combat kit -.:: geocities.ws ::

COMBAT KIT In the name of Allah, Most Gracious, Most Merciful

And say: "Truth has (now) arrived, and Falsehood perished: for Falsehood is (by its nature) bound to perish." (Ref: Holy Quran, Surah (Chapter) Al – Isra (The night Journey – The children of Israel) 17 , Ayah (verse/sign) 81)

Combat KitQadiyanism

In the name of Allah, Most Gracious, Most Merciful

Then woe to those who write the Book with their own hands, and then say:"This is from Allah," to traffic with it for miserable price!‐ Woe to them for what their hands do write, and for the gain they make thereby. Ref: Holy Quran, Surah (Chapter) Al Baqara

(The Cow) 2 , Ayah (verse/sign) 79

Trial Edition May 13, 2008

[email protected]


Do they not consider the Qur'an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy.

Ref: Al‐Qur'an, Surah An‐Nisa [Women] 4 : Ayah (verse/sign) 82

For Free Distribution Only : For your personal free copy, email your complete postal address to [email protected]. Web address for free download http://geocities.com/combatkit


Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed

from His Path, and who receive guidance. Ref: Al‐Qur'an, Surah An‐Nahl [The Bee] 16 : Ayah (verse/sign) 125

"….O People, NO PROPHET OR APOSTLE WILL COME AFTER ME AND NO NEW UMMAH

(would be formed) AFTER YOU… Extraction form the last seremon of the Holy Prophet peace be upon him

"The Quran does not sanction the advent of any prophet after the arrival of the Prophet Muhammad(SAW) whether he is a new one or old one. All the knowledge that a prophet possesses is taught by the angel Gabriel and the door of Gabriel's descent to impact the revelations of prophethood is closed for ever. How can a prophet come now without having access to the revelations of prophethood." Ref: Izalat‐ul‐Auham, Page 761


Say: "Verily those who invent a lie concerning Allah will not succeed. This world's portion (will be theirs),

then unto Us is their return. Then, We make them taste a dreadful doom because they used to disbelieve." Ref: Al‐Qur'an, Surah Yunus [Jonah] 10 : Ayah (verse/sign) 69‐70

Combat Kit (Qadianism)

Preface

Preface Index

Preface Bismi Allahi alrrahmani alrraheemi In the name of Allah, Most Gracious, Most Merciful. Praise be to Allah, the Cherisher and Sustainer of the worlds; Most Gracious, Most Merciful; Master of the Day of Judgment. Thee do we worship, and Thine aid we seek. Show us the straight way, The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray. (Al‐Quran (The Quran) – Surah Al‐Fatiha (The Opening) 1 : Ayah 1 ‐ 7) Assalam o Alikum warehmat ul Allahe wabarkatuhu (May peace and mercy of Almigty Allah be upon (all of) you) Glory to the Allah (God Almighty) who has given me the chance to share my opinion and compiliation with you. I have tried my level best to avoid errors or omissions in this compilation. Inspite of this, errors may creep in. Any mistake, error discrepancy noted may be brought to our notice which shall be taken care of in the next edition. If you have any suggestion to improve the quality of this text or want to share information with us. You can email me your suggestion or information at [email protected]. This book is compiled primarily for the student of Qadiyanism looking for the sound and comprehensive introduction with references from the source documents. I have long felt that there is a need for a clear, understandable handouts for the Qadianism. The material should be easy to read and digest. This compilation is the outcome of several years of study made by different personnel live in different part of the world. Any part of this compilation may be reproduced or copied in any form or by any means [graphic, electronic or mechanical, including photocoping, recording, taping or information retrival system] or reproduced on any disc, tape, perforated media or other information storage divice, etc. without the written permission.

It is hopefully requested the the contents thereof be studied in its true prospective, as the intention of the undersigned is to draw the attention of erring persons to the reality which will enable them to discover the RELIGION OF TRUTH to their own advantage and to the emancipatation of mankind. As each chapter/artice unfolds, you will realize the web of lies and blatant deceit spread in the name of the Faith. Mind you, we have substantiated each of our comments with references ‐ from their own books. Some Qadiani may find this compilation offensive. We urge them to question their Faith and cross check the references. And if found correct, renounce their Faith. So after presenting all the facts in this compilation i don't want to jump to conclusions. I believe that people who are sincerely searching the truth need no further explanations. As the holy Quran says‐ In the name of Allah, Most Gracious, Most Merciful "Let there be no compulsion in religion, truth stands clear from error: whosoever rejects evil & believes in Allah hath grasped the most trustworthy handhold, that never breaks. And Allah hearth & knoweth all things". (Al‐Quran (The Quran) – Surah Al‐Baqara (The Cow) 2 : Ayah 256) As for the others the Quran says‐ In the name of Allah, Most Gracious, Most Merciful "Allah is the protector of those who have faith: From the depth of darkness He will lead them forth into light. Of those who reject faith the patrons are the evil ones: From light They will lead them forth Into the depth of darkness. They will be the companions of the fire, to dwell therin ( forever)" (Al‐Quran (The Quran) – Surah Al‐Baqara (The Cow) 2 : Ayah 257)

I hope that after reading all these chapters/articles. Woud not you think you have to thank the real God (Allah). Don't you think it is he who deserves to be truly worshipped and not any mortal who is just as much in need of God's help as you?. I would recommend the Qadiani to read the Quran and get to know the real message of God, first hand & not through Qadiani leaders & interpreters. One has to remember that this isin't a mock compilation nor is this a anti Qadiani hate one. This compilation was designed with only one objective in mind. To help


Preface

Preface Index

the Qadianis separate fact from fiction & help them get to know the real word of God and his true Prophet (PBUH). We hope you found these articles informative.

We hope that you have found our sincere attempt at presenting the true message of the Qadianism (Ahmadiyyat) enlightening. In these articles, we have provided ample evidence from Quran, Sunnah, Hadith, and opinion of respected scholars of Islam to convince anyone that Qadianism (Ahmadiyyat) is a "faith" distinct from Islam. We have also provided hundreds of original quotes from the writings of the Qadiani leadership to completely expose their heretic teachings and feeble strategies to misguide the uninformed.

Naturally, we do not expect that you blindly accept our claims. Instead, we humbly request that you obtain an original copy of Mirza Ghulam Qadiani's books and verify our references for yourself. You will find them accurate and representative of the true beliefs of the Qadianism (Ahmadiyyat). Let us assure you that what you find appealing in Qadianism are the few teachings of Islam incorporated into that faith. Islam has always been a beautiful, complete, universal, and protected religion, in no need of a new prophet. We are certain that once you review all the proof earnestly, you will have no choice but to submit to Allah(SWT) and reject Qadianism. We certainly hope you are able to appreciate the truth.

In the name of Allah, Most Gracious, Most Merciful Say: "O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah, for Allah forgives all sins, for He is Oft‐Forgiving, Most Merciful. Turn you to our Lord and submit to Him, before the doom comes on you, after which you shall not be helped.

And follow the best that has been revealed to you from your Lord, before the Penalty comes on you ‐ of a sudden while ye perceive not!‐

Lest the soul should say: 'Ah! Woe is me!‐ In that I fell short of my duty towards Allah, and was but among those who mocked!'‐

Or it should say: 'If only Allah had guided me, I should certainly have been among the dutiful!'‐

Or it should say when it sees the doom: 'If only I had another chance, I should certainly be among the righteous!'" (Al‐Quran (The Quran) ‐ Az‐Zumar 39 : Ayah 53‐58)

All Muslim scholars already have declared the followers of Mirza Ghulam Qadiani to be out of the fold of Islam. If you are a person who somehow believes in Qadianism (Ahmadiyyat), without having studied the writings of Mirza Ghulam Qadiani, then your faith in the Qadiani "faith" is also questioned by the founder of your movement:

"Anyone who has not read my books at least three times, his faith is in doubt." (Seerat‐ul‐Mahdi, No. 407, Vol. 2, P. 78)

By blindly supporting the teachings of the Qadiani leadership, in any way and for any reason, you are indeed putting your soul at a great risk:

In the name of Allah, Most Gracious, Most Merciful Leave alone those who take their religion to be mere play and amusement, and are deceived by the life of this world. But proclaim (to them) this (truth): that every soul delivers itself to ruin by its own acts: it will find for itself no protector or intercessor except Allah: if it offered every ransom, (or reparation), none will be accepted: such is (the end of) those who deliver themselves to ruin by their own acts: they will have for drink (only) boiling water, and for punishment, one most grievous: for they persisted in rejecting Allah. (Al‐Quran (The Quran) ‐ Al‐Anaam 6 : Ayah 70)

Ignorance of these beliefs or rejection of some of them does not make Mirza Ghulam Qadiani's movement and teachings any more acceptable. The fact remains that Mirza Ghulam and his associates did advance these beliefs and mandated them on his followers. Does trying to ignore or discount some of the writings amount to anything more than fooling oneself into following a man‐made cult? Is it reasonable to keep a blind eye to all the evidence showing the true nature of Qadianism (Ahmadiyyat)?


Preface

Preface Index

In the name of Allah, Most Gracious, Most Merciful Those who conceal the clear (Signs) We have sent down, and the Guidance, after We have made it clear for the people in the Book,‐on them shall be Allah's curse, and the curse of those entitled to curse,‐

Except those who repent and make amends and openly declare (the Truth): To them I turn; for I am Oft‐returning, Most Merciful. (Al‐Quran (The Quran) ‐ Al‐Baqara, 2:159‐160)

Both the Holy Quran and Hazrat Muhammad(SAW) have instructed the Muslims to use their best judgment to arrive at the truth. We are certain that once you review all the evidence, you too become certain that Mirza Ghulam Qadiani and his followers are not following a divine revelation. When you do, we hope you remember these words of Allah(SWT) :

In the name of Allah, Most Gracious, Most Merciful Allah accepts the repentance of those who do evil in ignorance and repent soon afterwards; to them will Allah turn in mercy: For Allah is full of knowledge and wisdom. Of no effect is the repentance of those who continue to do evil, until death faces one of them, and he says, "Now have I repented indeed;" nor of those who die rejecting Faith: for them have We prepared a punishment most grievous. (Al‐Quran (The Quran) ‐ An‐Nisa, 4:17‐18)

Please bear witness that we are Muslims and we have relayed the true message of Allah(SWT) to you. We hope that you are not among the unfortunate few who have earned the wrath of Allah(SWT) and are incapable to see the truth; those who Allah(SWT) has condemned to the lowest level in hell; those who cannot see:

In the name of Allah, Most Gracious, Most Merciful When it is said to them: "Come to what Allah hath revealed, and to the Messenger": Thou seest the Hypocrites avert their faces from thee in disgust. How then, when they are seized by misfortune, because of the deeds which they hands have sent forth? Then they come to thee, swearing by Allah: "We meant no more than good‐will and conciliation!" Those men,‐Allah knows what is in their hearts; so keep clear of them, but admonish them, and speak to them a word to reach their very souls. (Al‐Quran (The Quran) ‐ An‐Nisa, 4:61‐63)

We pray that Allah(SWT) will guide all the victims of the Qadiani (Ahmadi) misinformation campaign back to the path of Islam.

Please do write in to us for any suggestions. And remember the Choice is yours, until its too late...

I am thankful to all my collegauge who gave me valuable suggestions I wish to express appreciation to them for significant contribution in bringing up this compilation and need their cooperation in future for further improvement.

I have pleasure in thanking the following Perons/Institution for their valuable assistance in preaparation of this Compilation.

Aalami Majlis Khatm‐e‐Nubuwwat Mr. Anwar Hyder Ansari

Islamic Centre of "ANSAAR‐US‐SUNNAH LIBRARY AND RESEARCH CENTRE” Post Box No: 2162 Sakaka, Al‐Jouf, Kingdom Of Saudi Arabia

Dr Syed Rashid Ali

P.O Box 11560 Dibba AlFujairah United Arab Emirates

And at last but not the least Idara Dawat‐O‐Irshad to whome I would like to dedicate this compilation, its web site provides almost each and every thing I requires for that purpose.

Shabbir Ahmed [email protected]


Index

Preface Index Journey from Islam (submission to Allah) to Kufr (Disbelief) (1 – 6)

INDEX Journey from Islam (submission to Allah) to Kufr (Disbelief) Mannerism of Mirza Ghulam Qadiani! – (Is it the way the prophet talk??) Mirza Ghulam Qadiani: From Rags to Riches Mirza Ghulam's Knowledge and Practice of Islam Mirza Ghulam Qadiani's Novel Ideas Concerning God Mirza Ghulam Qadianis and The Holy Shrines of Islam The Discrepancies of Mirza Ghulam Qadiani The False Prophecies of a False Prophet Mirza Ghulam's Tirade against Muhammad(SAW) Mirza Ghulam's Tirade against Jesus Christ (pbuh) Can you trust Mirza Ghulam Qadiani on anything? Mirza Ghulam Qadianis's Service to his True Masters Mirza Ghulam's Bluff Exposed and More Broken Promises The Judgment of Allah against the Impostor Death of Mirza Ghulam Qadiani

Page no. 1 to 6 Page no. 7 Page no. 8 to 11 Page no. 12 to 18 Page no. 19 and 20 Page no. 21 and 22 Page no. 23 and 34 Page no. 25 and 26 Page no. 27 to 36 Page no. 37 to 47 Page no. 48 to 49 Page no. 50 and 59 Page no. 60 Page no. 61 and 62 Page no. 63 to 71

Leadership of Qadianism (Ahmadiyya) Covers up the Truth ‐ (Taqqiyaeah) Qadiani Changes to the Translation of the Holy Quran Qadiani (Ahmadiyya) abuse Muslim Kalimah What do Qadianis (Ahmadiyya) think of Muslims Exposing Qadiani Falsehood on the Internet and on TV What Court Rulings on Qadianism (Ahmadiyyat) Regarding the Qadiani (Ahmadiyya) Cult

Page no. 72 and 73 Page no. 74 to 78 Page no. 79 and 80 Page no. 81 to 84 Page no. 85 Page no. 86 to 123

INDEX (Alphabatical order)

Can you trust Mirza Ghulam Qadiani on anything? Death of Mirza Ghulam Qadiani Exposing Qadiani Falsehood on the Internet and on TV Journey from Islam (submission to Allah) to Kufr (Disbelief) Leadership of Qadianism (Ahmadiyya) Covers up the Truth ‐ (Taqqiyaeah) Mannerism of Mirza Ghulam Qadiani! – (Is it the way the prophet talk??) Mirza Ghulam's Bluff Exposed and More Broken Promises

Page no. 48 to 49 Page no. 63 to 71 Page no. 85 Page no. 1 to 6 Page no. 72 and 73 Page no. 7 Page no. 60


Index

Preface Index Journey from Islam (submission to Allah) to Kufr (Disbelief) (1 – 6)

Mirza Ghulam Qadiani: From Rags to Riches Mirza Ghulam Qadianis and The Holy Shrines of Islam Mirza Ghulam Qadiani's Novel Ideas Concerning God Mirza Ghulam Qadianis's Service to his True Masters Mirza Ghulam's Knowledge and Practice of Islam Mirza Ghulam's Tirade against Jesus Christ (pbuh) Mirza Ghulam's Tirade against Muhammad(SAW) Qadiani (Ahmadiyya) abuse Muslim Kalimah Qadiani Changes to the Translation of the Holy Quran The Discrepancies of Mirza Ghulam Qadiani The False Prophecies of a False Prophet The Judgment of Allah against the Impostor What Court Rulings on Qadianism (Ahmadiyyat) Regarding the Qadiani (Ahmadiyya) Cult What do Qadianis (Ahmadiyya) think of Muslims

Page no. 8 to 11 Page no. 21 and 22 Page no. 19 and 20 Page no. 50 and 59 Page no. 12 to 18 Page no. 37 to 47 Page no. 27 to 36 Page no. 79 and 80 Page no. 74 to 78 Page no. 23 and 34 Page no. 25 and 26 Page no. 61 and 62 Page no. 86 to 123 Page no. 81 to 84


Page 1 of 123 Index Journey from Islam (submission to Allah) to Kufr (Disbelief) (1 6) Mannerism of Mirza Ghulam Qadiani! – (Is it the way the prophet talk??) (7)

Journey from Islam (submission to Allah) to Kufr (Disbelief)

Journey from Islam (submission to Allah) to Kufr (Disbelief) Lets see Mirza Ghulam Qadiani in twelve different ways.

1. Just an average Sunni Muslim 2. Superior to the Great Muslims 3. A Disciple Prophet 4. The Promised Mehdi 5. The Promised Messiah 6. Reincarnation of Muhammad 7. An Apostate and New Prophet 8. The Lord of Hindus 9. Incarnation of All Prophets 10. The Son of God 11. The Christian God 12. God Like

1. Just an average Sunni Muslim

In his childhood and youth, Mirza Ghulam Qadiani was taught the principles of the Sunni School of thought. Mirza Ghulam's writings during this period adhered to the authentic Islamic teachings. Particularly, he believed in the Finality of Prophethood and the role of Jesus(pbuh), as the promised Messiah. The writings of this period are the ones that the Qadianis put forth in trying to claim that Mirza Ghulam Qadiani was a Muslim and did not deviate from Islam.

Here are some of his writings from this period:

"The Quran does not sanction the advent of any prophet after the arrival of the Prophet Muhammad(SAW) whether he is a new one or old one. All the knowledge that a prophet possesses is taught by the angel Gabriel and the door of Gabriel's descent to impact the revelations of prophethood is closed for ever. How can a prophet come now without having access to the revelations of prophethood." (Izalat‐ul‐Auham, 61)

"I consider that man who rejects the doctrine of Last Prophetship is a disbeliever and outside the pale of Islam." (Tableegh‐i‐Risalat, Vol 2, Page 44 ‐ Also read out in Congression of Jama Masjid, Dehli, Oct. 23, 1891)

"I believe in all the items of faith as prescribed by the Sunni School of Islam and I accept everything that is according to the Quran and Hadith. I fully subscribe to the doctrine that Muhammad is the last of all Prophets, and that any claimant to Prophethood after him is an impostor and a Kafir. It is my belief that the revelations of Prophethood started with Adam and closed with the prophet Muhammad (peace be upon him)". (Majmuha‐Estaharet, P. 230‐231; Tabligh‐i‐Risalat, Vol 2, Page 20 ‐ Also appeared in a Qadiani poster dated Oct 2, 1891; 20 Shaaban, 1313 A.H.)

It is unfortunate that someone with such standard Islamic beliefs, in a few short years, turned away from the fold of Islam and claimed to be a prophet of Allah(SWT) who was receiving divine revelations.

2. Superior to the Great Muslims During this phase of his life, Mirza Ghulam Qadiani claimed to be superior to the Companions and descendants of the Prophet(SAW). When he fell short and was not able to support his lofty claims, he resorted to attacking the character of these great individuals. Here are some of his writings from this period:

"Now leave your quarrels regarding the old Khilafat. A living Ali is among you. Why should you look for a dead Ali?" (Al‐Hakam, Vol. 4, Nov 10, 1900)

"They accuse me of having placed myself above Hasan and Husain. I tell them again that it is really so, and that God will prove it very soon." (Ijaz‐ul‐Masiah)

"Hundreds of Husains I have in my collar." (Al‐Hukum, Jun 16, 1904)

"It is a pity that people do not see that the Quran has not given Husain even a sonship. It has not even mentioned his name. Even Zaid is better than Husain, for his name is mentioned in the Quran". (Nazul‐i‐Masiah, Page 45)




3. A Disciple Prophet

At this phase, Mirza Ghulam Qadiani commenced planting the seed of his Kufr by claiming to be in communication with God and a "partial prophet".


"There is no doubt that this humble self has come to this Ummah as a Muhaddis (one who speaks to God) who in other sense is likely a prophet, though not a full fledged prophet, nevertheless, he is a partial prophet and one, who rejects him, incurs the chastisement of hell to certain extent." (Touzeh‐ul‐Maram, Page 18)

"At first I thought I had no similarities with Christ who was a prophet and one of the most favorites of God, and if there were any signs of the grace of God manifested in my favor, I used to consider them as a token of partial favor; but later on, God's revelations began to pour upon me like rain, and this brought a change in my beliefs and I was given the appellation of prophet but it was a prophet in one sense and disciple prophet in another sense." (Haqiqat‐ul‐Wahi, Page 149‐150)

Obviously, Mirza Ghulam Qadiani was in total dark regarding the Hadith of the Prophet Muhammad(SAW) dealing with the Finality of Prophethood. Specifically, he must have not known the following two authentic Hadith at the time he made such claims:

You (Hazrat Ali) are related to me as Aaron was related to Moses(pbuh). But no Apostle will come after me. (Bukhari, Muslim Musnad recorded a similar hadith ending in 'Behold there is no prophethood after me.')

If ever there arose a person from among my people who would hold communion with God, it would be none else but 'Umar bin Khattab. (Bukhari , Muslim, Tirmidhi)

We do know that neither Hazrat Ali nor Hazrat Umar(RAs) ever claimed to be a prophet or in communication with Allah(SWT); this would mean that Prophet Muhammad(SAW) himself foresaw the advent of impostors, like Mirza Ghulam

Qadiani, and warned us not to accept their claims. Incidently, the claims of this false "prophet" are no different than those of recent impostors: David Koresh, Jim Jones, and Charles Manson.

4. The Promised Mehdi The next logical step for Mirza was to raise himself to become the Promised Mehdi. Since he was counting on the ignorance of masses, he was not worried about the fact that he did not fulfill any of Islamic prophecies regarding Mehdi.


"Mirza Sahib also claimed to be the promised Mehdi, not the Mehdi who was engaged himself in conquest and bloodshed but the reasoning Mehdi who would vanquish his opponents by arguments. He called himself Promised Mehdi and superior to numerous prophets." (Me'ar‐ul‐Akhyar, Page 11)

Obviously, Mirza Ghulam was unsuccessful to even vanquish his opponents by argument and discussion. He was rebuffed and ridiculed easily by both Muslim and Christian Scholars alike. His only accomplishment was to show that he could find some simple minded individuals who would follow his false claims.

5. The Promised Messiah Not quite happy at being just Mehdi, Mirza Ghulam Qadiani decided to give himself a quiet promotion by declaring himself to be the Messiah foretold by all religions of the world! Once more, since the naive and impressionable villagers he was initially dealing with were uninformed of the prophecies regarding the Messiah, he was not concerned with being exposed.

To explain the fact that he ‐‐ unlike the foretold Messiah ‐‐ did not descend from the heavens in the company of angels, he invented a fairy‐tale regarding Jesus Christ(pbuh): in this tale Jesus(pbuh) is crucified, but does not die nor is raised to God to fulfill his future mission as the promised Messiah. Instead, he recovers from his injuries and escapes to Kashmir (India) where he lives for eighty six more years, does not preach Islam, and does not leave any traces of his living there!





"So you are blessed. The Messiah has come to you. God, the Powerful has placed His hand on him and bestowed His eloquent speech upon him.... You are blessed. The Mehdi of the time had come to you with abundant riches and endless wealth.... You people, I am the Messiah of Muhammad's line and I am Ahmad al‐Mahdi." (Khutba Ilhamia, Page 60, 61, 98)

"Give up all mention of the Son of Mary: Ghulam Ahmad is far greater." (Dafi‐ul‐Bala" Page 20)

"It is my claim that I am that Christ about whom all the sacred scriptures have prophecied that his advent will take place in the last days of the world." (Tuhfa‐i‐Gooladia, Page 195i)

"I swear by That God who controls my life that He sent me and He had named me a prophet and He has called me the Promised Christ and has established my claims with great signs that number above three lakhs. [3 million miracles!]" (Tatimma‐i‐Haqiqat‐ul‐Qahi, Page 68)

It is indeed a loss to humanity that no one witnessed even one of the 3 million miracles Mirza Ghulam Qadiani insisted that he performed! Either his mission as the "Promised Messiah" was a total failure (since he only caused hatred among Muslims, Christians, and Hindus and did not bring unificaion of the mankind) or he was an impostor. Since the promise of Allah(SWT) regarding the Messiah can never fail, we stand by the opinion that Mirza Ghulam Qadiani was an impostor.

6. Reincarnation of Muhammad(SAW) As a Muslim, Mirza Ghulam Qadiani knew too well that the advent of a new prophet is impossible. However, dealing with people who did not understand the original Arabic text and were unaware of the extensive body of Hadith clearly opposing any form of prophethood, Mirza Ghulam resorted to deceptive translation of the Holy Quran to claim to be a superior reincarnation of the prophet Muhammad(SAW)!


