Mirza Ghulam Ahmad

Mirza Ghulam Ahmad was born on 13 February 1835 in Qadian, Punjab, the surviving child of twins born to an affluent Mughal family. He was born in the Sikh Empire under Maharaja Ranjit Singh. He learned to read the Arabic text of the Qur'an and studied basic Arabic grammar and the Persian language from a teacher named Fazil-e-Illahi. At the age of 10, he learned from a teacher named Fazl Ahmad. Again at the age of 17 or 18, he learnt from a teacher named Gul Ali Shah.[37] In addition, he also studied some works on medicine from his father, Mirza Ghulam Murtaza, who was a physician.

From 1864 to 1868, upon his father's wishes, Ghulam Ahmad worked as a clerk in Sialkot, where he would come into contact with Christian missionaries with whom he frequently engaged in debate. After 1868, he returned to Qadian, as per his father's wishes, where he was entrusted to look after some estate affairs. During all this time, Ahmad was known as a social recluse because he would spend most of his time in seclusion studying religious books and praying in the local mosque. As time passed, he began to engage more with the Christian missionaries, particularly in defending Islam against their criticism. He would often confront them in public debates, especially the ones based in the town of Batala.[38]

In 1886, certain leaders of the Arya Samaj held discussion and debate with Ghulam Ahmad about the truthfulness of Islam and asked for a sign to prove that Islam was a living religion. In order to dedicate special prayers for this purpose and so as to seek further divine guidance, Ghulam Ahmad travelled to Hoshiarpur upon what he claimed was divine instruction. Here, he spent forty days in seclusion, a practice known as chilla-nashini. He travelled accompanied by three companions to the small two-storied house of one of his followers and was left alone in a room where his companions would bring him food and leave without speaking to him as he prayed and contemplated. He only left the house on Fridays and used an abandoned mosque for Jumu'ah (Friday prayers). It is during this period that he declared God had given him the glad tidings of an illustrious son.[39][40]

Mirza Ghulam Ahmad (seated centre) with some of his companions at Qadian c. 1899

Ghulam Ahmad claimed divine appointment as a reformer as early as 1882 but did not take any pledge of allegiance or initiation. In December 1888, Ahmad announced that God had ordained that his followers should enter into a bay'ah with him and pledge their allegiance to him. In January 1889, he published a pamphlet in which he laid out ten conditions or issues to which the initiate would abide by for the rest of his life.[41] On 23 March 1889, he founded the Ahmadiyya community by taking a pledge from forty followers.[41] The formal method of joining the Ahmadiyya movement included joining hands and reciting a pledge, although physical contact was not always necessary. This method of allegiance continued for the rest of his life and after his death by his successors.[42]

Mirza Ghulam Ahmad proclaimed that he was the Promised Messiah and Mahdi. He claimed to be the fulfilment of various prophecies found in world religions regarding the second coming of their founders. Mirza Ghulam Ahmad's followers say that he never claimed to be the same physical Jesus who lived nineteen centuries earlier. Mirza Ghulam Ahmad claimed that Jesus died a natural death, in contradiction to the traditional Muslim view of Jesus' physical ascension to heaven and the traditional Christian belief of Jesus' crucifixion.[43] He claimed in his books that there was a general decay of Islamic life and a dire need of a messiah.[44][45][46] He argued that, just as Jesus had appeared in the 14th century after Moses, the promised messiah, i.e. the Mahdi, must also appear in the 14th century after Muhammad.

In Tazkiratush-Shahadatain, he wrote about the fulfillment of various prophecies. In it, he enumerated a variety of prophecies and descriptions from both the Qur'an and Hadith relating to the advent of the Mahdi and the descriptions of his age, which he ascribed to himself and his age. These include assertions that he was physically described in the Hadith and manifested various other signs; some of them being wider in scope, such as focusing on world events coming to certain points, certain conditions within the Muslim community, and varied social, political, economic, and physical conditions.[47]

In time, Mirza Ghulam Ahmad's claim of being the Mujaddid (reformer) of his era became more explicit.[48] In one of his most well-known and praised[49] works, Barahin-e-Ahmadiyya, a voluminous work, he claimed to be the Messiah of Islam.[48] Muslims have maintained that Jesus will return in the flesh during the last age.[50] Mirza Ghulam Ahmad, by contrast, asserted that Jesus had in fact survived crucifixion and died of old age much later in Kashmir, where he had migrated. According to Mirza Ghulam Ahmad, the promised Mahdi was a symbolic reference to a spiritual leader and not a military leader in the person of Jesus Christ as is believed by many Muslims. With this proclamation, he also rejected the idea of armed Jihad and argued that the conditions for such Jihad are not present in this age, which requires defending Islam by the pen and tongue but not with the sword.[51] Mirza Ghulam Ahmad wrote two books named "Tuhfa e qaisariah" and "Sitara e Qaisaria" in which he invited Queen Victoria to embrace Islam and forsake Christianity.

