Molvi Sanaullah of Amritsar was one of the great opponents of Mirza Sahib. On the 15th April, 1907, Mirza Sahib wrote a letter to him in a state of great exasperation (which is apparent from the letter) in which he referred to his (Molvi Sanaullah's) propaganda against him that he was an imposter, a liar and Dajjal (a deceiver) and then declared

At the end there is a prayer for God's decree in this matter (Hayat-i-Tayyiba, page 423 to 425).

The fact is that Molvi Sanaullah outlived Mirza Sahib by many long years and Mirza Sahib died in 1908 of diarrhoea according to the common version of his followers and of cholera according to the version of his father-in-law. (See Quadiani Mazhab by Ilyas Barni page 137).

The followers of Mirza Sahib began to confuse the issue after his death that the letter was an offer for Mubahala () (cursing one another and praying that whoever is not on the right path may die) but Molvi Sanaullah did not accept the offer. But the said letter is not capable of being so interpreted. It is clearly a unilateral matter which did not require the consent of the other.

It is not important as to who dies first. The death of Mirza Sahib before Molvi Sanaullah assumed importance because of the high flown and stern language that Mirza Sahib used and often made life or death a test of his being commissioned by God or being an imposter.

The prophecy of death of his opponents was one of the mode adopted by Mirza Sahib to prove his truthfulness. When some opponent died, as he must die some day, this was considered to be proof of truthfulness of the alleged mission of Mirza Sahib. Mirza Sahib was ultimately compelled by order of the District Magistrate (Deputy Commissioner) Gurdaspur, dated 23rd August, 1897 in a case of breach of peace under section 107 Criminal Procedure Code, to refrain from making prophecies about death or disgrace of any person (Al Bariyyah, page 261). Mirza Sahib is said to have given an undertaking in Court that he would not use such language. (See Tableegh-i-Risalat, Vol. 6, page 168. Also see ibid. page 166). But he denied it. However he gave such an undertaking in 1 899 on the 25th February, in the Court of Mr. M. Douie, District Magistrate Gurdaspur (Quadiani Mazhab, pages 456, 458, Tableegh-i- Risalat, Vol. 8 page 44).

The publication of Baraheen-i-Ahmadiyya in which great emphasis was laid by Mirza Sahib on divine revelations received by him evoked much curiosity among the Muslims. They waited for other prophecies and their fulfilment. Mirza Sahib issued pamphlets about certain prophecies which proved incorrect. He, therefore, became the object of criticism and ridicule and in order to clear up his position he resorted to Taaweel (to give a different interpretation of an obvious meaning of a word) of what he said.

Mirza Sahib published a revelation in a pamphlet dated 20^th of February, 1886 that a son would be born to him.

"His name is Emanuel and also Bashir. Whoever comes (is born) at that time will be wealthy and a man of pomp and grandeur. When he comes he will cure many of their illnesses by his miraculous powers. He will be Kalimat Ullah "" (word of God)'. People began to wait for the fulfilment of this revelation.

It so happened that a girl was born to Mirza Sahib in May 1886. On this, as the author of Seerat-ul-Mehdi said, those who believed were disappointed while such a wave of derision, mockery and ridicule arose among those who did not believe or were enemies (of Mirza Sahib) that it created condition like that of an earthquake. Mirza Sahib declared through pamphlet and letters that in that revelation there was no such hint that the son would be born in the same pregnancy (Seerat-i-Mehdi, Vol. 1, page 88).

A son was thereafter born in August, 1887. There were jubilation on his birth and many of those persons who were shaken (in their belief) became firm. People considered that this was the promised son and Mirza Sahib also had the same opinion on account of the birth of Bashir-l. People began to return (towards Mirza Sahib) but after a year that child died. This created a great storm and an earthquake in the country like of which was noticed neither before nor ever after this event. Many of those who believed received such a jolt that they never recovered thereafter (never returned to the fold).

Mirza Sahib again tried to convince people through pamphlets and letters that he was never certain that that son was the object of revelation. Since he had received many revelations in which was expressed his great excellence he also thought that perhaps he might be the promised son but in the revelation itself there was no such indication. Some of the people (followers) were assured by the explanation while others were disappointed. The opponents ridiculed (Seerat-i-Mehdi, Vol. I, page 88).

