in the second edition of the first part. However, after that, some additional matters have come to light that are either correctable or require explanation. Furthermore, there were also some errors that remained in the second part. Therefore, in this place, the remaining errors from both the first and second parts will be corrected or the explainable matters will be clarified. If any further errors are discovered afterward, they will be corrected in the future.

(1) Based on narration number 19, the objection raised by opponents regarding the Promised Messiah, peace be upon him, concerning his status or condition has been fundamentally addressed in the second edition of the same narration, that is, narration number 19. For further insight, please refer to narrations number 293, 81, 365, 369, and 459, which shed more light on this question.

Seerat al-Mahdi

Part Three

(2) In narration number 22, regarding the notebook of revelations of the Promised Messiah, peace be upon him, the words appear: "Where is that notebook now?" The mother said, "It is with your brother." Here, the brother refers to Hazrat Mirza Bashiruddin Mahmood Ahmad, may Allah support him.

(3) In narrations number 37, 46, and 127 of the first part, second edition, it is stated that the real sister of the Promised Messiah, peace be upon him, was married to the elder brother of Mirza Ahmad Baig, Hoshiyar Puri, Mirza Muhammad Baig. However, he passed away soon after. In this regard, the mother, dear Mirza Rashid Ahmad, who is our relative, informed me that our aunt, Murad Bibi, was not married to Mirza Muhammad Baig but rather to Mirza Ghulam Ghaus, the elder brother of Mirza Ahmad Baig. Mirza Muhammad Baig was younger than Mirza Ahmad Baig and passed away in childhood.

(4) Based on narration number 51, a detailed response has already been provided in the first part, second edition, regarding the mockery some low-minded opponents made concerning the name of the Promised Messiah, peace be upon him. In this context, narrations number 44, 25, 98, 412, 134, 129, and number 438 are also noteworthy, as they shed further light on this discussion.

(5) In narration number 55, the words of the mother are recorded: "Thus, after your passing, I performed Hajj on your behalf." It is noteworthy that the mother sent Hafiz Ahmadullah, may Allah have mercy on him, to perform Hajj on behalf of the Promised Messiah, and she bore all the expenses for Hafiz Sahib. Hafiz Sahib was an old companion and had passed away some time ago.

(2) In narration number 98 of the first part, second edition, Mian Abdullah Sanwari mentioned that he took the oath of allegiance fourth after Mian Muhammad Hussain, the calligrapher from Muradabad. However, according to the initial register of the oath-takers that I recently received, his name is recorded as number one.

Seerat al-Mahdi

Part Three

(7) In narration number 98, Mian Abdullah Sanwari has stated the date of the first day of the oath of allegiance as 20th Rajab 1306 AH, corresponding to 23rd March 1889. However, according to the register of oath-takers, the date of the first day of the oath appears to be 19th Rajab and 21st March. This indicates not only a discrepancy in the date but also a mismatch between the lunar and solar dates. Due to this difference, I referred to the previous calendar, which confirms the verbal narration of 20th Rajab being 23rd March. Thus, either the registration in the register was incorrect due to being recorded a few days later, or the sighting of the moon in this month differed from the register's entry. And Allah knows best.

(8) In narration number 306, there is an account of the extraordinary occurrence of finding a reference in Bukhari, and the following words are recorded: "Mufti Muhammad Sadiq Sahib stated that this incident took place in Ludhiana, and at that time, the esteemed one likely needed a reference regarding the discussion of 'noon thaqila' or 'khafifah.' However, the reference from Bukhari was not available. And when it was found, searching for the reference was difficult, etc. Regarding this incident, Pir Siraj-ul-Haq Sahib Naumani has written to me that this incident occurred in my presence. There was a debate with Maulvi Muhammad Hussain Batalvi, and I was the scribe, meaning I was copying the writings of the Promised Messiah, peace be upon him. Mufti Muhammad Sadiq Sahib, in his statement that the esteemed one likely needed a reference regarding 'noon thaqila' or 'khafifah,' made an error. Because Mufti Sahib was not present there. The discussion of 'noon khafifah' and 'thaqila' was with Maulvi Muhammad Bashir Sahaswani in Delhi. And the incident of searching for the reference from Bukhari is from Ludhiana. The matter was that during the debate in Ludhiana, Maulvi Muhammad Hussain Batalvi had requested a reference from Bukhari. Bukhari was present, but at that time, this reference could not be found. Eventually, a reference was extracted from somewhere, and the person who provided the explanation wrote that this hadith is in Bukhari. And regarding this incident, Sheikh Yaqub Ali Sahib Irfani has also written to me that: In narration number 306, an incident is narrated from the account of Hazrat Hakim-ul-Ummah Khalifa Masih I.

Seerat al-Mahdi

Part Three

Further clarification has been provided through the narration of Hazrat Mufti Muhammad Sadiq Sahib. However, Mufti Sahib has related it to Ludhiana and mentioned it in connection with the discussion of 'noon thaqila,' which is incorrect. Mufti Sahib has made an error in this regard. There was neither a discussion of 'noon thaqila' or 'khafifah' in Ludhiana, nor were such references needed. The discussion of 'noon thaqila' arose during the debate with Maulvi Muhammad Bashir Bhupalvi in Delhi, and they became entangled in the discussion of 'noon thaqila.' As far as my memory serves, no reference from Bukhari was presented for this purpose either. The truth can be confirmed from Delhi. In fact, this incident occurred in Lahore. A debate took place with Maulvi Abdul Hakim Kalonuri regarding the 'Muhaddithiyat and Prophethood' of the Promised Messiah, peace be upon him. This debate was held at the residence of Mahboob Rai near Langa Mandi. While explaining the reality of Muhaddithiyat, the Promised Messiah, peace be upon him, referenced a hadith from Bukhari, which argued for the Muhaddithiyat of Hazrat Umar. One of Maulvi Abdul Hakim Sahib's supporters, Maulvi Ahmad Ali Sahib, demanded the reference, and Bukhari was sent. Maulvi Muhammad Ahsan Sahib attempted to extract the reference but was unsuccessful. Finally, the Promised Messiah, peace be upon him, himself extracted and presented it. This hadith is found in Sahih Bukhari, part 14, first section, chapter on the virtues of Umar, and its words are: 'Narrated by Abu Huraira, may Allah be pleased with him. The Prophet, peace be upon him, said: There were among those before you from the Children of Israel men who were spoken to without being prophets. If there is any one of them among my nation, it is Umar.' When the Promised Messiah, peace be upon him, presented this hadith, it was as if death had befallen the opposing party, and Maulvi Abdul Hakim Sahib ended the debate on that note. I humbly express that regarding the discrepancies in the above narrations, I cannot personally comment on what the actual truth is. However, it is correct that the discussion of 'noon thaqila' arose during the debate with Maulvi Muhammad Bashir, and apparently, it does not connect with the reference from Bukhari. Thus, it seems accurate to say that this incident is not from the debate in Delhi. As for the discrepancy between Lahore and Ludhiana, I cannot comment on that either. Furthermore, I regret to mention that at the time when the third part of Seerat al-Mahdi is being compiled, Pir Siraj-ul-Haq Sahib Naumani has passed away.

Seerat al-Mahdi

Part Three

(9) The esteemed individual was a remarkable treasure of narrations concerning the Promised Messiah, peace be upon him. In the explanation of narration number 307, it is stated that the Promised Messiah, peace be upon him, was injured while slaughtering a chick. Pir Siraj-ul-Haq Sahib Naumani conveyed to me in writing that: The esteemed Promised Messiah, peace be upon him, came to the Mubarak Mosque at the time of the Asr prayer. A bandage was wrapped around his left hand finger, soaked in water. At that moment, Maulvi Abdul Karim Sahib Sialkoti asked the esteemed one, "How did you wrap this bandage?" The esteemed one, peace be upon him, smiled and replied that he had to slaughter a chick, and the knife slipped on his finger. The late Maulvi Sahib also laughed and inquired why he had done such a thing. The esteemed one replied that there was no one else at that time.

(10) In the explanation of narration number 309, which mentions the first day of the oath of allegiance in Ludhiana, the respected Sheikh Yaqub Ali Sahib Irfani conveyed to me in writing that in narration number 309, the esteemed and honored Sahibzada Pir Siraj-ul-Haq Sahib mentioned that Maulvi Abdullah Sahib was from Khost. This is not correct. In fact, very few people know Maulvi Abdullah Sahib. He was not from Khost; the esteemed Sahibzada made an error in this regard. Maulvi Abdullah Sahib was the very first person to whom the Promised Messiah, peace be upon him, granted permission to take the oath of allegiance on his behalf. He was from the Tangi area of Charsadda in the Peshawar district. I had published a letter from the esteemed one to Maulvi Abdullah Sahib and the permission letter in a special issue of Al-Hakam.

(11) In the explanation of narration number 334, which mentions that the Promised Messiah, peace be upon him, became emotional while reciting a couplet out of love for the Prophet Muhammad, peace be upon him, Pir Siraj-ul-Haq Sahib Naumani conveyed to me in writing that: This couplet "كُنتَ السَّوَادَ لِنَاظِرِئ" was recited by the Promised Messiah, peace be upon him, in my presence in the Mubarak Mosque. He then expressed, "I wish this couplet of gratitude were mine, and all my couplets were like it." After that, he became emotional and recited this couplet several times.

Seerat al-Mahdi

Part Three

I humbly present that the words spoken by the Promised Messiah, peace be upon him, regarding the poetry of Hassan bin Thabit reflect a specific kind of heartfelt state that must have been present in the heart of the Promised Messiah, peace be upon him, at that moment. Otherwise, the love for the Prophet Muhammad, peace be upon him, shines through in the words of the Promised Messiah, peace be upon him, in a way that cannot be found elsewhere. No other writings exhibit such a high standard of love as those of the Promised Messiah, peace be upon him, regarding the Prophet, peace be upon him.

(12) In the narration number 410 by Hazrat Maulvi Sher Ali Sahib, it is mentioned that the Promised Messiah, peace be upon him, used to say that anyone who does not study our books raises doubts about his faith. Hazrat Maulvi Sher Ali Sahib has informed me that this narration has been recorded incorrectly. The original narration is as follows: the Promised Messiah, peace be upon him, actually said that anyone who does not read our books at least three times possesses a kind of arrogance.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly present that there have been some errors in the narration numbers of Part Two of Seerat al-Mahdi. The corrections are as follows: (a) The number of the narration following number 314 has also been recorded as 314; it should be 314/1, and the correct number should be 315. (b) The number of the narration following number 341 has also been recorded as 341; it should be 1/341, and the correct number should be 343. (c) The number of the narration following number 369 has also been recorded as 369; it should be 369/1, and the correct number should be 372. Thus, due to the excess of three narrations, Part Two of Seerat al-Mahdi actually concludes at narration number 471 instead of 468. Keeping this in mind, the first narration of Part Three should be numbered 472.

Seerat al-Mahdi

Part Three

Furthermore, there are some typographical errors that have remained in Part Two, such as: (a) In narration number 305, instead of "لا خَذْنَاهُ بِالْيَمِينِ," it should be "لَا خَذْنَا مِنْهُ بِالْيَمِينِ." (b) In narration number 352, instead of "نقطہ," it should be "نکتہ." (c) In narration number 640, instead of "شیقل," it should be "صیقل." (d) In narration number 411, instead of "لا يَنطِقُ لِسَانِی," it should be "لَا يَنْطَلِقُ لِسَانِی." (e) In narration number 468, instead of "علمی نقطے," it should be "علمی نکتے."

In the name of Allah, the Most Gracious, the Most Merciful. I humbly present that I have received the initial register of allegiance from the esteemed Mir Muhammad Al-Haq Sahib, who is my maternal uncle. In this register, the names of those who took the oath of allegiance at the beginning of the Promised Messiah, peace be upon him, were recorded. This register was found among the papers of the Promised Messiah, peace be upon him. However, it is regrettable that the first page of this valuable document has been lost, which prevents us from knowing the names of the first eight individuals. Nevertheless, the names from number 9 to number 475 are preserved. The first 62 names are listed below. Several entries in this register are in the handwriting of the Promised Messiah, peace be upon him, which I recognize, and some are recorded by others, among which the handwriting of Hazrat Khalifa I can also be seen. Regarding the order of the first eight names, since it can be somewhat inferred from other narrations (see numbers 98, 309, 315), the deficiency in this part of the register has been filled in by conjecture based on oral traditions. In any case, the initial entries of this register are as follows. In narration number 472, the corrections and additions made by Hazrat Sahibzada Mirza Bashir Ahmad Sahib have been included at the relevant places in Seerat al-Mahdi, Volume One and Volume Two. (Syed Abdul Hai) In the current edition, all these places have been corrected. (Syed Abdul Hai)

Seerat al-Mahdi

Number Date

Hijri Date

Christian Date

Name with Parentage

19 Rajab 21 March Hakim Maulvi Nooruddin Sahib, Bhera, District Shahpur

Present and residing, occupation, etc.

Royal servant, Jammu. This part, that is, from number 1 to number 8

1889

Mir Abbas Ali Sahib

Ludhiana

Oral traditions

Munshi Basham Ali Sahib, Sanor, State of Patiala

Patwari

Based on or

Mohammad Hussain Sahib

Moradabad

Calligraphy

Presumably

Maulvi Abdullah Sahib, Khost or Charsadda

Has been recorded. Munshi Ilah Bakhsh Sahib

Ludhiana

And Allah knows best

This name is still unknown

Humble servant

Khasak

Qazi Khwaja Ali Sahib

(Author)

Ludhiana

Hafiz Hamid Ali, son of Fatah Muhammad, Thatha Ghulam Nabi, District Gurdaspur

Farmer, Qadian, District Gurdaspur

Munshi Rustam Ali, Village Madar, District Jalandhar

Kangra

Police service

Son of Shahab Khan

Tehsil Jalandhar

Area Qaisari D

Police Inspector's supervision

Abdullah, son of Karim Bakhsh, Sanor, Mohalla Tanbwan, State of Patiala, Ghausgarh, Thana, Patwari service after Mohammad Hussain Sahib

Speculations, Tehsil State of Patiala

Number

Sirhind, State of Patiala

51306

Seerat al-Mahdi

Number Date

Hijri Date

Christian Date

Name with Parentage

21 March 1889, Mir Inayat Ali, son of Mir Waliat Ali

Present and residing, occupation, etc.

Shahab Din, son of Mutab Din, District Gurdaspur, Jammu, Employment

Sheikh Nooruddin, Town Nabat, District Muzaffarnagar, Malerkotla, Employment in the State

Son of Sheikh Jan Muhammad

Salih Muhammad Khan, son of Umar Bakhsh Khan, Employment in the State, Malerkotla

Abdul Haq, son of Abdul Samir, Ludhiana, Mohalla Rangrezan, Employment

Mohammad Yousuf, son of Karim Bakhsh, Sanor, Mohalla Tanbwan, State of Patiala, Employment as a teacher

Mohammad Bakhsh, son of Abdullah, Ludhiana, Mohalla Battery, Book selling

Channan Shah, son of Gulab Shah, Akbarpur, District Malerkotla

Miran Bakhsh, son of Bahadur Khan, Kabir, State of Patiala, Tehsil Amargarh, Farming

Ali Muhammad, son of Ahmad Shah, Qazaa

Ram Singh, son of Nanda, Kotla Malerkotla, Mukhtar

Kari, Nabi Bakhsh, son of Ranjha, Kabir, State of Patiala, Farming, Tehsil Amargarh

Seerat al-Mahdi

Number Date

Hijri Date

Christian Date

Name with Parentage

21 Rajab 1889

21 March 1889

Ali Muhammad, son of Gulab Khan

Agriculture

25

Maulvi Fatah Ali, Village Bananwali

Village Khairi, State of Patiala

Mutawakkil

Son of Fazal Din

Tehsil Sialkot, Jammu, Estate of Raja Amar Singh

26

(Munshi) Roor Old Jiwan

Kapurthala, Mohalla Qasaban

Mapping, Judicial Court

Magistrate, Kapurthala

Employment

Rahim Bakhsh, son of Karim Bakhsh, Sanor, Mohalla Khushabiyan, State of Patiala

Hashmatullah, son of Faiz Bakhsh, Sanor, State of Patiala, Mohalla Malana

Employment as a teacher

State of Patiala

Mohammad Bakhsh, son of Abdul Rahim, Sialkot Khas

Business in tailoring

Etc.

Ali Muhammad, son of Allah Bakhsh

Sanor, Mohalla Majawaraan

Employment as a bee keeper

State of Patiala

State of Patiala

Ibrahim, son of Munshi Allah Bakhsh

Sanor, State of Patiala

Employment as a teacher

Mohalla Tanbwaan

State of Patiala

Mohammad Ibrahim

Sanor, Mohalla Tanbwaan

Employment as a Patwari

Son of Munshi Karim Bakhsh, State of Patiala

State of Patiala

27

28

29

30

31

32

Seerat al-Mahdi

Number Date

Date

Hijri

Name with Parentage

Christian Date

33 19 Rajab 21 March Wali Muhammad, son of Abdullah

1306 AH

1889 CE

34

35

37

38

39

40

41

42

503

Patiala, Mohalla Dek Bazaar

Present and residing, occupation, etc.

Mutawakkil, Resigned

Ahmed Hassan, son of Muhammad Akbar, also Mohalla Barah Dari Khurd

Employment in the State

Patiala, Har Kothay Kainchi

Khalifa Muhammad Isa, Sanor, State of Patiala, Mohalla Malana

Also, Mahr Paliyan, father of Mianji Fazal Ali

State of Patiala

Jan Muhammad, son of R, Patiala, Mohalla Barah Dari Khurd

Employee as a soldier

Palian

Kuda Bakhsh, son of Dargahi, Patiala, near the Sheranwala Gate

Gardener

Mirza Saadat Baig, Samana, area Patiala, Mohalla

Son of Mirza Rustam Baig, Anderkot, also known as Imam Garh

Mirza Muhammad Yousuf Baig

Son of Mirza Rustam Baig

Mirza Ibrahim Baig

Son of Mirza Yousuf Baig

Mohammad Hafiz Baig, son of Manwar Baig

Trade

19 Rajab 21 March Allah Din, son of Karim Bakhsh, Bhera, District Shahpur, Chaoni Shahpur, Writer

1306 AH

1889 CE

President Shahpur

Condition

Seerat al-Mahdi

504

Number Date

Date

Name with Parentage

Hijri

Christian Date

Present and residing, occupation, etc.

Condition

43 Abdul Karim, son of Muhammad Sultan, Sialkot, Teacher at Board School

44 Syed Abdul Razzaq, son of Ali Muhammad, Kariam Thana, District Karia, not in Phulor District

Mutawakkil

Entry number 43 is recorded by Hazrat Khalifa First, Jalandhar. This is known through his hand. Yours truly - the author

45 Mrs. Manan, wife of Ali Bakhsh, Jhanth, District Ludhiana, Landlord

46 Son of Hussain, son of Ali Nawaz, Machhi Dar, District Ludhiana, Ludhiana, Employment

Due to torn paper, the writing may be questionable

47 20 Rajab 22 March Allah Din, son of Jiwe Khan, Ludhiana, Mohalla Rangrezan

Ma Bia, son of Pir Bakhsh, Ghaus Garh, State of Patiala, Ghaus Garh, Landlord

Qadir Bakhsh, son of Natiya, Ratan Garh, Thana Saniwal, Ratan Garh, Landlord

Beiga, son of Sadu, Gharain Pur, Tehsil Roopar, District Gharain Pur, Landlord

Ambala

Amir Din, son of Fazal Din, Jisowal, Machhiwara, Jisowal, Tailoring and Landlord

Hafiz Noor Ahmad, son of Qadir Bakhsh, Ludhiana, Mohalla Moch Purah, Noor Ahmad, Ludhiana, Trade

1889

51306

Seerat al-Mahdi

Number Date

Date

Hijri

Name with Parentage

Christian Date

505

Present and residing, occupation, etc.

Condition

53 20 Rajab 22 March Ziauddin, son of Qazi Muhammad Khan, Tehsil Kot Qazi Muhammad Khan, Teacher and Imam of the Mosque

51306

Son of Qazi Ghulam Ahmad, Wazirabad, District Gujranwala

1889 CE

54

Muhammad Taqi, son of Muhammad Yusuf, Sanor, State of Patiala, Sanor, Mohalla Tanbwaan, Age 10 years

55

Muhammad Mustafa, son of Muhammad Ibrahim, Age 12 years

56 Saturday 23 March Muhammad Khalil, son of Muhammad Sultan, Ludhiana, Mohalla Iqbal, Sanj Burj Lnaan, Tehsil Patwari and Mir Mohalla Patwari

21 Rajab

89 CE

58

59

60

Ludhiana

Iqbal Ganj

Zafar Ahmad, son of Muhammad Ibrahim, Bodhana, District Muzaffarnagar

Kapurthala

Appeal Writer, Department

Magistracy, Kapurthala

Muhammad Khan, son of Dilawar Khan, State of Rampur, now Kapurthala, Kapurthala

Criminal Department

Mohalla Sher Garh

Assistant Magistrate

Kapurthala

Abdul Rahman, son of Habibullah, Sarada, Tehsil Bapoor, District Meerut, Kapurthala

Criminal Department, Mohalla Jarnaili

State of Kapurthala

Haji Ibrahim

Chawni Ambala, Head of Trade, Taluka

Saturday 23 March Ismail, son of Sadruddin, Moza Chahar, and Thana Rajpura

89 CE

62

Wali Mudabbir

Landlord

Abdul Karim, son of Amir Ali

Also

Also

Seerat al-Mahdi

Part Three

The humble one wishes to state that, as mentioned in narration number 98, the first pledge took place in Ludhiana, where, according to reports, forty individuals pledged one after another. The first eight names, which have been lost from this register, included the name of Hazrat Maulvi Nooruddin, the first Khalifa, who was undoubtedly in the first position, and in the second position was the name of Mir Abbas Ali. Regarding the remaining names, nothing can be said with certainty. However, concerning the number of Qazi Khwaja Ali, both Mir Inayat Ali and Sheikh Yaqub Ali Irfani have stated to the humble one, unanimously, that Qazi Khwaja Ali's number was eight, and the name of Muhammad Hussain Khushnavis was in the fourth position, as mentioned in entry number 1 of the above list. The order of the remaining names has been arranged conjecturally. And Allah knows best.

Furthermore, the humble one wishes to state that the name of a Hindu recorded in this list should not be a cause for astonishment. This is because it was the practice of Hazrat Masih Maud (peace be upon him) that if any person requested to pledge with devotion and sincerity, and simultaneously expressed some compulsion regarding certain beliefs that he could not abandon at that moment, he would accept his pledge. This was, in a sense, a limited and conditional type of pledge. However, often such a person would soon become completely clear afterward. Thus, the name of the Hindu recorded in this list, if he is not a hidden convert, may indicate a similar situation. Indeed, Nawab Muhammad Ali Khan also initially pledged with the condition that he would continue to adhere to the Shia belief. However, shortly after the pledge, the stain of Shi'ism was washed away. It is also heard that Hazrat Maulvi Abdul Karim remained enamored with the beliefs of the lowly for some time after his pledge. Yet, ultimately, this darkness could not endure in the light of the Messiah. Hazrat Masih Maud (peace be upon him) himself states regarding them:

مد تے در آتش نیچر فرو افتاده بود

ایں کرامت ہیں که از آتش بروں آمد سلیم

The humble one wishes to state that after writing this note, I learned from the esteemed Mir Inayat Ali.

Seerat al-Mahdi

Part Three

It is stated that this person named Ram Singh, who was included in the first pledge, was a new convert to Islam and his Islamic name was Sheikh Abdul Aziz. At that time, he had already passed away. The humble one wishes to express that he likely embraced Islam just before the pledge, which is why his previous name was recorded for identification. And Allah knows best. Furthermore, the humble one wishes to mention that the register of the pledgers, which was made available to me through the esteemed Mir Muhammad Ishaq Sahib, does not indicate whether names were immediately recorded in the register at the time of the pledge or if several names were collected and then recorded later. In the latter case, it is possible that the original order was somewhat altered at the time of recording. Indeed, some entries raise doubts that such occurrences happened at times, as there is considerable discrepancy between oral traditions and the entries in the register. The note before Maulvi Abdullah Sahib also suggests this. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. My real uncle, Dr. Mir Muhammad Ismail Sahib, informed me that some people used to ask Hazrat Masih Maud (peace be upon him) after pledging about any specific prayers or supplications he would recommend. Hazrat Masih Maud (peace be upon him) often responded by saying that they should perform their prayers properly and make supplications in their own language during the prayers. He also advised them to read the Holy Quran frequently. Additionally, he often mentioned regarding prayers that they should engage in seeking forgiveness, recite Surah Al-Fatiha, and consistently send blessings upon him. He advised them to maintain regularity in reciting 'La hawla' and 'Subhan Allah' and stated that these are indeed our prescribed practices. The humble one wishes to clarify that Hazrat Masih Maud (peace be upon him) did not believe in prayers like charms or spells, but rather he taught specific phrases based on the method of prayer and remembrance of Allah.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib informed me that certain specific phrases...

Seerat al-Mahdi

Part Three

It was often stated by him that, "Supplication is the essence of worship; a believer is not bitten from the same hole twice." The humble one wishes to express that I have often heard Hazrat Masih Maud (peace be upon him) mention the phrase that a believer is not bitten from the same hole twice. In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib informed me that Hazrat Masih Maud (peace be upon him) would only take verbal pledges from women and would not hold their hands. Furthermore, he always took pledges in Urdu, but at times, he would also take pledges in Punjabi words from peasant people or rural women. The humble one wishes to state that the Hadith indicates that the Prophet (peace be upon him) also did not touch the hands of women while taking their pledges. In fact, the Holy Quran mentions that a woman should not display her adornment to non-mahram individuals, and this prohibition includes the touching of the body, as it also signifies the display of adornment.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Abdul Sattar Shah Sahib, may Allah have mercy on him, informed me that once Hazrat Masih Maud (peace be upon him) stated in his speech that the frequent command to recite "I seek forgiveness from Allah, my Lord, for all my sins, and I turn to Him" implies that due to human weaknesses and mistakes, a person is metaphorically afflicted with a tail, which is an animalistic feature. This is unbecoming for a human and unsuitable for his beauty. Therefore, it is commanded that a person should repeatedly make this supplication and seek forgiveness so that he can maintain his human beauty and remain an esteemed human being. The humble one wishes to express that in this narration, there is likely a subtle wordplay intended, as the word 'ذنب' (dhanb) meaning sin, is truly akin to 'دنب' (dunb) meaning tail, which attaches itself to a person contrary to his original nature. Just as the words 'ذنب' and 'دنب' appear similar in their outward form, so do their meanings connect.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Syed Abdul Sattar Shah Sahib conveyed to me in writing that once he fell from a horse, and his right wrist bone broke, which weakened that hand. After some time, he came to Qadian to meet the Presence. The Presence asked, "Shah Sahib, how are you?" He replied that due to the broken wrist bone, the fingers of his hand had become weak and he could not properly close his fist. He requested the Presence to pray that his hand would heal. He was certain that if the Presence prayed, healing would surely follow. However, without hesitation, the Presence said, "Shah Sahib, I also suffered an injury to my shoulder, which is still weak." Along with this, the Presence showed him his shoulder and said, "You too should be patient." Since that time, he has continued to experience weakness in that hand and has understood that this fate is not going to change. The humble one expresses that this incident reveals how unreservedly the Presence was with his companions, as he immediately showed his shoulder to provide comfort to Shah Sahib.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Noor Muhammad Sahib, a resident of Faizullah Chak, narrated to me that some people would ask Hazrat Masih Maud (peace be upon him) after pledging, "O Hazrat! Which supplication should we recite?" The Presence would reply that they should regularly engage in "Alhamdulillah," sending blessings, seeking forgiveness, and making supplications, and they should frequently recite the prayer "إهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ" (Guide us on the Straight Path).

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Noor Muhammad Sahib also narrated to me that once the Presence said that he had a dream in which Syed Abdul Qadir Jilani came to him, and he had warmed water for him to take a bath and dressed him in new clothes. Standing by the stairs of a round room, he said, "Come, let us stand together equally." Then he stood on the left side and placed his shoulder against him.

Seerat al-Mahdi

Part Three

He placed his shoulder against him, and at that moment, they stood equally side by side. The humble one wishes to express that this must have been a vision from the early days, for later, he attained such a spiritual rank that he surpassed all others in the Ummah of Muhammad, as evidenced by the revelation that descended upon him: "Many thrones descended from the heavens, but your throne was placed above all." He has explicitly written that he holds superiority over all the saints of this Ummah.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib informed me that when Hazrat Masih Maud (peace be upon him) would write any poetry and needed to verify an Urdu word in such instances, he would sometimes ask Hazrat Ummul Muminin about it. If further verification was required, he would also inquire from Hazrat Mir Sahib or his mother about the context in which that word is used. The humble one wishes to mention that since Hazrat's mother was from Delhi, she had greater expertise in everyday Urdu expressions, which Hazrat Masih Maud (peace be upon him) would benefit from. However, this assistance was limited to colloquial expressions; otherwise, Hazrat Sahib himself possessed excellence in scholarly language.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib conveyed to me that the Presence would often say that the members of our community should learn the Arabic language, and the correct way to learn a language is not merely to study grammar and syntax first. Rather, the better approach is to speak it. By speaking, the necessary grammar and syntax naturally come to one. Therefore, in 1895, the humble one was instructed by Hazrat Sahib to write approximately one thousand Arabic sentences along with their translations. He would dictate about fifteen to twenty sentences daily, and the next day, he would listen to the lesson and have them written down. The humble one wishes to express that this method was likely aimed at developing speaking skills and general proficiency. However, for scholarly expertise in the Arabic language, knowledge of grammar and syntax is essential.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that in matters concerning what is lawful and unlawful, Hazrat Masih Maud (peace be upon him) would often say that it should be remembered that the Shariah has established the permissibility of original things, except in cases where there is a reason for prohibition or an apparent ruling of prohibition exists. Otherwise, actions are dependent on intentions. If the intention is correct, the action becomes acceptable; if not, it is deemed impermissible. The humble one wishes to express that this was the general approach of Hazrat Sahib, as except for those matters where the Shariah has made explicit statements, he would often base his responses on the principle of "actions are dependent on intentions" and would repeat this phrase in his answers.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that once a child asked Hazrat Masih Maud (peace be upon him) whether a parrot is lawful. The implication was that they wanted to know if they could kill a parrot for food. The Presence replied, "My dear, it is lawful, but are all animals created solely for eating?" The meaning was that Allah did not create all animals merely for consumption; rather, some were created for observation and to adorn the world with beauty. The humble one wishes to mention that Hazrat Masih Maud (peace be upon him) had once told me the same thing, that not all animals should be killed because some were created as adornments. However, in my opinion, if an animal becomes excessive and starts causing damage to crops or the like, then taking measures against it does not contradict this guidance.

In the name of Allah, the Most Gracious, the Most Merciful. Sethi Ghulam Nabi Sahib, may Allah have mercy on him, narrated to me that once he presented to the Presence that he found it difficult to maintain focus during prayer with his eyes open. He asked what the ruling was regarding this. The Presence replied, "Keep your eyes closed."

Seerat al-Mahdi

Part Three

The humble one wishes to express that this was also the method of Hazrat Masih Maud (peace be upon him). In the name of Allah, the Most Gracious, the Most Merciful. Sethi Ghulam Nabi Sahib narrated to me that when the book "Kamaalat-e-Islam" was being published, he came to Qadian during that time. When I was about to leave, it had already been printed up to page eighty. I requested to take this part of the book with me. Upon this, Maulvi Abdul Karim Sahib, may Allah have mercy on him, objected that it could not be given until the book was complete. Then the Presence said, "Give what has been printed so far to Mian Ghulam Nabi Sahib and write that more will be sent later." He also instructed me not to publicize it until it was complete. The humble one wishes to express that this was the Presence's kindness, as he would not deny the wishes of his sincere followers. He knew well that it is not appropriate to publish a book until it is complete, as it could lead to difficulties in various respects.

Furthermore, the humble one wishes to mention that Sethi Ghulam Nabi Sahib has now passed away. He was a resident of Chakwal in the Jhelum district and ran a shop in Rawalpindi. He was very sincere and of a single-minded nature. In the name of Allah, the Most Gracious, the Most Merciful. Babu Muhammad Usman Sahib Lucknowi wrote to me that he visited Qadian in 1918. Since Lala Budha Mal is frequently mentioned in the books of Hazrat Masih Maud (peace be upon him), he wished to meet him. One day, while returning from boarding, he went to the market to meet him. He said that he had seen Hazrat Masih Maud (peace be upon him) in his early years. I asked him how he found him. He replied that he had never seen anyone among Muslims who had such love for his Prophet. I then asked him why he did not accept his claim. In response, he said, "Let that matter be; it is a long discussion." The humble one wishes to express that the books of Hazrat Sahib contain much mention of Lala Mal and Lala Sharmit.

Seerat al-Mahdi

Part Three

It comes to my attention that there may have been a mistake in the name mentioned by Babu Sahib. Perhaps he met Lala Mula Wamil Sahib, who is still alive.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Muhammad Ibrahim Sahib Baqa Puri narrated to me that in 1904, considering my religious state, I wrote response letters to Maulvi Abdul Jabbar Sahib and others, and I sent only a postcard to the service of Hazrat Masih Maud (peace be upon him). The content of all these letters was that I indeed profess with my tongue the existence of Allah the Almighty and the resurrection, and I also preach in the mosques, but the reality and the state of my heart is that I wish for the existence of Allah the Almighty, along with His greatness and love, to become firmly established in my heart, and so on. I did not receive any response from others, but I received a written instruction from Hazrat Masih Maud (peace be upon him) stating that Allah the Almighty has sent me for this very purpose and for such ailments. He instructed me to come here. It is mentioned in the Hadith that whoever comes to me a handspan, I will come to him a cubit.

Thus, the humble one presented himself before the Presence and stayed for some time, after which he was blessed with the pledge of allegiance.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Muhammad Ibrahim Sahib Baqa Puri narrated to me that once I expressed to the Presence that I was greatly afflicted by forgetfulness. Upon this, the Presence said, "Recite: رَبِّ كُلُّ شَيْءٍ خَادِمُكَ رَبِّ فَاحْفَظْنِي وَانْصُرْنِي وَارْحَمُنِي (O Lord of all things, protect me, support me, and have mercy on me)." Praise be to Allah, for this has greatly benefited me.

In the name of Allah, the Most Gracious, the Most Merciful. Mirza Din Muhammad Sahib, a resident of Langerwal in the district of Gurdaspur, conveyed to me in writing that he has been seeing Hazrat Masih Maud (peace be upon him) since his childhood. He first saw him during the lifetime of Mirza Ghulam Murtaza Sahib when he was just a child. It was his habit to go to sleep early after the Isha prayer and then rise around one o'clock for Tahajjud. After performing Tahajjud, he would continue to recite the Holy Quran. When the morning call to prayer would be made, he would perform the Sunnah prayers at home.

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I would read and then go to the mosque for prayer, performing congregational prayers. Sometimes I would lead the prayer myself, and sometimes Mian Jan Muhammad, the Imam of the mosque, would lead it. After returning from prayer, I would sleep for a short while. I have not seen him performing the Sunnah prayers in the mosque; he would perform them at home. The humble one wishes to mention that Mirza Din Muhammad Sahib is a relative of Mirza Nizamuddin Sahib, who was a cousin of Hazrat Masih Maud (peace be upon him) and a staunch opponent of Hazrat Sahib. Mirza Din Muhammad Sahib has been an Ahmadi for a long time. Furthermore, the humble one wishes to mention that Mian Jan Muhammad, may Allah have mercy on him, was the Imam of the mosque and belonged to the Kashmiri community. He was a pious and simple-natured person and often remained in the service of Hazrat Sahib.

In the name of Allah, the Most Gracious, the Most Merciful. Mirza Din Muhammad Sahib, a resident of Langerwal, narrated to me that when he slept near Hazrat Sahib, he would not wake him for Tahajjud, but he would certainly wake him for the morning prayer. He would do so by dipping his fingers in water and lightly sprinkling it like a spray. Once, I asked why he did not call out to wake him and why he used water instead. He replied that the Messenger of Allah (peace and blessings be upon him) also did it this way and said that sometimes calling out can startle a person. The humble one wishes to express that Hazrat Masih Maud (peace be upon him) followed this method even in the smallest of matters.

In the name of Allah, the Most Gracious, the Most Merciful. Mirza Din Muhammad Sahib, a resident of Langerwal, narrated to me that once he requested Hazrat Sahib to arrange a job for him somewhere. The Presence replied, "There is a Deputy Collector among our acquaintances; we will recommend you to him." However, after that, he himself found another job, but eventually came to work at the canal and served there for twenty-eight years.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Masih Maud (peace be upon him)...

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It was the practice of Hazrat (peace be upon him) to consult his friends on various matters. In medical issues, he would consult physicians and hakim (herbalists). For legal matters, he would seek advice from lawyers. In matters of jurisprudence, he would turn to scholars. When it came to building a house, he would consult overseers or masons. For household matters, he would discuss with his family. If there was any question regarding a word in the Urdu language, he would consult our mother and the late Mir Sahib. In short, it was his habit to call upon one or more knowledgeable individuals for consultation and discussion on every small or large matter. Similarly, many issues were resolved after consultation in the assembly of friends. He would seek advice in every matter to the best of his ability. Then, he would accept the course of action that brought him clarity.

The humble one wishes to express that it is evident from Hadith that the Prophet Muhammad (peace and blessings be upon him) also frequently sought counsel. In fact, the foundation of the Islamic system is primarily based on consultation and subsequently placing trust in Allah.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat (peace be upon him) often used to say, "Beware of the insight of a believer, for he sees with the light of Allah." This means that one should be cautious of the believer's insight, as it is aided by the light of Allah.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that after the earthquake of 1905, when he was residing in the garden, one day Hazrat Masih Maud (peace be upon him) said that today he had offered the funeral prayer for the entire community. The humble one wishes to clarify that the complete incident is as follows: during those days, when he had offered the funeral prayer for an Ahmadi, he continued to pray for a long time. After the prayer, he remarked that he did not know how many opportunities he would have to participate in the funerals of his friends. Therefore, today he had prayed for the funeral of all friends and had, on his part, offered the funeral prayer for everyone.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Pir Manzoor Muhammad...

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It is narrated by the esteemed ones that when Hazrat Masih Maud (peace be upon him) was residing in the garden after the great earthquake, one day he received a revelation stating, "The death of one of the three great men." This revelation was not hidden anywhere. Shortly thereafter, within a few days, Hazrat Maulvi Abdul Karim Sahib Sialkoti fell ill and passed away a few days later.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Noor Muhammad Sahib, a resident of Faizullah Chak, narrated to me that once we were sitting with Hazrat Masih Maud (peace be upon him), and the discussion was about the Holy Quran. He stated that a pious man had distributed all his wealth for the sake of Allah. Upon this, someone said to the elder, "How good it would have been if you had kept something for your son." The elder replied, "I leave Surah Al-Waqi'ah for my son, for it is written in the noble Hadith regarding the virtues of the Quran that whoever recites Surah Al-Waqi'ah daily, Allah the Almighty protects him from poverty."

The humble one wishes to express that if this narration is authentic, it pertains to a specific state; otherwise, in general circumstances, Islamic teaching holds that the rights of heirs take precedence. As mentioned in a Hadith, when Hazrat Sa'd bin Abi Waqqas fell ill, he wanted to give all his wealth in charity, but the Prophet Muhammad (peace and blessings be upon him) stopped him, saying that heirs should not be left destitute.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Noor Muhammad Sahib narrated to me that it was probably the second or third annual gathering when one day Hazrat (peace be upon him) came to the mosque for the Isha prayer and immediately said, "Maulvi Sahib" (most likely referring to Hazrat Khalifa I), "These verses crossed my mind: وَالَّذِينَ جَاهَدُوا فِيْنَا لَنَهْدِ يَنَّهُمْ سُبُلَنَا (Al-Ankabut: 70) and يَمْنَعُونَ الْمَاعُونَ (Al-Ma'un: 8)." Then Hazrat (peace be upon him) explained these verses so profoundly that the attendees began to shout in awe. Afterwards, Maulvi Abdul Karim Sahib, may Allah have mercy on him, began the prayer with the recitation of Surah Maryam, and even during the prayer, he continued in that manner.

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There was a great commotion of weeping and wailing, which later diminished. The next day, Hazrat Masih Maud (peace be upon him) stated in his speech that prayer has such an effect that if someone says that prayer can move mountains, I would believe him, and if someone says that prayer can cause trees to relocate, I would accept that as truth. A Muslim has no weapon other than prayer. This is the very thing that allows a person to reach Allah the Almighty.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that certain aspects of the character of Hazrat Masih Maud (peace be upon him) were particularly prominent. One of these was that he never liked to hurt anyone's feelings and would avoid it at all costs. He would also advise others against doing so. The humble one wishes to express that this aspect of Hazrat Masih Maud’s (peace be upon him) character had a significant impact on my own disposition, as he would strive to comfort others and avoid causing them distress to the best of his ability.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Nabi Bakhsh Sahib, a resident of Faizullah Chak, wrote to me that his son Abdul Rahman, who was studying in high school, passed away in Qadian after suffering from a severe fever and delirium for three or four days. At that time, he was employed in Faizullah Chak. Upon receiving the news, he came to Qadian, and Hazrat Maulvi Nooruddin Sahib led the funeral prayer. After that, he returned to Faizullah Chak. Then, on the following Friday, he came back to Qadian. At that time, Hazrat Masih Maud (peace be upon him) was seated in the first niche of the mosque, which is located between the windows. I entered the mosque through the inner stairs. When Hazrat's compassionate gaze fell upon me, he said, "Come forward." There were many prominent members seated around him. He instructed that everyone make way for me. As soon as I sat down, Hazrat affectionately remarked, "I have heard that you have shown great patience over the death of your child. I will pray for a replacement." Consequently, as a result of this prayer for a replacement, Allah granted me another child, whose name is Fazl-ur-Rahman, and he is currently serving as a missionary in the Gold Coast of Africa.

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In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Nabi Bakhsh Sahib narrated to me that once, due to weakness in my eyesight, I presented myself to Hazrat Khalifa I for treatment. Hazrat Khalifa I said that perhaps cataracts would develop. I also had my eyes examined by two other doctors, and they all said the same thing: that cataracts would indeed develop. Then, in a state of anxiety and distress, I went to Hazrat Masih Maud (peace be upon him) and explained my entire situation. He recited الْحَمْدُ لِلہ and then placed his blessed hand over my eyes and said, "I will pray." After that, neither did the cataracts develop, nor did my vision remain impaired, and from that moment, by the grace and mercy of Allah, my eyesight has been restored. The humble one wishes to state that Hafiz Sahib is now a healthy elderly man and has reached an age where most people begin to complain of cataracts.

In the name of Allah, the Most Gracious, the Most Merciful. Khawaja Abdul Rahman Sahib, a resident of Kashmir, wrote to me that once a Kashmiri brother wrote to me upon the birth of his newborn son, asking me to inquire about a name from Hazrat Masih Maud (peace be upon him). I inquired about this matter from Hazrat (peace be upon him). He immediately suggested the name Abdul Karim. Then, after a moment of thought, he asked me what the father's name was. I provided the name, but I do not remember the response. Hazrat (peace be upon him) said, "Well, the name that first came to mind (meaning Abdul Karim) is the right one." The humble one wishes to express that Khawaja Abdul Rahman Sahib was receiving education in Qadian during the time of Hazrat Masih Maud (peace be upon him) and is now employed in the Forest Department in Kashmir.

In the name of Allah, the Most Gracious, the Most Merciful. Khawaja Abdul Rahman Sahib, a resident of Kashmir, wrote to me that many companions would have their children's names given by Hazrat (peace be upon him), and he would suggest the names. The name of Hazrat Maulvi Sher Ali Sahib's eldest son is Abdul Rahman, and the names of my two sisters, Halima and Umma Allah, were also suggested by Hazrat (peace be upon him).

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The humble one wishes to express that Hazrat (peace be upon him) generally considered the names of close relatives when naming a child. In the name of Allah, the Most Gracious, the Most Merciful. Esteemed Dr. Mir Muhammad Ismail Sahib narrated to me that, like the Holy Prophet Muhammad (peace and blessings be upon him), Hazrat Masih Maud (peace be upon him) sometimes derived names from existing names. Additionally, as a blessing, people would ask him to name their children, and he often kept in mind that there should be a connection between the names of the father and son or between brothers. Moreover, he generally did not prefer the names Fatimah and Sa'id for children. Regarding Fatimah, he would say that if she appears in a dream, it usually signifies sorrow and distress, as Hazrat Fatimah spent her entire life in grief and hardships. Concerning Sa'id, he would mention that anyone whose name he had heard as Sa'id was generally found to be the opposite, except what Allah willed.

The humble one wishes to state that in the science of dreams, seeing Hazrat Fatimah is considered a manifestation of difficulties, but I believe that in the hereafter, it will surely be a blessing, as Hazrat Fatimah is the leader of the women of Paradise. Regarding Sa'id, it is likely that the presence of some bitter experiences led Hazrat (peace be upon him) to form this opinion.

In the name of Allah, the Most Gracious, the Most Merciful. Munshi Imamuddin Sahib, a former patwari and current resident of Dar-ul-Rahmat in Qadian, wrote to me that Hazrat Masih Maud (peace be upon him) was granted the insight from Allah the Almighty that he sometimes knew the innermost thoughts of others. When the child Zohur Ahmad was born, I came to Qadian. A few friends were sitting in the Mubarak Mosque. I mentioned to them that I wanted Hazrat to name my son after my elder son, Nisar Ahmad. However, I also thought that other friends said that Hazrat generally names the child after the father, so it was likely that he would do the same this time. Hafiz Hamid Ali Sahib informed Hazrat of my arrival and also mentioned the birth of the child. Hazrat came out smiling, congratulated me, and said that the child's name should be Zohur Ahmad.

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The humble one wishes to express that when Mian Imamuddin Sahib mentioned that Hazrat (peace be upon him) had knowledge of the thoughts of the heart, it should not be understood that Hazrat was an all-knowing being. The knowledge of the unseen belongs solely to Allah. However, since Allah the Almighty often uses Prophets for guidance, there are occasions when Allah grants such insight that they are informed of the thoughts flowing in the hearts of people.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Anwar Muhammad Sahib of Faizullah Chak narrated to me that once during the month of Ramadan, at the time of Suhoor, someone called the Adhan before the actual time. Hazrat Masih Maud (peace be upon him) entered the mosque and said that he had just brought a glass of milk close to his mouth when he heard the sound of the Adhan. Therefore, he placed the glass down. Someone remarked that it was still time to eat and drink. He replied that his heart did not desire to eat anything after the Adhan.

The humble one wishes to state that if this narration is correct, then Hazrat must have exercised this caution for his own self. Otherwise, Hazrat's usual practice was to count the time not from the Adhan but from the appearance of Suhoor, and he emphasized that Fajr should be clearly visible, as indicated by the Quranic verse. However, the elders say that there is a difference between issuing a fatwa and exercising piety.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Noor Muhammad Sahib narrated to me that once a young Arab, who was a Hafiz of the Quran and a scholar, came to the service of Hazrat Masih Maud (peace be upon him) and composed an Arabic pamphlet in support of him. Hazrat Masih Maud (peace be upon him) expressed concern for his marriage. In a part of my house, my teacher Hafiz Muhammad Jameel Sahib, may Allah have mercy on him, used to reside. His wife had a young sister. Hazrat (peace be upon him) proposed her for marriage. They responded that it was necessary to inquire from the girl's father, but they would support Hazrat.

At that moment, the humble one went to Qadian as per my usual practice. When I arrived...

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When I entered the Mubarak Mosque, at that time, Hazrat (peace be upon him), Maulvi Abdul Karim Sahib, who has passed away, and that Arab gentleman were present. Hazrat (peace be upon him) said, "This is a man who is a Hafiz, Noor Muhammad." Then Hazrat (peace be upon him) instructed, "Mian Noor Muhammad, take this Arab gentleman with you and show him the girl." After the Zuhr prayer, I set out to Faizullah Chak with the Arab gentleman. The proceedings were conducted under his guidance, but they did not approve, and Hazrat Masih Maud (peace be upon him) arranged their marriage in Malir Kotla. The humble one wishes to mention that there was an Arab gentleman who came to Qadian in the last times; his name was Abdai, and Hazrat (peace be upon him) arranged his marriage in the Patiala state. So, if this narration refers to him, then Hafiz Noor Muhammad Sahib has made an error regarding Malir Kotla, or perhaps they are the same.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that in the year when Hazrat (peace be upon him) delivered the sermon of divine revelation on the occasion of Eid al-Adha, on the 9th of Dhul-Hijjah, which is the day of Hajj, he announced that today we would pray. People should write their names on slips of paper and send them. Consequently, nearly all the companions of Suffah and guests submitted their names to Hazrat (peace be upon him). After that, I observed that on special occasions, people would compile lists of names in this manner to send to Hazrat (peace be upon him) for prayers. In fact, later, Hazrat Mufti Muhammad Sadiq Sahib would daily select such lists from the postal letters and also write the names of other supplicants for prayers and present them to Hazrat (peace be upon him). The humble one wishes to clarify that when Mir Sahib refers to the companions of Suffah, he means those companions who left their homelands to settle in Qadian for the sake of benefiting from the company of Hazrat Masih Maud (peace be upon him), as this term is also used in Hazrat's (peace be upon him) revelation.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that when some sincere individuals...