"I am that same prophet , the very Incarnation of the "Seal of Prophets" and twenty years back in the Book Baraheen‐i‐Ahmadiah, I was called by God by the names of Muhammad and Ahmad and was declared by God Himself to be the very prophet in fresh and blood." (Eik Ghalati‐ka‐Izala, Mirza Ghulam Qadiani)

"Muhammad has again come among us. His new position is an improvement on his earlier visitation. If any man wishes to see Muhammad, akmal (more competent), then he should see Ghulam Ahmad, in Qadian." (Al‐Badr, Oct 5, 1906; Written by a poet and published by Mirza Ghulam Qadiani)

"It is a fact that Muhammad(pbuh) worked only three thousand miracles... My Miracles exceed one million in numbers." (Ijaze‐e‐Ahmadi, Page 79; Tadhkira tul Shahadatain, Page 41)

"It is possible for a man to attain a spiritual position higher than any other man; if any man wishes, he can rise even above Muhammad(pbuh)." (Daily Al‐Fadl, Jul 17. 1992, Mirza Basheer al‐Din Mahmud Qadiani)

"As for him (Muhammad), the moon was eclipsed but for me, two bright moons have eclipsed (solar eclipse). How dare you deny it? If his Kalam (words) were a miracle, a sign, my Kalam is also a miracle." (Ijaze‐e‐Ahmadi, Page 79)

"This verse, 'He is the Messenger of God and the seal of Prophets' contains a secret allusion to prophecy and that is that the coming of prophets is sealed for ever, and except for the prophet incarnate who is no other than the prophet himself, will have the faculty of receiving revelations from God openly like the prophets of old. Since I was destined to be the Prophet that was to come, I was destined to be the Prophet that was to come, I was made the prophet Incarnate." (Eik Ghalati‐ka‐Izala, Mirza Ghulam Qadiani)

How fortunate for Mirza Ghulam Qadiani to have been the person to discover this "secret allusion" and try to use this "allusion" to misguide uninformed people!

7. An Apostate and New Prophet




By now, everyone should have noticed the pattern of Mirza Ghulam Qadiani. He was indeed a person with an ego that needed continuous feeding and boosting. He had elevated himself to be better than Prophet Muhammad(SAW), whom we are told was the greatest man to ever live. Yet, he was not happy! He was still partially bound by the Quran and Hadith of the Prophet(SAW) and, to break free, he needed to attain full prophethood!


"The true God is He who sent His messenger to Qadiani." (Dafi‐ul‐Bala, Page 11)

"How can I discard God's revelations which has been coming to me for the last twenty‐three years. I believe in this sacred revelation as I believe in the revelations before me." (Haqiqat‐ul‐Wahi, Page 15)

"We claim to be Rasul (Messenger) and Nabi (Prophet)." (Al‐Badr, March 5, 1908, Mirza Ghulam Qadiani)

"I have been given what no other man in the universe has been given." (Tadhkira, Page 658)

"Lo! We have sent unto you a messsenger as witness among you, as we once sent a messenger unto Pharaoh." (Haqiqat‐ul‐Wahi, 1)

"Fear not. Lo! The messengers fear not in my presence." (Haqiqat‐ul‐Wahi, Page 91)

"I swear by God in whose hand lies my existence and say that it is He who has reputed me and called me a prophet and the Messiah." (Haqiqat‐ul‐Wahi, Appendix, Page 68, Mirza Ghulam Qadiani)

"He (Mirza Ghulam) is a prophet of God and the like of every prophet." (Haqiqat‐ul‐Wahi, Page 79, Mirza Ghulam Qadiani)

"I am the only person selected from amongst the adherents of Islam for the reception of the revelations and knowledge of the unseen. As no other Saint of this community has had a so big a share, the title of Nabi has fallen to my lot alone." (Haqiqat‐ul‐Wahi, Page 391, Mirza Ghulam Qadiani)

"We sent you (Mirza Ghulam) indeed as our mercy to the worlds." (Haqiqat‐ul‐Wahi, Page 82, Mirza Ghulam Qadiani)

"I (God) shall stand by this (Mirza Ghulam) prophet." (Haqiqat‐ul‐Wahi, Page 87, Mirza Ghulam Qadiani)

"We have given thee abundance." (Anjam Atham, Page 58; Tadhkira, Page 652)

Muslims should recognize the last three claims to be plagiaries of the verses of the Holy Quran. Mirza Ghulam Qadiani shamelessly quoted verses revealed some 1300 years earlier as new revelation made to him! This, like the rest of his claims, was a forgery. [Read: A Proof of the Finality of Prophethood]

8. The Lord of Hindus Since Mirza Ghulam Qadiani lived in India, it was an astute and calculated move on his part to reach out to the Hindus of the society, by calling himself the Hindu Lord, Korishna. This also amounted to a promotion, since a Lord is better than a simple Prophet!

Here is his claim from this period:

"Just as the Aryan people are awaiting the coming of Shri Krishna. I am the same Krishna, and this claim is not only mine but God repeatedly revealed to me that I am the same Krishna, the King of the Aryans to come in the last days of the World." (Haqiqat‐ul‐Wahi, Page 45, Mirza Ghulam Qadiani)

9. Incarnation of All Prophets Mirza Ghulam had claimed to be a prophet, however his character was incompatable with that of all prior Prophets(pbut) and he was not capable of performing miracles. We have already seen hints of his attempt at boosting his




claim by making false accusations against prior Prophets(pbut); at this stages, he tries to make himself the beneficiary of all the good characters of all the Prophets.

Here is his claim from this period:

"Whatever was given individually to each prophet has been collectively given to me." (Nuzul‐e‐Masih, Page 99)

"One into whom God entered is in the garb of the prophets." (Anjam Atham, Page 53)

"I am the Messiah of the time and I am Moses on whom God conferred His speech. I am Muhammad and Ahmad, the selected one." (Taryaq‐ul‐Qulub, Page 3)

"My Lord has established the likeness between Adam and myself: Allah made me Adam and gave me all that was given to the Father of mankind." (Khutba‐e‐Ilhamia, Page 253‐254)

"There was no prophet whose name was not given to me, as I was told in the "Baraheen Ahmadiah that I am Adam, I am Noah, I am Issac, I am Jacob, I am Ismail, I am Moses, I am Abraham, I am Jesus, and I am Muhammad. In the capacity of a prophet Incarnate." (Tatimma‐Haqiqat‐ul‐Wahi, Page 84, Mirza Ghulam Qadiani)

10. The Son of God You will be surprised to see how far Mirza was willing to take his claims! We allow his own writings, alleged by him to be revelations from God, to speak for themselves:

"You are unto me as my son." (Haqiqat‐ul‐Wahi, Page 86; Tadhkira, Page 526, 642)

"Listen to Me, My Son" (Al‐Bushra, Vol 1, Page 49)

"God has preferred you above everything else." (Tadhkira, Page 469, 579, 638)

"You are from me and I am from you: your appearance is my appearance." (Tadhkira, Page 650, 700)

"If thou hadst not been, I (God) would not have created the heavens." (Haqiqat‐ul‐Wahi, Page 85; Istifta, Page 604, 649)

"You are from our water and they are from dust." (Anjam‐e‐Atham, Page 55; Tadhkira, Page 204)

"The Heavens and the earth are with you as they are with Me." (Anjam‐e‐Atham, Page 52; Tadhkira, Page 65 (2nd Edition))

"Listen to Me, My son; Thou art from My water and they (other people) from dust..." "Christ and I (Mirza Ghulam) are in a position wherein we can be metaphorically termed as sons of God." (Dafi‐ul‐Bala, Page 6; Haqiqat‐ul‐Wahi, Page 86; Arbain, Page 34, by Mirza Ghulam Qadiani)

"Thou art as a son to Me; Thou art like My children; Thou art as dear to Me as My Unity." (Tauhid and Tafrid, by Mirza Ghulam Qadiani)

"I have dismounted the heavens for thee and for thy sake I shall manifest My signs." (Haqiqat‐ul‐Wahi, Page 94)

We only need answer this by the following Surah of the Holy Quran:

Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him. (Al Quran; Surah Al‐Ikhlas 112 : Ayah 1 to 4)

11. The Christian God Apparently, the wealth (Zakat) he had hoarded over the years and the prestige of being compared with all the Prophets(pbut) had blinded Mirza to authentic Islamic




teachings. His disbelief grew even more, as shown in the following passages of his later writings:

"Prophet Daniel has termed me as Michael, in his book; and in Hebrew, Michael literally means, 'one like God'". (Arbain, No. 3, Page 25, By Mirza Ghulam Qadiani) (Roohany Khazaen, Vol. 17, Page 413)

‘"God, Holy ghost, and son, when combined, constitute the Holy Trinity,". Mirza Ghulam Ahmad represents God as riding a dromedary likens Him to a Tendwa (octopus) and call Holy Ghost as female and God as male. He talks of God as descending the heavens, praising Mirza Ghulam Ahmad from His Throne, sending peace on, and praying for him. He describes Him as sleeping, walking, and performing good and bad actions and glorifying the name of Mirza Ghulam Ahmad.' (Haqiqat‐ul‐Wahi, Page 78 and 103; Izala‐i‐Auham, Page 67; Tauzih‐ul‐Maraam, page 21)

May Allah(SWT) have mercy on us for reproducing theses blasphemous teachings of Mirza Ghulam Qadiani.

12. God Like May Allah(SWT) have mercy on us for reproducing these authentic writings of Mirza Ghulam Qadiani. We allow his own writings, alleged to be divine revelation, speak for itself:

"I am given the power to cause death and to give life from the Lord, the all‐Powerful." (Khutba Ilhamia, Page 55‐56)

"Such is your command: that when you intend a things, you say 'Be' and it exists." (Haqiqatul Wahi, Page 105; Tadhkira, Page 525, 656, 826)

"Oh Ahmad, your name will be completed but My name will not be completed." (Anjam‐e‐Atham, Page 52; Tadhkira, Page 51)

"Allah praises you in the heavens. He praises you and comes unto you." (Anjam‐e‐Atham, Page 55‐56; Tadhkira, Page 276 (2nd Edition))

"The God of Muhammad manifested Himself to Ahmad of Qadian, and He in the form of Ghulam Ahmad radiated His light." (Al‐Hakam, No. 5)

"You are unto me as my Oneness and my Soleness." (Anjam‐e‐Atham, Page 51; Tadhkira, Page 66, 304)

"I dreamt that I was Allah and I believed that I was really he." (Aina‐i‐Kamalat, Page 564)

"God stands where you (Mirza Ghulam) stand." (Al‐Bushra, Vol 2, Page 24)

"I saw that I was God, and believed that I was He, and in that condition I was saying, 'We intend to create a new system and a new heaven and earth.' Then, I said 'We decorated the Lower heaven with Lights; and added, We shall create men out of the extract of earth'." (Kitab‐ul‐Bariya, Page 78; Aina‐i‐Kamalat, Page 564)


Page 7 of 123

Mannerism of Mirza Ghulam Qadiani! – (Is it the way the prophet talk??)

Journey from Islam (submission to Allah) to Kufr (Disbelief) (1 6) Mannerism of Mirza Ghulam Qadiani! – (Is it the way the prophet talk??) (7) Mirza Ghulam Qadiani: From Rags to Riches (8 11)

Mannerism of Mirza Ghulam Qadiani! – (Is it the way the prophet talk??) (In light of his own Writings) Mirza Ghulam Qadiani did not have any scruples at using profanities to try to ridicule, intimidate, or threaten people who did not accept his false claim to prophethood. Here are a few examples of his writings:

"My enemies are dirty swine and their women are more wretched than bitches." (Roohany Khazaen, Vol. 14, P. 53; Najmul Huda, P. 10, 53)

"All Muslims regard my books with reverence and care and benefit from their sublime thoughts except those who are the offspring of prostitutes (bastards); God has put a seal upon their hearts and they do not accept me." (Roohany Khazaen, Vol. 5, Page 547‐548; Mirat‐o‐Kamalat‐i‐Islam, P. 547; Aeena‐e‐Kamalat Islam, P.547‐548)

Note: Mirza Ghulam translated this Arabic word as "Bastard" in Roohany Khazaen Vol. 11, P. 282

"The one who has no belief in our ultimate victory is fond of becoming bastard and he is bound to be product of fornication." (Roohany Kazaen, Vol. 9, P. 31; Anwar ul Islam, P. 30)

"Are they prepared to swear? No, they'll never do so because they are liars and are derooting the corpse of falsehood like dogs." (Supplement to Anjam‐e‐Atham, P. 25; Roohany Khazaen, Vol. 11, P. 309)

His eulogy about Maulvi Saadullah Ludhianwi was:

"I look a sinful man among debauched who is more scoundrel and an execrated being like Satan... He who is called Saadullah by the ignorant is slanderer, wicked and a falsifier... You injured me, bastard. I won't be truthful if you won't have a disgraceful death." (Haqiqat‐ul Wahi, P. 14‐15; Roohany Khazaen, Vol. 22, P. 734‐735)

"If Abdullah Athum is saved from death (as per Mirza's prophecy) and if all the world say the Christian was correct, then the bastard will not follow the right path." (Roohany Khazaen, Vol. 9, P. 32)

"Abdul Haq is not content with our victories. He is itching to become a bastard." (Anwar‐ul‐Islam, P. 30)

"There is nothing more foul than a pig in the world. But the ulema who oppose me are more foul than pigs." (Anjam‐i‐Atham, P. 21)

"You have inflicted pain on me with your foulness. You are not truthful. I pray that you die in shame, you son of a harlot." (Anjam‐i‐Atham, P. 288)

"This bastard of a doctor does not thread the straight path." (Anwar‐ul‐Islam, P. 30)

He called Shaikhul Islam Saanaullah of Amristar: "O, the son of wind, o traitor..." (Ijaz‐i‐Ahmadi, P. 43/77)

The puzzling thing is that he himself wrote:

"I have never abused anyone." (Moahiburahman, P. 18)

"He is worst who is abusive, his heart is as filthy as Latrine." (Sar‐e‐Sumain, P. 74)

"Abuses and rebukes are not the acts of a believer and a believer can not be a curser." (Azalat‐ul‐Auham, P. 66)


Page 8 of 123

Mirza Ghulam Qadiani: From Rags to Riches

Mannerism of Mirza Ghulam Qadiani! – (Is it the way the prophet talk??) (7) Mirza Ghulam Qadiani: From Rags to Riches (8 11) Mirza Ghulam's Knowledge and Practice of Islam (12 18)


Mirza Ghulam Qadiani made a number of outlandish claims, from being the Promised Mahdi and the Promised Messiah to a Reincarnation of Hazrat Muhammad(SAW) and a prophet with new Shariat. In this article we will examine one of the motives for his claims.

Mirza Ghulam was born to a family of substantial influence but little wealth and depended on the meager income of his father during his youth (Haqiqat‐ul‐Wahy, Roohany Khazaen, Vol. 22, P. 220). When he was twenty five years old, he committed an act for which he became detached from his family for four years. The son of Mirza Ghulam Qadiani recounts:

"My mother told me that his holiness, the Promised Messiah, one day, during his youth, went to collect the pension of his grandfather (700 rupees ‐ Seerat‐ul‐Mahdi, Vol. 1, P. 131). Following him was a person by the name of Imamuddin. When he received the pension, Imamuddin mislead him and took him outside Qadian. They roamed about from place to place. When his holiness had squandered all he had, Imamuddin deserted him leaving him alone and left for some other place. However, his holiness, the Promised Messiah, did not return home for shame and for fear of infamy. And since his grandfather's desire was that he be employed somewhere, he went to Sialkot and got himself employed for a miserably low salary (ten rupees a month)." (Seerat‐ul‐Mahdi, Vol. 1, P. 43; by Mirza Bashir Ahmad)

In Sialkot, Mirza Ghulam worked as a British Government court clerk on a meager salary of ten rupees a month, for four years. During this period, he took the entrance exams to law school (Seerat‐ul‐Mahdi, Vol. 1, P. 137; by Mirza Bashir Ahmad), but he flunked and lost every hope of advancement in that field. Toward the end of this period, in 1868, he held several closed door discussions with Christian missionaries, particularly Mr. Reverend Butler. Within a few days of these meetings, he terminated his employment and returned to Qadian (Seerat Maseeh Moud, P. 15) to live as a guest of his father.

This was the time of great discussion and debates between Muslims and non‐Muslims. The Muslim Ummah, tired of the constant abuses launched against

them by unbelievers were willing to finance and support anyone who appeared to champion the cause of Islam. Mirza Ghulam commenced reading some of the literature published by Muslim Ulama about Hinduism and issued a few articles and challenges against Hindus in the local papers. Uninformed villagers, who had lived under the oppressive rule of the unbelievers for a few centuries, took special interest in an individual who was not afraid of taking their enemies head on and use their own strong tone and language in answering their attacks.

Shortly thereafter, Mirza Ghulam declared that he was in need of funds to author fifty books in which he would present three hundred arguments refuting every objection Hindus and Christians had raised against Islam. This work, he promised, would make Islam once again victorious! Muslims from the neighboring villages met the challenge and sent in advances and donations to help in this worthy cause; Mirza thus became a wealthy and somewhat recognized character. (Tabligh‐e‐Risalat, Vol. 1, P. 13, 25)

Mirza Ghulam recounts the difference this claim made in his life:

"No one knew me. Nor were my means of livelihood such that I could live in comfort and ease. All that I owned was a little inheritance from my father. Then Allah placed the world at my disposal, while I did not expect to obtain ten rupees a month. God, however, changed my condition and held my hand. Now, I have more than three hundred thousand rupees." (Haqiqat‐ul‐Wahy, Roohany Khazaen, Vol. 22, P. 220‐221; Haqiqat‐ul‐Wahy, P. 211‐212)

Mirza Ghulam commenced publishing the volumes of his book, Baraheen‐e‐Ahmadiyyah, the first appeared in 1880, the second in 1882, and the third in early 1884. These books were no more than a collection of announcements, statements, strongly worded challenges to other religions, and boastful narration of Mirza's own superiority over others ‐ ridden with linguistic errors and devoid of scholarly research, for the most part. Ulama became suspicious of him and were appalled when the fourth volume was released. This book consisted of little more than excessive bragging, arguments for the possibility of revelations after Hazrat Muhammad(SAW), confusing statements of alleged divine revelations, and a lengthy homage to the British Imperialism. Mirza had also urged all Muslim scholars to submit a join statement of loyalty to the British government and had stressed the impermissibility of Jihad.


Page 9 of 123



Thus, the promise Mirza had made to the public came to an end. Twenty five years later, after publishing the fifth volume of Baraheen‐e‐Ahmadiyyah, Mirza Ghulam declared:

"This is the same Baraheen‐e‐Ahmadiyyah, which had already been published in four volumes. The fifth volume has been now published. It was earlier promised to publish fifty volumes, but they are to be content with only five, instead of the fifty we promised. Since there is only a dot difference between five and fifty, with these five our promise has been fulfilled." (Preface, Baraheen‐e‐Ahmadiyya, Roohany Khazaen, Vol. 21, P. 9; Preface, Baraheen‐e‐Ahmadiyya, Vol. 5, P. 7)

However, these books were a far cry from Mirza's earlier promises. His son admitted:

"Now that five volumes of Baraheen‐e‐Ahmadiyya have come out in print, its preface and notes all related 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 promised, the Baraheen‐e‐Ahmadiyya contains only one argument and that too not in a complete form." (Seerat‐ul‐Mahdi, Vol. 1, P. 7; by Mirza Bashir Ahmad)

When some Muslims demanded for the return of their advances, Mirza Ghulam announced:

"This money was given me by God. I shall not return it to anyone ‐ not even a penny, as I am not accountable to anyone. Anyone who asks me to render account should not give me anything in the future." (Al‐Hakm, March 21, 1905)

With his newly found wealth and the backing of the British government and those loyal to its rule, Mirza Ghulam was able to create a new organization of people planted at visible and respectable positions. He proudly wrote:

"The majority of people who have joined my sect are those who are either holding eminent posts with the British Court, or the goodly rich men, their servants and friends or businessmen, lawyers or those educated in the modern way or such famous scholars, servants and noblemen who have either served

the British Government in the past or are serving it at present or their relations or friends who accepted the influence of their elders and the weekly holders of the office of the caretakers of some religious orders. In short, this is a party which is the protege of the British Government from whom it has earned good name and who is worthy of the Government's favors. Or it consists of people who are related to me or are among my servants." (Tabligh‐e‐Risalat, Vol. 7, P. 18)

At this time, traditionally educated individuals like Hakim Nuruddin and Moulvi Muhammad Ali joined this new organization. By relying on the services of these and other educated individuals, Mirza Ghulam was able to produce works that could impress the uninformed. Mirza gathered around himself a core group of loyal supporters who helped to improve his image, provided him with advise on religious matters, helped publish statements on behalf of the movement, and recruited people to this new organization. The first goal of this new movement was to serve the interest of the British Government and receive favors and compensation in return. In a letter to the British Lieutenant Governor, Mirza Ghulam wrote:

"I have filled shelves with books which I wrote in praise of the British, especially about the abrogation of Jihad in which many Muslims believe. This is a big service to the Government. So I hope for an appropriate and good reward." (Tabligh‐e‐Risalat, Vol. 7, P. 19)

Mirza Ghulam remained partially dependent on collections from his followers to fund his own livelihood. He ordained his followers make mandatory monthly contributions and squandered the funds on himself and his family. He went so far as to threaten those who did not make the contribution with excommunication from his influential and powerful organization, which virtually ran all aspects of life in the village of Qadian. He declared:

"It is the duty of all my followers to remit some amount out of their earnings. After this announcement, we shall wait for three months. We shall remove from the list of devotees the name of anyone who does not remit a portion of his earnings during these three months." (Lauh‐ul‐Mahdi, P. 1; As reported in Qadiyaniat‐An Analytical Survey)


Page 10 of 123



Khwaja Kamaluddin, one of the top recruiters of Qadianism, was suspicious of the luxurious and carefree life that Mirza Ghulam, his family, and close companions were basking in. On one occasion, he demanded action from Moulvi Muhammad Ali and Moulvi Sarwar Shah Qadiani (both leaders of the Qadiani movement) by stating:

"I have a question for which I have no answer. Please provide me with one. Formerly, we used to tell our wives that we should live the lives of the Companions who ate meager and coarse food and wore rough cloth and donated whatever they could save to the cause of Allah. We urged them to do the same. By means of these admonitions, we used to collect money from people and from our wives and send it to Qadian. But, when our wives themselves visited Qadian and came to know of the state of affair first hand, they angrily returned and told us that we were untruthful. They said they had seen the manner in which the wives of the Prophets and Companions were living in Qadian! Not even a fraction of the comfort and luxury enjoyed by their wives was experienced by those outside (Qadian). This is despite the fact that the money is not remitted to them (for their personal use) but for expenditure in the cause of Allah. We shall spend on ourselves whatever we have as it is our money earned through lawful means. Hence, they said, we were liars who had been deceiving them for long and that they would never again be deceived by us. Thus, they refused to give us any money to send to Qadian... There is a favorite reply which you provide people; this can not hold in my case, as I know the truth personally." (Kashf‐ul‐Ikhtilaf, P. 13, by Sawar Shah Qadiani)

On another occasion, Khwaja Kamaluddin reprimanded Moulvi Muhammad Ali in the following way:

"What a shame! You are aware how arduously the money of the people is collected; and then this money is not spent for the national purposes for which people donate it, after shaving off their expenditures for their bare necessities. Instead, the money is spent to gratify personal desires; and then, the amount of money is also quite large. It is so large that only if the money specified for public kitchen was managed properly, it alone would suffice to meet the requirements of those projects which have been started but are now in suspense due to the shortage of funds." (Kashf‐ul‐Ikhtilaf, P. 15, by Sawar Shah Qadiani)

When this was brought to the attention of Mirza Ghulam, he responded:

"My God will help me, and those will help me who will be inspired by God and by myself. Those who raise objections, they are to me no more than dead insects..." (Al‐Hakm, March 31, 1905)

"I am not a merchant to keep accounts with me nor am I a treasurer of the community to be asked to render account. I am God's vicegerent on earth. It is not proper to ask me where I spent the money. Those are truly the believers who gift me their money and afterwards do not question me. It is all the same whether they understand or not. They understand that an objection of this sort will result in the bankruptcy of their faith." (Published in Al‐Fadl, Sept. 19, 1936)

One of his close associates, put it more diplomatically when he wrote:

"I have reliably come to know that the Promised Messiah (upon him be the salutation and peace of God) has expressed great sorrow that despite his declaration that it is the desire of God that the management of the public kitchen remain in his hands (Mirza was appropriating and directing the funds) and otherwise the public kitchen would come to an end, persons like Khwaja are constantly asking him to entrust the management of the kitchen to them and have invidious doubts about him." (Kashf‐ul‐Ikhtilaf, P. 14‐15, by Sawar Shah Qadiani)

Mirza Bashiruddin, the son of Mirza Ghulam, in a letter to Moulvi Hakim Nuruddin, stated:

"The Hazrat (Mirza) ... shortly before his (fatal) illness said that the Khwaja (Kamaluddin) and Moulvi Muhammad Ali and others cast aspersions about me that I misappropriate public money. They should not do so, or else it will not have good consequences for them. He said that Khwaja had brought a letter from Moulvi Muhammad Ali the same day in which he had asked about the balance of the thousands of rupees which had been received, particularly since the expenditure on the kitchen had been so meager. When he (Mirza) came home, he flew into a rage and said: 'They say that we eat Haram ‐ What do


Page 11 of 123



these people have to do with this money? If I were to sever my association with them, the inflow of all the income would cease'...