It may be stated that the above mentioned pamphlet about the revelation was published on 20th February, 1886. Another pamphlet was published on 22nd of March 1886 in which it Was said that the son would be born within 9 years. A third pamphlet was issued on 8th April, 1886 in which it was said that a son is to be born soon and the time (of his birth) cannot exceed the period of pregnancy (Tableegh-i-Risalat. Vol.l, pages 86, 87). It was for this reason that people ridiculed Mirza Sahib when a daughter was born in May, 1886. But this was also interpreted by Mirza Sahib in his own favour. It was said that it was never prophesied that the son would be born in the then pregnancy. The words that the time would not exceed the time of pregnancy could mean that he could be born even within 2'h or 3 years and also that he could be born at any time within nine years (ibid). These interpretations obviously did not satisfy people.

The explanation that Mirza Sahib was not certain that Bashir-l was the object of revelation may be judged in the light of pamphlet dated 7th August, 1887 in which he expressed complete satisfaction with intense pleasure that the prophecy was proved correct and that night at about 1.30 A.M. that blessed son was born (Tableeghi-i-Risalat, vol. I page 99). The pamphlet was headed 'Good News' (). The pamphlet of good news proved that Mirza Sahib was himself certain and he himself spread the news in the public.

The attempts of Mirza Sahib to marry Mohammadi Begum and his failure are well-known.

In the pamphlet dated 20th February, 1887 in which there was the prophecy of the birth of the son, was published another prophecy alleged to be based on divine revelation. He wrote that God gave him good tidings about women some of whom he would get in future. It is clear from the other writings and pamphlets that the good tidings was about his future marriages. However, the fact remains that Mirza Sahib was last married on 17th November, 1884 (Hayate; Tayyiba, page 75).

In a letter written to Molvi Nuruddin on 8th June, 1886 Mirza Sahib wrote that about four months ago it was made manifest to him that a son of many excellences would be born to him.

Of late he had been having numerous inspirations that he would have to marry again and it had been decided by God that a virtuous and chaste wife would be given to him and she would bear children. He then wrote about two proposals of marriage which were not approved by him (Maktubat-i-Ahmadiyya, Vol. 5, letter No.2).

Mirza Sahib claimed that many times God had informed him by way of prophecy that he would be married to the elder daughter of Mirza Ahmad Beg whether in a virginal state or as a widow (Izala-i-Auham, page 396).

On the 10^th May, 1888 a letter of request for marriage of Mirza Sahib was published in Newspaper Nur Afshan. His opponents made him the target of their objections. Mirza Sahib responded by publishing a pamphlet dated 19^th july, 1888 in justification of this letter and reiterated that he had asked for the hand of Mohammadi Begum elder daughter of Mirza Ahmad Beg in obedience to the order of God. He further gave the details of the methodology used for achievement of this object. Some of his near relatives demanded signs from him and the father of the girl

(Mohammadi Begum), had been obedient to them and considered his daughters to be their daughters and they thought likewise. They considered Mirza Sahib to be a liar and imposter. They raised objections against Islam and the Holy Quran and demanded signs from him. For this reason he prayed many a times for them. This prayer was accepted in this manner that the father of the girl beseeched him in an important matter. His sister was married to a paternal cousin of Mirza Sahib named Ghulam Hussain. Ghulam Hussain was missing for the last twenty-five years. His land to which Mirza Sahib was legally entitled as a heir was got recorded in the revenue record in the name of his wife. Ahmad Beg and her brother wished that the land which was worth about four or five thousand rupees might be gifted in favour of his son Mohammad Beg. A gift deed was drawn on behalf of the wife of Ghulam Hussain and was brought to Mirza Sahib for obtaining his consent which was legally essential. Mirza Sahib was inclined to sign it but he received divine order that he should now make a move for demanding his daughter in marriage and inform him that the show of benevolence or generosity would be subject to that condition and that the marriage would be a source of blessings and a sign of mercy for them. If they did not agree to the marriage the girl would come to grief. The person to whom she might be married would die within 2 ½ years of the marriage and the father would die within three years from that time (Tableegh-i-Risalat, Vol. I, page 116).