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When the humble one would take leave from Hazrat (peace be upon him) and request for prayers, Hazrat would often say that he should remind him through letters from time to time. "Insha Allah, I will pray," he would say. I would like to mention that some friends had a habit of writing to Hazrat nearly every day for prayers. I remember that a friend from Lahore had some work pending, and he wrote to Hazrat for prayers continuously for several months without fail.

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Ummul-Mu'mineen (may Allah prolong her life) narrated to me that once Mirza Nizamuddin Sahib had a severe fever that also affected his mind. At that time, there was no other physician present. Mirza Nizamuddin Sahib's relatives informed Hazrat, and he immediately went there and provided appropriate treatment. The treatment involved slaughtering a rooster and tying it to his head, which proved beneficial. At that time, there was intense mutual opposition. The humble one wishes to state that this must have been in the early days; otherwise, in the later period, Hazrat Khalifatul-Awwal, who was an expert physician, had migrated to Qadian. It is possible that this incident occurred when Hazrat Khalifatul-Awwal was temporarily away on a journey. Nevertheless, this is a clear testament to Hazrat's noble character that upon hearing of an enemy's distress, his heart was troubled, and he went to assist him.

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Ummul-Mu'mineen narrated to me that sometimes Hazrat would experience pain in his toe due to gout. Once, he also had pain in his knee joint at the beginning. I do not know what it was, but the pain lasted for two to three days. Then, he found relief through leeches. The humble one wishes to mention that during gout pain, his toe would swell and turn red, causing great pain. I have also inherited the pain of gout from Hazrat.

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Sometimes, the Second Messiah also experienced complaints of this nature. In the name of Allah, the Most Gracious, the Most Merciful. Hazrat's mother narrated to me that once a boil had developed near Hazrat's ankle. Hazrat applied a coin, meaning lead, to it, which provided relief.

In the name of Allah, the Most Gracious, the Most Merciful. Mr. Munshi Zafar Ahmad Sahib of Kapurthala narrated to me that once a man from Amroha came to Qadian with Maulvi Muhammad Ahsan Sahib. His ears were blocked, and he could only hear very loudly with the help of a tube. He asked Hazrat for a prayer. Hazrat replied, "We will pray. Allah the Almighty is capable of all things." Then Allah granted His grace, and he was able to hear all of Hazrat's speech, which made him leap with joy and he broke the tube and threw it away.

In the name of Allah, the Most Gracious, the Most Merciful. Mr. Munshi Zafar Ahmad Sahib narrated to me that during the debate with Atham, Atham posed some questions that caused some of our friends to panic, thinking that immediate answers could not be provided. Some friends formed a committee and sought to assist Hazrat with references from the Holy Quran and the Gospel. I jokingly said to Maulvi Abdul Karim Sahib, "Do even bottles come about through consultation?" At that moment, Hazrat arrived and after discussing a few matters, was about to leave when Maulvi Abdul Karim Sahib, may Allah have mercy on him, stood up and requested that if consultation could be done for tomorrow's response, it would not be a problem. To this, Hazrat, laughing, replied, "Your prayer is sufficient," and immediately departed. The humble one wishes to state that Prophets often seek counsel in many matters, and no one takes counsel more than them. However, there are certain occasions when they prefer to rely solely on Allah's assistance, foregoing other means. Moreover, there is a time and place for consultation, and when faced with scholarly objections from an enemy, Prophets generally rely solely on Allah's support. Thus, at this occasion, Allah humiliated the Christians.

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In the name of Allah, the Most Gracious, the Most Merciful. Sheikh Ghulam Hussain Sahib Ladhianvi, Head Draftsman at the Central Office in New Delhi, informed me in writing that Sheikh Farmaan Ali Sahib, B.A., Assistant Engineer residing in Dharmkot Bagh, District Gurdaspur, mentioned to me that in 1915, while constructing the building of Lady Harding College in New Delhi, he once heard from the late Maulvi Fath Din Sahib of Dharmkot, who had been in the company of Hazrat Masih Maud (peace be upon him) since his youth. He recounted that he often visited Hazrat Masih Maud (peace be upon him) and sometimes stayed overnight in his presence. Once, he observed that around midnight, Hazrat was restlessly tossing and turning, moving from one side to the other, like a fish out of water or a patient suffering from intense pain. Seeing this state, I became extremely frightened and worried, and a certain fear overwhelmed my heart, causing me to lie there in confusion until Hazrat Masih Maud (peace be upon him) returned to his normal state. In the morning, I mentioned this incident to Hazrat (peace be upon him), asking if he had experienced any discomfort or a kidney attack during the night. Hazrat Masih Maud (peace be upon him) replied, "Mian Fath Din, were you awake at that time? The truth is that when we remember the mission of Islam and the trials that Islam is currently facing, our hearts become extremely restless. It is the pain of Islam that makes us so uneasy."

The humble one wishes to state that Maulvi Fath Din Sahib, who has passed away, was a resident of Dharmkot near Batala and was among the early sincere companions. Furthermore, the humble one believes that this incident is from the early period.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Khair Din Sahib Sikhwani informed me in writing that once he asked Hazrat (peace be upon him) about the Witr prayer, noting that the Wahhabis pray five, three, or even one Witr. He inquired which method is correct. Hazrat (peace be upon him) replied, "As for me, I pray three Witr."

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I read that it is permissible to apply medicine and also to pray separately. After that, I have always offered Witr prayers just like him. The humble one wishes to mention that Sikhwan is the name of a village located four miles west of Qadian. The three brothers, Mian Jamaluddin, Mian Imamuddin, and Mian Khairuddin, are among the early and sincere companions of Hazrat. Furthermore, the humble one wishes to state that Gumiya Khairuddin Sahib Sikhwani meets me almost daily. However, most of their narrations have been provided to me in writing by the esteemed Mirza Abdul Haq Sahib, Advocate of Gurdaspur. May Allah reward him well.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Khairuddin Sahib Sikhwani informed me in writing that his children used to pass away at a young age, and similarly, his brother Imamuddin Sahib's children did as well. I presented this matter to Hazrat, and he advised that one should start administering a dose of Kishtah Foolad (a type of iron preparation) mixed with milk or water for a two-month pregnancy. This should continue until the child is weaned. By the grace and mercy of Allah, through the use of this remedy, my children survived, one of whom is Maulvi Qamaruddin, a learned scholar. My brother Imamuddin Sahib's sons also survived after this, one of whom is Maulvi Jalaluddin Sahib, a current missionary in London. Hundreds of others have also used this remedy and found it to be extremely beneficial.

In the name of Allah, the Most Gracious, the Most Merciful. Khawaja Abdul Rahman Sahib from Kashmir informed me in writing that once Chaudhry Hakim Ali Sahib mentioned to him that he heard from the Promised Messiah (peace be upon him) that Allah the Almighty does not even inform a saint about bad offspring, let alone the Promised Messiah. He (peace be upon him) used to say regarding his offspring that they would not be wicked but rather pious and righteous because Allah the Almighty has given glad tidings concerning them.

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The humble one wishes to state that Hazrat Masih Maud (peace be upon him) has also expressed this principle in his writings. However, when I reflect upon my own self, I become overwhelmed with shame, realizing that Allah the Almighty considers the birth of a weak human like me worthy of glad tidings. At that moment, I forget all philosophical arguments, for who can prevent the hand of Allah's grace? "O Allah, there is no one who can withhold what You have granted, nor is there anyone who can give what You have withheld."

In the name of Allah, the Most Gracious, the Most Merciful. Khawaja Abdul Rahman Sahib informed me that he heard from brother Mahmood Ahmad Sahib, a resident of Dinga in the district of Gujrat, that during the days when the Karam Din case was filed in Gurdaspur, Hazrat would generally leave Qadian early in the morning on the dates of the hearings and perform the Fajr prayer along the way under the leadership of Hazrat Maulvi Fazal Din Sahib Beharwi. Once, when the time for the Fajr prayer came near the Badaan Canal, Hazrat Masih Maud (peace be upon him) said that the time for the Fajr prayer had arrived, and it should be performed right there. The companions mentioned that Hazrat Maulvi Fazal Din Sahib had already gone ahead, and Khawaja Kamal Din Sahib and Maulvi Muhammad Ali Sahib were with him. Hazrat (peace be upon him) remained silent and led the prayer himself. In the first rak'ah of the obligatory prayer, he recited Ayat al-Kursi, and in the second rak'ah, he recited Surah Ikhlas.

The humble one wishes to mention that I am naturally hesitant to accept such narrations that may cast aspersions on a rival group of that time. However, when a narration reaches me, and I find no reason to doubt it, nor do I find any fault in the narrator, I feel compelled to accept it. I think that perhaps such incidents occurred under divine intervention, and Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Muhammad Ibrahim Sahib informed me that it was likely in the year 1904 that a person asked Hazrat Masih Maud (peace be upon him) a question in the Mubarak Mosque, saying, "O Hazrat, if a non-Ahmadi..."

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When praying in congregation, how should we perform our prayers at that time? He replied, "You should pray separately." The person said, "O Hazrat, it is not permissible to pray separately when the congregation is taking place." He responded, "If their prayer in congregation held any significance before Allah, then why would I command my congregation to pray separately? Their prayer and congregation have no reality in the presence of the Divine. Therefore, you should perform your prayer separately and can do so at the appointed times whenever you wish." The humble one wishes to clarify that this does not mean that one must pray at the same time when others are praying in a mosque, as this could sometimes lead to discord. Rather, the aim is that an Ahmadi should, in any case, pray separately and not follow others.

In the name of Allah, the Most Gracious, the Most Merciful. Qazi Muhammad Yusuf Sahib Peshawari informed me in writing that I saw Hazrat Ahmad (peace be upon him) several times in 1904 in Gurdaspur, hastily walking on the road for a court appearance. If someone came from the front carrying milk or water, he would sit down right there and drink it, rather than standing. The humble one wishes to mention that it is stated in a Hadith that drinking water while standing is not permissible, but it is better to drink while sitting comfortably.

In the name of Allah, the Most Gracious, the Most Merciful. Qazi Muhammad Yusuf Sahib informed me that Hazrat Masih Maud (peace be upon him) was so mindful of greetings that if he went home for even a few moments and then returned, he would greet with "As-Salamu Alaikum" both when leaving and upon returning.

In the name of Allah, the Most Gracious, the Most Merciful. Sethi Ghulam Nabi Sahib informed me that once Maulvi Abdul Karim Sahib, may Allah have mercy on him, said that people bother Hazrat by repeatedly sending letters for prayers during precious times. I thought that I too might be bothering him a lot.

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The humble one wishes to mention that when I approached Hazrat, I expressed that if he felt troubled by our discussions, we would refrain from them. Hazrat replied, "No, no, rather write repeatedly; the more reminders you provide, the better it will be." In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib informed me that it was not part of Hazrat's habit to take a midday nap at any specific time. Rest was solely dependent on work. At times, he would spend half the night or even the entire night engaged in writing. After returning from the morning prayer, he would sometimes take a nap, and at other times, he would not sleep at all. He often went for a walk after sunrise and would stand at Ahmadia Chowk after leaving home, remaining there until the guests had gathered before proceeding.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib informed me that Hazrat Masih Maud (peace be upon him) would sometimes greet with a handshake using only his right hand, and at other times, he would use both his right and left hands. The sincere ones would kiss his hands and embrace him with their eyes, and sometimes they would run their hands over his garments to seek blessings. The humble one wishes to state that I have witnessed all these scenes except for the handshake with both hands.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib informed me that I possess a used copy of the book "Izala Auham" as a blessed relic. In it, Hazrat has written a couplet with his own hand, which I believe is composed by him. The couplet is: "This nation has made me a target of hatred; every attack they launched upon me has been aimed at this poor one." The humble one wishes to clarify that the meaning of this couplet is that my nation has made me a target of disdain and contempt.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib informed me that there are two graves in the Bahishti Maqbara, and the inscriptions written by Hazrat Masih Maud (peace be upon him) serve as examples of what the inscriptions in this mausoleum should be like. The inscriptions that are generally written sometimes do not even indicate where the person is buried, or what qualities they possessed, or what types of services they rendered to the community. The two inscriptions that Hazrat himself wrote are for Maulvi Abdul Karim Sahib, may Allah have mercy on him, and for Sahibzada Mubarak Ahmad. The humble one wishes to mention that the inscription for Hazrat Masih Maud (peace be upon him) was written by our late grandfather, and Hazrat Khalifa I corrected it. Hazrat Khalifa I's inscription was likely written by our late grandfather and shown to Hazrat Khalifa II. In the inscription for Hazrat Masih Maud (peace be upon him), Hazrat Khalifa I made only one change: where our grandfather had written the words "peace and blessings be upon him" at the end of the inscription, Hazrat Khalifa I changed it to "peace and blessings be upon him and upon his master Muhammad."

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib informed me that Hazrat Masih Maud (peace be upon him) took great care in accounting for money, and if someone was given money for a task and the account was unclear, he would become displeased. The humble one wishes to state that this was generally the way of Hazrat Masih Maud (peace be upon him), as described by Mir Sahib. However, in the case of special companions, it sometimes happened that he did not take any account of the money given; rather, any amount returned after expenditure or any further demand for money was accepted or given without any questions asked, depending on the circumstances.

In the name of Allah, the Most Gracious, the Most Merciful. Khawaja Abdul Rahman Sahib from Kashmir informed me that Hafiz Hamid Ali Sahib, may Allah have mercy on him, used to tell him that whenever money arrived for Hazrat from somewhere, Hazrat would call him.

Seerat al-Mahdi

Part Three

And without further discussion, he would give money and say, "Take the money now; who knows when it will come into your hands again." The humble one wishes to mention that Hafiz Hamid Ali Sahib, may Allah have mercy on him, was a special servant of Hazrat, who would provide money for the household needs and hospitality for guests. Furthermore, the humble one wishes to clarify that the apparent contradiction between this narration and narration number 529 is not a real contradiction; rather, both narrations are correct in their respective contexts. The statement made by Hafiz Hamid Ali Sahib likely pertains to specific individuals or particular circumstances.

In the name of Allah, the Most Gracious, the Most Merciful. Mir Inayat Ali Shah Sahib Lodhiānwi informed me in writing that when Hazrat first arrived in Ludhiana, only three people accompanied him: Miyan Jan Muhammad Sahib, Hafiz Hamid Ali Sahib, and Lala Mula Wamil Sahib, who is still alive. They stayed in Ludhiana for about three days. One day, Hazrat went for a walk with many friends, and the humble one was also present. During the journey, the time for the Asr prayer arrived. At that time, Lala Mula Wamil suggested that they should perform the prayer. Hazrat led the prayer there under the leadership of Maulvi Abdul Qadir Sahib Ludhianwi, while Mula Wamil went towards a nearby field of chirri. And Allah knows best if he prayed there. At that time, Lala Mula Wamil was such that if he were told to take a bed to sleep, he would respond, "Do not say anything to me. Let me lie down on the ground at Hazrat's feet." Hazrat would generally lead the morning prayer himself.

In the name of Allah, the Most Gracious, the Most Merciful. Miyan Muhammad Khan Sahib, a resident of Gil Manh, district Gurdaspur, informed me in writing that initially, Hazrat would lead the prayer in the Mubarak Mosque himself. One person would stand on his right side, and only four or five followers could stand behind. The person who arrived first at the time of prayer would get the opportunity to present his request. One day, I was the first to perform ablution and sat on the right side in the Mubarak Mosque. Then Hazrat came and approached me.

Seerat al-Mahdi

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While I was seated, four or five individuals arrived from behind, who appeared to be of high esteem. I began to massage the feet of Hazrat and, feeling shy in his presence, I requested, "O Hazrat, please tell me a prayer through which I may attain success in both religion and worldly matters." Hazrat replied, "Make a habit of frequently seeking forgiveness; for now, this is my prayer." In the name of Allah, the Most Gracious, the Most Merciful. Peer Siraj-ul-Haq Sahib Naeemi narrated to me that Hazrat Masih Maud (peace be upon him) used to recount that once, a Syed reported to Maulvi Gul Ali Shah Sahib, who was Hazrat's teacher, that he had seen in a dream (God forbid) the Holy Prophet Muhammad (peace and blessings be upon him) in Hell, wounded in many places, with fire burning around him, and Englishmen or Europeans guarding the area. Upon hearing this dream, Maulvi Gul Ali Shah Sahib was deeply saddened, and his belief also changed, leading to doubts regarding the Holy Prophet (peace and blessings be upon him). When Gul Ali Shah Sahib, in his sorrow, was narrating this dream to someone, Hazrat Ahmad (peace be upon him) came down to provide a lesson. Upon hearing the dream, he interpreted it by saying that the person who had this dream would himself become afflicted and would fall into Hell as a Christian. And so it happened that he became a Christian and then died as a leper. Upon hearing this interpretation, Maulvi Gul Ali Shah Sahib was very pleased, and his belief was restored. The humble one wishes to mention that this incident is also recorded in narration number 253, albeit with different wording, as narrated by Maulvi Sher Ali Sahib, and Maulvi Gul Ali Shah Sahib was Hazrat's teacher in his childhood.

In the name of Allah, the Most Gracious, the Most Merciful. Mir Shafi Ahmad Sahib Muhaqqiq Dehlawi wrote to me that during the lifetime of Hazrat Masih Maud (peace be upon him), I used to stay at the house of Khawaja Kamaluddin Sahib. At that time, Khawaja Sahib mentioned to a friend while praising Hazrat Masih Maud (peace be upon him) that it is Hazrat's practice that whenever he writes a new book, he always sends me a copy of it or personally bestows it upon me. He would also say that he reads it from beginning to end legally.

Seerat al-Mahdi

Part Three

From a certain perspective, I merely read it as a command, even though I know very well that Hazrat's books do not require a legal examination. Rather, His intention is that I should read His composition and remain aware of the teachings of the community. The humble one wishes to mention that the researcher residing in Delhi has some relation to my maternal family. At one time, he had good relations with the leaders of the non-initiates. He is a very astute person, and now, by the grace of God, he is a preacher.

In the name of Allah, the Most Gracious, the Most Merciful. Mir Shafi Ahmad Sahib Muhaqqiq Dehlawi narrated to me that he observed a special thing in Hazrat Masih Maud (peace be upon him). Whenever Hazrat would come out, I would run and greet him with "Assalamu Alaikum" and extend my hand for a handshake. Hazrat would immediately place His hand in mine as if that hand had no strength at all, or it was purely entrusted to me so that I could treat it however I wished. I would take that hand, kiss it, place it on my eyes, and run it over my head. However, Hazrat would not say anything. I did this many times during the day, but not once did Hazrat say, "What has happened to you? You just shook hands; there is no need for a handshake again after five minutes."

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that when the debate took place in Amritsar, on the first day, Hazrat, along with those servants who had entrance tickets, went there because entry was by ticket. Tickets were checked at the gate of the bungalow, and only those with tickets were allowed inside. I was just a child and had gone along. Muhammad Kabir, my cousin, was also with us. We told Hazrat that we would also go inside. At that time, the tickets were all full, and we could not fully understand the debate. However, Hazrat, upon our request, sent a person, Deputy Abdullah Antum or Pastor Martin.

Seerat al-Mahdi

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He sent a message to Clark that we have come from afar, and if you allow, we will bring them along with us. He granted permission, and we all went inside. If it were anyone else, they would have sent us back home, saying that we had no business there, but it was only the kindness of Hazrat that led him to do this.

In the name of Allah, the Most Gracious, the Most Merciful. The humble one wishes to mention that our sister, Mubarak Begum Sahibah, informed me that when Hazrat was about to embark on his final journey to Lahore, he said to her, "I have a task at hand; pray for me, and if you receive any dream, let me know." Mubarak Begum had a dream in which she saw herself at the Chobara, where Hazrat Maulvi Nooruddin Sahib was sitting with a book and saying, "Look, this book contains the revelations regarding me from Hazrat, and I am Abu Bakr." The next morning, Hazrat asked Mubarak Begum if she had seen any dream. When she narrated this dream, Hazrat said, "Do not tell this dream to your mother." Mubarak Begum states that at that time, she did not understand what he meant by that.

The humble one wishes to clarify that this dream is very clear, and it meant that the time of Hazrat's passing had come, and that after him, Hazrat Maulvi Sahib would be the Khalifa. Furthermore, the humble one wishes to mention that at that time, our sister Mubarak Begum Sahibah was eleven years old. Other narrations indicate that Hazrat was very contemplative during this journey because he had realized that he would face the journey of the Hereafter on this trip. However, Hazrat did not express this except in hints and allusions.

Additionally, the humble one wishes to mention that our sister's dream serves as evidence against the non-initiates, as it clearly indicates the succession of Khilafat after Hazrat Masih Maud (peace be upon him).

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Noor Muhammad Sahib, a resident of Faizullah Chak, informed me in writing that when Hazrat Masih Maud (peace be upon him) intended to travel to Lahore on his final journey, he prepared his belongings and means of transport.

Seerat al-Mahdi

Part Three

When the arrangements for the journey and other matters were completed, that night, Mian Sharif Ahmad Sahib developed a fever. During the night, the revelation came to Hazrat: "Do not be deceived by the games of life, which you mentioned in the morning." He commanded that today's departure be postponed, and it would be reconsidered the next day. Hazrat had previously written that he had been informed by Allah, the Exalted, that his life was nearing its end. The next day, Hazrat proceeded, and it was there in Lahore that he passed away. Indeed, to Allah we belong and indeed, to Him we shall return.

The humble one wishes to mention that the meaning of this Persian revelation is that one should not remain at peace with the pace of life, for it is a deceptive thing. Furthermore, I wish to mention that upon reaching Lahore, Hazrat received even clearer revelations regarding his passing. For instance, one revelation was: "Do not rely on this fleeting life, for it is now coming to an end." Another revelation, which was perhaps the last, was: "The time for departure has come." This revelation came four or five days before he passed away. Indeed, to Allah we belong and indeed, to Him we shall return.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that during the journey to Multan, Hazrat stayed one night in Lahore as a guest at the home of Sheikh Rahmatullah Sahib, may Allah have mercy on him. At that time, a company had come to Lahore, which displayed life-sized wax figures. Some of these were historical from ancient times, and others depicted the internal organs of the human body in a medical context. Sheikh Sahib took Hazrat and a few friends there, and Hazrat observed the entire exhibition. I wish to mention that the journey to Multan took place in 1897, and Hazrat was there for a testimony.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that in the last years of Hazrat's life, a person named Mian Karim Bakhsh entered into Bai'at and remained in Qadian.

Seerat al-Mahdi

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There was a very skilled cook. Whenever Hazrat would request food from him, his remarkable ability was such that he would prepare the meal in such a short time that it would astonish everyone. Hazrat would say, "Mian Karim Bakhsh, how is it that you had it ready even before I asked?" He was very pleased with his quickness and excellent service, and he would express this happiness. This joy made him so fortunate that he was buried in the heavenly graveyard, and he received a place right at Hazrat's feet.

In the name of Allah, the Most Gracious, the Most Merciful. Syed Muhammad Ali Shah Sahib, the Inspector of the Treasury in Qadian, narrated to me that when I initially came to Qadian to take Bai'at with Hazrat, my intention was to take his hand and pledge allegiance. After the prayer, the time for Bai'at arrived, and many people were present to take Bai'at, but I was the first to get the opportunity. After that, several people recited their poems. Maulvi Muhammad Ismail Sahib, a resident of Targadi, also recited his Punjabi poem "The Letter to the Messiah and Its Response." Upon hearing it, Hazrat laughed heartily with his attendants and said, "Publish it." After two or three days of pure companionship, I requested permission from Hazrat to return home. He said, "Stay a little longer." After two or three days, I requested permission again. He said, "Stay a little longer." For the third time, I asked Hazrat for permission. He said, "Alright, now you have permission." I replied, "Hazrat, I am the only Ahmadi in Kathgarh, District Hoshiarpur, and there are no Ahmadis within ten miles of Kathgarh. My maternal uncles from the Sayyid family are staunch enemies of the Holy Community. Therefore, please pray for me." He said, "May Allah not leave you alone." Gradually, people began to enter Ahmadiyyat until now there is a large community in Kathgarh.

In the name of Allah, the Most Gracious, the Most Merciful. Syed Muhammad Ali Shah Sahib, the Inspector of the Treasury, narrated to me that around 1906, a boy was born to me. Hazrat named him Ahmad Ali. About ten months later, that boy passed away. Upon hearing this news, Hazrat gave the glad tidings of a substitute boy. In 1907, another boy was born, and Hazrat named him Inayat Ali Shah and prayed for him.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Nabi Bakhsh Sahib, a resident of Faizullah Chak, narrated to me that once Hazrat Masih Maud (peace be upon him) went for a stroll in his garden. At that time, he held a cane made of willow in his blessed hand. He struck a tree with the cane to bring down some fruit, but the cane got stuck in the tree and was so entangled that it could not come down. The companions made several attempts to retrieve it, but they were unsuccessful. I offered, "Hazrat, I can climb the tree and bring it down," and I quickly climbed up and retrieved the blessed cane. Hazrat was so pleased and astonished that he repeatedly expressed his joy with affectionate words, saying, "Mian Nabi Bakhsh, you have accomplished something remarkable by climbing the tree and immediately retrieving the cane. How did you climb the tree and learn to do so? This cane is from the time of our father, and it is as if you have given it a new life today." Hazrat would often say on the way that Mian Nabi Bakhsh has excelled in retrieving the cane by climbing the tree. Furthermore, it was Hazrat's habit that regardless of whether someone was small or big, he would not address anyone with a derogatory term, even though I was just a little child. Hazrat never addressed me in a condescending manner.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Nabi Bakhsh Sahib narrated to me that once when I came to Qadian, there was a small cot in the house of Baitul Fikr, and a pot of tea was always prepared, along with sugar nearby. I could drink tea as many times as I wanted during the day. Hazrat would say, "Drink, drink." I humbly submit that during those days, Hazrat must have been engaged in some writing, and tea was prepared to maintain his energy, with which he would also serve the guests coming and going. Moreover, I would like to mention that Baitul Fikr refers to the room in Hazrat's house that is adjacent to the mosque, from which a door opens into the mosque.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Masih Maud (peace be upon him) was engaged in his work.

Seerat al-Mahdi

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Once, Hazrat mentioned at home that when boys grow up, they should have a separate room for their accommodation. Therefore, he instructed that a room be built for a certain boy on the roof.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that once Hazrat Masih Maud (peace be upon him) said that all friends should write an article on the topic of what religion is and what a complete religion should be like. After a few days, many articles came in, and several local and some foreign friends were ready to present them. On this, he began to listen to these articles, sometimes in the mosque and sometimes during a stroll. The articles of Hazrat Khalifa I, Hazrat Maulvi Abdul Karim Sahib, Mian Miraj-ud-Din Sahib, Khawaja Jamal-ud-Din Sahib, and many other friends were read. This process continued for several days. In the end, Hazrat presented his own article as well, but he would likely read his article during a stroll. The first point he made was that he wrote that every author had defined religion as "path," but the meaning of religion is "way." Thus, religion is that way and method of conduct which a person adopts. The humble one submits that according to the Arabic lexicon, the meanings of religion encompass both "path" and "way," but there is no doubt that the subtlety and breadth in the latter meaning is not present in the former.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that when Hazrat Masih Maud (peace be upon him) mentioned the Holy Prophet Muhammad (peace and blessings of Allah be upon him) in any of his speeches or gatherings, he would sometimes speak of him with affectionate words, saying, "Our Prophet has said this." Similarly, in his writings, he did not just write "you" after the name of the Prophet (peace and blessings of Allah be upon him), but he would write the full salutation, meaning "peace and blessings of Allah be upon him." The humble one submits that the love of Hazrat Masih Maud (peace be upon him) for the Holy Prophet (peace and blessings of Allah be upon him) was at a level of perfection that no other person's love could reach.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Nabi Bakhsh Sahib narrated to me that once Hazrat Masih Maud (peace be upon him)...

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. The Promised One, peace be upon him, was enjoying the summer evening after the Maghrib prayer on the elevated platform of the Mubarak Mosque, accompanied by Hazrat Khalifa I, Maulvi Abdul Karim Sahib, Khawaja Kamal-ud-Din Sahib, Dr. Mirza Yaqub Baig Sahib, and others. There was a need to send a telegram to Batala. At that time, since there was no telegraph office in Qadian, he said, "Prepare to go to Batala." Two individuals from the assembly stood up, saying, "We are ready." He replied, "Wait, I will go down to bring the telegraph fee." Although the aforementioned companions requested him not to trouble himself by going downstairs, assuring him that they would pay the fee and he could return the amount in the morning, he did not agree and immediately went down, paid the telegraph fee, and sent them on their way. I humbly submit that during the time of Hazrat, there was neither a telegraph, nor a train, nor a telephone in Qadian. However, for several years now, all three means of communication are available. Regarding the telegraph, there were often significant difficulties because incoming telegrams would arrive in Qadian via post from Batala, and for sending telegrams from Qadian, a special person had to be sent to Batala, which generally rendered the purpose of the telegram moot. But now, by the grace of Allah, as far as means of communication are concerned, Qadian is like a big city.

In the name of Allah, the Most Gracious, the Most Merciful. Syed Muhammad Ali Shah Sahib narrated to me that once, one of my students gifted me a sheesham stick. I thought that I would present this stick as a gift to Hazrat, peace be upon him. Therefore, upon reaching Qadian, I presented the stick to him in the morning when he returned from his stroll. The stick in his blessed hand was far more beautiful and exquisite than the one I presented. Hence, I had the thought that perhaps my stick would not attain the honor of acceptance. However, with great kindness, he accepted it and prayed for me. Subsequently, for three or four days, he took my stick with him on his strolls, which brought comfort and satisfaction to my heart. Then, he returned to bringing his old stick as before and kept my presented stick at home.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Masih Maud (peace be upon him) led the congregational prayer behind the following companions: (1) Hazrat Maulvi Nooruddin Sahib, Khalifa I, (2) Hazrat Maulvi Abdul Karim Sahib of Sialkot, (3) Hazrat Hakim Fazal Din Sahib, late of Bherwi, (4) Pir Siraj-ul-Haq Sahib Naeemi, (5) Maulvi Abdul Qadir Sahib of Ladhiana, (6) Bhai Sheikh Abdul Rahim Sahib, (7) Hazrat Mir Nasir Nawab Sahib, (8) Maulvi Syed Sarwar Shah Sahib, (9) Maulvi Muhammad Ahsan Sahib (of Amroha), and (10) Pir Iftikhar Ahmad Sahib. The humble one submits that from other accounts, it is also established that Hazrat prayed behind Qazi Amir Hussain Sahib and Mian Jan Muhammad. In fact, it was his practice that he generally led the prayer less himself and would appoint any pious person present to lead the prayer instead.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that in his childhood, your (meaning the humble one, Mirza Bashir Ahmad's) eyes had become very bad. The edges of the eyelids remained red and swollen, and tears flowed from the eyes continuously. Many treatments were tried, but there was no benefit. Hazrat was very concerned about this matter. Finally, one day, a revelation came: "بَرَّقَ طِفْلِی بَشِیر" (meaning "My child Bashir's eyes have become bright"). After that, someone suggested a medicine which was administered, and by the grace of Allah, the eyes became completely clear and healthy. Mir Sahib narrates that after this, often when you would go before Hazrat, he would affectionately address you and say, "بَرَّقَ طِفْلِی بَشِیر" (My child Bashir's eyes have become bright).

The humble one submits that indeed my physical eyes became clear and healthy.

Seerat al-Mahdi

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By the grace of Allah, I have received a portion of this. I am grateful for it. However, if this divine glad tidings were limited only to the apparent, then in consideration of Allah's majesty, it would not be something particularly delightful. The fulfillment of His grace requires that just as the physical eyes have been illuminated, so too should the eyes of the heart be enlightened. In divine revelation, the word "eye" is not even mentioned. Therefore, O my Master! I place my hope in Your grace that when the time comes for me to attend Your court, both my physical eyes and the eyes of my heart may be illuminated. Indeed, as Your words indicate, may every particle of my being shine and fall at Your feet forever.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Masih Maud (peace be upon him) used to say that whoever claims divine revelation and establishes a community, and whose religion becomes well-established and firmly rooted in the world, should be understood as a truthful person. His religion, in its time, is a true religion because the religion of a false claimant never becomes established. He would say that all the established religions visible in the world today originally began with the truth. The humble one submits that Hazrat has stated this principle in his writings multiple times, but he has also clarified that for a religion to become fully established in the world, to endure generation after generation, and to attract general acceptance is a condition.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Masih Maud (peace be upon him) did not memorize large continuous sections of the Holy Quran or its lengthy chapters. Indeed, he was well-versed in all the meanings of the Quran, but he did not have most of it memorized in the manner of rote. However, due to extensive reading and deep contemplation, he reached a state where, when a particular subject needed to be extracted, he would ask the memorizers which verse pertained to that meaning or would read a fragment of a verse or say that the verse containing that word was...

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. Munshi Imamuddin Sahib, a former patwari, narrated to me in writing that once, after the Fajr prayer, Hazrat Masih Maud (peace be upon him) was seated in the Mubarak Mosque, and some companions were also gathered around him. At that moment, a thought arose in my heart that while the esteemed one claims to be the Promised Messiah, would the Mahdi who was to come in this era be a separate person? At that very moment, he began to deliver a speech and stated that he is the Mahdi, meaning he is the manifestation of the Holy Prophet Muhammad (peace and blessings be upon him) for Muslims, and for Christians, he has come as the Promised Messiah, the likeness of Hazrat Isa (peace be upon him). He delivered a lengthy discourse that completely satisfied me. I have often observed that if someone had an objection, Allah, the Exalted, would grant him knowledge of it, and he would refute it through his speech. I humbly submit that the Prophets do not possess knowledge of the unseen. Thus, the meaning of such narrations is merely that since Allah, the Exalted, intends to use His appointed ones for reform, He sometimes grants them knowledge of the thoughts of others, or without giving knowledge, He guides their tongues in such a way that it resolves the doubts of the listeners.

In the name of Allah, the Most Gracious, the Most Merciful. Mirza Din Muhammad Sahib, a resident of Langerwal, District Gurdaspur, narrated to me that once, Maulvi Muhammad Hussain Sahib Batalvi issued an advertisement concerning the issues of raising hands in prayer, saying "Ameen," etc., and offered a reward of ten rupees for answers to each issue. There were ten issues in total. Hazrat Sahib listened to me and said, "Look at how frivolous this advertisement is. When prayer can be performed in every manner, disputes over these matters lead to discord. At this time, we need to serve Islam, not engage in debates over these issues." At that time, he had not yet made his claim. Then he began to write an article in support of Islam, which he completed in two or three days in my presence, and he said, "I will offer a reward of one thousand rupees for each issue." This was the beginning of Barahin Ahmadiyya, in which arguments were presented in support of Islam.

Seerat al-Mahdi

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In the name of Allah, the Most Gracious, the Most Merciful. Mirza Din Muhammad Sahib, a resident of Langerwal, narrated to me that when Hazrat's elder brother, Mirza Ghulam Qadir Sahib, passed away, he left the previous chamber and moved into the chamber that Mirza Ghulam Qadir Sahib had newly constructed. This was adjacent to the Mubarak Mosque. Alongside this chamber, there was a small room that served as a library, containing handwritten books in Arabic and Persian. After that, I generally began to reside in my village and would only come to Qadian once or twice a year. When I came, I would stay with Hazrat, as he would say, "When you come, stay with me." The humble one submits that in this narration, the chamber likely refers to the hall that is on the northern side of Bayt al-Fikr, and the small room itself refers to Bayt al-Fikr, which is adjacent to the mosque.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Masih Maud (peace be upon him) used to frequently offer animal sacrifices as charity. Whenever someone in the house fell ill or faced a difficulty, or if he or someone else had a frightening dream, he would immediately arrange for the sacrifice of a goat or a ram. After an earthquake, it is said that once, Mufti Muhammad Sadiq Sahib's son saw in a dream that a sacrifice should be made, upon which he arranged for the sacrifice of fourteen goats. In short, this was always his practice, and he would say that this was also the tradition of the Holy Prophet Muhammad (peace and blessings be upon him). The humble one submits that on such occasions of charity, Hazrat Masih Maud (peace be upon him) would say that the meat should be delivered to the poor, orphans, and widows, so that by alleviating their distress, Allah may be pleased. He would also say that some meat should be given to the animals as well, for they too are part of Allah's creation.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that during the time of Hazrat Masih Maud (peace be upon him), the managers of his library included Muhammad Saeed Sahib, Hakim Fazal Din Sahib (may Allah have mercy on him), Pir Siraj-ul-Haq Sahib, Pir Manzoor Muhammad Sahib, Mir Mehdi Hussain Sahib, and others who were present at various times.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. The requests or orders that came were sent to the head of the library by Hazrat. He would prepare the book parcel and send it via registered mail or V.P. The V.P. would be addressed to Hazrat Masih Maud (peace be upon him). A rubber stamp with the inscription "Is not Allah sufficient for His servant?" was made, and it was announced that any book not bearing this stamp and our handwritten signature would be considered stolen property. This stamp remained with the head of the library. The books that went out were stamped, and then those books were sent to Hazrat Masih Maud (peace be upon him) for his signature. The humble one submits that such an arrangement likely took place under special circumstances at specific times. Otherwise, I have seen many books from Hazrat's time that do not bear his signature, although I have seen some that do. It appears that this precaution was taken during a particular period.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Masih Maud (peace be upon him) never hesitated to do household work. He would spread out the charpoys himself, lay the floor, and prepare the bedding. Sometimes, when it would suddenly rain, the small children would continue sleeping on the charpoys. Hazrat would hold one side of their charpoys while another person would hold the other side and carry them into the veranda. If someone wanted to wake the children suddenly or in the morning, Hazrat would prevent them and say that shaking and shouting like that would frighten the child. He would advise to gently call them to wake up.

In the name of Allah, the Most Gracious, the Most Merciful. Munshi Imamuddin Sahib, a former patwari, narrated to me that the hearing of the case against Maulvi Muhammad Hussain Sahib Batalvi under section 107 was scheduled in Dhariwal. On this occasion, I mentioned to Hazrat Masih Maud (peace be upon him) that the police officer Muhammad Bakhsh says that while Mirza has managed to escape from cases before, now he will see my hand. Hazrat replied, "Mian Imamuddin! His hand will be cut off." After that, I saw that a severe rash appeared on the palm of his hand.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. He was writhing in pain, and ultimately, he passed away due to this unknown illness. The humble one submits that Lieutenant Doctor Ghulam Ahmad Sahib, I.M.S, who is the grandson of Muhammad Bakhsh Sahib, the police officer, narrated to me that his grandfather had passed away due to a hand injury from a plough. This has also been mentioned in narration number 256. Furthermore, the humble one submits that Doctor Sahib and his father, Sheikh Niaz Muhammad Sahib, the police officer, are sincere Ahmadis. And Allah, the Exalted, has said: "He brings the living out of the dead." (Surah Ar-Rum: 20)

In the name of Allah, the Most Gracious, the Most Merciful. Mirza Din Muhammad Sahib, a resident of Langerwal, narrated to me that Hazrat's cousin brother, Mirza Ali Sher, who was also Hazrat's brother-in-law, was employed in the police in Jalandhar. After the passing of his daughter, Izzat Begum, his lineage was at risk of extinction. Then he had a son who appeared to be very handsome and promising. When he was about three years old, he fell ill. When he fell ill, I was told from home to ask Hazrat to come and see him and provide medicine (at that time, the grandfather had already passed away). Hazrat did not usually go home during that period. I requested and took him along. Hazrat examined the child and also prescribed medicine. Then upon returning in the evening, he began to say as per his usual practice, "Perform Istikhara." I performed Istikhara and went to sleep. That night, I had a dream that a plough was being pulled in a field, and there were two oxen in the plough, with the one on the right being white in color. I saw that as the plough moved, that ox fell over and died. In the morning, I narrated this dream to Hazrat. He took out a dream interpretation book and after looking at it, when I asked for the interpretation, he said, "You people are landowners. The visions of landowners appear in dreams." I insisted on getting the interpretation. He then said, "Not all dreams are accurate. Sometimes dreams come from mere thoughts. However, I will tell you if you promise not to disclose it." I made the promise, and he informed me that the boy would pass away. Consequently, the next day, that boy passed away.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that I have seen Mirza Ali Sher. He had a very dignified appearance and held a rosary in his hand, but he was a staunch opponent of Hazrat Masih Maud (peace be upon him). His daughter, Izzat Begum, was married to our brother Mirza Fazl Ahmad, and she too was a fierce opponent in her early years, but she has been part of the community for the past few years.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Abdul Muhi Hab Arab once mentioned to me during the time of Hazrat Khalifa I that what can be said about Hazrat's generosity? I never faced any difficulty during his time. Whenever I needed something, I would ask without hesitation, and he would give me more than I needed, and he would also give spontaneously. After Hazrat's passing, although Hazrat Khalifa I was well-known, he could not fulfill my needs. Eventually, feeling constrained, I wrote to him, saying that he had become the Khalifa of Hazrat Masih Maud (peace be upon him), but he did not exercise his caliphate in fulfilling my needs. Hazrat used to treat me in such a manner. In response, Hazrat Khalifa I assisted me, but by God! Where is Hazrat and where is he? In comparison, he is nothing.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Syed Abdul Sattar Shah Sahib narrated to me that once Hazrat Khalifa I fell severely ill. This was during the time when he was living in Hazrat's residence. Hazrat arranged for the sacrifice of goats. I was present at that time. I stayed with Hazrat Khalifa I throughout the night and administered medicine to him. In the morning, Hazrat came to visit. Hazrat Khalifa I said, "O Hazrat! The doctor stayed awake with me all night and carefully administered the medicine." Hazrat (peace be upon him) was very pleased and remarked that he too felt envious of him. This blessed family is indeed a heavenly family. He repeated these words several times.

In the name of Allah, the Most Gracious, the Most Merciful. Qazi Muhammad Yusuf Sahib Peshawari wrote to me that he had seen Hazrat Ahmad (peace be upon him) performing obligatory prayers and Tahajjud many times. He prayed with utmost tranquility.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. He would read with his hands folded over his chest, supporting his left hand with his right. He would recite "Ameen" softly. He would raise his hands during prayer, though I do not specifically remember him raising his index finger, but it is likely that he did. In Tahajjud, he would pray two rakats of Witr and then offer one separate rakah after turning his head to the right. The humble one submits that, to my knowledge, Hazrat Masih Maud (peace be upon him) did not raise his hands, and I do not recall him raising his index finger either. However, I have heard from some elders that he did raise his index finger. Furthermore, the humble one submits that Qazi Sahib generally mentions Hazrat with the words of Hazrat Ahmad (peace be upon him) in his writings. Therefore, I have maintained that in his narration. Regarding what Qazi Sahib stated about Hazrat supporting his right hand with his left during prayer, the reason for this was that in his youth, Hazrat had injured his right hand, which had become weak and required support.

In the name of Allah, the Most Gracious, the Most Merciful. Qazi Muhammad Yusuf Sahib Peshawari wrote to me in writing that once, in Gurdaspur in 1904, Hazrat Masih Maud (peace be upon him) had a fever. He instructed me to call a strong man to massage his body. I brought Mr. Khawaja Kamaluddin Sahib, a lawyer from Lahore. He massaged for a few minutes, but Hazrat said that his presence was not sufficiently heavy, and he asked for another person to be brought. Perhaps Hazrat mentioned the name of Dr. Muhammad Ismail Khan Sahib from Delhi. The humble one was called to bring someone to massage his body. Hazrat felt relief from the massage. The humble one submits that this condition would have been during the time of his physical weakness. Additionally, the humble one submits that both Khawaja Sahib and Dr. Sahib, the late one, were quite heavy individuals, likely around four man each, with Dr. Sahib being somewhat heavier and taller. Although Khawaja Sahib was also quite tall.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. It is incorrect; he was originally from Goryani. Miya Fayyaz Ali Sahib Kapurthala informed me in writing that the Kapurthala community is the very first Ahmadi community in the world. This is the community that possesses the written prophecy of Hazrat Masih Maud (peace be upon him), which has also been published in the newspaper, stating that the Kapurthala community has been with me in this world and will be with me on the Day of Judgment. Allah is my witness. I do not mention this with pride; I merely express the grace of Allah. The humble one submits that this has also been mentioned in the narration number 79 of Seerat al-Mahdi. Furthermore, at the time of writing this, Miya Fayyaz Ali Sahib, may Allah have mercy on him, has passed away.

In the name of Allah, the Most Gracious, the Most Merciful. Munshi Abdul Aziz Sahib O Jalwi narrated to me in writing that there was an incident where a jug filled with milk was placed by the head of Hazrat. The humble one mistakenly shook it, thinking it was water, as one does when washing a jug, and threw it away. When I realized that it was milk, I felt great remorse. However, Hazrat spoke gently and comfortingly, repeatedly saying that it was good that I had thrown it away, as the milk had already gone bad. The humble one submits that besides comforting me, Hazrat's intention was that if milk remains in a vessel like a jug for too long, it spoils. Furthermore, the humble one submits that Miya Abdul Aziz Sahib is one of Hazrat's old sincere followers and has now retired from his work in patwari and settled in Qadian. Additionally, the humble one submits that many of Munshi Abdul Aziz Sahib's narrations have been recorded for me by the esteemed Mirza Abdul Haq Sahib, lawyer of Gurdaspur. May Allah reward him well.

In the name of Allah, the Most Gracious, the Most Merciful. Munshi Abdul Aziz Sahib O Jalwi narrated to me in writing that a person named Sanoo, a resident of Sekhwan, had taken the oath of allegiance with Hazrat Masih Maud (peace be upon him) alongside me. He is now buried in the Bahishti Maqbara. He had been suffering from the disease of نزول الماء (Nuzul al-Ma’a). When he showed his eyes to Hazrat Khalifa I, he...

Seerat al-Mahdi

Part Three

He said that first, the water would come, and then the eyesight would completely be lost. After that, treatment would be done for him. This caused him great distress. Subsequently, he adopted the practice that whenever he came to Qadian and had the opportunity to sit with Hazrat Masih Maud (peace be upon him), he would place the blessed shawl of Hazrat upon his eyes. In a short period, his illness of نزول الماء (Nuzul al-Ma’a) was cured, and as long as he lived, his eyesight remained intact. There was no need for any treatment. The humble one submits that if this narration is correct, then such miraculous healings are frequently found in the life of the Prophet (peace be upon him), and their mention is present in Hadith.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that the late Hafiz Hamid Ali Sahib, a servant of Hazrat Masih Maud (peace be upon him), used to say that when Hazrat took a second marriage, due to a long period of living in celibacy and engaging in spiritual struggles, he felt weakness in his physical condition. In response to this, the revealed remedy known as the "Zarjam of Love" was prepared and used. Consequently, this remedy proved to be very blessed. Hazrat Khalifa I also used to say that when I administered this remedy to a childless gentleman, by the grace of God, a son was born to him, for which he offered diamond bangles as a gift to us. The remedy of Zarjam of Love consists of each letter representing the first letter of the name of a medicine: saffron, cinnamon, nutmeg, opium, musk, and red lead, along with cloves. All these are ground to equal weight and made into pills, which are then coated with the oil of the rat's poison and stored. One pill is used daily. Regarding its divine nature, two points have been heard: one is that this remedy was revealed, and the other is that someone informed Hazrat about this remedy, and then the revelation commanded its use. And Allah knows best.

The humble one submits that Maulana Maulvi Muhammad Ismail Sahib Fadil narrated to me that the oil of the rat's poison...

Seerat al-Mahdi

Part Three

The quantity of the ingredients is two and a half times greater than the amount of each ingredient. That is, if these ingredients are gathered in the form of one tola each, then the oil of rat's poison would be two and a half tolas. Similarly, the learned one stated that sometimes, regarding the carrion, the same ratio is applied, meaning for each tola of ingredient, two and a half tolas of carrion is added. Thus, Hazrat Khalifa I used to do the same. Hazrat Khalifa Masih I would prepare the oil of rat's poison in such a way that, for example, one tola of rat's poison would be finely ground and dissolved in two seers of milk, then it would be allowed to curdle like yogurt. After that, the yogurt would be churned, and the butter that emerged would be clarified and used like ghee. The quantity of the oil of rat's poison mentioned in the prescription refers to this prepared oil of rat's poison, not the rat's poison itself. The dosage of the prepared medicine is between half a rati to one rati, which is taken once a day, and sometimes it is advisable to skip a dose.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Masih Maud (peace be upon him) used to say that there is a promise from Allah with us, and it is revealed that نـزلـت الرحمة على الثلاثة (the mercy descended upon the three). The eye and the other two members are the ones upon which divine mercy descends. He would say that the names of the other two members were not mentioned in the revelation because they are also known as 'eye.' One is the knee, which is called 'ain' in Arabic. Thus, in our country, there is a famous prayer that may the eyes and knees remain safe. The other 'ain' refers to human intellect and senses. Therefore, the eye, knee, and intellect and senses remain protected from every deficiency and illness by the grace and mercy of Allah until one's last breath, and Allah's promise is fulfilled. The humble one submits that regarding the other two members, only inference is made; there is no explicit mention. The explicit mention is only concerning the eye.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Masih Maud (peace be upon him) had the practice of visiting his sincere followers during their illness to inquire about their health.