On another occasion, when a deputy had gone to collect construction funds, Khwaja had told Moulvi Muhammad Ali: 'The Hazrat (Mirza) himself lives in a life of great comfort and luxury and teaches us to donate by reducing our expenses.' To this, Moulvi Muhammad Ali replied that although this could not be denied, this was an element of human shortcomings in him; and it in not essential for us to follow the element of human shortcoming in the Prophet." (Haqiqat‐ul‐Ikhtilaf, P. 50, Mirza Mahmood Ahmad; Letter of Mirza Ghulam to Shaikh Nuruddin)

The son of Mirza Ghulam indirectly admitted to all these accusations in a Friday speech in Qadian:

"Once a man from Lughiana said that we sent donations to Qadian after bearing hardships and misfortunes. These amounts are spent on ornaments and dresses of the wife of Ghulam Ahmad. So what is the use of these donations? When this news reached his holiness, the Promised Messiah, he said it is unlawful for him to send anything to us after what he has said. Then, we shall see what harm it does to us." (Al‐Fadl, August 31, 1938)

Qadiani founders resorted to other creative ways of extracting money from their followers. They purchased a piece of land and sold burial plots at exorbitant prices to their followers. Mirza Ghulam made it incumbent upon his followers to be buried at the cemetery by stating:

"I saw a vision that I have purchased a plot of land, and I was asked to bury the members of my community there: and was asked to name it as 'Heavenly Graveyard'." (Mukashaf, P. 23)

Indeed, the Qadiani Graveyard became a source of great income to the movement. The Qadiani mouthpiece, Al‐Fadl newspaper, expressed its importance in the following way:

"The 'Heavenly Graveyard' is such a central point of this movement and an institution or department of such dimensions that it excels in importance all other departments." (Al‐Fadl, Vol. 24, No. 65, Sept. 15, 1936)

During his life, Mirza Ghulam falely claimed to have received three hundred thousand revelations, sixty thousand of these dealt with financial issues and money! This large number proves the subject that was foremost on his mind and the mind of his associates. The outlandish claims of Mirza, his mannerism, and the lavish life style he and his close associate conducted are all indicators of the falsehood of their claim. Their actions should resonate the following verses of the Holy Quran in the heart of every believer:

O ye who believe! there are indeed many among the priests and anchorites, who in Falsehood devour the substance of men and hinder (them) from the way of Allah... (Al Quran; Surah Al‐Tawba 9 : Ayah 34)

The Signs of Allah have they sold for a miserable price, and (many) have they hindered from His way: evil indeed are the deeds they have done. (Al Quran; Surah Al‐Tawba 9 : Ayah 9)


Page 12 of 123

Mirza Ghulam's Knowledge and Practice of Islam

Mirza Ghulam Qadiani: From Rags to Riches (8 11) Mirza Ghulam's Knowledge and Practice of Islam (12 18) Mirza Ghulam Qadiani's Novel Ideas Concerning God (19 20)


Qadianis (Ahmadis) exalt the founder of their movement, Mirza Ghulam Ahmad, as a religious leader, a Saint, the Promised Mahdi, the Promised Messiah, the second improved reincarnation of Hazrat Muhammad(SAW), and a Prophet of God.

They revere the Mirza of Qadian as the source of their religious knowledge and the greatest scholar of all time!

However, the high honor they project upon Mirza is built on a house of cards ready to fall apart upon the simplest of scrutiny.

Allow us to review some of the material available on the subject to see if the Mirza of Qadian did indeed posses any of the qualities attributed to him.

1.Mirza's Aptitude to Acquire Knowledge 2.Mirza Ghulam's Early Education 3.Mirza's Extent of Knowledge of Quran 4.Mirza's General Knowledge of Islam 5.Mirza's Knowledge of the Rules of Shariat 6.Mirza did not Lead the Prayers

7.Mirza's Lethargy in Worship 8.Mirza offers no 'Qadha' for missed Fasts 9.No Haj, No Zakat, No Etikaf, No Tasbih for Mirza 10.Nightly Massages by Unrelated Women is a Blessing 11.Adultery by the Prophet/Saint was Acceptable 12.Who Wrote Mirza's Books

Mirza's Aptitude to Acquire Knowledge

The family and close associates of Mirza Ghulam have recorded a great deal on this subject. Mirza Ghulam appears not to have been particularly bright or attentive all his life. Additionally, by the time he claimed to have received revelations to be Mahdi and Messiah (about 1891), he had suffered from

severely weakened mental faculties. Let us review some of the evidence attesting to these facts.

"Mia Abdullah Sinnori narrated to me that once Hazrat Saheb (Mirza Ghulam) was given a gift of a pocket watch. Hazrat Saheb wrapped the watch in a handkerchief and put it in his pocket; he did not use the chain (to hang it from his vest). When he wanted to tell the time, he used to take the watch out (unwrap it) and count aloud starting from one, while pointing to each digit by finger (counting clockwise). He was unable to tell time by just looking at the watch.” (Seerat‐ul‐Mahdi, Vol. 1, P. 180; by Mirza Bashir Ahmad)

"Once someone brought for him (Mirza) gurgabi (a kind of shoes used in Punjab). He put them on, but could not distinguish between the right and the left shoe. Often, he used to wear them on the wrong foot, and then feel uncomfortable. Sometimes, feeling pain after walking in the wrong shoe, he used to get irritated and say that nothing of those people was good. Mother said that she had marked the right and left shoes for his convenience and yet he used to put the shoes on the wrong foot. Hence, she took the markings off." (Seerat‐ul‐Mahdi, Vol. 1, P. 67; by Mirza Bashir Ahmad)

"His holiness, the Promised Messiah, suffered from hypochondria on account of weakness of the brain." (Published in Review of Religion, August 1926)

Mirza Ghulam himself wrote:

"I have a very bad memory. I meet a person many times, but after sometimes I forget that I ever met him. This condition has reached a stage beyond description." (Maktoobat‐e‐Ahmadiyya, Vol. 5, No. 3)

"I do not consider you have reached the state of weakness of brain that I have reached." (Makatoob‐e‐Ahmadiyya, Vol. 5, No. 13; written in a letter to Hakim Nuruddin in 1891)

Mirza Ghulam's Early Education

The Mirza of Qadian writes about his own formal education in the following passages:


Page 13 of 123



"When I grew out of boyhood and reached adolescence, I read a little Persian and fragments of pamphlets on accidence and syntax and some other branches of knowledge and a little of the books of medicine. (Mirza learned medicine from his father and was somewhat of an expert in that field)" (Tabligh‐ila‐Mashshaikh‐ul‐Hind, P. 59)

"I learnt the Quran and Persian books from my teacher Fazal Elahi and I learnt accidence and syntax from Ustad Fazal Ahmad." (Kitab‐ul‐Barriah, P. 135)

"During his (Mirza's) stay in Sialkot, an English night school opened for Government employees. Amir Shah Tabib was appointed a teacher of this school. His holiness (Mirza) started learning English in this school and read a book or two there." (Seerat‐ul‐Mahdi, Vol. 1, P. 155; by Mirza Bashir Ahmad)

The individual Qadianis (Ahmadis) tout as the most learned scholar of all time knew no more than what he had learnt from these middle‐school level courses.

His own son attributed the confusion and misinformation so prevalent in his father's speeches and earlier works (Baraheen‐e‐Ahmadiyyah 1‐4) to the poor quality of education he had received:

"The truth is that the Promised Messiah himself did not claim that he learnt the manifest sciences from anyone. He (Mirza) used to say that his teacher was an opium addict who smoked Huqqa as well. Sometimes, on account of intoxication, he used to spill the contents of the bottles on the ground. What could one expect from such teachers?" (Al‐Fadl, February 5, 1929; by Mirza Mahmood Ahmad Qadiani)

Mirza's Extent of Knowledge of Quran

"Doctor Mir Muhammad Ismail Saheb told me that hazrat Promised Messiah had not memorized continuous portions of the Holy Quran or its longer Suras. But, he certainly grasped the diverse plurality of Quranic meanings. However, he could not recall most of the Quran in the style of a hafiz (from memory)." (Seerat‐ul‐Mahdi, Vol. 3, P. 44; by Mirza Bashir Ahmad)

How could Mirza have claimed to be (God forbid) the improved second advent of the Holy Prophet(SAW) and stated to have received Al Quran ‐ Surah when he was not even a hafiz?

Mirza's General Knowledge of Islam

Mirza Ghulam himself confesses that his knowledge of Hadith and Shariat was very elementary:

"My father was an expert diviner. He had great skill in this art. He helped me in attaining perfection in the art of divining through books and discussions; as the result, I could not absorb a deeper knowledge of Hadith and principles of jurisprudence and my knowledge in these fields was like the mere sprinkling of a shower." (Tabligh‐ila‐Mashshaikh‐ul‐Hind, P. 59)

Indeed, the only strong qualities of Mirza were those of perseverance, diligence, and insistence on his own view points. This enabled him to be a good debater against the unlearned Christian and Hindu missionaries who used to blindly and carelessly attack Islam. However, without a deep understanding of Islam, Mirza could not have ever claimed to be a Muslim Scholar. Not only Mirza was uninformed about the more scholarly issues, his knowledge of the Seerah, simple facts, and historic events also left a lot to be desired. For instance, he has written:

"The Apostle of God, peace be upon him, was born a few days before the death of his father." (He(SAW) was actually born after the death of his father.) (Paigham‐e‐Sulh, P. 19)

"To the Apostle of God were born eleven sons all of whom died." (Historic accounts point to only four sons.) (Ain‐ul‐Marifa, P. 286)

"The Promised son was born in the fourth Islamic month, that is, he was born in Safar." (Safar is actually the second month of Islamic calendar) (Tiryaq‐ul‐Qulub, P. 43)

Mirza's Knowledge of the Rules of Shariat


Page 14 of 123



"Once Moulvi Abdul Hakim was leading the prayers. After the second rakat when everyone rose from the sitting position to standing position at the start of the third rakat, Hazrat Saheb (Mirza) kept sitting unaware in the At‐Tahiyat. When the Moulvi Saheb said Takbir for going into Rukoo, it was then that he realized the matter. Huzoor (Mirza) got up (straight away) and joined in the Rukoo. After the prayers, honorable Sire called Moulvi Nuruddin and Moulvi Muhammad Ahsan and presented the situation before them, saying that he had joined straight away in the Rukoo without reciting Fateha. What was the precept of the Shariat in that eventuality?" (Al‐Fadl, Vol. 12, P. 77, Jan 17, 1925; by Mufti Muhammad Sadiq Qadiani)

Isn't it extremely strange for a self‐proclaimed Prophet and religious leader to have to ask his associates on elementary matters of faith and religion? The extent of his ignorance of Islam becomes even more evident, when we read his own close supporters and family members repeatedly criticizes his actions and approvals:

"Doctor Mir Muhammad Ismail related to me that once during the summer, Peer Siraj‐ul‐Haq led Maghrib prayers in Masjid Mubarak. The honorable Sire, peace be on him, was also a muqtadi (follower) in this prayer. In the third rakat after rukoo, instead of the prescribed Arabic hymn Sam‐e‐Allah‐o‐Leman Hamadah, he recited a Persian poem of the honorable Sire (Mirza) beginning with the couplet 'O God, The Assuager of our troubles'! This humble self submits that although this Persian poem is a high‐class salvation commune which is full of spiritualism, the well‐known precept is to recite only the masnoon invocations in prayer." (Seerat‐ul‐Mahdi, Vol. 3, P. 138; by Mirza Bashir Ahmad)

Mirza did not Lead the Prayers

Mirza Ghulam does indeed represent a nontraditional claimant to being a religious leader, Mahdi and Prophet! For instance, he avoided leading the congregational prayers! Once, he resorted to the following ruling to avoid reciting the verses of Quran aloud:

"Doctor Mir Muhammad Ismail told me that once Moulvi Abdul Karim could not lead prayers for some reason. The first Khalifah‐ul‐Masih (Hakim Nuruddin) was not present either. Then, Hazrat Saheb asked late Hakim Fazal Din Saheb to lead the prayers. Hakim Fazal Din submitted: 'Your honor knows that I suffer from the disease of piles and every now and then my wind escapes. How can I lead the prayers?'

The honorable Sire asked him whether his prayer was duly accomplished despite that trouble? Hakim Fazal Din replied in the affirmative. The honorable Sire said: 'Then, ours will also be duly accomplished. You lead'." (Seerat‐ul‐Mahdi, Vol. 3, P. 111; by Mirza Bashir Ahmad)

Mirza's Lethargy in Worship

While all the Prophets, saints, and true scholars enjoy worshipping Allah(SWT) day and night, Mirza Ghulam was somewhat lax in his worship. When asked for an explanation, he claimed to be a superior type of saint who did not need to worship the Lord devoutly!

"Moulvi Rahim Bux Saheb resident of Talaundi, District Gurdaspur, informed me in writing that when hazrat Promised Messiah (Mirza) went to Amristar to visit the printing of Baraheen‐e‐Ahmadiyyah, after seeing the printing, he (Mirza) asked: 'Moulvi Rahim Bux, come, let's go for a walk.'

'While he was strolling in the garden, this humble self submitted: 'Hazrat, while you are busy yourself in a stroll, Allah's saints busy themselves day and night in prayers.' 'He replied: 'Saints are of two types: the painstaking like Hazrat Baba Fareed Shakargunj and the God‐inspired such as Abul Hassan Kharqani, Muhammad Akram Multani, and Mujaddid Alf‐e‐Shani, etc. Saints of the second type are of a higher rank. Allah talks to them abundantly; and I am of those.' At that time, he had claimed to be only inspired by God." (Seerat‐ul‐Mahdi, Vol. 3, P. 214; by Mirza Bashir Ahmad)

"Doctor Meer Muhammad Ismail informed me in writing that he disagreed with me regarding some of the year‐wise recorded narration of Seerat‐ul‐


Page 15 of 123



Mahdi under serial number 467. He wrote: '(13) You did not mention (Mirza) having offered accumulated prayers for two months continuously in 1901.' This humble self submits that this is correct that he did combine his prayers for a long time." (Seerat‐ul‐Mahdi, Vol. 3, P. 202; By Mirza Bashir Ahmad)

Mirza offers no 'Qadha' for missed Fasts

This is another example of how Mirza Ghulam had excused himself from following the rules of Sharia. He did not feel it was necessary to make up any missed fasts.

"Related to me by my mother that hazrat Promised Messiah did not keep Ramadan fasts in the year when he had fits and gave propitiatory alms in lieu... Thereafter, he fasted regularly in all the months of Ramadan (but never made up for the missed ones). However, two or three years before his death he could not keep any fast. He compensated for the missed fasts with propitiatory alms. This humble self asked mother whether he kept any compensatory fasts in lieu of the missed ones. She replied in the negative and added that he only paid the propitiatory money." (Seerat‐ul‐Mahdi, Vol. 1, P. 65; by Mirza Bashir Ahmad)

No Haj, No Zakat, No Etikaf, No Tasbih for Mirza

Mirza Ghulam was indeed a strange claimant to Prophethood and sainthood. How could he have made such outlandish claims, when he did not even faithfully fulfill the pillars of Islam. Let's review what his own son has written:

"Doctor Mir Muhammad Ismail Saheb narrated to me that hazrat Promised Messiah never performed Hajj, never gave Zakat, never sat in Etikaf (extra worship during the last 10 nights of the month of Ramadhan), never kept a Tasbih and in my presence he refused to eat tropical sand lizard... This humble self submits... he probably sat in Etikaf before his commissioning. Later on, he did not do Etikaf because of the pen crusades he waged and other engagements... And he did not give Zakat because it never accrued to him." (Seerat‐ul‐Mahdi, Vol. 3, P. 119; by Mirza Bashir Ahmad)

Yet, the Holy Prophet(SAW) and his companions never shrunk from engaging in Etikaf and Tasbih and took every opportunity to help the needy. Mirza Bashir

Ahmad tried to provide an excuse to discount his father's reluctance to give zakat. Yet, historical records show that Mirza Ghulam was living a life of comfort and had claimed to have owned 300,000 rupees (would be equivalent to millions of dollars by today's standards); he also owned some rental property which his uncle was managing. Mirza Ghulam himself admitted to this fact:

"...I have more than three hundred thousand rupees." (Haqiqat‐ul‐Wahy, Roohany Khazaen, Vol. 22, P. 220‐221; Haqiqat‐ul‐Wahy, P. 211‐212) [For more read: Mirza Ghulam Qadiani: From Rags to Riches ]

Still, he never paid zakat! Furthermore, the Mirza of Qadian did not feel that performing Hajj was a primary duty of a claimant to Prophethood. The reason he provided for his unwillingness to undertake the demanding and arduous (by the standard of the 19th century) journey to Mekkah is indeed very weak.

"A letter from Moulvi Muhammad Hussain Batalvi was read out in the presence of hazrat Promised Messiah in which he had objected: 'Why do you not perform Hajj?' In reply, hazrat Promised Messiah said: 'My First priority is to kill swine and break the Cross. At the moment, I am killing swine ‐ many of them have died but some hard souls are still alive. Let me be free from this first'." (Malfoozat‐e‐Ahmadiya, Vol. 5, P. 264; by Manzoor Ilahi Qadiani)

Mirza neither succeeded in his attempt to "kill the swine and break the Cross", nor did he perform Hajj. After his death, his followers tried to justify this shortcoming with the following statements:

"This humble self submits: there were of course some special reasons for not performing Hajj. In the beginning, there was no financial arrangement for him because all properties were, from the outset, in the hands of our grandfather and later on my elder uncle managed them. After that, such circumstances arose that on the one hand he (Mirza) remained preoccupied with Jihad (author: abolishing it!) and secondly, the passage to Hajj was dangerous. However, he did desire to perform Hajj." (Seerat‐ul‐Mahdi, Vol. 3, P. 119; by Mirza Bashir Ahmad)

"Hajj did not become obligatory on Hazrat Saheb because of his poor health. He always remained ill. Also, the Ruler of Hejaz was against him because the


Page 16 of 123



Muslims of India had obtained a Shariat Decree (a Fatwa) from Mekkah for his (Mirza's) execution. Therefore, the government of Hejaz had turned against him." (Al‐Fadl, Sept. 10, 1929)

In our opinion, it was divine prudence which deprived Mirza from performing Hajj, since one of the signs of Mahdi and Messiah is that they will perform Hajj in the holy city of Mekkah.

Nightly Massages by Unrelated Women is a Blessing

Mirza Ghulam enjoyed having unrelated women serve him in seclusion, during the night hours. Although many of his own followers objected to this practice, this habit went on up to his dying days. We provide here a few references:

"My late wife... went to hazrat Promised Messiah at the age of fifteen in Dar‐ul‐Aman (Mirza's room)... The Sire very much liked her service of massage his legs." (Al‐Fadl, March 20, 1928, P. 6‐7; by Ghulam Muhammad Qadiani)

"Question No. 6: (from Muhammad Hussain Saheb Qadiani) Why does the pious Hazrat (Mirza) get his legs and arms massaged by unrelated stranger women? Answer: (from Hakim Fazal Din Qadiani) He is an innocent prophet and caress with him is not prohibited; it is rather a source of suspiciousness and blessing'." (Al‐Hakm, April 17, 1907, P. 13)

Unknowingly, his own son rejected this practice of Mirza Ghulam as being contrary to the Shariat of Islam and not befitting a claimant to sainthood:

"This humble self submits that the Holy Prophet(SAW), as per Hadith, did not touch the womenfolk at the time of Baiat. The Holy Quran states that a woman should not display her embellishments to a stranger or unrelated person. This prohibition includes touching by hand, because womanly embellishment can be known by coming into contact with the body." (Seerat‐ul‐Mahdi, Vol. 3, P. 15; by Mirza Bashir Ahmad)

Adultery by the Prophet/Saint was Acceptable

The following passage, read by the second Caliph of Qadianism (Ahmadiyyah), exemplifies the true legacy of Mirza Ghulam:

"In his Friday sermon, Mirza Mahmood read out a letter from a Lahori Mirzai. Its contents were as follows:

'Hazrat Promised Messiah (Mirza) was a saint, Allah's friend; and saints do commit adultery occasionally. Therefore, if he (Mirza) committed adultery now and then, what is the harm in that?

We have no objection against hazrat Promised Messiah (Mirza) because he committed adultery only at times. We have objection against the present Khalifa (Mirza Mahmood Ahmad) because he indulges in adulterous intercourse all the time.'

After reading the letter, Mirza Mahmood (the Khalifa in question) made the following statement:

'From this objection, it appears that this person is of Paighami (Lahori) creed because our belief regarding the Promised Messiah is that he was Allah's Prophet, but the Paighamis don't believe in this. They consider him only to be a saint." (Al‐Fadl, August 31, 1938, P. 6; Friday Sermon by Mian Mahmud Ahmad; As reported in Qadiyaniat‐An Analytical Survey)

Apparently, both Lahoris and Qadianis of the time believed that Mirza Ghulam had engaged in seriously questionable practices unbecoming of a Muslim; yet, they did not seem to mind! What had Mirza taught his own son and his followers so that their first comment was not the rejection of this accusation?

Who Wrote Mirza's Books

During a sermon, Mirza Mahmood Ahmad Qadiani repeated what many who had heard Mirza Ghulam's speeches had suspected:

"Many people used to say that his holiness, the Promised Messiah, did not know even Urdu and someone else wrote the books which were attributed to him. The others held even a worse opinion about his writing potentialities.


Page 17 of 123



They believed that Shaikh Nuruddin was the person who wrote the books for him." (Al‐Fadl, February 5, 1929; by Mirza Mahmood Ahmad Qadiani)

Indeed, Mirza Ghulam had an unusual rapport with Hakim Nuruddin and others in his organization. While, Mirza's knowledge of Islamic matters was elementary, his associates were traditionally schooled and enjoyed a broad understanding of Islam, as well the Arabic and Persian languages. Mirza Ghulam Qadiani, who had claimed to be a Prophet, often referred to Hakim Nuruddin as his master:

"My respected master, my brother Shaikh Hakim Nuruddin, may God keep you safe: your revered letter reached me. I wonder why the prescribed medicine did not do good to my master. The Servant Ghulam Ahmad" (Maktoobat‐e‐Ahmadiyya, Vol. 5, P. 14, Letter No. 2; As reported in Qadiyaniat‐An Analytical Survey) "To his holiness, the revered master, Shaikh Hakim Nuruddin, the trusted one ‐ may God keep him safe. The Servant Ghulam Ahmad" (Maktoobat‐e‐Ahmadiyya, Vol. 5, P. 14, Letter No. 14; As reported in Qadiyaniat‐An Analytical Survey)

Despite his claim of being a prophet of God and receiving divine revelations, Mirza Ghulam seldom put anything on paper without first consulting his learned followers. Even after that, the material was heavily edited by others to improve its content and format. We read in Qadiani books:

"His holiness, the Promised Messiah, wrote his book of Tabligh, which is included in his book Aina‐e‐Kalamat‐e‐Islam in Arabic. During the course of its writing, he used to send the manuscript to the philosopher of the community, Nuruddin, for proof reading. After this, he used to send it to ustad Abdul Karim so that he may shape it out in Persian." (Al‐Fadl, January 15, 1929)

"His holiness used to send manuscripts of his Arabic books to his first Caliph (Nuruddin) and also to Ustad Mohammad Ahsan. The first caliph used to return the manuscripts after reading them, mostly as he took them. As for Ustad Muhammad Ahsan, he exerted his utmost effort and at some places used to

change words for correction." (Seerat‐ul‐Mahdi, Vol. 1, P. 91; by Mirza Bashir Ahmad)

Mirza Ghulam even asked others to submit articles to be included in his book. Here is a letter Mirza composed to Chiragh Ali:

"I have been much pleased to receive your letter. From the very beginning, it has been my desire to serve Islam. Your book has encouraged me tremendously... If you have any articles, send them over to me... Your article about confirmation of prophethood has not reached me so far, although I have waited for it long. Therefore, I bother you once again to send me your article without delay. I would like you to write another article for me about affirmation of the reality of Quran, so that I may be able to include it in my book Baraheen‐e‐Ahmadiyyah." (Seyar‐ul‐Musannifin, Letter to Chiragh Ali; As reported in Qadiyaniat‐An Analytical Survey)

Yet, Mirza Ghulam has never acknowledged the original authors of any of the papers included in his books and allowed everyone to assume he was solely responsible for their form and content. The Qadiani newspaper Al‐Fadl admitted that Mirza Ghulam routinely sought advice on elementary matters of religion from his associates:

"His holiness, despite being the Promised Messiah and the covenanted Mahdi, used to consult and question me about the manifest science (Shariat and Hadith)." (Al‐Fadl, December 22, 1916; by Mohammad Ashan Amrohi Qadiani)

The fact remains that by this time in his life (after his various claims), Mirza Ghulam was physically incapable to author so many books. Indeed, several years before many of the publication attributed to him were completed, Mirza Ghulam confessed this fact to his close associate, Hakim Nuruddin:

"Now my health can no longer bear the rigors of supererogatory devotion and even a little bit of severe devotion and meditation or contemplation causes illness." (Maktoobat‐e‐Ahmadiya, Vol. 5, No. 2, P. 103, dated March 31, 1891)

By now, the the true nature of Mirza Ghulam's claims should have become evident. An individual who possessed no more than an elementary knowledge of


Page 18 of 123



Islam, who was lax about adhering to the pillars of religion, and whose speeches and first books were confused and error ridden, could not have been the sole author of all the books attributed to him ‐ particularly when his health and mental capacity had been reduced and he had shown dependency on others, even on elementary matters.