From the supplement of the above pamphlet which is published dated 15th July, 1888 it appears that the relatives of Mirza Sahib considered him an imposter and a businessman (who made the claims of being in direct communication with God for the purpose of making money). He wrote that these persons were not satisfied even by the signs shown to them. He did not need this rishta (new relationship by marriage). The request for marriage was made only by way of sign so that those who refused to believe in him may be shown by God the nature and wonders. By their acceptance (of proposal for marriage) signs of divine mercy and blessings might be made to descend on them, and the coming misfortunes and calamities might be avoided. But if they rejected (him) awful and terrible signs might be sent to warn them. (ibid, pages 119, 120).

Mirza Sahib did not confine himself to these threats. He wrote letters to his relatives as well as to Mirza Ahmad Beg. These were letters of entreatment. In his letter dated 20th February, 1888 to Mirza Ahmad Beg he wrote that in case of promise of marriage he was prepared to sign the gift deed and in addition his own property would be of God and Ahmad Beg. He also promised that his son would, through his efforts be employed in the Police Department and would be married to the daughter of one of his rich disciples. (Nawishta-i-Ghaib by M.S. Khalid, page 100. See Quadiani Mazhab by Ilyas Bumey, 5th Edition, pages 375, 376). He wrote another letter to Mirza Ahmad Beg on 17th July, 1892 in which he said that the prophecy regarding his marriage was very well known. He entreated him to assist in the fulfilment of the prophecy (Kalimat-i-Fazle Rahmani by Qazi Fatal ahmad, page 123 ;Quadiani Mazhab, pages 377 to 379).

Fazal Ahmad son of Mirza Sahib was married to the daughter of Mirza Sher Ali whose wife was the sister of Mirza Ahmad Beg. Mirza Sahib wrote letters to Mirza Sher Ali and his wife also asking them to help him in getting the hand of Mohammadi Begum and threatened them that if she was married to some other person he would ask his son Fazal Ahmad to divorce his wife. Mirza Sher Ali wrote back to Mirza Sahib that if he substituted himself for Mirza Ahmad Beg, and the latter requested him to give the hand of his daughter in marriage and he had been more than fifty years old and had surpassed Musailma the imposter (a false Prophet of the time of the Holy Prophet (P.B.H.), could he have given his daughter in marriage to him.

In reply to the threat of Mirza Sahib that in case of his refusal to influence Ahmad Beg through his wife (sister of Mirza Ahmad Beg) his son would divorce his daughter, Mirza Sher Ali Beg inquired how could his wife merely for the sake of his daughter, ask his brother to give his daughter in marriage to a sickly person who on account of melancholia had reached the stage of divinity (Quadiani Mazhab, pages 381, 382).

Ultimately under pressure of Mirza Sahib his son Fazal Ahmad unwillingly divorced his wife daughter of Mirza Sher Ali Beg. Mirza Sahib's first wife and his son Sultan Ahmad sided with Mohammadi Begum's family. Mirza Sahib divorced his wife too and disinherited h is son Sultan Ahmad. (Tableegh -i-R i sal at, Vol. 2, pages 9 to 11).

Mohammadi Begum was married to Mirza Sultan Mohammad who did not die as predicted and remained alive for quite a long time. Mirza Ahmad Beg died within six months of his daughter's marriage and this was taken as the fulfilment of the prophecy. But what about the marriage or the death of Sultan Mohammad! He outlived Mirza Sahib by many long years, fought in the first world war, was wounded but survived. (Qaudianiyat by Syed Abul-Hassan Ali Nadvi, page 165).

In Seerat ul Mehdi it is conceded that Mirza Sahib wrote letters to his relatives and made great efforts for this marriage (Vol. I page 186) but the author tried to explain that there was no Prophet who did not make attempt for the fulfilment of his prophecies -certainly a very broad claim (ibid, page 175). But assuming this to be true, was it lawful to force his son to divorce his wife, to threaten the son's father-in-law that as a consequence of his refusal to help him he would direct his son to divorce his wife. There is no concept of disinheriting a disobedient son in one's lifetime in the religion which Mirza Sahib purported to follow but he declared this in writing. He divorced his first wife also for the same reason of not being willing to prevail upon her relatives for this marriage. Divorce is the most condemnable thing in Islam but Mirza Sahib was quick to take revenge even from his wife and his son and one daughter-in-law.

