Fazakir Yusuf Nuhu, Student, Jamia Ahmadiyya International Ghana
There is no doubt in the mind of any Ahmadi Muslim that the life and character of Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra radiated such purity, spirituality, and holiness that it would inspire awe in anyone, even from his childhood.
In this article, I aim to present incidents from his life that illustrate his noble character – both to the opponents of the Ahmadiyya Muslim Jamaat and to its members – demonstrating his piety and holiness even before his Khilafat and claim of being the Musleh-e-Maud, i.e. the Promised Reformer.
Allah’s miraculous protection in the face of sudden death
When Hazrat Musleh-e-Maudra was a child, a wet nurse was appointed to feed him, following the tradition of noble families. However, unbeknownst to his parents, this wet nurse was infected. Huzoorra himself narrates this incident in the following words:
“In 1889, in accordance with the prophecy, a son was born to the Promised Messiahas. He initially named the child Mahmud as a precaution, stating that he had not yet received divine clarity on whether this son was the Musleh-e-Maud (Promised Reformer) who would live a long life or if it were someone else. However, Allah the Almighty had revealed that one of his names would be Mahmud, and another divinely given name was Pir Bashir Thani. Thus, his full name was kept as Bashir-ud-Din Mahmud Ahmad.
“By divine decree, the wet nurse appointed for this child happened to be suffering from severe illnesses. Her condition was so dire that seven, eight, or even nine of her own children had passed away – some in infancy and others in later years – due to tuberculosis and other diseases. Without seeking permission from the child’s parents, she breastfed him, unknowingly transmitting the germs of tuberculosis, scrofula (a form of tuberculosis affecting the lymph nodes), and other illnesses into his body.
“When the child turned two, he first developed a persistent cough, followed by a severe case of scrofula. He remained frail and sickly for several years, suffering from both tuberculosis and scrofula. However, since Allah intended to manifest a great sign through him, He miraculously preserved his life. Despite this, the illness persisted, and at times, the swollen scrofulous glands would grow to the size of a ball. This condition continued for nearly twelve to thirteen years.
“Doctors and physicians applied various ointments and prescribed multiple treatments, but to no avail. When he reached adulthood, the illness took another form, and he began suffering from continuous fever for seven to eight months. Physicians declared his survival doubtful, saying, ‘It is unlikely that he will recover.’” (Tarikh-e-Ahmadiyyat, Vol. 4, p. 8‐9)
Some might try to downplay the miraculous nature of Hazrat Musleh-e-Maud’sra survival, but we must reflect on the sheer magnitude of what took place. Imagine a frail infant, just a few months old, unknowingly infected with life-threatening diseases at a time when medical science was primitive – when there were no modern treatments, no advanced equipment, and little hope for survival. Even today, such illnesses remain difficult to treat. By all human standards, his survival was impossible.
Yet, against all odds, he not only lived but thrived, reaching beyond 70 years of age. This was no mere coincidence; this was the unmistakable hand of God at work. His life was safeguarded because he was destined to be a sign – a living testament to the truth of the Promised Messiahas and a beacon for the victory of Islam.
‘When we grow up, we too shall achieve great things’
In his announcement regarding the birth of Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, the Promised Messiahas stated a revelation that described him in the following words:
“He will be resolute and a reflection of you in virtue and excellence.” (Majmua-e-Ishtiharat, Vol.1, p. 207)
The following incident perfectly illustrates when and how he began demonstrating “ulul azmi” (resoluteness and determination) from an early age.
One of the earliest and most devoted companions of the Promised Messiahas, Hazrat Hafiz Syed Mukhtar Ahmad Shahra Shahjahanpuri, narrates an incident he personally witnessed:
“It was around April or May of 1893. One day, as I was on my way to the mosque for the Asr prayer, I passed by the shop of Hazrat Syed Ahmad Noor Kabulira. A few steps to the north of the shop, I saw Hazrat Amirul Momineenra, who was known at that time as Mian Sahib or Mian Mahmood, playing with a few children.
“As I was observing this, Hazrat Maulana Noor-ud-Deenra arrived. Although he generally did not prefer sitting in a squatting position on the ground, he nevertheless sat down near Mian Sahib and encircled him with his arms. Looking at him with great affection, he asked in a loving tone, ‘Mian, are you playing?’
“Mian Sahib looked at Hazrat Maulana Noor-ud-Deen[ra] with innocent eyes and, in the exact same tone as the question was asked, swiftly replied, ‘When we grow up, we will work too.’
“Upon hearing this response, Hazrat Maulana Noor-ud-Deen[ra] remarked, ‘That is the same thought your ‘piyo’ has, and it is also the thought of Noor-ud-Deen[ra]. And Allah knows best.’
“At that time, I did not know the meaning of the word ‘piyo’, so I could not understand with whom Hazrat Maulana Noor-ud-Deen[ra] was expressing agreement. When he left for the mosque, I asked one of the companions about the meaning of ‘piyo’ and learned that it meant father. However, even after knowing this, I did not fully grasp the significance of Maulana Noor-ud-Deen’s[ra] remark. It was only later, during his Khilafat, that I truly understood its meaning. All praise belongs to Allah.
