Dive into ‘Demystifying Qadianism,’ a comprehensive exploration by Dr. Maulana Sarfraz Awan, featuring audio, a YouTube video, and an English description, all aimed at shedding light on Ahmadiyya beliefs and history.
Table of Contents
Title: Qadyanit – Aik Taaruf
English Title: Demystifying Qadianism: A Comprehensive Overview
الحمد لله رب العالمين والصلاة والسلام على سيد الأنبياء وخاتم المرسلين وعلى آله وصحبه ومن تبعهم بإحسان إلى يوم الدين. أما بعد فأعوذ بالله من الشيطان الرجيم بسم الله الرحمن الرحيم. قال الله تبارك وتعالى ما كان محمد أبا أحد من رجالكم ولكن رسول الله وخاتم النبي الجين وكان الله غفورا رحيما وقال رسول الله صلى الله عليه وسلم أنا خاتم النبي جين لا نبي بعدي أو كما قال عليه السلام صدق الله وصدق رسوله النبي الكريم
Demystifying Qadianism: Clarifying Misconceptions
In the month of September 1974, the National Assembly of Pakistan granted both groups of Mirzaeens, the Qadiani Mirzaeen and the Lahori Mirzaeen, the right to present their positions in the National Assembly, free from any restrictions. These groups took the opportunity to present their positions, which spanned several days of deliberation.
Upon careful consideration of their explanations, the National Assembly of Pakistan arrived at a unanimous decision: the Mirzaeens were declared as non-Muslim minorities. It is unfortunate, however, that many ordinary Muslims still perceive the Mirzaeens as a sect within Islam, which is a significant misconception that urgently needs rectification.
In order to dispel this misunderstanding, we will delve into an exploration of the introduction to Qadiani Mirza. The importance of this topic is underscored by the actions of the renowned Ustaz-ul-Ulema, Hazrat Maulana Muhammad Anwar Shah Kashmiri. Even during his illness, he fervently insisted that his bed be placed in the mosque’s courtyard. His declaration was clear and resolute: “There has been no greater fitna (discord) for this Ummah than Qadianism. It is imperative that you safeguard the faith of Muslims from this fitna and exert all your efforts in this endeavor.”
He continued, emphasizing the significance of this struggle: “This is a jihad (struggle) whose reward is paradise, and I guarantee that reward.” Maulana Anwar Shah Kashmiri chronicled his sentiments in his book, Naqsh-e-Dawam. He expressed, “We have been informed that even a stray dog is better than us if we do not protect the Seal of the Prophet.”
It is crucial for our youth to understand that Qadianism is not a religious group within Islam. This clarification is essential to combat misconceptions surrounding this issue.
Unveiling the Conspiracy: Understanding the Three Objectives
This is not merely a religious group or a sect within Islam; rather, it represents a conspiracy with three primary objectives.
To clarify, the first objective is to extinguish the fervour for jihad within the hearts of the Muslim nation. This insidious plot aims to undermine the spirit of jihad, which is a fundamental aspect of Islamic tradition.
The second objective seeks to place Muslims under the protective umbrella of the British government. This strategic move is designed to make Muslims dependent on external powers, compromising their autonomy.
The third objective aims to fracture the unity of the Ummah, the global Muslim community. By sowing discord and division among Muslims, this conspiracy weakens their collective strength and resilience.
To further comprehend the gravity of these intentions, it’s important to examine the writings of Mirza Ghulam Ahmad Qadiani himself. In his book, “Tabligh-e-Risalat,” he explicitly states his opposition to jihad in the context of the prevailing government. He goes as far as formulating slogans against jihad:
“Leave behind the concept of jihad, my friends. Warfare and bloodshed are now proscribed in the name of religion.”
“For the Messiah has arrived, the leader of our faith.”
“All religious wars have concluded.”
“The divine light has descended from the heavens.”
“The declaration of war and jihad is now futile.”
“Those who oppose this faith are the ones engaged in jihad.”
“The denier of the true faith is the one who believes.”
Mirza Ghulam Ahmad Qadiani further asserts that anyone who pledges allegiance to him and accepts him as the Messiah must also embrace the belief that jihad is forbidden in the present world.
