Researching Mirza Ahmad

Born in 1835 to a Rais family in Qadian, Ghulam Ahmad emerged as a writer and debater for Islam. When he was just over forty years of age, his father died and around that time he believed that God began to communicate with him. In 1889, he took a pledge of allegiance from forty of his supporters at Ludhiana and formed a community of followers upon what he claimed was divine instruction, stipulating ten conditions of initiation, an event that marks the establishment of the Ahmadiyya movement. The mission of the movement, according to him, was the reinstatement of the absolute oneness of God, the revival of Islam through the moral reformation of society along Islamic ideals, and the global propagation of Islam in its pristine form. As opposed to the Christian and mainstream Islamic view of Jesus (or Isa), being alive in heaven to return towards the end of time, Ghulam Ahmad asserted that he had in fact survived crucifixion and died a natural death. He traveled extensively across the Punjab preaching his religious ideas and rallied support by combining a reformist programme with his personal revelations which he claimed to receive from God, attracting thereby substantial following within his lifetime as well as considerable hostility particularly from the Muslim Ulema. He is known to have engaged in numerous public debates and dialogues with Christian missionaries, Muslim scholars and Hindu revivalists.

Ghulam Ahmad was a prolific author and wrote more than ninety books on various religious, theological and moral subjects between the publication of the first volume of Barahin-i-Ahmadiyya (The Proofs of Ahmadiyya, his first major work) in 1880 and his death in May 1908. Many of his writings bear a polemical and apologetic tone in favour of Islam, seeking to establish its superiority as a religion through rational argumentation, often by articulating his own interpretations of Islamic teachings. He advocated a peaceful propagation of Islam and emphatically argued against the permissibility of military Jihad under circumstances prevailing in the present age. By the time of his death, he had gathered an estimated 400,000 followers, especially within the United Provinces, the Punjab and Sindh and had built a dynamic religious organisation with an executive body and its own printing press. After his death he was succeeded by his close companion Hakīm Noor-ud-Dīn who assumed the title of Khalīfatul Masīh (successor of the Messiah).

Although Ghulam Ahmad is revered by Ahmadi Muslims as the promised Messiah and Imām Mahdi, Muhammad nevertheless remains the central figure in Ahmadiyya Islam. Ghulam 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.

Following the Ordinance XX that was promulgated by the government of Pakistan in 1984, which prohibited Ahmadi Muslims from any public expression of the Islamic faith, Tahir Ahmad left Pakistan and migrated to London, England, provisionally moving the headquarters of the community to the Fazl Mosque in London. He is noted particularly for his question and answer sessions which he held regularly with people from around the world and for his Quranic discourses. Under his leadership, there was an acceleration in the number of Quran translations produced by the Community; and during his caliphate, the Community experienced structural and financial growth on an international level, including the launch of the first Muslim satellite television network, Muslim Television Ahmadiyya in 1994 through which he could communicate televised messages to the Community globally and have his sermons and other public engagements transmitted throughout the world through this medium.

Tahir Ahmad also authored many books including, Some Distinctive Features of Islam; Christianity: A Journey from Facts to Fiction; Murder in the Name of Allah, and his magnum opus Revelation, Rationality, Knowledge & Truth.

Under his leadership, there was further expansion of missionary work started by his predecessor the second caliph, particularly in Africa and Europe. In 1974, he represented the Ahmadiyya Community in the National Assembly of Pakistan in an eleven-day inquisition. Despite his efforts, the National Assembly declared Ahmadis to be non-Muslims and he led the Community through this period of increased hostility and government repression. the Nusrat Jehan Scheme, a scheme dedicated to serving parts of Africa by running numerous medical clinics and schools was one of the many outcomes of his 1970 tour of West Africa, the first visit to the continent made by an Ahmadi caliph. In 1980, Nasir Ahmad traveled to Spain, where he laid the foundation stone of the Basharat Mosque in Pedro Abad. The mosque was inaugurated posthumously in 1982 and was the first purpose-built mosque in Spain since the Reconquista and the Fall of Granada in 1492.