Seerat al-Mahdi

Part Three

When Munshi Muhammad Akbar Sahib, may Allah have mercy on him, from Batala fell ill during his final illness in Qadian, Hazrat went to visit him. The humble one submits that Miya Muhammad Akbar Sahib was very sincere and devoted, and he likely engaged in business or contracting work in Batala. In his last illness, he came to Qadian and was probably placed in the location where the Ahmadiyya School now stands.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Noor Muhammad Sahib, a resident of Faiz Allah Chak, informed me in writing that Hazrat has often stated with his blessed tongue that he has met the Prophet Muhammad (peace be upon him) many times while awake and has directly confirmed several Hadiths from him, even if they are considered weak or of lesser degree by some people. The humble one submits that by 'meeting while awake,' revelation is meant, and Hazrat used to say that there are many Hadiths which are regarded as weak by the scholars, but in reality, they are correct and authentic.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Noor Muhammad Sahib also informed me in writing that on several occasions, Hazrat has stated in his speeches that Hazrat Piran Pir was among the great saints of Allah, but there is no prophecy concerning him from the Prophet Muhammad (peace be upon him). The humble one submits that Hazrat Piran Pir refers to Syed Abdul Qadir Jilani, and as far as I understand, Hazrat Masih Maud (peace be upon him) had the greatest love for Syed Abdul Qadir Jilani among the past reformers of the Ummah Muhammadiah and used to say that his spirit is specially connected to the spirit of Syed Abdul Qadir.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Masih Maud (peace be upon him) likely suffered from an itch in 1892. A long time after this incident, he once remarked with a smile that the one who itches finds such pleasure in scratching that some people have written that every illness has...

Seerat al-Mahdi

Part Three

The reward for a person will be received in the Hereafter, except for itching. This is because the one who suffers from itching derives pleasure from it in this world. The humble one submits that Hazrat Masih Maud (peace be upon him) experienced the discomfort of itching upon the birth of Mirza Aziz Ahmad Sahib, which likely occurred in 1891. This has also been mentioned in narration number 262.

In the name of Allah, the Most Gracious, the Most Merciful. Respected Munshi Zafar Ahmad Sahib Kapurthala informed me in writing that Hazrat Masih Maud (peace be upon him) used to say that the scarcity of sustenance sometimes leads to a weakness of faith. He also stated that no one in this world is free from trials and tribulations, even the Prophets (peace be upon them) and the righteous servants of Allah are not exempt from them. However, the afflictions of the Prophets and saints become a means of spiritual advancement, while the trials and difficulties faced by worldly people occur due to their own misdeeds. He further stated that until afflictions and pains are not perceived as blessings and do not bring a sense of pleasure and joy, no one can truly be called a believer.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Khairuddin Sahib Sekhwani mentioned to me in writing that once I asked Hazrat Masih Maud (peace be upon him) about the shortening of prayers. He replied that what you call "wandha" in Punjabi should be the basis for shortening. I inquired whether there is a condition of distance. He said, "No, just what you call 'wandha' is the journey in which shortening is permissible." I asked, "I come from Sekhwan to Qadian; can I shorten my prayer at that time?" He replied, "Yes, in fact, in my opinion, if a woman travels from Qadian to Nigal, she can also shorten her prayer." The humble one submits that Sekhwan is likely about four miles away from Qadian, and Mangal is perhaps less than a mile. Regarding Mangal, the permission granted by Hazrat for shortening seems to imply that when a person intends to travel from Qadian, even if they have only reached Mangal, it is permissible for them to shorten their prayer.

Seerat al-Mahdi

Part Three

This does not mean that shortening prayers is permissible only for the journey to Mangal. It is also possible that the journey to Mangal is considered a travel only for women, as they are the weaker gender. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that once during the summer in the time of Hazrat Masih Maud (peace be upon him), when the Isha prayer was about to begin in the Mubarak Mosque, as soon as the Takbir was heard, Mirza Imamuddin and Mirza Nizamuddin Sahib, who were in their courtyard where several drummers had gathered, began to play the drums and other instruments in such a way that it seemed they wanted to drown out the sound of the prayer with their voices, likely at the behest of those giants. Maulvi Abdul Karim Sahib, may Allah have mercy on him, had a very loud voice (so much so that the morning call to prayer was heard at the bridge of his canal). He also raised his voice in recitation. The drummers increased their noise. Maulvi Sahib was reciting this verse from the Holy Quran: أَوْلَى لَكَ فَأَوْلَى ثُمَّ أَولَى لَكَ فَاَولی - (Al-Qiyamah: 35) (meaning woe unto you. Yes, O filthy man! Woe unto you again). He repeated this verse over and over, and each time his voice grew louder. It was as if there was a confrontation with Satan. This contest continued for a long time. Hazrat Masih Maud (peace be upon him) was also present in this prayer. In short, Maulvi Sahib recited the prayer and the Quran with such a loud voice that everyone could hear it. And although the noise was intense, it was subdued in front of his powerful voice. The verse was also very timely. The humble one submits that when Mir Sahib mentioned the term 'giants,' he referred to the aforementioned Mirza Sahib, concerning whom Hazrat Masih Maud (peace be upon him) received a revelation that included the term 'giants.' The giants were an oppressive people that existed among the Arabs in ancient times.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that one day in the assembly of the Mubarak Mosque, Hazrat Masih Maud (peace be upon him) stated that the saying of Hazrat Dawood is that he has never seen a righteous person.

Seerat al-Mahdi

Part Three

It has been stated that the children of a righteous person do not die of hunger for seven generations. It was said that Allah, the Exalted, has great regard for His righteous servant, as can be understood from the incident mentioned in the Quran, where Allah sent Moses (peace be upon him) and Khidr to restore a wall under which the wealth of an orphaned child was buried. It is stated that Allah said, كَانَ اَبُوهُمَا صَالِحًا (Al-Kahf: 83), which indicates that the boys themselves were not righteous, but due to their father's righteousness, Allah had regard for them. The humble one submits that I have heard about the seven generations from Hazrat Khalifa I, but in that context, instead of dying of hunger, the words were about asking for alms. Hazrat Khalifa I used to say that Allah protects the offspring of a righteous person from begging for seven generations, meaning that neither do they reach a state of poverty nor does their honor fall to the extent that they are compelled to beg.

In the name of Allah, the Most Gracious, the Most Merciful. Khawaja Abdul Rahman Sahib, a resident of Kashmir, informed me in writing that my father once mentioned that when I first became an Ahmadi, some people from the town of Shopian in the Kashmir region told me to inquire of Hazrat Masih Maud (peace be upon him) about the recitation of "صَلَّى اللهُ عَلَيْكَ يَا رَسُولَ اللهِ وَسَلَّمَكَ اللهُ يَا رَسُولَ الله." That is, whether it is permissible to recite this or not. So, I wrote a letter to Hazrat regarding this matter. He replied in writing that it is permissible to recite it. The humble one submits that the purpose of this inquiry seems to be whether it is permissible to address the Prophet (peace be upon him) as if he were a living person, given that he has passed away. If this narration is correct, then Hazrat Masih Maud's ruling is that it is permissible to do so, and the reason for this is that his spirituality is alive, and he remains alive through his community.

Seerat al-Mahdi

Part Three

It is permissible to pray in the form of supplication while addressing. In fact, Hazrat Masih Maud (peace be upon him) himself sought help and support from the Prophet (peace be upon him) in one of his couplets, as he states: "O Leader of the Worlds! Come to my aid, for a delicate moment has come upon your community, and this is the time for support."

In the name of Allah, the Most Gracious, the Most Merciful. Qazi Muhammad Yusuf Sahib Peshawari informed me in writing that when Hazrat Ahmad (peace be upon him) was seated among his companions, he always kept his gaze lowered, and he had very little awareness of where Hazrat Maulvi Nooruddin Sahib or any other elder was sitting in the gathering. Rather, whenever there was a need for an elder, especially when there was a need for Hazrat Maulvi Nooruddin Sahib, he would say, "Call Maulvi Sahib," even though he was often sitting nearby. At such times, Hazrat Maulvi Abdul Karim Sahib would say, "Sir! Maulvi Sahib is right here." The humble one submits that such instances generally occurred concerning Hazrat Khalifa I, as he would sit back in the gathering out of respect for Hazrat Ahmad (peace be upon him), while others would eagerly move closer to sit near him.

And for every direction, there is one to which he turns.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Muhammad Ibrahim Sahib Baqa Puri narrated to me that one day, before going for a walk, Hazrat Ahmad (peace be upon him) was staying near the square adjacent to the Mubarak Mosque. He said to me, "Bring Maulvi Sahib (meaning Hazrat Khalifa I)." I called him. During the walk, when Maulvi Sahib fell behind Hazrat Masih Maud (peace be upon him), it was reported to Hazrat Ahmad (peace be upon him) that "Sir! Maulvi Sahib has fallen behind." Hazrat Ahmad (peace be upon him) would not only stop but sometimes would also turn back to ensure that Maulvi Sahib would quickly come and join them. The humble one submits that I have witnessed this scene multiple times, but I do not recall him turning back.

Seerat al-Mahdi

Part Three

In fact, I have observed that during such occasions, Hazrat Masih Maud (peace be upon him) would stand waiting. The reason for this was that Hazrat Khalifa I walked very slowly, while Hazrat Ahmad (peace be upon him) was quite brisk in his pace. However, this swiftness did not diminish his dignity.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Muhammad Ibrahim Sahib Baqa Puri narrated to me that once Hazrat Masih Maud (peace be upon him) was discussing dreams. I inquired, "What type of dream is that of a believer or a truthful person?" He replied, "It is the inspiration of an angel."

In the name of Allah, the Most Gracious, the Most Merciful. Sain Ibrahim Sahib, a resident of Dharmkot Bagh, district Gurdaspur, sent me a written account through Maulvi Qamaruddin Sahib, a learned cleric. This account was written down by Maulvi Qamaruddin Sahib at the dictation of Sain Ibrahim Sahib, and it also includes testimonies from some individuals. In this account, Sain Ibrahim Sahib mentions that during the early days of Hazrat Masih Maud's (peace be upon him) claim, five of us from Dharmkot had taken the pledge of allegiance, namely: (1) myself, (2) Maulvi Fath Din Sahib, (3) Noor Muhammad Sahib, (4) Allah Rakha Sahib, and (5) Sheikh Nawab Din Sahib. At that time, Radhe Khan Pathan, a resident of Karwalian Pathan, was considered a good worshipper. He would come and go to Dharmkot Bagh and often engaged in discussions with Maulvi Fath Din Sahib regarding Hazrat Ahmad's claim, which sometimes escalated to harsh words.

In the year 1900, this Radhe Khan came to Dharmkot and had a heated discussion with Maulvi Fath Din Sahib. In response, Maulvi Sahib advised him to repent and seek forgiveness, saying that such remarks should not be made about Hazrat Ahmad (peace be upon him). However, he did not relent and stated that he was ready for a mutual curse (Mubahala). He insisted that he spoke the truth and challenged them to see for themselves through the Mubahala. Consequently, Maulvi Sahib agreed to the Mubahala, and it took place. After the Mubahala, the Ahmadis discussed among themselves that the Mubahala had been conducted without the permission of Hazrat Ahmad (peace be upon him), which was not appropriate. This led to a concern regarding the matter.

Seerat al-Mahdi

Part Three

Preparations were made to go for service. We five reached Qadian. After the Isha prayer, Maulvi Fath Din Sahib narrated the incident of the Mubahala to Hazrat Masih Maud (peace be upon him) and said that it had occurred, and a period of forty days had been set. He requested Hazrat to pray. Hazrat immediately said: "Were you the trustees of God? Why did you set a period of forty days? This is a wrong approach." He also inquired whether in the Mubahala, their existence was presented or ours. Maulvi Sahib replied that Hazrat's existence had been presented. Hazrat said: "From now on, remember that in the Mubahala, my existence should be presented, not yours." After this, Hazrat engaged in conversation for a while and then remained silent for a short time. He then said: "I will pray; you should also join." The prayer began with very heartfelt words. The prayer continued from after the Isha prayer until the time of Tahajjud. Finally, the prayer concluded, and Hazrat said: "Go, the prayer has been accepted, and by God's grace, you have victory." We returned immediately, offering the Fajr prayer on the way. Upon returning, we awaited the outcome of the Mubahala and continued to pray. Hazrat had also advised to keep praying. With ten days remaining in the period, Radhe Khan came again and spoke harshly. He took his people with him and went to the forest to pray. I also remember that he told the people that his prayer had been accepted. After this prayer, as he was returning to his village, he suffered an injury to his shin bone. This caused poison to spread throughout his body. Radhe Khan was a thin and frail person, but due to this injury, his body began to swell. Eventually, it appeared that his body was sticking out a hand's breadth from the bed. In this illness, Maulvi Fath Din Sahib visited him and urged him to repent and seek forgiveness, but he did not pay attention to this. Then, when there was one day left in the forty days, he passed away. فَالْحَمْدُ لِلَّهِ عَلَى ذالک (All praise is due to Allah for that). The humble one (signature) Ibrahim, written by himself, resident of Dharmkot Bagh, Tehsil Batala. The humble one: (signature) Muhammad Jan, written by himself, District Gurdaspur, confirms this incident. Written by: Qamaruddin, Maulvi Fazil - 15/7/32. The humble one: Thumbprint of Roora Ahmad, resident of Dharmkot Bagh.

Seerat al-Mahdi

Part Three

The humble one submits that Maulvi Qamaruddin Sahib narrated to me that when I returned to Qadian from Dharmkot Bagh with this account, one day I mentioned this incident to Chaudhry Muzaffaruddin Sahib Bengali, B.A. He was greatly amused and said that it was a very strange incident. He suggested that we should go to Dharmkot one day and hear it from Sain Ibrahim Sahib himself. I agreed, saying that we would go one day. Thus, we set a date for our visit. We were to travel by train to Batala. It rained at night, and we needed to reach the train early in the morning. All the friends arrived, but Chaudhry Sahib could not make it. We went by train to Batala. Some friends expressed regret over Chaudhry Sahib's absence, but I said that he would surely arrive. We reached Batala by train and then proceeded to Dharmkot. Not long after, Chaudhry Sahib arrived on his bicycle. We had already informed Dharmkot that we were coming for a specific purpose. Everyone was happy at Chaudhry Sahib's arrival because, in truth, this journey was undertaken at his encouragement. A gathering was held, and Sain Ibrahim was requested to recount the entire incident of the Mubahala. Sain Sahib narrated the whole incident. Listening to the account renewed our faith. Besides us, many members of the local community were present, including companions of Hazrat Masih Maud (peace be upon him). Everyone supported Sain Sahib's narration, and several friends mentioned that after this incident, many individuals from Dharmkot Bagh joined the Ahmadiyya community.

The humble one submits that the prescribed method of Mubahala is to set a period of one year for it. This is likely why Hazrat was displeased with the setting of a forty-day period. However, due to the special prayer of Hazrat, the effects of the Mubahala were manifested within those forty days, granting Ahmadis a clear victory and proving the truthfulness of Hazrat Masih Maud (peace be upon him). Yet, this was an exceptional case, created by God under special circumstances due to Hazrat's particular attention. Otherwise, in normal circumstances, the period should not be less than one year.

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It is necessary. When the Prophet Muhammad (peace be upon him) called the people of Najran for Mubahala, he proposed a period of one year from his side. Furthermore, I humbly submit that Sheikh Farmaan Ali Sahib, B.A., a retired engineer from the Irrigation Department, has also confirmed this incident. He has written to me that his father, Sheikh Azizuddin Sahib, often recounted the incident of Mubahala between Maulvi Fath Din Sahib and Radhe Khan Pathan, a resident of Karwalian, in front of many people. One of the reasons that influenced him in favor of Ahmadiyyat was this incident.

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Khalifa I (may Allah be pleased with him) mentioned to me that just a few days before the passing of Hazrat Masih Maud (peace be upon him) during his last journey to Lahore, he received the revelation: "الرَّحِيلُ ثُمَّ الرَّحِيل" (The departure, then the departure), which indicated his nearing death. Hazrat called me and said that we should move to the part of the house where we were staying, and he would go to the other part, because Allah had revealed the word "رحيل" (departure), which should be fulfilled through this relocation. He also apologized, saying that this move would cause him some discomfort, but he wanted to manifest this divine revelation. Thus, the house was changed. However, what was destined by God came to pass, and a few days later, he suddenly passed away.

I humbly submit that the angels of God must have been in awe of Hazrat Masih Maud's actions, realizing how devoted this servant of God was to the service of religion. He knew that the appointed time had come, yet he sought to extend his time of service by using the pretext of words to delay the divine decree. This was a game of love and passion, which perhaps even the Lord of the Throne smiled upon.

O Allah, send blessings upon him and upon his followers, and grant peace and blessings.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that he observed that initially, people generally referred to Hazrat Masih Maud (peace be upon him) as "Mirza Ji," and later began to call him "Mirza Sahib."

Seerat al-Mahdi

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After that, when speaking directly, friends generally addressed him as "Hazrat Sahib" or "Hazrat Aqdas" or "Hazrat Masih Maud (peace be upon him)." However, some people occasionally referred to him as "you." In the name of Allah, the Most Gracious, the Most Merciful. Dr. Hashmatullah Sahib, a resident of Patiala and currently in charge of Noor Hospital in Qadian, narrated to me that during the summer holidays of 1905, when he was a student in the ninth grade, he came to Qadian for the first time. Along with him were Maulvi Abdullah Sahib, the Arabic teacher at Mahindra College and High School in Patiala, Hafiz Noor Muhammad Sahib, the late Secretary of the Ahmadiyya Community in Patiala, Master Muhammad Siddiq Sahib, who is currently employed at the Viceroy's Eagle Lodge, Sheikh Muhammad Afzal Sahib, who is a cousin of Sheikh Karam Ilahi Sahib and was a student at that time, and Mian Khuda Bakhsh, also known as Momin Ji, who currently resides in Qadian. We stayed at the guest house. There were other guests nearby, one of whom was a person dressed in a mendicant's attire. I do not remember his name. He had arrived several days before us. On the day we reached Qadian, this person in mendicant's clothing mentioned that he had requested Hazrat Masih Maud (peace be upon him) to accept his Bai'at (oath of allegiance). Hazrat had replied, "Stay here for a few days. There is no hurry for the Bai'at; it will happen soon." This person stayed for two or three days, but on the very evening we arrived, or the next evening after the Maghrib or Isha prayer (during those days, Hazrat would hold gatherings in the mosque after the Maghrib prayer, and the Isha prayer was held early), Hazrat took the Bai'at of the people. We students also took the Bai'at. (I had already taken the Bai'at by letter in 1901, and even before that, in 1899, when I was about fifteen or sixteen years old, I had joined the Bai'at of Hazrat Masih Maud (peace be upon him) along with my family elders, including my grandfather Mola Bakhsh Sahib, my father Rahim Bakhsh Sahib, and my elder brother Hafiz Malik Muhammad Sahib, through Hazrat Maulvi Abdul Qadir Sahib Ludhianvi, the father of Hakim Muhammad Umar Sahib. This Bai'at took place in the Ahmadia Mosque in Dek Bazaar, Patiala.) At that time, this person also quietly joined the group taking Bai'at.

Seerat al-Mahdi

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The next morning, around eight or nine o'clock, I was present at the site to inspect the foundations of the current residence of Hazrat Masih Maud, Hazrat Mian Bashir Ahmad Sahib (the humble author). At that time, the guests who were present also gathered to have the honor of meeting him. Just then, that guest stepped forward and said, "O Hazrat, I took the Bai'at last night." Hazrat smiled and replied, "Merely taking the Bai'at is not enough. It is essential to maintain steadfastness and to continue striving in righteous deeds." He delivered a brief yet impactful speech in this manner. It is divine wisdom that the next day, this person began to speak in such a way that it seemed he had no connection with the community. Within a day or two, it escalated to the point of him hurling insults, and he left Qadian in that state. During our stay, which lasted about ten to twelve days, several other incidents also occurred. One of these was the incident of Hazrat Sahib injuring his head. He had risen after performing ablution when he was struck on the head by the edge of an open shelf, resulting in a deep wound that caused bleeding. He experienced considerable pain and could not attend the mosque, and we also sought permission to enter. Another incident was that during those days, Hazrat received the revelation: "فَفَزِعَ عِيسَى وَمَنْ مَّعَهُ" (And Jesus and those with him were terrified). I humbly submit that I witnessed the incident of the injury from the shelf. Hazrat Sahib had bent down for some purpose, and the shelf was open. When he began to rise, the corner of the shelf struck his head, causing significant injury. This incident occurred in the room known as the chamber.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that when Hazrat Sahib expressed that Arabic is the mother of all languages, research began into how many Arabic words exist in their original form or with some alteration in other languages. He provided a few words as examples. This sparked such discussion that everyone began searching for Arabic words in Urdu, English, Persian, Hindi, and so on. When Hazrat Sahib would come to the mosque, people would present their findings. Some words were accepted by Hazrat Sahib, while others were dismissed. During those days, he stated that Arabic...

Seerat al-Mahdi

Part Three

The earth is called 'Ard' in Arabic and 'Earth' in English, and these two terms are interconnected. Now, it is essential to examine which language this word originally belongs to and from which language it has been borrowed. Thus, it will become evident that the literal meanings of 'Earth' and its origin cannot be found in the English dictionary. In contrast, the Arabic term 'Ard' possesses those literal and fundamental meanings that correspond to the concept of land. In Arabic, 'Ard' refers to something that moves swiftly. However, despite its rapid motion, it can also appear stationary like a bed. Not only does this reveal the original nature of the Arabic word, but it also uncovers the knowledge hidden within this term. This indicates that it is a divine language, not one created by humans. Furthermore, it has always contained knowledge about the movement of the earth, even before the investigations of modern science. I humbly submit that I have consulted the two most significant Arabic dictionaries, namely Lisan al-Arab and Taj al-Aroos, and both contain these meanings under the term 'Ard': something that is in motion and something that resembles a floor or a bed. Moreover, it is delightful to note that these dictionaries state that the root of 'Ard' implies a movement that is not linear but circular. Therefore, when one wishes to express that there is dizziness in their head, they use the term 'Ard.'

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that sometimes the Prophet (peace be upon him) would laugh at a joke, and he would laugh heartily. I have seen that due to his laughter, tears would come to his eyes, which he would wipe away with his finger or cloth. However, he never laughed at indecent remarks or mockery. If someone made such a comment in his presence, he would disapprove of it. I recall once, when I was still a child, I made an inappropriate mocking remark. He was lying on a bed nearby and sat up, gently admonishing me, saying, "This is a sinful matter." Had the Prophet not disapproved, I would have shared that remark at that moment.

Seerat al-Mahdi

Part Three

My mother, that is, Hazrat Umm al-Mu'minin, began to ask me in a playful manner about certain Punjabi words and their Urdu equivalents. At that time, I thought that perhaps by elongating the movement of a Punjabi word, it becomes Urdu. Under this self-made principle, when I would give nonsensical answers, my mother would laugh heartily, and Hazrat Sahib, who was standing nearby, would also laugh. Similarly, Hazrat Sahib asked me about one or two Punjabi words and inquired about their Urdu meanings, and then he laughed a lot at my responses. I remember that at that time I said that the Urdu equivalent of 'gouta' was 'gouta,' and Hazrat Sahib found that very amusing.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that once, after the Zuhr prayer in the Mubarak Mosque, Hazrat Masih Maud (peace be upon him) called Maulvi Sher Ali Sahib and said something to him or asked him something. Maulvi Sahib, perhaps due to the awe of Hazrat, responded with words indicating that Hazrat had said this. Instead of saying that Hazrat had said this, he said, "I had said this." Upon this, the members of the gathering suppressed their laughter and smiled, but Hazrat Sahib did not pay any attention to it. I humbly submit that first of all, Hazrat Sahib would not have even thought of it, and even if he had, to pay attention to such a matter or to smile at it was completely against his manner. Moreover, I humbly submit that for Maulvi Sher Ali Sahib to utter such words in a flustered manner also indicates that despite Hazrat Masih Maud's (peace be upon him) immense kindness, he had such respect and awe for Hazrat that sometimes, in a moment of panic, he would say something contrary.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that once, Hazrat Khalifa I's eldest son, Mian Abdul Hai (may Allah have mercy on him), was married at a very young age to Hazrat Peer Manzoor Muhammad Sahib's younger daughter (Hamida Begum). Later, it was discovered that they were foster siblings. Consequently, an inquiry was conducted through the scholars of the community regarding how much milk consumption constitutes fosterage.

Seerat al-Mahdi

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After thorough investigation and contemplation on the matter, it was decided that indeed they were both foster siblings, and the marriage was annulled. I humbly submit that as far as I remember, at that time, Hazrat Sahib was inclined to the view that if they had consumed a small amount of milk at some point, then this did not constitute a fosterage that would cause prohibition, and he preferred that the marriage remain intact. However, Hazrat Khalifa I, due to legal caution, had reservations. Therefore, Hazrat Sahib granted permission for the annulment.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that a friend asked after the Maghrib prayer in the Mubarak Mosque, "How can we eat the food of the People of the Book when Allah Almighty has stated that their food is lawful for you, considering that Christians consume impure things?" He replied, "In this context, the Quran actually refers to the Jews, who had the Shariah and adhered to it. Their slaughter and food are permissible because they strictly follow the commandments of their Shariah. The Christians, however, have disregarded all aspects of the Shariah and declared it a curse. Therefore, they are not included here." I humbly submit that if the apparent and general meanings of this narration by Mir Sahib are taken, there is a certain rarity in it that contradicts common thought and, in my opinion, is also contrary to the practices of Hazrat Masih Maud (peace be upon him). As far as I know, Hazrat Sahib did not avoid eating the prepared foods of Christians, nor did he avoid those of Hindus. However, it seems that the intent of this narration is that since Christians have abandoned the lawful method of slaughter, it is necessary to avoid such foods. But there is no harm in other items. Yes, if something is inherently forbidden, then that is a different matter. Such a thing would not be consumed by Christians, nor would it be eaten from the hands of a Muslim.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Noor Muhammad Sahib, a resident of Faizullah Chak, conveyed to me in writing that once we asked Hazrat Masih Maud (peace be upon him) about the issue of reciting Fatiha behind the Imam, raising the hands, and saying Ameen. He replied that this practice is established through Hadith and should certainly be performed. I humbly submit that the matter of reciting Fatiha behind the Imam is indeed confirmed through multiple narrations from Hazrat Sahib, but regarding raising the hands and saying Ameen aloud, I do not believe that Hazrat Sahib stated this because if he deemed it necessary, he would have consistently practiced it himself. However, there is no evidence of his continuous practice in this regard, and in fact, his general practice was contrary to it. I understand that when Hafiz Sahib asked Hazrat about this, since there were several points in the question, Hazrat only considered the first point in his response, meaning that the intention behind Hazrat's answer was solely about reciting Fatiha behind the Imam. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Noor Muhammad Sahib conveyed to me in writing that it was our habit that whenever we came to meet Hazrat Sahib in Qadian, we would always bring some jaggery or sweets with us. Once, he said, "Send mustard greens for us; they cook excellently when added to meat." We sent those greens from Faizullah Chak. Later, we heard in the village that Hazrat Sahib had gotten married in Delhi. Upon this, my friend Hafiz Nabi Bakhsh Sahib and I came to meet him, and he greeted us with great joy. I presented a one-rupee offering, and he said, "When your son is born, we will also give." I humbly submit that Hazrat's statement about "we will also give" was not made in the context of a betel leaf or similar offering, but rather as an expression of love and affection. Although Hazrat did not disapprove of the practice of offering betel leaf at weddings and such occasions, he would say that it should be done with good intentions and should not be made obligatory.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Sahib used to say regarding the Night of Decree (Laylat al-Qadr) in Ramadan that its identification is that on this night there are some clouds or moisture, and some signs of heavenly lights and blessings are felt. I humbly submit that this very sign has also been mentioned in the Hadiths, but it is likely not intended that the presence of clouds or moisture is absolutely necessary. In my opinion, it is also possible that in different regions, Laylat al-Qadr may manifest on different nights. The truth is that creating the atmosphere of Laylat al-Qadr to some extent depends on a person's own state. At the same time, it may be Laylat al-Qadr for one person but not for another. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Masih Maud (peace be upon him) used to say that sometimes revelation occurs in such a way that the Word of Allah is expressed loudly through the servant's own tongue once or repeatedly, and at that moment, the servant has no control over his tongue; rather, it is the control of Allah. Sometimes revelation occurs in such a way that a written phrase or sentence is shown, and at other times, the speech is heard coming from outside. I humbly submit that from the Holy Quran, it is evident that the Word of Allah is divided into three main categories. First, revelation, meaning the direct speech of Allah, whether it is manifest or hidden. Second, the inspired language of imagery that comes from behind a veil, such as dreams or visions. Third, speech through an angel, meaning Allah speaks to the angel, and the angel conveys it. These three categories further divide into many subordinate types. In the narration of Mir Sahib, the last category falls under revelation, and perhaps the first category also has a hue of revelation, but the middle category relates to the inspired language from behind a veil. And Allah knows best.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Sahib used to say that just as it is prohibited for the Sadaat to accept Zakat or Sadaqah, it is also not permissible for one who is capable to take it. I humbly submit that I have heard that Hazrat Sahib used to say that in the current state of severe necessity, when there is no other option, even a Sayyid can accept Zakat.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Sahib would often get up during the moderate season and go inside the room to sleep, and sometimes he would say that he started feeling nauseous from the cold. At times, he would get up and first take some medicine, such as musk, and then cover himself with a quilt or blanket before going inside. In short, he was troubled by the cold and took special care of himself due to its effects. Therefore, in his later years, he would wear warm clothes throughout the year. I humbly submit that Hazrat Sahib generally wore socks even in the summer, and in winter, he would wear two pairs on top of each other, but in the summer, he usually wore thin cotton clothes.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Nabi Bakhsh Sahib, a resident of Faizullah Chak, currently in the Dar-ul-Fazl neighborhood of Qadian, conveyed to me in writing that Hazrat Sahib would order a considerable quantity of seasonal fruits, such as melons and mangoes, to be brought from outside. The melons were brought from the Bet region, and the mangoes were sourced from across the river. Sometimes, when I would also be present in his service, he would cut the melon with his blessed hands and give it to me, saying, "Mian Nabi Bakhsh, this melon will surely be sweet; eat it," and he would eat as well. Similarly, during the mango season, Hazrat Sahib would lovingly and affectionately give me mangoes and repeatedly say, "This mango will surely be sweet; you must eat it." I humbly submit that by "Bet," the low-lying area near the Beas River is meant, and by "across," the district of Hoshiarpur is referred to, which is known for its abundant mangoes.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. Munshi Abdul Aziz Sahib Ojhlwi narrated to me that once Hazrat Masih Maud (peace be upon him) was sitting in the Mubarak Mosque with his companions. I came from outside and greeted him with peace. I had a great desire to shake hands with him, but since the mosque was full and esteemed friends were sitting in the way, I did not find it appropriate to go forward. Just as I was standing and intending to sit down, Hazrat looked at me and said, "Mian Abdul Aziz, come. Shake hands." Thus, the friends made way for me, and I went and shook hands with him. I humbly submit that Hazrat was very considerate of his sincere companions, and his heart was filled with love for them. On this occasion, Hazrat must have realized that Mian Abdul Aziz Sahib wished to shake hands but was constrained due to the blocked path. Therefore, he called me over with his voice.

In the name of Allah, the Most Gracious, the Most Merciful. Munshi Abdul Aziz Sahib Ojhlwi narrated to me in writing that once, during the case of Karam Din Jhelmi, Hazrat Masih Maud (peace be upon him) came to Gurdaspur. During court time, Hazrat was sitting under a jamun tree in the courtyard with his attendants, having spread a cloth. A glass of milk was brought for him. Since all the friends used to strive to drink from Hazrat's leftover, I thought to myself at that moment that I am a poor and weak man; how can I get Hazrat's leftover among such great men? Therefore, I stood aside. When Hazrat had drunk half the glass, he gave the remainder to me and said, "Mian Abdul Aziz, sit down and drink well."

In the name of Allah, the Most Gracious, the Most Merciful. Khawaja Abdul Rahman Sahib, a resident of Kashmir, narrated to me in writing that my father told me that when Hazrat (peace be upon him) would sit in prayer during the Tashahhud, he would recite the Tashahhud.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me that Hazrat Masih Maud (peace be upon him) would initially form a ring with the fingers of his right hand, keeping only the index finger open, which he would raise during the testimony. I humbly submit that since Khawaja Abdul Rahman Sahib's father was among the Ahl al-Hadith, it seems he viewed these matters with a discerning eye. However, esteemed Dr. Mir Muhammad Ismail Sahib has informed me that he does not recall the method of closing the fingers of the hand from the beginning. Yes, it is possible that it may have happened at some point. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Khawaja Abdul Rahman Sahib, a resident of Kashmir, conveyed to me in writing that my father told me that he was initially among the Ahl al-Hadith. When the advertisements and writings of Hazrat Masih Maud (peace be upon him) reached Kashmir, the first verse of his that I heard was: "O Molvi! Is this not the Oneness? Speak the truth, whose idol do you follow?" At that moment, I became eager to pledge allegiance there and thought to myself that it was unfortunate that until now we had been following an idol. So, I left you two brothers (myself, Abdul Rahman, and my esteemed brother Abdul Qadir Sahib) with my uncle in Srinagar and immediately took the path to Qadian. When I arrived here, I requested Hazrat Masih Maud (peace be upon him) to accept my pledge of allegiance. He replied, "What is the pledge of allegiance? The pledge is a lesson." After this, he accepted my pledge along with those of a few other companions. I humbly submit that Hazrat's statement that "the pledge is a lesson" implies that the essence of the pledge is for a person to turn their past life into a source of reflection in terms of faith and deeds, and to turn over a new leaf for the future.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Masih Maud (peace be upon him) would occasionally recount a story about an extreme Shia in relation to the beliefs of the Shia. He would say that...

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me that a Shia, when he was about to die, gathered his children and said, "I now make a will to you at the time of my death. If you remember this, your faith will remain intact, and this advice is the culmination of my entire life." The advice was that a person cannot truly be a Shia until he holds a slight animosity towards Hazrat Imam Hasan (may Allah be pleased with him). Upon hearing this, his relatives were taken aback, and he explained, "The reason is that if he had not handed over his caliphate to the Umayyads and had not made peace with them, this calamity would not have befallen the Shia. Their fault lies at the root of this issue. Therefore, one must harbor some animosity towards him in the heart." He then fell silent.

After a while, he said, "Now I will tell you an even more significant point. My time of death is near, but listen to this: a true Shia is one who also holds a little animosity towards Hazrat Ali (may Allah be pleased with him). Because Hazrat Ali was the Lion of Allah and the successor of the Messenger of Allah. However, right before his eyes, Abu Bakr and Umar usurped the caliphate. Yet he did not speak a word. If he had shown courage at that time, the hypocrites would not have gained such dominance." After this, he fell silent again.

After a little while, he said, "Now I will express something even more essential. A Shia must also hold a little animosity towards the Prophet (peace be upon him) because if he had presented the decisions of Abu Bakr and Umar before the people and had openly declared Ali's caliphate, and made him his successor, then why would these corruptions and calamities have arisen? They too are at fault for not clarifying the matter." He then sat up a bit and said, "Now I am on my last breaths. Come closer. If you are truly Shia at heart, then you must also hold a little animosity towards Jibril (Gabriel). When Allah sent revelation to Hazrat Ali, he brought it to the Prophet instead, thus ruining all our affairs. Whether he forgot or did it intentionally, he is certainly at fault." After this, he remained silent for a while.

When the time of his death approached, he said, "Come a bit closer. This is the last thing I have to say." When they moved forward, he said, "A person cannot be a complete Shia until he holds a little animosity towards Allah as well. Because all corruption has stemmed from this. If He had settled all these matters clearly from the beginning and had not entangled Himself in disputes, then neither Hazrat Ali would have been deprived, nor would Imam Hussain have been martyred, nor would the usurpers have succeeded." Saying this, the poor man took his last breath.

Seerat al-Mahdi

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In the name of Allah, the Most Gracious, the Most Merciful. The purpose of Hazrat's narration was to convey that if a person adopts the beliefs of the Shia, the inevitable and final consequence will be that he will have to forsake the Ahl al-Bayt, the Messenger of Allah (peace be upon him), and Allah Himself, and he will have to harbor distrust towards them. Thus, such a religion is evidently false. I humbly submit that I recall having heard this narration from Hazrat as well. When Hazrat would recount this narration, he would laugh heartily, and when mentioning the animosity held by that Shia, he would sometimes gesture with his finger, saying that just a little animosity is required towards this one and a little towards that one.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that the late Maulvi Abdul Karim Sahib Sialkoti's original name was Karim Bakhsh. Hazrat changed his name to Abdul Karim. I have heard much later that the late Maulvi Sahib's father would still call him Karim Bakhsh. I humbly submit that Hazrat Masih Maud (peace be upon him) preferred Arabic names.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Masih Maud (peace be upon him) would personally review the copies and proofs of his books. When he wrote any Arabic books, he would also review them himself and had ordered some scholars to review them as well. Consequently, the late Maulvi Abdul Karim Sahib would thoroughly review all the proofs of Arabic and Persian books in the morning. Once, regarding an Arabic book, he said that after Maulvi Abdul Karim Sahib reviewed its proofs, they should also be shown to Maulvi Nooruddin Sahib. Someone asked what the need for that was, to which he replied, "Maulvi Sahib reads our books less. This way, they will pass under his gaze."

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. Munshi Abdul Aziz Sahib Ojlawi conveyed to me in writing that one morning, a desire arose in my heart to eat mulberries. However, I did not express this desire to anyone. At that moment, Hazrat Masih Maud (peace be upon him) said, "Today we will go for a walk in the garden." Thus, we set off immediately. In the garden, there were a few charpoys laid out. The gardener brought two large baskets filled with mulberries and placed them before Hazrat. All the friends sat on the charpoys. The atmosphere was so informal that Hazrat was sitting at the foot of the charpoy while the friends were at the head. Everyone began to eat the mulberries. Hazrat instructed Mir Nasir Nawab Sahib, may Allah have mercy on him, saying, "Mir Sahib! Place the mulberries in front of Abdul Aziz." Hazrat repeated this several times, even though I was already eating. Still, Hazrat insisted on placing the basket in front of me. I felt embarrassed, thinking that perhaps Hazrat had become aware of my desire.

In the name of Allah, the Most Gracious, the Most Merciful. Khawaja Abdul Rahman Sahib, a resident of Kashmir, conveyed to me in writing that whenever someone greeted Hazrat Masih Maud (peace be upon him) with "As-salamu Alaikum," he would generally look up at them and respond to the greeting with affection.

In the name of Allah, the Most Gracious, the Most Merciful. Mir Shafi Ahmad Sahib Muhaqqiq Dehlawi conveyed to me in writing that when Dr. Muhammad Umar Sahib Lucknowi was studying in Lahore, he once visited Hazrat Masih Maud (peace be upon him) and after conversing for a while, he left. Later, someone mentioned that Hazrat, with great astonishment, remarked, "Oh, he had his beard shaved? We did not notice." I humbly submit that Hazrat did not have the habit of looking up and scrutinizing people, and he generally used to say regarding beards that his concern was first for faith. If faith becomes correct and complete, then these weaknesses will naturally resolve themselves. Anyone who considers Islam to be true and believes in him sincerely and knows...

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. It is stated that every teaching of Islam is a mercy. When a person sees that the Messenger of Allah (peace be upon him) kept a beard and that we also keep beards, his faith will naturally lead him to keep a beard as well. However, if faith is weak, then what benefit can a mere beard provide? Therefore, despite considering shaving the beard to be wrong, he did not emphasize it much in his speeches and writings. Rather, his main focus was on the correctness of faith and the importance of righteous deeds. If someone who had shaved his beard came to his gathering, he would not reprimand him.

In the name of Allah, the Most Gracious, the Most Merciful. Mir Shafi Ahmad Sahib Muhaqqiq Dehlawi conveyed to me in writing that when Hazrat would sit in the mosque and engage in conversation, some people would interrupt with irrelevant remarks and begin their own stories. However, Hazrat never seemed troubled by this. Although other friends felt it keenly, as they had come from far away to listen to Hazrat's words, these individuals deprived them of the opportunity to hear his discourse. I humbly submit that it is true that Hazrat listened to everyone's words, regardless of how unrelated or lengthy they were. However, regarding the interruption of Hazrat's speech, it should not be understood that this happened frequently. Rather, only some ignorant individuals would occasionally do so. Otherwise, sensible people considered interrupting his speech to be disrespectful.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Maulvi Abdul Karim Sahib, may Allah have mercy on him, was my teacher. I studied some portions of Arabic, English, Persian, and the Holy Quran with him. He was very fond of cold water. He used to reside in the room above the courtyard of the mosque, which opens onto the courtyard of the mosque. When he felt thirsty, he would send a friend or student to bring fresh water from the Aqsa Mosque. When that person was seen returning in the street, he would call out from the window, saying, "Hurry up, or the water will become warm." In short, he had a great fondness for cold water and ice.

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Whenever Hazrat would order ice from Amritsar or Lahore, it would surely be sent to him. Sometimes, the late Maulvi Sahib would ask me if there was ice at home. I would reply that yes, there was. He would then say, "Do not tell Hazrat that Abdul Karim is asking for it, but somehow bring it." I would go to Hazrat and say that Maulvi Abdul Karim Sahib needed some ice, without mentioning that he was asking for it. Hazrat would respond, "Yes, certainly take it," and would even take it out himself to give it to me. I humbly submit that the water from the well of the Aqta Mosque was very famous for its coolness and was considered the best in all of Qadian. Additionally, I humbly submit that Hazrat Maulvi Abdul Karim Sahib had a great literary taste and paid much attention to the eloquence of his speech. The phrase "the freshness of water" in this narration points to his literary finesse.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat would respectfully mention the names of all the renowned figures of Islam and honor them. If someone raised an objection, saying that such and such a person had said this or done that, he would respond, "إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ (Actions are judged by intentions). How can we know the reality of the matter and what was behind it? These people were great figures of their time. One should not make objections or speak ill of them." Hazrat would mention the names of Hazrat Junaid, Hazrat Shibli, Hazrat Bayazid Bastami, Hazrat Ibrahim Adham, and Hazrat Dhul-Nun al-Misri with great respect. He would also sometimes recount their sayings or states. Among the contemporary figures, he regarded Maulvi Abdullah Sahib Ghaznavi as a great man. Similarly, he considered Shah Waliullah Sahib Dehlawi, Hazrat Mujaddid Alif Thani, Syed Ahmad Sahib Barelwi, and Maulvi Ismail Sahib Shaheed as people of Allah and great figures. However, he would most frequently mention Syed Abdul Qadir Jilani and would recount his writings.

I humbly submit that Hazrat had the practice of quoting the sayings or actions of past saints with great respect.

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Even if it goes against his opinion and research, he would not object to any elder. He would say that if they had said something in accordance with their time or made a mistake in a matter, it would not diminish their greatness. In any case, their respect should be maintained.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Noor Muhammad Sahib, a resident of Faizullah Chak, conveyed to me in writing that once he went to Qadian. Hazrat said, "Mian Noor Muhammad! You should stay in Qadian and read the Holy Quran. We will appoint someone as a servant for your work." At that time, a person could be hired for one rupee a month for farming. I replied that I would ask my father before responding. Later, I mentioned this matter to my father. He said that he would speak to Hazrat about it. Accordingly, my father met Hazrat. Hazrat said, "Sheikh Sahib, we have asked your son to stay here because Mian Hamid Ali's father has also left him here." My father replied, "Sir, if there are six or seven lamps burning in a house and one is taken away, there will be no significant decrease in the light. But if there is only one lamp in a house and it is taken away, it will become completely dark." In this way, my father humorously deflected the matter because Mian Hamid Ali had five or six brothers, while I was the only son of my father. However, I felt a deep regret about this and still do, that my father did not accept Hazrat's words and did not allow me to benefit from this opportunity.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that the question of Hazrat Masih Maud's date of birth and age at the time of his passing has been under consideration for a long time. Hazrat Masih Maud (peace be upon him) has clarified that his date of birth is not preserved in a specific form, and the correct estimate of his age is not known (see Appendix of Braheen Ahmadiyya, Part Five, page 193) because his birth took place during the rule of the Sikhs.

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There was no record kept of births during that time. However, Hazrat Masih Maud (peace be upon him) has mentioned certain matters that have allowed for an estimation of his age to some extent. According to some of these estimates, the year of his birth is considered to be 1840, while others suggest it could be as early as 1831. This is why the question of his exact date of birth has remained a topic of discussion.

I have contemplated this matter from various angles and have presented my estimates in different sections of Seerat al-Mahdi. However, the truth is that while I have leaned towards the belief that the year of Hazrat Masih Maud's (peace be upon him) birth is around 1836 CE, no specific date has been conclusively established until now. Nevertheless, certain references and traditions have recently emerged that indicate a precise date: Friday, the 14th of Shawwal, 1250 AH, corresponding to February 13, 1835 CE, which is the 1st of Phagan in the year 1891 Bikrami. The reasons for this determination are as follows:

(1) Hazrat Masih Maud (peace be upon him) has clearly stated, with precision, that his birth occurred on a Friday, on the 14th of the lunar month. (See Tuhfa Golravi, first edition, page 1, footnote.)

(2) A verbal tradition has reached me through the esteemed Mufti Muhammad Sadiq Sahib, who has documented it. It appears that Hazrat Masih Maud (peace be upon him) once stated that according to the Hindu months, his birth took place in the month of Phagan.

(3) The aforementioned date closely aligns with several other statements made by Hazrat Masih Maud (peace be upon him). For instance, he mentioned that he was honored with divine communication in the year 1290 AH (Haqiqat al-Wahi, page 199) and that at that time, he was forty years old (Tiryak al-Qulub, page 68), among other statements.

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I have carefully studied the previous calendars and have had others do the same, so that it can be determined when the day of Friday and the fourteenth date of the lunar month coincide in the month of Phagan. This research has conclusively shown that the date of birth of Hazrat Masih Maud (peace be upon him) is 14 Shawwal 1250 AH, corresponding to 13 February 1835 CE, as will be evident from the following table.

Date in CE | Date in Lunar Calendar | Day | Date in Hindu Month | Year in Bikrami

4 February 1831 CE | 20 Sha'ban 1246 AH | Friday | 7 Phagan Samvat 1887 Bikrami

17 February 1832 CE | 14 Ramadan 1247 AH | | |

8 February 1833 CE | 17 Ramadan 1248 AH | | |

28 February 1834 CE | 18 Shawwal 1249 AH | | |

13 February 1835 CE | 7 Shawwal 1251 AH | | |

5 February 1836 CE | 7 Shawwal 1251 AH | | |

24 February 1837 CE | 18 Dhul-Qi'dah 1252 AH | | |

9 February 1838 CE | 20 Dhul-Qi'dah 1253 AH | | |

1 February 1839 CE | 15 Dhul-Qi'dah 1254 AH | | |

1 Phagan Samvat 1888 Bikrami | | | |

4 Phagan Samvat 1889 Bikrami | | | |

5 Phagan Samvat 1890 Bikrami | | | |

1 Phagan Samvat 1891 Bikrami | | | |

13 Phagan Samvat 1892 Bikrami | | | |

4 Phagan Samvat 1893 Bikrami | | | |

7 Phagan Samvat 1894 Bikrami | | | |

13 Phagan Samvat 1895 Bikrami | | | |

21 February 1840 CE | 16 Dhul-Hijjah 1255 AH | | |

14 Phagan Samvat 1896 Bikrami | | | |

(For this, refer to Tuhfaqat al-Ihamiya Misri and the Hindi Calendar.)

According to this table, the date of 1832 CE can also be considered correct. However, based on other evidence, some of which has been mentioned above and some will be discussed later, it is accurate to state that Hazrat Masih Maud (peace be upon him) was born in 1835 CE. Thus, the date of 13 February 1835 CE, corresponding to 14 Shawwal 1250 AH, which fell on a Friday, is deemed correct. According to this calculation, at the time of his passing on 24 Rabi al-Thani 1326 AH (as reported in the supplement of Akhbar Ahkam dated 28 Ramadan 1908 CE), his age was a full 75 years.

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It amounts to six years, six months, and ten days. I hope that now, since the date of Hazrat Masih Maud's (peace be upon him) birth has been definitively established, our friends will always mention this date in their writings and speeches. This way, there will be no ambiguity or confusion regarding the date of Hazrat Masih Maud's (peace be upon him) birth, and we will be able to stand on a firm foundation regarding this matter.

Before concluding this note, it is also necessary to mention that Hazrat Masih Maud (peace be upon him) was informed through divine revelation that his age would be "this much" or four or five less or four or five more. (Haqiqat al-Wahi, page 96) If the literal meaning of this divine revelation is taken, then his age should be seventy-five, seventy-six, or eighty, or eighty-four, eighty-five years. In fact, if a more literal interpretation of this revelation is adopted, then his age should be exactly seventy-five and a half or eighty or eighty-four and a half years. It is a remarkable manifestation of divine power that according to the above research, his age amounts to exactly seventy-five and a half years.