It’s important to counter these assertions with the words of the Prophet Muhammad (peace be upon him):
الجهاد ماضٍ إلى يوم القيامة
“Jihad will persist until the Day of Judgment.”
“No oppression or injustice can bring it to an end.”
“Jihad will endure until the Day of Judgment.”
Exploring Mirza Ghulam Ahmad Qadiani’s Life
Mirza Ghulam Ahmad Qadiani was born in 1849 in Batala, a district located northeast of Amritsar within Gurdaspur.
His life came to an end at the age of 70, specifically on the 26th of May in the year 1908, at 10:30 pm. He passed away at Ahmadiyya Building, Barandus Road, succumbing to a stomach infection.
Mirza Ghulam Ahmad Qadiani belonged to the Barlas caste, which was part of the Mughal lineage.
In order to gain a comprehensive understanding of this complex figure, it is crucial to examine the three pivotal stages of his life. Due to time constraints, we will provide a concise overview.
Mirza Ghulam Ahmad Qadiani entered into two marriages during his lifetime, resulting in children from these unions. He also claimed a celestial marriage, asserting that he was wedded in the heavens. This declaration is reminiscent of the Quranic verse (Surah Ahzab, 33:37), where Allah speaks of Zainab’s marriage as “Zawwajna” (We married).
These stages and facets of Mirza’s life hold significance in understanding his beliefs and the controversies surrounding him.
A Closer Look at Mirza’s Claims and Their Outcomes
Mirza Ghulam Ahmad Qadiani made intriguing claims related to marriage and prophecy. He asserted that he had married a woman to the Prophet, stating, “نا مهلكوا بعلها” (I destroyed her husband) and “كما اهلكنا أباها” (just as he destroyed her father). Additionally, he mentioned that he would bring her to him as his wife, considering it a divine revelation.
In 1888, Mirza prophesied to a woman named Muhammad Begum. However, Muhammad Begum married Sultan Ahmed on the 27th of April in 1892. Contrary to Mirza’s prediction, her husband did not pass away within two and a half years; instead, he lived for 40 years after Mirza’s death, ultimately passing away in 1948. In a turn of events, Muhammad Begum herself passed away in Lahore on the 19th of October in 1966.
This series of events raises questions about the accuracy of Mirza’s claims and the revelations he asserted to have received.
Demystifying Qadianism: Unveiling the Life and Teachings of Mirza Ghulam Ahmad
In the late 19th century, Mirza Ghulam Ahmad embarked on a mission to present himself as a missionary of Islam. During this period, he sought to prove the truthfulness of Islam, the greatness of the Holy Quran, the prophethood of Muhammad, and the authenticity of the Holy Quran through rational arguments. He also actively challenged various religious movements, including Sanatan Dharam, Arya Samaj, and Bharhamu Samaj, through his advertisements.
Among the simple Muslims of that time, Mirza Qadiani’s writings were often seen as reflective of his devotion to Islam, but this perception sparked disputes with clerics. In subsequent years, several courts formally declared him a disbeliever. This contentious issue has persisted through the years and continues to be a topic of discussion.
In 1889, Mirza Ghulam Ahmad announced his intention to write a book titled “Al-Barāhīn al-Ahmadīyyah ‘alā Haqīqatu KitābAllāh al-Qur’ān wa’n-Nabūwwatu al-Muhammadīyyah.” He publicly solicited donations for this project, and Muslims of the time generously contributed nearly two hundred thousand rupees. His promise was to present three hundred arguments in support of the truthfulness of Islam. However, the final result was an incomplete book known as “Al-Baraheen Al-Ahmadiyya.”
The writing and publication of this book spanned from 1888 to 1884, with the publication process halting after the fourth part. It wasn’t until 1905, 25 years later, that the fifth part was finally published. Despite his initial commitment to write 50 parts, Mirza Ghulam Ahmad concluded the book with just five parts, using a play on numbers to explain the discrepancy – if you drop the zero from 50, it becomes 5.
