Mirza Ghulam Ahmad
Mirza Ghulam Ahmad مرزا غلام احمد | |
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Born | |
Died | 26 May 1908 | (aged 73)
Spouses |
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Children | List
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Religion | Ahmadiyya Islam[1][2] |
Title | Founder of the Ahmadiyya Movement in Islam |
Mirza Ghulam Ahmad[a] (13 February 1835 – 26 May 1908) was an Indian religious leader and the founder of the Ahmadiyya movement in Islam. He claimed to have been divinely appointed as the promised Messiah and Mahdī—which is the metaphorical second-coming of Jesus (mathīl-iʿIsā), in fulfillment of the Islamic prophecies regarding the end times, as well as the Mujaddid (centennial reviver) of the 14th Islamic century.
Part of a series on
Ahmadiyya |
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Born to a family with aristocratic roots in
Ahmad was a prolific author and wrote
Although Ahmad is revered by Ahmadi Muslims as the promised Messiah and Imām Mahdi, Muhammad nevertheless remains the central figure in Ahmadiyya Islam. Ahmad's claim to be a subordinate (ummati) prophet within Islam has remained a central point of controversy between his followers and mainstream Muslims, who believe Muhammad to be the last prophet.
Lineage and family
Mirza Ghulam Ahmad was a descendant of
Life
Early life and education
Mirza Ghulam Ahmad was born on 13 February 1835 in
From 1864 to 1868, upon his father's wishes, 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.[1][2] He would often confront them in public debates, especially the ones based in the town of Batala.[13]
In 1886, certain leaders of the Arya Samaj held discussion and debate with 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, 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.[14][15]
Taking of the Bay'ah
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
His claim
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,[24] in contradiction to the traditional Muslim view of Jesus' physical ascension to heaven and the traditional Christian belief of Jesus' crucifixion.[25] He claimed in his books that there was a general decay of Islamic life and a dire need of a messiah.[26][27][28] 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
Post-claim
In time, Mirza Ghulam Ahmad's claim of being the Mirza Ghulam Ahmad wrote two books named Tuhfa-e-Qaiseriya and Sitara-e-Qaiseriya in which he invited Queen Victoria to embrace Islam and forsake Christianity.
Reaction of religious scholars
Some
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.[43]
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 Husamul Haramain (The Sword of the Two Holy Mosques)[44] in it, Ahmad was again labelled an apostate. The unanimous consensus of about thirty-four religious scholars was that Ahmad's beliefs were blasphemous and tantamount to apostasy and that he must be punished by imprisonment and, if necessary, by execution.
Journey to Delhi
Ahmad went to
Eventually, it was settled, and Ahmad travelled to the Jama Masjid (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. 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.
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.[45]
Challenge to opponents
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.[46]
The Sun and Moon eclipse
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,[47] 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[48]
Ahmadis maintain that this prophecy was fulfilled in 1894 and again in 1895, about three years after 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. Ahmad declared that this was a sign of his truth and was in fulfillment of the tradition or prophecy.[49] The eclipses being a sign of the Mahdi are also mentioned specifically in the Letters of Rabbani by Ahmad Sirhindi.[citation needed]
Scientific historical records indicate these eclipses occurred at the following dates:
Eclipse | Date |
---|---|
Partial lunar eclipse | 1894 March 21 2pm UT (7pm)[50] |
Hybrid solar eclipse | 1894 April 6 4am-7am UT (9am-11am)[51] |
Total lunar eclipse | 1895 March 11 03:39 UT[52] |
Partial solar eclipse | 1895 March 23, 10:10 UT[53] |
Lawsuit
In 1897, a Christian missionary,
The Revealed Sermon
In 1900, on the occasion of the festival of
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[57]
Challenge to John Alexander Dowie
In 1899, Scottish-born American clergyman John Alexander Dowie laid claim to be the forerunner of the second coming of Christ. Ahmad exchanged a series of letters with him between 1903 and 1907. Ahmad challenged him to a prayer duel, where both would call upon God to expose the other as a false prophet. 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[58]
Dowie declined the challenge,[59] calling Mirza Ghulam Ahmad the "silly Mohammedan Messiah".[citation needed] 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.[citation needed]
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.[60] Dowie died before Mirza, in March 1907.
Encounter with the Agapemonites
In September 1902 the Rev.
Last journey
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 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,[66] a day before his death.[67]
Death
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.