In this context, it is also noteworthy that in another place, Hazrat Masih Maud (peace be upon him), while discussing his birth, writes that from Adam until the year one thousand six hundred, there were still eleven years remaining when I was born. He also writes in this context that God Almighty has revealed to him that according to the numerical value of the letters in Surah "Al-Asr," the time of the Holy Prophet Muhammad (peace and blessings of Allah be upon him) amounts to 4739 years (see Tuhfa Golravi, pages 93-94-95, footnote). This time should essentially be counted until the Hijrah, as the Hijrah marks the beginning of a new era. Now, if this calculation is made, it also indicates that the year of his birth is 1250 AH, because subtracting from 6000 leaves 5989, and subtracting 4739 from 5989 gives exactly 1250. Thus, from this perspective as well, the calculations regarding the birth of Hazrat Masih Maud (peace be upon him) are confirmed. All praise belongs to Allah for that.

I humbly submit that this subject was also discussed by me in the newspaper Al-Fazl dated August 19, 1936.

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In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that all the people of the time of Hazrat Sahib had love for him according to their own ways, but the level of respect and love that Hazrat Khalifa I had for him is difficult to find a parallel for. One day, I was sitting with Hazrat Maulvi Sahib, and the discussion arose that Hazrat Masih Maud (peace be upon him) had instructed a friend to arrange a marriage for his daughter with an Ahmadi, but that friend was not agreeable. Coincidentally, at that moment, the late Ummatul Hai Sahibah, who was very young at that time, came playing in front of us. Upon hearing the mention of that friend, Hazrat Maulvi Sahib, with enthusiasm, remarked that if Mirza were to say to me to give my daughter to the son of Nahali (Nahali was a maid who worked in Hazrat Sahib's house), I would immediately do so without any hesitation. This statement was a strong expression of love and affection. However, see the outcome: ultimately, that very girl became the daughter-in-law of Hazrat Masih Maud (peace be upon him) and entered into the marriage of a person who is himself a reflection of Hazrat Masih Maud's grace and favor.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Sahib used to say that when Islam prevails over the world, it will not be the case that the entire world becomes Muslim and other religions are obliterated. Rather, it will be that other people will remain as they are today, like the Chuhra, Chamaar, or Sansi, etc. I humbly submit that this grand transformation is associated with the progress of Ahmadiyyat, and one day such a transformation will indeed occur. That is, the current civilization of the world will be eradicated, and the existing governments will be brought to dust, and Allah, the Exalted, will establish a new heaven and earth through Ahmadiyyat. At this time, these matters may seem strange under the influence of visible causes, but for them, divine machinery is in motion in the heavens, and the army of angels is busy sowing the seeds of revolution. How this revolution will come about? Only Allah knows.

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Indeed, he will surely come. Because the decree of the heavens is such that it will manifest in any case. As far as I understand, it will happen in this way: on one hand, Allah, the Exalted, will create the seeds of destruction within the current Western civilization and will incite the existing governments to rise against one another. As a result, they and their civilization will be consumed in the fire they have ignited themselves. On the other hand, Allah will gradually strengthen the plant of Ahmadiyyat so that when the old remnants are erased, the edifice of Ahmadiyyat will be ready to take its place. However, this interim period is not a bed of flowers for Ahmadiyyat; rather, it is a path filled with thorns and stones. To reach the intended destination, one must pass through jungles, perilous valleys, and rivers of blood. Nevertheless, the end result is that the decree of the heavens is such that it will manifest in any case.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Masih Maud (peace be upon him) used to say that death is inevitable for the progress of man, and a person's departure from this world is like a girl leaving her parents' home to go to her husband's house. Just as a girl's God-given essence and perfection (i.e., giving birth) cannot manifest without leaving her parents' home, similarly, a person's true perfection and essence cannot be revealed until he departs from this world through the path of death.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Ghulam Ahmad Sahib I.M.S narrated to me that I found a draft written by my grandfather, Mian Muhammad Bakhsh Sahib, Deputy Inspector of Police, Batala, among his papers. It was a letter from Hazrat Masih Maud (peace be upon him) addressed to Amir Qabil, which was likely in Persian. My grandfather translated it into Urdu, or it was translated for government records. The letter from Hazrat Masih Maud is as follows:

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In the name of Allah, the Most Gracious, the Most Merciful. We praise Allah and send blessings upon His noble Messenger. This is a letter from the humble servant, Ahmad, who seeks refuge in Allah (may He forgive his shortcomings and support him), addressed to Amir Zill-e-Subhani, the manifestation of divine favors - the King of the lands of Kabul (may Allah keep him safe). After invoking peace, mercy, and blessings, it is the nature of human beings that when they hear news of a sweet spring, which has many benefits for mankind, they develop a desire and love for it. This desire then manifests itself in their hearts and affects their limbs, leading them to run towards that spring as much as possible, to see it, to benefit from its sweet water, and to be refreshed by it. Similarly, when the noble morals, gracious habits, and compassion of Islam and Muslims became widely known in India regarding this king of virtuous qualities, and the pure mention of this blessed tree of wealth and sovereignty became famous in every city and country, it was observed that every noble and honorable person was praising this king. In this time of scarcity of virtuous individuals, I live in sorrow and grief due to the lack of men of resolve. I have attained such joy and happiness that I lack the words to express this state. A thousand thanks are due to the Gracious Lord for having saved countless beings from various forms of destruction through such a blessed existence. Indeed, those men are very fortunate who have such a king of noble character and justice present among them, and those people are very fortunate who have received this unexpected blessing after a long time. The Gracious Lord has countless blessings that no one can count, but among the greatest blessings is the existence of two individuals. The first is one who is filled with the strength of righteousness and uprightness and has gained spiritual power. They draw those trapped in darkness and negligence towards the light of knowledge and provide the empty souls with the treasures of insight. Through their sanctity, they carry the weaknesses of this world to safety with faith. The second individual is one who, not by misfortune or chance, but by virtue of the innate qualities bestowed upon them by Allah (that is, they possess the essence of kingship), is indeed a king.

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He has been granted sovereignty and kingship by Allah, and divine wisdom and prudence make him a representative of His essence, manifesting His commands through His decree. Thousands of lives, wealth, and honor are entrusted to him. These individuals are indeed guardians of compassion and mercy, overseeing the plight of the suffering, the poor, and the helpless, while also being a shadow of Allah in supporting Islam and Muslims. This humble servant observes that Allah, in times of great corruption and misguidance, chooses one of His servants to be His special one, so that through him, the misguided may find guidance, the blind may receive light, and the heedless may be granted the ability to act. Through him, the religion and its teachings may be renewed with fresh insights and arguments. The Gracious and Merciful Allah has appointed this insignificant one in the fourteenth century for the reform of creation and the completion of His argument, in light of the tumultuous times and the storm of misguidance and apostasy. Since this era was marked by the turmoil of the Christian scholars, and the focus was on breaking the hold of cross-worship, this servant was sent to the divine court, following in the footsteps of the Messiah (peace be upon him). This was to fulfill the prophecy regarding the Messiah’s return, which is widely known among the people. The Holy Quran clearly guides that whoever has departed from this world has indeed departed. It is impossible for him to return to this world. However, the souls of the departed do come back in the form of manifestations, meaning that a person is born in accordance with their nature. Therefore, in the sight of Allah, his appearance is considered as their appearance. This is the method of return, which is referred to as manifestation in the terminology of the Sufis. Otherwise, if the dead were to return twice, we would have had a greater need for the return of the Seal of the Prophets, the Messenger of Allah (peace and blessings be upon him), than for the return of Jesus (peace be upon him). However, the Prophet (peace and blessings be upon him) never stated that he would return to this world. He did say that a person would come who would bear my name, meaning he would embody my nature and character. Thus, the coming of the Messiah (peace be upon him) is similar, not identical, as there is no example of him in the world before or after. For this reason, the beliefs of Imam Malik, Imam Ibn Hazm, Imam Bukhari, and many other great Imams align with this understanding. However, the common people, who are often inclined towards their preferences and are unaware of this point of knowledge, have accepted this notion.

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It has been said that the descent of the Messiah will be physical, and on that day, there will be a remarkable spectacle, like a paper balloon filled with fire descending from a height. In their view, the descent of the Messiah will be grand and will be announced from all directions. However, this is not the way of Allah. If such a common display of divine power were to be shown, faith in the unseen would not remain. Those who have understood it this way are gravely mistaken. It is not true that Jesus (peace be upon him) is still alive in the heavens. The Quran repeatedly mentions the death of the Messiah, and the Hadith of the Night Ascension, which is found in Sahih Bukhari five times, refers to him among the dead. So how can he be alive? Therefore, to hold the belief in the life of the Messiah is to go against the Quran and Hadith. Moreover, the verse, "When You took me, You were the Observer over them" (Al-Ma'idah: 118), clearly indicates that the Christians corrupted their religion after the death of Jesus (peace be upon him), not during his lifetime. If, hypothetically, Jesus (peace be upon him) is still alive, we must also acknowledge that until now, the Christians have not corrupted their religion and are completely correct. Such a belief is outright disbelief. Thus, anyone who believes in the verses of the Quran must also believe in the death of the Messiah. This statement is just a small part of the arguments we have detailed in our books. Those who wish to see the details should search in our writings. It was indeed prophesied that in the latter days, a person would emerge from this community whose coming would resemble that of Jesus (peace be upon him). The Hadith of breaking the cross, which is present in Sahih Bukhari, loudly proclaims that such a person will come at the time of the Christians' dominance. Every wise person knows that in our time, the Christians' dominance over the earth is such that it has no parallel in earlier times. The deceit of the Christian scholars and their schemes have reached such levels of trickery and deception that one can surely say that those who are responsible for this corruption and distortion of the holy scriptures are indeed the ones who have come close to the promised time.

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The translations of the Gospel and the Torah have been published in every language after distortion, and there have been many betrayals in the heavenly books. They wish to make a human a god and worship him. Now, one should justly and thoughtfully consider whether there has ever been a greater deception than this, so that one may hope for it in the future. From the beginning of mankind until now, they have published every kind of deceit and trickery, the like of which has not been seen before. After this, what sign is there before our eyes that could create certainty or doubt that another deceiver is hiding in a cave? Along with this, the eclipse of the sun and moon that has occurred in our country is a sign of the appearance of that Mahdi, which is mentioned in the Hadith of Imam Baqar in the book of Dar Qutni. The mischief of the Christians has exceeded all bounds, and their filthy insults and severe slanders against our Messenger have been uttered so much by the tongues and pens of Christian scholars that it has caused an uproar in the heavens. Even a humble servant was appointed for the purpose of completing the argument. It is the custom of Allah that whenever a particular type of corruption prevails on the earth, a reformer is raised in accordance with it. Therefore, those with eyes should see what kind of fire of corruption has flared up in this era and which nation has taken up arms against Islam. Those who have zeal for Islam should reflect on whether this matter is true or false. And should it not have been necessary that at the end of the thirteenth century, in which the foundations of mischief were laid, divine mercy would turn its attention to the renewal of religion at the beginning of the fourteenth century? And one should not be surprised as to why this humble servant was sent in the name of Jesus (peace be upon him), for the nature of the mischief required such spirituality. While I have been commanded for the community of the Messiah, for the sake of wisdom, my name has been designated as the son of Mary. Signs appear from the heavens, and the earth calls out that the time has come. There are two witnesses present for my confirmation (the humble author states that this phrase is a translation of two Persian couplets of the Promised Messiah). For this reason, the Gracious Lord addressed me, saying, "Rejoice, for your time has drawn near." And the footsteps of Muhammad have reached the elevated minaret. This work is that of the Wise and Knowing Lord, and it is strange in the eyes of man.

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This is a translation of the revelation. The author states that whoever recognizes him before the complete manifestation will receive a reward from Allah. And whoever inclines towards him after the heavenly supports, he is insignificant, and his inclination is also insignificant. He has no concern for kingship and sovereignty in this world. He came as a poor man and will leave as a poor man. He is appointed by Allah to gently and kindly present the arguments for the truth of Islam before the people of every country during this tumultuous time. Likewise, he has no grievance against the British government under whose shadow he lives peacefully. Rather, he expresses gratitude to Allah and acknowledges His blessings that he has been appointed to serve the religion in such a peaceful government. How can he not be grateful for this blessing? Despite his poverty and helplessness, and the turmoil caused by the incompetents of his nation, he is able to carry out his work under the protection of the British Empire with tranquility. He finds such comfort that if he does not express gratitude for this empire, he cannot be grateful to Allah. If he were to keep this matter hidden, he would be unjust. Just as the Christians have freedom to propagate their religion, so too do they have freedom to spread Islam. In fact, the benefits of this freedom are greater for him. Just as the followers of Islam benefit from this freedom, others do not receive the same. Because they are on falsehood, and he is on the truth. And the lesser freedom does not yield any benefit. Rather, this freedom exposes their deceit more, and in this era of light, their cunning becomes more apparent. Thus, it is a grace from Allah that such an occasion has arisen for him, and this special blessing has been bestowed upon him. Certainly, the Christian scholars receive millions of rupees from the support of their community to spread their gospels and lies, while he receives nothing. Their supporters in Europe swarm like locusts, and he has no helper other than Allah. Therefore, if any hindrance occurs in his affairs due to poverty, it is not the fault of the British Empire. Rather, it is the fault of his own community for being negligent in religious matters. Many people turn away from the time of assistance with hypocritical excuses and false assumptions. Yet, they rush like horses in matters concerning their honor and reputation, not realizing that in this time, Islam is indeed a hundred times more significant.

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He is alone among the enemies, and every religion has entered the field. Let us see who emerges victorious. This is the time for us to serve Islam and to swiftly dispel the objections of philosophy, revealing the truth of the Holy Quran to all, both friends and foes. We must instill respect for the word of God in the hearts of people and strive for victory in this religious battle. We should make every effort to rescue those who are entangled in the doubts of Christianity and save those who are on the brink of destruction. This is our duty that lies upon us. Europe and Japan are both awaiting our message, and America is open to our invitation. Thus, it is sheer cowardice for us to remain heedless. In short, this task is our responsibility, and this is our desire which we seek from Allah, praying that He raises helpers for us. We await the moment when a breeze of good tidings arrives from any direction. O King of the Universe! If today you listen to my words and are eager to assist us with your wealth, we will pray that whatever you ask of Allah, He grants it to you, protects you from evils, and blesses your life. And if anyone has doubts about the truth of our claim, he should not have any doubts about the truth of Islam. For this work is the work of Islam, and this service is a service to the faith; therefore, our existence and claims should not be placed in between. A pure intention should be made for the support of Islam, and the support should stem from love for the Noble Messenger of Allah. O King! May Allah bless you, and may blessings be upon you and for you. Know that this is the time for assistance; therefore, gather provisions for your hereafter. For I see you among the fortunate. If at this time someone else surpasses you, then indeed, that other person has surpassed you. And those who surpass are indeed the ones who are closest to Allah. And by Allah, I swear that I am appointed by Him. He knows my inner and outer self, and He has...

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He has raised me at the beginning of this century to renew the faith. He has seen that the earth has become entirely corrupt, and the ways of misguidance have spread widely. Integrity is very scarce, while treachery is abundant. And He has chosen one of His servants to renew the faith. He has made this servant a minister of His majesty, grandeur, and His word. For the sake of God, creation and command belong to Him. He does as He wills. He sends down His spirit upon whomever He desires from among His servants. Therefore, do not be astonished by the works of God, and do not raise your faces in suspicion. Accept the truth and become among the foremost. And this is a favor from God upon us and our Muslim brothers. Woe to those who do not recognize the times and do not see the days of Allah, and who remain heedless and sluggish. Their only occupation is to label Muslims as infidels and to deny the child (the Messiah). They do not pause to think about God, nor do they adopt the ways of the righteous. These are the people who have declared us infidels, cursed us, and falsely attributed to us the claim of prophethood. They have denied miracles and angels. They have not understood what we have said, nor do they reflect upon it. They have hastily opened their mouths, and we are free from the matters they have falsely attributed to us. By the grace of God, we are believers. We believe in Allah, His book, the Quran, and the Messenger of God. We believe in all that our Prophet (peace be upon him) brought, and we believe in all the prophets. We bear witness from the depths of our hearts that there is no deity but Allah, and Muhammad is the Messenger of Allah. These are our beliefs, and we will present these beliefs before Allah, the Exalted. Indeed, God is the One who bestows grace upon all creation. He has raised one of His servants at the appointed time as a reformer. Do you marvel at the works of God? He is indeed the Most Merciful. The Christians have caused turmoil due to the life of the Messiah and have fallen into blatant disbelief. Therefore, God has intended to demolish their foundation and to nullify their arguments, revealing to them that they are false. Thus, whoever believes in the Quran and seeks the grace of God must confirm me and enter among those who pledge allegiance.

He has united His self with my self and placed His hand beneath my hand. He will elevate him in this world and the Hereafter, and make him one who attains salvation in both realms. Soon, the mention of my words will spread, and I entrust my work to Allah. My complaint regarding my worries and sorrows is to none except Allah. He is my Lord; I have placed my trust in Him. He will elevate me and will not let me perish. He will honor me and will not bring me to disgrace. And those who have wronged their souls will soon come to know that they were in error. Our final prayer is that all praise belongs to Allah, the Lord of all worlds. Al-Multamis Abdullah Al-Hamd, Ghulam Ahmad, Month of Shawwal 1313 AH.

I humbly state that I have made slight verbal changes in this translation. Furthermore, I wish to mention that when I presented this letter for the information of Hazrat Khalifa Al-Masih Al-Thani, may Allah assist him with His mighty help, he remarked that some time ago, Khawaja Hassan Nizami Sahib had published that once, Mirza Sahib wrote a letter of invitation to the Amir of Kabul, to which he replied, "Write that you should come here, meaning come to this place in Afghanistan." I humbly state that this reply did not reach Hazrat Masih Maood, but if this is true, it indicates the Amir's intention that while you are comfortably making these claims under the British government and praising the British rule, if you come to my country, you will find out. Poor man, what did he know that a bell was ringing in the Divine court for the overthrow of his own government? Thus, it was not long before the family of Amir Abdul Rahman was deposed by the hands of Bacha Saqqa and fled the country, and in its place, Allah brought another family. Moreover, I humbly state that the wording of this letter suggests that it was written in Arabic, or perhaps in Persian, with some phrases in Arabic. It also appears that when Hazrat Sahib sent this letter to the Amir of Kabul, the police intercepted it on the way and kept a copy and translation of it.

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And the original document must have been sent forward. The copy likely went to the higher offices of the government, and the translation remained in the office under the police's supervision. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Qazi Muhammad Yusuf Sahib Peshawari informed me in writing that in December 1907, there was a gathering of the Arya Samaj in Lahore. All religions were invited to speak on the topic: Is there any revealed book in the world? If so, which one? Hazrat Masih Maood was also preparing a paper for this gathering and had summoned Ghulam Muhammad Sahib Ahmad from Amritsar at that time. He was writing the paper at home. He came to this place for Friday prayers, where Hazrat Mian Bashir Ahmad Sahib M.A. (the humble author) currently resides. Syed Muhammad Ahsan Sahib was the Imam. Hazrat Sahib had specifically sent a message that the sermon should be brief because we are preparing the paper, and the writer is working on it. There was little time left. The paper was likely to be presented on December 1 or 2, 1907, and it was probably dated November 28 or 29, 1907. However, despite Hazrat Aqdas's clear instruction, Syed Sahib read the sermon so long that Hazrat Maulvi Nooruddin Sahib, the first Khalifa, went to the mosque quite some time later. After leading the Friday prayer there, he returned, but Syed Sahib's sermon was still ongoing. The sermon mentioned two matters. One was about the disciples of Hazrat Masih Nasiri asking for a meal and that our Imam also has a meal, meaning a dining place, and it also refers to spiritual nourishment. The second was a mention of the Second Manifestation. In short, Hazrat Masih Maood (peace be upon him) listened to that sermon with great patience, despite having very urgent matters at hand. However, there was no sign of worry on his forehead. I humbly state that during the last days of Hazrat Masih Maood (peace be upon him), Friday prayers were held in two places: one in the Mubarak Mosque, where Hazrat Sahib himself participated, and the Imam of the prayer was Maulvi Syed Muhammad Ahsan.

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It was either Sahib or Maulvi Syed Sarwar Shah who led the prayer in the Aqsa Mosque, where Hazrat Khalifa Al-Awwal was the Imam. The reason for having two Friday prayers was that due to Hazrat Masih Maood's ill health, he could not usually attend the Aqsa Mosque, and since the Mubarak Mosque was very small, it could not accommodate all the worshippers. Therefore, Friday prayers were held at two places. The incident mentioned in the above narration occurred during the days when the Mubarak Mosque was undergoing expansion. During those days, the Friday prayer at the Mubarak Mosque was held in the southern corridor of my current residence. Furthermore, I humbly state that the statement made by Qazi Sahib regarding Hazrat Sahib dictating the paper does not imply that he was having someone sit beside him to dictate it. Rather, the intention is that Hazrat Sahib was writing and handing it over to the writer. Additionally, it is worth clarifying that Qazi Sahib's statement about Maulvi Muhammad Ahsan Sahib doing this intentionally means that Maulvi Sahib had a habit of prolonging discussions, and despite Hazrat Sahib's instructions, he could not refrain from doing so.

In the name of Allah, the Most Gracious, the Most Merciful. Munshi Abdul Aziz Sahib Ojlawi informed me in writing that when Hazrat Masih Maood was traveling to Sialkot, I did not get the opportunity to meet him on the way because I was coming from Gurdaspur, while he had departed from Qadian and boarded the train from Batala. Upon reaching Lahore, I mentioned to Maulvi Muhammad Ali Sahib that I did not get the chance to meet Hazrat from Batala to Lahore due to the crowd. However, from Sialkot to the station, I found the crowd to be less. Consequently, I rushed from my room and reached near Hazrat's room. Upon seeing me, Hazrat was very pleased and said, "Mian Abdul Aziz, you have also arrived." Upon reaching Sialkot, Hazrat stayed at the residence of Mir Hamid Shah Sahib, may Allah have mercy on him, and called the organizers, saying that Munshi Arora Khan Sahib and Mian Abdul Aziz should be given a separate place for accommodation and that they should be well taken care of so that they do not face any discomfort. This shows how much Hazrat cared for even the most humble of his servants.

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I humbly state that this seems to refer to the journey that Hazrat took in 1904. In the name of Allah, the Most Gracious, the Most Merciful. Mian Khair Din Sahib Seikhwani informed me in writing that a certain servant of Hazrat Masih Maood, named Tabi, had a granddaughter whose marriage was proposed to a person named Faqir Muhammad, a resident of Qadian. Hazrat instructed Faqir Muhammad to bring a stamp paper. When he brought the paper, Hazrat prepared a document in my presence in the round room stating that I marry this woman, and the dowry will be 500 rupees. I will be responsible for her expenses, and without her consent (or this phrase was that until her lifetime), I will not marry another. He gave me this paper to copy onto the stamp paper. Consequently, I copied it there. I humbly state that it is permissible to set additional conditions in marriage. Hazrat has written (Chashma-e-Ma'arifat, pages 237, 238) that regarding a second marriage, it can be a condition from the woman’s side that my husband will not marry another while I am alive, as polygamy is permissible in Islam, not that it is obligatory.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib informed me that Hazrat Masih Maood, peace be upon him, personally attended the marriage ceremonies of all his children except for the marriage of Hazrat Amir al-Mu'mineen Khalifa Al-Thani and Umm al-Hafiz Begum. Hazrat Khalifa Al-Thani's marriage took place in Rurki, where Hazrat Khalifa Al-Awwal sent a group as the bridal party, and the marriage was conducted there. The farewell ceremony occurred later when Dr. Khalifa Rashiduddin Sahib was in Agra. Mian Bashir Ahmad Sahib (that is, the humble author’s marriage) took place inside Hazrat's house in the courtyard, where Hazrat Umm al-Mu'mineen now resides. On this occasion, Hazrat ordered a large quantity of high-quality dried fruits from Amritsar to be distributed, which were abundantly shared during the gathering. In fact, some guests consumed so many dried fruits that the next day, a report reached Hazrat that several individuals had suffered due to the excessive quantity.

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The marriage of Mian Sharif Ahmad Sahib also took place in the house of Hazrat. The marriage of Mubarak Begum Sahibah was conducted in the Aqsa Mosque. The marriage of Mubarak Ahmad, may Allah have mercy on him, was also performed by Hazrat in front of him inside the house, but he passed away that same year. The marriage of Umm al-Hafiz Begum Sahibah occurred after the passing of the Prophet. Since Hazrat Masih Maood (peace be upon him) was a spiritual physician and Hazrat Khalifa Al-Awwal was a physical physician, both of them had arranged marriages for their children at a young age. In my opinion, considering the current situation regarding marriages, early marriages, despite their certain shortcomings, are better in terms of piety and purity. I humbly state that the marriage of Mubarak Ahmad, may Allah have mercy on him, took place during his illness. However, by the decree of Allah, he passed away a few days later. Furthermore, I humbly assert that early marriage is indeed better in many respects. Firstly, it protects against bad thoughts and bad habits from the beginning. Secondly, the bond between husband and wife formed at a young age is generally deeper and stronger. Thirdly, an early marriage has the advantage that the lineage of children begins sooner, which also has the benefit that when the time comes for the father to pass away, the older children can support the younger ones. There are other benefits as well. Therefore, marrying at a very old age in imitation of the West is not desirable in any way. In this way, a useful part of life is wasted. Indeed, while early marriage may have some aspects of disadvantage, under the principle of نَفْعُهَا أَكْبَرُ مِنْ إِثْمِهَا (its benefits outweigh its harms), it is generally better. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib informed me that once Hazrat Maulvi Nooruddin Sahib mentioned in one of his gatherings that one night he consumed an excess of sweets, which caused him discomfort throughout the night and a lot of gas and bloating in his stomach. Upon this, he received a revelation that بطنُ الْأَنْبِيَاءِ صَامِت (the belly of the Prophets is silent). Hearing this, I kept it in mind and thereafter always maintained this thought regarding Hazrat Masih Maood (peace be upon him) at home and was able to convey the matter. I humbly state that the physical purity and cleanliness of the Prophets is to some extent also due to this reason.

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It is noted that they are very moderate in their habits and do not consume anything that produces foul odors or causes gas in the stomach or leads to any other form of impurity. This caution is not only due to a personal desire for purity and cleanliness but also because the Prophets have interactions with the Divine Being and the angels of Allah. Due to their inherent purity, Allah and His angels greatly appreciate cleanliness in humans as well.

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Maulvi Sher Ali Sahib, through Maulvi Abdul Rahman Sahib Mubashir, informed in writing that in the year 1900 or around that time, a day before Eid al-Adha, Hazrat Masih Maood (peace be upon him) wrote to Hazrat Maulvi Nooruddin Sahib to compile the names of all the friends present there and send them so that he could pray for them. Hazrat Maulvi Sahib gathered everyone at a place where the Ahmadiyya School is located today, which was a high school at that time, and had their names written on a piece of paper, which he then sent to Hazrat Masih Maood (peace be upon him). Hazrat Masih Maood (peace be upon him) spent the entire day in his room with the doors closed, praying.

It was the morning of Eid. He stated that he received a revelation that on this occasion, he should speak some words in Arabic. Therefore, Hazrat Maulvi Nooruddin Sahib and Hazrat Maulvi Abdul Karim Sahib were present with pen and ink at that time, and they were to write down whatever he said in Arabic. After the Eid prayer, he himself delivered the sermon first in Urdu. He would sit on a chair at a distance from the door in the old courtyard of the Aqsa Mosque. After his Urdu sermon, Hazrat Maulvi Sahib, as instructed by Hazrat Masih Maood (peace be upon him), sat at a distance on his left with paper and pen. Hazrat then began to deliver the sermon in Arabic. During this Arabic sermon, his state and voice would become very soft and delicate. His eyes would close during the speech. At one point during the speech, he told Hazrat Maulvi Sahib that if any word was not understood, they could ask at that moment, as it might not be possible for him to explain later. At that time, there was a strange atmosphere that I cannot express in words. This sermon is at the beginning of Hazrat's book, "Khitbah Ilhamiyyah." Peace be upon him.

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It is hidden. He had it written down with great care and also translated it into Persian and Urdu himself. He had the diacritics added to this sermon as well. He stated that as the words were revealed, he continued to speak. When this flow ceased, he also concluded the speech. He would mention that during the speech, at times, he would see written words before him. He encouraged some individuals to memorize this sermon and recite it. Consequently, Mufti Muhammad Sadiq Sahib and Maulvi Muhammad Ali Sahib memorized this sermon and recited it in the gathering of Hazrat Masih Maood (peace be upon him) on the roof of the Mubarak Mosque between the Maghrib and Isha prayers. I humbly state that this narration of Maulvi Sher Ali Sahib has also been briefly recorded in Part One, Second Edition, Narration Number 156. Furthermore, I humbly state that Maulvi Abdul Rahman Sahib Mubashir has written down several narrations from some companions and preserved them in a copy. This narration has been taken from that copy. More narrations from this copy will come later. Therefore, I have indicated the source of these narrations through Maulvi Abdul Rahman Sahib. Maulvi Abdul Rahman Sahib is not a companion himself, but he has expressed the desire that his name should also be included in this collection. In this copy, all the narrations of companions who were blind or illiterate have been written by Maulvi Abdul Rahman Sahib Mubashir himself.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly state that when Hazrat Masih Maood (peace be upon him) received the revelation that Wasil Khan, the one destined for Hell, had passed away in Delhi, I remember that he first called Hazrat Khalifa Al-Awwal and spoke to him privately about it. He recounted this revelation and inquired about Wasil Khan. At that time, besides Hazrat Sahib and Hazrat Maulvi Sahib, no one else was present. However, I was standing nearby, and perhaps it was I who was sent to call Hazrat Maulvi Sahib. Hazrat met Maulvi Sahib in the part of his house next to the Mubarak Mosque, where there was a mat laid on the ground, and they sat on it. The words of this revelation that I remember verbatim are that Wasil Khan, the one destined for Hell, has passed away in Delhi.

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However, the words that were published in the newspapers are as they were recorded in the initial narration. And it is likely that those are the correct ones, as errors can occur in oral memory. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Syed Zain al-Abidin Wali Allah Shah Sahib informed me in writing that on September 11, 1935, I was in Sialkot. There, I had the opportunity to meet Mai Hayat Begum Sahibah, daughter of Fazal Din Sahib, who is the mother of Hafiz Muhammad Shafiq Sahib Qari. At that time, I was accompanied by Maulvi Nazir Ahmad Sahib, an educated secretary of the Ahmadiyya community in Sialkot, and Chaudhry Ismatullah Khan, B.A., the secretary of the Ahmadiyya community in Lyallpur. Mai Sahibah was sitting on the threshold of her house. We did not recognize her, but she recognized us and greeted us with peace, saying, "Come here." At that time, Mai Sahibah was 105 years old. She mentioned that during the time of the rebellion, when there was chaos here and the offices and courts were set on fire, she was young. During the conversation, Mai Sahibah stated that she has known Mirza Sahib (Hazrat Masih Maood, peace be upon him) since the time he first came to Sialkot and stayed here during his employment. Mirza Sahib was of an age at that time when his face was radiant with youth, and he did not yet have a full beard. After coming to Sialkot, Hazrat Mirza Sahib came to my father's house and called out to him, saying, "Mian Fazal Din Sahib, please give me your other house for my residence." My father opened the door, and he entered. Water, a cot, a prayer mat, and other necessities were arranged. Mirza Sahib's belongings were also placed there. It was his habit that when he returned from the court, he would first call my father and take him along into the house. Most of the time, Mirza Sahib would be with our father. His meals were also prepared at our home. My father would bring food to Mirza Sahib. He would go inside, close the door, and go to the courtyard to read the Quran.

My father used to say that Mirza Sahib...

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While reading the Holy Quran, at times, he would fall into prostration and engage in long prostrations, to the extent that the ground would become wet with his tears. Mai Sahibah, while recounting the words of Hazrat Masih Maood (peace be upon him), repeatedly said, "I would sacrifice myself for your name." This statement was made in the presence of Hafiz Muhammad Shafiq Sahib Qari, and Hafiz Sahib conveyed it in front of his mother, stating that he had heard similar things from his uncle and grandfather as well. Mai Sahibah mentioned that initially, Mirza Sahib used to reside in a small room in the same neighborhood, which is adjacent to our current house located in Mohalla Jhandanwala. When that room collapsed, Mirza Sahib then moved to my father's house in Mohalla Kashmiri. The incident of the room's collapse is that Mirza Sahib was sitting with Khalil, Munshi Faqirullah, and others in the room. Mirza Sahib then said, "Come outside." When they all came out to the roof of another house, the roof of the small room collapsed. Hafiz Muhammad Shafiq Sahib narrates that Khalil would say that there was nothing in the small room that would pose a risk of collapse. Mai Sahibah explained that Mirza Sahib generally wrapped a shawl around himself and would also cover his head with it, leaving only enough of his face uncovered to see the way. My father used to say that he would go inside the house and spread out the shawl. Hafiz Sahib mentioned that our grandfather, Fazal Din Sahib, used to say that when Mirza Sahib returned from the court, since he was a man of God, the litigants would follow him to his house. Mirza Sahib would call Fazal Din Sahib and say, "Fazal Din, help me get rid of them; what do they want from me?" Fazal Din Sahib would explain to those litigants that whatever work they had, Mirza Sahib would take care of it in the court, and he does not meet anyone at home. Furthermore, they mentioned that the salary Mirza Sahib brought would be distributed among the widows and needy of the neighborhood. He would arrange for clothes or give them cash, keeping only enough for his food. Mai Sahibah stated that when Mirza Sahib came to Sialkot for the second time after his claim, he called me to the house of the late Hakim Hossamuddin Sahib and inquired about my well-being. At that time, I also took the pledge of allegiance, and Mirza Sahib came with his family.

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When Mirza Sahib came for the third time, people threw dirt upon him. On this occasion, Hafiz Sahib mentioned that the local cleric, Hafiz Sultan, who was my teacher, instructed the boys to fill their shawls with ash and throw it upon him as he passed by. Consequently, they did as instructed. Both Mai Sahibah and Hafiz Sahib confirmed that Hafiz Sultan's house is right in front of us. This house was quite populated, with about forty people living there. However, after this incident, a plague broke out in Sialkot, and the first to succumb to it was Hafiz Sultan, followed one after another by the members of his household, nearly twenty-nine in total, and only small children were left. Those who performed the washing for them also died, and even the person who came to visit them passed away.

(Signature) Syed Zain al-Abidin Wali Allah Shah. Observer of the Call to Faith, currently residing in Sialkot. Dated September 1, 1935. Written by Syed Fayyaz Haider, Haider Manzil, Sialkot City. Dated September 1, 1935.

I humbly state that the following notes are recorded under the above statement. Note One: The above statements were documented by the Observer of the Call to Faith in my presence based on the narrations of Mai Hayat Begum Sahibah and her son Hafiz Muhammad Shafiq Sahib. Both were conversing in Punjabi, which the Observer was simultaneously writing down in Urdu in their presence, dated September 11, 1935. (Signature) Ismatullah Khan, Advocate, Lyallpur, currently residing in Sialkot.

Note Two: "I have visited the house where Hazrat Masih Maood (peace be upon him) stayed during his employment in Sialkot. This house is located in Mohalla Chaudhry Sultan, and adjacent to it on the south side is the two-story house of Charagh Din Sahib. However, previously, one...

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During that time, I was ten years old, and Mirza Sahib had only a little beard. When he would return from his work, he would not speak to anyone and would always be engaged in writing and reading inside. The house where Mirza Sahib resided has been purchased by Master Abdul Aziz, a tailor who is an Ahmadi. Initially, this house had only one door, but later, when it was divided, a wall was erected in the middle, creating two doors. Mirza Sahib used to live in a small room adjacent to his house, and that room remains in the same condition to this day.

Written by Syed Fayyaz Haider on September 15, 1935. Zain al-Abidin, Observer of the Call to Faith, September 15, 1935. Charagh Din, in his own handwriting, September 15, 1935. This statement was recorded in the presence of the following individuals, whose signatures are noted below. (Signature) Muhammad Din, in his own handwriting, September 15, 1935. (Signature) Chaudhry Muhammad Sharif, Maulvi Fazil, missionary of the Ahmadiyya community, September 15, 1935. (Signature) in his own handwriting, Zahoor Ahmad, Ahmadi, September 15, 1935.

I humbly state that this narration indicates that the beard of Hazrat Sahib arrived somewhat late. Furthermore, I humbly mention that regarding Hazrat Sahib's employment during his time in Sialkot, two narrations by Shams al-Ulama Maulvi Mir Hasan Sahib Sialkoti (number 150 and number 280) have already been presented in earlier sections.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Syed Ghulam Ghaus Sahib, through Maulvi Abdul Rahman Sahib Mubashir, stated in writing that on October 1, 1904, after three o'clock in the afternoon, when the verdict of the case of Karam Din was to be announced, Karam Din was first summoned to the court and was fined fifty rupees. After that, the editor of Siraj al-Akhbar was called and fined forty rupees. At that time, Hazrat Aqdas, before he was called, was addressing me, saying that there are intermediate trials, but there is acquittal from the High Court. Just then, he was called.

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Then the magistrate imposed a fine of five hundred rupees on Hazrat Aqdas and two hundred rupees on Hakim Fazal Din Sahib. At that moment, a note of one thousand rupees was presented, and the remaining three hundred rupees were returned. By then, it was four o'clock, and Khawaja Kamaluddin Sahib asked the magistrate if the court had adjourned, could he speak about the verdict (meaning he could express his opinion freely in a non-judicial manner). The magistrate replied, "Yes." Then Khawaja Sahib stated that this is a clear verdict: I have proven Karam Din to be a liar, and despite this, Hazrat Aqdas was fined for calling him a liar. However, calling a liar a liar is not a crime. The magistrate remained silent. Then Khawaja Sahib said that seven hundred rupees are our trust; we will reclaim it shortly. Consequently, in the appeal, Hazrat Sahib was acquitted, and that money was returned. However, Karam Din's name remained permanently registered as a liar, and his fine also remained in effect.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that once a person inquired about jihad, stating that Muslim kings have not always engaged in defensive wars. Hazrat Masih Maood (peace be upon him) replied that we are only responsible for responding on behalf of the Prophet Muhammad (peace be upon him) and the Rightly Guided Caliphs, and not for anyone else. Their jihads were always defensive. We cannot take responsibility for the responses of later Muslim kings. I humbly state that this is entirely correct, and all the battles of the Prophet Muhammad (peace be upon him) were defensive. However, it should be remembered that defensive does not mean that every individual battle was fought only when the enemy army attacked. Such a defense would be foolish; in fact, it would be incorrect to even call it defense. Thus, the meaning of defense is that the aim of the Prophet Muhammad (peace be upon him) was to secure himself against the enemy. The enemy sought to eradicate Islam, and he stepped into the battlefield to protect Islam. Every wise person can understand that sometimes, as a military strategy, preemptively attacking the enemy to prevent them from launching an assault is also part of defense.

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In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that in terms of appearance, there are two types of the offspring of Hazrat Masih Maood (peace be upon him): one is of the Sultan type and the other is of the Fazli type. The Sultan type includes Hazrat Khalifatul Masih II (may Allah assist him), Sahibzada Mirza Sharif Ahmad Sahib, the late Mubarak Ahmad, the late Umm al-Nasir, and Umm al-Hafiz Begum. In the Fazli group are included the late Asmat, the late Shaukat, Sahibzada Mian Bashir Ahmad Sahib (meaning the humble author), and Mubarak Begum. I humbly state that according to the self-created terminology of Mir Sahib, the Sultan type refers to a long, bookish face, while the Fazli type refers to a round face. Furthermore, there was a revelation concerning my birth that Hazrat Sahib received, which stated, يُدْنى مِنكَ الْفَضلُ (meaning, "The grace will be brought near to you"). One interpretation that Hazrat Sahib wrote regarding this is that a child resembling Fazl Ahmad will be born. Additionally, I humbly express my doubt regarding Mubarak Ahmad, who, according to Mir Sahib, was not included in the Sultan type but rather belonged to the Fazli type or perhaps was somewhere in between. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that regarding the birds killed with a slingshot, Hazrat Masih Maood (peace be upon him) used to say that one should recite Takbir (Allahu Akbar) before killing them. He also stated that the ruling for a slingshot and a gun is similar to that of an arrow. That is, if an animal dies before being slaughtered, it is still lawful. This discussion arose because Brother Abdul Rahim often brought birds killed with a slingshot. I mentioned that many birds die there before being slaughtered, and Brother Ji leaves them thinking they are unlawful. Upon this, Hazrat Sahib said that one should recite Takbir before killing them. Then, even if they die before being slaughtered, they are permissible. I humbly state that this means if an animal dies before being slaughtered, meaning it does not get the chance to be slaughtered, then in the case of reciting Takbir, it is permissible. This does not mean that the slaughtered animal...

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In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Masih Maood (peace be upon him) traveled to the following places by rail: Gurdaspur, Pathankot, Amritsar, Lahore, Sialkot, Jammu, Jhelum, Delhi, Ludhiana, Jalandhar, Ambala Cantt, Ferozepur Cantt, Patiala, Multan, and Aligarh. Hazrat Sahib also made a famous journey to Hoshiarpur by road. I humbly state that Hazrat Sahib also visited Dalhousie by carriage. Additionally, he went to Store, but that was part of the journey to Patiala.

In the name of Allah, the Most Gracious, the Most Merciful. Hakim Ubaidullah Sahib Bismil, may Allah have mercy on him, stated through Maulvi Abdul Rahman Sahib Mubashir in writing that my belief (meaning Bismil Sahib) was quite close to that of the Mu'tazilah. Although my parents were of the Hanafi sect and the Naqshbandi order, my belief had inclined towards rejection and Mu'tazilah due to the influence of some teachers. I took pride in the publication of "Arjuh al-Matalib." Suddenly, my kind friend Mufti Muhammad Sadiq Sahib brought me the work of Hazrat Masih Maood, the book "Sir al-Khilafah," which came into my hands. The study of this book brought about a tremendous transformation in my belief in just one day. It was already eleven at night. I was reading the book when sleep overtook me, and I fell asleep. In my dream, I saw Hazrat Imam Hussain standing on a high place and telling someone to go and inform Mirza Sahib that he has arrived. Upon waking up in the morning, I resolved to go to Qadian and came to Qadian from Lahore with Hakim Muhammad Hussain Sahib Marham Aisa. I spent the night in Batala. When I reached Dar al-Aman in the morning, I met Maulvi Syed Abdul Latif Sahib Shaheed in the guest house. As soon as I saw his face, the image of that night’s dream came to my mind. But alas, due to negligence, that thought quickly faded away. Hazrat Aqdas had not yet emerged.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. I went to the Mubarak Mosque and began to wait for the arrival of the Presence. In the meantime, Hazrat Hakim al-Ummah (that is, Hazrat Maulvi Nooruddin Sahib, the humble author) arrived. It had not been long when the door opened, and the Sun of Prophethood emerged from the House of Honor. I advanced while reciting Darood and took his hand in respect. The spread of food was laid out, and the river of truths and insights began to flow. The issue of the infallibility of the Prophets was explained by him in such clarity that my heart began to tremble. This brilliance cannot bear the details, for some scholars believe that the Prophets are protected, while others think they are protected before their prophethood and infallible after it. Some hold that they are protected from minor sins and infallible from major ones, while others believe they are merely infallible in delivering revelation and protected from other major and minor sins. The discourse of the Presence was so detailed that it would require time to repeat, and it is also possible that I may not be able to convey its full details. After the meal, Hazrat went to the harem, and most of the companions left the mosque. An hour later, Hazrat emerged again and recalled Maulvi Abdul Kareem Sahib. After Maulvi Sahib's arrival, he stated that at that moment, this couplet was revealed: "The fourth will begin, and the Muslims will be made Muslims again." I humbly expressed that the first will begin after a century, just as it started in the time of Hazrat Isa (peace be upon him) during the reign of Constantine the Great. The Presence replied, "No, it will begin soon." Then, after greeting, I mentioned that the meaning of "Muslims will be made Muslims again" perhaps indicates that non-Ahmadis will be made Ahmadis. He said, "The meaning is different; you will see in due time." Then, when the group of apostate Muslims returned to Islam during the time of Khalifah al-Thani, it reminded me that the meaning of the revealed couplet is, in fact, that those Muslims who had fallen into the calamity of apostasy will be made Muslims again. Praise be to Allah, for I have witnessed this prophecy come to fruition. The next day, in the guesthouse, I met a newly arrived guest who had a Persian background.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. I sat down to study. As soon as I opened the book, my eyes fell upon this couplet: "In the call of Karbala, every moment is a call of Hussein in my collar." After reading this couplet, I was pondering when I noticed that Maulana Syed Abdul Latif Sahib was arriving at the guesthouse. I got up to meet him. Later, when Syed Sahib reached Kabul and was martyred, the meaning of this couplet became clear to me. I humbly state that Maulvi Ubaidullah Bismil, who passed away recently at nearly ninety years of age, was a highly accomplished teacher of Persian and history. I have even heard from Maulvi Muhammad Ismail Sahib Fazil that once Hazrat Khalifah al-Awwal remarked that Maulvi Sahib was such a great scholar of Persian that I envied him, wishing I had such knowledge in Arabic. I humbly mention that the late Maulvi Sahib was also a poet and very lively. In the early days, he had served as a teacher at the Taleem-ul-Islam High School, and I have studied under him. He was also very proficient in Urdu. May Allah have mercy on him. Ameen. I also humbly state that the mention of Maulvi Sahib's dream, where Imam Hussain said to inform Mirza Sahib that he has arrived, seems to indicate the martyrdom of Sahibzada Abdul Latif Sahib, which was to occur in the near future. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Ghulam Ahmad Sahib I.M.S. conveyed to me in writing that my father, Sheikh Niaz Muhammad Sahib, Inspector of Police in Sindh, stated that one day when Hazrat Masih Maood (peace be upon him) was entering after prayer, I gave a piece of cloth to Hazrat Sahib, which was meant for Hazrat Umm al-Mu'minin. He did not pay much attention to me nor did he look up to see who had given it. Later, one day my mother mentioned to me that Hazrat Umm al-Mu'minin had told her that one day Hazrat Sahib entered laughing and brought a piece of cloth.

Seerat al-Mahdi

Part Three

He handed it to me and said, "Do you know who gave you this cloth?" Then he added, "It was given by the son of the one who had broken your trunk during the search." I humbly state that Sheikh Niaz Muhammad Sahib is the son of Mian Muhammad Bakhsh, who had resided in Batala for several years during the time of Hazrat Sahib and was a staunch opponent. How much spiritual delight Hazrat Sahib must have felt knowing how Allah, the Exalted, is bringing the offspring of the opponents to His feet.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that once, Hazrat received a revelation: "لَكَ خِطَابُ الْعِزَّةِ" (For you is the address of honor). There will be a great sign accompanying this honor. Consequently, these four phrases were beautifully written on a piece of paper and affixed to the northern wall of the Mubarak Mosque, where it remained for a long time. Similarly, there was another revelation: "غَثَمَ غَثَمَ غَثَمَ لَهُ دَفَعَ إِلَيْهِ مِنْ مَّالِهِ دَفَعَةٌ" (He has given him a portion of his wealth). This too was displayed in the same manner. I humbly mention that it was Hazrat Sahib's practice to display certain revelations or phrases in the mosque or some part of the house for remembrance, prayer, or as a keepsake.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Ghulam Hussain Sahib Dungwi, a former clerk of the railway department in Lahore, conveyed through Maulvi Abdul Rahman Sahib Mubashir in writing that Hazrat Masih Maood (peace be upon him) once alighted at Lahore Station during a journey and sat down to rest in a mosque that was in the shape of a platform. This mosque was located where platform number 4 is now. Pandit Lekh Ram came there and bowed to Hazrat Sahib to greet him, but Hazrat turned his face away from him. When he did this a second time, Hazrat still did not pay attention. Some of the attendants then said, "O Hazrat! Pandit Lekh Ram has come to greet you." Hazrat replied, "What connection do we have with one who insults our Master, Muhammad Mustafa (peace and blessings be upon him)?" Thus, he was unsuccessful in receiving a response to his greeting.

Seerat al-Mahdi

Part Three

I humbly state that this incident has also been mentioned in the narration of Sheikh Yaqub Ali Sahib Irfani, narration number 281. In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Ghulam Hussain Sahib Dungwi conveyed through Maulvi Abdul Rahman Sahib Mubashir in writing that once Sheikh Rahmatullah Sahib, the late merchant of Lahore, invited Hazrat Masih Maood (peace be upon him) and entrusted the arrangement of the invitation to me. The pilau was cooked soft. It was the negligence of the cooks. When it was time to serve the food, Sheikh Sahib began to make excuses, saying that the pilau had been ruined due to the negligence of brother Ghulam Hussain. Hazrat replied that meat, rice, spices, and ghee are all present in it, and I prefer the overcooked rice. This is a sign of his kindness, that he expressed happiness even in the face of a mistake. It is possible that the Presence preferred the pilau, but he may have said this to save me from blame.