Demystifying Qadianism: The Evolution of Mirza Ghulam Ahmad’s Claims
Mirza Ghulam Ahmad’s life can be divided into three significant periods, each marked by a distinct phase in his claims and beliefs.
The second period in Mirza’s life commenced in 1880 when he declared that Allah had revealed it to him. During this time, he asserted that he was a recipient of divine revelations and even dedicated a copy of the book “Baitul Fikr” for receiving these revelations. He would write down these revelations, verify them, and sign them. The total number of revelations documented by Mahbub-e-Karim is 40.
In this period, Mirza made a series of claims. He declared himself to be a reformer appointed by Allah to work within the Ummah. However, in his work “Barahin-e-Ahmadiyya,” he wrote that the Prophet Muhammad was the servant of the Messenger and that there was no need for new laws or revelations.
In 1881, under the guidance of Hakeem Nooruddin Bhairvi, he claimed to be the Mahdi, the one awaited by Muslims. Prior to this, his writings in “Barahin-e-Ahmadiyya” had rejected the abrogation of Islam and false religions.
Then, in 1891, he authored “Fateh-e-Islam,” where he made the claim of being the Messiah for the first time. He asserted that he was not just any Messiah but the Promised Messiah, the one awaited by Muslims to break the cross and rid the world of pigeons.
Mirza even attempted to reinterpret prophecies by stating that the Messiah would appear in Damascus. He explained the reference to yellow robes in prophetic traditions as indicating two diseases, with yellow symbolizing illness. He asserted that he suffered from two ailments, a persistent headache and heart and kidney issues. Additionally, he mentioned having a lower garment disease, specifically diabetes, leading to frequent urination, sometimes up to a hundred times a day.
The third phase of Mirza Ghulam Ahmad’s life is marked by his audacious claims, where he asserted prophethood, going beyond the confines of Jesus Christ.
In 1930, the foundation stone for the eastern minaret of the mosque was laid, coinciding with the prophecy that Jesus Christ would descend upon the eastern minaret. This minaret, located in the eastern part of Qadian, was completed after Mirza’s death and inaugurated by his son, Mirza Bashiruddin Mahmood.
Mirza’s astonishing assertion was that Jesus Christ had passed away and died in Kashmir while under treatment. He even pointed to a famous grave in the vicinity of Srinagar, known as Khan Yar, as the resting place of Jesus Christ.
Mirza’s life can be divided into three distinct phases. The third phase is especially noteworthy, as it involves his claim to prophethood, which was a departure from his earlier claims. He went from being considered a saint to proclaiming himself a prophet and ultimately announced his prophethood.
It’s crucial to understand that prophethood does not progress gradually, step by step. Prophets are bestowed with this status in a complete and divine manner. Unlike Mirza’s gradual claims, true prophets are chosen by divine will, not through force or effort.
Mirza Ghulam Ahmad Qadiani claimed prophethood in 1900, a significant shift in his beliefs. This led to controversy and opposition, as exemplified by a confrontation in 1900 when Khateeb-e-Jumaa recited the words of the Prophet and the Messenger. Maulana Syed Muhammad Ahsan Amruhi, a prominent figure, expressed disbelief, prompting a response from Mirza. Mirza affirmed his claim to prophethood, setting the stage for a significant theological dispute.
Mirza’s Ever-Evolving Claims: A Brief Overview
Mirza Bashiruddin Mahmood, son of Mirza Ghulam Ahmad, added another layer to the already intricate web of beliefs surrounding Qadianism. In 1915, he penned “Hakikat-un-Nabuwwa,” a book in which he boldly asserted the Prophethood and Messengerhood of not only the Prophet Muhammad but also the Messiah and Mahdi, supported by unequivocal evidence.
The book cover prominently features Mirza’s poetic words in Persian:
“Aanch daadast har nabi raa jaam, daad aan jaam raa mara bat abaam.”
These verses claim that Allah has bestowed upon him the seal of prophethood, much like every prophet before him. Mirza asserts that, despite the passage of time, he stands on equal footing with other prophets in his knowledge of God.
