The writing of Barahin started in 1879.1 The author undertook to put forward one hundred arguments in support of Islam. In this undertaking, Mirza also had correspondence with other learned people whom he requested to communicate to him their views in order to help him in this venture. Those who complied with his request included Maulavi Chiragh Ali who was a noted colleague of Sir Sayyid Ahmad Khan. Mirza included some of his articles and research in his work. At long last, this work, which was anxiously awaited by hundreds of people, did break into print in four volumes. Along with this book, its author also published an announcement in Urdu and English and sent it to rulers and ministers of States, to Christian clergymen, and to Hindu pundits. In this book, Mirza announced for the first time that he had been appointed by God to demonstrate the truth of Islam and that he was prepared to satisfy the followers of other religions about his religion.
Sirat al-Mehdi vol. II, p. 151, Riwayat 467 n.
The announcement categorically stated:
This humble slave (the author of Barahin-i-Ahmadiyah) has been appointed by the Glorious Almighty to strive for the reform of God’s creatures and to show to the ignorant the straight path (which leads to true salvation and by following which the light of heavenly existence and of Divine pleasure and graciousness can be experienced even in this world) in the manner of the Israelite Prophet of Nazareth (Messiah) with utmost humility and self-denial, self-abasement and gentleness. It is for this purpose that Barahin-i-Ahmadiyah has been written, of which thirty-seven parts have been published. Its summary is to be found in the announcement enclosed with this letter. But since the publication of the whole book would require a long time, it has been decided that this letter along with the English announcement should be published and one copy of each sent to the honorable priests of Punjab, India and England, and other countries wherever possible.”2
The Mirza challenged the world to come forward with any book parallel to this one and invited the representatives of other religions to prove the truth of their religions by the same or even lesser number of arguments than he had put forward.
Mirza Qadiani k Mukhtasir Halaat ed. Merajuddin Umar Qadiani. Supplement to Barahin-i-Ahmadiyah, Vol. I by Merajuddin Umar, p. 82
He wrote:
“I, the author of this book, Barahin-i-Ahmadiyah, make this announcement with the promise to make a reward of 10,000 rupees to the followers of all faiths and religions who deny the truth of the Glorious Quran and the Prophethood of Hazrat Muhammad Mustafa (God’s benediction and salutation be on him) and in support of it I commit myself to a formal legal undertaking and a Sharai pledge that if any of these deniers can show that their scriptures have as many and as sound arguments as found in the Holy Quran and which we have mentioned herein to demonstrate the truth of the Glorious Message and the veracity of the Apostleship of the Khatam-al-Ambiya (God’s benediction and salutation be upon him) which have been derived from the Sacred Book (Quran) itself; or if they cannot come forward with an equal number of arguments, then half, or a third, or a fourth, or fifth of the number of our arguments; or if they find that impossible, then at least to refute our arguments one by one— then, in either of these cases, provide three judges accepted by both the parties, unanimously express the view that the condition has been fulfilled in the manner it should have been fulfilled—the announcer (of this announcement) shall hand over to such a respondent without an excuse or hesitation the occupancy and ownership of his property valued at Rs. 10,000.”3
Barahin-i-Ahmadiyah, Vol. I, pp. 17-26., Roohani Khazain, Vol I, p. 24-28 n.
The Mirza called upon the Muslims to make monetary contributions to this great service which he wanted to render to the cause of Islam and to participate in it generously.4 It seems that the response of Muslims to this call was not as enthusiastic as Mirza had expected. In the later volumes of Barahin, he mourned their lack of enthusiasm.5
The announcements which formed the preface of the book are significant. In them, we find some indications of the driving forces of Mirza’s personality. In them, we notice his habit of boastfulness and self-adulation and his confidence in ‘heavenly signs’ as means of establishing his claims and persuading people. Along with all that, the statements unmistakably smack his commercial mentality.
Preaching and Politics
In the third and fourth volumes of Barahin-i-Ahmadiyah, the Mirza openly praised the British government and enumerated at length its act of benevolence towards Muslims in the sections entitled, ‘An Important Appeal to Islamic Associations: The Precarious Condition of Muslims and the English Government.’ In this appeal, he urged all Islamic Associations to prepare a joint memorandum and send it to the government with signatures from all prominent Muslims. He also reiterated the services rendered by his family to the British and stressed the impermissibility of jihad.6
Thus we find that even the first work of the Mirza was not free from panegyrics to the British government or from political admonitions to the Muslims to remain loyal to the British.