Page 19 of 123

Mirza Ghulam Qadiani's Novel Ideas Concerning God

Mirza Ghulam's Knowledge and Practice of Islam (12 18) Mirza Ghulam Qadiani's Novel Ideas Concerning God (19 20) Mirza Ghulam Qadianis and The Holy Shrines of Islam (21 22)


Mirza Ghulam Qadiani expressed many ideas about the nature of God that are contrary to the Islamic doctrine of monotheism and the sublime nature of the Creator expressed in the holy Quran. The following are a brief sampling of his novel ideas:

'Allah said unto me: "I pray and keep fasting; I stay awake and sleep".' (Roohany Khazaen, Vol. 19, P. 251; Al‐Bushra, V.2, P.79,97; Tadhkira, P. 474 (1st Edition); Mawahib ul Rahma, P. 35)

'Allah said: "I fast and I break my fast".' (Roohany Khazaen, Vol. 22, P. 107)

'Allah Taala said: "I am with the Messenger and I will answer (to his call); I can be wrong; I can be right".' (Roohany Khazaen, Vol. 22, P. 106; Al‐Bushra, V.2, P. 79; Tadhkira, P. 475)

"In a vision, I saw God in a visionary expression and I wrote many predictions; then I placed many papers before God for his signature, so that he may confirm my demands. I saw that God wrote something and without hesitation put His signature in red ink. At the time of signing, he jerked the pen as they do when ink on the nib is in excess and they throw it down. I was very sensitive at that time that God was so kind to me that whatever I demanded He put His signature on that without any hesitation." (Roohany Khazaen, Vol. 22, p. 267; Haqiqatul Wahi, P. 255; Taryaqul‐Qulub, P. 62)

'Oh sun, Oh moon, you are from Me (Allah) and I am from you.' (Roohany Khazaen, Vol. 22, p. 77; Haqiqatul Wahi, P. 73/74; Tadhkira P. 518, 625)

"It is an inspiration O'Mirza! Whatsoever you intend for, it comes into existence instantaneously by your order." (Roohany Khazaen, Vol. 22, P. 108; Tadhkira, P. 525/527, 656, Ed. II P. 826; Haqeeqat‐al‐Wahey P. 105)

'It was revealed to me: "We give you glad news of a son; he will be as a symbol of truth and greatness as if God has descended from heaven." (Roohany Khazaen, Vol. 22, P. 712; Haqiqatul Wahi, Al‐Istifta, P. 85/95; Tadhkira, P. 284)

"Thou are from My water and they (other humans) from cowardice." (Anjam‐e‐Atham, P.55; Tadhkira, P. 204; Haqiqat‐ul‐Wahi, P. 337)

"God descended into me and I was a hidden treasure; so I wished to be recognized. He told me that I was a medium between Him and His creatures." (Kitabul Bariyyah, P. 75)

"God told me: 'You are just like my son'." (Tadhkira, P. 526, 642, 399)

'God addressed me in these words: "Listen to me, my son".' (Al‐Bushra, V. 1, P. 49)

"I saw myself as if I was a woman and Allah spilled into me His reproductive power of manliness." (Yar Muhammad Qadiani: Islami Qurbani, P. 34; Zabiat‐ul‐Islam, P. 34)

"I have a secrete relation with God, which is quite unutterable." (Roohany Khazaen, Vol. 21, P. 81; Buraheen‐i‐Ahmadia, Part V, P. 63)

"I (Allah) intended to nominated My successor, so I created Adam that is you (Mirza Ghulam)." (Kitab‐al‐Baria, P. 84; Rabwa Ed. I P. 76)

"Our God is made of ivory." (Tadhkira, P. 105)

"Allah praises you (Mirza) in the heavens. He praises you and comes to you." (Anjam‐e‐Atham, P. 55‐56; Tadhkira, P. 276, 2nd Edition)

Mirza Ghulam Qadiani must have rather been unlearned about the teachings of the Quran about the nature of Allah(SWT). The following two verses of the holy Quran should suffice to point out the absurdity of his ideas:

Allah! There is no god but He,‐the Living, the Self‐subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth.


Page 20 of 123


Mirza Ghulam's Knowledge and Practice of Islam (12 18) Mirza Ghulam Qadiani's Novel Ideas Concerning God (19 20) Mirza Ghulam Qadianis and The Holy Shrines of Islam (21 22)

Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory). (Al Quran; Surah Al‐Baqara 2 : Ayah 255)

Allah is one Allah: Glory be to Him: (far exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs. (Al Quran; Surah An‐Nisa 4 : Ayah 171)


Page 21 of 123

Mirza Ghulam Qadianis and The Holy Shrines of Islam

Mirza Ghulam Qadiani's Novel Ideas Concerning God (19 20) Mirza Ghulam Qadianis and The Holy Shrines of Islam (21 22) The Discrepancies of Mirza Ghulam Qadiani (23 24)


Mirza Ghulam of Qadian and his associates were the founders of a new faith, separate and distinct from Islam. In keeping with their goal of carving out of the Ummah of hazrat Muhammad(SAW) a following for themselves, they attacked all symbols of Muslim unity, including the universally recognized shrines of Islam.

The following quotations demonstrate the way in which Mirza Ghulam attempted to diminish the value of the Muslim holy sites, while elevating that of his village of Qadian, so that it could ultimately become the center of religious identity for his followers.

"The Quran mentions the names of three cities: Mekkah, Medina, and Qadian." (Khutba‐Ilhamia, Roohany Khazaen, Vol. 16, P. 20)

"The Quran mentions the names of three cities with great respect: Mekkah, Medina, and Qadian." (Izala‐ul‐Autham, Roohany Khazaen, Vol. 3, P. 140, footnote; Footnote of Izala‐ul‐Autham, P. 34/77)

"I tell you the truth: God has informed me that the land of Qadian begets the same blessings as those bestowed upon Mekkah al Mukarrama and Medina al Munawwara." (Tabligh‐e‐Risalat, Vol. 6, P. 153; Baraheen‐e‐Ahmadiyyah, Vol. 4, P. 518)

"The land of Qadian merits great respect; it has attained the status of Haram (Mekkah) because people flock to it." (Durr‐e‐Sameen, P. 52; As per Majmu Qalam, Qadiani Religion, P. 361)

"A mere stay in Qadian is better than an optional Hajj (to Mekkah)." (Izala‐e‐Auham, P. 58, footnote)

"Whosoever enters Bait‐ul‐Fikr (Mirza's study) or Bait‐ul‐Zakr (Mirza's Mosque) is protected ('wa man dakhalahoo kaan amina'‐ just like Haram Kaba)." (Baraheen‐e‐Ahmadiyyah, Roohany Khazaen, Vol. 1, P. 666)

"No doubt Qadian in the mother of cities (Ummul‐Qura) ... and whosoever detaches himself from it will be detached. Be afraid of being cut into pieces or being torn away. Then, how long this fresh milk could last? Have not Mecca and Medina exhausted their blessings?" (Haqiqat‐ur‐Ruya, P. 46; Khutba‐Ilhamia, P. 25)

"Qadian is the apex of the earth and it is the mother of cities; no good can be found except in this sacred place. So, this place holds special importance." (Haqiqat‐ur‐Ruya, P. 45‐46)

"The verse of Quran: 'Praise be to Allah, who took his servant on the Night Journey from Masjid Haram to Masjid Aqsa', in true and literal sense, (Masjid Aqsa) is referring to the mosque of the Promised Messiah (in Qadian and not Jerusalem)." (Khutba‐Ilhamia, Roohany Khazaen, Vol. 16, P. 21; Collection of Posters, Vol. 3, P. 286; Collection of donations for Minaret‐ul‐Maseeh 10 years after claiming to be Maseeh)

"The Prophet (pbuh) went from Masjid‐e‐Haram to Mashid‐e‐Aqsa in his Miraj (ascension to heaven) ‐ the Masjid‐e‐Aqsa mentioned there is the very mosque in Qadian on the Eastern side, the extreme side of Qadian. God's word names this place mubarak (the blessed)." (Khutba‐Ilhamia, Roohany Khazaen, Vol. 16, P. 22)

"And God chose such a despicable site to bury the Holy Prophet(pbuh) which is extremely stinking and dark and cramped and was the site of the excreta of insects." (Footnote, Tohfa‐Golravia, Roohany Khazaen, Vol.17, P. 205)

The close associates and companions of Mirza Ghulam Qadiani clarified his teachings even more, when they wrote:

"God has exalted three cities (Mekkah, Medina and Qadian) and has chosen them as citadels for His spiritual expression." (Al‐Fadl, January 3, 1925; by Mirza Mahmud Ahmad)

"The saying of Allah Taala "He who entered it is safe" is true of Qadian. The other name of Qadian is Dar‐ul‐Amaan ‐ house of safety." (Al‐Fadl, December 10, 1934; by Mirza Bashiruddin Mahmud)


Page 22 of 123


Mirza Ghulam Qadiani's Novel Ideas Concerning God (19 20) Mirza Ghulam Qadianis and The Holy Shrines of Islam (21 22) The Discrepancies of Mirza Ghulam Qadiani (23 24)

"What is Qadian? It is a prominent sign of God's eminence and might. As has been said by the Promised Maseeh (Mirza), this is the throne‐place of His prophet; the place of his birth, his residence and the site of his tomb. In this city, there is a house in which there lived the savior of mankind, the killer of Dajjal, the breaker of the Cross, the one who made Islam victorious over all other religion. He was brought up there and he passed his life there." (Al‐Fadl, September 3, 1935)

"No doubt Qadian is the focus of God's bounties and His blessings; nowhere else are such blessings to be found. Mirza Ghulam Ahmad has said: 'He who does not visit Qadian, I fear for his faith (imaan) that it will be destroyed'." (Al‐Fadl, September 25, 1937)

"If the Arab lands take pride in Haram (Mekkah), then the land of Ajam can take pride in Qadian." (Al‐Fadl, December 19, 1937)

"Islam in not complete without faith in Ghulam Ahmad of Qadian, just as Hajj is not complete without attending congregation at Qadian. It is because Hajj to Mekkah these days does not serve its purpose." (Paygham‐e‐Sulh, 19 April 1933)

"He who visits the tomb of the Promised Messiah (in Qadian) is blessed to the same degree as one who visits the green tomb of the Prophet Muhammad(pbuh) in Medina. Woe to the person who debars himself from the benefits of the blessing of Hajj‐al‐Akbar towards Qadian." (Al‐Fadl, December 13, 1939)

"Al‐Majid‐ul‐Aqsa is the Mosque which has been built by the Promised Messiah in Qadian. (not in Jerusalem)" (Anwar‐e‐Khilafat, P. 117)


Page 23 of 123 Mirza Ghulam Qadianis and The Holy Shrines of Islam (21 22) The Discrepancies of Mirza Ghulam Qadiani (23 24) The False Prophecies of a False Prophet (25 26)

The Discrepancies of Mirza Ghulam Qadiani


Mirza Ghulam Qadiani wrote:

"It is obvious that a truthful, clever and open‐hearted man does not make any lapses in his works. Yet, if he is mad, indisposed or hypocrite, who for the sake of flattery does agree with others, his writings becomes contradictory." (Sat‐Bachen, Roohany Khazaen, Vol. 10, P. 142; Sat‐Bachen, P. 26)

"He is absolutely an indisposed man whose work is full of fallacies and trivial observations." (Haqiqat‐ul‐Wahi, P. 184)

Is it fair for us to judge Mirza Ghulam in the light of his own writings? Please review the following brief samples of his discrepancies and decide for yourself if he was "mad, indisposed, or hypocrite". Which one of his contradictory writings should we accept?

"I have claimed to be Maseel Maseeh, which stupid people thinks that it is The Promised Messiah ... I have never claimed to be the Messiah ibne Maryam. Anyone who accuses me of it, he is absolutely a liar and fabricator. For the last eight years, I have been announcing that I am only Maseel Maseeh; By that I mean that certain spiritual properties and nature and habits and virtues of Jesus(AS) has been given to me as well by God Almighty." (Izala‐e‐Auham, Roohany Khazaen, Vol. 3, P. 192)

"I swear upon that God, who has sent me and lying on Him is the work of accursed one, He has sent me as The Promised Messiah." (Majmoo'a‐e‐Ishtiharaat, Vol. 3, P. 435)

"Very true, Messiah (Jesus) died going to his native land Galeel." (Azala‐e‐Auham, P. 197)

"Messiah, very secretly, ran away toward Kashmir and died there." (Kashti‐e‐Nuh, P. 53)

"Messiah's (Jesus) miracle, the sparrows and their flight, are proved in Al Quran ‐ Surah but even then they retained their earthly status." (Aina‐e‐Kamalat, P. 68) "And this should be remembered that those fowls and their flight are not proven in the Holy Quran." (Azala‐e‐Auham, P. 28)

"Thus I respect that man (Jesus) whose name I have. Not only Maseeh, I even respect his four brothers because all five were the sons of same mother." (Roohany Khazaen, Vol. 19, P. 18)

"What was the character of Maseeh? A gluttonous, an alcoholic, neither a devout worshipper nor a hermit. Nor an adorer of truth, arrogant, self‐conceited, claimant of divinity." (Roohani Khazaen, Vol. 9, P. 387)

"All the knowledge that a Prophet possesses is taught by the angel Gabriel and the door of Gabriel's descent to bring the revelations of prophethood is closed for ever." (Izalat‐ul‐Auham, P. 761)

"And Gabriel came to me and selected me and circled his finger and suggested that God would protect me from all enemies." (Mawahib‐ul‐Rahman, P. 66)

"I fully subscribe to the doctrine that Muhammad is the last of the Prophets and that any claimant to prophethood after him is an impostor and a Kafir." (Tabligh‐i‐Risalat, Vol. 2, P. 20; Poster dated Oct. 2, 1891)

"I swear by God in whose hand lies my existence and say that it is He who has reputed me and called me a prophet and the Messiah." (Haqiqat‐ul‐Wahi, Appendix, P. 68)

"The prophet and the messenger of God (Mirza Ghulam) lived in Qadian. That is why it was protected against the plague." (Dafee‐ul‐Bla, P. 5)

"Once the plague very vigorously broke out in Qadian." (Haqiqat‐ul‐Wahi, P. 232)

"I have never abused anyone." (Moahiburahman, P. 18)


Page 24 of 123 Mirza Ghulam Qadianis and The Holy Shrines of Islam (21 22) The Discrepancies of Mirza Ghulam Qadiani (23 24) The False Prophecies of a False Prophet (25 26)


"Those who oppose me are wild boars and their women are worst than bitches." (Najmul‐Huda, P.15)

Note: It was in fact Mirza's habit to test the gullibility of his followers by making an outlandish claim. If too much resistance was offered and many were about to leave his movement, he would retract his claim temporarily and declare that the audience did not understand his true intent! At a later time, after his followers had been better prepared, he would advance his false claim again. Mirza Ghulam's work is in fact convoluted with contradictory statements and retractions for this exact reason.

The Qadiani missionaries often try to put Mirza's contradictory statements to good use and, by mentioning only the quotes that benefits their argument, try to paint an appealing portrait of Mirza.


Page 25 of 123

The False Prophecies of a False Prophet

The Discrepancies of Mirza Ghulam Qadiani (23 24) The False Prophecies of a False Prophet (25 26) Mirza Ghulam's Tirade against Muhammad(SAW) (27 36)


Mirza Ghulam Qadiani, the founder of Qadianism (Ahmadiyyat), wrote in his books:

"To Judge my truthfulness or lies, there is no better test than my prophecies." (Roohany Khazaen, Vol. 19, P. 288)

"Let it be known to unbelieving persons that my truthfulness or falsehood will be judged by my prophecies. There is no other touchstone for it." (Pamphlet, 10th July 1888; Aina‐e‐Kamalat‐i‐Islam, P. 288)

"I do not speak of my volition. Indeed, that is nothing but revelation which is revealed." (Tabligh‐e‐Risalat, Vol. 5, P. 58)

Torah and Quran have designated Prophecies as the only big proof of Prophethood." (Roohany Khazaen, Vol. 12, P. 111)

"It is not possible that the prophecies of Prophets are delayed." (Roohany Khazaen, Vol. 19, P. 5)

"To turn out a liar in his own prophecy is biggest disgrace of disgraces." (Roohany Khazaen, Vol. 15, P. 382)

Allow us to examine a few of the better known prophecies of the person who called himself a Prophet, Mehdi, and the Promised Messiah. According to Mirza Ghulam himself, even if only one prophecy has not come to pass, we should view him a liar and an impostor. Let's count his most famous prophecies which did not come to pass: Prophecies and Mubahala Concerning Mr. Abdullah Khan Atham Mirza Ghulam Qadiani was badly humiliated by Mr. A.K. Atham, a Christian, in a debate. Mirza Ghulam's repeated prophecies regarding a miserable death for Mr. Atham did not come to pass.

Prophecy concerning Multiple Marriages and many Children "Indeed God has given me the good news that I shall have numerous children from blessed women, whom I shall marry after this revelation." (Tabligh‐i‐Risalat, Vol. 5, P. 58) "In February 1886, I made a declaration after receiving revelation from God that He gave me good news of marriages after this declaration and soon I shall marry women of good omen and virtue and to me will be born children from them." (Tabligh‐i‐Risalat, Vol. 1, P. 89) Mirza Ghulam made this statement when he was 46 years old. The fact is that he did not marry anyone after this prophecy. Prophecies Regarding Marriage to Mohammadi Begum Mirza Ghulam's repeated assertions that his marriage to Mohammadi Begum was ordained by God never came to pass. Additionally, none of the individuals he had threatened with death from God died as he had predicted. Prophecies Regarding the birth of Sons to his wife Mirza Ghulam made multiple prophecies regarding birth of sons to his wife. They all failed. Prophecy about Marriage to a Virgin and a Widow Mirza Ghulam has written: "It is God's intention that He will bring two ladies in my wedlock. One will be virgin and the other widow. Therefore, this inspiration that is related to Bikr (virgin), it has been fulfilled and, presently by the grace of God, I have four sons from this wife. I am still waiting for the fulfillment of the inspiration regarding widow." (Roohany Khazaen, Vol. 15, P. 201) Mirza Ghulam never married a widow.


Page 26 of 123


The Discrepancies of Mirza Ghulam Qadiani (23 24) The False Prophecies of a False Prophet (25 26) Mirza Ghulam's Tirade against Muhammad(SAW) (27 36)

Prophecies Regarding "A Spark of Light of Allah" Mirza Ghulam's claim that a new born boy would grow up to become the savior of the humanity failed, when the young boy died of an illness. Prophecies Concerning the Plague and Qadian Mirza Ghulam feared Cholera very much and declared it to be one of his signs. He predicted that the plague that became rampant in Punjab will not enter Qadian, the dwelling place of God's prophet (himself)! However, not only did the plague spread to Qadian, it also took the life of several people in Mirza Ghulam's own house. Prophecies Concerning Birth of a Son to a Follower Mirza Ghulam's prophecies concerning the birth of a son to one of his followers, Manzoor Muhammad, did not materialize. Prophecies and Mubahala Concerning Dr. Abdul Hakim Mirza Ghulam Qadiani engaged in a discussion with a Muslim Doctor by the name of Abdul Hakim. During this discussion, the Doctor called Mirza a Liar and challenged him to a debate. Instead of accepting the debate, Mirza Ghulam prophecised a miserable death for Dr. Hakim. These predictions also failed and proved to be the inventions of a lost soul and a pretender. Prophecy Concerning Long Life Mirza Ghulam declared to have received wahi (revelation) concerning his lifespan: "Enemies wish for my death and prophecise about it. God has, however, given me the good news that I shall live for eighty (80) years or more." (Roohany Khazaen, Vol. 19, P. 239; Mawahib‐ur‐Rahman, P. 21) Mirza Ghulam Qadiani died when he was sixty eight (68) years old.

Prophecy Concerning his Death in a Holy City Mirza Ghulam had stated: "I will die either in Mekkah or Medina." (Tadhkira, P. 591) Mirza Ghulam did not ever see Mekkah or Medina. He died in the city of Lahor, Pakistan; his body was moved and burried in Qadian. On this brief page, we have presented dozens of prophecies Mirza Ghulam had falsely attributed to Allah(SWT). Who doth more wrong than those who invent a lie against Allah? They will be turned back to the presence of their Lord, and the witnesses will say, "These are the ones who lied against their Lord! Behold! the Curse of Allah is on those who do wrong!‐ Those who would hinder (men) from the path of Allah and would seek in it something crooked: these were they who denied the Hereafter! (Al Quran; Surah Hud 11 : Ayah 18‐19)

Even according to the standards set by the pretender Mirza, we should have no doubt that he was an impostor and a false claimant to prophethood. Allah(SWT), time and time again, has proved Mirza Ghulam's falsehood to those who seek guidance.

Evil as an example are people who reject Our signs and wrong their own souls. (Al Quran; Surah Al‐Araf 7 : Ayah 177)


Page 27 of 123

Mirza Ghulam's Tirade against Muhammad(SAW)

The False Prophecies of a False Prophet (25 26) Mirza Ghulam's Tirade against Muhammad(SAW) (27 36) Mirza Ghulam's Tirade against Jesus Christ (pbuh) (37 – 47)


According to one of their unIslamic doctrines, Qadianis are to believe that hazrat Muhammad(SAW) appeared on this earth twice. His first advent occurred, during the sixth century of the Christian era, in Arabia when he received the Holy Quran. During his second advent, Qadianis claims, he appeared in the more perfect form of Mirza Ghulam Qadiani in India (God forbid)! Qadianis try to explain this reincarnation via the use of the words "broozi" (incarnation) or "Zilli" (shady/shadow). They claim that somehow an improved spiritual and intellectual version of hazrat Muhammad(SAW) was given to Mirza Ghulam Qadiani (God forbid) via the "miracle" of reincarnation, so that he could perfect Islam!

Since Mirza Ghulam, among his many contradictory and unIslamic statements, claimed to be the same prophet (only better) as Muhammad(SAW), Qadiani leaders did not see the need to change their Kalima. Also, claiming to be the same prophet returned to life, Mirza Ghulam suggested he had the authority to change the Islamic Sharia, reinterpret Al Quran ‐ Surah reject any Hadith that contradicted his claims, suggest that praises of hazrat Muhammad(SAW) in the Holy Quran were actually intended for him (Mirza), and declare all the followers of hazrat Muhammad(SAW) Kafir (God forbid). In effect, he canceled the religion and prophethood of hazrat Muhammad(SAW) and laid the foundation for a new religion with the same name and Kalima as Islam!

In this article, we will present some quotes from Qadiani writings testifying to all these facts. Please pay close attention to the great contrast between Mirza Ghulam's early and later writings: He slowly transformed from claiming to be a Muslim to being a disbeliever. Please note how Mirza Ghulam, at times, appears to be praising Muhammad(SAW), but immediately he directs all the praise to himself, by claiming to be the very object of his praises!

1. Mirza Praises Muhammad(SAW) 2. Claim to being Muhammad Brought to Life 3. Claim to being as Blessed as

7. Claim to having a New Shariah8. New Qadiani Kalima is Born9. Religion of Muhammad declared Dead and Satanic

Muhammad 4. Demand for Durood upon Mirza5. Claim to being Superior to Muhammad 6. Claim to Having Received Revelations

10. Claim to being The Last Prophet 11. Prophethood of Muhammad Declared Abrogated 12. Followers of Muhammad declared Kafir

Mirza Praises Muhammad(SAW)

"I believe in all the items of faith as prescribed by the Sunni School of Islam and I accept everything that is according to the Quran and Hadith. I fully subscribe to the doctrine that Muhammad is the last of all Prophets, and that any claimant to Prophethood after him is an impostor and a Kafir. It is my belief that the revelations of Prophethood started with Adam and closed with the prophet Muhammad (peace be upon him)". (Majmuha‐Estaharet, P. 230‐231; Tableegh‐i‐Risalat, Vol 2, Page 20 ‐ Also appeared in a Qadiani poster dated Oct 2, 1891; 20 Shaaban, 1313 A.H.)

"I consider that man who rejects the doctrine of Last Prophethood is a disbeliever and outside the pale of Islam." (Tableegh‐i‐Risalat, Vol 2, Page 44 ‐ Also read out in Congregation of Jama Masjid, Dehli, Oct. 23, 1891)

We also do believe that the person who rejects the fundamental doctrine of the Finality of Prophethood is outside the fold of Islam. Mirza Ghulam made these statements early in his career, when he was begging Muslims for financial support for his projects. As we shall see, he changed his stance when he was no longer dependent on the support of the Muslim Ummah.