Nasir Ahmad also directed the compilation and arrangement of Ghulam Ahmad's literary output. The writings of Ghulam Ahmad, which had hitherto been published as individual books, pamphlets or articles were compiled in the twenty-three volume corpus known as Rūhānī Khazā᾽in (Spiritual Treasures). His sayings and discourses were collected in the ten volume Malfūzāt (spoken words) and his announcements and advertisements were published in three volumes under the title of Majmu'a Ishtihārāt (Collection of Flyers or Posters).

Mahmood Ahmad's election as second caliph saw a secession within the movement in which a party refrained from pledgeding allegiance to him on account of certain differences over succession and theology; and possibly owing to a clash of personalities. He led the Ahmadiyya Muslim Community for over half a century and is known for establishing virtually the entire organisational structure of the Community (including five Auxiliary Organisations), improvement of its administration, formally establishing the Majlis al-Shura (Consultative Council), consolidating and formalising the system of financial contributions of the Community and directing extensive missionary activity beyond the Indian subcontinent. He is also known for his Tafsīr-e-Kabīr, a ten-volume exegesis of the Qur'an. A renowned orator, Mahmood Ahmad was also an active political figure especially in pre-independence India. He was also one of the founding members and the first president of the All India Kashmir Committee set up for the establishment of the civil rights of Kashmiri Muslims. Following the Partition of India and the creation of Pakistan in 1947, he carefully oversaw the safe migration of Ahmadis from Qadian to the newly found state, eventually building a town on a tract of arid and mountainous land bought by the Community in 1948 which now became its new headquarters and was named Rabwah. A 26 volume compilation of his works called Anwārul Uloom contains over 800 writings and lectures (excluding the many thousands of sermons). Mahmood Ahmad is regarded by the Ahmadiyya Muslim Community as the Musleh Ma'ood (Promised Reformer) and the "Promised Son" that Ghulam Ahmad foretold God would bestow upon him.

Following the death of the fourth caliph, the Electoral College, for the first time in the history of the community, convened outside the Indian subcontinent and in the city of London, after which Mirza Masroor Ahmad was elected as the fifth caliph of the Ahmadiyya Muslim Community. At the very commencement of his accession, he found himself forced into exile from Pakistan in response to pressure from the Government of Pakistan. Since being elected, he has travelled extensively across the world to meet the members of the community and address their annual gatherings. In many of the countries he has visited it has been the first visit by an Ahmadiyya caliph.

Under his leadership the community's global satellite TV network MTA International, launched by his predecessor, has expanded into several further affiliated TV channels, social media and radio stations to provide transmission in different languages. Further campuses of Jamia Ahmadiyya, the Ahmadiyya Islamic seminary and educational institution, have been established including one in Ghana and one in the United Kingdom, the latter has been the first in Europe. He has focused particularly on directing the community in systematically countering negative media coverage of Islam and engaging in grassroots efforts to propagate what the community believes is the true message of Islam.

In 2004, he launched – and regularly addresses – the annual National Peace Symposium (held twice in 2015) in which guests from all walks of life come together at the largest mosque in Western Europe (the Baitul Futuh Mosque) to exchange ideas on establishing world peace. These symposia have attracted parliamentarians, religious leaders and other dignitaries. In 2009, he initiated the Ahmadiyya Muslim Peace Prize; an international peace award for individuals or organisations that have demonstrated an extraordinary commitment and service to the cause of peace and humanitarianism.

Masroor Ahmad has frequently met heads of state in different parts of the world as well as having delivered keynote addresses to the United States Congress on Capitol Hill, the European Parliament, the United Kingdom Houses of Parliament, the Parliament of Canada and the Dutch Parliament on the teachings of Islam regarding the establishment of peace, presenting Quranic solutions to world problems. He has consistently called for honesty and the observance of unconditional justice and fairness in international relations. In response to ongoing conflicts, he has sent letters to world leaders warning of the real risk of World War, and urging them to make practical efforts towards lasting peace.

He was born in 1893 to Mirza Ghulam Ahmad (father) and Nusrat Jahan Begum (mother) in Qadian, British India. In 1916, he obtained an M.A. in Arabic. Over the decades, he wrote many books and articles on Ahmadiyya and Islam with the most notable being Sirat Khatamun-Nabiyyin (The Life and Character of the Seal of the Prophets).

He died in 1963 in Lahore and was later buried in Bahishti Maqbara, Rabwah, Pakistan along with his older brother Mirza Basheer-ud-Din Mahmood Ahmad.