A glance at Mirza’s life reveals a timeline marked by ever-evolving claims:
In 1880, he declared himself the recipient of divine revelations.
By 1882, he was proclaimed to be the Mujaddid and Mahdi.
In 1891, he asserted his identity as the Messiah or the Messiah’s likeness.
By 1899, he introduced the concepts of Zilli and Buruzi prophethood.
In 1901, he boldly claimed the title of a full-fledged prophet and messenger.
It’s essential for ordinary Muslims to comprehend these phases and the theological implications they carry. This serves as the backdrop for understanding the complex and controversial beliefs of the Qadiani community.
Mirza’s Claims: From Messenger to Muhammad
Mirza Ghulam Ahmad Qadiani’s journey of self-proclamation took him from being a humble messenger to boldly declaring himself as Muhammad. The evolution of his beliefs is both intriguing and controversial.
One of Mirza’s books, “The Erasing of a Mistake,” prominently features his evolving self-concept. On page 4, this book articulates his theological stance, which remains available for scrutiny.
In Surah Al-Fath, verse 29, Mirza finds affirmation for his beliefs: “Muhammad is the Messenger of Allah, and those with him are forceful against the disbelievers, merciful among themselves.”
Mirza emphasizes this verse on page 10 of his book, asserting that he is the same Prophet referred to in the Quran. He claims that God had named him Muhammad and Ahmad in the Ahmadiyya Book two decades prior, signifying his identity as the Prophet of Humility and Honour.
Moreover, Mirza’s audacious “Hakikatul Wahi” takes his claims even further, declaring, “I am Adam, I am Noah, I am David, I am Jesus, I am Muhammad.” These assertions represent a significant departure from conventional Islamic beliefs.
The Qadianis, despite these extraordinary claims, continue to practice Islamic rituals such as the Adhan, prayer, fasting, Hajj, Zakat, and reciting the Kalima. However, their interpretation of the Kalima raises questions. Mirza Bashir Ahmed Ahmed, in his book “Kalimatul Fasl” on page 158, justifies their adherence to the traditional Kalima by asserting that Mirza Qadiani is synonymous with the Prophet of Honour. He concludes that there’s no need for a new Kalima, as Mirza is, in essence, Muhammad reincarnated for the propagation of Islam.
This complex theological journey underscores the unique beliefs of the Qadiani community and the controversies that surround them.
Zuhuruddin’s Poetic Praise for Mirza Ghulam Ahmad Qadiani
Within the Qadiani community, a notable poet named Zuhuruddin, residing in Gujarat, expressed profound admiration for Mirza Ghulam Ahmad Qadiani through his poetry, and these verses have earned recognition from Mirza himself.
Zuhuruddin’s poetic compositions hold great significance. In his verses, he unequivocally declares:
He asserts, “Ghulam Ahmad is the Messenger of Allah, honoured in all worlds. Muhammad has descended upon us again, his presence more majestic than before. To witness Muhammad is the pinnacle of perfection.”
Comparably, just as Muslims commonly refer to the Prophet Muhammad’s abode in Madina as the “Messenger of Madina,” Zuhuruddin, the respected poet among the Qadianis, uses the term “Messenger of Qadian” when addressing Mirza Ghulam Ahmad Qadiani. He poetically lauds him as such:
“You are now Muhammad, the embodiment of the Quran’s rebirth, the Messenger of Qadian, our beloved, our life’s worth. Your charity, your sacrifices, the Messenger of Qadian, our bond with you, Allah’s blessings ever radiant. You have shaped the heavens and the earth’s grand design, faith in your vision, the Messenger of Qadian, truly divine.”
Zuhuruddin’s verses encapsulate the deep reverence and unique theological position attributed to Mirza Ghulam Ahmad Qadiani within his community.
A Vital Point to Discuss with Mirzais
When engaging in discussions with individuals from the Mirzai community, there is one Quranic proof that you should always bring to their attention. This evidence can be found in the first chapter of the Quran, following Surah Al-Fatihah, which is Surah Al-Baqarah.
They believe Those who believe in him. “The believers believe in what has been revealed to you and what has been revealed to you before you.” Isn’t that right?