Claim to being Muhammad(SAW) Brought to Life

"In this revelation "Mohammadur Rasoolullah wal lazeena m'ahoo, ashiddao 'al alkuffare rohamao bainahum" (Muhammad is the messenger of Allah. And those with him are hard against the disbelievers and merciful among themselves [Quran 48:29]), I (Mirza Ghulam) have been named Muhammad as well as the Messenger of Allah." (Ek‐Ghalati‐Ka‐Izala, Roohany Khazaen, Vol.


Page 28 of 123



18, P. 207; Ek‐Ghalati‐Ka‐Izala, P. 3/4; Rabwah, 3rd Edition) [Also read: Other Verses of Quran Mirza Claimed to be Praises intended for himself]

"I have told so many times that according to the verse "Wa Akhareen Menhom" (Along with others of them...) ‐ in the incarnate form, I am the same last of the Prophets. Twenty two years ago, God named me in Braheen‐e‐Ahmadia Muhammad and Ahmad and declared that I am the entity of the Holy Prophet(SAW)." (Ek‐Ghalati‐Ka‐Izala, Roohany Khazaen, Vol. 18, P. 212; Ek‐Ghalati‐Ka‐Izala, P. 1/8)

"And Know that just as our Holy Prophet(SAW) was sent in the fifth thousand (the 6th century A.D.), in the same manner he was sent in the sixth thousand (the 13th century A.D.) in the incarnation of the Promised Messiah (Mirza Ghulam Qadiani)." (Khutba‐e‐Ilhamiah, Roohany Khazaen, Vol. 16, P. 270; Khutba‐e‐Ilhamiah, P. 180, 1st Edition, Qadian, 1902)

"The Holy Prophet(SAW) had two advents. In other words, you may say that one mission was in the reincarnated form. It was promised that the Holy prophet(SAW) would be sent to the world once again and this was fulfilled by the advent of the Promised Messiah and the promised Mehdi (i.e. Mirza Ghulam)." (Tuhfah‐e‐Golravia, Roohany Khazaen, Vol. 17, P. 249; Tuhfah‐e‐Golravia, P. 94, 1st Edition, Qadian, 1902)

"Maseeh Mowud (The Promised Messiah) is not a separate thing from holy Prophet(pbuh), but it is he himself who has come again in this world in incarnated form..... Therefore is there any doubt that God has reincarnated Muhammad again in Qadian?" (Kalimat‐ul‐Fasl, P.104‐105, Review of Religions, Qadian, March 1915)

"Thus does any doubt remain that God has sent Muhammad (pbuh) again in Qadian to fulfill his promise?" (Kalimat‐ul‐Fasl by Mirza Basheer Ahmad, Review of Religions, P.105, No.3, Vol.14)

"Blessed is the head of the 14th century whence he descended like the moon through darkness. Muhammad has now come reincarnated as Ahmad Mujtaba (Mirza Ghulam) to help the (Muslim) Ummah. The reality of the rebirth became

manifest to me when the Mirza declared to be Mustafa (Muhammad) incarnate." (Al‐Fadl, May 28, 1928, Qadian)

These statements shed light on one of the differences between Qadianism and Islam: while Islam rejects the concept of reincarnation, Qadianism seems to have embraced it. After making various statements and realizing that his claims to prophethood were easily dismissed by Muslims, Mirza Ghulam sought refuge in various, often conflicting, venues; one of these relied on the Hindu mystic concept of "reincarnation". Using this strategy, the Mirza of Qadian was hoping to find gullible Indian Muslims who would accept his novel strategy of circumventing the doctrine of Finality of Prophethood by claiming to be a reincarnation of hazrat Muhammad(SAW).

Claim to being as Blessed as Muhammad(SAW)

"When I am the holy Prophet incarnate and when all the accomplishments of Muhammad along with his prophethood are reflected, by the incarnate manner, on the mirror of my shadiness, then where is that man who had claimed to be a prophet in a separate capacity?" (Ek‐Ghalati‐Ka‐Izala, Roohany Khazaen, Vol. 18, P. 212; Ek‐Ghalati‐Ka‐Izala, P. 8/10)

The person who makes a difference between me and the Mustafa has neither seen me nor recognized me." (Khutba‐e‐Ilhamiah, Roohany Khazaen, Vol. 16, P. 259; Khutba‐e‐Ilhamiah, P. 171)

"Owing to total resemblance, no difference, whatsoever, existed between the Promised Messiah (Mirza Ghulam) and the holy prophet(SAW), so much so that even the personalities of the two are virtually one and the same. Mirza of Qadian has himself said: 'His(SAW) person has become my Person'." (Khutba‐e‐Ilhamiah, P. 171)

"The entity of the Promised Messiah (Mirza Ghulam), in the sight of Allah, is the entity of the holy Prophet(SAW). In other words, in the records of Allah there is no difference or conflict between the Promised Messiah and the holy Prophet(SAW). Rather they both share the same honor, the same rank, the same status, and the same name. Although verbally they are two, yet in reality, they


Page 29 of 123



are one and the same." (Al‐Fadl, Vol. 3, No. 37, September 16, 1915; Qadiani Religion, P. 207/275, Lahore, 9th Edition)

"In the previous article published in Al‐Fadl, dated 16th September 1915, by the grace of Allah, I have proved that the promised Messiah (Mirza of Qadian) stands for the entity of the holy Prophet(SAW), in the matter of name, work, advent, place and status. Or in other words, you may say that just as the holy prophet(SAW) was sent in the fifth thousand (of the worlds), in the same way, he has now been incarnated in the Promised Messiah along with his entire accomplishments." (Al‐Fadl, October 28, 1915; Qadiani Religion, P. 209, Lahore, 9th Edition)

"Every messenger was granted accomplishments and perfections according to his capacity and performance in varying degrees, but the Promised Messiah (Mirza Ghulam) was granted prophethood when he had attained all the accomplishments of the Prophethood of Muhammad(SAW) and was qualified to be called a shadow prophet. Thus, this shadow prophethood did not make the steps of the Promised Messiah lagg behind, but it pushed them forward to such an extent that it brought him on equal footing with the holy Prophet(SAW)." (Kalimat‐ul‐Fasl, P. 113, by Mirza Basheer Ahmad Qadiani)

These beliefs of the Qadianis would be very amusing, if they were not so blasphemous in nature. The Mirza of Qadian who had not memorized Al Quran ‐ Surah did not live according to the sharia of Islam, and used to devour Zakat, live in luxury, utter profanity, break promises, make false prophecies, consume alcohol, and use drugs claimed to be on the same footing as (God Forbid) the holy Prophet(SAW) of Islam! Did Mirza Ghulam expect us to forget about the humble, gentle, and selfless nature of the holy Prophet(SAW), the countless documented miracles (splitting the moon, bringing dead to life, ...) he had performed, and his prophecies and accept the baseless claims of the Mirza from Qadian?!

Demand for Durood upon Mirza

"One of the objections of the ignorants is also this that the followers of this man (Mirza) apply on him the words ['alaihe assalato wa assalam] and to say this is Haraam. The answer to this is that I am the Promised Messiah, and leave aside the saying of Salaat and Salaam, holy Prophet himself said that he who

finds him, convey his salaam to him; and in all Hadiths at hundreds of places Salaat‐o‐Salaam is mentioned for the Promised Messiah. When such words about me are said by The Prophet, Sahaba has said, rather God has said, then how can it be Haraam for my Jama'at to say such words for me." (Arbain, Roohany Khazaen, Vol.17 P.349; Risala Durood Shareef, Arbain No.2 )

"Thus according to the verse (of Quran) 'O people of the faith! Send your Salat on Him and salute Him with the Salutation (33:56) and according to those Hadiths in which there are instructions to send Durood on Holy Prophet pbuh, sending Durood on Hazrat Maseeh Mowud is just as necessary as it is on the holy Prophet pbuh." (Risala Durood Shareef, by Mohd Ismael Qadiani, P.136)

It is true that the Holy Prophet(SAW) asked the Muslim Ummah to send Durood on Mahdi and Messiah when they arrive. However, he(SAW) also told his Ummah how to recognize the true Mahdi and Messiah (two different individuals) and warned us to be on the lookout for the impostors who will claim to be these individuals. The fact is that Mirza Ghulam did not match any of the prophecies and did not deserve to receive any form of Durood.

Claim to being Superior to Muhammad(SAW)

"The various accomplishments which were bestowed upon all other Prophets were concentrated in a greater degree in the holy prophet. All those accomplishments have been conferred on me through the holy Prophet by means of the shadow system. That is why I bear the name of Adam, Ibrahim, Moses, Noah, Daud, Yousuf, Solaiman, Yahya, Jesus, etc. All the previous Prophets were incarnations of special attributes of the holy Prophet(SAW), but I am a reincarnation of all these special attributes of the holy Prophet. (Malfoozat, Vol. 3, P. 270, Rabwah)

"And Allah sent down upon me the bounty of the holy Prophet and made it perfect; and he drew towards me the kindness and generosity of the merciful Prophet, so that I became one with him. Thus, he who joins my group, joins the group of the companions (Sahaba) of my Leader, the best of messengers. It is not hidden from those who have the ability to think that this is what the words "Akhareen Menhom" (others of them) mean. The person who makes a difference between me and the Mustafa has neither seen me nor recognized


Page 30 of 123



me." (Khutba‐e‐Ilhamiah, Roohany Khazaen, Vol. 16, P. 258‐259; Khutba‐e‐Ilhamiah, P. 171)

"Many Thrones descended from the heaven but thy throne has been placed the highest." (Tadhkirah, P. 346/643, Second Edition ‐ Mirza's "Revelation"; Haqiqat‐ul‐Wahi, P. 89)

"One who denies that the mission of the Prophet(SAW) is related to the 6th thousand (13th century) as it was related to 5th thousand (6th century), denies the truth and the text of the Quran and is among the zalemeen (gone astray). The truth is that the spiritual power of the holy Prophet(SAW) at the end of the 6th thousand (13th century in Mirza Ghulam), i.e. these days, is much stronger, more complete and stronger than in those early years. Nay, it is like the fourteenth (moonlit) night (full moon)." (Khutbah‐e‐Ilhamiah, Roohany Khazaen, Vol. 16, P. 271‐272; Khutbah‐e‐Ilhamiah, P. 181)

"For the holy Prophet, God showed only the sign of Eclipse of Moon; But for me he has shown the sign of Eclipse of both Moon and Sun (solar eclipse), thus will you disbelieve me. If his Kalaam (words) were a miracle, a sign, my Kalaam is also a miracle." (Aijaz‐e‐Ahmadi, Roohany Khazaen, Vol.19, P.183; Aijaz‐e‐Ahmadi, P. 71/79)

"And say, O People, I have come as a Prophet of Allah towards you all." (Tadhkirah, P. 352, Fourth Edition, Mirza Ghulam's "revelations")

"It is possible for a man to attain a spiritual position higher than any other man; if any man wishes, he can rise even above Muhammad(SAW)." (Al‐Fadl, July 17, 1922, by Mirza Mahmood Ahmad Qadiani)

"[It is a fact that Muhammad(pbuh) worked only three thousand miracles...] My Miracles exceed one million in number." (Tadhkirah tul Shahadatain, Roohany Khazaen, Vol. 20, P. 43)

"And Islam started like the crescent which was destined ultimately to become in the later ages the full moon (of the 14th night of the month), by the command of God. Thus, Allah's Wisdom willed that Islam should assume the form of the full moon in that century which should resemble the full moon by

way of counting (i.e. in the 14th century)." (Khutba‐i‐Ilhamiah, Roohany Khazaen, Vol. 16, P. 275; Khutba‐i‐Ilhamiah, P. 184/93)

"The spiritual achievement of our holy prophet(SAW) took place during the 5th thousand (the Mekkan mission) with its brief attributes and that period was not the end of this spiritual achievement. It was rather the first step to the highest pinnacle of its perfection. Thereafter, this spiritual achievement manifested itself in its full glamour during the 6th thousand (the time of Mirza Ghulam)." (Khutba‐i‐Ilhamiah, Roohany Khazaen, Vol. 16, P. 266; Khutba‐i‐Ilhamiah, P. 177)

"It is worth remembering here that the Khutba‐e‐Ilhamiah (the inspired Address) is that Address which was conferred upon the Promised Messiah by God in the form of a miracle, as its name indicates. So this book should not be taken as an ordinary book, because every sentence of it has the characteristic of divine inspiration. Then, at Page 171 of this very book, hazrate aqdas (Mirza Ghulam) says:

'He who makes a difference between me and the Mustafa has neither seen me nor recognized me.' Similarly it is written at page 181, 'He who denies that the mission of the Prophet(SAW) is related to the 6th thousand (13th century) as it was related to the 5th thousand (6th century), denies the truth and the text of the Quran. The truth is that the spiritual power of the holy Prophet(SAW) at the end of the 6th thousand, i.e. these days, is much stronger, more complete and stronger than in those early years'. It is clear from these references that the Promised Messiah was not a man of ordinary status. But, among the Ummah of Muhammad, in consideration of his rank, he surpassed all' (including hazrat Muhammad)." (Kalimat‐ul‐Fasl, P. 130‐131; Review of Religions, March‐April 1915)

"O dear ones, Our Imam in this world is Ghulam Ahmad in the "Darul Amaan" (house of security, Qadian).

Ghulam Ahmad is the Throne (Arsh) of the Great Lord (Rabbe Akbar).

This is as if his rest‐house is situated in a place which knows no bounds (La Makan).


Page 31 of 123



Ghulam Ahmad is the true Messenger of Allah (Rasul Allah). He has been elevated with honor among mankind and Jinn. Muhammad has been reincarnated among us; enhanced is he in his dignity and rank. O Akmal, it anyone longs to see Muhammad, he should see Ghulam Ahmad in Qadian." (Al‐Badr, Vol. 2, No. 25, October 25, 1906; reprint in Paigham‐us‐Sulh, March 14, 1916)

"The Mental development of the holy Messiah (Mirza of Qadian) was higher than that of the holy Prophet(SAW) ... This is only a part of the superiority which the Promised Messiah (Mirza Ghulam) had over the holy Prophet(SAW). The mental faculties of the holy Prophet could not be manifested fully, although the capacity existed, owing to the deficient civilization of the time. They have now manifested themselves in their full form through the Promised Messiah, by force of the advancement of civilization." (Review of Religions, May 1929; Qadiani Religion, P. 266/241; 9th Edition Lahore)

This is indicative of the true unIslamic beliefs of Qadianism. In Islam, believing that one can reach and surpass the holy Prophet of Allah(SAW), the greatest of believers and prophets, amounts to disbelief. In Al Quran ‐ Surah we are even told:

O you who believe! Do not put yourself ahead of Allah and His Messenger; But fear Allah: for Allah is He Who hears and knows all things. O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as you may speak aloud to one another, lest your deeds become vain and you perceive not. (Al Quran; Surah Al‐Hujurat 49 : Ayah 1‐2)

What of the people who believe they can surpass the holy Prophet(SAW) in the matter of faith? What of the people who believe Islam was somehow imperfect at the time of the Holy Prophet(SAW) and needed Mirza's "revelations" to become an improved faith?! Haven't they abandoned Islam by denying the following verse of the Holy Quran?

"This day have I perfected your religion for you, completed my favor upon you and have chosen for you Islam as your religion." (Al Quran; Surah Al‐Maidah 5 : Ayah 3)

Claim to Having Received Quran and New Revelations

"For the Holy Prophet God showed only the sign of Eclipse of Moon; But for me he has shown the sign of Eclipse of both Moon and Sun, thus will you disbelieve me. If his Kalaam (words) were a miracle, a sign, my Kalaam is also a miracle." (Aijaz‐e‐Ahmadi, Roohany Khazaen, Vol.19, P.183; Aijaz‐e‐Ahmadi, P. 71/79)

"The basis for our claims is not Hadith but Quran and that Wahi (revelation) which comes to me. Yes, in support we also present those Hadith which are according to Quran and do not contradict my Wahi. Rest of the Hadith, I throw them away like a waste paper." (Nuzool‐e‐Maseeh, Roohany Khazaen, Vol.19, P.140)

"I say with swearing upon God that I believe in these inspirations in the same way as I believe in Quran and other books of God. And just as I consider Quran undoubtedly and surely the book of God, similarly I believe that that Wahi (revelation) which descends upon me is the word of God." (Haqiqat‐ul‐Wahi, Roohany Khazaen, Vol.22, P.220)

"I have similar faith in my Wahi as on Torah, Injeel, and Quran." (Arbain, Roohany Khazaen, Vol.17, P.454; Arbain No.4)

"...and the Word of God descended so much on me that if it is collected it will not be less than 20 parts." (Haqiqat‐ul‐Wahi, Roohany Khazaen, Vol.22, P.407)

"Quran is God's Book and words of my mouth." (Haqiqat‐ul‐Wahi, Roohany Khazaen, Vol. 22, P. 87; Advertisement dated 15th March 1897)

"And I place my belief in the Ayat (verses) of Al Quran ‐ Surah the same way, without a jot of difference, I believe in that clear, and apparent Wahi of God which came to me; whose truth has been unraveled to me through His continuous tokens. And I can swear this standing in Baitullah (holy Kabah) that


Page 32 of 123



the holy revelation which descend upon me is the word of the same God Who sent down His Word on Hazrat Musa (Moses), Hazrat Isa (Jesus) and Hazrat Muhammad Mustafa(SAW)." (Ek‐Ghalati‐Ka‐Izala, P. 8)

"This Divine conversation which is held with me is certain. If I doubt it for a moment, I become an infidel and my hereafter be destroyed. The word which descends on me is certain and absolute. As a person can not doubt the sun and its light, having seen the sun and the sunlight, the same way, I can not place doubt in that word which descends upon me from Allah and I have the same faith in it as in God's book. It is possible that up to a certain time, mistakes may be committed by me in interpreting God's word at certain places, but it is not possible that I doubt that (this) is not God's word." (Tajjaliat‐e‐Ilahi, P. 20, Rabwah)

"How can I repudiate the continuous Wahi of God (being revealed) for twenty‐three years. I have faith in this holy Wahi of His as in all the Wahis of God having been revealed prior to me." (Haqiqat‐ul‐Wahi, P. 150)

"O my dear, O my Soul, the Prophet of Qadian! O Prophet of Qadian! I am a sacrifice and ransom for you. In the first mission you were Muhammad(SAW) and in the second one you are now Ahmad incarnate. O prophet of Qadian, the Quran has again been revealed to you." (Al‐Fadl, October 18, 1922, Qadian)

For all their talk about being Muslims, the Qadiani leadership relies on the "revelations" of its prophet, Mirza Ghulam Qadiani, as a source of guidance. If Mirza's anti‐Islamic "wahi" were not entirely man‐made creations, they surely are those of Satan. Muslims should remember the following:

... Lo! the devils do inspire their friends to dispute with you. But if you obey them, you will be in truth idolaters... (Al Quran; Surah Al‐Anaam 6 : Ayah 121)

The Holy Prophet(SAW) said:

Allah will send no Apostle after me, but only Mubashshirat (good and pious dreams). (Musnad Ahmad, Abu Tufail, Nasa'i, Abu Dawud)

Mirza Ghulam's visions were falsehoods attributed to Allah(SWT) and His Messenger(SAW) only to misguide people from the path of Islam. [Read: Can you trust Mirza Ghulam Qadiani on anything?]

Claim to having a New Shariah

"On top of it you must realize what Shariat (religious law) really is. Simply it orders proper conduct and forbids indecency. One who lays down certain commands and prohibitions (i.e. Amr bil Maroof and Nahi an‐ilMunkar) is an ordinate of Shariat and I am the ordinate of Shariat, because my revelations contain both commandments (awamir) and prohibitions (Nawahi). It is wrong that Shariat should decree totally new orders as there is much teaching in the Quran which is also found in the Torah. That explains why, in the Quran, there is much reference to it in the following verse: 'This has been revealed in the former books ‐ those of Moses and Ibrahim.'" (Arbain, Roohany Khazaen, Vol. 17, P. 435‐436; Arbain, Vol. 4, P. 6)

"My teachings contain orders as well as prohibitions and renovations of important injunctions of the Shariat. For this reason, God has named my teachings and the revelations (Wahi) that comes to me as "Falak" (Boat).... Thus see, God has declared my revelations, my teachings and my allegiance to be Noah's Ark and as the basis of salvation for all human beings. Let him who has eyes see and him who has ears hear." (Arbain, Roohany Khazaen, Vol. 17, P. 435; Arbain, Vol. 4, Margin of P. 6)

The Qadiani missionaries often claim that Mirza did not bring new Shariat and was merely following the Shariat of Islam! Obviously, they are mistaken when they make that statement. Mirza reinterpreted Quran at will and rejected any Hadith he did not agree with. By rejecting elements of the Shariat, he committed a grievous mistake:

...If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) Unbelievers. (Al Quran; Surah Al‐Maeda 5 : Ayah 44)

New Qadiani Kalima is Born


Page 33 of 123



"As the result of the advent of the Promised Messiah (Mirza Ghulam Qadiani), a difference has cropped up (in the meaning of Kalima). Before the appearance of the mission of the Promised Messiah, the words "Muhammad Rasurrollah" (Muhammad, the Prophet of Allah) included in their meaning only such messengers as had preceded him. But, after the mission of the Promised Messiah, one more messenger has entered into the meaning of "Muhammad Rasurrollah" (Muhammad, the Prophet of Allah).

Therefore, on account of the incarnation of the Promised Messiah, the Kalimah "La Ilaha Ellallah, Muhammad Rasurrollah" does not become abolished; it rather shines more brightly. In short, the same Kalimah is effective even now for embracing Islam, with the only difference that the incarnation of the Promised Messiah (Mirza Qadiani) has added one more Messenger to the meaning of "Muhammad Rasurrollah" (Muhammad, the Prophet of Allah)." (Kalimat‐ul‐Fasl, P. 158, by Mirza Basheer Ahmad Qadiani)

"Moreover, even if we accept by supposing the impossible that the sacred name of the merciful Prophet has been included in the Kalimah because he is the last of the prophets, even then no difficulty arises and we do not need a new Kalimah because the Promised Messiah is not a separate entity from the Merciful Prophet as he (Mirza Ghulam) himself has said:'

o My Entity has become his entity o He who makes a distinction between me and Mustafa has not

recognized me nor has seen me.'

And the reason for this is that Allah Almighty has promised that He would reincarnate the last of the Prophets (Khatam‐un‐Nabieen) to this world once more as it is evident from the verse "Akhareen Menhom" (... others of them). Thus, the Promised Messiah (Mirza Ghulam) is himself Muhammad, the Prophet of Allah, who had come to the world again to spread Islam. We do not, therefore, need any new Kalimah. A new Kalimah would have been necessary, if some other person had been reincarnated instead of Muhammad, the Messenger (Rasul) of Allah. So contemplate!" (Kalimat‐ul‐Fasl, P. 158; Review of Religions, March‐April, 1915)

For true Qadianis, the Kalimah of Islam is meaningless without the inclusion of Mirza Ghulam, who claimed to be a superior version of Muhammad and Ahmad!

The only similarity between Muslim and Qadiani Kalimah is the way they sound; however, their meaning and intent are completely different.