The author of Seerat-e-Mehdi writes that not only Mirza Ahmad Beg died but the family had to bear so many misfortunes. It is said that by the death of Mirza Ahmad Beg the prophecy was fulfilled . But the prophecy was that the husband of Mohammadi Begum would die within 2 ½ years and her father would die within three years. The reasonable interpretation of the prophecy should be that the father would die after the death of the husband of Muhammadi Begum but within three years of the marriage . But he died soon after the marriage and the person who was to be the first victim remained alive.

The failure or success in betrothal or marriage is hardly material in normal circumstances but this matter assumed importance on account of the insistence of Mirza Sahib about the divine revelation. In Anjam-i-Atham (published in Silsila-e-Tasnifat, Vol. VIII, page 4773, note) Mirza Sahib wrote that "essence of prophecy about the son-in-law of Ahmed Beg is his inevitable destiny. Wait for it. If I am a liar this prophecy shall not be fulfilled till I die" and it was not fulfilled. This was 1899. Earlier he had said almost the same thing about marriage in a pamphlet dated 6th September, 1894. He wrote "the essence of the prophecy that the marriage of that woman with me is an inevitable destiny which cannot be withdrawn (prove false) because this phrase is there in the divine revelation 'la tabdeela li kalimat illah' (there can be no change in the words of God) which means that what I have said in this respect will not be withdrawn (prove false). If it is withdrawn (is proved untrue) the word of God is futile and of no worth".

But at the time that these words were written the period fixed for the death of Sultan Mohammad had already expired but Mirza Sahib insisted that what is destined must happen though there may be some delay in it.

Mirza Sahib made a prophecy in 1891 () and () (The British rule for eight years or the British rule for 7 years only). This has been the subject matter of various interpretations because the British rule continued till after World War II (See Seerat-i-Mehdi, Vol. 2, page 9 ; No. 314).

In Baraheen-e-Ahmadia, Vol. 5 (pages 73-74) Mirza Sahib mentioned verse Q.3 : 55.

and said:

It means O Jesus I shall give you death and lift you towards Me and manifest your exoneration I -will make your believers predominant over those who deny you.

In this revelation the word Isa (Jesus) connotes me and the word 'followers' refers to my organization. The prophecy in the Quran is about Jesus and the words 'subdued community' refer to the Jews who are diminishing every day. The fresh revelation of this verse for me and my organization points out this that it is destined that those who were outside the organization will go on diminishing and all the sects of the Muslims which are outside my organization will continue to diminish; (in the sense that) they will continue entering my organization or they will be annihilated.

The incorrectness of this prediction is so visible that not much is required to be said about it. The number of Quadianis in Pakistan in the last census of 1981 is 103,000 and the number of Muslims has increased several times in Punjab alone where Mirza Sahib had some following. The number of Quadianis has always been exaggerated as will be clear from the Encyclopaedia of Religion and Ethics Vol. x page 530 (Q)

In the Census of 1931 their number was 55,000 only which Mirza Mahmood Ahmad estimated at 75,000 (Address of Mian Bashir-ud-Din Mahmud Ahmad in Al-Fazal Qadian Vol. 21 No. 152 dated 21-6-1934 c.f. Qadiani Mazhab, page 415).

In a Pamphlet dated 27th September, 1899 Mirza Sahib wrote that he had given the number of his followers as three hundred in some book. This number had reached ten thousand and within three years would exceed one hundred thousand. (Tableegh-i-Risalat Vol. 8 page 54). In a pamphlet dated 4^th November, 1900 he assessed this number as thirty thousand (ibid Vol. 9 page 90).

Besides Mirza Sahib and his successors, his followers including Mubarak Ahmad, Professor, Jamia Ahmadia Quadian also inflated the number. The latter fixed the number of Ahmadis at 5 millions. Abdur Rahman Dard stated before Mr. Philby that the Quadianis outnumbered Muslims in Punjab. This statement was made when the Muslim population of Punjab was only 15 millions. This means that according to his claim the number of Quadianis in Punjab was 7 ½ million. Recently Economist London gave this number as 10 millions. The journal must have been fed by the Quadianis. The number of Muslims in the Punjab is more than 45 millions now while the Quadianis in the whole country number 103,000. So this was the prediction of Mirza Sahib.

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