“At the time of this incident, Hazrat Amirul Momineenra was around four years old or slightly older. Even today, when I recall this event, I am amazed at how, at such a young age, he understood Hazrat Maulana Noor-ud-Deen’s[ra] question and responded with such a thoughtful, wise, and fitting answer.” (Tarikh-e-Ahmadiyyat, Vol. 4, p. 18)
‘I had found my Creator, my Lord and Master’
Many individuals go through life without ever attaining a true recognition of their Creator. For most, worship remains a customary practice, performed without deep contemplation of God’s existence. However, at the age of 11, Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra not only pondered the existence of God but actively sought a personal relationship with Him. He narrates:
“The year 1900 was the time when my attention was drawn to the teachings of Islam. I was then eleven years old. Someone had presented the Promised Messiah[as] with a robe made of a material like chintz. I had asked the Promised Messiah[as] for his robe, for no other reason except that I liked its colour and the design of the material. I had taken it but I could hardly wear it because it was cut too long for my size: if I wore it, it trailed on the ground.
“When I finished the eleventh year of my life and the year 1900 of the Christian era had begun, it occurred to me to ask myself why I believed in God, and whether there was any proof of His existence. I remained thinking over the question late into the night; it was getting onto eleven when I decided that God did really exist. For me that moment was a moment of great joy; its unspeakable warmth flooded my being as a child is flooded with joy when he is gathered up into the arms of his mother after a dreadful period when he thought he had lost her.
“I had found my Creator, my Lord and Master. My faith that so far had rested merely on hearsay was now grounded on my own experience. I felt so glad that I could hardly contain myself with joy; I offered a prayer, a supplication, that in future, doubt with regard to His existence may never be permitted to assail my mind. On that memorable day, I was eleven years old […] but today I value that prayer in the same way as I did when I poured out my heart that day in supplication.
“After those waves of emotion had begun to stir my thoughts to which I have just referred, one morning I performed ablutions and wore that robe – not because it was beautiful and I liked it, but because it had belonged to the Promised Messiah[as]. It was sacred on that account and full of blessings. This was the first realisation on my part of the sacred position of the Messenger of God.
“Having put on that robe I locked myself in my room. I spread a cloth on the floor and stood for the Salat. In the course of that prayer I wept – wept profusely and to my heart’s content – and took a solemn vow that in future I would never miss a single obligatory prayer. When I think of those days, I am amazed to find what an unshakeable power of resolve I possessed at the time. I was only eleven, and there were yet a few years left of my childhood, but I kept that vow and I am keeping it still […].” (Fazl-e-Umar, pp. 36–38)
Where does such love originate? If it is not Allah the Almighty who has planted it in his heart, then who else could have done so? This deep love and devotion to praising God Almighty is evident in the fact that, at just 14 years old, the very first poem he writes is filled with such profound love for Allah that one shudders upon hearing it.
اپنے کرم سے بخش دے میرے خدا مجھے
بیمار عشق ہوں ترا دے تو شفا مجھے
“By Your grace, forgive me, O my Lord; I am love-stricken in Your path – grant me healing.” (Kalam-e-Mahmud, p. 1)
These heartfelt words of Hazrat Musleh-e-Maudra at such a tender age, found acceptance at the threshold of Allah the Almighty. At the age of 15 or 16, Hazrat Musleh-e-Maudra received his first revelation from Allah the Almighty. In this revelation, Allah stated:
إِنَّ الَّذِينَ اتَّبَعُواكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَىٰ يَوْمِ الْقِيَامَةِ
“Surely, those who follow you will remain dominant over those who reject you until the Day of Judgment.”
With regard to this revelation, he states:
“I went and informed the Promised Messiahas, and he recorded it in his compilation of revelations. […] Initially, I understood this only in relation to Khilafat, but now my mind has shifted to the realisation that this revelation was indicating the position that Allah the Almighty was destined to grant me (i.e. the status of Musleh-e-Maud).” (Tarikh-e- Ahmadiyyat, Vol. 4, p. 55)
A remarkable incident
On 28 April 1905, the Promised Messiahas received the following revelation:
إني مع الأفواج أتيك بفته
“I will come to your aid suddenly with my hosts.”
A remarkable thing happened that night – just as the Promised Messiahas received this revelation, Hazrat Musleh-e-Maudra was shown in a dream that the Promised Messiahas had received a revelation with the above-mentioned words. Regarding this significant event, he himself narrates in detail:
“The next morning, Mufti Muhammad Sadiq Sahib[ra] asked me to note down the fresh revelations received by the Promised Messiahas, as he had assigned me this duty. My responsibility was to record these revelations and deliver them to Mufti Sahib for publication in the newspaper.
“That day, when the Promised Messiahas handed over the written revelations, he had, in his haste, forgotten to include this particular revelation:
إني مع الأفواج أتيك بفته
“As I read through the revelations, I felt too shy to mention this omission to the Promised Messiahas, yet I also could not dismiss what had been shown to me. I hesitated multiple times, approaching his door and then turning back. Finally, mustering courage, I said:
“‘Last night, an angel informed me that you had received the revelation:
إني مع الأفواج أتيك بفته
“But it is not included in the recorded revelations.’
Upon hearing this, the Promised Messiahas affirmed, ‘Yes, I did receive this revelation, but I forgot to write it down.’ He then opened his notebook and found this revelation already written in it.” (Tarikh-e-Ahmadiyyat, Vol. 4, p. 56)
These incidents from the life of Hazrat Musleh-e-Maudra leave no room for doubt in the mind of any fair observer that such outstanding happenings could not have been the work of mere human effort.
Rather, they were the direct result of the pure teachings of the Promised Messiahas and the divine guidance bestowed upon him by Allah the Almighty. As someone so aptly put it:
“Falsehood is nothing but filth, and its effect should naturally be impurity, not such purity and radiance that has no parallel. Reflect deeply – can the one whose teachings and training produce such noble outcomes be a liar? If he is a liar, then what, indeed, is the sign of a truthful person in this world?” (Review of Religions Urdu, March 1906, pp. 118-19)