When the Hypocrites come to thee, they say, "We bear witness that thou art indeed the Messenger of Allah." Yea, Allah knoweth that thou art indeed His Messenger, and Allah beareth witness that the Hypocrites are indeed liars. (Al Quran; Surah Al‐Munafiqoon 63 : Ayah 1)

Religion of Muhammad(SAW) Declared Dead and Satanic

"It is apparent that the time of manifest victory (Fath‐e‐Mubeen) of the era of the holy prophet has expired, but the process of the second victory, which is much greater and clearer than the first one, continues. It was ordained that its time should fall during the time of the Promised Messiah." (Khutba‐i‐Ilhamiah, Roohany Khazaen, Vol. 16, P. 288; Khutba‐i‐Ilhamiah, P. 193‐194)

"We believe that a religion in which the chain of prophethood stands severed (as in Islam of Muhammad) is dead. We call the religions of Jews, the Christians and the Hindus dead only because now there are no messengers in them. If this were the position in Islam, we would be no more than mere story‐tellers. Why do we regard it superior to other religions? It must have some distinctive features." (Malfoozat‐e‐Mirza, Vol. 10, P. 127; Rabwa)

"That religion is no religion and that Prophet is no prophet by following whom a man does not come so close to God as to be honored with divine conversation (prophethood). That religion is cursed and contemptible which teaches that human progress depends only on a few narrated anecdotes (Shariah of Islam and Sunnah) and that divine revelations (Wahi) have lagged behind instead of going ahead.... Such a religion deserves to be called Satanic rather than divine." (Zamimah‐e‐Barahen‐e‐Ahmadia, Roohany Khazaen, Vol. 21, P. 306; Zamimah‐e‐Barahen‐e‐Ahmadia, Part 5, P. 138‐139)

"How absurd and false it is to believe that after the holy Prophet(SAW) the door to divine 'Wahi' has been closed for ever and there is no hope of it in the future till the day of Resurrection ‐ Worship tales only. Can a religion having no direct trace of Almighty Allah be called a religion? I say, by God, that in this age there is none more disgusted than myself with such a religion. I name such a religion


Page 34 of 123



Satanic, instead of divine." (Zamimah‐e‐Barahen‐e‐Ahmadia, Roohany Khazaen, Vol. 21, Part 5, P. 354; Zamimah‐e‐Barahen‐e‐Ahmadia, Part 5, P. 183)

"We have sent towards you a Prophet like the Prophet who was sent towards Pharaoh." (Haqiqat‐ul‐Wahi, P. 101)

"The Ahmadi movement bears the same relationship to Islam as Christianity bears to Judaism." (Mubahasah Rawalpindi, P. 240; by Muhammad Ali Lahori Qadiani)

"Probably in the year 1906, at the proposal of Khwaja Kamaluddin, Molvi Muhammad Ali entered into an agreement with the Editor of Akhbar‐e‐Watan to the effect that the Review of Religions would publish no articles about the issue (Mirza's claims). It would publish articles on Islam in general and the Editor of the Watan would publish in his paper advertisements of appeal for help in favor of the Journal, the Review of Religions. The promised Messiah disapproved this proposal and it was strongly opposed by the Jamaat also. The hazrat Sahib (Mirza Ghulam) said: 'Will you present dead Islam before the world by excluding me?'." (Zikr Habib, P. 146; by Mufti Muhammad Sadiq Qadiani, First Edition, Qadian)

"During the lifetime of the Promised Messiah (Mirza Ghulam), at the proposal of Molvi Muhammad Ali and Khwaja Kamaluddin, the Editor of Akhbar‐e‐Watan started a fund collecting scheme in 1905 for the purpose of sending copies of the Review of Religions to foreign countries. On the condition that it should not contain the name of the Promised Messiah (Mirza Ghulam). But Hazrat Aqdas (Mirza) rejected this proposal saying: 'Will you present dead Islam by excluding me?'. Thereupon, the Editor of Watan announced the closure of this fund collecting scheme." (Al‐Fadl, Vol. 16, No. 32, October 19, 1928; Qadiani Religion, P. 458/461‐462)

In clear opposition to the assertions of the holy Quran that Islam is perfect, universal, protected, and for all times, Mirza of Qadian and his associates have thus declared the Islam of Muhammad(SAW) a dead religion (God forbid) and attempted to institute their man‐made faith in its place. Regardless of the scheme they bring forth, they will only succeed in misguiding themselves, they will not be able to destroy Islam:

Fain would they extinguish Allah's light with their mouths, but Allah will not allow but that his Light should be perfected, even though the unbelievers may detest it. (Al Quran – Surah Al‐Tawba 9 : Ayah 32)

Claim to being The Last Prophet

"I have told so many times that according to the verse "Wa Akhareen Menhom" (Along with others of them...) ‐ in the incarnate form, I am the same last of the Prophets (Nabi Khatamul Ambia). Twenty two years ago, God named me in the Braheen‐e‐Ahmadia Muhammad and Ahmad and declared that I am the entity of the holy Prophet(SAW). Thus my prophethood in no way clashes with the status of holy Prophet(pbuh) as the Last of Prophets, because shadow is inseparable from the original. Since I am Muhammad in a 'shadowy way', thus this way the Seal of the Last of the Prophets is not broken, because the prophethood of Muhammad(pbuh) remained with Muhammad (Mirza Ghulam)." (Ek‐Ghalati‐Ka‐Izala, Roohany Khazaen, Vol. 18, P. 212; Ek‐Ghalati‐Ka‐Izala, P. 8)

"Blessed (is) he who has recognized me. Of all the paths of God I am the last path, and of all His lights I am the last light. Unfortunate is he who forsakes me, because without me all is darkness." (Kashti‐e‐Nooh, Roohany Khazaen, Vol. 19, P. 61; Kashti‐e‐Nooh, P. 56, First Edition, Qadian 1902)

"The Prophethood ended on our Prophet(pbuh). Therefore after Him there is no Prophet except who has been illuminated by His Light and who has been made His inheritor by God. Know that Finality was given to Muhammad(pbuh) since the Beginning; and then given to him (Mirza Ghulam) who was taught by His Spirit and made His shadow. Thus blessed is the one who taught and blessed is the one who learned (Mirza Ghulam). Thus Finality was destined for the sixth millennium, which is the sixth day in the days of God...... The Promised Messiah was born in the sixth millennium." (Zamima Khutba Ilhamiah, Roohany Khazaen, Vol. 16, P. 310)

"I am the only one selected in this Ummah to get the title of 'Prophet '. No one else deserved this title." (Haqiqat‐ul‐Wahi, Roohany Khazaen, Vol. 22, P. 407)


Page 35 of 123



"Tell them that if you love God then come and follow me, so that God also loves you." (Haqiqat‐ul‐Wahi, P. 82)

"These quotations prove that except for the Promised Messiah no one else can be a Prophet...After holy Prophet (pbuh) only one Prophet was necessary and the coming of too many Prophets would have hindered the Wisdom and Schemes of God." (Tasheed‐ul‐Azhan, No.8, Vol.12, P.11, August 1917)

"Thus only one person got the status of Prophethood in the Ummah of Muhammad....except for the Promised Messiah (Mirza) no one followed holy Prophet to such perfection to be called the shadow of holy Prophet. Therefore only Promised Messiah was chosen to be called the Prophet." (Kalimat Al‐Fasl, Review of Religions, P. 116, No. 3, Vol. 14)

Even though Mirza Ghulam had suggested that any religion without continuity of prophethood is cursed and dead, he recanted this earlier stance once he saw the reaction of the Muslim masses and, perhaps more importantly, when he dreamed of a new scheme to claim prophethood. By declaring to be Muhammad, in effect, not only he declared to be a prophet (God forbid), but also he announced that he was the very last prophet! When knowledgeable Qadianis (Ahmadis) declare to believe in the Finality of Prophethood, they really mean they believe in Finality of Prophethood in their prophet, Mirza Ghulam.

Prophethood of Muhammad(SAW) Declared Abrogated

"So say to them: If you love God, then come and obey me so that God may love you." (Roohany Khazaen, Vol. 22, P. 82; Haqiqatul‐Wahi, P. 79/82; Tadhkirah, P. 46, 62,81,82,205,277,360,363,378,395,495,630,634, Mirza Ghulam's "revelation", 2nd Edition)

"In the Braheen‐e‐Ahmadia, God has declared me Ibrahim, since he said: 'Salam ‐ Ala ‐ Ibrahim ...' Which means: 'Salutation on Ibrahim (i.e. this humble person). We truly made friends with him and saved him from every anxiety. And (O you who follow him), let the place of Ibrahim's steps be the place of your prayers. That is, obey him completely so that you may attain salvation'." (Arbain, Roohany Khazaen, Vol. 17, P. 420; Arbain Vol. 3, P. 30‐31/37)

" 'Wa Attakhozu Men Maghame Ibrahim Masla' This is a verse of the Holy Quran; on this occasion it means to say: Perform your prayers and maintain your beliefs on the pattern of Ibrahim who has been sent (Mirza Qadiani), and mold yourself on his model in every matter." (Arbain, Roohany Khazaen, Vol. 17, P. 420; Arbain Vol. 3, P. 31‐32)

"Similar is the verse 'Wa Attakhozu Men Maghame Ibrahim Masla'. It contains a hint that at a time when the Ummah of Muhammad(SAW) will become divided into many groups, then during the last era an Ibrahim (Mirza of Qadian) will be born and out of all the groups that group will be saved which follows this Ibrahim." (Arbain, Roohany Khazaen, Vol. 17, P. 421; Arbain Vol. 3, P. 32)

So far we have seen that Mirza of Qadian has claimed to be a superior version of Muhammad(SAW) (God forbid) sent with new "revelations" to make Islam perfect; we have witnessed him call the Islam of Muhammad(SAW) "Satanic" and "Cursed" (God forbid); we have seen how he and his accomplishes played with words to misguide the gullible; and we have heard him announce that his way is the only way for salvation! Is there any doubt what the Mirza of Qadian and his associates were doing?

Of the people there are some who say: "We believe in Allah and the Last Day;" but they do not (really) believe. Fain would they deceive Allah and those who believe, but they only deceive themselves, and realize (it) not! (Al Quran ‐ Surah Al‐Baqara 2 : Ayah 8‐9)

Followers of Muhammad(SAW) declared Kafir

"This is strange that you consider the person who rejects me and the person who calls me Kafir as two different persons, whereas in the eyes of God he is the same type; because he who does not accept me is because he considers me a fabricator..." (Haqiqat‐ul‐Wahi, Roohany Khazaen, Vol. 22, P. 167)

"O you who are called Muslims! If you really desire Islam's victory and invite the rest of the world to join you, then first come yourselves to the true Islam (Qadianism) which is available through the Promised Messiah (Mirza of Qadian). It is under his auspices that today the roads to goodness and righteousness are open. By following him alone, man can reach the desired


Page 36 of 123



goal of success and salvation. He is the same pride of the former and the latter mankind (Muhammad), who had come 13 centuries ago from now as 'Rahmatul Alemeen' (The Mercy to the Worlds)." (Al‐Fadl, September 26, 1915; Qadiani Religion, P. 211‐212/264, 9th Edition, Lahore)

"To declare those who denied the Holy Prophet(SAW) in his first advent as Kafirs and outside the fold of Islam but to regard the deniers of his second advent (Mirza Ghulam) as Muslim is an insult to the Prophet and a joke against the signs of Allah, since the Promised Messiah has, in the Khutba‐e‐Ilhamia, compared the mutual relation between the first and the second advents of the Holy Prophet to the relations between the crescent and the full moon." (Al‐Fadl, Vol. 3, No. 10, July 15, 1915; Qadiani Religion, P. 262)

"The point is now quite clear. If it is Kofr to deny the Merciful Prophet, it must also be Kofr to deny the Promised Messiah, because the Promised Messiah is in no way a separate being from the Merciful Prophet; rather he is the same (Muhammad). If anyone is not considered a Kafir for denying the promised Messiah, then anyone else who denies the Merciful Prophet should not also be considered a Kafir. How is it possible that denying him in his first advent should be considered Kofr, but denying him in his second advent should not be regarded as Kofr, even thought, as claimed by the Promised Messiah, his spiritual attainment is stronger, more complete, and more severe." (Kalimat‐ul‐Fasl, P. 146‐147; Review of Religions, March‐April 1915)

"Any person who believes in Moses but does not believe in Christ, or believes in Christ but does not believe in Muhammad or believes in Muhammad but does not believe in the Promised Messiah, is not only a Kafir, but he is a confirmed (Pakka) Kafir, and out of the fold of Islam." (Kalimat‐ul‐Fasl, P. 110, by Mirza Basheer Ahmad Qadiani)

"All such Muslims as did not swear allegiance to the Promised Messiah (Mirza Ghulam Qadiani), even though they did not hear the name of the Promised Messiah, are Kafir and debarred from the fold of Islam." (Aiena‐e‐Sadaqat, P. 35, by Mirza Mahmood Ahmad Qadiani)

"It is incumbent upon us that we should not regard non‐Ahmadis as Muslims, nor should we offer prayers behind them, because according to our belief they deny one of the messengers of Allah. This is a matter of faith. None has any

discretion in this." (Anwar‐e‐Khilafat, P. 90, by Mirza Mahmood Ahmad Qadiani) [For more read: What do Qadianis (Ahmadiyya ) think of Muslims]

We hope the facts do speak for themselves, Mirza Ghulam of Qadian forged a lie against Allah by claiming to be a Prophet of God. The use of appealing Islamic teachings, symbols, and terminology by the Qadiani leadership is a weak and hypocritical attempt on their part to divert gullible or uninformed individuals from the Light of Allah(SWT) and the religion of Muhammad(SAW). The doctrine and beliefs of the followers of Mirza Ghulam Qadiani are attacks on the very prophethood of hazrat Muhammad(SAW) and the true Message of Islam.

They swear by Allah that they said nothing (evil), but indeed they uttered blasphemy, and they did it after accepting Islam; and they meditated a plot which they were unable to carry out: this revenge of theirs was (their) only return for the bounty with which Allah and His Messenger had enriched them! If they repent, it will be best for them; but if they turn back (to their evil ways), Allah will punish them with a grievous penalty in this life and in the Hereafter: They shall have none on earth to protect or help them. (Al Quran ‐ Surah At‐Tawba 9 : Ayah 74)


Page 37 of 123

Can you trust Mirza Ghulam Qadiani on anything?

Mirza Ghulam's Tirade against Jesus Christ (pbuh) (37 – 47) Can you trust Mirza Ghulam Qadiani on anything? (48 49) Mirza Ghulam Qadianis's Service to his True Masters (50 59)

Mirza Ghulam's Tirade against Jesus Christ(pbuh)

Among his other claims, Mirza Ghulam also stated to be the Promised Messiah of the revelations and superior to Jesus(pbuh), the son of Mary(RA), in every aspect. However, when he became aware of the authentic teachings (Hadith) of our beloved Prophet Muhammad(SAW) confirming the fact that Jesus(pbuh) will descend before the end of this world, he had to resort to deception and treachery to misguide and impress the uninformed.

Naturally, all learned Muslims and Christians were disgusted that a person of such a questionable character would even dare to make such an outrageous claim. They could not reconcile Mirza's many faults with the perfection of the Messiah and refused to pay any attention to his claims. But, the claim to being the Messiah was an integral part of Mirza's satanic scheme to promote himself to prophethood; hence, he insisted in propagating his lies. Outraged Christians demanded that he perform miracles as Jesus(pbuh) had done and ridiculed him when he was unable to do so.

In return, Mirza resorted to making blasphemous statements about Jesus(pbuh), one of the greatest Prophets of Allah(SWT). Since Mirza was neither willing to correct his own moral and ethical flaws nor able to perform miracles, he could not have ever hoped to raise his own status to that of Jesus(pbuh) ‐ whom he viewed as his competitor to messiahship. Instead, Mirza resorted to making desperate and slanderous remarks in an attempt to try to lower the status of Jesus(pbuh) to his own level!

In this page, we have listed some of the better known writings of Mirza Ghulam in this regard. We like to apologize, in advance, for any offense you might find at these writings ‐ we also hope that Allah(SWT) will forgive us for having reproduced these blasphemous statements. Please be assured that no Muslim would hold these same beliefs. Indeed, we like for you to keep the following verses of the Holy Quran in mind, as you are reading the quotes documented in this page.

"Those who deny Allah and His messengers, and (those who) wish to separate Allah from His messengers, saying: "We believe in some but reject others": And (those who) wish to take a course midway,‐ They are in truth (both) unbelievers; and we have prepared for unbelievers a humiliating punishment." (Al Quran ‐ Surah An‐Nisa, 4:150‐151)

Say ye: "We believe in Allah, and the revelation given to us, and to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to Allah (in Islam)." (Al Quran ‐ Surah Al‐Baqara, 2:136; also 3:84)

1.Mirza Insults the Family of Jesus(pbuh)

2.Mirza Insults Mary(RA) 3.Mirza Attacks the Character of Jesus(pbuh) 4.Mirza Belies the Teachings of Jesus(pbuh) 5.Mirza Denies Jesus's(pbuh) Miracles 6.Mirza Accuses Jesus(pbuh) of False Prophecies

7.Mirza Blames Jesus(pbuh) for the West 8.Mirza Questions Jesus's(pbuh) Prophethood 9.Mirza Suggests Jesus(pbuh) is Dead 10.Mirza Becomes Jesus Overnight 11.Mirza Claims himself the Promised Messiah 12.Mirza Claims himself Superior to Jesus(pbuh)

Mirza Insults the Family of Jesus(pbuh)

"Jesus's three paternal and maternal grandmothers were fornicators and prostitutes, from whose blood Jesus came into existence." (Anjam‐i‐Atham, Roohany Khazaen, Vol. 11, P. 291, addenda; Anjam‐i‐Atham, P. 9, appendix)

"You may have tried to find a solution to my claims about the Messiah's parental and maternal grandmothers. I am tired of thinking. Up to now, no nice solution has occurred to me. What a glorious god is he whose paternal and maternal grandmothers are of such repute?" (Nur‐ul‐Quran, Roohany Khazaen, Vol. 9, P. 394; Nur‐ul‐Quran, Vol. 2, P. 45)

"Islam, unlike Christianity, does not teach us that God was born of a woman ‐ and was fed by sucking blood from the womb of his mother for nine months ‐


Page 38 of 123



the blood which had the qualities of prostitutes like the daughters of Saba, Tamar, and Rabah." (Anjam‐e‐Athum, P. 41)

"Jesus had an inclination for prostitutes perhaps due to his ancestral relationship with them..." (Anjam‐i‐Atham, Roohany Khazaen, Vol. 11, P. 291, addenda)

You might want to compare these devilish statements with those made in the Holy Quran:

At length she (Mary) brought the (baby Jesus) to her people, carrying him (in her arms). They said: "O Mary! truly an amazing thing hast thou brought! O sister of Aaron! Thy father was not a man of evil, nor thy mother a woman unchaste!" (Al Quran – Surah Al Maryam 19 : Ayah 27‐28)

Allah did choose Adam and Noah, the family of Abraham, and the family of 'Imran above all people,‐ Offspring, one of the other: And Allah heareth and knoweth all things. Behold! a woman of 'Imran said: "O my Lord! I do dedicate unto Thee what is in my womb for Thy special service: So accept this of me: For Thou hearest and knowest all things." When she was delivered, she said: "O my Lord! Behold! I am delivered of a female child!"‐ and Allah knew best what she brought forth‐ "And no wise is the male Like the female. I have named her Mary, and I commend her and her offspring to Thy protection from the Evil One, the Rejected. (Al Quran – Surah Aal‐e‐Imran 3 : Ayah 33‐36)

How does Mirza dare to suggest that the Grandmother of Jesus(pbuh) were prostitutes?

And those who launch a charge against chaste women, and produce not four witnesses (to support their allegations),‐ flog them with eighty stripes; and reject their evidence ever after: for such men are wicked transgressors;‐ (Al Quran ‐ Surah Al‐Noor, 24:4)

Mirza Insults Mary(RA)

"Mary's eminence is such that she put off her marriage for a long time, but after constant pressure of the community leaders, and due to her pregnancy, she accepted to get married. However, people raise objection about how she could have been married while pregnant, that being against the teachings of the Torah. People also object to Mary breaching the oath of celibacy. People also question why Mary set the foundation of polygamy. In other words, why did Mary agree to marry Joseph the carpenter, despite his being already married." (Kasthi‐i‐Nuh, Roohany Khazaen, Vol. 19, P. 18; Kasthi‐i‐Nuh, P. 26)

"Mary's hanging out with her fiancee Joseph before wedlock is a strong testimony of an Israelite custom.... Going out with fiancees among people in some frontier tribes had exceeded the limits to such an extent that sometimes pregnancy comes before wedlock, yet it is not looked down upon." (Ayyam‐ul‐Sulh, Roohany Khazaen, Vol. 14, P. 300)

"... Because the Messiah, son of Mary, had worked as a carpenter with his father Joseph for twenty two years, we know that he was able to invent different sorts of machines and instruments." (Azalah‐i‐Auham, Roohany Khazaen, Vol. 3, P. 254)

"Jesus's three paternal and maternal grandmothers were fornicators and prostitutes, from whose blood Jesus came into existence." [See: Mirza Insults the family of Jesus(pbuh)] (Anjam‐i‐Atham, Roohany Khazaen, Vol. 11, P. 291, addenda)

"Jesus, The Messiah, had four brothers and two sisters; all of them were his real brothers and sisters. I mean that they all were the offspring of Joseph and Mary." (Kashti‐i‐Nuh, Roohany Khazaen, Vol. 19, P. 18)

We hope that everyone can readily see what Mirza Ghulam is insinuating here:

• It was common among Jews to go out with their fiancee and have premarital sex;

• Mary(RA) was a Jews and used to go out with his fiancee, Joseph; • Mary(RA) broke her oath of celibacy (had multiple children); • Joseph was the Father of Jesus(pbuh);


Page 39 of 123



• Jesus(pbuh) had Paternal grandmothers (did Jesus(pbuh) even have a father?);

• Jesus(pbuh) had brothers/sisters and all were the children of Joseph and Mary(RA).

In short, Mirza insolently suggested that Mary(RA) had engaged in premarital sex with Joseph; and Jesus(pbuh) was the result of that fornication. Each one of these claims of Mirza are unfounded and untruthful charges rejected by the Holy Quran. Let's see what Allah(SWT) has said about these accusations set forth by Mirza Ghulam Qadiani:

(to Mary) Behold! the angels said: "O Mary! Allah hath chosen thee and purified thee ‐ chosen thee above the women of all nations." (Al Quran – Surah Aal‐e‐Imran 3 : Ayah 42)

She (Mary) said: 'O my Lord! How shall I have a son when no man hath touched me?' He said: 'Even so: Allah createth what He willeth: When He hath decreed a plan, He but saith to it, 'Be,' and it is! (Al Quran‐ Aurah Aal‐e‐Imran 3 : Ayah 47)

That they rejected Faith; that they uttered against Mary a grave false charge; (Al Quran – Surah An‐Nisa 4 : Ayah 156)

And those who launch a charge against chaste women, and produce not four witnesses (to support their allegations),‐ flog them with eighty stripes; and reject their evidence ever after: for such men are wicked transgressors;‐ (Al Quran‐ Surah Al‐Noor 24: Ayah 4)

Would any Muslim dare make such shameful allegations against one of the great women in history?

Mirza Attacks the Character of Jesus(pbuh)

• Jesus(pbuh) called an Alcoholic

"What was the character of Messiah, according to you? An alcoholic and gluttonous person, neither abstinent nor a pious worshipper, nor an adorer of

truth. He was an arrogant and self‐conceited claimant of divinity." (Noor‐ul‐Quran, Roohany Khazaen, Vol. 9, P. 387; Anjam‐e‐Atham, P. 5, appendix)

"Jesus could not portray himself as a pious man because everyone knew that he was a gluttonous alcoholic... His claim to Godliness was a result of his bad habit of drinking Wine." (Satt Bachan, Roohany Khazaen, Vol. 10, P. 296; Satt Bachan, P. 172, footnote)

"I do not think that Jesus observed any abstinence from wine." (Review of Religions, Vol. 1, P. 124, 1902)

"The root cause of all the damage that alcohol consumption has had on the Europeans was that Jesus used to drink alcohol, perhaps because of some disease or an old habit." (Kashti‐i‐Nuh, Roohany Khazaen, Vol. 19, P. 71; Kashti‐i‐Nuh, P. 65, footnote)

"Once a friend advised me that opium is good for diabetes and, with that excuse, there is no harm in taking it. I replied 'thank you very much for your kind advice. However, if I get into the habit of using opium, I am afraid that people will mock that the first Messiah (Jesus) was an alcoholic and the second (Mirza himself) was a drug addict." (Nasim‐i‐Dawat, Roohany Khazaen, Vol. 19, P. 434; Nasim‐i‐Dawat, P. 66‐67)

• Jesus(pbuh) called a Foul Mouth

"(Jesus) had the habit of uttering obscenities and frequently using foul language." (Zamimah Anjam‐i‐Atham, Roohany Khazaen, Vol. 11, P. 289; Zamimah Anjam‐i‐Atham, P. 5)

• Jesus(pbuh) called a Liar

"It should be remembered that he (Jesus) had also to some extent the habit of lying." (Zamimah Anjam‐i‐Atham, Roohany Khazaen, Vol. 11, P. 289; Baraheen‐e‐Ahmadia, P. 369)

• Jesus(pbuh) called Immoral


Page 40 of 123



"Then surprisingly hazrat Eisa (Jesus), peace be upon him, did not practice the moral teachings himself." (Roohany Khazaen, Vol. 20, P. 346)

"The teachings of Jesus ruined the whole of Europe since it permitted unrestrained and unconditional liberty. So much so that it resulted in all (practicing) adultery and fornication like pigs and dogs..." (Nur‐ul‐Quran, Roohany Khazaen, Vol. 9, P. 416)

• Jesus(pbuh) accused of Promiscuity

"Jesus had an inclination for prostitutes perhaps due to his ancestral relationship with them, otherwise no pious man could allow a young prostitute to touch his head with her filthy hands, and massage his head with the unclean perfume purchased with the earnings of adultery, and rub his feet with her hair. Let the intelligent judge what sort of character such a person must possess." (Anjam‐i‐Atham, Roohany Khazaen, Vol. 11, P. 291, addenda; Anjam‐i‐Atham, P. 9, appendix)

"A beautiful prostitute is sitting so close to him, almost embracing him. Sometimes she massages his head with perfume or holds his feet, at other times she lays her beautiful black hair on his feet and plays in his lap. In that condition, Mr. Messiah is sitting in ecstasy. If someone rises to object, he is scolded. In addition to his youth, dependency on alcoholic beverages, and being a bachelor, a beautiful prostitute is lying in front of him touching her body against his. Is this the behavior of a virtuous person? And what evidence or proof is there that Jesus did not get sexually provoked by the prostitute? ... The sexual excitement and arousal had done its work to the fullest. This is the reason why Jesus could not even open his mouth to say 'Oh adulteress! Keep away from me'." (Nur‐ul‐Quran, Roohany Khazaen, Vol. 9, P. 449; Nur‐ul‐Quran, Vol. 2, P. 9; Maktoobat‐e‐Ahmadia, Vol. 3, P. 23‐24)

• Jesus(pbuh) called an Impostor

"A cunning and wicked (person) who had the soul of Messiah from head to toe." (Zamimah Anjam‐i‐Atham, Roohany Khazaen, Vol. 11, P. 289)

He (Jesus) had nothing to his credit except cunning and deceit." (Anjam‐i‐Atham, Roohany Khazaen, Vol. 11, P. 291, addenda)

"A most shameful thing is that the sermon on the mount, which is the essence of the Bible, Jesus plagiarized from Talmud." (Anjam‐i‐Atham, Roohany Khazaen, Vol. 11, P. 290, footnote)

• Jesus(pbuh) called Sinful

".... Now who is responsible for all these sins? The burden of these sins is undoubtedly on Jesus." (Nur‐ul‐Quran, Roohany Khazaen, Vol. 9, P. 416)

"Jesus, peace be upon him, repented for his sins at the hands of John the Baptist and became one of his select disciples. This decides the superiority of John the Baptist over Jesus, since it is not proven that John the Baptist ever repented at the hands of anyone." (Dafi‐ul‐Bala, Roohany Khazaen, Vol. 18, P. 220)

"Jesus was not any more righteous than other righteous ones of his time. Indeed, the prophet John the Baptist was superior to him, because he did not consume alcohol, nor allowed any prostitute to massage his head with perfume purchased from her earnings or touch his body with her hands and hair, or that any unchaste woman should serve him. This is the very reason that God named John the Baptist as 'Circumspect' (Quran 3:39). But He did not give the Messiah such a title due to these kind of episodes." (Dafi‐ul‐Bala, Roohany Khazaen, Vol. 18, P. 220)

[Comment: And did Allah(SWT) give this title to any other Prophet? We wonder what their sin was?!!]