In the name of Allah, the Most Gracious, the Most Merciful. Mirza Din Muhammad Sahib, resident of Langerwal, district Gurdaspur, narrated to me that once Hazrat Masih Maood (peace be upon him) woke me up near morning and said that he had a dream. I asked what the dream was. He said, "I saw that salt was spread all around my throne." I asked for its interpretation, and looking at the book, he said that a large amount of money would come from somewhere. After that, I stayed here for four days. A money order arrived in front of me, which contained more than a thousand rupees. I do not remember the exact amount. When I narrated the dream, I also called Mulla Wamil and Sharm Pat to listen. When the money order arrived, I called Mulla Wamil and Sharm Pat and said, "Here, this money order has come. Go and collect it from the post office." We saw that the address of the sender was not written on it. Hazrat Sahib also did not find out who had sent it. I humbly mention that according to today's rules, it is necessary for the sender to write their address. It is possible that this rule did not exist at that time, or Mirza Din Muhammad Sahib may not have found out.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Khairuddin Sahib Seekhwani conveyed to me in writing that...

Seerat al-Mahdi

Part Three

Once, I came to Qadian from my village Seekhwan. It was the habit of the Presence, peace be upon him, to usually sit on the raised platform of the Mubarak Mosque in the evening during the hot season, and his companions would also be present. On that day, after the Isha prayer, he took his seat on the platform. Mir Nasir Nawab Sahib mentioned the initiation of some villagers from Qadian and said that these people do not develop any special connection with the Presence. In response to Mir Sahib's remarks, Maulvi Abdul Karim Sahib said that villagers are like this. At that moment, the attention of Hazrat Masih Maood, peace be upon him, was drawn, and he said, "What is the matter? Maulvi Sahib has mentioned Mir Sahib and his conversation." Upon this, the Presence supported Maulvi Abdul Karim Sahib and said, "Mir Sahib, villagers are indeed like this." At that time, I was sitting in the gathering, recalling my weaknesses and thinking that I too am a villager, feeling dejected and sorrowful. However, at that moment, Hazrat Masih Maood, peace be upon him, said, "Mian Jamaluddin Sahib, Mian Imamuddin, and Mian Khairuddin are not like this." When the Presence distinguished us three brothers from the ordinary villagers, all my worries vanished, and my heart filled with joy. I humbly state that during the time of the Prophet, peace and blessings be upon him, the faith of the Bedouins was similarly characterized. However, those who benefited from the company of the Prophet were exceptions. By the grace of Allah, most of the villagers in our community are very sincere. In fact, the strength of faith does not depend on being urban or rural but rather on companionship, benefitting from knowledge, and then on understanding and insight. However, since the villagers who remain distant from the Prophet have fewer opportunities, they generally remain weaker. The truth is that the term 'Bedouin' mentioned in the Holy Quran does not refer to villagers but rather to those who are distanced from the Prophetic assembly.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that once...

Seerat al-Mahdi

Part Three

The Presence suffered from a severe cough, to the extent that he could hardly breathe. However, keeping a betel leaf in his mouth provided some relief. In this condition, he performed the prayer while keeping the betel leaf in his mouth so that he could pray comfortably.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Sahib greatly preferred the miswak. He used fresh miswak from the acacia tree. He did not use it excessively. During ablution, he would only use his finger for the miswak. He often asked me for the miswak and would also request it from other servants. At times, he would use it even outside the times of prayer and ablution.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Khairuddin Sahib Seekhwani conveyed to me in writing through Maulvi Abdul Rahman Sahib Mubashir that once, on the 27th of Ramadan, Munshi Abdul Aziz Sahib, the patwari, had also come from Seekhwan to Qadian. Hazrat Masih Maood (peace be upon him) arrived for the Fajr prayer and said that he had experienced labor pains at home that night (Sister Mubarak Begum was born that very night, as I, the humble author, note). While praying, Lekh Ram appeared before him. A prayer was made regarding him as well, and it was said that for matters that are destined to happen quickly by God's will, they are remembered in prayer. Consequently, on the fourth day, Lekh Ram was killed. I humbly state that this incident occurred in 1897, corresponding to 1314 AH. Mubarak Begum was born on the 27th of Ramadan 1314 AH, which was likely on March 2, 1897. Lekh Ram was fatally injured on the second day of Eid, March 4, on a Saturday, and passed away after midnight that night. The appearance of Lekh Ram before Hazrat Sahib during the prayer for Mubarak Begum's birth, and Hazrat Sahib's prayer regarding him, followed by his death within four days, is a remarkable divine intervention that renews faith just by contemplating it.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly state that this is related to narration number 11 from Part One, Second Edition, and narration number 360.

Seerat al-Mahdi

Part Three

In the second part, there is a discrepancy regarding the day of the birth of Sister Mubarak Begum. In the earlier narration, it is mentioned that it was the night following Tuesday, while in the latter narration, it is stated to be the night before Tuesday. Regarding this, Maulana Muhammad Ismail Sahib Fazil informed me that the correct understanding is that it was the night before Tuesday. The reasoning provided by Maulvi Sahib is that Hazrat Sahib wrote in Taryaq al-Quloob that Mubarak Begum was born on the 27th of Ramadan 1314 AH. A detailed calculation reveals that the 27th of Ramadan that year fell on a Tuesday. Since in lunar months, the night is counted before the day, it is established that it was the night before Tuesday. According to the solar calendar, it corresponds to the night between March 1 and March 2, 1897. I humbly state that from some writings of Hazrat Sahib, it appears that the news of Lekh Ram's killing reached Qadian on the same day that Mubarak Begum's Aqeeqah was held. According to the aforementioned calculation, the seventh day after her birth would be a Monday, which was March 8. However, from one of Hazrat Sahib's announcements, it is indicated that the news of Lekh Ram's killing reached Qadian on March 19. Thus, either the Aqeeqah took place on the eighth day instead of the seventh, or there was some verbal news that arrived on March 8 before the formal newspaper announcement on March 9. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Khairuddin Sahib Seekhwani conveyed to me in writing that I used to attend the Presence even before the claim was made. It is likely that this refers to those days when I once had a dream that Hazrat Sahib had come to our Seekhwan mosque. At that moment, it came to my mind that Hazrat Sahib describes the Prophet Muhammad (peace and blessings be upon him) as being tall, but Hazrat Sahib himself is also tall. At that instant, my thoughts shifted to the realization that this is indeed the Prophet Muhammad (peace and blessings be upon him). I presented this dream to Hazrat Sahib, and he said, "Swear and recount it." Consequently, upon my doing so, he took out a small notebook and recorded this dream in his own handwriting. He stated that if any person becomes Fana fi al-Rasul (annihilated in the Prophet), then...

Seerat al-Mahdi

Part Three

In truth, he becomes just that. He also stated, "We intend to publish such dreams in book form." In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Fakhruddin Sahib, a retired individual currently residing in Mohalla Dar-ul-Fazl Qadian, conveyed through Maulvi Abdul Rahman Sahib Mubashir in writing that it was likely an incident from 1898 or 1899 when I first came to Qadian and pledged allegiance at the hands of the Presence, peace be upon him. My heart was always yearning to see the Presence, but due to his busy schedule with religious duties, I could only find opportunities during prayers or morning walks. One day, between 8 and 9 in the morning, I was sitting in the small mosque (Mosque Mubarak) when I heard the voice of Hazrat Masih Maood, peace be upon him, coming from the adjacent northern room. It seemed that he was conversing with a man. I peered through the cracks of the window and saw that the Presence was walking back and forth, while someone was repairing or whitewashing the house. In the course of the conversation, the topic of the Aryans' opposition came up, and regarding the harassment of the Aryans in Qadian, he addressed the mason and said, "We wish that a slaughterhouse be established where their cremation grounds are." This was the phrase I heard, and today I see this statement of the Presence being fulfilled, as Allah, the Almighty, has miraculously established a slaughterhouse very close to where the Hindus' cremation grounds used to be. I humbly state that generally, Hazrat Masih Maood, peace be upon him, used to console people of all other religions and avoided causing them distress. However, when the harassment by the non-Muslims of Qadian exceeded limits, he must have uttered these words in a moment of religious zeal during a separate occasion, which Allah has fulfilled. Furthermore, I humbly mention that the cremation grounds referred to in this narration have been relocated to another place for several years now, but this site remains preserved in memory of the cremation grounds, and now a slaughterhouse has been established close to it.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Imamuddin Sahib of Goliki conveyed through Maulvi Abdul Rahman Sahib Mubashir in writing that my son, Qazi Muhammad Zahooruddin, was studying in the high school of Gujrat during his entrance education. He fell seriously ill and could not progress further. Despite treatments and prayers from the poor, there was no benefit. Finally, an expert physician called my late mother and me separately and said, "Do not spend too much on this boy's medicines, for he now has tuberculosis in the second stage, which will soon reach the third stage and leave you completely hopeless. Now be patient." Meanwhile, the scholars and saints also dispirited us and advised patience. Although I had become a disciple of Hazrat Ahmad, the Promised Messiah (peace be upon him) during those days, I still had some doubts and worldly obstacles. Eventually, Maulvi Ghulam Rasul Sahib Rajiki, who used to study with me in my youth, came to Qadian, Dar-ul-Aman, and we had a meal with Hazrat Masih Maood (peace be upon him) in the Mubarak Mosque. During this time, I presented to him, saying, "O Presence, my son is suffering from tuberculosis, and the doctors have despaired of him. I have heard that 'the food of the believer is a cure,' so I seek the remnants of your meal." While partaking in his meal, he replied, "Take this." Upon hearing these words, Maulvi Ghulam Rasul Sahib immediately took the remnants of Hazrat Ahmad's meal from the table and made small pieces of bread to preserve. He then went to Goliki and gradually began to feed my son. By the blessing of Hazrat Masih Maood (peace be upon him), Allah, the Almighty, granted him healing. This incident occurred around 1898.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that there was once a discussion about the Messiah being born without a father. Hazrat Masih Maood (peace be upon him) stated that Allah, the Almighty, caused the Messiah to be born without a father to demonstrate that there is no longer a single man left among the Children of Israel from whose seed a prophet could be born. The prophethood has now ended among this nation, and the time has come for a prophet to be born among the Children of Ishmael.

Seerat al-Mahdi

Part Three

I humbly state that Hazrat Sahib has mentioned this point in some of his books and has written that Allah has gradually taken away the gift of prophethood from the Children of Israel. Initially, Hazrat Yahya was born in an extraordinary manner in the house of an old and hopeless man, which was intended to indicate that the gift of prophethood was about to be withdrawn from the Children of Israel due to their actions, and they had become deprived. Only by the grace of Allah had they been sustained. After this, Hazrat Masih was born from the womb of a woman who had never been touched by any man, and since lineage is counted through the paternal side, it can be said that the prophethood was largely taken away from the Children of Israel. Finally, with the birth of the Prophet Muhammad (peace and blessings be upon him), prophethood was completely transferred to the Children of Ishmael.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that the Arabic sermon of divine inspiration that he delivered on the occasion of Eid al-Adha was only the first chapter of the book. The rest of the book does not contain a divine sermon. After this sermon, he once said that some people should memorize it. Consequently, I and Maulvi Muhammad Ali Sahib memorized it. The Presence used to say that one day we would hear it in the mosque assembly, but the opportunity to hear it never arose. I humbly state that the divine sermon took place during the Eid al-Adha of 1900, and the original divine sermon is found in the first 38 pages of the printed book. The subsequent part is a general composition. Furthermore, I humbly mention that the term divine sermon does not imply that every word of this sermon was revealed, but rather that it was recited under the special support of Allah, and some words were indeed inspired.

In the name of Allah, the Most Gracious, the Most Merciful. Munshi Abdul Aziz Sahib Ojlawi wrote to me that during the journey to Jhelum, I was accompanying Hazrat Sahib. Along the way, at the stations, people came in such large numbers to see Hazrat Sahib that we all wondered who had informed them. Even at some very small stations located entirely in the jungle, a great multitude of people had gathered.

Seerat al-Mahdi

Part Three

It seemed as if some special attraction had drawn them here. Upon reaching Jhelum, the situation reached its peak. As far as the eye could see, there were people everywhere. For the people to see the Presence, arrangements were made to seat him on the roof of a house; otherwise, it would have been impossible to adopt any other method due to the overwhelming crowd. In this journey, Syed Abdul Latif Sahib Shaheed was also accompanying the Presence. In the courtyard of the court, I was conversing with him when Ajab Khan Sahib, the Tehsildar, with great affection, offered his hand to the Presence. The Presence extended his hand, and Ajab Khan Sahib kissed his hand. This journey occurred in connection with the case of Karim Din Jhelumi. I humbly state that Ajab Khan Sahib, the Tehsildar, was from the Zida district of Peshawar and has since passed away. Unfortunately, after the demise of Hazrat Khalifa I, he deviated from the caliphate and joined the group of non-pledgers.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Ghulam Hussain Sahib Dangvi conveyed through Maulvi Abdul Rahman Sahib Mubashir in writing that once I presented some berries (known as Konkan berries) as a gift to the Presence of Hazrat Jariullah in the attire of the prophets. After some time, when the Presence lay down for a short while, Sheikh Rahmatullah Sahib, may Allah have mercy on him, was massaging his feet on the right side, and I was on the left. By coincidence, my hand brushed against the Presence's pocket. He then said, "These are the same berries you brought for me. I like them very much." When the Holy Presence went inside, Sheikh Sahib remarked, "You are very fortunate. You have brought berries worth a penny from somewhere and gained the approval of the Holy Presence. I brought grapes worth seven rupees, and that was not even mentioned." I replied that you had received the printed certificate in the book "Izala Auham" and "Anjam Atham," while I had received a verbal certificate. I humbly state that the acceptance of a gift and the pleasure derived from it is not within anyone's control. It is based on the giver's intention and sincerity, in which the value of the gift has no bearing. By the way, Sheikh Rahmatullah Sahib...

Seerat al-Mahdi

Part Three

Many gifts were brought for the late Hazrat Sahib, and he was pleased with them. In the name of Allah, the Most Gracious, the Most Merciful. Mufti Fazl-ur-Rahman Sahib conveyed through Maulvi Abdul Rahman Sahib Mubashir in writing that once, during a case in Gurdaspur, around two o'clock at night, I was sleeping in my room when someone pressed my foot. I immediately woke up. It was dark. I asked, "Who is it?" Hazrat Masih Maood (peace be upon him) replied, "Mian Fazl-ur-Rahman! Maulvi Yar Muhammad Sahib has just arrived from Qadian. He informs that Mother Mahmooda Ahmad is very ill. I am writing a letter. You quickly prepare the horse and bring back a written reply from her." So, I got up, put on my clothes, and fed the horse while the Presence continued to write the letter in his room. Once I had prepared the horse, Maulvi Abdul Karim Sahib, may Allah have mercy on him, called for the morning prayer. I mounted the horse with the letter and immediately reached Qadian. At that time, the Fajr prayer was being offered in the small mosque. I knocked on the door at home and handed the envelope to Umm-ul-Mu'mineen (may peace be upon her) and said that Maulvi Yar Muhammad Sahib mentioned your illness there, and the Presence sent me immediately. She replied, "Alhamdulillah, I am quite well. There must have been some misunderstanding." I requested her to take out the letter from the envelope and write a note of well-being for me on the envelope. She wrote the note of well-being, and I immediately returned. When I reached Gurdaspur, I tied the horse and went inside with the letter. Maulvi Abdul Karim Sahib had just finished the obligatory prayers. When I greeted him with peace, the Presence said, "Are you still here?" I replied, "Yes, I have brought the reply as well." He said, "How is that possible?" I presented the receipt, and Hazrat Aqdas remained amused and astonished about this matter all day long. I humbly state that the events I read in old books regarding jinn seem similar to this incident, where Mufti Sahib left Gurdaspur at the time of the morning prayer and reached Qadian, which is a distance of sixteen or seventeen miles, and then covered that distance again to return to Gurdaspur, and it was still early morning after the prayer had concluded.

Seerat al-Mahdi

Part Three

It is true that Mufti Sahib must have galloped the horse vigorously in his youth, and he is indeed a fine horseman, Mashallah. It is also possible that there was an unusual delay during the call to prayer and the prayer on that day, or that the call to prayer was mistakenly given somewhat earlier than usual, or that Mufti Sahib arrived shortly after the prayer had concluded but assumed that the prayer had just finished. Nevertheless, it is indeed quite astonishing that a journey of thirty-four miles was completed between the call to prayer and the conclusion of the prayer, or shortly thereafter. And Allah knows best. However, something remarkable did happen, as Mufti Sahib has recounted this incident multiple times. For instance, he once narrated it in front of Hazrat Khalifa al-Masih II, may Allah support him, who expressed astonishment and fell silent. Mufti Sahib himself often marvels at how this could have occurred, yet he insists that this is indeed the case. Even if we allow for some error in estimation, some mistake in memory, and some lack of caution in narration, this incident is still worthy of great astonishment.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Muhammad Ibrahim Sahib Baqa Puri narrated to me that once, during the days of the Jalsa, on the way back from Sial, where the current Madrasa Taleem-ul-Islam is located, the Presence stopped for a short while. A friend spread a sheet, known as "loi" in Punjabi, on which the Presence sat. However, Hazrat Khalifa al-Masih II, may Allah assist him, who was still a child at that time, stood. Upon seeing this, the Presence said, "Mian Mahmood! You should also sit down." Thereupon, he sat on the sheet. I humbly state that it was the usual practice of the Presence to either call his children by their names or simply refer to them as "Mian." I do not recall him combining the word "Mian" with a name, but it is possible that he might have done so on some occasion.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Muhammad Ibrahim Sahib Baqa Puri narrated to me that once, Hazrat Khalifa I presented a request to Hazrat Masih Maood (peace be upon him) regarding a certain non-Ahmadi cleric.

Seerat al-Mahdi

Part Three

The son of Sahibzada (meaning Hazrat Amir al-Mu'minin Khalifatul Masih II, may Allah strengthen him) writes after reading the articles in the magazine "Tashid al-Azhan" that after Mirza Sahib, his son will manage his shop. The Presence, peace be upon him, merely looked towards Hazrat Khalifa al-Masih II, may Allah assist him, and did not say anything verbally. It seemed as if He was offering a prayer for him.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that he often saw silk waistbands in the trousers of Hazrat Masih Maood (peace be upon him), and these waistbands had a bunch of keys tied to them. Regarding the silk waistbands, He would sometimes say that we frequently need to relieve ourselves, and it is very easy to open such waistbands.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that once, Hakim Fazl Din Sahib, may Allah have mercy on him, requested Hazrat Masih Maood (peace be upon him) to teach him the Quran. He replied, "Very well, come to the mosque Mubarak around mid-morning," and the Presence would teach him a little translation of the Holy Quran. This practice continued for only a few days before it ceased. It was not a regular lesson; He would only teach a simple translation. This incident is from the early days of Christianity. I humbly state that in a similar manner, Hazrat Masih Maood (peace be upon him) once taught a portion of the Holy Quran to Mian Abdullah Sahib Sanuri as well.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that once, for some reason, Maulvi Abdul Karim Sahib, may Allah have mercy on him, could not lead the prayer. Hazrat Khalifa al-Masih I was also not present. The Presence then instructed Hakim Fazl Din Sahib, may Allah have mercy on him, to lead the prayer. He replied, "O Presence, you know that I suffer from piles, and I constantly have gas. How can I lead the prayer?" The Presence said, "Hakim Sahib, despite this discomfort, your own prayer is valid, isn't it?"

Seerat al-Mahdi

Part Three

“Isn’t it?” they asked. “Yes, O Presence,” he replied. He then said, “Then ours will also be valid. You read.” I humbly state that due to illness, the excessive release of gas that occurs frequently is not considered a nullifier of ablution.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that once, Hazrat Masih Maood (peace be upon him) prepared a pill for a patient suffering from tuberculosis. In addition to quinine and camphor, he included opium, cannabis, and datura, among other poisonous medicines, and he used to say that for treatment and saving a life, even prohibited substances become permissible.

I humbly state that Hazrat Masih Maood (peace be upon him) had the same ruling regarding alcohol, that if a doctor prescribes it as medicine, it is permissible. However, despite this, he wrote about his great-grandfather, Mirza Gul Muhammad Sahib, that during his illness of death, a doctor suggested alcohol to him, but he refused, and Hazrat Sahib praised him on that occasion for preferring death over alcohol. This indicates that there is a difference between a ruling and piety.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that once, after delivering a speech at the annual gathering, when Hazrat Sahib returned home, he asked Hazrat Mian Sahib (Khalifa al-Masih II, may Allah strengthen him, who would have been around 10-12 years old at that time) if he remembered what I had spoken about today. Hazrat Mian Sahib recounted the speech according to his understanding and memory. Hazrat Sahib was very pleased and remarked, “Well remembered!”

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Muhammad Ibrahim Sahib Baqa Puri narrated to me in writing that once, during the days of the gathering, Hazrat (peace be upon him) went out for a walk. A person asked Hazrat (peace be upon him) about the meaning of the verse, “And is he who was dead and We gave him life” (Al-An'am: 123), etc.

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At that time, Beg Sahib was also present. He advised that person to ask Hazrat Maulvi Sahib (Khalifa I) about the meaning of this verse. The person addressed Dr. Sahib and said, "I am only a disciple of Hazrat Sahib and no one else." Upon hearing this, the Presence smiled and said that everyone has their own sense of humor. He then explained the meaning of the blessed verse. I humbly state that Mirza Yaqub Beg Sahib, may Allah have mercy on him, must have thought to stop that person, considering that it was not appropriate to trouble Hazrat Sahib for such a trivial matter. However, Hazrat Sahib, in order to console him, paid attention to him. Moreover, since the question was regarding the meaning of a Quranic verse, He deemed it appropriate to explain it Himself. In general, regarding ordinary jurisprudential issues, Hazrat Sahib would often say that one should ask Maulvi Sahib, or if Maulvi Sahib was present, He would directly ask him how the issue stands. Additionally, I humbly state that among those who stumbled during the time of the Second Caliphate, in my opinion, there were two individuals who had great affection for Hazrat Masih Maood (peace be upon him) during his time, and he also loved them. One was Mirza Yaqub Beg Sahib, may Allah have mercy on him, and the other was Sheikh Rahmatullah Sahib, may Allah have mercy on him. Unfortunately, they stumbled upon the passing of Hazrat Khalifa I.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Muhammad Ibrahim Sahib Baqa Puri narrated to me in writing that once, I presented myself before the Presence and mentioned that Abdullah Chakrali used to tell me that the verse كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ (Al-Qasas: 89) proves that souls perish and do not come and go anywhere. Upon this, the Presence said that its meaning is that everything is subject to destruction and annihilation except for the attention and protection of God, meaning كُلُّ شَيْءٍ هَالِكٌ إِلَّا بِوَجْهِہ. He further stated that if souls have permanence, it is also a gift from God, and if they were to experience annihilation for a moment at any time, there would be no harm in that.

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In the name of Allah, the Most Gracious, the Most Merciful. Munshi Abdul Aziz Sahib Ojlawi narrated that around 1890, I was a patwari in the village of Jagat Pur Koliyaan, Tehsil Gurdaspur. In 1891, I managed to transfer to the village of Seekhwan, Tehsil Gurdaspur. At that time, I was not an Ahmadi, but I had heard of Hazrat Sahib. There was no opposition, but the prevailing thought was that all scholars were against Hazrat Sahib. After arriving in Seekhwan, I became acquainted with Mian Jamaluddin, Imamuddin, and Khairuddin Sahib. They gave me Hazrat Sahib's book, "Izala Auham," to read. After praying, I began to read the book. As I read, the truth of Hazrat Sahib penetrated my heart like a nail, and all doubts were dispelled.

A few days later, I went to Qadian with Mian Khairuddin and saw Hazrat Sahib for the first time near the round room. Upon seeing Hazrat Sahib, I told Mian Khairuddin that this face does not belong to a liar. Consequently, I took the pledge of allegiance. After taking the pledge, I frequently visited Hazrat Sahib, and rarely did a day pass without my coming to Qadian with Mian Jamaluddin and others. Otherwise, it was our routine to come to Qadian every day. If the thought of coming to Qadian occurred even at the time of Isha, we would immediately set off, and despite the winter season, we would cross the canal to reach Qadian. If any one of us could not reach Qadian on a particular day due to some obligation, the others would go and return to inform the absent one of everything that had happened.

I have been with Hazrat Sahib on all journeys, such as to Jhelum, Sialkot, Lahore, Gurdaspur, and Pathankot. Hazrat Khalifa Masih I used to say about me that he did not know when Mian Abdul Aziz did his job, as he was always seen in Qadian.

In the name of Allah, the Most Gracious, the Most Merciful. Munshi Abdul Aziz Sahib Ojlawi wrote to me that once, Hazrat Sahib came to Gurdaspur in connection with the case of Karam Din and was sitting under the jamun trees in the courtyard of the court. Sheikh Ali Ahmad Sahib, the lawyer, and Maulvi Muhammad Hussain Sahib, the reader, were also present.

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There was a person whose name I do not remember. He came to the Presence and said that you should settle the matter in this case. The Presence replied, "What does a settlement from my side mean? This is Karam Din's matter, who has made the claim." After repeated insistence from those present, the Presence said, "I am doing whatever I am doing according to God's command. And God speaks to me just as I am speaking to you at this moment." I humbly state that it is the practice of the Prophets that they do not initiate a fight on their own. However, when the initiation comes from the other side, they do not start the reconciliation from their side either, until the other party bends down for it.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Muhammad Ibrahim Sahib of Dar al-Fazl, Qadian, narrated through Maulvi Abdul Rahman Sahib Mubashir that there was once an occasion when it was the day of Eid. There was a great crowd of people. I was very far from the Presence. He was greeting people. I also wished to greet him, but there was a throng of people. Upon seeing me, the Presence said, "Hafiz Sahib! Stay right there; I will come to you." The Presence came to me and greeted me. Moreover, the Presence often used to say "As-salamu Alaikum" first.

I humbly state that Hafiz Sahib is blind in both eyes and is one of the old and sincere companions. Once, I saw him going to meet the Presence on the path to the house where I currently reside. At that time, for some reason, the Presence spoke to Hafiz Sahib in Persian.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Muhammad Ibrahim Sahib narrated through Maulvi Abdul Rahman Sahib Mubashir that when I first met Hazrat Masih Maood (peace be upon him) in 1900, he was going for a walk.

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At that time, he said, "I have received a revelation today: حَربًا مُهَيَّجا, which means prepare for battle." When the Presence returned from the outing and later came for the Zuhr prayer, he had a pamphlet in his hand. He said, "This pamphlet has also come from the Aryas, in which many insults are written. It also states that if we do not engage in debate and discussion with them, they will consider our religion false and that we have no truth." It often happened that the Presence would share a revelation in the morning, and it would manifest immediately. Since I have been with the Presence, he has never prayed for rain. Rather, whenever there was a need for rain, he would say, "Now it is very hot, and rain is needed," and within a few hours, it would start to rain. After that, during that season, there would never be a need for heat again. After a gap of one or two days, it would rain again.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Masih Maood (peace be upon him) considered charity for himself and his family to be unlawful.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that the Presence said, "The Prophets are infallible. They are always free from sin. However, since they are examples for others, it proves that others can also be free from sins. The term 'protection' is used for such people. The Prophets are innocent of sin, and others who reach such a level of development that they become free and pure from sin are referred to as 'protected.'

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Dr. Abdul Hakim Khan was a great dreamer. His mental makeup was such that if he dozed off for a moment, he would receive a dream or revelation. He either used to come to Qadian during his early student days or after a long absence. Hazrat Hafiz Muhammad Ibrahim Sahib was mistaken regarding the words of the revelation and the date. According to the revelations of Hazrat Masih Maood (peace be upon him), this revelation is from February 8, 1903, and its words are الْحَرْبُ مُهَيَّجَةٌ. This revelation was published in these words on February 13, 1903, in Badr, page 25. (Refer to Tazkirah, Fourth Edition, page 380, published 2004.) (Publication Department)

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He came to Qadian and here he would recite his commentary to Hazrat Sahib every day between Maghrib and Isha and sought approval. The points, beliefs, and objections that Abdul Hakim Khan expressed at the time of his apostasy are all present among the non-initiated today. In fact, he led them to destruction, and his own dream interpretations and other qualities led to his downfall. Once, they proposed that Hazrat Sahib's mention and the characteristics of Ahmadiyyat should not be included in the review, but rather general Islamic topics, so that the publication could reach a wider audience. This movement was also published in the newspaper Watan, to which Hazrat Sahib expressed great displeasure and said, "What will you present instead of us, the dead Islam?" Abdul Hakim Khan had written to Hazrat Sahib that your existence is a servant of Islam, not the essence of Islam. However, Hazrat Sahib's statement refuted this, asserting that your existence is indeed the spirit of Islam. I humbly submit that this issue is very delicate, as to what extent and in what manner the existence of the one who brings a religion can be considered part of that religion. Nevertheless, it is an undeniable truth that the religion cannot be separated from the existence of the Prophet. These two are intertwined just like the warp and weft of a cloth, which, if separated, causes the threads to unravel. Indeed, some coarse-minded monotheists may declare this as polytheism. However, the reality is that this very thought is itself a form of polytheism, as it prioritizes one's own opinion over a divine act. Furthermore, I humbly state that the issue of dreams is also very delicate. Many dreams are the result of a person's mental makeup, and most people do not understand their true nature.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that during the time of Hazrat Sahib, I heard people weeping much more during prayers, especially in prostration, than is heard today. The sound of weeping could be heard from every corner of the mosque, and Hazrat Sahib proudly mentioned this weeping of his congregation. Before the prayer, there would often be a special speech and advice from Hazrat Sahib. In that prayer, it was as if a great commotion would arise in the mosque, to the extent that even the hardest-hearted person would be moved.

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One cannot remain unaffected. In one place, the Presence has written that a person should cry before God at least once during the day. I humbly state that sitting in solitude to remember His divine blessings and bringing to mind the lives and sacrifices of the Prophets and Saints is a good remedy.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Ghulam Hussain Sahib Dangvi narrated through Maulvi Abdul Rahman Sahib Mubashir in writing that once I had the opportunity to travel by train with the Presence. As is common, people on the train often treat incoming passengers with harshness. At that time, some companions adopted this attitude, and I was among them. However, Hazrat Masih Maood (peace be upon him) made space for the traveler and addressed me, saying, "This is the moment to show good character." I felt very ashamed. This is a common example of His noble character.

I humbly state that there is a very true Punjabi proverb: "Ya rah piya jaanay ya wa piya jaanay," meaning that a person's true character is revealed in two situations: either during a journey when a person often becomes exposed or when dealing with someone, at which point a person's motives reveal their true nature. Furthermore, I humbly submit that true character is when there are forces pulling one towards wrongdoing, yet a person remains steadfast in good conduct. For example, when opportunities for betrayal arise, and a person remains honest. Otherwise, in ordinary circumstances, everyone appears to be honest. The same situation occurs on the train; due to the lack of space, people display bad manners when other passengers arrive. However, this is precisely the moment to show good character; otherwise, being hospitable in an open space is not a high virtue.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Muhammad Ibrahim Sahib narrated through Maulvi Abdul Rahman Sahib Mubashir.

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It is mentioned that once Hazrat Masih Maood (peace be upon him) was sitting in his small room, and many esteemed members of our community had come to seek his special counsel. I also went to meet him. Due to the narrowness of the space, I began to move my shoes to make room. The Presence saw me and said, "You come forward; there is space beside me." Although the space was very tight, upon hearing the words of the Presence, people began to step back, and he took my hand and made me sit beside him.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Muhammad Ibrahim Sahib narrated through Maulvi Abdul Rahman Sahib Mubashir that when my first wife passed away, I requested Hazrat Masih Maood (peace be upon him) to pray for me. He said, "I will pray." Some friends suggested that I should ask Hazrat Masih Maood (peace be upon him) to arrange a marriage for me. I replied that I had already requested prayer, and, God willing, the arrangement would be made from the heavens. A few days later, a letter arrived from the district of Gujarat addressed to Hazrat Maulvi Nooruddin Sahib, asking him to inquire whether there was a need for a marriage proposal, as one was available. Hazrat Maulvi Sahib, without consulting me, wrote a letter stating that we accept the proposal and then told me that the arrangement for my marriage had been made. I asked, "Where, O Presence?" He replied, "What does it matter to you?" Ultimately, that matter was completed by the Divine in a very good and blessed manner.

I humbly submit that the reason Hazrat Maulvi Sahib arranged the marriage without informing Hafiz Sahib was that he was confident that Hafiz Sahib would accept any decision made by him. Otherwise, it does not imply that a marriage can occur without the consent of an adult man. This was an expression of a special relationship.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that during the time of Hazrat Masih Maood (peace be upon him), there was once a prayer for rain (Salat al-Istisqa) held under the large tree where...

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In previous years, the gathering place was for women. I humbly state that under this large tree and in the adjacent field, several Eid celebrations took place during the time of Hazrat Masih Maood (peace be upon him). Moreover, many funerals were also held here. Thus, this tree serves as a significant memory for us. This tree is located near the bridge on the path that leads from the old settlement of Qadian to Dar-ul-Anwar.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that once in Ludhiana, Hazrat Masih Maood (peace be upon him) instructed Maulvi Abdul Karim Sahib, may Allah have mercy on him, to give a public lecture on Islam. Consequently, Maulvi Sahib, may Allah have mercy on him, stated that he delivered the lecture with great fervor according to his knowledge at that time, and Hazrat Sahib also attended it. Maulvi Sahib mentioned that by that time, he had not yet taken the oath of allegiance. I humbly submit that Maulvi Abdul Karim Sahib had a longstanding relationship with Hazrat Sahib, which was likely established through Hazrat Khalifa I. However, Maulvi Sahib took the oath some time later. Furthermore, I humbly state that Hazrat Maulvi Abdul Karim Sahib was among the best speakers of the community. In addition to his extraordinary vocal strength and melodiousness, his eloquence and power of speech captivated the audience.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Masih Maood (peace be upon him) did not perform Hajj, did not observe I'tikaf, did not give Zakat, did not keep a rosary, and refused to eat lizard (Dhab). He did not consume charity or Zakat. He only accepted offerings and gifts. Unlike the common practice, he did not keep a prayer mat or cloak. He did not recite the prevalent prayers and supplications (such as the five Surahs, the Dua of Ganj al-Arsh, Durud Taj, Hizb al-Bahr, Dua-e-Siryani, etc.).

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I humbly state that there were specific reasons for not performing Hajj. Initially, there were financial constraints because all the property was in the hands of our grandfather, and later it was managed by our uncle. After that, circumstances arose such that, on one hand, he was engrossed in the work of jihad, and on the other hand, the path for Hajj was also fraught with difficulties. Nevertheless, he had a desire to perform Hajj. Consequently, after his passing, Hazrat Walida Sahiba arranged for a Hajj on his behalf.

He may have performed I'tikaf before the time of his mission, but after the mission, due to his engagement in written jihad and other commitments, he could not observe it, as these good deeds take precedence over I'tikaf. He did not give Zakat because he was never in possession of the minimum amount required for it. However, Hazrat Walida Sahiba continued to give Zakat on jewelry, and he did not believe in the use of prayer beads or formal rituals.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Sahib had a condition in his eyes, which is why he could not see the crescent moon on the first night. However, up until the end of his life, he could read fine letters from a close distance and did not feel the need for glasses. This hereditary condition of his eyes has passed on to all his offspring, as their long-distance vision is weak. I humbly recall that sometimes during Ramadan or Eid, when it was necessary to see the crescent moon on the first night, he would try to borrow a friend's glasses to see it.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Imamuddin Sahib Sekhwani wrote to me that one day Hazrat Sahib was sitting on the roof of the Mubarak Mosque and was engaged in some conversation. At that time, plague had started in Qadian. Some people from the surrounding areas came and took the oath of allegiance. Then, Mir Nasir Nawab Sahib, may Allah have mercy on him, said, "The Bedouins are more severe in disbelief and hypocrisy" (Surah At-Tawbah: 97), meaning that these people do not understand anything. Out of fear or by imitation, they take the oath of allegiance without having faith in their hearts. When Hazrat Sahib heard these words from Mir Sahib, he said, "Mir Sahib! All people...

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They are not all the same, such as the people of Sikhan. In this way, the Presence exempted us three brothers from this category, which brought us immense joy. I humbly submit that this same narration was also conveyed by Mian Khair Deen Sahib under number 637.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Imamuddin Sahib Sekhwani wrote to me that one day Hazrat (peace be upon him) said that just as a cat has a natural affinity with mice, attacking them when it sees them, similarly, the Messiah has a natural aversion to the Dajjal, attacking him when he sees him. I humbly submit that this indicates the extent of his fervor against the materialism and atheism of that time. Furthermore, I humbly state that the example of the cat and mouse is mentioned here solely to express a specific state of feeling; otherwise, it has no direct relation to the main matter. And Allah, the Exalted, says: "Indeed, Allah does not shy away from presenting an example, even if it is that of a mosquito or what is above it." (Surah Al-Baqarah: 27)

In the name of Allah, the Most Gracious, the Most Merciful. Master Abdul Rahman Sahib B.A. Jalandhari narrated to me through Maulvi Abdul Rahman Sahib Mubashir that it was in the year 1890-91 when I first visited Qadian. At that time, Hazrat Masih Maood (peace be upon him) was reviewing the proofs of the first copy of the magazine Fath-e-Islam. I was still a child, and he took hold of my right wrist and accepted my allegiance. The words of the oath at that time were different from the later ones, one phrase of which I remember: that I would remain cautious of the prohibited things. I humbly submit that Master Sahib converted from Sikhism to Islam and, by the grace of God, is very passionate about preaching. Just recently, he had to go to jail for the fact that he had written about Baba Nanak Sahib as a Muslim, but he bore this hardship with great cheerfulness and joy.

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In the name of Allah, the Most Gracious, the Most Merciful. Master Abdul Rahman Sahib B.A. narrated to me through Maulvi Abdul Rahman Sahib Mubashir that around 1903, I published an advertisement signed by a few new Muslims, titled "Qadian and Arya Samaj." This advertisement caused quite a stir in Punjab. In response to this, Hazrat Masih Maood (peace be upon him) received the revelation: "حَربًا مُّهَيَّجا," meaning war has been incited. In response, the Aryans of Qadian also held a gathering. In reply to this, Hazrat Sahib authored his book "Naseem Dawat." I humbly submit that this revelation has also been mentioned in narration number 662.

In the name of Allah, the Most Gracious, the Most Merciful. Mirza Din Muhammad Sahib, a resident of Langerwal, narrated to me that when I began visiting Qadian in my childhood, I was well acquainted with Mirza Ghulam Murtaza Sahib and Mirza Ghulam Qadir Sahib and would meet them often. However, I did not know Hazrat Sahib because he was reclusive. He only went to the mosque for prayers and was rarely seen. He kept his room locked and stayed inside. The first time I saw Hazrat Sahib was when I brought food from home for my grandfather, Mirza Ghulam Murtaza Sahib. At that time, I saw Hazrat Sahib climbing the stairs and entering his room, after which he closed the door. I was astonished and wondered who this person was. I then asked someone, and they informed me that he was the younger son of my grandfather. Furthermore, Mirza Din Muhammad Sahib narrated to me that I was eleven years old at the time of my grandfather's passing.

In the name of Allah, the Most Gracious, the Most Merciful. Mirza Din Muhammad Sahib narrated to me that when I saw Hazrat Sahib for the first time, I developed a desire to meet him. So, on the following day, probably after the Zuhr prayer, when Hazrat Sahib returned home and was about to enter his room, I followed him. When he was about to close the room door, I put my hand inside. He asked me, "What is it, my friend?" I replied, "I just want to meet you." He said, "Alright, come in." Thus, I entered the room, and Hazrat Sahib closed the door.

Regarding the words of this revelation, please refer to footnote number 662.

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Hazrat Sahib asked, "Who are you?" I replied, "I am the cousin of Mirza Nizamuddin Sahib and the son of Mirza Anta Baig Sahib from Langerwal." Upon hearing this, Hazrat recognized me. After that, I began to visit him regularly and started praying with him. Subsequently, I would also bring his meals from inside and serve him. The arrangements for food at home were managed by my mother, Hazrat Walida Sahiba, under the supervision of Mirza Sultan Ahmad Sahib. Before this, Hazrat Sahib used to have a small container in which food was kept, and he would pull it up to the upper room. In this way, I developed a great affection for Hazrat Sahib, and he told me, "You should sleep near me." Sometimes, I would also join him for meals. I humbly submit that Mirza Din Muhammad Sahib's sister was married to Mirza Nizamuddin Sahib. This marriage was very old, having taken place before Mirza Din Muhammad Sahib came of age. Mirza Din Muhammad Sahib's own aunt was in the household of Mirza Ghulam Mohiuddin Sahib. Thus, Mirza Nizamuddin Sahib was also a cousin of Mirza Din Muhammad Sahib.

In the name of Allah, the Most Gracious, the Most Merciful. Mirza Din Muhammad Sahib narrated to me that during the days when I was visiting Hazrat Sahib, he used to go with his relatives to pursue legal matters, as this task had been entrusted to him by his grandfather. His uncle was employed outside. When Hazrat Sahib would go to Batala, he would take me along. When leaving home, he would place me on the horse and walk ahead on foot. The servant would hold the horse. Sometimes he would mount at the turn on the way to Batala and sometimes at the canal. However, at that time, he would not let me dismount but would say, "You stay seated. I will ride ahead." In this manner, we would reach Batala. During those days, there was a large house belonging to Hazrat Sahib's family in Batala. This house was located in the neighborhood of Achari Darwaza. He would stay there. A weaver was kept for protection in that house. Hazrat Sahib would reside in the upper room of the house. In the evening, he would have his meals...

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He would give me two paisas for this purpose. In those days, I could get two loaves of bread and lentils for two paisas from the shop of Bhattiari Jhiwari. I would bring those loaves and place them before Hazrat Sahib. He would eat a quarter of a loaf or even less. The rest he would tell me to call that Jola (the servant). He would give it to him and would give me four annas for my meal and two annas for the servant. At that time, the price of wheat was one rupee and a quarter per maund. Sometimes, when he would go to the Tehsil (administrative office), he would take me along. When it was around three or four o'clock and they would come out of the Tehsil, he would call me and give me a loaf of bread for breakfast, while he himself would not eat anything at that time. He would perform ablution at the well in front of the Tehsil and offer his prayers, and then he would go to the Tehsildar. When the court session would conclude, he would return. When departing from Batala, he would also keep me mounted for the entire journey. Sometimes he would ride and sometimes walk. Due to frequent urination, he would occasionally stop to relieve himself.

In the name of Allah, the Most Gracious, the Most Merciful. Mirza Din Muhammad Sahib narrated to me that initially, I had read something with Hazrat Sahib. There was a Persian book that I had read. Lala Mulla Wamil, Sharam Pat, and Kishan Singh also used to read. Mulla Wamil and Sharam Pat studied wisdom, while Kishan Singh studied law. I humbly submit that Lala Mulla Wamil and Lala Sharam Pat are mentioned in many of Hazrat Sahib's books, and Kishan Singh was a resident of Qadian who converted from Sikhism to Arya Samaj. However, he had retained his cases, which is why people referred to him as the 'case-holding Arya.' Now, among these three, only Lala Mulla Wamil is alive.

In the name of Allah, the Most Gracious, the Most Merciful. Mirza Din Muhammad Sahib narrated to me that when my visits to Hazrat Sahib became regular and I started studying with him, he commanded me to inform both households, namely the house of Mirza Ghulam Murtaza Sahib and the house of Mirza Ghulam Mohiuddin Sahib, that everyone should perform Istikhara (a prayer for guidance) every night before sleeping and that whatever dreams they had, they should ask about them in the morning and also consult me.

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He used to perform Istikhara (a prayer for guidance). He taught that while sleeping, one should recite "يَا خَبِيرُ اخْبِرُنِي" (O All-Knowing, inform me) and continue reciting it until falling asleep, without engaging in conversation in between. In the morning, I would ask all the family members about their dreams and then inform Hazrat Sahib. After that, Hazrat Sahib would interpret everyone's dreams, and I would go back to inform them all. I humbly submit that Mirza Ghulam Murtaza Sahib and Mirza Ghulam Mohiuddin Sahib were real brothers. Mirza Ghulam Murtaza Sahib was the father of Hazrat Sahib, and Mirza Ghulam Mohiuddin Sahib was his uncle. At that time, the entire family was divided between these two households. Now, from the descendants of Mirza Ghulam Mohiuddin Sahib, only Mirza Ugal Muhammad remains. Furthermore, I humbly submit that the original prescribed prayer for Istikhara is lengthy, but it seems that for the convenience of Mirza Din Muhammad Sahib, Hazrat Sahib had taught him these brief words.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Khairuddin Sahib Seikhwani narrated to me in writing that before the claim, Hazrat Masih Maood (peace be upon him) was once at the house of Maulvi Muhammad Hussain Sahib in Batala. I was also present in his service. When it was time for food, Maulvi Sahib stepped forward to wash the hands of Hazrat Masih Maood (peace be upon him). Although Hazrat Sahib repeatedly said, "Maulvi Sahib, do not wash," Maulvi Sahib insisted and washed his hands, considering this service a matter of pride. Initially, Maulvi Sahib held great respect for Hazrat Masih Maood (peace be upon him) due to his ascetic lifestyle. I humbly submit that I have heard similar accounts from others that before the claim, Maulvi Muhammad Hussain Sahib in Batala held Hazrat Sahib in high esteem and treated him with great respect, as if he had a special devotion towards him. However, when opposition arose, it escalated to extremes.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Imam Din Sahib Seikhwani narrated to me in writing that when...

Seerat al-Mahdi

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When Hazrat Masih Maood (peace be upon him) went to Gurdaspur for the case of Karam Din, one day he set up camp under the jamun tree near the Gurdaspur court. Khawaja Kamaluddin Sahib, who at that time had shaved his head, was strolling under that jamun tree. When Hazrat Sahib saw Khawaja Sahib's shaved head, he disapproved of it and, to prevent it in the future, remarked that this is a sign of a hypocrite or a Jew. I do not remember which of these two terms Hazrat used—sign of a hypocrite or sign of a Jew—but these words certainly came from his blessed tongue, indicating either hypocrite or Jew. I humbly submit that as far as I remember, Hazrat Sahib used to say that shaving the head is a sign of the Khawarij and he disapproved of it.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Imam Din Sahib Seikhwani narrated to me in writing that when Hazrat Aqdas laid the foundation of the minaret, the construction of the minaret stopped for some time after some building had been done. In response, Hazrat Sahib issued an advertisement stating that if one hundred people donate one hundred rupees each, then ten thousand rupees would be collected, and the minaret would be completed. The names of those friends would be inscribed on the minaret. All three of us brothers presented ourselves to Hazrat Sahib, saying that we could contribute one hundred rupees along with our father if Hazrat Sahib approved. Hazrat Sahib happily accepted this, and we made our contribution.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Masih Maood (peace be upon him) always kept caution in mind during times of danger. Thus, during the days of the plague, there was a guard at the door to ensure that no woman from the villages, carrying dirty clothes, could enter (as women from the villages would come to sell ghee, etc.). Similarly, he disapproved of houses with beams and would say that such roofs are dangerous. He himself replaced the roof of his residence, which had four beams, with a roof supported only by rafters. Likewise, while traveling from Ludhiana to Delhi in 1891...

Seerat al-Mahdi

Part Three

Travel was undertaken from Karnal Valley Line. Because on the other side, the river Kail would come twice along the way. During those days, there were also several accidents involving trains. In this context, it is noteworthy that once, a nephew of Hazrat Khalifa al-Masih I, who was a drug addict and a dangerous man, wrote a letter to Hazrat Sahib, threatening to kill him. A few days later, he himself came to Qadian. When Hazrat Sahib heard about this, he urgently instructed Hazrat Khalifa I to expel him immediately. Consequently, the Maulvi Sahib managed to send him away after giving him some money. I humbly submit that during the time of Hazrat Masih Maood (peace be upon him), there were wooden beams that posed a risk; if a beam broke, the entire roof could collapse. However, nowadays, iron girders have emerged, which are much safer.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Sahib emphasized prayer among the pillars of Islam and used to say, "Perform your prayers with care." I humbly submit that to perform prayers with care means to do so with full attention and devotion, creating humility and reverence in prayer. There is no doubt that if a person can achieve such a state in prayer, he enters a strong fortress.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Dr. Noor Muhammad's wife, known as Dr. Ni, stayed in Qadian for a long time and served Hazrat Sahib. This unfortunate woman suffered from tuberculosis. When she passed away, Hazrat Sahib tied one of her dupattas to an iron rod at the window of the prayer room as a reminder for prayer. I humbly submit that the late Dr. Ni was very sincere, and her sincerity also enhanced Dr. Sahib's dedication.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that until around 1893, the situation was such...