Marriages and children
Mirza Ghulam Ahmad married twice. His first wife was his maternal cousin Hurmat Bibi.[74] Later, they separated and lived separately for a long time. At the time of his second marriage, Hurmat Bibi gave him the permission to live with the second wife and decided against a divorce.
Children
With his first wife, Hurmat Bibi, he had two sons:
- Mirza Sultan Ahmad (1853–1931) (became Ahmadi)
- 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:
- Ismat (1886–1891)
- Bashir (1887–1888)
- Shaukat (1891–1892)
- Mubarik (1899–1907)
- Amtul Naseer (1903–1903)
Five children lived longer:
- Mirza Basheer-ud-Din Mahmood Ahmad (1889–1965)
- Mirza Bashir Ahmad (1893–1963)
- Mirza Sharif Ahmad (1895–1961)
- (Nawab) Mubarika Begum (1897–1977)
- (Nawab) Sahiba Amtul Hafeez Begum (1904–1987)
Legacy
Although Mirza Ghulam Ahmad aroused much opposition particularly from Muslim leaders owing to his messianic claims, opinion of him was not entirely negative.
Ahmad was the first to propose a post-crucifixion journey to India for Jesus and the first—other than the local people
A number of modern Muslim scholars and Muslim intellectuals seem to conform to the idea of Jihad as fundamentally a peaceful religious endeavour rather than chiefly (or unconditionally) a militaristic struggle, in accordance with Ahmad's standpoint on the issue. Furthermore, some Islamic scholars have opined that Jesus has died (Ahmad's assertion) or have expressed their own confusion on this matter,[90][91][92][93][94][95] though the majority orthodox position of most Muslims with regard to this issue has not changed.
One of the main sources of dispute during his lifetime and continuing since then is Ahmad's use of the terms
The movement initiated by Ahmad,[1][2] which is often seen to have emerged as an Islamic religious response to the Christian and Arya Samaj missionary activity widespread in 19th-century India, and is viewed by its adherents as embodying the promised latter day revival of Islam, has since grown in organisational strength and in its own missionary programme under the leadership of its caliphate. Although it has expanded to over 200 countries and territories of the world, numbering an estimated 10 to 20 million,[106][107] it has received a largely negative (often hostile) response from mainstream Muslims who view Ahmad as a false messiah and his teachings as heretical, particularly the teaching that he was a prophet.[98]
Pakistan is the only state that specifically requires every Pakistani Muslim to denigrate Ahmad as an impostor and his followers as non-Muslims when applying for a passport or a national ID card.[108][109]
See also
Notes
- romanized: Mirzā Ghulām Aḥmad
References
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- ^ ISBN 978-90-04-32511-1.
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- ^ a b "Complete Book: Chiefs of Punjab by Lepel Griffin". apnaorg.com.
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- ^ Ahmad, the Guided One, p. 91.
- ^ Musleh Mau'ood, Khalifatul Masih II, in the Eyes of Non-Ahmadies, The Ahmadiyya Gazette, February 1997.
- ^ Yohanan Friedmann. Prophecy Continuous: Aspects of Ahmadi Religious Thought and its Medieval Background Oxford University Press, 2003, p. 140. "Like Muḥammad, he [Ghulam Ahmad] was then forty years of age; he was privileged in the beginning with a "good dream" (ru'yā ṣāliḥa), shown to him as "the break of dawn" (mithl falaq al-ṣubḥ). And when Ghulām Aḥmad's father died, Allāh revealed to him the Sūrat al-Ḍuḥā, which speaks of Allāh's help to Muḥammad when he was a destitute orphan."
- ^ Simon Ross Valentine. Islam and the Ahmadiyya Jama'at: History, Belief, Practice Columbia University Press, 2008, p. 42. "Following the death of his father in 1876 Ahmad claimed to receive visions and revelations. 'In short', he declared, 'about forty years of my life were spent under the care of my revered father. Just as he was taken from the world, I started receiving Divine revelations with great intensity'. Having commenced receiving revelations at roughly the same age as the prophet Muhammad himself, Ahmad described his experiences in similar terms to the revelations received by the Prophet."
- ^ Louis J. Hammann."Ahmaddiyyat - An Introduction" Ahmadiyya Muslim Community [online], 1985 "It was not, however, until his 41st year (1876) that Hazrat Ahmad began to receive the revelations that would lead him eventually to the conviction that in his person the advent of the Mahdi was fulfilled."