وَمَآ أُنزِلَ مِن قَبْلِكَ
Surah Al Baqarah – Part Of Ayat 4
Challenge Regarding “Wa Ma Unzila Min Ba’dika”
As the Holy Prophet of the universe, and as the one who has faith in your Seal of Prophethood, we challenge you to show us a verse in the Qur’an that says, “Wa Ma Unzila Min Ba’dika” (وَمَآ أُنزِلَ – “The believers believe in what has been revealed to you and what has been revealed to you after you”). If the Holy Prophet is Mirza, then it will be mentioned in the Holy Qur’an somewhere. So, go and tell us. وَمَآ أُنزِلَ – O dear ones, we believe in what has been revealed to you and what has been revealed to you before you.
The Holy Qur’an does not say this.
“Allah, the Knower of all things, has revealed this verse”.
This verse clearly shows that Hazrat Muhammad PBUH is the last prophet and not Mirza Ghulam Ahmad.
وإنَّه سيَكونُ في أمَّتي ثَلاثون كذَّابون
“My nation will have thirty false believers”
كلُّهم يَزعُمُ أنَّه نبيٌّ الله
“Every one of them will claim that I am the Prophet of Allah”
وأنا خاتمُ النبيينَ لا نبيَّ بعدي (الألباني – صحيح الجامع – 7418)
“I am the Seal of the Prophets, no other prophet will come after me”
The Prophethood of Muhammad (PBUH) and Mirza Ghulam Ahmad
On the end of the Prophet’s life, there are more than 200 Ahadiths of the Holy Quran and the Prophet’s blessings and peace that after him, as a Prophet and Messenger, no one will be granted this position. He is the last one to be granted this position. His end of the Prophethood is timed and his end of the Prophethood is status. I have said this sentence, please pay attention to it, that even in the last position, he is at the last stage of the Prophethood. Even in the present times, he is the last sign of the Prophethood.
The revelation of the Holy Prophet (PBUH) came in the form of the Holy Quran:
But it is surprising that Mirza has said that I have been sent the revelation in Arabic, Persian, English, Urdu, in ten languages. How many languages? Ten languages. In Arabic, it is said that I have been sent the revelation:
اِنَّا أَنزَلْنَاهُ قَرِيبًا مِّن قَادِيَانِ
We will take you near Qadian:
جعلناك المسيح بن مريم
We have made you the Messiah of Mary:
إن المسيح المعود الذي يرقبونه والمهدي المسعود الذي ينتظرونه هو أنت
The Messiah and Mahdi that we are waiting for, are you:
اني فزلتك على العالمين
قل ارسلت اليكم جميعا
“I have given you superiority over the worlds,”
“Say, I have sent you all.”
اني فزلتك على العالمين قل ارسلت اليكم جميعا
ياسينك لمن المرسلين على شراط مستقيم
In Arabic, it is said that I have been sent the revelation:
And it is said that I have been sent the revelation in English:
“You must do what I told you.”
It is said that I have been sent the revelation:
“You must do what I told you.”
It is said that “I shall help you.”
This is also sent to me.
It is said that “You have to go to Amritsar.”
This is also sent to me.
It is said that the same has been sent in Persian
بازیِ خیش کردی ومرہ افسوس بسیار داری
The Mirza’s and Their Disbelief: An Important Historical Perspective
My dear friends, I have chosen this topic today because the National Assembly of Pakistan decided to leave the circle of Islam of the Mirza’s on September 1974. Whereas before this, different courts decided to remove their disbelief after all the investigations on the court level. And not only Pakistan, but Malaysia, Indonesia, and other countries decided to remove their disbelief.
The biggest group of people who do not accept Pakistan’s law are the ones who are denying the law of Pakistan and are not accepting the law of Pakistan. A simple young man should not think that this is a group of Muslims. This is not a group of Muslims. This is a conspiracy which has three main objectives:
To end the passion of Jihad.
To break the unity of Muslims.
To support the British government of that time.
May Allah grant us all the time to understand all of this and understand the reality of Ahmaddiya and Mirza Ghulam Ahmad and his false teachings.