Seerat al-Mahdi

Part Three

The room was indeed a guest house. Later, a press was established there. When it served as a guest house, meals were also served there, and the scribe would write copies of manuscripts in the same place, which was also the meeting room for Hazrat Sahib. During those days, there were fewer guests. In 1895, Hazrat Walid Sahib, that is, Mir Nasir Nawab Sahib, came to Qadian after receiving his pension. At that time, houses had been constructed for the press and guests at the location of the town's wall. Therefore, Mir Sahib began to reside in the round room and built a small courtyard in front of it by erecting a wall. I humbly submit that the round room is the name of the room located near the Mosque Mubarak at Ahmad Ya Chowk, and its front wall is round. In the early days of the Khilafat, Hazrat Khalifa al-Masih II, may Allah be pleased with him, also kept his office there for several years.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that when houses were built at the site of the Qadian wall, the first two large rooms and two small rooms were constructed on the northern side. The large room is now the motor house of Hazrat Khalifa al-Masih II. This was built for Zia-ul-Islam, and the adjacent room was for guests, where Hazrat Khalifa I used to conduct his practice for a long time. Alongside, two small rooms were built on the northern side. One was on the eastern side, which housed the library of Hazrat Masih Maood (peace be upon him), and the other was on the western side, where special guests would stay. Hence, Maulvi Abdul Karim Sahib Sialkoti, Seth Abdul Rahman Sahib Madarasi, and other esteemed guests would stay in that room during those days.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that Hazrat Masih Maood (peace be upon him) has mentioned his family circumstances in several places in his writings, among which the following locations are particularly noteworthy: (1) Book al-Bariyyah, pages 134 to 168, footnote. (2) Azalat-e-Awaham, Volume One, pages 119 to 133, footnote.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. Mian Imam Din Sahib Seikhwani narrated to me in writing that when Hazrat Masih Maood (peace be upon him) prepared the list of the three hundred and thirteen companions, some friends wrote letters requesting that their names also be included in this list. Seeing this, we too thought it appropriate to inquire from Hazrat (peace be upon him) whether our names had been registered or not. Then we three brothers, along with Munshi Abdul Aziz Sahib, presented ourselves before Hazrat and asked. In response, Hazrat (peace be upon him) said that he had already included our names. However, he had also added the words "with the family" next to our names. I humbly submit that this list was prepared by Hazrat Masih Maood (peace be upon him) in 1896-97 and was included as an appendix in the Anjam Atham. From the Hadith, it is evident that the Prophet Muhammad (peace be upon him) also once prepared a list of his companions in a similar manner. Furthermore, I humbly submit that the number three hundred and thirteen was chosen in relation to the companions of Badr, as there is a Hadith that mentions that there will be three hundred and thirteen companions with the Mahdi, whose names will be recorded in a published book. (See Appendix Anjam Atham, pages 40 to 45)

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. Mian Imam Din Sahib Seikhwani narrated to me in writing that once, Hazrat Aqdas stated that the plague would not leave the world until it either consumed sin or consumed people. I humbly submit that in a spiritual sense, the plague includes those other punishments that have been sent by Allah to support His Messiah or will be sent in the future.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Imam Din Sahib Seikhwani narrated to me in writing that once, Hazrat Masih Maood (peace be upon him) said that sometimes if a person speaks the truth before this government, he gets caught, but if he speaks the truth before Allah, he is saved. I humbly submit that indeed there is a significant subtle difference between worldly and heavenly governments, and it is this difference that results in worldly governments sometimes promoting falsehood, whereas heavenly governance eradicates falsehood.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that during the case of Maulvi Karam Din of Jhelum, Lalaji Atma Ram, the first-class magistrate of Gurdaspur, had recorded the beliefs of Hazrat Masih Maood (peace be upon him) and Karam Din in response to certain questions in his court. I possess a certified copy of this statement, in which the responses are recorded in the form of a diagram. These responses, which contain some important issues, are as follows:

Beliefs of Mirza Ghulam Ahmad Qadiani

Respondent (i.e., Maulvi Karam Din)

1. Hazrat Isa (peace be upon him) has passed away. 1. Hazrat Isa (peace be upon him) is alive.

2. Hazrat Isa (peace be upon him) was crucified. 2. He was not crucified and was taken down alive in a state of unconsciousness.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Isa (peace be upon him) did not ascend to the heavens with a physical body. He will not descend from the heavens. If there is a need for battle, then he will fight; otherwise, he will not engage in conflict with any nation. If there is a time of peace, he will not fight.

There will be no Mahdi who comes to the world to wage war against Christians and followers of other religions. The Mahdi (peace be upon him) will come at a time when there will be turmoil and chaos in the world. He will establish the dominance of Islam by eliminating non-Islamic nations and restoring peace by eradicating the corrupt. In that time, jihad, meaning the spreading of Islam, will be prohibited in British India. Engaging in warfare will be completely forbidden.

It is entirely incorrect to assert that the Promised Messiah will come and break crosses and slay pigs. This issue is a matter of debate. I, Mirza Ghulam Ahmad, the Promised Messiah and Mahdi, and the Imam of the time, do not believe that he is superior to all past saints of this community. I receive divine revelation from Allah. The Promised Messiah is not superior to anyone.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. The Promised Messiah has gathered all the attributes and virtues of the prophets. Mirza Sahib is neither the Promised Messiah nor the Mahdi. The disbelievers will not remain in Hell forever; among them, there are some who possess qualities of prophethood. The discussion is ongoing.

The Mahdi (peace be upon him) should not be from the family of the Quraish. The Mahdi will be from the family of the Quraish. The Messiah of the Ummah of Muhammad (peace be upon him) and the Israeli Messiah are two distinct individuals, while the Messiah is one and he is the Israeli. The Muhammadan Messiah is superior to the Israeli Messiah.

Hazrat Isa (peace be upon him) did not truly revive the dead. Hazrat Isa (peace be upon him) did revive the dead. The Ascension of the Prophet Muhammad (peace be upon him) did not occur with a physical body. The Ascension of the Prophet occurred with a physical body.

The divine revelation did not cease with the Prophet Muhammad (peace be upon him). I humbly submit that this case took place in 1903-1904 in Gurdaspur. Furthermore, I humbly submit that in response to the questions from the court, Hazrat Masih Maood (peace be upon him) provided answers that encompass all important issues. His responses clearly elucidate the matters of prophethood and the superiority of the Messiah over Jesus of Nazareth, among other issues.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that he has seen Hazrat Masih Maood (peace be upon him) numerous times leading prayers at home, with Hazrat Umm al-Mu'minin on his right side.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. It is a well-known jurisprudential issue that even if a woman is the only follower, she should stand separately behind the man and not alongside him. However, if a man is alone as a follower, he should stand to the right of the Imam. I asked Hazrat Umm al-Mu'minin, and she confirmed this. But she also mentioned that Hazrat Sahib had told her that sometimes he would feel dizzy while standing, so she should stand beside him and pray.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that once in Ludhiana, Hazrat Masih Maood (peace be upon him) was observing a fast during Ramadan when he experienced a heart attack, and his hands and feet became cold. At that time, the time for sunset was very close, but he immediately broke his fast. He always preferred the easier path in Shariah. I humbly submit that it is mentioned in a hadith narrated by Hazrat Aisha (may Allah be pleased with her) regarding the Prophet (peace be upon him) that he always preferred the easier path among the two permissible paths.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that the books which were often under Hazrat Sahib's observation, as well as all the papers for his writings, were kept in bundles. At one time, there would usually be three such bundles collected. Generally, there would always be at least two bundles. These bundles were not stitched but were simply wrapped in a square cloth, with papers and books placed inside and tied from both sides. During the time of writing, his entire office would be his bed. For this reason, he always slept on a large bed. I humbly submit that I have never seen Hazrat Sahib working at a table and chair. However, he often worked while walking and frequently sat on the bed or the floor to work.

In the name of Allah, the Most Gracious, the Most Merciful. Mirza Din Muhammad Sahib Langrowal narrated to me that in the early days, Hafiz Muin, also known as Ma Na, would often come to Hazrat Sahib. When I would bring Hazrat Sahib's food, then...

Seerat al-Mahdi

Part Three

He would keep it and say, "Bring food for Hafiz Ma Na as well." I would bring him ordinary langri food (meaning peasant food). When he would arrive, he would tell Hafiz Ma Na to eat, and he would also begin to eat his own food. He would eat very slowly and in very small amounts. When Muin al-Din finished his meal, he would ask, "Will you have more?" To which he would reply, "Yes, if there is any left." He would then give him his food, which was usually left over. He would not eat more than a quarter of a loaf of bread and would put very little lentil curry on it, but often he would mix the lentil curry together. In this way, Ma Na would eat everything. During those days, generally after the afternoon, he would give me a penny to roast some chickpeas for him. I would roast them, then eat a few and drink some water. A penny's worth of chickpeas would last for several days. I humbly submit that Hafiz Muin al-Din passed away several years ago; he was a blind person but a very sincere individual. He would massage the feet of Hazrat Sahib and sometimes recite Punjabi poetry to him. Although he was poor, he would regularly give donations.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Khair al-Din Sahib Sekhwani wrote to me that during the case of Maulvi Karam Din, at the final stage, Khwaja Kamal al-Din Sahib sent a letter to Hazrat Sahib from Gurdaspur and verbally mentioned to convey that the intentions of the authorities are bad. "Please pray." I brought that letter to Qadian. Hazrat Sahib read the letter. I also verbally conveyed the message, but he did not respond. I presented it again, but there was still no reply. Upon presenting it for the third time, he smiled and said, "I do not pray for such matters. Allah the Exalted sees and knows everything." I humbly submit that this is a matter of a special state and a special place of love; otherwise, who else could pray better than him? In reality, his intention was that he was engaged in the service of God's religion. If any personal discomfort were to come upon him in this service, he would not pray for it because Allah Himself is watching. He will protect me, and if, according to His will, any discomfort is to come upon me, then...

Seerat al-Mahdi

Part Three

Indeed, I will find comfort in enduring it. In the name of Allah, the Most Gracious, the Most Merciful. I, Abdul Aziz Sahib of Jhalwi, have written to convey that it was in the year 1901 when Maulvi Muhammad Hussain Sahib of Batala had filed a criminal case against Hazrat Masih Maood (peace be upon him) in Gurdaspur, and Hazrat was residing at the house of Khan Sahib Ali Muhammad, a pensioner, adjacent to the mosque of Hujjamaan. I, along with Mian Jamal al-Din, Imam al-Din, and Khair al-Din Sahib, who are residents of Seekhwan, were with Hazrat. The other friends were staying elsewhere. One day, Hazrat complained of dysentery and had to go to relieve himself repeatedly. Hazrat instructed us to remain asleep. Whenever Hazrat would rise to relieve himself, I would immediately get up and take a water jug to accompany him. This continued throughout the night. Each time, Hazrat would say the same thing: "You all stay asleep." In the morning, Hazrat sat in the assembly and mentioned that there is a notable difference between the disciples of the Messiah and our friends. When a moment of distress comes upon the Messiah, he awakens his disciples and says, "Stay awake and pray," but they fall asleep. He wakes them up repeatedly, yet they fall asleep again. However, we repeatedly urge our friends to stay awake, and they still remain vigilant. Thus, Hazrat mentioned my name, saying, "I do not know if Mian Abdul Aziz has slept at all throughout the night." Upon my rising, I would immediately get up alertly, despite my repeated insistence that they stay asleep. I humbly submit that if the saying of Hazrat Isa (peace be upon him) is true—and it is certainly true—that a tree is known by its fruit, then every unbiased person must acknowledge that the fruits produced by the company of Hazrat Masih Maood (peace be upon him) could never have been produced by the company of Hazrat Isa of Nazareth. The sacred breaths of Hazrat Masih Maood (peace be upon him) have created such a multitude of people who would proudly sacrifice their lives for him and were ready to give up all their comfort and ease at the slightest discomfort to him. However, Hazrat...

Seerat al-Mahdi

Part Three

The Messiah of Nazareth could not manage even a small group of twelve men, and one of them betrayed him for money. Furthermore, I humbly submit that the case of maintaining peace filed by Maulvi Muhammad Hussain Sahib likely occurred in 1899; therefore, Mian Abdul Aziz Sahib may have made an error regarding the year.

In the name of Allah, the Most Gracious, the Most Merciful. Munshi Abdul Aziz Sahib of Ojlwi has written to me that in Gurdaspur, Mr. Chaudhry Rustam Ali Sahib was the court inspector for Ahmadis. One day, around noon, he came to me in the village of Ojlwi, which is my original village, and separated me from others, saying that a departmental telegram had just arrived from Amritsar stating that the warrant issued against Mirza Sahib should be considered canceled for the time being. Chaudhry Sahib said that no warrant had yet reached us, but in our district, who else could be referred to as Mirza Sahib except for Hazrat Sahib? Therefore, you should immediately go to Qadian and inform Hazrat Sahib about this matter. Consequently, I set off for Qadian at that very moment. Qadian is about seven miles from Ojlwi. I reached Qadian in the evening or morning, passing through Seekhwan, and presented myself before Hazrat Sahib. However, Hazrat Sahib did not pay any attention at that time.

After Asr, Hafiz Ahmadullah Sahib, may Allah have mercy on him, arrived from Amritsar and also informed Hazrat Sahib that a priest had filed a lawsuit against him in Amritsar, of which he had somehow received news. Upon hearing this, Hazrat Aqdas immediately summoned me and said, "Your statement has been confirmed. Go to Gurdaspur immediately and inquire in detail from Chaudhry Rustam Ali Sahib." Mian Khair al-Din Sekhwani was also present in Qadian at that time. I took him along, and we both reached Gurdaspur that same evening. Chaudhry Rustam Ali Sahib said that he did not have any more information at that time. You should immediately go to Amritsar and inquire about the matter from the court inspector, whose name was Pandit Har Chand. Chaudhry Sahib assigned me to a constable of the railway police, who took me to his place for the night.

Seerat al-Mahdi

Part Three

He kept me with him and took me the next morning to the residence of Pandit Sahib. Pandit Sahib told me that he only knew this much: one day the Deputy Commissioner and the Superintendent of Police had summoned him and inquired whether a plaintiff residing in Amritsar could file a case if the accused was from Hoshiarpur. He replied that if the incident occurred in Hoshiarpur, then the case could indeed be filed there. Consequently, both gentlemen continued to discuss this matter with him. Pandit Sahib also called the Deputy Court to inquire, but he too had no information to provide. I gathered this much information and returned to Gurdaspur, where I informed Chaudhry Rustam Ali Sahib. He said to go to Hazrat Aqdas and present this information. Therefore, Mian Khair al-Din Sahib and I immediately went to Qadian and presented ourselves before Hazrat Sahib. When we set off for Qadian, on that very day, a directive arrived from Amritsar stating that the case filed by Martin Clark under Section 107 of the Criminal Procedure Code in Amritsar, for which a warrant had previously been sent and a telegram had been dispatched to halt that warrant, was being transferred to the Gurdaspur district. On the same day, a notice was issued to Hazrat Sahib from Gurdaspur that the Deputy Commissioner would be in Batala the next day, and he should appear there. Before this order was issued, Chaudhry Rustam Ali Sahib came to the village of Ojlwi and had a letter written to Munshi Abdul Ghani Sahib, the clerk of Gurdaspur, who is my younger brother and was studying in school at that time. The letter stated that Hazrat Sahib would be appearing in Batala the next day, and arrangements should be made accordingly. It should not happen that he is given no time, like what happened with Maulvi Rasul Bakhsh (a person who was involved in a criminal case during those days and was taken into custody immediately without any respite). Chaudhry Sahib had this letter written by my brother and sent it to Qadian through one of my employees, Sami Azim. I was greatly astonished to see this employee in Qadian, wondering how he had arrived so quickly. He handed me the letter, and I sent this information to Hazrat Sahib. Hazrat Sahib immediately came to the Mubarak Mosque and ordered me to read the letter aloud. I recited it, and Hazrat Sahib said, "You should go to Gurdaspur at once."

Seerat al-Mahdi

Part Three

After meeting with the Sahib, take Sheikh Ali Ahmad, the lawyer, and reach Batala by tomorrow morning. At that very moment, Hazrat Sahib sent Mirza Ayub Baig Sahib to Lahore, instructing him to bring Sheikh Rahmatullah Sahib and a lawyer with him to Batala by tomorrow. I, along with Mian Khair al-Din Sahib and my employee Mian Azim, set off to board the Gurdaspur-bound train at the Chhina station. Due to the rain, there was a lot of mud, and our feet kept slipping. We would fall repeatedly and then get up to walk again. At that time, the state of fear was such that we were crying profusely and praying. Seekhwan was on the way. Upon reaching there, I sent Mian Imam al-Din and Jamal al-Din to greet Mir Sanu, whose house is on the route, and I continued on my way. After a mile's distance, Mian Imam al-Din and Jamal al-Din Sahib met us. After consulting together, we sent Mian Imam al-Din back to safeguard the house, while Mian Jamal al-Din Sahib stayed with us. The four of us barely reached Chhina in time for the train. In the evening, we arrived in Gurdaspur, met Chaudhry Sahib, and conveyed Hazrat's message. Sheikh Ali Ahmad Sahib had gone to his village, Dharmkot Randhawa, that day. A person was sent there to bring Sheikh Sahib to Batala by tomorrow. I, along with Chaudhry Sahib, went to Inspector Police Raana Jalal al-Din Sahib in Gurdaspur for consultation. He reassured us that there would not be excessive force and that we would certainly be given an opportunity. In any case, the next morning, Mian Khair al-Din, Jamal al-Din, and I reached Batala. Sheikh Ali Ahmad Sahib also arrived. The Deputy Commissioner’s notice for Hazrat to come to Batala officially reached us. Sheikh Rahmatullah Sahib and Maulvi Fazal Din Sahib, the lawyer, arrived from Lahore, along with other friends. However, the case was presented that day and postponed. I humbly submit that the initial circumstances of Martin Clark's case, meaning the details of this case, were not recorded in any of Hazrat's books. Praise be to Allah that they have been found in this narration. Yes, the main case has been elaborately described by Hazrat in his work "Kitab al-Bariyyah." In fact, the details of the case have also been recorded. Furthermore, I humbly submit that Maulvi Fazal Din Sahib, the lawyer mentioned in this narration, is...

Seerat al-Mahdi

Part Three

There was a non-Ahmadi lawyer in Lahore who has since passed away. Chaudhry Rustam Ali Sahib, mentioned in this narration, was a very devoted and self-sacrificing Ahmadi, distinguished for his financial contributions to the community. He has also passed away some time ago.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that when Hazrat Sahib was residing in the garden after the earthquake, he began to write the poem from the fifth part of Braheen Ahmadiyya, in which the words "Lord," "fruit," "goldsmith," and other rhymes appear. He instructed us to collect and write down similar rhymes and present them to him, as we were composing a poem. At that time, I, along with Hazrat Mian Sahib and others, presented him with many rhymes of that meter, both in writing and orally. I humbly submit that I also thought of some rhymes and presented them. Hazrat Mian Sahib refers to Hazrat Khalifa al-Masih II, and the earthquake refers to the earthquake of 1905, after which he stayed in his garden for several months. This is the same garden near which the Bahishti Maqbara was later established.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that once Hazrat Sahib mentioned that the names of the two sons of the Holy Prophet Muhammad, peace be upon him, were Tayyib and Tahir. I humbly submit that there is a difference of opinion regarding this in historical accounts. Some historians believe that the Holy Prophet ﷺ had a son named Abdullah, and these two additional names, Tahir and Tayyib, belonged to him. Others consider Tayyib and Tahir to be two distinct individuals. The latter account is supported by this narration. Additionally, the Holy Prophet ﷺ had two other sons, Qasim and Ibrahim, but all passed away in childhood.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that during the admonition and preaching to children and women, Hazrat Masih Maood, peace be upon him, would mention Hazrat Yunus, peace be upon him, and Hazrat Ayyub, peace be upon him.

Seerat al-Mahdi

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He would often narrate the stories of the trials faced by the Prophets, peace be upon them. I humbly submit that it was the habit of Hazrat Sahib to recount the conditions of past Prophets and righteous individuals for the purpose of admonition. In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Hazrat Sahib used to say that when the Master punishes someone, or when Allah, the Exalted, holds a servant accountable, it is not always the result of a single sin. Rather, it is often the accumulation of many previous actions that leads to this outcome. To illustrate this point, he would recount a tale. Once, Maharaja Ranjit Singh ordered that a cook be imprisoned and all his property confiscated as punishment for adding too much salt to a dish. An official then approached and said that such a punishment was too severe for such a minor issue. The Raja replied that you do not understand. This is not just a matter of salt; this unfortunate man has consumed my hundred goats.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that once, during the summer, Pir Siraj-ul-Haq Sahib led the Maghrib prayer in the Mubarak Mosque, and Hazrat, peace be upon him, was also present in that prayer. In the third rak'ah, after the bowing, instead of the well-known supplications, he recited a Persian poem, of which this line is: "O God! O healer of our afflictions!" I humbly submit that this Persian poem is a highly elevated supplication, filled with spirituality. However, the established principle is that only prescribed prayers should be recited in the prayer, while other supplications should be kept in the heart. Therefore, if this narration is correct, Hazrat Sahib would not have objected to it at that moment due to the special state of that occasion. Moreover, since this incident is unique, in my opinion, it would not have been Hazrat Sahib's intention for people to adopt such a practice.

Seerat al-Mahdi

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At that time, he may have chosen to remain silent and later explained to Pir Sahib separately that this was not appropriate. This is because the repetition from Pir Sahib's side is not established. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Abdullah Sahib, a former teacher at Dera Baba Nanak, narrated to me that he had seen the following letter of Hazrat Masih Maood, peace be upon him, with Sheikh Fatah Muhammad Sahib. This letter was addressed to Hazrat Maulvi Nooruddin Sahib, the first Khalifa, but the content of the letter was related to Sheikh Fatah Muhammad Sahib, and the envelope bore the address of Hazrat Khalifa I from Jammu.

My dear brother, peace be upon you and the mercy of Allah and His blessings. Sheikh Fatah Muhammad should perform two rak'ahs of prayer at the time of Isha and recite Surah Al-Fatiha forty-one times, reading Darood Sharif eleven times at the beginning and the end, and then pray for the purpose while facing the Qibla in a state of ablution. He should complete this on the same day he begins it, Insha Allah, the matter in which there is goodness and blessings will be revealed in a dream. And peace be upon you.

Your humble servant, Ghulam Ahmad, 9th March 1890.

Below this letter, a note was written stating: Due to weakness and illness, a letter was not written to Fatah Muhammad.

In the name of Allah, the Most Gracious, the Most Merciful. Master Abdul Rauf Sahib, a migrant residing in Bhera, narrated through Maulvi Abdul Rahman Mubashir via writing that once when Hazrat Sahib went out for a walk in the morning, I inquired about the jinn near the Aqsa Mosque, asking, "What is the incident mentioned in 'Say, it has been revealed to me that a group of jinn listened' (Al-Jinn: 2)? Were they indeed jinn, or was another nation meant?" Hazrat Sahib replied that it was a mountainous nation known as the Amalekites. However, we do not deny the existence of jinn, for if one denies jinn, then one must also deny the soul, as the soul is also not visible. In this way, one would have to deny angels and Allah as well, for they too are not visible.

Master Abdul Rauf Sahib states that this...

Seerat al-Mahdi

Part Three

This incident took place in the year 1900 or 1901. In the name of Allah, the Most Gracious, the Most Merciful. Master Abdul Rauf Sahib narrated through Maulvi Abdul Rahman Sahib Mubashir in writing that once, when Hazrat Masih Maood, peace be upon him, was about to embark on his last journey to Lahore, he mentioned an inspiration regarding his death near the shop of Brother Sher Muhammad Sahib (adjacent to the Ahmadiyya School). He could not recall all the details, but the essence was, "Al-Rahil Thumma Al-Rahil," indicating that the time of departure had come. However, I understood that this inspiration pointed towards Hazrat's impending death, but the time was not so near, and there was still some life left. Others were present at that time as well. Ultimately, Hazrat reached Lahore, fell ill, and passed away in May 1908 due to a disease of the intestines. Indeed, to Allah we belong and to Him we shall return.

I humbly submit that Master Abdul Rauf Sahib was mistaken; the inspiration that Hazrat received while going to Lahore was "Mubashir Ayman Az Bazi Rozgar," while "Al-Rahil Thumma Al-Rahil" was a later inspiration that occurred in Lahore.

In the name of Allah, the Most Gracious, the Most Merciful. Qazi Muhammad Yusuf Sahib Peshawari narrated to me in writing that once a trader from Rangoon, Abu Saeed Arabi, came to meet Hazrat Sahib and frequently asked questions, to which Hazrat would respond. He stated that he had come for the purpose of the Delhi court, but now he did not feel inclined to go there. I humbly submit that Abu Saeed Sahib was not actually an Arab but was referred to as such due to having lived in some Arab countries.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Abdullah Sahib, a former teacher at Dera Baba Nanak, narrated to me that he had seen the following letter with Sheikh Fatah Muhammad Sahib, which was written by Hazrat Masih Maood, peace be upon him, and this letter was addressed to Sheikh Fatah Muhammad Sahib himself.

Seerat al-Mahdi

Part Three

Peace be upon you and the mercy of Allah and His blessings. Your kind letter has arrived. Your concerns have become quite prolonged. May Allah, the Exalted, grant you relief.

Perhaps a week ago, I saw you in a dream. It seemed as if you were asking me what you should do. I told you, "Fear Allah and do whatever you wish." Therefore, you should adopt piety. Allah, the Exalted, will create a way for you. Your humble servant, Ghulam Ahmad, from Lod, or the neighborhood of Iqbal Ganj, 18th March 1891.

Below this letter, a note was written: Peace be upon you and the mercy of Allah and His blessings. From the humble servant, Hamid Ali.

These inspired words were revealed on the same day your letter arrived. In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that whenever someone brought a gift for Hazrat Sahib, he was very grateful and would mention the sincerity of that person at home, expressing that such and such person had sent this item.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that during Hazrat Sahib's time, some people had a habit of writing letters daily for prayers during their times of need or distress. When such letters were continuously received from a person without interruption for a long time, Hazrat would say that now we have also developed a special concern for him. Thus, on one occasion, Munshi Mahboob Alam Sahib, a Lahore trader, began writing daily cards for some matter. Finally, one day while reading, Hazrat remarked that "Mian Mahboob Alam has now become persistent with us. Now we will also pray especially for him." Therefore, he prayed, and his matter concerning his marriage was resolved.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that when Prince Abdul Latif Sahib Shaheed was about to leave Qadian to return to his homeland, Hazrat Sahib, along with a large group of guests, went far along the Batala road to bid him farewell. Finally, when Maulvi Sahib Shaheed was about to depart, he fell at Hazrat Sahib's feet on the road. Overcome by the sorrow of separation, he cried out and began to weep profusely. Hazrat Sahib, with great difficulty, lifted him with his own hands, comforted him, and bid him farewell. I humbly submit that this incident has also been mentioned in the narration of Hazrat Maulvi Sher Ali Sahib in narration number 260.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Khair Din Sahib Sikhwani narrated to me that once my young son passed away in infancy. After that, when I came to Qadian, Hazrat Masih Maood, peace be upon him, was walking near the Aqsa Mosque in the evening. Upon greeting him with peace, he said, "Your son has passed away. There is no need to grieve, for not all the fruit of a tree remains intact. Some does fall, but this proves that the tree is not barren, and it creates hope for the future."

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that I received the following letters and documents regarding our family from my esteemed brother, Khan Bahadur Mirza Sultan Ahmad Sahib, may Allah have mercy on him. These letters are from the officers of the British government addressed to our ancestors, and the original documents are safely preserved with me. Furthermore, I humbly submit that these letters and documents are in addition to those which Hazrat Masih Maood, peace be upon him, has published in his books, and which I have also recorded in Seerat al-Mahdi, Part One, narration number 133.

Seerat al-Mahdi

Part Three

Mr. Mirza Bashir Ahmad, the kind and compassionate friend of Mirza Ghulam Mustafa Khan Sahib, the Chief of Qadian, is pleased to inform you that fifty horses with riders under the command of Mirza Ghulam Qadir have been sent for the assistance of the government and to suppress the rebellious elements. We express our gratitude for this necessary assistance and promise that the British government will never forget your loyalty and self-sacrifice. Kindly keep this correspondence as a token of the services rendered to the government, so that future British officers may acknowledge the services of your family.

Yours sincerely, (Mr.) James Nisbet (Esquire), Deputy Commissioner, District Gurdaspur.

Signed in English, 1857, Gurdaspur.

I humbly submit that Mirza Ghulam Mustafa Sahib was the father of Hazrat Sahib, who, during the upheaval of 1857, provided fifty horses and all their equipment from his own resources and prepared fifty riders from his relatives and friends to assist the government.

From the office of (Mr.) James Nisbet (Esquire), Deputy Commissioner.

Signed in English.

Seal of the Deputy Commissioner’s office, Gurdaspur.

To the esteemed Mirza Ghulam Qadir, son of Mirza Ghulam Mustafa, Chief of Qadian, against the thoughtless rebels of 1857. This esteemed individual has demonstrated bravery and loyalty towards the British government at the locations of Mir Thal and Termon Ghat. We, along with the military officers, are pleased with this display. Among the chiefs of the Gurdaspur district, your family has shown the greatest loyalty on this occasion. The loyalty of your family will always be remembered with gratitude by the officers of the British government.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that on the first of August 1857, we, in recognition of this loyalty, grant this certificate as a token of appreciation to the esteemed one.

I humbly submit that Mirza Ghulam Qadir Sahib was the real brother of Hazrat Masih Maood, peace be upon him, who was a few years older than Hazrat Sahib and passed away in 1883. Signed in English by General Nicholson Bahadur.

Due to the bravery and loyalty demonstrated by you and your family against the thoughtless rebels and malicious elements during the British government’s uprising in 1857 at the locations of Termon Ghat and Mir Thal, you have proven yourselves to be completely loyal to the British government. You have also provided fifty riders along with horses to assist the government and suppress the rebels. Therefore, this certificate is granted to you in recognition of your loyalty and bravery, and you are advised to keep it with you. The British government and its officers will always give due attention and consideration to your services and the sacrifices you have made for the British government. We will also strive for the betterment of your family after the suppression of the rebels, and we have brought your services to the attention of Mr. Nisbet, the Deputy Commissioner of Gurdaspur.

Yours sincerely, (General) Nicholson Bahadur, August 1857.

I humbly submit that one month after this letter, in September 1857, General Nicholson Bahadur was killed during the conquest of Delhi. Furthermore, I humbly submit that I have recorded these letters and documents exactly as I received them. It appears that during that time, such letters or certificates were written in Persian or Urdu, and it is possible that an English copy remained in the office while the original was sent. And Allah knows best.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Ghulam Rasool Sahib of Wazirabad narrated through Maulvi Abdul Rahman Sahib Mubashir in writing that once Hazrat Masih Maood, peace be upon him, went to Gurdaspur in the case of Karam Din Bhai. I also reached Gurdaspur directly from Wazirabad. After performing the morning prayer, Hazrat was lying down. I began to press his feet. Upon my pressing, Hazrat raised the cloth from his blessed face and extended his hand towards me for a handshake. After shaking hands, he said, "Hafiz Sahib, you are well." I humbly replied, "Do you recognize me, O Hazrat?" He said, "Hafiz Sahib, do I not recognize you?" These pure words still ignite a wave of love in my heart, and when I remember them, they bring coolness to my chest.

Coincidentally, that day was Friday. Chaudhry Hakim Ali Sahib mentioned that Hazrat pointed towards me and said, "Hafiz Sahib will lead the Friday prayer." Upon hearing this phrase, I became anxious inside, thinking how I would stand before this divinely appointed one. I am but a sinner. In short, when the time for the Friday prayer arrived, I sat on one side, hoping that someone else would lead the prayer. However, when the call to prayer was made, Hazrat asked, "Where is Hafiz Sahib?" I presented myself and said, "O Hazrat, I do not have the courage to stand before you." He replied, "No, you should stand and deliver the sermon. I will pray for you." Ultimately, out of obedience to his command, I stood up, albeit with fear. Allah, the One without partner, knows that when I stood up, He instilled such courage in me and opened my heart in such a way that I delivered the sermon without hesitation. I believe this was the blessing of Hazrat's prayer. Since then, I have observed the effect of this prayer within myself.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Muhammad Hussain Khan Sahib, a tailor master residing in Gujranwala and currently in Qadian, narrated through Maulvi Abdul Rahman Sahib Mubashir in writing that this incident occurred around 1901. I came to Qadian and met Hazrat Maulvi Nooruddin Sahib, and I expressed that I had come to meet Hazrat. I had barely spent a short while in Hazrat Maulvi Sahib's clinic when someone informed that Hazrat, peace be upon him, was present in the mosque. Hazrat Maulvi Sahib took me by the arm and brought me to the blessed mosque.

Seerat al-Mahdi

Part Three

He was seated near the Prophet in the prayer niche. He said to the Prophet that this is Dr. Hassan Ali Sahib's cousin brother, and he has come to meet you. The Prophet turned his attention towards me and began to converse. I narrated all the circumstances from my childhood up to that time. During our conversation, the Prophet looked at me and said, "Your eyes are not well." I replied, "My eyes have been problematic since childhood. My father passed away when I was young, and I have endured many hardships. I also served my teachers. Once, I went to the Murree Hills, and I felt some relief, but afterward, my eyes worsened again." The Prophet said, "You can manage well in the Murree Hills. You should go there." I replied, "Now I reside in Sukkur, and there is a distance of about five to six hundred miles between Sukkur and Murree. For a businessman, changing locations is quite difficult." The Prophet then said, "God will grant you healing." After that, I felt that while sitting in the mosque, my eyes became completely clear and healed. Now I am about 56 or 57 years old, and I hardly need glasses."

Then I mentioned that my younger brother is very prejudiced, and I wish for him to become an Ahmadi. I asked the Prophet to pray for him. The Prophet replied, "Your intentions are very noble. May God grant you success." At that time, my brother's condition was such that once a newspaper called Badr reached him while his friend Maulvi Mahboob Alam was present. He said, "Babu Sahib, show me the newspaper." My brother replied, "This newspaper should not be read because it is from Qadian, and looking at it casts a kind of spell on a person." Maulvi Mahboob Alam said, "Mirza Sahib is sitting in Qadian; will they forcibly take us by the arm?" He forcibly took the newspaper and when he read it, it mentioned the death of Hazrat Isa (peace be upon him) and cited verses from the Holy Quran as evidence. Immediately, he was affected as if by a spell. He called non-Ahmadi scholars and discussed with them. He himself was also a scholar, but…

Seerat al-Mahdi

Part Three

Some decisions could not be made. However, I was called from Gujranwala with a telegram. When I arrived there, I saw that at eleven o'clock at night, he was engrossed in prayer. As soon as I arrived, he presented the issue of the deceased, and I responded to it. I said that if there is a word that Alaa does not understand, he should ask a common person. The village patwari, the watchman, and the police clerk are generally ignorant. One should ask them what they mean when they write about the deceased in their daily records. Do they mean that the deceased has ascended to the heavens or that he has been buried in the center of the earth? When you understand the deceased to mean a dead person, does it not imply that for Hazrat Isa (peace be upon him), being buried in the earth is also meant? In response, they said, "Brother, take us to Mirza Sahib in Qadian and let us take the oath of allegiance." Upon this, I took my brother, Maulvi Sahib, and three other friends to Hazrat Masih Maood, peace be upon him, and had them all take the oath of allegiance. I then requested for prayers in his blessed presence. Later, when the people had finished their prayers and left, a Pathan presented himself before Hazrat Maulvi Nooruddin Sahib and said, "For six continuous months, I have been receiving treatment from you for gout, but I have not found any relief. However, today something happened: when the Presence came out through the window, everyone stood to welcome him, but I got up a little late. By coincidence, the Presence's foot fell on my foot. At that moment, I felt that my gout had been cured." When the Presence was about to go inside after the prayer, I said, "O Presence, it may be disrespectful, but please walk over my foot." The Presence complied with my request. Now, by Allah's grace, I am completely healthy. In response, Maulvi Nooruddin Sahib said, "Brother, I am just a simple physician, but he is the Messenger of God. How can I compete with him? I was only to provide simple medicine."

Seerat al-Mahdi

Part Three

The witnesses of this incident are Maulvi Mahboob Alam Sahib and my brother Babu Muhammad Rasheed Sahib, the station master, and Mistri Ilm Din Sahib. In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Muhammad Ibrahim Sahib narrated to me that during the time of Hazrat Khalifa I, a plague broke out in Qadian, and many members of Mirza Nizamuddin's family succumbed to this plague. Mirza Nizamuddin came to the residence of Hazrat Khalifa I and laid his head on the doorframe, weeping profusely. When Hazrat Maulvi Sahib inquired about the reason for his sorrow with sympathy, Mirza Sahib, still crying, said, "Maulvi Sahib! Is there no remedy for our suffering? I have not opposed anymore." Hazrat Maulvi Sahib remained silent for a while and then replied, "Mirza Sahib, how can I change God's decree?" He then compassionately advised on the treatment for those who were ill.

I humbly submit that Mirza Nizamuddin Sahib was a cousin of Hazrat Masih Maood, peace be upon him, and he and his elder brother Mirza Imam Din Sahib had been staunch opponents of Hazrat Sahib throughout their lives, causing harm and attempting to undermine the true community in every possible way, as mentioned in previous accounts. However, ultimately, when Mirza Nizamuddin Sahib's elder brother Mirza Imam Din Sahib passed away, and by God's grace, the community had progressed significantly, Mirza Nizamuddin Sahib realized that this was no longer within their control. Additionally, for various reasons, Mirza Nizamuddin Sahib became weakened, leading him to abandon the intensity of his opposition in his final days. Furthermore, I would like to mention that the plague referred to in this account occurred in 1910, during which many of Mirza Nizamuddin Sahib's relatives fell ill and passed away.

Seerat al-Mahdi

Part Three

In the name of Allah, the Most Gracious, the Most Merciful. I humbly present that I received the following letters and documents concerning our family from my esteemed brother, the late Mirza Sultan Ahmad Sahib. These letters are from the emperors of Delhi addressed to our ancestors, and the original documents are preserved with me. Along with them, an Urdu translation has also been provided, and beneath it, there is a scholarly note by the late Maulvi Obaidullah Sahib Bismil, which he wrote after reviewing these letters. The late Maulvi Sahib was an expert and scholar in the fields of history and the Persian language. The translation is also done by the esteemed Maulvi Sahib.

Manifesto of Muhammad Farukh, the victorious king.

The victorious king remains.

Among the elite and the distinguished, Mirza Faiz Muhammad Khan has been employed. He should know that at this time, the Presence of the Glorious Throne, the shadow of the Most Exalted, is pleased and delighted with your loyalty, kindness, and self-sacrifice. Therefore, the decree of the sovereign of the world, the obedient servant, is honored to be issued that this demonstration of sincerity should be organized within the ranks of the Seven Thousand Commanders and should be placed under the title of the Supporter of the State, honored and distinguished. It is necessary that in the procession of victory, he should make his presence felt and continuously engage in loyalty and kindness towards the servants of the Glorious Throne.

Written on the 29th of the month of Shawwal.

Seal of the round stamp.

Seerat al-Mahdi

Part Three

Among the elders and companions, the distinguished Mirza Faiz Muhammad Khan, having received royal consolation, should know that at this time, the Presence of the Glorious Throne, the shadow of the Most Exalted, is exceedingly pleased with his loyalty, kindness, and self-sacrifice. Therefore, the decree of the sovereign of the world, the obedient servant, has the honor of being issued that this demonstration of sincerity should be organized within the ranks of the Seven Thousand Commanders and should be placed under the title of the Supporter of the State, honored and distinguished. It is necessary that in the procession of victory, he should make his presence felt and continuously engage in loyalty and kindness towards the servants of the Glorious Throne.

Written on the 19th of the month of Shawwal.

I humbly submit that Mirza Faiz Muhammad Sahib was the great-grandfather of Hazrat Masih Maood, peace be upon him, and from the date of the letter, it can be inferred that this letter was written in 1716 CE, as Farukh Siyar ascended the throne in 1713 CE, and this letter is from the fourth year after his coronation.

Manifesto of the reign of Muhammad Shah, the King of India.

Those who are loyal and devoted to the court of Mirza Gul Muhammad should know that at this time, the lineage of the noble, with their virtues and excellence, is under the protection of the life of Allah. They should remain assured and content in their places and keep me informed about their conditions, engaging in their affairs with complete peace of mind. Whenever anyone from the travelers will reach that land, they will be informed about the essence of this demonstration of sincerity and will conduct a thorough investigation regarding it.

Written on the 24th of the month of Jib.

Seal of the round stamp.

Seerat al-Mahdi

Part Three

Those who are loyal and devoted to the court of Mirza Gul Muhammad should know that at this time, the Presence of the Glorious Throne, the shadow of the Most Exalted, has informed them of the details of the truth as stated by him. It is essential that each one remains assured and content in their place and continues to inform him about their conditions, engaging in their affairs with complete peace of mind. Whenever anyone from the travelers turns towards that land, they will be informed about the essence of this demonstration of sincerity, and a thorough investigation regarding it will be conducted.

Written on the 24th of the month of Rajab, 1161 Hijri.

I humbly submit that Mirza Gul Muhammad Sahib was the father of Hazrat Masih Maood, peace be upon him. He is the esteemed elder whose piety and purity have been mentioned in a highly commendatory manner by Hazrat Masih Maood, peace be upon him, in his work "Kitab al-Bariyyah," where it is stated that he possessed extraordinary powers and miracles.

Manifesto of the reign of Shah Alam II, the King of India.

Those who are loyal and devoted to the court of Mirza Gul Muhammad should know that at this time, the lineage of the noble is under the protection of the life of Allah. They should remain assured and content in their places and keep him informed about their conditions, engaging in their affairs with complete peace of mind. Whenever anyone from the travelers will reach that land, they will be informed about the essence of this demonstration of sincerity and will conduct a thorough investigation regarding it.

Written on the 24th of the month of Jib.

Seerat al-Mahdi

Part Three

It will be done with complete assurance and integrity, and they will send their representatives to the court. 1211 Hijri

Translation

The great seal that is broken, with the nobility and excellence of Mirza Gul Muhammad Khan, having received consolation from his esteemed attention, should know that at this time, the royal army has made Ministerabad the envy of Farvardin and Ordibehesht. The virtues and excellences of the resident of Batala have been presented as a testament to his sincerity. Each one should remain assured and calm in their homes. Insha Allah, when the residence in Firozi Maman is established, the true examination of your conditions will take place. With utmost assurance, send your representatives to the court. 1211 Hijri

Seal

I humbly submit that this letter is quite broken, and some parts are completely unclear. (N)

Manifesto of the reign of Shah Alam II, the King of India

To the exalted and elevated position of sincerity and devotion of the court of Gul Muhammad Khan, may it remain safe. After this, the letter that has been sent at this time, specifically regarding the conditions and occurrences, and his sincerity and service, has reached. The facts have become clear and evident. The submitted letter has been considered in the presence of the esteemed ones, and in response, it has been decreed that the esteemed one will be honored with a visit to that place.

Seerat al-Mahdi

Part Three

Those who possess sincerity and devotion should remain assured and prepared to present their requests to the court. Written on the date of Jumada al-Thani, 1213 Hijri.

The oval seal, which is quite faint, reads:

To the exalted and high-ranking one, who holds sincerity and devotion, may Gul Muhammad Khan remain safe. After this, the letter that you wrote regarding your circumstances, events, sincerity, and service, has been clarified. This letter has been presented before the brave ones of His Presence, and in response, a decree has been issued regarding the honor of this exalted one. The esteemed observer will implement it. They should remain diligent in writing about their conditions for administrative needs. Written in the month of Jumada al-Thani, 1213 Hijri.

I humbly submit that this letter is somewhat torn, and some parts are not clearly readable.

Manifesto of the reign of Alamgir II, the King of India.

To the distinguished and noble Gul Muhammad Khan, it should be known that the letter sent at this time, specifically regarding his circumstances and events, has reached. The essence of it has become clear. Each one should remain assured and engaged in their affairs, and they should report their conditions daily. Written on the date of the month of Rajab, 1216 Hijri.

Translation:

It should be made known to the esteemed one, Gul Muhammad Khan, that at this time, the letter from him, in which he detailed his circumstances, has been received, and its essence has been clarified.

Seerat al-Mahdi

Part Three

He has documented and sent his account and circumstances, and everything has become clear. It is necessary that he remains assured and composed in all matters and continues to engage in his relevant affairs while writing about his daily conditions. Written in the month of Rajab, 1216 Hijri.

Seal

Regarding these letters, Maulvi Ubaidullah Sahib Basmal has written the following note. In the name of Allah, the Most Gracious, the Most Merciful.

We praise Him and send blessings upon His Noble Messenger.

In the manifesto of the Emperor of India, Muhammad Farukh Siyar, which is addressed to the esteemed Mirza Faiz Muhammad Khan, may Allah have mercy upon him, three words hold special significance. The first word is "Haft Hazari." The distribution of positions among the members of the court in the Darbar Akbari began in such a way that the Haft Hazari position was specifically reserved for the heir apparent and the princes of the royal family. The members of the court and the ministers of the empire were distinguished by the Haft Hazari position. The Shash Hazari position was also granted to nobles after considerable loyalty. When the ruler of Gul Gunda, Abul Hasan Tanashah, was subdued, Emperor Aurangzeb Muhammad Alamgir appointed all the forces of India under the command of Nawab Ghaziuddin Khan Bahadur Firoz Jung for the Deccan campaign, and he was given the title of Hazari. Consequently, the correspondent of that time, Nimat Khan, known by the pen name Aali, writes in his famous book, "Waqai Nimat Khan," that "he was a Shash Hazari with six thousand horsemen." In this phrase, the term Shash Hazari means that Firoz Jung was granted this title by Alamgir, which was significantly less than Haft Hazari. During the era of the Mughal emperors, a proverb was well-known regarding the Haft Hazari position: "Haft Hazari show wa har che khwahish kon," meaning that the Haft Hazari position is so exalted that if it is granted to him, no one will interfere in his affairs. In conclusion, the Haft Hazari position was of great importance to the Mughal emperors.

Seerat al-Mahdi

Part Three

During the Mughal era, it was considered very significant and exalted. History bears witness to this. The second term is the title of "Adud al-Dawlah." A review of history proves that after Harun, Mamun, and Mu'tasim, when the Abbasid Caliphate weakened, various families established governments in parts of the Islamic world, among which was the family of the Daylamites. Due to their ability to win hearts, the court of the Caliphate of Baghdad granted the titles of "Adud al-Dawlah" to them and "Rukn al-Dawlah" to his son. Perhaps in Islamic history, Adud al-Dawlah al-Daylami is the first person to have received this esteemed title. After him, Sultan Mahmud of Ghazni, may Allah have mercy upon him, was honored with the title of "Yamin al-Dawlah" by the Caliph of Baghdad. The Iranian empires also continued to bestow titles like "I'tisam al-Dawlah," "Ihtisham al-Dawlah," and others to their courtiers in following the Abbasid Caliphs. The Afghan kingdoms of India also sought to please their leaders and chiefs with titles such as "Ala al-Mulk," "Imad al-Mulk," "Khan Jahan," and "Khan Duran." During the golden era of the Mughal Empire, the rulers of Awadh received the titles of "Shuja al-Dawlah" and "Asif al-Dawlah" from Shah Alam II. Shah Akbar II had conferred the title of "Javad al-Dawlah" upon Sir Syed, which his admirers have continued to use alongside his name to this day. The Company Government also, for the purpose of winning hearts, followed the Mughal kings and granted the title of "Amir al-Dawlah" to the rulers of Tonk and "Wazir al-Dawlah" to his son. My only purpose in elaborating on this ancient tale is to highlight that the manifesto of Emperor Farukh Siyar, addressed to the gracious Mirza Faiz Muhammad Khan, in which he is referred to as "Adud al-Dawlah," is more ancient and more significant than the titles of "Shuja al-Dawlah" and "Asif al-Dawlah" of the rulers of Awadh, as well as the titles "Amir al-Dawlah" and "Wazir al-Dawlah" of the rulers of Tonk and the title "Javad al-Dawlah" of Sir Syed. This is because Farukh Siyar was the Emperor of India. After his son Muhammad Shah, the Sultans...

Seerat al-Mahdi

Part Three

During the Mughal era, the kings named Shah Alam II and Akbar II remained. The title of Ghufran Tab is from a distinguished emperor. Additionally, the esteemed title of Adud al-Dawlah was granted by the Abbasid Caliphs to a magnificent Sultan, Adud al-Dawlah al-Daylami, whose family is associated with the famous Hadith book "Daylami." In this regard, the title of Ghufran Ma'ab is superior to the titles of other leaders such as I'tid al-Dawlah, Ihtisham al-Dawlah, Shuja al-Dawlah, Asif al-Dawlah, Siraj al-Dawlah, and Wazir al-Dawlah. As far as I have seen in some old documents of certain nobles and leaders of Punjab and the decrees of the Mughal emperors, there has been no decree in which such a title has been granted to any noble family by the Mughal kings.

The third word, apart from the aforementioned matters, specifically mentions a letter "Sad" in this manifesto. This letter is inscribed in a very deceptive and beautifully written bold ink, which is the special pen of Emperor Muhammad Farukh Siyar. This indicates his pleasing disposition and enhances the grandeur of the manifesto. Because the Mughal kings would issue a decree they wished to dignify with their own hand. Nimat Khan Aali writes in his accounts about this letter "Sad," stating that "the sixth letter Sad is inscribed by the king's hand on the decrees." The second manifesto is from the Emperor of India, Muhammad Shah, addressed to the illustrious Mirza Gul Muhammad Sahib, may Allah have mercy upon him. It bears the impression of a seal, the letters of which are: "By Allah, Mahmood in all his actions, Muhammad." This is likely the impression of a royal ring, inscribed with great elegance, but unfortunately, it appears faded, and the letters have diminished. I have summoned a magnifying glass and, after great effort, have...