The Magnum Opus
Mirza worked on this book from 1880 to 1884. After the publication of the fourth volume, there came a long period of gap and the fifth and the last volume appeared in 1905, that is, full twenty-five years after the commencement of the work.7 In the fifth volume the author mentioned that the publication of the last volume has remained in suspension for twenty-three years.8 During this period a large number of people who had paid in advance for all five volumes but had received only four volumes had passed away, Several other people who had paid in advance had expressed their disapproval and resentment at not receiving the promised volume for which the Mirza apologized in the fifth volume. In this volume, he also mentioned that previously he had in mind to bring forward 300 arguments to prove the truth of Islam, but later he gave up the idea. In the same way, instead of fifty, he would bring out only five volumes. The reason for this change of mind was that the difference between the two figures was merely that of a zero. In his own words:
“Earlier I had thought of writing 50 volumes, but now I have confined myself to writing five since the difference between the figures fifty and five are just that of one dot (that is zero). Thus the promise has been fulfilled by the publication of five volumes. “9
In Sirat al-Mahdi, Mirza Bashir Ahmad writes:
“Now that four volumes of Barahin-i-Ahmadiyah have come out in print, its preface and notes all relate to the time of publication and it contains very little of the original work, that is, not more than a few pages. This can be gauged from the fact that out of the 300 arguments which he had written the Barahin-i-Ahmadiyah contains only one argument and that too not in a complete form.”10
Anyone who studies Barahin-i-Ahmadiya is bound to be impressed by the author’s prolificacy, perseverance, and diligence. These virtues, at best, could stand him in good stead as a successful debater and an able writer of religious polemics with Christians and Arya Samajis. In this huge work, however, one does not find any worthwhile research. Nor does one find the familiarity with the sources of Christianity; its ancient literature, its doctrines and history, and that grasp of its fundamental concepts as one find, for example, in the works of Maulana Rahmatullah Kayranawi (d. 1309 A.H. / 1891 A.D.), the author of Izhar al-Haq and Izalat al-Awham. Nor does one find that sweetness and elegance of expression, and that original and brilliance of argument that one finds in works such as those of Maulana Muhammad Qasim Nanawatwi (d. 1297 A.H. / 1879 A.D) Taqrir Dilpizir and Hujjat al-Islam.
56 Sirat-al-Mahdi, vol II, p.154 n, Riwayat 467 n.
57 Preface of Barahin-i-Ahmadiyah Vol. V, p. 2., Roohani Khazain, vol. XXI, p. 3.
58 Preface of Barahin-i-Ahmadiyah Vol. V, p. 7., Roohani Khazain, Vol. XXI, p. 9 n.
59 Sirat al-Mahdi. Vol. I, p. 111-112. Riwayat 133 n.
1 Sirat al-Mehdi vol. II, p. 151, Riwayat 467 n.
2 Mirza Qadiani k Mukhtasir Halaat ed. Merajuddin Umar Qadiani. Supplement to Barahin-i-Ahmadiyah, Vol. I by Merajuddin Umar, p. 82
353 Barahin-i-Ahmadiyah, Vol. I, pp. 17-26., Roohani Khazain, Vol I, p. 24-28 n.
454 Barahin-i-Ahmadiyah, p. 5 n. Roohani Khazain, Vol I, p. 5 n.
555. Barahin-i- Ahmadiyah, p. 59 n. Roohani Khazain, vol I, p.59 n.
656 Barahin-i-Ahmadiyah, Vol. III, p. 139., Roohani Khazain, Vol I, p. 139 n.
7 Sirat-al-Mahdi, vol II, p.154 n, Riwayat 467 n.
8Preface of Barahin-i-Ahmadiyah Vol. V, p. 2., Roohani Khazain, vol. XXI, p. 3.
9 Preface of Barahin-i-Ahmadiyah Vol. V, p. 7., Roohani Khazain, Vol. XXI, p. 9 n.
10Sirat al-Mahdi. Vol. I, p. 111-112. Riwayat 133 n.