- ^ a b "Ten Conditions of Baiat". Alislam.org. Retrieved 20 May 2013.
- ^ "The Ten Conditions of Bai'at". Archived from the original on 27 January 2011.
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- ^ Tazkiratush-Shahadatain, p. 38–39.
- ^ a b "The Founder of the Ahmadiyya Movement", by Maulana Muhammad Ali, Chapter 4: Mahdi and Messiah.
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- ^ Yohanan Friedmann. Prophecy Continuous: Aspects of Ahmadi Religious Thought and its Medieval Background Oxford University Press, 2003, p. 121. "The affinity between the two can also be shown in the framework of Ghulām Aḥmad's prophetology. Muḥammad and Moses were similar to each other because they initiated the two prophetic chains; Jesus and Ghulām Aḥmad complete the divine scheme of things by terminating them. They must therefore also be similar. They resemble each other both in the circumstances of their appearance and in the nature of their prophetic mission. Both appeared when their respective communities were subject to foreign rule: the Jews under the Romans, and the Indian Muslims under the British. The religious conditions prevailing in their communities were also similar. The Jews were described in the Quran (1:7) as "those who earned [divine] wrath" (al-maghḍūb 'alayhim) by their lack of religiosity and by rejecting the message of Jesus. Most Muslims of Ghulām Aḥmad's time can be described in similar terms: their spirituality is lost, and only rituals remain of their religion. Furthermore, they rejected Ghulām Aḥmad in the same way that the Jews had rejected Jesus. In addition to these similar circumstances, Ghulām Aḥmad's message resembles that of Jesus in two important characteristics: he does not advocate jihād, and does not bring a new law, but strives rather to implement the sharī'a promulgated by his predecessor in the prophetic office. And to make the affinity between the two chains total, Ghulām Aḥmad is spiritually greater than Jesus in the same way that Muḥammad was greater than Moses."
- ^ "The Essence of Islam, Vol. IV, p. 33" (PDF).
- ^ "Jihad Brochure" (PDF). Retrieved 20 May 2013.
- ^ Friedmann 2003, pp. 174–175.
- ^ "Ahmadiyya Muslim Community, An Overview". Alislam.org. Retrieved 20 May 2013.
- ^ "Argument 7: Defeat of Enemies". Alislam.org. Archived from the original on 8 February 2013. Retrieved 20 May 2013.
- ^ "Hussam ul Harmain" (PDF). Archived from the original (PDF) on 27 November 2007.
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- ^ "Hadith on Imam Mahdi". alislam.org. Retrieved 20 March 2015.
In Dar Qutni, the sign of the appearance of the Imam Mahdi is given in the following Hadith: '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.'
- ^ "The Truth About Eclipses". 1999. Retrieved 22 March 2015.
- ^ "NASA - eclipse 1894 March 21".
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- ^ "Introducing the Books of the Promised Messiah". Alislam.org. Retrieved 20 May 2013.
- ^ "A Brief History of Ahmadiyya Movement in Islam: Death of Dr. Dowie". Alislam.org. Retrieved 20 May 2013.
- ^ S.R. Valentine, Islam and Ahmadiyya Jama'at, Foundation Books, 2008, p. 50.
- ^ "Dictionary of Australian Biography: John Alexander Dowie". Gutenberg.net.au. Retrieved 20 May 2013.
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- ^ Khan 2015, p. 6.
- ^ Brannon Ingram, 'Ahmadi Muslim Americans' in E. E. Curtis. Encyclopedia of Muslim-American History Infobase Publishing, 2010, p. 32.
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- ^ "Majestic Writings of the Promised Messiah in View of Some Renowned Muslim Scholars" (PDF). Al-Islam. Retrieved 2 April 2016.
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- ^ Francis Robinson.‘The British Empire and the Muslim World' in Judith Brown, Roger Louis (ed) The Oxford History of the British Empire: Volume IV: The Twentieth Century. Oxford University Press, 1999, p. 411. "At their most extreme religious strategies for dealing with the Christian presence might involve attacking Christian revelation at its heart, as did the Punjabi Muslim, Ghulam Ahmad (d. 1908), who founded the Ahmadiyya missionary sect. He claimed that he was the messiah of the Jewish and Muslim tradition; the figure known as Jesus of Nazareth had not died on the cross but survived to die in Kashmir."