Seerat al-Mahdi

Part Three

During the reign of Farukh Siyar in India, the self-will of the chiefs surrounding the capital had loosened the reins of the empire. Despite the fact that Qadian was far from Delhi, with limited means of travel and a long journey, Ghufran Tab considered the loyalty to the empire as a hallmark of his family and proved his nobility through earnest petitions. In response, Farukh Siyar sent his manifesto with very affectionate words. This manifesto and the subsequent proclamations demonstrate a high spirit and noble courage. Ghufran Ma'ab preferred not to attend the court in Delhi, keeping piety in mind. At that time, the court was filled with sycophants, flatterers, and those who sought favor, resembling a wrestling arena. The court was constantly attended by those who indulged in pleasure. Ghufran Ma'ab expressed loyalty to the empire while residing in Punjab, considering it a treasure of integrity, while keeping ambition at bay. How magnificent it was that, keeping the Shariah in view, he did not step towards worldly honors. Otherwise, if he had reached the court at that time, he would have been enriched with royal gifts and received valuable estates.

After Farukh Siyar's manifesto, when one reads the numerous proclamations addressed to Mirza Gul Muhammad Sahib, may Allah have mercy upon him, with great attention, a different state of affairs is observed. Invitations from the courts of the kings of Delhi are repeatedly issued. Even though Delhi is far, Wazirabad is at the doorstep, yet the king devoted to asceticism does not go to meet him. The loyalty is such that continuous petitions are sent, and they are sent through a person who was also considered very pious and righteous at the court. This person was referred to by the likes of Muhammad Shah, the colorful king, and Shah Alam II, the virtuous, as the esteemed Syed Hayatullah. In short, while the miracles of Mirza Gul Muhammad Sahib are well-known among the people, it is also noteworthy that...

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He was a highly pious and devout person who loved knowledge. Another noteworthy aspect of these manifestos is that Ghufran Ma'ab Mirza Faiz Muhammad Khan Sahib and the esteemed Mirza Gul Muhammad Sahib did not request land, a position, or a title in return for their expressions of loyalty. In these manifestos, the kings of Delhi did not write that this title or position was granted at their request or upon their appeal. Rather, the court of Delhi bestowed the title and position out of their own pleasure and satisfaction. They considered these petitions as unexpected blessings at a time when most sycophantic leaders were turning away in disobedience. Ultimately, it is respectfully suggested that first, photographs of all these manifestos should be taken. Otherwise, at least a copy of Farukh Siyar's manifesto should definitely be obtained. Along with it, there should be translations in English and Urdu. If copies of this are published in Al-Fazl, the members of the community will renew their faith by becoming aware of the honors, positions, and high spirits of their Imam, peace be upon him, and his noble ancestors. And peace be upon you.

Yours sincerely, Obaidullah Basmal Ahmadi, Qadian, January 24, 1935.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib informed me that Hazrat Messiah Maood, peace be upon him, greatly disliked smoking the hookah. In fact, at times, he expressed displeasure towards some people regarding it. However, when Seth Abdul Rahman Sahib from Madras would visit, he had said that he could indeed smoke the hookah because Seth Sahib was an elderly man and it was an old habit. There was a concern that he might fall ill otherwise. Additionally, Seth Sahib often suffered from ailments, as he had diabetes and had also suffered from a stroke. I would like to mention that Seth Abdul Rahman Sahib was a prominent trader from Madras and was very sincere. He had taken the pledge of allegiance with Hazrat Sahib at the end of 1893 alongside the famous preacher of India, Maulvi Hasan Ali Sahib, may Allah have mercy upon him. Unfortunately, in his later years, his business had weakened significantly. Once, regarding him, Hazrat Messiah Maood, peace be upon him, received the revelation that...

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He is capable of restoring what has been broken, and no one can uncover the secret of how this established matter fell apart and has not been restored since. To this day, no one has been able to understand how this singular devoted servant faced such a trial.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib informed me that Abd al-Muhi, an Arab, had contracted a marriage during the life of Hazrat Messiah Maood, peace be upon him. However, after the marriage ceremony, he did not find his wife pleasing. Consequently, he wrote a letter in Arabic to the presence of Hazrat, stating that his wife had certain physical defects that caused him to lack attraction towards her. Hazrat returned the letter with a brief phrase written on it: "Dim the lamp and do as you wish." I humbly submit that this means to extinguish the lamp and then do whatever one desires. The implication was that since he had already married, it was not appropriate to disregard his wife due to her physical shortcomings. If he did not feel attracted upon seeing her, then he should extinguish the lamp so that his vision would not work and the defects would remain concealed. In this way, he would develop attraction. However, it is unfortunate that the Arab could not prevail over his heart and ultimately divorced his wife.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib informed me that in the final days, Hakim Muhammad Hussain Qureshi once sent a patent tonic to Hazrat, suggesting that he worked very hard and should use it. Hazrat used it for one day, and on that very day, he experienced discomfort in urination. After that, he did not use that tonic again. I humbly submit that the late Hakim Sahib was a resident of Lahore and was very sincere. Hazrat often used to order goods from Lahore through him.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib informed me that if ever a person...

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Hazrat Messiah Maood, peace be upon him, was often asked for remedies to alleviate general bodily weakness. He would mostly recommend broth and almond syrup. In terms of medicines, he would prepare a syrup of arsenic, which included opium and iron. In the name of Allah, the Most Gracious, the Most Merciful. Mian Fayyaz Ali Sahib Kapur Thala expressed to me in writing that in the early days, he used to smoke the hookah a lot, to the extent that he would even take it with him to the toilet. Only then would he be able to relieve himself. Once, Hazrat visited Jalandhar, and the congregation from Kapur Thala, including myself, was present to serve him. During the sermon, the evils of smoking the hookah were mentioned, which Hazrat condemned very strongly. After the sermon, I humbly mentioned that I was quite accustomed to smoking the hookah and that it would be difficult for me to quit. However, if Hazrat would pray for me, I hoped to be able to stop. Hazrat said, "Let us pray." So, he prayed, and during the prayer, the attendees kept saying, "Ameen, Ameen." Hazrat prayed for a long time for me. That night, I dreamt that a hookah was brought before me. I wanted to take a puff from it. As I was about to bring the hookah to my mouth, the hose turned into a black snake, which began to wave its hood in front of me. A great terror filled my heart at that moment. However, in that dream state, I killed the snake. After that, I developed a strong aversion to the hookah, and by the blessing of Hazrat Messiah Maood, peace be upon him, I was able to quit smoking it. I humbly submit that Mian Fayyaz Ali Sahib was one of the early companions and passed away a few years ago.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Fayyaz Ali Sahib Kapur Thala informed me in writing that I took the pledge of allegiance in the year 1890 at the Mubarak Mosque in Qadian. A few individuals had entered into the pledge before me. At that time, I did not see any guest other than myself and the congregation from Kapur Thala at the table of Hazrat Messiah Maood, peace be upon him. Hazrat would personally bring food from the women's quarters.

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He would sit together and partake of meals, and I, except on rare occasions, was always present in every discussion and journey in the service of His Holiness. In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Muhammad Ibrahim Sahib Baqa Puri informed me in writing that on one occasion, I expressed to His Holiness that I had the opportunity to meet with the clerics. Therefore, I requested His Holiness to give some guidance. He said that whenever there is an opportunity for discussion, one should pray and say that I have recognized and accepted the truth. I humbly submit that this advice is very brief, yet it conceals a treasure of effects.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Ibrahim Sahib Baqa Puri informed me in writing that on one occasion, Hafiz Ghulam Rasool Sahib Wazir Abadi took my hand and presented me to His Holiness, saying that this is Maulvi Muhammad Ibrahim Sahib Baqa Puri. Upon this, His Holiness said, "I know him well. He has come many times."

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Muhammad Ibrahim Sahib Baqa Puri informed me in writing that on one occasion, I requested His Holiness to pray for offspring. He said, "I will pray." Then I made the same request the next day and again on the third day. Upon this, He said, "Maulvi Sahib, you speak as if you have reached the age of eighty. You could have many children." All praise is due to Allah, for now I have children. I humbly submit that His Holiness, the Messiah, peace be upon him, often used to say that a man should not lose hope of having children quickly. If there is no specific defect, a man can have children until the age of ninety.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Muhammad Abdul Rahman Sahib Maskeen Fareed Abadi (the elder brother of Master Ahmad Hussain Sahib Fareed Abadi) conveyed through Maulvi Abdul Rahman Sahib Mubashir in writing that in 1901, once when the assembly of His Holiness was in the Mubarak Mosque, I mentioned Sheikh Yaqub Ali Sahib Irfani.

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Upon request, I recited before His Holiness the poem I had written regarding the truth of the Promised Messiah, peace be upon him. Two couplets from it are as follows: "The likeness of the Messiah has called out, what has become of the cross of the Christians? The group of priests has been defeated, Ahmad has come to victory." Upon hearing these couplets, His Holiness was greatly amused, and he covered his mouth with a handkerchief to suppress his laughter. Similarly, Hazrat Maulvi Nooruddin Sahib, Maulvi Abdul Karim Sahib, and Nawab Muhammad Ali Khan Sahib also laughed heartily and were very pleased. In this joy, I was awarded three books (Ayam al-Sulah, Al-Wasiyat, and the Hadiths of the Promised Messiah authored by Maulvi Muhammad Ahsan Sahib, may Allah have mercy on him) as a reward. I humbly submit that there was an error regarding the names of the books mentioned by Mian Abdul Rahman Sahib, as Al-Wasiyat was actually written in 1905. It is also possible that there was an error regarding the year. Furthermore, the narration does not clarify who gave the reward. I believe it must have been given by Hazrat Khalifa I or Nawab Sahib. Additionally, I humbly submit that Mian Abdul Rahman was not well-versed in the meter and rhymes of poetry, which is why at times he would exceed those limits and bring forth strange words, leading to laughter in the gathering. However, he was very sincere. The last couplet of that ghazal was: "When the callers called me, our subject was lost in confusion." The detail of this is that when Mian Abdul Rahman was writing this ghazal, the two sons of Nawab Sahib called him repeatedly for some work. In that flurry, his subject and verses scattered in his mind. Mian Abdul Rahman was a servant in Nawab Sahib's household.

In the name of Allah, the Most Gracious, the Most Merciful. Master Allah Ditta Sahib conveyed through Maulvi Abdul Rahman Sahib Mubashir in writing that it was an incident from 1901 or 1900, when I was present in Dar al-Aman. During those days, a Nawab Sahib had come for treatment in the service of Hazrat Khalifa al-Masih I, for whom a separate...

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There was a place. One day, the officials of Nawab Sahib came to Hazrat Maulvi Sahib, among whom was one Muslim and one Sikh. They stated that Nawab Sahib's area was expecting the arrival of Sir Latt Sahib. Since you are familiar with these people, Nawab Sahib wishes for you to accompany them there. Hazrat Maulvi Sahib replied that he did not own his life; he had a Master, and if He sent him, what could he refuse? Then, at the time of Zuhr, those officials sat in the Mubarak Mosque. When Hazrat Messiah Maood, peace be upon him, arrived, he was informed. He said, "There is no doubt that if we were to ask Maulvi Sahib to jump into the fire or leap into the water, he would not refuse. However, from the existence of Maulvi Sahib, thousands of people benefit here every day. He teaches the Holy Quran and Hadith. In addition, he treats hundreds of sick people every day. We cannot halt such a great benefit for a worldly matter." On that day, when Hazrat Maulvi Sahib began teaching the Holy Quran after Asr, he was so filled with joy that words could not escape his mouth. He said, "Today I am so happy that speaking is impossible. The reason is that I am always striving to make my Master pleased with me. Today, how great is my joy that my Master has expressed such a thought regarding me that if we were to burn Nooruddin in fire or drown him in water, he would still not refuse."

In the name of Allah, the Most Gracious, the Most Merciful. Master Allah Ditta Sahib conveyed through Maulvi Abdul Rahman Sahib Mubashir in writing that once, when the refugees from Kabul first migrated to Qadian, at the time of Zuhr prayer, I and the Pathans spread a cloth for Hazrat Sahib near the window. However, he came through the other window and sat down. I mentioned, "O Hazrat, we had spread the cloth by the other window." Hazrat replied, "Well, that is fine too," and got up to sit by the other window.

In the name of Allah, the Most Gracious, the Most Merciful. Master Allah Ditta Sahib conveyed through Maulvi Abdul Rahman Sahib Mubashir in writing that once, in the evening, Hazrat was sitting on the roof of the Mubarak Mosque. A person from Kapur Thala...

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Friends were narrating the condition of Maharaja Kapurthala, stating that the government holds great affection for him. His Holiness should send him a book. In response, His Holiness said, "We do not send to governments; rather, we send to the poor. If the poor act upon it, then Allah, the Exalted, will make them the government." I humbly submit that indeed, the esteemed one has sent invitations in writing to kings and rulers, for this class also has a right. However, on this occasion, He likely expressed disinterest because the one proposing may have considered the Maharaja's propagation to be a significant matter, thinking that if the Maharaja accepted, who knows what might happen thereafter. Thus, His Holiness expressed disinterest and deemed the class of the poor to be more deserving of attention.

In the name of Allah, the Most Gracious, the Most Merciful. Master Allah Ditta Sahib conveyed through Maulvi Abdul Rahman Sahib Mubashir in writing that once, a person named Abdul Haq, the son of a cleric from Goldhiana, who had converted to Christianity, came to His Holiness. He had some questions in his heart, thinking that if answers were given without my asking, I would accept. At that moment, it happened that Hazrat Messiah Maood, peace be upon him, began discussing in the assembly and answered those questions. Consequently, that person embraced Islam. I humbly submit that this does not mean that the esteemed one made a speech stating that they had these questions; rather, it means that on this occasion, His Holiness delivered such a discourse that the answers to those questions came forth naturally. This type of divine intervention is also proven through various narrations.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that when His Holiness would pray after the Bai'at (oath of allegiance) in the assembly or at someone's request, His hands would be very close to His mouth, and His blessed forehead and face would be covered by His hands. He did not pray while sitting cross-legged; rather, He would pray while kneeling. Even if He sat in another manner, at the time of prayer, He would still kneel.

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During prayer, he would often kneel. This was a sign of his reverence for Allah during supplication. In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that His Holiness had stated several times that when a servant humbles himself before Allah in solitude, praying and worshipping Him, if someone else happens to witness this state, the servant feels more embarrassed than if he were caught in a sinful act. He would prefer to die rather than have someone else become aware of his condition. I humbly submit that this does not pertain to general worship and prayer, but rather to the specific state of private supplication and humility, where the servant seems to fall naked before Allah.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that once, His Holiness the Promised Messiah, peace be upon him, mentioned that one day, the Messenger of Allah, peace and blessings be upon him, was not found in bed by Hazrat Aisha during the previous night. She got up and looked for him but did not find him in the house. She thought that perhaps he had gone to one of his other wives' homes. Thus, she quietly went outside searching for him and saw him lying in the graveyard on the ground, as if a sheet were spread on the floor, addressing Allah. He was saying, "سَجَدَتْ لَكَ رُوحِی وَجَنَانِی," meaning, "O my Creator and Master! My soul and my heart are prostrating before You." His Holiness remarked, "Look, is this the act of a deceiver? Such a state cannot be achieved unless one is a true lover. That is why the disbelievers used to say about him that 'Muhammad has fallen in love with his Lord.'

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that once, during Ramadan, someone asked His Holiness about performing Tahajjud prayer. He replied that one should wake up early for Tahajjud, not just right before the Fajr prayer. At such a time, even dogs wake up.

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I humbly submit that by "the first part of the night," it does not refer to the entire night but rather to the early part of the Tahajjud time, which is shortly after midnight. The Messenger of Allah, peace and blessings be upon him, also had the practice of performing Tahajjud at such a time that after completing the long prayer, he would have some opportunity for rest before the morning call to prayer. However, if young children wake up a little before the Fajr prayer to develop the habit of Tahajjud, there is no harm in that.

In the name of Allah, the Most Gracious, the Most Merciful. Master Allah Ditta Sahib conveyed through Maulvi Abdul Rahman Sahib Mubashir in writing that once, while in Lahore, His Holiness was present in the Ahmadiyya building when a frail elderly man named Mushtaq came to visit Him. The friends gathered at the house could not let him reach His Holiness, and he called out loudly, "I have come to see you, O Messenger!" His Holiness said, "Let the elder come forward." However, he could not get up properly. Upon this, His Holiness said, "The elder is in pain," and then He Himself stood up and went to sit beside him.

In the name of Allah, the Most Gracious, the Most Merciful. Baba Karim Bakhsh Sahib Sialkoti conveyed through Maulvi Abdul Rahman Sahib Mubashir that there was an incident during the gathering of 1905. I had come to perform prayer in the Aqsa Mosque, which was small at that time. I spread my shawl over my shoes, and Chaudhry Ghulam Muhammad Sahib and Mir Hamid Shah Sahib Sialkoti also began to pray there. Meanwhile, Hazrat Messiah Maood, peace be upon him, arrived and stood with us to pray. After finishing the prayer, an Arya from a nearby house began to insult us because some other friends were praying on the roof of his house. While he was insulting, His Holiness ascended the pulpit and began to narrate the conditions during the time of the Noble Prophet, peace and blessings be upon him, and the oppression faced by the people, which caused many friends to start weeping. In the meantime, I went out to the market for some work. Upon returning, I saw that there was a large crowd. Just then, I heard His Holiness say, "Sit down," addressing the people. As soon as I heard these words, I sat down right there in the market.

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Upon reaching the stairs of the mosque, I listened to His Holiness's speech. I humbly submit that a similar incident is narrated in a Hadith regarding a companion, Abdullah bin Rawahah, who, upon hearing such a voice from the Messenger of Allah, peace and blessings be upon him, sat down in the street. This is a sign of love and perfect obedience, and it is the grace of Allah that in Ahmadiyyat, the example of sincerity follows the footsteps of the companions.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Muhammad Ibrahim Sahib Baqa Puri conveyed to me in writing that one day, His Holiness, the Promised Messiah, peace be upon him, was in a state of illness when two or three special disciples, including the late Maulvi Abdul Karim Sahib, came to visit Him at home. At that time, I was also permitted to be present. I began to sit on the floor, but His Holiness said, "You should sit on the cot." I took care to keep the command above etiquette and sat on the cot. Upon my departure, I expressed my desire to take the Bai'at (oath of allegiance). He replied, "You can do it tomorrow." I reiterated that I intended to leave today. At this, His Holiness took my Bai'at right there on the cot and offered a prayer. The late Maulvi Abdul Karim Sahib congratulated me, saying that this Bai'at was taken in a special manner.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Muhammad Ibrahim Sahib Baqa Puri conveyed to me in writing that one day, His Holiness went out for a walk and mentioned on the way, "Tonight, I received this revelation: رُبَّ أَغْبَرَ اشْعَتْ لَوْ أَقْسَمَ بِاللهِ لَا بَرَّهُ." He further stated that it seems this pertains to the death of Saadullah Ladhianwi. I humbly submit that Saadullah's mention has also appeared in narration number 390. The meaning of the Arabic words is that sometimes a dusty person, whose hair is disheveled due to distress, boasts of his love for Allah and swears by Him to make a statement, and despite this, the fulfillment of that statement appears to have been overlooked by the narrator in the words of this revelation. The original words of the revelation that Hazrat Messiah Maood, peace be upon him, recorded are: رُبَّ أَشْعَتْ أَغْبَرَ لَوْ أَقْسَمَ عَلَى اللهِ لَابَرَّهُ.

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It is difficult for a person to fulfill a promise to Allah, yet He fulfills it for that person and honors him. In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Muhammad Ibrahim Sahib Baqa Puri conveyed to me in writing that once, the Pir of Jhungi came to Qadian to treat one of his brothers and wished to stay at the residence of Mirza Nizamuddin Sahib. However, when His Holiness became aware of this, He arranged for their stay at His own place. Hazrat Khalifa I kept them for three days, which required them to come to His Holiness frequently. One day, while in the Mubarak Mosque, one of them asked about the limits of travel. In response, His Holiness said, "What need do you have for travel?" They replied that they had to visit their disciples. His Holiness then remarked, "Even if you remain seated, what is destined for you will reach you. Look, we have never gone out with that intention. Allah sends everything right here. If you do not travel, both the prayers and sustenance will continue to come."

In the name of Allah, the Most Gracious, the Most Merciful. Qazi Majid Yusuf Sahib Peshawari conveyed to me in writing that one day, Maulvi Muhammad Ali Sahib or someone else presented a card from Mullah Muhammad Bakhsh, a resident of Lahore, known as Jafar Zatli. The card stated that the Aryas had invited Muslims to their gathering. "Please convey my greetings to Hazrat Mirza Sahib and request him to uphold the honor of Islam and write an article on this occasion." Upon this, Hazrat Sahib smiled and said, "These people are very shameless. On one hand, they call us infidels, and on the other, they greet us and invite us to support Islam." I humbly submit that Jafar Zatli was a notorious and hostile figure. However, when he saw his own weakness against the Aryas and found no one in his group capable of confronting them, he reluctantly turned to Hazrat Sahib, for they felt that if anyone had the strength to crush falsehood, it was only Hazrat Sahib.

In the name of Allah, the Most Gracious, the Most Merciful. Qazi Muhammad Yusuf Sahib Peshawari conveyed to me in writing that...

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I often had the opportunity to massage the feet or body of the Messenger of Allah, peace and blessings be upon him, or wash His hands for food. Mian Shadi Khan Sahib (the father-in-law of Hazrat Maulvi Abdul Karim Sahib) used to serve Him and would bring food for Him. When His Holiness would eat bread, He would simultaneously create crumbs, and upon finishing, a considerable amount of crumbs would be collected in front of Him, which would be thrown to the birds and other creatures. His meals would often include the communal food along with vegetables. Frequently, there would also be yogurt and mango pickle. During those days, He mostly consumed bread and pickle. I, along with Maulvi Abdullah Jan Sahib Peshawari, would often eat His leftover food. I humbly submit that Abdullah Jan Sahib, mentioned here, is my relative brother, meaning he is the real brother of my wife. However, it is unfortunate that after Hazrat Khalifa I, he joined the group of non-initiates.

In the name of Allah, the Most Gracious, the Most Merciful. Mir Shafi Ahmad Sahib Muhaqqiq Dehlavi conveyed to me in writing that he had seen multiple times that when Hazrat Aqdas would take the Bai'at, He would say these words: "O my Lord! I have wronged my soul and I confess my sins. Forgive my sins, for there is no one to forgive except You." At this, all the people would start crying, and tears would flow because there was such tenderness in Hazrat's voice that it compelled one to weep. I humbly submit that I remember these words as: "O my Lord! I have wronged my soul and I confess my sins. Forgive my sins, for there is no one to forgive except You."

In the name of Allah, the Most Gracious, the Most Merciful. Mir Shafi Ahmad Sahib Muhaqqiq Dehlavi conveyed to me in writing that once, Maulvi Muhammad Ahsan Sahib led the Friday prayer in the small mosque. Hazrat was also present there for the Friday prayer. Maulvi Sahib recited the Darood Sharif and delivered the sermon. In it, he argued from this Darood that Hazrat Ibrahim, who is the father of the prophets, is blessed with prayers and blessings from all the prophets and their communities in the same manner.

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They offer prayers, and it is this prayer and blessing that has resulted in the emergence of a prophet among us today, who is presently with us. That sermon was very profound. I was attentively observing the face of His Holiness, contemplating the effect of this sermon on him. However, I did not sense any particular impact of the sermon on His Holiness. That day, after the Maghrib prayer, His Holiness remained in the mosque for quite some time. Yet, His Holiness did not mention anything regarding the sermon. I thought to myself that perhaps His Holiness had received a new topic. Now, His Holiness would write a separate piece on it, but His Holiness did not even mention this topic in any of his books. This indicated that His Holiness was not one to indulge in trivial matters; rather, he spoke only what Allah revealed to him.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that during the time of His Holiness, he himself led the funeral prayers. Although the regular prayers were led by Maulvi Nooruddin Sahib or Maulvi Abdul Karim Sahib, there were several occasions when a funeral would take place on a Friday. In such cases, one of the Maulvi Sahib would lead the prayer, and after the Salam, Hazrat Masih Maood would step forward and conduct the funeral prayer. However, for all the children of Hazrat Khalifa I who passed away, Maulvi Sahib himself led their funeral prayers, even though Hazrat Masih Maood, peace be upon him, was also present for the prayers. I humbly submit that I do not fully understand the reason for this. Perhaps at some point, His Holiness had mentioned this to Maulvi Sahib, or it could be that since His Holiness was very tender-hearted, he did not wish to cause any emotional distress to Hazrat Khalifa I regarding his children, especially knowing that the innocent children of believers are, in any case, destined for Paradise.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that His Holiness frequently spoke about the attributes of Allah, particularly mentioning His self-sufficiency.

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During the Battle of Badr, when the Messenger of Allah, peace and blessings be upon him, had raised His supplication to the utmost, Hazrat Abu Bakr said, "O Messenger of Allah! When Allah the Almighty has promised victory, why then are You so distressed?" Hazrat Sahib used to explain that the understanding of the Messenger of Allah, peace be upon him, was far deeper than that of Abu Bakr. The Messenger of Allah was very well aware of the divine attribute of self-sufficiency, while Abu Bakr was only concerned with the apparent promise of Allah. Therefore, while Abu Bakr found comfort in the divine promise, the Messenger of Allah, despite being assured, was still apprehensive due to His awareness of Allah's self-sufficiency. I humbly submit that Hazrat Masih Maood, peace be upon him, has a Persian couplet, one line of which is very beautiful: "Every knowledgeable one is more fearful."

In the name of Allah, the Most Gracious, the Most Merciful. Master Abdul Rahman Sahib, B.A., conveyed through Maulvi Abdul Rahman Sahib Mubashir via writing that there was an incident in 1906 when an Aryan newspaper named Shuj Chintak was published from Qadian, which frequently published offensive articles against Hazrat Masih Maood, peace be upon him. We were extremely angered upon reading this newspaper. However, Hazrat Sahib said, "None of you should respond to it. We will write the response ourselves." Consequently, Hazrat Sahib authored the pamphlet "Qadian's Aryans and Us." In this pamphlet, He presented His signs and challenged Lala Mullah Wamil and Lala Sharmit, stating that they were witnesses to His signs. If these signs are not true, they should publish an advertisement denying them under oath. Then see how divine punishment befalls them. He stated that it is possible for these people to publish an advertisement without words of mutual cursing or oaths to evade the truth, but it is not possible for them to publish an advertisement denying it under a solemn oath. He mentioned that Allah, exalted be His name, had also granted offspring to both (meaning Lala Mullah Wamil and Lala Sharmit), because if they swear and publish an advertisement, divine punishment would also descend upon their offspring.

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I humbly submit that the newspaper Shuj Chintak had reached the pinnacle of its filthiness. At this, the jealousy of Allah the Almighty was provoked, and within a few days, the entire staff of that newspaper fell victim to the plague. Their names included Achhar Chand and Somraj, among others.

In the name of Allah, the Most Gracious, the Most Merciful. Master Abdul Rahman Sahib, B.A., conveyed through Maulvi Abdul Rahman Sahib Mubashir via writing that around the year 1906, Sheikh Abdul Rashid Sahib, a merchant from Batala, came to the service of Hazrat Masih Maood, peace be upon him, and expressed that his father had disowned him or was about to do so, which would leave him deprived of inheritance. The esteemed Hazrat, while comforting Sheikh Sahib, said, "Do not worry. Keep reminding me to pray for you. Allah will make better arrangements." Consequently, news arrived from Batala after a week or ten days that Sheikh Sahib's father had passed away.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Nizamuddin Sahib, a tailor master from Jhelum and then from Africa, conveyed through Maulvi Abdul Rahman Sahib Mubashir via writing that the reason for his Bai'at was a certain Maulvi who was delivering a sermon outside the venue during the annual gathering of the Anjuman Islamia in Lahore. He was holding the Holy Quran in his hand and swearing that Mirza Sahib (may Allah protect us) had become a leper because he (may Allah protect us) insulted the prophets. He urged anyone who doubted to go to Qadian and see for themselves. It is the glory of Allah that upon hearing this, a desire was ignited in my heart to go to Qadian. When I arrived, I found Hazrat Sahib completely healthy. I then narrated the entire story to him. Hazrat Sahib laughed and said, "These Maulvis consider it permissible to lie against us." At that moment, I took Bai'at with him, declaring that I did not wish to remain with those liars. A year after my Bai'at, Hazrat came to the city of Jhelum in connection with the case of Karim Din. The Jhelum community had arranged a residence for him. In the evening, when food was placed before him, he said, "I have not eaten meat for a year." There was a large platter of pilaf, but Hazrat only ate a few morsels of leavened bread dipped in broth with a little water, refusing to eat the pilaf. Upon this, we expressed our concerns.

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His Holiness took a single morsel of Tabrak. Then, He picked up a few grains of rice and placed them in His mouth. The remaining rice was distributed among us as a blessing. The next day, when the speeches of the lawyers were held in front of Deputy Sansar Chand, at four-thirty upon returning, Ghulam Haider Sahib, the Tehsildar, said to His Holiness that today, Khawaja Kamaluddin Sahib delivered a very excellent speech (Khawaja Sahib was also present at that time). His Holiness smiled and remarked that this was just the beginning; in the future, Khawaja Sahib would deliver even better speeches. We observed that later, Khawaja Sahib's speech was indeed highly commendable, in accordance with His Holiness's prayer. However, it is unfortunate that Khawaja Sahib considered it the result of his own abilities and, after the passing of Khalifa I, stumbled and separated himself from the Caliphate. In Jhelum, His Holiness was accompanied by Shahzada Maulvi Abdul Latif Sahib Shaheed. His Holiness was conversing with him in Persian in the courtyard of the court, surrounded by a crowd of people. One friend requested that His Holiness speak in Urdu so that the common people could also benefit. Upon this, His Holiness began His speech in Urdu. He stated, "All sects of Muslims are awaiting the Mahdi. However, the Mahdi must be one person, and that is I. If I were to tell the Shia that I am your Mahdi, as recorded in your traditions, that would be correct. Similarly, if I were to say the same to the Sunnis and Wahhabis to please them all, that would be hypocrisy. They do not understand that the name of the Mahdi signifies the just ruler. He will make the correct decisions for all sects. He will point out the mistakes of those who err, and then he will be truthful. This is the reason why all sects have become our enemies; otherwise, what harm have we done to them?

His Holiness continued to speak for a long time. On that same day, His Holiness also delivered a speech to the women at the residence, in which He advised them, saying, "Look, the advice I have given you is my final counsel, just as someone who is about to die gives their last will to their heirs and says that they will not return. Similarly, I say that you will not see me again in this city. Therefore, you should listen to my advice with the ears of your hearts and act upon it." At that time, the first date of the case was set, and no one knew how many more hearings there would be and how many times His Holiness would appear.

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It was necessary for me to come to Jhelum. However, by the grace of Allah, the case was later transferred to Gurdaspur, and thus His Holiness did not have to go to Jhelum. After this, I faced severe opposition in Jhelum. I came to Qadian and sought permission from His Holiness to go to Africa. His Holiness said, "When a person accepts the truth, they must first face trials, and Allah knows how much one is tested. Therefore, I fear that you may face even greater trials outside. In my opinion, you should exercise patience. Allah the Almighty will create a way out." After some time, one of our friends, Nabi Bakhsh, returned from Africa. I discussed the situation with him, and he agreed to take me to Africa. At that time, I asked His Holiness, and He granted permission, so I went with him, and Allah blessed me there with a wife and children and bestowed His grace upon me. I humbly submit that the journey to Jhelum took place in 1903.

In the name of Allah, the Most Gracious, the Most Merciful. Sheikh Abdul Haq Sahib, son of Sheikh Abdullah Sahib, residing in Wadala Bangar, Tehsil Gurdaspur, conveyed to me in writing that this likely refers to the annual gathering in which Hazrat Ahmad, the Promised Messiah, peace be upon him, established himself as Dhul-Qarnayn in his speech at the Aqsa Mosque. After the gathering, an elderly Iranian was sitting in the courtyard of the mosque with Hazrat Khalifatul Masih I, and they were engaged in conversation in Persian, while a few people were gathered around listening to the elder's discourse. I also joined them. This dialogue continued for quite some time. Since most of the listeners did not understand Persian, one friend said to another, "You must have understood the Persian speech well; please explain to us its meaning." Consequently, this friend summarized the discussion in Punjabi, which conveyed that Hazrat Khalifatul Masih I asked the elderly Iranian where he was from. The reply was that he was a resident of Shiraz. Then Hazrat Khalifatul Masih I inquired how he had come here. Did the writings of the Promised Messiah, peace be upon him, reach him, or was there a member of the Ahmadiyya community who had come there and preached the claim of His Holiness to him?

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The elder replied that neither had any book reached him nor had any missionary preached to him. He stated, "I have come here by the command of the Holy Prophet Muhammad, peace be upon him. This incident occurred after the Tahajjud prayer when I met the Noble Prophet, peace be upon him, in a vision. In that state, there was another elder sitting beside him on the luminous throne where the Prophet was present. This elder bore a resemblance to the Prophet, peace be upon him. I asked the Prophet, 'Who is this elder?' He replied, 'This is Imam Mahdi, peace be upon him, who has descended in Qadian these days.' After this prophetic statement, I awoke and began my search to find Qadian. After much effort, I discovered that there is a village named Qadian near Lahore in Punjab, where a person has claimed to be the Mahdi. It is based on this vision that I have arrived here. When I was honored to meet Hazrat Ahmad, the Promised Messiah, peace be upon him, I immediately recognized him as the same elder who was seated on the throne beside the Prophet, peace be upon him.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that Munshi Ghulam Qadir Sahib Fasi Sialkoti entered into Bai'at shortly after the claim of the Promised Messiah, peace be upon him, and initially displayed all kinds of enthusiasm and sincerity. Indeed, Hazrat Sahib mentioned him in 'Izala Auham.' He was a very dear friend of Hazrat Maulvi Abdul Karim Sahib. He did not face trials during the earthquake of Atham, nor during the annulment of Muhammad Begum's marriage. Rather, his trial came in a peculiar manner. When Hazrat Sahib went to Dera Babana to see Chola Sahib and then intended to write 'Sat Bachan,' this individual expressed his thoughts, saying, 'Wow, these are the great Messiah and Mahdi who rush about for such trivial matters and prove that Baba Nanak was a Muslim. This work is not befitting such a position.' In short, he then distanced himself in such a way that he did not turn back until his last breath. I humbly submit that Fasi Sahib was appointed as the president on our side during the debate with Atham.

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He was a good English speaker, but unfortunately, he stumbled later. I have heard that even after stumbling, Fasi Sahib never practically opposed; he merely distanced himself and became silent. Furthermore, I humbly submit that Fasi Sahib's objection regarding the Promised Messiah being engaged in the investigation of the Chola is a very shallow and misunderstanding objection. This investigation of the Chola is a highly significant inquiry of Hazrat Masih Maud, peace be upon him, which has a vast impact concerning a large community. I derive a special pleasure from this vision, and it reveals the exalted status of Hazrat Sahib, showing how he has proven the founders of Hinduism, Buddhism, Christianity, etc., to be beneath the Prophets and drawn them towards Islam. By proving the founder of Sikhism to be a Muslim, he has cleared the path. After this, what else remains?

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib narrated to me that when Hazrat Masih Maud, peace be upon him, went to Dera Baba Nanak (Tehsil Batala, District Gurdaspur) to see the Chola, I was also present. I and perhaps Hafiz Hamid Ali, may Allah have mercy on him, were seated in one of the carriages, while the other companions were in different carriages. We departed from Qadian early in the morning and reached Batala, then directly proceeded to Dera Nanak, arriving there by afternoon. We rested under a large banyan tree, and after Asr, Hazrat Sahib went to see the Chola. About ten to fifteen people accompanied Him, among them was Sheikh Rahmatullah Sahib. In the room where the Chola was kept, we could barely all fit. In the middle, there was a large clock, which was about a yard high. The Chola was inside it, and on top of it were dozens of valuable cloths and handkerchiefs that Sikh nobles and kings had offered. The elder priest who usually showed it was not present that day, so the task of displaying it was entrusted to a young man who was either his son or a relative. When many of the handkerchiefs were opened, a few Sikhs who were present there out of respect bowed their heads. Finally, when they looked at the Chola...

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When the Chola was uncovered, everyone immediately fell into prostration. We could only see a few verses and letters on the first layer of the Chola. They were noted down. Then it was said to the caretaker to show the other side of the Chola. He hesitated, but at that moment, Sheikh Rahmatullah Sahib handed him five to seven rupees. This made his eyes soften, and he showed the other side of the Chola, which was also layered. He was then asked to open the layer slightly. Perhaps he thought it was inappropriate and hesitated. Meanwhile, Sheikh Sahib or another friend placed some more money in his hand, which encouraged him to open one layer willingly. Our friend, who had a paper and pencil, stood around and immediately wrote down any verse or letter that appeared or passed it on to someone else to write. After that, further demands were made to open more layers, and the caretaker began to join his hands in supplication and became very frightened. However, as soon as his hand warmed with money, his heart softened as well, and he opened another layer. In short, this flattery and coaxing continued, and with each layer opened, money kept pouring in. Many friends, due to their enthusiasm, participated significantly in this exchange, hoping to see the entire Chola, as there was also a suspicion that there might be some other Hindi or Gurmukhi text alongside the Holy Quran. Finally, when several layers had been opened, the last attempt on the caretaker was such that money began to rain down from all sides. When he became busy collecting it, a friend swiftly seized the Chola and presented it fully opened before the audience. Thus, it became evident from both inside and outside that, apart from the verses of the Holy Quran, there was no other text on the Chola. However, this action left the poor Sikh in a state of panic. While he was busy collecting the money, fearing that it might get lost among the hundreds of handkerchiefs, he found it alarming that the Muslims had taken out and displayed the Chola in such a manner. Ultimately, on one hand, he began to verbally plead and coax, and on the other hand, he hurriedly collected the money to regain possession of the Chola. But by then, our task was completed, and all the verses had been transcribed.

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The remaining Sikh visitors were all in prostration. Therefore, there was no commotion. Only the words "Waheguru" and "Bas Ji Bas" were uttered by the caretaker as a form of protest. However, his heart was pleased with the rain of money that he was receiving all at once. I humbly submit that the inquiry regarding the Chola was a very significant investigation revealed through Hazrat Masih Maud, peace be upon him. Hazrat Sahib has elaborately written about it in his work 'Sat Bachan' and has proven, along with other arguments, that Baba Nanak was a pure and righteous Muslim saint who was sincerely convinced of the truth of Islam and the Holy Prophet, peace be upon him. Furthermore, I humbly submit that our Sikh brothers should not be displeased with our belief, for it has only increased our respect for Baba Nanak, and we regard him as a high-ranking saint of God, honoring him with all our hearts. Additionally, I would like to mention that the journey to Dera Baba Nanak took place in 1895.

In the name of Allah, the Most Gracious, the Most Merciful. Sheikh Abdul Haq Sahib, son of Sheikh Abdullah Qanungo, residing in Wadala Bangar, Tehsil Gurdaspur, informed me in writing that once an Iranian elder came to Qadian and stayed there for several months. I came to Qadian three or four months after his arrival and saw him in the Mubarak Mosque. It was probably a Friday. After the Friday prayer, this elder requested in Persian to Hazrat Masih Maud, peace be upon him, to accept his Bai'at. The Promised Messiah replied, "Then it will be seen," or "Stay a little longer." Upon this, the Iranian elder began to loudly proclaim, the essence of which was that either accept my Bai'at or grant me permission to leave your door. He repeated these words over and over again in a loud voice. At that moment, Maulvi Muhammad Ahsan Sahib Amrohi stood up and recited this verse from Surah Al-Hujurat: "O you who have believed, do not raise your voices above the voice of the Prophet..." (Al-Hujurat: 3)

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And it was said that it is absolutely not permissible for the believers to raise their voices above the voice of the Prophet. This is a severe disrespect. One should not act in this manner. However, that Iranian elder did not change his tone. Eventually, a few people explained to him and took him down from the mosque. After that, it is unknown whether he remained here or left, and whether his Bai'at was accepted or not. I humbly submit that this seems to be the same Iranian gentleman mentioned in narration number 475. Furthermore, I humbly submit that the reason Hazrat Masih Maud, peace be upon him, delayed in accepting his Bai'at may have been that he observed some flaw or defect in this Iranian individual. He might have wanted to ensure that the intention was pure before accepting the Bai'at. The fact that this Iranian saw Hazrat Sahib in a dream should not be interpreted to mean that his heart was necessarily pure, as sometimes a person may see a dream but, due to their weaknesses, does not accept the effect of that dream, and it remains in their heart. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. I humbly submit that the cemetery in Qadian where the members of Hazrat Masih Maud's family have been buried is located near the local Eidgah. It is a vast cemetery situated to the west of Qadian. Among the individuals of Hazrat Masih Maud's family whose graves I have knowledge of, some are outlined below. This outline also shows the grave of Shah Abdullah Sahib Ghazi, who was a pious elder. I received this information from the beggar Jhand Shah of this cemetery through Sheikh Noor Ahmad Sahib, the late Mukhtar Aam. Regarding Shah Abdullah Ghazi, I learned from my dear mother, Mirza Rashid Ahmad, that he was a pious elder during the time of Mirza Gul Muhammad Sahib (the great-grandfather of Hazrat Sahib), who had a shrine built for him upon his passing. Our sister Ummatul Nasir's grave is also in this cemetery.

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Mai Sahib Jan Sahiba, the widow of Mirza Ghulam Haider Sahib, meaning the daughter of Hazrat Sahib, is located in the northern section. Shah Abdullah Ghazi, Hazrat Masih Maud, and Mirza Gul Muhammad Sahib, the great-grandfather of Hazrat Sahib, are also mentioned here. Mirza Ata Muhammad Sahib is noted as the grandfather of Hazrat Sahib. The area surrounding the shrine of Shah Abdullah Ghazi is situated to the east. The individual referred to is the son of Shah Sahib and the mother of Hazrat Masih Maud is Hazrat Mai Charagh Bibi Sahiba. Mirza Ata Muhammad Sahib, meaning the grandmother of Hazrat Sahib, is also included. Mai Ladli Begum Sahiba, also known as Mai Lad, is the wife of Mirza Gul Muhammad Sahib. Mirza Ghulam Qadir Sahib is the elder brother. The great-grandmother of Hazrat Sahib is also mentioned, along with Hazrat Sahib's uncle, Mirza Ghulam Haider Sahib, and Mirza Ghulam Mohiuddin Sahib, who is another uncle of Hazrat Sahib. Murad Bibi Sahiba is the sister of Hazrat Sahib, and Jannat Bibi is also mentioned as the sister of Hazrat Sahib.

In the name of Allah, the Most Gracious, the Most Merciful. Miya Muhammad Fazl-ul-Ilahi Sahib, a first-class redress reader from Sialkot, sent a letter to Hazrat Amir-ul-Mu'minin Khalifatul Masih II, may Allah the Exalted be his helper. Along with it, he sent an affidavit from Pandit Devi Ram Sahib, son of Mithra Das. Pandit Sahib resides in the two tehsils of Shakargarh, District Gurdaspur, and was once a deputy teacher in Qadian. Currently, he is associated with the Arya Samaj in the two chak of Shakargarh. Hazrat Amir-ul-Mu'minin, may Allah assist him with His support.

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Miyan Muhammad Fazl-ul-Ilahi Sahib had sent this letter along with an affidavit to me for the registration of Seerat al-Mahdi. The letter from Miyan Muhammad Fazl-ul-Ilahi Sahib is as follows. After this, the affidavit from Pandit Devi Ram Sahib will be recorded. In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Him, and peace be upon His noble Messenger.

To Hazrat Amir-ul-Mu'minin, Hazrat Khalifatul Masih II, may Allah the Exalted assist him with His support. Peace be upon you and the mercy of Allah and His blessings. My Master, some time ago, a person named Devi Ram, residing in Do Do Chak, while traveling to Shakargarh, Narowal, met me in a vehicle and mentioned that he had spent some time in the company of Hazrat Masih Maud, peace be upon him, before his claim. He narrated some incidents verbally. I did not mention my Ahmadiyyat to him and said that I would meet him again. I had a desire to hear about my Master’s circumstances from him before his death, but I did not get much opportunity. This year, I had taken a month off. Since I had not received any information from the center, I decided to accomplish this task during my leave. On September 15, 1935, I went to him along with Maulvi Muhammad Munir Ahmad. After listening to his account, I recorded it. I had not informed him of my being an Ahmadi, nor had he asked. This Arya is very virtuous, quite intelligent, and truthful. I asked him many questions within my capacity and listened to the circumstances before the claim and recorded them. In the end, I said, 'Pandit Ji, I have spent five and a half hours in this account. I have made great efforts to have you tell me any flaw of Mirza Sahib. However, I am astonished that you did not fulfill my request.' My intention was that he would inform me of something against Mirza Sahib under the current atmosphere of opposition. After thinking for five minutes, he said, 'What should I tell you? If there is any flaw, I will mention it; how can I lie?' During the recording of the account, I made every effort to have him say something against the presence, but I am in awe of this dear one's purity, for he did not say a single word against him. When I pressed him, he only mentioned that he had heard that when Mirza Sahib later entered the religious world, he had caused the killing of two people, one of whom was Lekh Ram, etc. I said, 'This is far from my intention; I only wanted you to...'

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It is necessary to take the account of life before the claim, and at the same time, I wish to obtain his eyewitness testimony. As a researcher, I have no connection to later events or hearsay. In response, he said nothing. I am sending the entire statement to him. If he finds it acceptable after reading, then my desire is to first publish it in a few local newspapers and then in Al-Fazl. I intend to obtain a photo of it as well. After reviewing, please return it to me. If any other researcher has gone, please inform me so that I may accompany him. My wife is ill, and I am also in debt. Please pray for me. Peace be upon you, humble servant Muhammad Fazl-ul-Ilahi Ahmad, first-class redress reader, Sialkot, October 7, 1935.

Statement of Pandit Devi Ram, son of Mithra Das, resident of Do Do Chak, Tehsil Shakargarh, District Gurdaspur, aged approximately 70-75 years. I went to Qadian as a deputy teacher on January 21, 1875, and I stayed there for four years. I frequently visited Mirza Ghulam Ahmad Sahib and used to study the principles of medicine with him. His father, Mirza Ghulam Murtaza Sahib, was alive at that time. Mirza Ghulam Ahmad Sahib would continuously study the books and newspapers of Hinduism and Christianity, and there would be a pile of books around him. He used to go to the mosque for the five daily prayers (the specific mosque referred to is the Mosque Aqsa, as noted by the humble author). When his father passed away, he was buried in a coffin in the courtyard of that mosque, and that grave was made permanent. Mirza Sultan Ahmad Sahib, son of Mirza Ghulam Ahmad Sahib, used to study medical books from his grandfather, and I occasionally visited him as well. After some time, Mir Nasir Nawab Sahib, who was employed in the canal department, also had his headquarters in Qadian and was of the Wahhabi sect. Mirza Sahib belonged to the Ahl al-Sunnah wal-Jama'ah. Sometimes, when both had the opportunity to pray together, they would often follow their respective sects.

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They used to engage in discussions and debates. I would also go to the mosque around five in the evening to recite some Persian book or study the principles of medicine. After some time, Mir Nasir Nawab Sahib arranged the marriage of his daughter to Mirza Ghulam Ahmad Sahib. Mirza Sahib converted a man named Sant Singh Jatt, who was from Bootar Kalan, to Islam. There was also a debate with Pastor Khardik Singh. By 1877, Swami Dayanand had already gained fame. Mirza Sahib had a written debate as well. Discussions regarding Anadi and Varna continued in the newspapers. At that time, Mirza Sahib was between twenty-five and thirty years old. He was accustomed to performing the five daily prayers, fasting, and was known for his good character, piety, and righteousness. He was also competent in law and medicine, although he had failed the bar exam. Some time before this, he had served as a clerk or superintendent in the office of the Deputy Commissioner of Sialkot. During those days, a Gopinath Maratha was living in a garden in the Jammu state after fleeing. The government had issued orders that if he was caught by the tehsildar, he would be appointed as an assistant commissioner, and if caught by the deputy commissioner, he would be made a commissioner. Thus, this Maratha came under the control of a deputy commissioner during Mirza Sahib's employment. Mirza Sahib recorded his statement because this Maratha insisted that he would have his statement written by a reputable and honorable officer or ruler, and he chose Mirza Sahib for his family honor and nobility. These circumstances were narrated by Mirza Sahib himself, and he also mentioned that he had prepared for the bar exam, in which twenty-two candidates participated. Narain Singh, a candidate known to him, caused a disturbance during the exam, and the examiner became aware of it. Consequently, he failed all twenty-two candidates because there was an uproar about this matter. When there was a debate with Swami Dayanand, Narain Singh sent a letter from Mirza Sahib in a sealed envelope, which contained two written papers, to the postal department, claiming that Mirza Sahib had committed a crime. As a result, the superintendent of the postal department initiated a criminal case against Mirza Sahib and sent it to the district Gurdaspur assistant. Mirza Sahib was declared an accused. During those days, Mirza Sahib's elder brother was also involved.

