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Tadhkirah - Hadhrat Mirza Ghulam Ahmad, The Promised Messiah and Mahdi PDF

1385 Pages·2009·30.86 MB·English
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Tadhkirah English rendering of the divine revelations, dreams and visions vouchsafed to a rat Mirza Ghulam Ahmad of Qadian, H d The Promised Messiah and Mahd i, on whom be peace Published under the auspices of Hadrat Mirza Masroor Ahmad Imam and the Head of The Worldwide Ahmadiyyah Muslim Jama‘at, Fifth Successor to the Promised Messiahas [May Allah the Almighty be his help] Tadhkirah An English rendering of the revelations, dreams and visions of Hadrat Mirza Ghulam Ahmad of Qadian, The Promised Messiah and Mahdi, on whom be peace. Published under the auspices of Hadrat Mirza Masroor Ahmadaba, Fifth Successor to the Promised Messiahas. Translated by: Hadrat Chaudhry Muhammad Zafrullah Khanra Revised by: Munawar Ahmed Saeed First English translation Published in UK in 1976 Reprinted in UK in 2004 Present Edition Published in UK in 2009 © Islam International Publications Ltd. Published by: Islam International Publications Ltd. “Islamabad” Sheephatch Lane Tilford, Surrey GU10 2AQ UK Printed in the UK at: No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording or any information storage and retrieval system, without prior written permission from the Publisher. For further information you may visit www.alislam.org ISBN: 978-1-84880-051-9 Table of Contents Table of Contents _________________________________ iii Introduction _______________________________________ v Foreword to the First English Edition __________________ vii Foreword to the Second English Edition ________________ xiii Publishers’ Note _________________________________ xvii Early Years – 1881 _________________________________ 3 1882 ____________________________________________ 55 1883 ____________________________________________ 73 1884 ___________________________________________ 147 1885 ___________________________________________ 159 1886 ___________________________________________ 171 1887 ___________________________________________ 189 1888 ___________________________________________ 195 1889 ___________________________________________ 217 1890 ___________________________________________ 221 1891 ___________________________________________ 225 1892 ___________________________________________ 255 1893 ___________________________________________ 283 1894 ___________________________________________ 319 1895 ___________________________________________ 349 1896 ___________________________________________ 353 1897 ___________________________________________ 375 1898 ___________________________________________ 405 1899 ___________________________________________ 427 1900 ___________________________________________ 449 1901 ___________________________________________ 517 1902 ___________________________________________ 533 1903 ___________________________________________ 579 1904 ___________________________________________ 653 1905 ___________________________________________ 685 1906 ___________________________________________ 781 1907 ___________________________________________ 911 1908 ___________________________________________ 991 Appendix Tadhkirah _____________________________ 1005 Glossary ______________________________________ 1093 Indexes _______________________________________ 1099 TADHKIRAH VI Foreword to the First English Edition This volume presents an English rendering of the dreams, visions and verbal revelations vouchsafed to Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Mahdi, over a period of more than 30 years. The original was compiled from various publications (books, journals and newspapers) in which the material was contemporaneously publicised. Hazrat Mirza Ghulam Ahmad was born in February 1835 at Qadian, India and died at Lahore on May 26th 1908. He was a scion of a noble family which had been settled in Qadian for 400 years. From his childhood he had been devoted to spiritual values and had an innate antipathy towards worldly concerns. In compliance with his father’s wishes he took up a minor administrative appointment in his younger days but soon abandoned it and returned to his life of religious study and devotion. Off and on, under his father’s directions, he would proceed upon an errand of a temporal character but derived no satisfaction from it. His father perceiving his strong bent towards matters spiritual gave up the attempt to persuade him to interest himself in a worldly career. A deep study of the Holy Quran, a passionate devotion to the Holy Prophet of Islam (peace be on him) and a constant pre-occupation with divine worship and prayer became the pattern of his life. He was much distressed at observing the indifference of the Muslims towards the moral and spiritual values inculcated by the Holy Quran and was deeply pained by the attacks of non-Muslim propagandists against the doctrines and teachings of Islam. He found that the Christian missionaries of the time put themselves in the vanguard of those elements which were TADHKIRAH hostile to Islam. After deep and prolonged reflection over this painful situation he was moved to undertake a vindication of Islam from