- ^ Yohanan Friedmann. Prophecy Continuous: Aspects of Ahmadi Religious Thought and its Medieval Background Oxford University Press, 2003, p. 114. "He [Ghulam Ahmad] realized the centrality of the crucifixion and of the doctrine of vicarious atonement in the Christian dogma, and understood that his attack on these two was an attack on the innermost core of Christianity."
- ^ Kambiz GhaneaBassiri. A History of Islam in America: From the New World to the New World Order Cambridge University Press, 2010, p. 208. "Ghulam Ahmad denied the historicity of Jesus' crucifixion and claimed that Jesus had fled to India where he died a natural death in Kashmir. In this way, he sought to neutralize Christian soteriologies of Christ and to demonstrate the superior rationality of Islam."
- ^ Khan 2015, p. 47.
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- Renaissance – Monthly Islamic Journal, 14(9), September 2004.
- OCLC 60341215. Vol. 2, p. 243.
- ^ "The Holy Prophet: The Messenger of Allah and the Seal of Prophets". Retrieved 20 September 2015.
- ^ "The Ahmadiyya Muslim Understanding of Finality of Prophethood" (PDF). Retrieved 20 September 2015.
- ^ a b Friedmann 2003, p. 132.
- ^ "Who are the Ahmadi?". 28 May 2010 – via news.bbc.co.uk.
- ^ "Five Pillars of Islam". www.islam101.com. Retrieved 19 December 2023.
- ^ "Further Similarities and Differences: (between esoteric/exoteric & Sunni/Shia) and (between Islam/Christianity/Judaism)", Exploring World Religions, 2001, Oxford University Press Canada.
- Ahmadiyya Muslim Community.
- ^ The Question of Finality of Prophethood, The Promised Messiah and Mahdi, by Dr. Aziz Ahmad Chaudhry, Islam International Publications Limited.
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{{cite web}}
: CS1 maint: unfit URL (link) - ^ See:
- Breach of Faith. Human Rights Watch. June 2005. p. 8. Retrieved 29 March 2014.
Estimates of around 20 million would be appropriate.
- Larry DeVries; Don Baker & Dan Overmyer (January 2011). Asian Religions in British Columbia. University of Columbia Press. ISBN 978-0-7748-1662-5. Retrieved 29 March 2014.
The community currently numbers around 15 million spread around the world.
- Juan Eduardo Campo (2009). Encyclopedia of Islam. Infobase. p. 24. ISBN 978-0-8160-5454-1. Retrieved 29 March 2014.
The total size of the Ahmadiyya community in 2001 was estimated to be more than 10 million.
- "Ahmadiyya Muslims". pbs.org. 20 January 2012. Retrieved 6 October 2013.
- Breach of Faith. Human Rights Watch. June 2005. p. 8. Retrieved 29 March 2014.
- ISBN 978-1-107-04418-0.
When applying for a passport, every Pakistani Muslim must sign a statement deriding Ahmad and denouncing his followers as non-Muslims.
- ^ Hanif, Mohammed (16 June 2010). "Why Pakistan's Ahmadi community is officially detested". BBC News.
Bibliography
- Friedmann, Yohanan (2003). Prophecy Continuous: Aspects of Ahmadi Religious Thought and Its Medieval Background. Oxford: Oxford University Press. ISBN 0-19-566252-0.
- Khan, Adil Hussain (2015). From Sufism to Ahmadiyya: A Muslim Minority Movement in South Asia. Bloomington: Indiana University Press. ISBN 978-0-253-01529-7.
- The Essence of Islam, Islam International Publications, Ltd.; 2nd edition (2004), ISBN 1-85372-765-2
- Iain Adamson: Ahmad, The Guided One, Islam International Publications, 1990, revised 1991.
- Jesus in India, Ahmadiyya Muslim Foreign Mission Department, 1978, ISBN 978-1-85372-723-8; Original Masih Hindustan Mein, Oriental & Religious Publications Ltd., Rabwah (Online)
- Korbel, Jonathan; Preckel, Claudia (2016). "Ghulām Aḥmad al-Qādiyānī: The Messiah of the Christians—Peace upon Him—in India (India, 1908)". In Bentlage, Björn; Eggert, Marion; Krämer, Hans-Martin; ISBN 978-90-04-32511-1. Retrieved 10 November 2020.
- S. R. Valentine, 'Islam & the Ahmadiyya Jama'at', Hurst & Co, London/New York, 2008
External links
- Media related to Mirza Ghulam Ahmad at Wikimedia Commons
- Quotations related to Mirza Ghulam Ahmad at Wikiquote