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Ghulam Qadir Sahib, who was the superintendent in the office of the Deputy Commissioner, brought a donkey loaded with newspapers as evidence for the case. The newspapers came from Oudh, specifically the "Rahbar Hind." On one side was the plaintiff, the superintendent of the postal department, and on the other side was Mirza Sahib alone. The accusation was that Mirza Sahib had enclosed two articles in one envelope. His brother had arranged for several lawyers to assist Mirza Sahib, but Mirza Sahib told them that he would take full responsibility for his actions and would respond to the court himself. Thus, a debate ensued. Mirza Sahib asked the superintendent to inform him of his crime. The superintendent detailed that, firstly, he had submitted an article to the printing press, and secondly, there was a written note included in it. In response, Mirza Sahib presented the burden of a donkey as evidence, claiming that the note was part of the article. He requested that the court review his previous newspapers, stating that he had consistently written such letters. He asked the former editor to publish his article in the newspaper, and this was a part of it, along with many other newspapers presented to the magistrate and the superintendent. A large audience was present. Mirza Sahib was honorably acquitted. This incident occurred in my presence. Narain Singh did this because when the examiner failed all the candidates in the bar exam, all the students said that the disturbance was caused by Narain Singh, the invigilator. They questioned why all the students were failed. Consequently, Narain Singh's name was recorded as the troublemaker. This is why Narain Singh held a grudge against Mirza Sahib, which led him to file this case against him. At that time, Narain Singh was in Amritsar. Mirza Sahib was from the family of the Mughal Emperor Aurangzeb. His father, Mirza Ghulam Murtaza Sahib, had also served as the governor of Kashmir. Mirza Sahib was a competent physician, and in Punjab, he held a position of the eleventh rank. His estate was eight miles wide. The veil of women was strictly observed. He practiced medicine as a duty and did not take any compensation. Mirza Ghulam Murtaza Sahib, the father of Mirza Ghulam Ahmad Sahib, once told me that once when I...

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When I returned from Kashmir, a few days later, Nawab Yaar Qand sent a message for my treatment, and I went there with a few companions. The royal physician and several esteemed officials came to welcome me. I greeted Nawab Sahib with "Assalamu Alaikum" in accordance with Islamic tradition and shook hands with him. I arranged my accommodation in a garden. The royal physicians asked me a question to test my knowledge: how does a child develop in the mother's womb? At that moment, I told all the physicians that there was one question I could not solve myself. Perhaps one of you could answer it: which came first, the chicken or the egg? Upon this, all the physicians fell silent.

The next morning, I examined the patient and diagnosed the illness. Before starting the treatment, I obtained a few conditions from Nawab Sahib: if any impure or pure substance was to be used, Nawab Sahib would have to do it himself, and no physician or related person would have the right to be offended or object. The treatment prescription is noted below: seventy maunds of buffalo dung and some wood should be collected in the courtyard of the harem. The women were instructed to observe purdah. Consequently, Nawab Sahib was made to stand naked, and a platform of dung was arranged around him. A cover was placed over his head, and his eyes, nostrils, and mouth were left open. Wood was piled outside around the dung, and it was set on fire. Nawab Sahib cried and shouted. When the wood burned down, the laborers removed him from there, and the dung was also cleared away. When the dung had reached six inches high around him, I lined up the physicians in a row. In the presence of ministers and related officials, I personally removed the dung from his body and showed the dead lice that were with the dung. Upon my return, Nawab Sahib presented me with a silver hookah, a gold tray, a gold pitcher, a dhuh, a lungi, a Yaar Qandi cap, and four hundred rupees in cash as a gift.

I asked Nawab Sahib at that time whether these items were in exchange for my treatment or as a gift. Nawab Sahib gestured to the ministers to give a reasonable answer. After a moment of silence, he indicated that they were gifts. I returned the cash rupees and accepted the remaining items that were presented as gifts.

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He returned and came back. Mirza Sahib answered the question of the physicians by stating that when the sperm enters the womb, all the components of the body mix into it and grow according to their respective durations, as is the nature of creation. The substance that moves towards the arms may stop at a specific point and become dispersed, dividing into two parts, just as water divides into two parts due to a slight obstruction or elevation. This is the characteristic of that substance. Sometimes, if there is an obstruction towards the male finger, it divides into two parts, and if there is an obstruction towards the thumb, it also divides. However, the physicians did not answer Mirza Sahib's question. Nawab Sahib's illness was due to lice in his body, and the physicians had summoned him upon hearing of Mirza Sahib's reputation in medicine from Yaar Qand. Mirza Ghulam Ahmad Sahib's diet was simple. His servant's name was Jan Muhammad, and his teacher's name was Gul Muhammad, who taught both brothers for a monthly fee. Mirza Sahib maintained friendly relations with both Hindus and Muslims and treated everyone with respect. He greeted others with a smile, was humble, and hospitable. Occasionally, he would cook a large pot of food and feed the poor and needy. He did not charge for his medical services and would write prescriptions, asking the Brahmin shopkeeper to procure the medicine. Mirza Sahib had a compassionate relationship with the Hindus. He constantly studied religious books and newspapers, and he had a love for religion amidst worldly matters. A boy named Inayat Baig served Mirza Sahib. He was sent to me for education, and I was instructed to keep him separate from other boys so that he would not hear the bad words of others and would not adopt bad habits. Mirza Sahib never went to the market; he only went to the mosque and did not sit in any shop. He resided in the mosque or his chamber. Mirza Sahib's father would say to him, "Ghulam Ahmad, do you not know when the sun rises and when it sets? You do not even know the time while sitting. When I see, there is a pile of books all around." If someone needed to go to court, his father would give him a power of attorney.

Seerat al-Mahdi

Part Three

Mirza Sahib would happily go to the court, accepting the burden of responsibility. He was completely obedient to his father. In matters of the case, he did not appear to be in despair, nor did he lose his dignity in the eyes of others. In religious debates, he would become as alert as a lion. He spoke with politeness, gentleness, and eloquence. He was knowledgeable and patient by nature. I never witnessed Mirza Sahib in a state of anger. He had a disdain for those who neglected prayers and encouraged women to perform their prayers. He always detested falsehood. Occasionally, he would converse with his father when necessary and would similarly engage in discussions with Mirza Sultan Ahmad when required. I never heard that Mirza Sahib had any love for the world, nor did I hear of any worldly affection for children. Upon the passing of his esteemed father, Mirza Ghulam Ahmad Sahib did not express any sorrow, regret, or anger, nor did he show any signs of distress. Regarding Mirza Ghulam Ahmad Sahib, I have never heard that he committed any wrongful act against Shariah or religion in his youth, nor did I witness such behavior. His general reputation was good. Mirza Sahib liked oranges, mangoes, and roasted grains. I never saw him eating sweets from a confectioner. He would eat bread, which was coarse. There was a discussion in my presence with Mir Nasir Nawab Sahib regarding raising hands in prayer and saying "Ameen" aloud, debating whether these practices were permissible or not. During those days, his friends Kishna Singh, Kangi Ghara, Sharam Pat, and Mula Wail would occasionally visit Mirza Sahib.

Once, I asked Mirza Sahib whether the world is necessary existence or contingent existence. He replied that it is a manifestation. I then inquired how many types of manifestations there are. He said there are two types: one is mental and the other is external. He gave the example of mental manifestation as someone composing poetry, someone crafting a vessel, or someone creating a design. The external manifestation is when something is taken from matter and transformed into another form.

Seerat al-Mahdi

Part Three

Once, I asked whether souls were created all at once or if they are created at different times. I do not remember the answer I received. Similarly, I asked that if all souls attain liberation, then God's treasury would be empty, and would God then be idle? I posed another question about God's omnipotence: can He create another God? He replied, "No." I said, "Then God's omnipotence would be broken." He responded, "No, because His attribute of being One is against the idea of partners, and thus this cannot happen." Mirza Sahib did not wish to humiliate the polytheists nor did he want to speak ill of anyone. The polytheists respected Mirza Sahib even in their homes. Regarding discussions, which I sometimes engaged in with him through questions and answers, he stated, "Take two parallel lines; no matter how far you extend them, they will never meet. Similarly, the series of discussions does not come to an end." Mirza Sahib was knowledgeable in logic and had not studied in any school. I never saw or heard Mirza Sahib display any ill intentions; rather, he disliked such behavior and would admonish others against it. He always maintained decorum and honored visitors. Whenever he ordered something, he would pay in advance. Mirza Sahib was discreet and never attended fairs, spectacles, or other gatherings. In fact, his sons would not approach him out of shame. He treated his servants with equality. During those days, Mirza Sahib would go for walks alone in the early morning and evening. I have seen him perform all five prayers in the mosque. A small alley led from his house to the mosque. He would pass through this path to reach the mosque, always alone. If there were two or three people, Mirza Sahib would pray in congregation, and if he were alone, he would pray by himself. During those days, the Muslims in Qadian were generally neglectful of prayers and were engaged in gambling. The Muslim population was small. At that time, a notorious beggar named Choor was famous, along with Nahala Brahmin and Khushal Chand, both known for their legal disputes. Nahala Brahmin had imprisoned both of his daughters on charges of theft.

Seerat al-Mahdi

Part Three

The patwari was imprisoned on charges of bribery. During those days, Mirza Ghulam Ahmad Sahib, Mirza Kamaluddin Sahib, and Mir Aabid Ali were well-known among the Muslims for their piety, righteousness, and purity. Mirza Kamaluddin was of a more ascetic nature. It is unknown when he used to pray, but we have seen Mirza Ghulam Ahmad Sahib performing the five daily prayers. Mirza Sahib was a recluse, always engaged in study and worship. He also authored books and wrote articles for newspapers. My relationship with Mirza Sahib was friendly. He was very cheerful when meeting others, of good character, gentle in nature, and humble. He did not know how to be arrogant. His disposition was soft. Other family members had a harsher and more severe temperament. Mirza Nizamuddin and Imamuddin were not well-behaved and were not inclined towards prayer and fasting. Among the entire family, I have only seen Mirza Ghulam Ahmad Sahib praying in the mosque. Mirza Kamaluddin was a renouncer of worldly affairs. Mirza Nizamuddin and Imamuddin had many faults. In my presence, Mirza Ghulam Ahmad Sahib never committed any wrongdoing, nor did I ever hear of such behavior at that time. He had only converted one Sikh to Islam, which could be considered a fault. Apart from that, I saw and heard no faults. Mirza Sahib was a handsome young man, beautiful and of medium height. He wore a turban on his head. When he spoke, he would occasionally stammer slightly, meaning he had a minor stutter. However, this did not affect the flow of his speech, and his pauses were not inappropriate. His writing was remarkably fluent. He was a master of the pen and a sultan of writing. His speech was impactful. He had a broad forehead, and his beard was about four fingers in length. He never wore a cap, but he did wear a white turban or lungi. He wore a choga and also wore a loose garment (i.e., gharara). He rarely wore a waistcloth when bathing. I have never seen Mirza Sahib without clothes. He always wore three garments and would come to the mosque wearing a choga. He did not manage household necessities himself nor did he interfere in them; that was done by Mirza Sultan Ahmad and his brothers. I have never seen or heard Mirza Sahib ordering or requesting jewelry or clothes for his wife. The fabric he wore was always simple and appropriate for the season. In the cold, he would sometimes wear a black choga.

Seerat al-Mahdi

Part Three

In the cold, he would wear socks. He did not wear English shoes; rather, he used local footwear. The room in which he resided was also where he would eat. A pitcher of water was kept nearby. In the living room, there was a mat. Only one cot was placed outside. I have never seen Mirza Sahib lying down. This concludes the statement of Pandit Devi Ram Sahib. Below it is a note written in his own hand: "Upon hearing, I acknowledged it as correct. I have dictated the above statement, considering God to be present and witnessing, and it is accurate and true. There is no contradiction or deception in it." Witnessed by Muhammad Munir from every aspect. (Signature) Pandit Devi Ram, in his own handwriting. Retired teacher and former instructor of Qadian. Currently residing in Dhan Arya Samaj, Do Do Chak, Tehsil Shakargarh. Presently in the town of Dood Chak. September 15, 1935.

I humbly submit that from this statement of Pandit Devi Ram Sahib, it is evident that he is an understanding, insightful, and truth-loving person. He has observed and remembered the matters carefully and expressed them fearlessly. Overall, the entire narration is very accurate and correct. However, there are slight errors in some places, such as the estimation of age being incorrect. But upon reflection, in such a lengthy narration that encompasses events over a long period, minor errors tend to enhance the weight of the narration rather than diminish it. Furthermore, I humbly submit that this statement was written in 1935. I do not know if Pandit Sahib is alive or has passed away at this time in 1939. The narration is indeed beautiful.

In the name of Allah, the Most Gracious, the Most Merciful. My respected mother informed me that the Promised Messiah, peace be upon him, said...

Seerat al-Mahdi

Part Three

Peace be upon him, Mahi Sahib Jan, the wife of Mirza Ghulam Haider Sahib, had nursed him. Mirza Ghulam Haider Sahib was the real uncle of the Promised Messiah. However, when Mirza Nizamuddin Sahib and his brothers became opposed to the Promised Messiah, Mahi Sahib Jan also turned against him. My mother states that during that time, she was so opposed that she would hide upon seeing me and would not come forward. Furthermore, my mother told me that my dear brother Mirza Rasheed Ahmad mentioned that the Promised Messiah needed milk from someone other than his mother because he was born as a twin, and since his mother's milk was not sufficient for both children, Mahi Sahib Jan began to nurse him.

In the name of Allah, the Most Gracious, the Most Merciful. Brother Abdul Rahim Sahib narrated to me that when I initially converted from Sikhism to Islam, and this was likely in 1893, the Promised Messiah, peace be upon him, entrusted me to the care of Hazrat Maulvi Nooruddin Sahib. He instructed Maulvi Sahib to provide me with religious education and to take care of me. Consequently, Hazrat Maulvi Sahib began to teach me. Due to the instruction of the Promised Messiah, he would sit me beside him and feed me at home. After some time, I expressed that my presence was causing him discomfort due to the veil, so I requested permission to start eating in the kitchen. Hazrat Maulvi Sahib replied, "No, we are not uncomfortable." When I insisted, he said, "Do you not remember how the Promised Messiah emphasized your importance to me? Now I must ensure that I do not sin." I replied that there was no sin in this, as I wished to eat in the kitchen willingly. Upon this, he granted me permission. Later, when I became occupied with my studies at the school and started receiving some remuneration, I requested the Promised Messiah for permission to arrange my own meals. The Promised Messiah replied, "No, you should continue to eat from the kitchen, and use any income for your other necessities." However, upon my insistence, he said...

Seerat al-Mahdi

Part Three

Well, if you insist, then let it be so. Although our preference was that you continue to eat from the communal kitchen. I humbly submit that the aforementioned brother has now retired after a long service at the school and is on pension. He also served for some time under Nawab Muhammad Ali Khan Sahib. He is a very pious and righteous elder.

In the name of Allah, the Most Gracious, the Most Merciful. Brother Abdul Rahim Sahib narrated to me that when I converted to Islam, shortly thereafter, while I was once again touching the feet of the Promised Messiah, peace be upon him, he said to me, "Why don’t you get married?" I replied, "Sir, I have no means of sustenance. How can I get married? I am still studying." He said, "No, you should get married. Allah is the Provider." I shyly asked, "Where should I find a bride?" He replied, "You should marry the widow of Mirza Afzal Baig from Kasur." I responded, "Sir, she is a widow." He said, "So what? There is no harm in that. She is still young, and the Holy Prophet, peace and blessings be upon him, also married widows." However, I felt a sense of reluctance in my heart. Ultimately, seeing the insistence of the Promised Messiah, I agreed. By the grace of Allah, through this marriage, I found such happiness that perhaps few have experienced.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Abdul Rahim Sahib, a missionary in England, sent me an article from London. In this article, he discusses the age of the Promised Messiah, peace be upon him, and writes that: In the Al-Fazl dated June 26, 1933, Syed Ahmad Ali Sahib collected many useful references regarding the age of the Promised Messiah, and esteemed Maulvi Allah Ditta Sahib has conducted a scholarly discussion on his age from pages 100 to 112 of his book "Tafhimat-e-Rabbaniyah." However, both gentlemen have actually considered the objections of the opponents. Syed Sahib has referenced the Ahl-e-Hadith dated May 26, 1933, and...

Seerat al-Mahdi

Part Three

The Maulvi Sahib has responded to the question regarding the complete decade. In my view, the question of his age is such that it should be decided with permanence. Regarding the revelations about age: the revelation "ثَمَانِينَ حَوْلًا اَوْ قَرِيبًا مِّنْ ذَالِكَ أَوْنَزِيدُ عَلَيْهِ سَنِيِّنًا وَتَرى نَسُلاً بَعِيدًا" (Al-Fazl, number 4, second edition, page 26 - Supplement to Tuhfa Golra, second edition, page 29) and the revelation "وَتَرى نَسُلًا بَعِيْدًا وَلَنُحْيِيَنَّكَ حَيوةً طَيِّبَةً ثَمَانِينَ حَوْلًا اَوْقَرِيبًا مِنْ ذَالِكَ" (Azala Auham, part two, first edition, pages 635-634) has been explained by the Promised Messiah, peace be upon him, in the following words: "The explicit words of the revelation regarding the promise determine the age within 47 and 86." (Supplement to Braheen Ahmadiyya, part five, page 97) Therefore, if his age can be established within these limits according to the solar or lunar calendar, then these revelations are fulfilled. That is, if his birth can be established between 1836 and 1822, then no objections can be raised. Determining the date of birth: Certainly, what we have written on this matter has proven that his revelations have been fulfilled. However, I believe that determining the date of birth of the Promised Messiah, peace be upon him, is a completely separate question. Thus, it should be examined where his date of birth can be specified within these revelatory limits. It seems certain that the Promised Messiah, peace be upon him, did not know his exact date of birth because he stated: "The true estimate of age is known only to Allah, the Exalted." (Supplement to Braheen Ahmadiyya, part five, page 193) Similarly, he likely mentioned at one point that we have no record because there was no method of recording the ages of children at that time. In such a case, the determination of the actual date of birth can only be made in two ways: either someone possesses a reliable record that includes the date from ancient times, or the Promised Messiah himself...

Seerat al-Mahdi

Part Three

When examining the writings of the Promised Messiah, peace be upon him, and his opponents, it is essential to observe which year holds more significance. Before delving into various writings in this manner, there are two or three points worth considering. In my view, the following statement of the Promised Messiah shows me that where is Aathim? His age was equal to mine, that is, nearly 64 years old. (Ijaz Ahmadi, page 3) It does not seem correct to conclude that since Aathim passed away on July 27, 1896, (Anjaam Aathim, page) therefore, his age was 76 years. This is because the Promised Messiah, peace be upon him, expressed his age in relation to Aathim in such a way that it cannot be concluded solely from this reference. The point he wanted to emphasize in comparison to Aathim is that “the law of nature is equally effective on both of us.” (Advertisement for a prize of 2000 rupees dated September 20, 1894) He further states, “We and Aathim Sahib are under the same law of nature.” (Advertisement for a prize of 4000 rupees) The clarification regarding age is as follows: If Aathim Sahib is 64 years old, then (Advertisement for a prize of 2000 rupees dated September 20, 1894) this humble servant is nearly 60 years old. He then states, and repeatedly says (meaning Aathim Sahib) that my age is approximately 64 or 68 years... Look, my age is also close to 60 years. (Advertisement for a prize of 4000 rupees) He then mentions that he writes that my age is nearly 70 years, and previously he had hidden in some publication that his age is close to 64 years. Therefore, I am astonished at what benefit arises from this mention. Are you afraid regarding age, thinking that perhaps I might pass away? But you do not consider that no one can die except by the will of the Almighty. If you are 64 years old, then my age has also reached nearly 60 years. (Advertisement for a prize of 3000 rupees dated October 15, 1896) Thus, with these clear writings, the age of the Promised Messiah, peace be upon him, cannot be considered exactly equal to that of Aathim. Rather, in one instance, he states, “Many live for hundreds of years, but Abdullah Aathim...”

Seerat al-Mahdi

Part Three

As written in "Noorafshan," it is stated that he is currently 64 years old, which is only six or seven years more than my age. Yes, if there is no trust in the power of the Messiah... the law of nature regarding death is equal for everyone. Just as Aathim Sahib is subject to it, we are not exempt from it either. The causes of this world and its turmoil affect his life just as they affect ours. (Anwar al-Islam, footnote pages 36-37)

Thus, I believe that whatever the Promised Messiah, peace be upon him, has written in comparison to Aathim seems to be a rough estimate. The main purpose is not to determine his age but to clarify that the power to give life and take it lies with Allah, the Exalted, and in terms of the effects of the law of nature, there is no significant difference between their ages.

The second point worth considering is that the Promised Messiah, peace be upon him, has stated at various places that "when I reached the age of forty years, Allah, the Exalted, honored me with His revelation and word." (Taryaq al-Quloob, page 68; Braheen Ahmadiah, part five, page 105; and Aaina-e-Kamalat-e-Islam, page 548)

However, as far as I know, he has not mentioned anywhere that the first revelation occurred approximately 35 years ago. It is incorrect to deduce that since the "Arbaeen" was compiled in 1900, his birth must have been in 1835. The Promised Messiah, peace be upon him, did not state that the revelation "ثَمَانِينَ حَوْلًا" is the very first revelation, nor did he say that the first revelation occurred at the age of forty.

The third matter is that when deriving conclusions by correlating a passage from a book with its publication date, great caution is necessary. There can be a significant difference between the date of writing a passage and the date of publication of the book. For example, "Nuzul-e-Masih" was published in August 1909, but its page 117 was written in August 1902, as stated on that page, "Today is the 10th of August 1902." However, advertisements and monthly publications are different; the likelihood of error when deriving conclusions based on their publication dates is much lower. The reality of revelation...

Seerat al-Mahdi

Part Three

On page 201 of this substantial book, the Promised Messiah, peace be upon him, states, "At this time, my age is 68 years." It is evident that assuming the date of publication from the phrase "at this time" would be highly incorrect, as the publication date is written as 15 Ramadhan 1907. The fourth point worth considering is whether the Promised Messiah, peace be upon him, generally considered the solar or lunar calendar. As far as I understand, his usual practice in his writings, advertisements, and letters was to follow the solar calendar and date according to the customs of the country. Although the lunar year is mentioned here and there, he predominantly kept the solar method in mind. Therefore, where the Promised Messiah, peace be upon him, has expressed an estimate of his age, it should be understood in terms of solar years, not lunar, even if he occasionally mentioned the lunar year. Now, we should examine where, as a whole, his date of birth can be determined. The Promised Messiah, peace be upon him, states, "When I reached the age of 40 years, Allah, the Exalted, honored me with His revelation and word." In another place, he says, "In the year 1290 AH, I had received the honor of dialogue and address from Allah." (Haqiqat al-Wahi, page 199) Thus, in 1290 AH, he must have been 40 years old. He passed away in 1326 AH, which means he was distinguished by divine dialogue for a full 36 years according to the lunar calendar and 35 years according to the solar calendar. Consequently, his date of birth is established as 1833. On page 97 of the Supplement to Braheen Ahmadiyya, the Promised Messiah, peace be upon him, states, "My age is nearly 70 years." This book is internally evidenced to have been written in 1905. (The reference provided by Syed Ahmad Ali Sahib in this regard is incorrect; it is established from other sources.) Therefore, his date of birth is known to be 1835. In the Review for November-December 1903, page 479, the Promised Messiah, peace be upon him, states, "My age is nearly 70 years, whereas Doi is only 55 years old." In this way, the reality of the matter is clarified.

Seerat al-Mahdi

Part Three

On page 703, it is stated, "An advertisement in English was published on my behalf on 23rd August 1903, in which it is mentioned that 'I am nearly 70 years old, while Doi, as he claims, is a young man of fifty years.' While drawing conclusions from these two references, a third reference related to this, but slightly earlier, should also be kept in mind. That is, 'My age is probably a little more than 66 years.' (Review, September 1902, page 346) This indicates that by 'nearly 70 years,' he means that he is a little more than 66 years. If at that time his age is considered to be 67 years, then the date of birth would be 1835. In the book Al-Bariyyah, the phrase quoted in Seerat al-Mahdi, Part One, states that the Promised Messiah, peace be upon him, says, 'In short, my life was spent under the shadow of my esteemed father for nearly forty years. On one side, his passing away, and on the other, the divine dialogues began with great vigor.' This indicates that at the time of his father's passing, his age was nearly forty years.

This is further confirmed by the fact that at the time of the commencement of the divine dialogues, he has stated his age as forty years in several places. Now, we should see when his esteemed father passed away. Hazrat Mirza Bashir Ahmad Sahib has stated in his work Seerat al-Mahdi, Part Two, narration number 470, that the passing of his esteemed father was in 1876. However, as far as I know, there is a decisive writing of the Promised Messiah, peace be upon him, regarding this incident, which is found in Nuzul al-Masih, pages 117-118, where he writes, 'As of today, which is 10th August 1902, it has been 28 years since the passing of Mirza Sahib, the late.' Thus, this incident occurred in 1874. If we subtract 40 from that, the date of birth is established as 1834. In short, by taking a comprehensive look at the writings of the Promised Messiah, peace be upon him, it becomes clear that his birth occurred before 1836. Therefore, 1839 cannot be considered correct in any case.

Seerat al-Mahdi

Part Three

In the book Al-Bariyyah, he writes, "During the days of my birth, the period of their hardship had turned towards ease. It is the mercy of Allah, the Exalted, that I did not partake in their time of suffering." Similarly, in the Arabic section of Aaina-e-Kamalat-e-Islam, on pages 543-544, he states, "Thus, it is evident from history that around the year 1816, Raja Ranjit Singh conquered the Ramgarhias and took all their territory under his control. In other words, Qadian came under the control of Ranjit Singh." (Seerat al-Mahdi, Part One, narration number 129) It is also written in Punjab Chiefs that Ranjit Singh took control of all the lands of the Ramgarhia clan. He recalled Ghulam Murtaza and returned a reasonable portion of his ancestral estate to him. Consequently, Ghulam Murtaza, along with his brothers, joined the Maharaja's army and rendered significant services at the borders of Kashmir and other locations. This indicates that the late Mirza Ghulam Murtaza was part of Ranjit Singh's army during the conquest of Kashmir. Kashmir was conquered in 1819. Therefore, it is understood that Mirza Ghulam Murtaza must have returned to Qadian. However, the surrounding villages of Qadian had not yet been reclaimed. The Promised Messiah, peace be upon him, states, "In the last period of Ranjit Singh's rule, my father, the late Mirza Ghulam Murtaza, returned to Qadian. Mirza Sahib was able to reclaim five villages from his father's estate. During this time, Ranjit Singh had consolidated many smaller states into a larger one. Thus, our villages also came under Ranjit Singh's control, and his dominion extended from Lahore to Peshawar and on the other side to Ludhiana." (Al-Bariyyah, Ruhani Khazain, Volume 3, pages 176-175, footnote) Peshawar came under Ranjit Singh's rule in 1823. It appears that during this time, the series of hardships had ended, but ease had not yet begun. Mirza Ghulam Murtaza, the late, must have often had to remain outside for military duties, and the household expenses would have been managed with difficulty. It is likely that around 1833, he faced challenges in Kashmir.

Part Three

Seerat al-Mahdi

It has been decided that, as indicated in the Arabic section of Aaina-e-Kamalat-e-Islam on page 543, around 1833, Ranjit Singh returned five villages surrounding Qadian to him, five years before his death. At that time, he had already rendered significant services in Ranjit Singh's army, and his rights had, in a way, been reestablished. Therefore, based on this, the date of birth of the Promised Messiah, peace be upon him, must be considered to be around 1833. Now, we should examine what his opponents say regarding his age. According to the reference provided by Syed Ahmad Ali Sahib regarding Lekh Ram, his date of birth is stated to be 1836, while from the references of Maulvi Sanaullah Sahib, the years 1829 and 1833 are suggested. However, in my view, the most notable opponent is Maulvi Muhammad Hussain Sahib Batalvi, who had the opportunity to meet him since childhood. According to his publication, Al-Ishaat al-Sunnah in 1893, his date of birth is approximated to be around 1830. In summary, 1836 is the extreme limit, and no later year of birth can be proposed. Overall, there appears to be a greater inclination towards 1833 and 1834, as the words of the Promised Messiah, peace be upon him, regarding the honor of divine dialogue are specific. This is indeed an important event upon which the date of birth can be established. The year 1290 AH is a significant date, and based on this, the birth year of 1833 is confirmed. Another important event is the passing of his esteemed father. Considering human nature, the opinion regarding that time should also carry significant weight. Thus, he clearly states that at the time of his father's passing, he was nearly forty years old, and he specifies the year of his father's death as 1874. In conclusion, I believe that 1833 can be accurately regarded as his date of birth. وَاللَّهُ أَعْلَمُ بالصَّواب (And Allah knows best regarding the truth).

At this point, the article by Dar Sahib concludes. I, the humble servant, would like to mention that the esteemed Maulvi Abdul Rahim Sahib Dar, M.A., a missionary in London, sent this article regarding the age and date of birth of the Promised Messiah, peace be upon him, from London, and this is the same article.

Seerat al-Mahdi

Part Three

The article has been published in the newspaper Al-Fazl on September 3, 1933. The essay is written with great effort and research; however, as I have mentioned in narration number 613, I disagree with this research because, according to my findings, the date of birth of the Promised Messiah, peace be upon him, is February 13, 1835. Moreover, the date of death of our grandfather, as stated by Dar Sahib, is 1874, which is also incorrect according to my research. The correct date is 1876, as the esteemed one has written in Kashf al-Ghita based on official records. However, differing opinions in such research articles can be beneficial in some respects. Therefore, despite my disagreement with the conclusions and certain parts of this article, I have included the scholarly article of the respected Dar Sahib verbatim.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib informed me that the Promised Messiah, peace be upon him, generally used to be massaged before sleeping at night. Sometimes he would call one of the servants from outside, but most often, Hafiz Muinuddin, known as Mana, would come. I too would often sit down to massage him at bedtime. One day he said, "Mian, you have not massaged for a long time. Come, let us earn some reward today."

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib informed me that sometimes in the heat, the Promised Messiah, peace be upon him, would develop heat rashes on his back, and massaging would provide him relief. At times he would say, "Mian, do 'Jaloon'," which meant to gently and softly rub the knuckles of the fingers on his back. This was his terminology. I would like to mention that "Jaloon" is a Punjabi word meaning to rub gently and slowly.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib informed me that I took the oath of allegiance to the Promised Messiah, peace be upon him, twice. The first time was probably in 1896 at the Aqsa Mosque, when my companion, the late Dr. Bored Khan Sahib, also took the oath. The second time was at home on the same day when the esteemed Mother of the Believers took the public oath; I took my oath on that day as well.

Seerat al-Mahdi

Part Three

He used to hold their hands, while for all other women, he would only take their verbal pledge. I humbly state that Dr. Bored Khan Sahib, the late, was a resident of Kasur and was very sincere. The well-known advocate Khan Bahadur Maulvi Ghulam Mohiuddin Sahib is his son. However, it is unfortunate that after his father's passing, he severed his ties with the community.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib informed me that the voice of the Promised Messiah, peace be upon him, was so loud that if he spoke passionately on the roof of the Mubarak Mosque, his voice could be heard in the garden. Furthermore, when he would write, he often read aloud what he had written in a special manner. I humbly state that it was the habit of the Promised Messiah, peace be upon him, to begin his speeches very softly. However, gradually, his voice would become much louder. The garden referred to is the one located to the south of Qadian, where the Baishti Tomb is situated, and his reading of his writings had a melodic quality to it.

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Ghulam Ahmad Sahib, known as Mujahid, addresses the humble author, stating that in narration number 470 of Seerat al-Mahdi, Part Two, while depicting the events of the life of the Promised Messiah, peace be upon him, he mentioned the publication date of Barahin Ahmadiyya, Part Four, as 1884. However, the Promised Messiah, peace be upon him, states: "Indeed, both Hafiz Sahib and all scholars of Islam and Christianity know that it has been twenty-one years since the publication of Barahin Ahmadiyya, in which this claim is made and many divine dialogues are recorded. This indicates that nearly thirty years have passed since the claim of divine dialogues was published." Moreover, the revelation "Is not Allah sufficient for His servant?" was engraved on a ring at the time of my father's passing and was sealed in Amritsar.

Seerat al-Mahdi

Part Three

The ring that was engraved has been preserved until now... and as the ring indicates, this also pertains to a period of twenty-six years... Hafiz Sahib did not have the courage to express this matter, which has already been published in Barahin Ahmadiyya for twenty-one years. (See Arbaeen, First Edition, published December 1900, Number 3, pages 7-8). According to this clarification, the time of the first publication of Barahin Ahmadiyya, Part Four, should be 1879. Secondly, the time of the revelation "Is not Allah sufficient for His servant?" should be 1873. This is also confirmed from the book "Nuzul al-Masih," page 114, where the Promised Messiah, peace be upon him, has stated the death of his esteemed father as 1874. Furthermore, in the same book, on page 207, it is stated as 1875. At that time, the revelations "By the heaven and the morning star" and "Is not Allah sufficient for His servant?" were also made manifest. However, in Seerat al-Mahdi, based on your research, the death of Hazrat Mirza Ghulam Murtaza Sahib is stated as 1876, and the publication of Barahin Ahmadiyya, Part Four, is stated as 1884. I humbly submit that in Arbaeen, the esteemed one has mentioned the time of the publication of Barahin merely as an estimate and has not provided a specific year, or perhaps he did not intend to refer to the publication of Barahin but merely to its composition. Because, in any case, it is certain, and there is evidence of this in Barahin itself, that the publication of Part Four occurred in 1884. As for the date of the grandfather's death and the revelation of "By the heaven and the morning star," indeed, the Promised Messiah, peace be upon him, has written as such in these writings. However, from some other writings of the Promised Messiah, peace be upon him, it is established that the death of the grandfather was in 1876 (see Kashf al-Ghita), and since official records also support this, I have preferred it. It appears that in some writing, the year 1874 was mentioned by the esteemed one merely from memory, which is why there is a discrepancy, as the variation in dates also indicates. Nevertheless, the correct year is 1876. Since the revelation of "By the heaven and the morning star" is certainly related to the death of the grandfather, the date of 1876 will also be considered correct in this regard. And Allah knows best.

In "Haqeeqat al-Wahi," the Promised Messiah, peace be upon him, states that this is the first of those revelations...

Seerat al-Mahdi

Part Three

The revelation and the first prophecy that Allah, the Exalted, manifested to me (referring to the revelation وَالسَّمَاءِ وَالطَّارِق) is considered the first revelation. However, you have placed the revelation "O King, those who seek blessings from your garments" as the first. I humbly state that in reference to Haqeeqat al-Wahi, this means that this revelation was the first one I witnessed coming to fruition, not that it was the first revelation in terms of its descent. In any case, it is established that the revelation وَالسَّمَاءِ وَالطَّارِق is from the year 1876, while on the other hand, the revelation "O King, those who seek blessings from your garments" has been explicitly stated by the esteemed one to have descended in 1868 or 1869 in Barahin Ahmadiyya. Thus, it is proven that this revelation is earlier, and I consider it the first revelation. However, now the publication of the mention has made this matter worthy of further investigation, where some revelations regarding the descent of the Messiah have been indicated to be from before 1868. Nevertheless, I believe that the historical estimates of the descent of the Messiah are speculative and not certain to be correct. And Allah knows best.

Your research indicates that the composition and publication of Istifta and Siraj Munir occurred in 1897, whereas the advertisement of the esteemed Messiah, peace be upon him, as mentioned in Tabligh Risalat, Volume One, page 155, positively asserts that the composition of Siraj Munir began before March 1886. In the advertisement dated March 1, it is stated that this pamphlet (Siraj Munir) was nearing completion, with only a few weeks of work remaining. If the date of the first printing of the advertisement is taken from the end of the advertisement, it appears to be February 20, 1886, and the same advertisement indicates that the second printing date is 1893. Furthermore, in the note on the margin of page 55 regarding the re-publication of this advertisement, it is expressed that the composition of this pamphlet, Siraj Munir, had indeed occurred earlier, and its publication took place later. Additionally, the advertisement on page 94 of Tabligh Risalat also confirms that the composition of Siraj Munir occurred earlier. Moreover, in Tabligh Risalat, Volume One, page 124, it is also indicated that the publication of Siraj Munir was postponed for this reason.

Seerat al-Mahdi

Part Three

It is evident that detailed knowledge about the first bearer of glad tidings has not yet been fully established. I humbly state that the objection raised by the respected Maulvi Sahib is not correct. The Siraj Munir mentioned in the early books and advertisements was different and had not been published. The Siraj Munir that was published in 1897 is another work altogether. Indeed, in the latter Siraj Munir, there are multiple references that confirm this book was written in 1897. For instance, please refer to pages 21, 17, 48, and 74. It appears that the esteemed one initially intended to write a book titled Siraj Munir and likely wrote some portions of it, but it was not published. Subsequently, he wrote and published another pamphlet under the same name, Siraj Munir, in 1897. And Allah knows best.

(d) The esteemed one has stated that the composition and publication of Haqeeqat al-Wahi occurred in 1907. However, the pages of Haqeeqat al-Wahi, specifically pages 392, 67, and the margins of pages 32, 26, 23, 6, 5, and footnote 33, starting from page 39, prove that the initial composition began in 1906. In fact, on October 1, 1906, the writer of Haqeeqat al-Wahi had also written it, and then the completion of Haqeeqat al-Wahi was indeed written in January, February, March, and April of 1907. I humbly state that it is correct that a significant portion of Haqeeqat al-Wahi was indeed written in 1906, but the completion of the composition occurred in 1907. This was my intention, but mistakenly, the entire book was attributed solely to 1907.

In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Ismail Sahib informed me in writing that in narration number 470 of Seerat al-Mahdi, there are events recorded concerning the years, some of which I have disagreements with, as follows: (a) The Promised Messiah, peace be upon him, recorded the date of his father Mirza Ghulam Murtaza Sahib's passing as August 20, 1875 (see Nuzul al-Masih, page 207), but in Seerat al-Mahdi, it is stated as 1876. Furthermore, in another instance, the esteemed one mentioned the date of his father's passing as June 1874 (Nuzul al-Masih, page 116).

Seerat al-Mahdi

Part Three

I humbly submit that the discrepancies in the writings of the esteemed one indicate that he has recorded these dates based on verbal memory. However, the dates I have written are based on official records. Therefore, I believe that 1876 is indeed correct. Moreover, this official reference is also mentioned in the esteemed one's book, Kashf al-Ghita.

(b) Furthermore, Mir Sahib states that in this context, it should also be noted that the date mentioned by the esteemed one in Nuzul al-Masih, page 232, regarding the letter sent from Patiala is 1887. However, this is incorrect; it is actually an incident from 1892 when we were in Patiala, and Mian Muhammad Haq Sahib was two years old. He was not even born in 1887, and we moved to Patiala in 1891.

Similarly, in Haqeeqat al-Wahi, page 252, the esteemed one has written about the journey to Jhelum in 1904, but this journey actually took place in 1903. Thus, the Promised Messiah, peace be upon him, seems to have erred in this regard. I humbly state that these points were mentioned by Mir Sahib in passing; otherwise, they do not relate to the narration number 467 of Seerat al-Mahdi.

(2) The esteemed one has recorded the date of his brother Mirza Ghulam Qadir Sahib's passing as 1881 (Nuzul al-Masih, page 225), while in Seerat al-Mahdi, he has written it as 1883. Similarly, in another instance, the esteemed one has mentioned his passing as 1887 (Nuzul al-Masih, page 217). I humbly submit that the esteemed one seems to have forgotten, as indicated by the discrepancies in the years. However, my record is based on official documentation, and I believe this to be correct.

(3) The incident regarding the splashes of red ink has been recorded by the esteemed one in Seerat al-Mahdi, Part Two, as occurring in 1884, while he has mentioned it as approximately 1887. (Nuzul al-Masih, page 226). I humbly submit that the estimation of 1887 does not seem correct, and the esteemed one has also written it in a speculative manner. However, it is possible that the mention of the incident being recorded correctly pertains to 1885.

Seerat al-Mahdi

Part Three

Look at the mention in the first edition, page 131; however, I still lean towards the belief that this incident is from 1884. (4) The Promised Messiah, peace be upon him, stated his marriage in Delhi took place in 1885 (Nuzul al-Masih, page 208), but in Seerat al-Mahdi, it is recorded as 1884. I humbly submit that in my opinion, 1884 is indeed correct because my respected mother informed me of the exact date. However, the esteemed one has merely written it as an estimate, just as many historical accounts in Nuzul al-Masih are speculative. (5) The esteemed one declared his messiahship in 1890, rather than 1891, as mentioned in Seerat al-Mahdi. My evidence for this is found in Maktubat Ahmad, Volume Five, Number 2, page 79, Letter Number 57, which the esteemed one wrote on July 15, 1890. In it, he states that many scholars call him misguided and hell-bound, and Maulvi Muhammad Hussain Batalaawi claims that he will prove the descent of the Messiah from heaven rationally. Thus, not only was the composition of Fath Islam and Tazheeh Maram completed in 1890, but the announcement of the claim of messiahship also occurred in 1890. I humbly clarify that by this announcement, I mean its publication. Since its written publication was made through the pamphlet Fath Islam in 1891, I have placed it in 1891. Although it is true that verbally and through letters, the announcement was made in 1890. (6) In the events of 1891, you did not mention the journey to Amritsar after the passing of Hazrat Izzat. I humbly submit that I was not aware of this. (7) You recorded the journey to Patiala in 1891 before the passing of Hazrat Izzat, while it should have been written in reverse. I humbly submit that I do not have accurate knowledge of this; it may indeed be so. (8) You did not mention the journey of the esteemed one to Chawni Ferozepur in the events of 1894.

Seerat al-Mahdi

Part Three

In this year, the esteemed one visited us for a day or two. I humbly state that I was not aware of this. At the beginning of 1895, when I returned after taking the middle examination in Qadian, the esteemed one had me memorize about a thousand Arabic sentences for nearly three months. Peer Siraj-ul-Haq Sahib was my classmate, but the esteemed one would have me write a sentence every day during the forenoon, and the next day he would listen to it and then have me write it again. He mentioned these lessons in the events of 1899. I humbly state that I likely learned about this through the respected Sheikh Yaqub Ali Sahib Irfani. However, since Mir Sahib expresses certainty regarding 1895, it is likely that it was indeed so. The time of the composition of "Min ar-Rahman," which is also 1895, supports this.

In 1895, he wrote separately about the composition and publication of "Sat Bachan" and the composition and publication of "Arya Dharma," whereas in the first edition, both of these books were published together in one volume, and they were published on the same day. I humbly state that I was not aware of this. He wrote in the events of 1896 about the composition and publication of "Islamic Principles of Philosophy" and the Lahore Congress of Religions. In my opinion, it should be written as, "Composition of Islamic Principles of Philosophy, Lahore Congress of Religions." These were the only two matters that occurred that year. The written article was presented by Maulvi Abdul Karim Sahib, may Allah have mercy on him, at the end of December. This article was beautifully written by Peer Siraj-ul-Haq Sahib for presentation at the congress. Then, in 1897, the report of the Lahore Congress of Religions was published for the first time. Thus, the publication occurred in 1897. Yes, if the reading at the congress is meant by publication, then that is correct. I humbly state that by publication, I meant its reading in public, although it is true that its printing occurred in 1897.

Seerat al-Mahdi

Part Three

(12) In the events of 1897, the esteemed one did not mention the gathering held in Qadian to celebrate the sixtieth anniversary of Queen Victoria. I humbly submit that I was unaware of this. Mir Sahib's statement is correct that there was a gathering in Qadian for the sixtieth anniversary of Queen Victoria.

(13) You did not mention the continuous prayers offered for two months in 1901. I humbly submit that it is also correct that prayers were gathered for a long period. I had no personal knowledge regarding Gausnah. However, I have now seen that this year is indeed accurate.

(14) In 1906, there is mention of the marriage of Hazrat Khalifatul Masih II, may Allah support him with divine help. I was present on both occasions. We went to Rur for the marriage ceremony, and after a long time, we went to Agra for the reception. I do not recall whether these are two incidents within a year or if the year changes.

(15) The passing of Nasir Ahmad in 1906 was not mentioned. I humbly submit that it was noted in passing. Hazrat Khalifatul Masih II's child, Nasir Ahmad, was born in 1906 and passed away during that same year. Additionally, I humbly state that Mir Sahib has noted regarding the narration number 467 of Seerat al-Mahdi, and there is also a note by Maulvi Ghulam Ahmad Sahib, known as Mujahid, regarding this narration number 768. Furthermore, I would like to mention that the incident of the falling of heavenly stones in 1885 is also worthy of recording, as well as the eclipse events in 1894, and the marriage of Muhammadi Begum with Mirza Sultan Muhammad Beg in 1892, which is notable, along with the commencement of the prophecy's timeframe. Moreover, in 1901, the composition and publication of the advertisement "Correction of a Mistake" should also be recorded.
770 In the name of Allah, the Most Gracious, the Most Merciful. Mian Muhammad Tufail Sahib, resident of Dharam Sala, has communicated to me in writing.

Seerat al-Mahdi

Part Three

I recall an incident regarding the truthfulness of Hazrat Mirza Ghulam Ahmad Qadiani, which was mentioned to me by my friend Pandit Mola Ram Sahib, the head clerk of the District Board of Dharamsala, who was a resident of Hoshiarpur. Pandit Sahib had a friendly demeanor towards me and would share every noteworthy matter with me. On April 1, 1905, when an earthquake struck, devastating Dharamsala and Kangra, it occurred at 6:05 AM. Five minutes before the earthquake, Pandit Mola Ram Sahib mentioned to me that he had received a letter from Mirza Sahib the previous evening. He had not been able to read it at night and was currently reading it. He expressed that Mirza Sahib's writings are very interesting and scholarly, which is why he has a great desire to read them attentively. Whenever he faces a question regarding any matter, he writes to Mirza Sahib, and the responses he receives dispel all his doubts. Today, he received a reply to one of his questions from Mirza Sahib, and while he was reading it, the earthquake struck. He stepped outside while reading the letter, and thanks to Mirza Sahib's letter, his life was saved. When I saw Pandit Sahib outside, he had Mirza Sahib's letter in his hand. This account was shared by Pandit Sahib with me, and I firmly believe it to be true. I also hold the conviction that the words spoken by Mirza Ghulam Ahmad Sahib were based on knowledge received from God, and he was indeed a divinely guided person. Therefore, I am recording this at the request of the children Muhammad Tufail and Muhammad Hussain Taylor, who are associated with the Ahmadiyya community in Qadian. This is written by Muhammad Tufail Ahmad of Dharamsala (signature) Lala Dhiro Mal, clockmaker, in his own handwriting, dated October 9, 1932.

I humbly submit that this is the same incident mentioned in Seerat al-Mahdi, Part Two, narration number 335, as narrated by Master Nazir Khan Sahib, which states that Hazrat Masih Maood informed Pandit Mola Ram Sahib in April.

Seerat al-Mahdi

Part Three

In 1905, a letter was written in which it was stated that God's punishment was imminent, set to arrive within hours, minutes, and seconds. The interesting part is that while Pandit Sahib was reading this letter or had just finished reading it, the earthquake of April 4, 1905, struck, causing devastating destruction in the Kangra district, resulting in the death of thousands and the loss of millions of rupees worth of property.

In the name of Allah, the Most Gracious, the Most Merciful. Sheikh Abdul Haq Sahib, a resident of Wadala Bangar, Tehsil and District Gurdaspur, communicated to me in writing that it was likely in 1906 or 1907. I, the humble writer, was working as a clerk in the Settlement Department. Since the settlement process had just begun and the staff was still limited, only two Settlement Officers were present. Therefore, the work of two tehsils was entrusted to the Settlement Officers. The Settlement Officer under whom I worked was responsible for the tehsils of Batala and Gurdaspur. In Tehsil Batala, in the village of Rattar Chhatra, also known as Makaan Sharif, a revered elder, Hazrat Imam Ali Shah Sahib, had passed away. People far and wide hold him in high regard, and many of his disciples have transferred their lands in large numbers in the name of the revered elder. A dispute arose among the descendants of the mentioned Shah Sahib regarding this inheritance. Mr. Mir Barak Allah Sahib, who was the custodian at that time, did not want to give a share of the land to his younger brother, Mir Lutufullah Shah Sahib, for certain reasons. Consequently, Mir Lutufullah Shah Sahib filed a land division case in the Settlement Department. Both brothers would generally come to our department on the scheduled date for the hearing of this case. By coincidence, one day, which was a Friday, the Settlement Officer was at Kot To Dramal, which is near Qadian. On that day, the hearing for the Shah Sahib was scheduled, so both gentlemen came to Kot To Dramal. I, in order to perform the Friday prayer, came to Qadian with the permission of the Settlement Officer and prayed in the Mubarak Mosque in the company of Hazrat Masih Maood, peace be upon him. After completing the Friday prayer, when the Presence was returning home, He was still at the door through which He generally exited.

Seerat al-Mahdi

Part Three