every point of view. This took the shape of his epoch-making production entitled the Braheen Ahmadiyya, the publication of the very first part of which endeared him to the hearts of all sincere Muslims as an outstanding champion of Islam. By that time he had become a recipient of revelation. The successive parts of Braheen Ahmadiyya set forth many of his dreams and visions and the verbal revelations received by him. It became obvious to the readers of Braheen Ahmadiyya that he was destined to be a great force in Islam. In 1889 he laid the foundations of the Ahmadiyyah Movement and sent forth a call for the righteous to enter into a covenant of spiritual allegiance to him as a Reformer within the body spiritual of Islam. His call was responded to by several people who covenanted to be his helpers and to obey him in all matters of moral and spiritual import. His call also aroused a certain degree of opposition among the Muslims which in the course of time took on the character of bitter hostility in which certain sections of the non- Muslims also joined. Under divine direction Mirza Ghulam Ahmad claimed to be the Messiah and the Mahdi whose advent had been foretold by the Holy Prophet of Islam (peace be on him). The gravamen of the charge made against him by the Muslim divines was that he claimed to be a prophet contrary to the directive contained in the Holy Quran to the effect: Muhammad is not the father of any of your men, but he is the Messenger of Allah and Seal of the Prophets (Khatam-an-Nabiyyeen). Allah has full knowledge of all things (33:41). VIII FOREWORD TO THE FIRST ENGLISH EDITION In answer to this Mirza Ghulam Ahmad explained that he most sincerely and whole-heartedly believed that the Holy Prophet, peace be on him, was Khatam-an-Nabiyyeen in the fullest and most exalted connotation of the expression. He believed that the Holy Prophet was most richly endowed by Allah with all the excellences of prophethood at the highest level. He affirmed that by the advent of the Holy Prophet the prophethood of all previous prophets which was current and binding upon their respective peoples had come to an end and that thereafter the only prophethood that was to be current was the prophethood of the Holy Prophetsa and no other prophethood. The spiritual status of Prophet would thereafter be conferred only upon one who would be the most sincere and most faithful follower of the Holy Prophetsa and whose light would be a reflection of the light of the Holy Prophet, peace be on him, and would be wholly derived from him. Such a person would be spiritually at one with the Holy Prophetsa and would have no separate independent spiritual identity of his own. Mirza Ghulam Ahmad claimed to be a prophet only in that sense and he claimed that in his advent were fulfilled the prophecies concerning the advent of the Messiah and the Mahdi. He rejected as false and derogatory of the dignity of the Holy Prophet, peace be on him, as Khatam- an-Nabiyyeen, the notion that Jesus, a prophet in Israel, would come back from heaven to carry out the revival of Islam. Mirza Ghulam Ahmad affirmed that the Holy Quran comprehends the totality of divine guidance needed for the whole of mankind for all time, and that it cannot be added to or subtracted from in the least degree. He rejected as unfounded the false notion entertained by the bulk of his Muslim opponents that a number of verses of the Holy IX TADHKIRAH Quran had been abrogated. He taught that every directive set out in the Holy Quran was binding for all time according to its true import. Mirza Ghulam Ahmad affirmed that his claim to prophethood, as explained by him, was in accord with the Holy Quran and the true Hadith. He set forth in support of his claim: Children of Adam, if Messengers come to you from among yourselves, rehearsing My commandments, unto you, then whoso is mindful of his duty to Allah and acts righteously, on such shall come no fear nor shall they grieve. But those who reject Our Signs and turn away from them in disdain, these shall be the inmates of the Fire; therein shall they abide. (7:36-37) He also pointed out that the Holy Prophet, on whom be peace, speaking of the advent of the Messiah had described him as a prophet of Allah, and on the death of his son Ibrahim he had said that had he lived he would have been a true prophet. Concerning Abu Bakr he had said: Abu Bakr is the most exalted person among my people except one who might be a Prophet. He also drew attention to an admonition of Ayesha, wife of the Holy Prophetsa, to the effect: Call him Khatam-an-Nabiyyeen but do not say that there will be no Prophet after him. Attention might in this context be drawn to a criterion laid down in the Holy Quran wherein it is affirmed: If he had fabricated any saying and attributed it to Us, We would surely have seized him by the right hand, and then surely We would have severed his large artery, and not one of you could have kept Us from it. (69:45-48) Divines and commentators are agreed that these verses furnish an irrefutable test of the truth of a claimant of the receipt of divine revelation. If such a claimant persists in his claim and survives for a period of twenty three years, X

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