Some religious scholars turned against him, and he was often branded as a heretic, but many religious scholars praised him like Sir Syed Ahmed Khan, Maulana Abul Kalam Azad among many others who praised him for his defense of Islam. After his death, opponents accused him of working for the British Government due to the termination of armed Jihad, since his claims of being the Mahdi were made around the same time as the Mahdi of Sudan (Muhammad Ahmad).

Following his claim to be the Promised Messiah and Mahdi, one of his adversaries prepared a Fatwa (decree) of disbelief against Mirza Ghulam Ahmad, declaring him a Kafir (disbeliever), a deceiver, and a liar. The decree permitted killing him and his followers. It was taken all around India and was signed by some two hundred religious scholars.[52]

Some years later, a prominent Muslim leader and scholar, Ahmed Raza Khan, was to travel to the Hejaz to collect the opinions of the religious scholars of Mecca and Madina. He compiled these opinions in his work Hussam ul Harmain (The sword of two sanctuaries on the slaughter-point of blasphemy and falsehood);[53] in it, Ghulam Ahmad was again labelled an apostate. The unanimous consensus of about thirty-four religious scholars was that Ghulam Ahmad's beliefs were blasphemous and tantamount to apostasy and that he must be punished by imprisonment and, if necessary, by execution.

Jama Masjid, Delhi, 1852, William Carpenter

Ghulam Ahmad went to Delhi, which was at the time considered a centre of religious learning and home to many prominent religious leaders, in 1891, with the intention of distinguishing what he believed to be the truth from falsehood. He published an advertisement in which he invited the scholars to accept his claim and to engage in a public debate with him regarding the life and death of Isa (Jesus), particularly Maulana Syed Nazeer Husain (1805–1901), who was a leading religious scholar. He also proposed three conditions that were essential for such a debate: that there should be a police presence to maintain peace, the debate should be in written form (for the purpose of recording what was said), and that the debate should be on the subject of the death of Jesus.

Eventually, it was settled, and Ghulam Ahmad travelled to the Jama Masjid Delhi (main mosque) of Delhi accompanied by twelve of his followers, where some 5,000 people were gathered. Before the debate started, there was a discussion on the conditions, which led to the conclusion that the debate should not be upon the death of Jesus, but upon the claims of Mirza Ghulam Ahmad. He explained that his claim could only be discussed after the death of Jesus was proven, for Jesus was considered by many to be living and the one who will descend to Earth himself. Only when this belief was refuted could his claim to be the Messiah be discussed.

Upon this, there was a clamour among the crowds, and Mirza Ghulam Ahmad was informed that the other party alleged that he was at odds with Islamic beliefs and was a disbeliever; therefore, it was not proper to debate with him unless he clarified his beliefs. Ghulam Ahmad wrote his beliefs on a piece of paper and had it read aloud, but due to the clamour among the people, it could not be heard. Seeing that the crowd was drifting out of control and that violence was imminent, the police superintendent gave orders to disperse the audience, and the debate did not take place. A few days later, however, a written debate did take place between Mirza Ghulam Ahmad and Maulwi Muhammad Bashir of Bhopal, which was later published.

Ghulam Ahmad is known to have travelled extensively across Northern India during this period of his life and to have held various debates with influential religious leaders.[54]

Ghulam Ahmad published a book called The Heavenly Decree, in which he challenged his opponents to a "spiritual duel" in which the question of whether someone was a Muslim or not would be settled by God based on the four criteria laid out in the Qur'an, namely, that a perfect believer will frequently receive glad tidings from God, that he will be given awareness about hidden matters and events of the future from God, that most of his prayers will be fulfilled and that he will exceed others in understanding novel finer points, subtleties and deeper meanings of the Qur'an.[55]

After announcing his claim to be the Messiah and Mahdi, his opponents demanded that he should produce the "heavenly sign" detailed in the tradition attributed to the 7th-century Imam Muhammad al-Baqir,[56] also known as Muhammad bin Ali, in which a certain sign is stated about the appearance of the Mahdi:

For our Mahdi, there are two signs which have never happened since the earth and the heavens were created, i.e., the moon will be eclipsed on the first of the possible nights in the month of Ramadhan and the sun will be eclipsed in the middle of the possible days of the month of Ramadhan.

— Dar Qutni Vol. 1, page 188[57]

Ahmadis maintain that this prophecy was fulfilled in 1894 and again in 1895, about three years after Ghulam Ahmad proclaimed himself to be the Promised Mahdi and Messiah, with the lunar and solar eclipse during the month of Ramadhan, according to the Ahmadiyya interpretation of the prophecy. Ghulam Ahmad declared that this was a sign of his truth and was in fulfillment of the tradition or prophecy.[58] The eclipses being a sign of the Mahdi are also mentioned specifically in the Letters of Rabbani by Ahmad Sirhindi.