Mirza Ghulam exceeded all boundaries of belief and decency when he uttered these words about one of the great Messengers of Allah(SWT). Anyone who has studied the writings of Mirza Ghulam and his supporters will readily realize that all the accusations Mirza levied against our beloved Jesus(pbuh) were among his own faults and shortcomings. By falsely accusing Jesus(pbuh) of these acts, he was hoping to be able to impress upon his naive followers that he was not any different than the first Messiah.


Page 41 of 123



Let's examine a few verses of the Holy Quran which contradict what Mirza insinuated:

Behold! the angels said: "O Mary! Allah giveth thee glad tidings of a Word from Him: his name will be Christ Jesus, the son of Mary, held in honor in this world and the Hereafter and of (the company of) those nearest to Allah;" (Al Quran‐ Surah Aal‐e‐Imran 3 : Ayah 45)

He shall speak to the people in childhood and in maturity. And he shall be (of the company) of the righteous. (Al Quran – Surah Aal‐e‐Imran 3 : Ayah 46)

While he was standing in prayer in the chamber, the angels called unto him: "Allah doth give thee glad tidings of Yahya, witnessing the truth of a Word from Allah, and (be besides) noble, chaste, and a prophet,‐ of the (goodly) company of the righteous." (Al Quran ‐ Surah Aal‐e‐Imran 3: Ayah 39)

Anyone who knowingly utters such blasphamy has given up faith in Islam.

Mirza Belies the Teachings of Jesus(pbuh)

"A most shameful thing is that the sermon on the mount, which is the essence of the Bible, Jesus plagiarized from Talmud and pretended it to be his own preaching. Since this fraud has been exposed, Christians are very embarrassed. Jesus did this to perhaps gain influence by presenting some good teachings... The unfortunate thing is that these teachings are an afford to the rules of Wisdom and upright conscience." (Anjam‐i‐Atham, Roohany Khazaen, Vol. 11, P. 290, footnote)

"The teachings of Jesus ruined the whole of Europe since it permitted unrestrained and unconditional liberty. So much so that it resulted in all (practicing) adultery and fornication like pigs and dogs. And immortality has spread to such an extent that they even write on wrappers of foreign candies: 'Kiss me, O my sweetheart'. Now who is responsible for all these sins? The burden of these sins is undoubtedly on Jesus." (Nur‐ul‐Quran, Roohany Khazaen, Vol. 9, P. 416)

"... his (Jesus's) achievements were so poor that he was almost a failure." (Azalah‐i‐Auham, Roohany Khazaen, Vol. 3, P. 258)

Mirza was not happy with having attacked the character of Jesus(pbuh), he needed to also reject his(pbuh) very prophethood. Naturally, he had to attack the teachings of this great Prophet, in his attempt at suggesting that his own failures were not any different than the ones he fabricated against the real Messiah! Unfortunately for him, Allah(SWT) rejects this false accusation, as well:

Then will Allah say: "O Jesus the son of Mary! Recount My favor to thee and to thy mother. Behold! I strengthened thee with the holy spirit, so that thou didst speak to the people in childhood and in maturity. Behold! I taught thee the Book and Wisdom, the Law and the Gospel and behold!..." (Al Quran ‐ Surah Al‐Maeda 5 : Ayah 110)

Then, in their wake, We followed them up with (others of) Our messengers: We sent after them Jesus the son of Mary, and bestowed on him the Gospel; and We ordained in the hearts of those who followed him Compassion and Mercy... (Al Quran ‐ Surah Al‐Hadid 57 : Ayah 27)

Only an unbeliever would utter false charges against Jesus(pbuh).

Mirza Denies Jesus's(pbuh) Miracles

• Miracles of Jesus(pbuh) Called Forms of Deception

"It is no wonder that God Almighty may have given Jesus some knowhow so that by pressing a trigger of blowing on it, the clay‐toy took flight or, if it did not fly, walked. Because the Messiah, son of Mary, had worked as a carpenter with his father Joseph for twenty two years, we know that he was able to invent different sorts of machines and instruments." (Azalah‐i‐Auham, Roohany Khazaen, Vol. 3, P. 254)

"Besides, it is also possible that such miracles may have taken place by mesmerism (magic) and for play and amusement, rather than in reality. Since in mesmerism, there are such marvels which come about by the expert practitioner casting his own spirit on objects to make them appear alive...


Page 42 of 123



However, Jesus was inferior to Elisha, because even the corpse of Elisha performed that miracle of reviving the dead person who touched him bones. But Jesus's dead body could not revive the thieves crucified along with Jesus despite their bodies being in contact with Jesus's body." (Azalah‐i‐Auham, Roohany Khazaen, Vol. 3, P. 255)

"...He (Jesus) had nothing to his credit except cunning and deceit." (Anjam‐i‐Atham, Roohany Khazaen, Vol. 11, P. 291, addenda)

• Miracles Attributed to a Pond

"Very likely he (Jesus, The Messiah) may have healed some blind person or cured some other ailment by ordinary means. Due to luck, there was a pond which was the source of great miracles, during his time. It can be assumed that he also used the clay of the same (magic) pond. The complete reality of his miracles is unfolded by this pond. A categorical inference drawn from the presence of this pond is that, if he performed any miracles at all, they were not his miracles, rather those attributable to this pond. He (Jesus) had nothing to his credit except cunning and deceit." (Anjam‐i‐Atham, Roohany Khazaen, Vol. 11, P. 291, addenda)

"The Messiah's miracles were worthless and insignificant due to the pond which was a source of wonders even before the Messiah's birth. All kinds of sick, lepers, cripples, etc., used to be cured by one dip in this pond." (Azalah‐i‐Auham, Roohany Khazaen, Vol. 3, P. 263, addenda)

"It is also possible that the Messiah used to bring the clay of the pond which had the spiritual effect of the Holy Spirit. Anyhow, this miracle (of creating birds and making them fly) was merely a kind of play." (Azalah‐i‐Auham, Roohany Khazaen, Vol. 3, P. 263)

"The number of objections and doubts about the miracles and prophecies of the Messiah are so great that no other prophet's miracles or prophecies have been doubted so much. Doesn't the story of the Pond belittle the Messiah's miracles?" (Azalah‐i‐Auham, Roohany Khazaen, Vol. 3, P. 106)

• All Miracles Denied

"...if he (Jesus) performed any miracles at all, they were not his miracles, rather those attributable to this pond. He (Jesus) had nothing to his credit except cunning and deceit." (Anjam‐i‐Atham, Roohany Khazaen, Vol. 11, P. 291, addenda)

"The Christians have written about many miracles of Jesus, but the fact is that he performed no miracles." (Anjam‐i‐Atham, Roohany Khazaen, Vol. 11, P. 290, Addenda)

"Let it be known that this practice (of mesmerism) is not as honorable as it is deemed by the public. If I had not regarded this practice as detestable and hateful, I would hope that, by the grace of God Almighty, this humble one (me) would not have been inferior to Messiah, the son of Mary, in showing wonderful acts (of mesmerism)." (Azalah‐i‐Auham, Roohany Khazaen, Vol. 3, P. 257)

Mirza, quite shamelessly, rejected clear verses of Quran testifying to the miracles of Jesus(pbuh) and charged Jesus(pbuh) to have been deceitful (by magic, invention, or luck). As apparent from the last quote, he only did this because he was not able to perform miracles and he needed a way to discount the miracles of the real Messiah. In His book, Allah(SWT) confirms the miracles of Jesus(pbuh) and testifies that only the unbelievers will dare to call the miracles of Jesus(pbuh) magic acts:

Then will Allah say: "O Jesus the son of Mary! Recount My favour to thee and to thy mother. Behold! I strengthened thee with the holy spirit, so that thou didst speak to the people in childhood and in maturity. Behold! I taught thee the Book and Wisdom, the Law and the Gospel and behold! Thou makest out of clay, as it were, the figure of a bird, by My leave, and thou breathest into it and it becometh a bird by My leave, and thou healest those born blind, and the lepers, by My leave. And behold! thou bringest forth the dead by My leave. And behold! I did restrain the Children of Israel from (violence to) thee when thou didst show them the clear Signs, and the unbelievers among them said: 'This is nothing but evident magic'." (Al Quran ‐ Surah Al‐Maeda 5 : Ayah 110)

And (appoint him) a messenger to the Children of Israel, (with this message): "I have come to you, with a Sign from your Lord, in that I make for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird


Page 43 of 123



by Allah's leave: And I heal those born blind, and the lepers, and I quicken the dead, by Allah's leave; and I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe;" (Al Quran ‐ Surah Aal‐e‐Imran 3 : Ayah 49)

A careful reading of Mirza Ghulam's own writings paint a clear picture of a misguided individual.

Mirza Accuses Jesus(pbuh) of False Prophecies

"To whom can we express our mourning that three prophecies of the Messiah proved to be false?" (Ajaz‐i‐Ahmadi, Roohany Khazaen, Vol. 19, P. 121)

"The prophecies of this helpless man (Jesus) were merely that earthquakes, famines, droughts, and wars will occur... Why did these stupid Israelites see these common occurrences as prophecies?" (Anjam‐i‐Atham, Roohany Khazaen, Vol. 11, P. 288, Addenda)

"...The state of his (Jesus's) prophecies is even worse that that (the miracles). What kind of a prophecy is the suggestion that earthquakes will occur, lives will be destroyed, wars will be fought, famine will befall? Even more sorrowful that this, is the fact that the number of prophecies of Mr. Messiah which did not come true is more than those which did." (Azalha‐i‐Auham, Roohany Khazaen, Vol. 3, P.106)

"The number of objections and doubts about the miracles and prophecies of the Messiah are so great that no other prophet's miracles or prophecies have been doubted so much. Doesn't the story of the Pond belittle the Messiah's miracles?" (Azalah‐i‐Auham, Roohany Khazaen, Vol. 3, P. 106)

Much like all prophets of Allah(SWT), Jesus(pbuh) only preached and prophesied what he was told by Allah(SWT). Mirza Ghulam advanced these unsubstantiated charges to discount the repeated failure of his own prophecies. To believers, his statements only serve to point out Mirza's own insolence and lack of faith. In Al Quran ‐ Surah we are told only of the accurate prophecy of Jesus(pbuh) regarding the advent of hazrat Muhammad(SAW). Additionally, by the leave of Allah(SWT), Jesus(pbuh) did perform many miracles:

Behold! the disciples, said: "O Jesus the son of Mary! can thy Lord send down to us a table set (with viands) from heaven?" Said Jesus: "Fear Allah, if ye have faith." They said: "We only wish to eat thereof and satisfy our hearts, and to know that thou hast indeed told us the truth; and that we ourselves may be witnesses to the miracle." (Al Quran ‐ Surah Al‐Maeda 5 : Ayah 112‐113)

No prophet could (ever) be false to his trust... (Al Quran ‐ Surah Aal‐e‐Imran 3: Ayah 161)

A believer would be expected to show absolute reverence for a prophet of God; Mirza rejected the verses of the Holy Quran in rejecting Jesus(pbuh).

Mirza Blames Jesus(pbuh) for All the Problems in the West

"The teachings of Jesus ruined the whole of Europe since it permitted unrestrained and unconditional liberty. So much so that it resulted in adultery and fornication like pigs and dogs. And immortality has spread to such an extent that they even write on wrappers of foreign candies: 'Kiss me, O my sweetheart'..." (Nur‐ul‐Quran, Roohany Khazaen, Vol. 9, P. 416)

"Don't you know that manliness and virility are praiseworthy attributes of men. Being impotent is not a commendable quality just as being deaf and dumb are not commendable. This is a valid point that the Messiah was completely deprived of the greatest of the masculine qualities (e.g. virility) and could not leave a practical example of a perfect and upright social life with his wives. Therefore, the European women took advantage of the extremely shameful laxity and crossed the limits with the consequences of unspeakable acts, fornication, and adultery." (Nur‐ul‐Quran, Roohany Khazaen, Vol. 9, P. 392, 393)

"The root cause of all the damage that alcohol consumption has had on the Europeans was that Jesus used to drink alcohol, perhaps because of some disease or an old habit." (Kashti‐i‐Nuh, Roohany Khazaen, Vol. 19, P. 71; Kashti‐i‐Nuh, P. 65, footnote)


Page 44 of 123



"God, in keeping to his promise has power over everything. But, he can never send a person (Jesus) to this world the second time, whose first coming caused so much harm." (Dafi'‐ul‐Bala, Roohany Khazaen, Vol. 18, P. 235)

These accusations are not only baseless and inaccurate but also are devoid of Islamic knowledge:

From those, too, who call themselves Christians, We did take a covenant, but they forgot a good part of the message that was sent them: so we estranged them, with enmity and hatred between the one and the other, to the day of judgment. And soon will Allah show them what it is they have done. (Al Quran ‐ Surah Al‐Maeda 5 : Ayah 14)

Nor can a bearer of burdens bear another's burdens if one heavily laden should call another to (bear) his load. Not the least portion of it can be carried (by the other). Even though he be nearly related. Thou canst but admonish such as fear their Lord unseen and establish regular Prayer. And whoever purifies himself does so for the benefit of his own soul; and the destination (of all) is to Allah. (Al Quran ‐ Surah Fatir 35 : Ayah 18)

If ye reject (Allah), Truly Allah hath no need of you; but He liketh not ingratitude from His servants: if ye are grateful, He is pleased with you. No bearer of burdens can bear the burden of another. In the end, to your Lord is your Return, when He will tell you the truth of all that ye did (in this life). for He knoweth well all that is in (men's) hearts. (Al Quran ‐ Surah Az‐Zumar 39 : Ayah 7)

Mirza Ghulam was preaching to individuals who were ignorant of Islamic teachings. Any Muslim would readily see that each one of his accusations was a testimony to his own ignorance.

Mirza Questions Jesus's(pbuh) Prophethood

"The Jews have so logically refuted the prophethood and prophecies of Jesus that we only wonder who to reply them. We can only say that we believe in his prophethood because the holy Quran has stated so. There is no other proof to establish his prophethood; on the contrary, there are a series of evidences that

go against his being a prophet. The Holy Quran has conferred on him a great favor by including him in the list of prophets... The Holy Quran has, however, given him the credit of being truthful, though we can not refute the charges laid down against him by the Jews. We find no proof of his prophethood other than the statement of Quran. While the Christians are trying to prove him a god, we lack evidences even to prove him a prophet..." (Nuzul‐e‐Masih, supplement)

"A most shameful thing is that the sermon on the mount, which is the essence of the Bible, Jesus plagiarized from Talmud." (Anjam‐i‐Atham, Roohany Khazaen, Vol. 11, P. 290, footnote)

"Jesus actually suffered from Epilepsy and that was the reason that he used to see dreams...Jesus had actually become insane due to epilepsy." (Satt Bachan, Roohany Khazaen, Vol. 10, P. 295)

"I wish such a person (Jesus) had not come to the world." (Nur‐ul‐Quran, Roohany Khazaen, Vol. 9, P. 417)

"He (Jesus) had the usual weaknesses of a human being and during his childhood he contracted measels, small pox and other ailments. He lived most of his life like ordinary people and only upon his deathbed did he think of claiming Godlihood for himself." (Anjam‐e‐Athum, P. 41)

"Jesus could not portray himself as a pious man because everyone knew that he was a gluttonous alcoholic... His claim to Godliness was a result of his bad habit of drinking Wine." (Satt Bachan, Roohany Khazaen, Vol. 10, P. 296; Satt Bachan, P. 172, footnote)

Only an unbeliever would doubt Jesus(pbuh) after Allah(SWT) has testified to his prophethood and mission in the Holy Quran. A Muslim believes that Jesus(pbuh) did not ever lay claim to divinity:

And behold! Allah will say: "O Jesus the son of Mary! Didst thou say unto men, worship me and my mother as gods in derogation of Allah'?" He will say: "Glory to Thee! never could I say what I had no right (to say). Had I said such a thing,


Page 45 of 123



thou wouldst indeed have known it. Thou knowest what is in my heart, Thou I know not what is in Thine. For Thou knowest in full all that is hidden.

Never said I to them aught except what Thou didst command me to say, to wit, 'worship Allah, my Lord and your Lord'; and I was a witness over them whilst I dwelt amongst them; when Thou didst take me up Thou wast the Watcher over them, and Thou art a witness to all things.

If Thou dost punish them, they are Thy servant: If Thou dost forgive them, Thou art the Exalted in power, the Wise". (Al Quran ‐ Surah A‐Maeda 5 : Ayah 116‐118)

Mirza Suggests Jesus(pbuh) is Dead

"God has revealed to me in his special inspiration that Maseeh ibne Maryam (Jesus) is dead." (Tauzeeh‐e‐Maram, Roohany Khazaen, Vol. 3, P.402)

"I have been informed about the grave of Jesus (in Kashmir). And I have been informed by Holy Quran and God's Revelation to me about the Death of Jesus." (Roohany Khazaen, Vol. 18, P.358, 361)

"It is unjustly said about the person (Jesus) who is buried in the locality of Khanyar, Sirinagar, Kashmir, that he is sitting in the Heavens. How great an injustice is this! God, in keeping to his promise has power over everything. But, he can never send a person to this world the second time, whose first coming caused so much harm." (Dafi'‐ul‐Bala, Roohany Khazaen, Vol. 18, P. 235)

"...But Jesus's dead body could not revive the thieves crucified along with him despite their bodies being in contact with Jesus's body." (Azalah‐i‐Auham, Roohany Khazaen, Vol. 3, P. 255)

"There is no doubt that I am the Messiah. I walk and flow with truth. Jesus died and is no more like you among living ones." (Tuhfat‐un‐Nadwah, P. 1)

Mirza Ghulam scheme next involved claiming that Jesus(pbuh) had died and that he (Mirza) was the Messiah prophecised by our Holy Prophet Muhammad(SAW). But,

the Hadith of the Prophet(SAW) are absolutely clear that Jesus(pbuh) is alive and will descend from the heavens before the day of Judgment. The Holy Quran also states:

That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";‐ but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:‐ Nay, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise;‐ And there is none of the People of the Book but must believe in him (Jesus) before his (Jesus's) death; and on the Day of Judgment he will be a witness against them;‐ (Al Quran ‐ Surah An‐Nisa 4 : Ayah 157‐159)

And (Jesus) shall be a Sign (for the coming of) the Hour (of Judgment): therefore have no doubt about the (Hour), but follow ye Me: this is a Straight Way. (Al Quran ‐ Surah Az‐Zukhruf 43 : Ayah 61)

Mirza Ghulam was indeed misguided. Every accusation he made against Jesus(pbuh) was an attempt to ridicule a great prophet of Allah(SWT) and part of his master plan to slowly raise himself to the level of Jesus(pbuh).

Mirza Becomes Jesus Overnight

Having declared Jesus(pbuh) an impostor, a failure, and a dead person, Mirza took the next step and declared himself to be Jesus!!! However, there were some minor details that needed to be worked out! All Muslims know that Jesus(pbuh) was born to Mary(RA) in a miraculous way. Mirza, on the other hand, was born to an Indian couple of Mongol descent. How could he have reconciled such differences?

Having tested the gullibility of his followers, Mirza and his associates dreamt up the story that Mirza had been converted to Mary and given birth to Jesus (himself)!

"Indeed, God named me Mary who was pregnant with Jesus. I am the object of the words of the Almighty in Surah Tehrim: 'And Mary, daughter of Imran, who guarded her chastity, so we blow into it our spirit'; as I am the only one who


Page 46 of 123



has claimed that I am Mary and that into me has been blown the soul of Jesus." (Haqiqat‐ul‐Wahi, P. 337; Bahareen‐e‐Ahmadia, P. 388)

"God named me Mary in the third volume of Baraheen‐e‐Ahmadia (the book of "revelations" written by Mirza). I was nurtured for two years as Mary and was raised in a womanly seclusion. Then, the spirit of Jesus was breath into me just as was done with Mary. Hence, I was considered to be pregnant in a metaphorical manner. After a period of several months, not exceeding ten, I was made Jesus out of Mary by the revelation embodied in the last part of the fourth volume of Baraheen‐e‐Ahmadia; and thus, I became Jesus, son of Mary. But, God did not inform me of this secret at that time." (Kashti‐i‐Nuh, Roohany Khazaen, Vol. 19, P. 50; Kashti‐i‐Nuh, P. 46‐47)

"I am nominated as Messiah, the son of Mary." (Anjam Autham, P. 75; Haqiqat‐ul‐Wahi, P. 294, 339, 72)

"It is my claim that I am that same Christ whose advent in the last days of the world has been prophesied in all the sacred scriptures." (Tufa‐i‐Gooladia, P. 195)

Mirza Claims himself the Promised Messiah

"I swear by God in whose hands my soul is that it is He who has sent me and has named me a prophet; it is He who has called me the Promised Messiah and has shown big signs (miracles) to testify me; these signs reach three hundred thousands." (Haqiqat‐ul‐Wahi, Roohany Khazaen, Vol. 22, P. 503; Haqiqat‐ul‐Wahi, P. 68)

"I proclaim that I am the Promised about whom every God's book has prophecised that he will appear in the Last Days." (Tohfa‐e‐Golravia, Roohany Khazaen, Vol. 17, P.295)

"I swear upon that God, who has sent me and fabricating on Him is the work of accursed one, He has sent me as The Promised Messiah." (Majmoo'a‐e‐Ishtiharaat, Vol. 3, P. 435)

Finally, the picture is becoming clear. The reason for all the obscenity and blasphemy Mirza Ghulam uttered against Jesus(pbuh) and his family and the reason he had declared Jesus(pbuh) dead becomes clear. Miraz Ghulam was not any different than the modern age claimants to messiahship: David Koresh, Jim Jones, and Charles Manson.