Scientific historical records indicate these eclipses occurred at the following dates:

In 1897, a Christian missionary, Henry Martyn Clark, filed a lawsuit of attempted murder against Ahmad at the court of District Magistrate Captain Montagu William Douglas in the city of Ludhiana. The charge laid against him was that he hired a man by the name of Abdul Hameed to assassinate Clark. However, he was not detained by the police and was declared innocent by the then-magistrate Captain Douglas.[63][64]

In 1900, on the occasion of the festival of Eid ul-Adha, he is said to have delivered an hour-long sermon extempore in Arabic expounding the meaning and philosophy of sacrifice. This episode is celebrated as one of the important events of the history of Ahmadiyya. The sermon was simultaneously written down by two of his companions and came to be known as the Khutba Ilhamiyya, the revealed or inspired sermon. Ahmadiyya literature states that during this sermon, there was a change in his voice, he appeared as if in a trance, in the grip of an unseen hand, and as if a voice from the unknown had made him its mouthpiece. After the sermon ended, Ahmad fell into prostration, followed by the rest of the congregation, as a sign of gratitude towards God.[65]

Ahmad wrote later:

It was like a hidden fountain gushing forth and I did not know whether it was I who was speaking or an angel was speaking through my tongue. The sentences were just being uttered and every sentence was a sign of God for me.

— Mirza Ghulam Ahmad, Haqeeqatul-Wahi[66]

Alexander Dowie in his robes as "Elijah the restorer"

In 1899, Scottish-born American clergyman John Alexander Dowie laid claim to be the forerunner of the second coming of Christ. Ghulam Ahmad exchanged a series of letters with him between 1903 and 1907. Ghulam Ahmad challenged him to a prayer duel, where both would call upon God to expose the other as a false prophet. Ghulam Ahmad stated:

The best way to determine whether Dowie's God is true or ours, is that Mr. Dowie should stop making prophecies about the destruction of all Muslims. Instead he should keep me alone in his mind and pray that if one of us is fabricating a lie, he should die before the other.

— Ghulam Ahmad, [67]

Dowie declined the challenge,[68] calling Mirza Ghulam Ahmad the "silly Mohammedan Messiah". Ghulam Ahmad prophesied:

Though he may try hard as he can to fly from death which awaits him, yet his flight from such a contest will be nothing less than death to him; and calamity will certainly overtake his Zion, for he must bear the consequences either of the acceptance of the challenge or its refusal. He will depart this life with great sorrow and torment during my lifetime.

The challenge of "prayer duel" was made by Mirza in September 1902. The Dictionary of American Biography states that after having been deposed during a revolt in which his own family was involved, Dowie endeavoured to recover his authority via the law courts without success and that he may have been a victim of some form of mania, as he suffered from hallucinations during his last illness.[69] Dowie died before Mirza, in March 1907.

In September 1902 the Rev. John Hugh Smyth-Pigott (1852-1927) proclaimed himself the Messiah and also claimed to be God while preaching in the Church known as "The Ark of the Covenant" in Clapton in London. This church was originally built by the Agapemonites, a religious movement founded by the Anglican priest Henry James Prince.[70] Mirza Ghulam Ahmad wrote to Smyth-Pigott, informing him that such a blasphemous proposition did not behove man, and that in the future he should abstain from making such claims, or he would be destroyed. This message was sent in November 1902. Newspapers in America and Europe published Mirza Ghulam Ahmad's notification. Despite this prophecy, Smyth-Piggot continued to claim divinity both before and after Mirza Ghulam's death in 1908, as reported by various contemporary newspapers at the time.[71][72][73][74]

Towards the end of 1907 and early 1908, Mirza Ghulam Ahmad claimed to have received numerous revelations informing him of his imminent death. In April 1908, he travelled to Lahore with his family and companions. Here, he gave many lectures. A banquet was arranged for dignitaries where Ghulam Ahmad, upon request, spoke for some two hours explaining his claims, teachings and speaking in refutation of objections raised against his person; here, he preached reconciliation between Hindus and Muslims. He completed writing his last work, entitled Message of Peace,[75] a day before his death.[76]

Ahmad was in Lahore at the home of Dr. Syed Muhammad Hussain (who was also his physician), when, on 26 May 1908, he died as a result of old age and weakness.[77] His body was subsequently taken to Qadian and buried there;[78][79] he had previously claimed that an angel had told him that he would be buried there.[80]

With his first wife, Hurmat Bibi, he had two sons:

1. Mirza Sultan Ahmad (1853–1931) (became Ahmadi)
2. Mirza Fazal Ahmad (1855–1904) (died at the age of 49 years and did not become Ahmadi)

With his second wife, Nusrat Jahan Begum, he had ten children:

Five children died young:

1. Ismat (1886–1891)
2. Bashir (1887–1888)
3. Shaukat (1891–1892)
4. Mubarik (1899–1907)
5. Amtul Naseer (1903–1903)

Five children lived longer:

1. Mirza Basheer-ud-Din Mahmood Ahmad (1889–1965)
2. Mirza Bashir Ahmad (1893–1963)
3. Mirza Sharif Ahmad (1895–1961)
4. (Nawab) Mubarika Begum (1897–1977)
5. (Nawab) Sahiba Amtul Hafeez Begum (1904–1987)