Mirza Claims himself Superior to Jesus(pbuh)

"To this nation, God sent His promised Messiah (Mirza), who is better than the first Messiah (Jesus) in all regards. I swear by God in whose hands my soul rests that if the Messiah, son of Mary, were my contemporary, he could not have done the works that I can do. Nor would he be able to match the signs (miracles) which I am bringing." (Haqiqat‐ul‐Wahi, Roohany Khazaen, Vol. 22, P. 152; Haqiqat‐ul‐Wahi, P. 148)

"To this community, God sent the promised Messiah (Mirza) who is better in all glory that the first Messiah (Jesus) and calls this new Messiah Ghulam Ahmad." (Dafi‐ul‐Bala, Roohany Khazaen, Vol. 18, P. 233; Dafi‐ul‐Bala P. 27)

"After all, when God and His Apostle (Muhammad(SAW)) and all the Prophets have declared the supremacy of the second Messiah (Mirza) of this period due to his great achievements; then, it is a satanic act to question me 'Why do you proclaim yourself superior to the first Messiah, the son of Mary?'." (Haqiqat‐ul‐Wahi, Roohany Khazaen, Vol. 22, P. 159)

"Give up all mention of the son of Mary, because Ghulam Ahmad is superior to him." (Dafi‐ul‐Bala, Roohany Khazaen, Vol. 18, P. 240; Dafi‐ul‐Bala, P. 30)

Mirza Ghulam Qadiani abused Jesus(pbuh) and, in doing so, rejected verses of Quran speaking of Jesus(pbuh) and his family. He was no more than an opportunist and a fabricator. Our holy Prophet(SAW) has warned us about the advent of impostors who will claim to be a prophet:

There will arise thirty impostors in my Ummah and each one of them will pronounce to the world that he is a prophet, but I am the last in the line of the Prophets of God and no Prophet will come after me. (Abu Dawood, Tirmizi)


Page 47 of 123




Allah(SWT) and his Messenger(SAW) have both condemned those who forge lies and attribute those to divine revelations:

It is those who believe not in the Signs of Allah, that forge falsehood: it is they who lie! (The Holy Quran, An‐Nahl 16 : Ayah 105)

Who doth more wrong than such as forge a lie against Allah, or deny His Signs? But never will prosper those who sin. (Al Quran ‐ Surah Yunus 10 : Ayah 17)

Ascribing false things to me(SAW) is not like ascribing false things to anyone else. Whosoever tells a lie against me intentionally then surely let him occupy his seat in Hell‐Fire. (Hadith Sahih Bukhari, Volume 2, Book 23, Number 378)

Mirza Ghulam Qadiani, himself, in his early writings has written:

"Telling a lie is not the lesser evil than to be an apostate." (Supplement Footnote of Tufa‐Gaulroaya, P. 19; Arbain, No. 3, P. 24)

"If someone is proven a liar; he also becomes unreliable in other affairs." (Roohany Khazaen, Vol. 23, P. 231; Chashma‐e‐Mua'arfat, P. 222)

Now, let's look at a small sampling of the lies Mirza Ghulam forged against Allah(SWT), during his later years. Mirza fabricated these statements to impress ignorant people and trick them into accepting his blasphemous claims:

"God, in The Holy Quran has declared worshipping Jesus a great act of mischief. It is also foretold that the plague and earth‐quakes, etc. will occur when worshipping of Jesus becomes rampant. God has clarified that in the last era, all the horrible incidents on the sky and earth will appear only due to one reason: that is worshipping of Jesus." (Roohany Khazaen, Vol. 22, P. 498‐499; Haqiqat‐ul‐Wahi, P. 64)

Does any Qadiani care to point out the verse in the holy Quran where this is mentioned?

"Naturally, the prophecies of the Holy Quran and Hadith, in which it was revealed that the Promised Messiah will be prosecuted by the Muslim scholars, must come to pass. They will declare him an unbeliever." (Roohany Khazaen, Vol.17, P. 404; Arbaine, No. 3, P. 25)

Would any Qadiani like to tell us where in Quran this fact is disclosed?

"The Quran mentions the names of three cities with great respect: Mecca, Medina, and Qadian." (Roohany Khazaen, Vol. 3, P. 140, footnote; Footnote of Izala‐ul‐Autham, P. 34/77)

Has anyone seen a mention of the city of Qadian in the Holy Quran?

"Look at what God has said so clearly in the noble Quran" 'No greater transgressor will be found than one who invents lies against me. And I shall destroy the liar soon and I shall not allow him time." (Tadhkirat‐ush‐Shahadatain, P. 34)

This lie was intended to suggest that since he (Mirza) had not been promptly stricken dead, he must have been truthful in his claim! There is no such a verse in the holy Quran!

"The Prophet of Allah was asked about the Day of Resurrection: when will it occur? He replied: 'Doomsday will occur within a hundred years for all the sons of Adam'." (Roohany Khazaen, Vol. 3, P. 227); Izalat‐ul‐Auham, P. 252/253/257/104)


Page 48 of 123



There has never been any such saying. Mirza tried to explain his false prophecies by falsely suggesting that even our Prophet(SAW) had made mistakes in his prophecies!

"It is mentioned in the True Traditions that the Promised Messiah will appear at the beginning of a century and will be a renewer for the fourteenth century." (Roohany Khazaen, Vol. 21, P. 359; Abrahim‐Ahmadiyya, P. 188)

Absolutely Not! This was fabricated by Mirza to claim he was the Promised Messiah.

"After all, when God and His Apostle (Muhammad(SAW)) and all the Prophets have declared the supremacy of the second Messiah (Mirza) of this period due to his great achievements; then, it is a satanic act to question me 'Why do you proclaim yourself superior to the first Messiah, the son of Mary?'." (Haqiqat‐ul‐Wahi, Roohany Khazaen, Vol. 22, P. 159)

Has anyone seen a Hadith where this is confirmed?

"In the books of hadith ‐ Sahih Bukhari, Sahih Muslim Sharif, Dani‐Ail's ‐ and in the Holy Bible, where ever there is a description of me, the word "prophet" is written by my name." (Roohany Khazaen, Vol. 17, P.413; Arbaine, No. 3, P. 30)

Would someone please point out to use where the name of Mirza Ghulam is mentioned in these books?

"Since the very beginning, the Holy prophets of God warned people that the denial of Mehdi's signs will cause this sign of lamentation on the sky." (Roohany Khazaen, Vol. 17, P. 151; Tufa‐ul‐Gaularwia, P. 62)

Certainly there is no such warning either in The Holy Quran nor Authentic Hadith. Mirza was trying to capitalize on a solar‐eclipse and claim it a sign of his prophethood!

"If one has to refer to a Hadith, more importance should be placed on those Hadiths that are more authentic. For example the Hadiths of Bukhari Sharif which foretell of some caliphs of the last era; particularly, the caliph about whom Bukhari narrates a voice for his ratification will be heard from the sky stating: 'This is Mehdi, the caliph of Allah'. Now, think how accurate this Hadith is, since it appears in a book most accurate, after the Holy Quran." (Roohany Khazaen, Vol. 6, P. 337; Shahadat‐ul‐Quran)

There is absolutely no such hadith in Sahih Bukhari Sharif books.

"The Apostle of God, peace be upon him, said: 'when an epidemic afflicts any town, its inhabitants should leave the town at once, otherwise they will be among those who do battle against God.'" (Al‐Hakam, August 24, 1907)

After over 100 years, no one has been able to find this hadith! It does not exist.

After all these blatant lies against Allah(SWT) and Prophet(SAW), noone should have any doubt that Mirza Ghulam and his associates were engaged in creating and propagating Kofr in the name of Islam.

Undoubtedly, this is the unfortunate end of those who invent and spread falsehood to hinder men from Islam:

Who doth more wrong than those who invent a lie against Allah? They will be turned back to the presence of their Lord, and the witnesses will say, "These are the ones who lied against their Lord! Behold! the Curse of Allah is on those who do wrong!‐


Page 49 of 123



Those who would hinder (men) from the path of Allah and would seek in it something crooked: these were they who denied the Hereafter!"

They will in no wise frustrate (His design) on earth, nor have they protectors besides Allah! Their penalty will be doubled! They lost the power to hear, and they did not see! (Al Quran ‐ Surah Hud 11 : Ayah 18‐20)


Page 50 of 123

Mirza Ghulam Qadianis's Service to his True Masters

Can you trust Mirza Ghulam Qadiani on anything? (48 49) Mirza Ghulam Qadianis's Service to his True Masters (50 59) Mirza Ghulam's Bluff Exposed and More Broken Promises (60)


Mirza Ghulam of Qadian made a number of outlandish claims: from being the Promised Mahdi and the Promised Messiah to a reincarnation of Hazrat Muhammad(SAW) and a prophet with new Sharia. In this article we will examine one of the possible motives for these claims.

Mirza Gul Muhammad, the great grandfather of Mirza Ghulam was a landlord of substantial power and influence in the district of Punjab, India. In his writings, Mirza Ghulam speaks in detail of his dynasty's aristocratic splendor. However, after the death of Mirza Gul and the occupation of the region by Sikhs, nothing remained of the great fortune of the Mirza's family. Toward the latter days of Ranjit Singh's rule, when the British influence in the Punjab region had become established, Mirza Ghulam Murtada, the father of Mirza Ghulam, moved to the village of Qadian and was granted five adjacent villages as property.

The family of Mirza were indebted to and remained very loyal and cordial towards the established British rule. In his writings, Mirza Ghulam boasts, with excessive pride, of his father's loyalty to the British Government and the fact that he was honored with a seat in the Governor's darbar (cabinet). He also mentions his own unflinching gratitude to that Government. Apparently, the feeling of loyalty for the British had been ingrained in Mirza's very soul ever since his childhood.

Yet, the overwhelming majority of Muslims did not share this sense of gratitude toward the British power. After all, the British had taken power away from the Muslims, who had peacefully ruled India for over 1000 years; had established an ungodly and tyrannical government; had opened the way for missionaries to attack and ridicule the principles of Islam; and had influenced the younger generation with Western cultural values resulting in social anarchy, ethical demise, and atheism among the gullible.

In reaction to this, the Muslims led Indians through the famous Indian struggle for independence of 1857. Due to the disloyalty of a small minority who sided

with the British, the heads of the movement and a number of Ulama were seized and hanged, and the British emerged as the triumphant rulers of the entire India. The Muslims became object of further ridicule and subjugation; they were denied access to respectable employment or government assignments; their religious endowments where confiscated by the government; and their way of life became once more under attack.

Through it all, Mirza's family sided by the British Imperialism and served the government, as well as they could. Let's review some of the writings of Qadianis to try to shed some light on the service of Qadianism to the British Imperialism.

1.Mirza and His Family Servants of the Imperialism 2.The Nature of Mirza's Early Associates3.A New Article of Faith is Born 4.Jihad against British Abrogated 5.The Reason for Qadianism Summarized by Mirza

6.Qadianism and British Protect Each Other 7.Mirza's Loyalty Knows no Limit 8.Spying Against Muslims and Freedom Lovers 9.Jihad Directed against Muslims is Allowed 10.Confessions of Mirza

Mirza and His Family Servants of the Imperialism

Mirza Ghulam proudly wrote:

"My father was a well‐known landlord in this country and he enjoyed great eminence in the Government's offices. He was a true devotee and well wisher of the British Government. In the mutiny of 1857 (the Muslim independence movement against colonialism is called 'mutiny' by Mirza), my father supplied fifty horses and riders to aid the British Government. For this favor to the Government, he was very popular among the officials." (Izala‐e‐Auham, P. 58, footnote)

"The benevolent Government is aware of the fact that we are from among their servants, their sympathizers and well wishers. We have come to their aid with a firm mind in every hour of need. My father was held in close and high


Page 51 of 123



esteem by the Government; and our services to this Government held clear distinction. I do not think that the Government has forgotten these services of ours. My father, Mirza Ghulam Murtaza, son of Mirza Ata Muhammad Al‐Qadian, was a great well wisher and friend of this government and enjoyed great respect from among them. Our loyalty has been proven beyond doubt. Rather our fidelity was proven among the people and became clear to the government officials. The Government may confirm this from the officers who came to this side and lived among us; so that they may tell what sort of life we lived, and how faithful we have been in serving their Government." (Noor‐ul‐Haq, Roohany Khazaen, Vol. 8, P. 36‐37; Noor‐ul‐Haq, Vol. 1, P. 27‐28)

"I come from a family which is out and out loyal to this government. My father, Mir Ghulam Murtaza, who was considered its well‐wisher, used to be granted a chair in the Governor's Darbar (cabinet) and has been mentioned by Mr. Griffin in his 'History of the Princes of Punjab'. In 1857, he helped the British government beyond his means, that is he procured fifty (50) cavaliers and horses right during the time of the mutiny. He was considered by the government to be its loyal supporter and well‐wisher. A number of testimonials of appreciation received by him from the officers have unfortunately been lost. Copies of three of them, however, which had been published a long time ago, are reproduced in the margin (in English). Then, after the death of my grandfather, my elder brother Mirza Ghulam Qadir remained occupied with service to the government and when the evil‐doers encountered the forces of the British government on the highway of Tanmmun, he participated in the battle on the side of the British Government (under General Nicholson he killed several freedom fighters). At the time of the death of my father and brother, I was sitting in the sidelines; but, since then, I have been helping the British for seventeen years with my pen." (Kitab‐ul‐Barriah, Roohany Khazaen, Vol. 13, P. 4, 5, 6, 7; Shahadat‐ul‐Quran, Roohany Khazaen, Vol. 6, P. 385‐387; Ishtihar Wajib al‐Izhar, Sept. 20, 1897, P. 3‐7; appended with Kitab‐ul‐Barriah)

"I am scion of a family which the English Government acknowledges to be faithful to it. British officers have also admitted that my father and my people are amongst those who served the Government in all sincerity and with heart and soul. I can not find the words to express my homage and gratitude to the beneficent Government on account of the peace and composure which we have found as subjects of the Government. For this reason, we ‐ myself, my father and my brother ‐ have girded up our loins that we will exhibit the favors

and advantages of this Government, make obedience to it incumbent on the people and embed it in their hearts." (Tabligh‐e‐Risalat, Vol. 7, P. 8‐9)

It is unfortunate to see how Mirza Ghulam proudly boasted about his father and brother having fought on the side of the British and against the Muslims. Nevertheless, in these very brief passages, Mirza expresses his immense gratefulness for all the benefits his family has enjoyed under British rule and indicates to have no goal but to somehow convince Muslims to become obedient and subservient to the British Imperialism. He was apparently ignorant of the following verses of the Holy Quran:

O ye who believe! Take not into your intimacy those outside your ranks: They will not fail to corrupt you. They only desire your ruin: Rank hatred has already appeared from their mouths: What their hearts conceal is far worse. We have made plain to you the Signs, if ye have wisdom. (Al Quran ‐ Al‐e‐Im,ran 3 : Ayah 118)

O ye who believe! take not for friends and protectors those who take your religion for a mockery or sport,‐ whether among those who received the Scripture before you, or among those who reject Faith; but fear ye Allah, if ye have faith (indeed). (Al Quran ‐ Surah Al‐Maeda 5 : Ayah 57)

As indicated before, Mirza's family was not alone in having this feeling toward the British imperial powers. A few other influential and wealthy families had received similar favors from the government and saw it in their own best interest to promote the interest of the government and plot against the Muslim Ummah.

She said: 'Kings, when they enter a country, despoil it, and make the noblest of its people its meanest thus do they behave'. (Al Quran ‐ Surah Al‐Naml 27 : Ayah 32)

To Mirza, the best way to control the mind of "simple‐minded Muslims" was through religion. Thus, his "religious mission" was born.

The Nature of Mirza's Early Associates

Mirza Ghulam wrote:


Page 52 of 123



"The majority of people who have joined my sect are those who are either holding eminent posts with the British Court, or the goodly rich men, their servants and friends or businessmen, lawyers or those educated in the modern way or such famous scholars, servants and noblemen who have either served the British Government in the past or are serving it at present or their relations or friends who accepted the influence of their elders and the weekly holders of the office of the caretakers of some religious orders. In short, this is a party which is the protege of the British Government from whom it has earned good name and who is worthy of the Government's favors. Or it consists of people who are related to me or are among my servants." (Poster dated Feb. 24, 1897; Tabligh‐e‐Risalat, Vol. 7, P. 18, recorded by Qasim Ali Qadiani)

Indeed, the people who initially joined the calling of Mirza Ghulam consisted of the very same people who were indebted to the newly established British government. Having found Mirza's aim to be their own, they provided him with the seed money to start his movement and took every opportunity to praise and glorify each one of his insignificant undertaking.

Slowly, they managed to convince some of the naive people of the village of Qadian and neighboring region that Mirza Ghulam was a formidable and well respected Muslim scholar; someone whose object was to defend and promote Islam and the Islamic way of life. Unaware of the truth purpose of Mirza's movement, Muslims of the village of Qadian began investing in the movement they hoped would prove to be their weapon against the decadence of the society.

A New Article of Faith is Born

Having been quickly raised to the status of a "scholar", Mirza Ghulam began fulfilling the promise he had made to his British supporters. It was time to deliver on his promise and make sure that Muslims would not try to repeat the uprising of the 1857. The first step was to make obedience to the anti‐Islamic British government an article of faith. He declared:

"It has been proven from my continuous seventeen year long speeches that I am faithful and sincere to the English Empire from the core of my heart and soul. I am the son of a father who was also a friend to this Government. My faith is to obey this Government and love the people; These are the conditions

set for my devotees and followers who take the oath of allegiance to me. I have stressed this clause under the fourth item of my pamphlet Shuroo‐al‐Baiat (oath of faith) which has been distributed among my devotees and followers." (Kitab‐ul‐Barriah, Roohany Khazaen, Vol. 13, P. 10; Kitab‐ul‐Barriha, P. 9, Supplement)

"I published the provisions of faith so that these may become a constitution for my sect and for everyone who follows me and I have named it as: 'Completion of the Mission and requirements of Fealty'. I have sent one copy to the Government so that it may know that I have planned for my followers to be faithful to the British Government." (Tabligh‐e‐Risalat, Vol. 7, P.16)

"No doubt my faith and doctrine, which I stress, is that Islam is composed of two parts. One is obedience to Allah and the other is obedience to the Government which has created peace and under whose protection we are safe from oppressors ‐ that is the British Government. (Shahadat‐ul‐Quran, Roohany Khazaen, Vol. 6, P. 380; Shahadat‐ul‐Quran, P. 86)

His son and a ruler of the Qadiani (Ahmadi) movement emphasized this fundamental doctrine of Qadianism:

"The promised Messiah included among the conditions of fealty faithfulness to the English Government and said: 'Whoever does not obey the Government, takes part in demonstrations against it or does not enforce its orders is not a member of our community'." (Tohfatul‐Mulhuk, P. 123; by Mahmood Ahmad Qadiani)

Compare Mirza's devotion to the non‐Muslims with the promise Moses(pbuh) made to Allah(SWT):

He said: "O my Lord! For that Thou hast bestowed Thy Grace on me, never shall I be a help to those who sin!" (Al Quran ‐ Surah Al‐Qasas, 28:17)

Jihad against British Abrogated


Page 53 of 123



However, Mirza's goal was to weaken the unity of Muslims and ensure no further uprising would occur. To achieve this, he hoped to demolish the very doctrine of Jihad against the oppressive regime in control of India. He wrote:

"I have been writing in favor of the British Government from the past seventeen years. During all these seventeen years, in all the books which I wrote and publishes, I have been advocating to the people to be loyal to the British Government and have tried to persuade them to be sympathetic and obedient to government officers. I have given convincing lectures against Jihad and, as a matter of policy, I wrote many books in Arabic and Persian and published them in Arabia, Egypt, Syria, Iraq, and Afghanistan abrogating Jihad and spent thousands of rupees in this propaganda." (Al‐Barriah, Sept. 2, 1867, No. 3)

"I have filled shelves with books which I wrote in praise of the British, especially about the abrogation of Jihad in which many Muslims believe. This is a big service to the Government. So I hope for an appropriate and good reward." (Tabligh‐e‐Risalat, Vol. 7, P. 19)

"I have spent most of my life in 'yeamanship' (supporting and defending) of the British Government and in opposing Jihad. I continued my efforts till the Muslims became sincerely faithful to this Government." (Tiryaq‐ul‐Qulub, Roohany Khazaen, Vol. 15, P. 155; Tiryaq‐ul‐Qulub, P. 15, Mirza Ghulam Qadiani)

However, all his writing did not bring about the desired effect. Even as a make‐believe scholar, he did not possess the authority to change the Sharia of Islam and to abolish Jihad. At about this time, he claimed in succession to have been nominated Mahdi and Messiah. Obviously, his claim to being Mahdi and Messiah contradict all authentic hadith regarding these two prophesied personalities. However, he was not concerned since he was dealing with people who after a few generation of rule by non‐Muslims (first by Sikhs and then the British) had grown uninformed about the true doctrine of Islam. Mirza Ghulam's real aim by making these claims is somewhat exposed in his following writings:

"Let the Government ascertain through inquiry whether or not it is a fact that thousands of Muslims who dub me as a Kafir and who deem it their duty to condemn and persecute me and my followers who are to be found in large

numbers in the Punjab and India. One of the reasons behind this attitude is that, quite against the sentiments of these foolish Muslims, I published thousands of posters to demonstrate heartfelt gratitude to the British Government and sent books to Arabia, Syria, etc. My claims are not without proof. If the Government so likes, I can produce conclusive proof in support thereof." (Tabligh‐e‐Risalat, Vol. 7, P. 13; Letter to British Lieutenant Governor)

"I believe that as my followers increase, the believers in the doctrine of Jihad will decrease. For, accepting me to be the Messiah and Mahdi itself means the rejection of the doctrine of Jihad." (Tabligh‐e‐Risalat, Vol. 7, P. 17; Letter to British Lieutenant Governor)

"From today, the order of manly Jihad by sword is abrogated, by the commandment of God. From now on, anyone who lifts a sword against the unbelievers and calls himself a Ghazi will be considered to oppose the Prophet of God ‐ the Prophet who had informed 1300 years ago that Jihad with sword will be abrogated in the time of the Promised Messiah. Thus, now after my arrival, there is no Jihad. From our side we have raised the flag of Peace." (Author: actually, the prophecies state that Jihad will be abolished after everyone becomes a believer in Islam and there are no oppressors or enemies of Islam to fight.) (Khutba‐Ilhamia, Roohany Khazaen, Vol. 16, P. 28‐29) Collection of Advertisement P. 295, Vol. 3; Khutba‐Ilhamia, P. 28‐29; Tabligh‐e‐Risalat, Vol. 9, P. 47)

Mirza Ghulam and his associates went on publishing in favor of British control and even tried to convince Muslims in other Muslim countries that a British government would be in their favor!

"From my early days till now that I am sixty years old, I have been engaged, with my pen and tongue, in the important task of turning the hearts of Muslims to faithful loyalty to the British Government and to create the feeling of goodwill and sympathy for the Government; and that I obliterate false notions like Jihad from minds of the foolish among them, as it is these ideas that prevent them from establishing an open‐hearted and sincere link with this government... I have not only made the Muslims of British India sincerely obedient to the British Government, I have also written a number of books in Arabic, Persian and Urdu to apprise Muslims of other Islamic countries of the peace, prosperity and freedom under the benevolent protection of the British


Page 54 of 123



Government." (Kitab‐ul‐Barriah, Roohany Khazaen, Vol. 13, P. 350; Tabligh‐e‐Risalat, Vol. 7, P. 10; Letter to Lieutenant‐Governor of Punjab, Feb. 24, 1898)

"For the sake of the British government, I have published fifty thousand books, magazines and posters and distributed them in this and other Islamic countries. I have stressed that the British Government is the benefactor of the Muslims and it is, therefore, incumbent upon every Muslim to extend his faithful obedience to this Government, express gratitude from the bottom of his heart to that (government), and pray for it. And I have written these books in Urdu, Arabic and Persian and have distributed them throughout the entire Muslim world, so much so that they have reached the two sacred cities of Mecca and Medina; and, as far as possible, also in the Capital of Room ‐ Constantinople and Syria, Egypt and Kabul and many other cities of Afghanistan. As to the best approach, these have been published in Istanbul and in the different cities of countries like Syria, Egypt and Afghanistan. It is as the result of my endeavors that thousands of people have given up thoughts of Jihad which had been propounded by ill‐witted mullahs and embedded in the minds of the people. I can rightly feel proud of this that no other Muslim in British India can equal me in this respect." (Sitara‐e‐Qaisaria, Roohany Khazaen, Vol. 15, P. 114; Sitara‐e‐Qaisaria, P. 3‐4; Letter to Queen Victoria; Khutba‐Ilhamia, Appendix)

This stance was confirmed repeatedly by high officials of the Qadiani movement. Here are two comments from Maulvi Muhammad Ali, who later on created the Lahori faction:

"This sect, which is known as Ahmadiyya, is endeavoring both day and night to erase the nonsensical idea of Jihad from Muslim minds." (Review of Religions, Vol. No. 1, P. 12, 1902; by Maulvi Muhammad Ali)

"It is binding upon the British Government to be aware of the services of the Qadianis by every care as their Imam (Mirza Ghulam Ahmad) spent twenty two years of his life preaching to the people that Jihad is Haraam (forbidden) and is strictly abrogated. He not only propagated this idea in India, but also in other Muslim countries such as Arabia, Syria and Afghanistan." (Review of Religion, No. 1, P. 2, 1902; by Maulvi Muhammad Ali)

Yet, the Holy Quran is clear on the fact that opposing the oppressors is a duty of every Muslim:

And why should ye not fight in the cause of Allah and of those who, being weak, are ill‐treated (and oppressed)?‐ Men, women, and children, whose cry is: "Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect; and raise for us from thee one who will help"! (Al Quran ‐ Surah An Nisa 4 : Ayah 75)

And fight them on until there is no more Tumult or oppression, and there prevail justice and faith in Allah; but if they cease, Let there be no hostility except to those who practice oppression. (Al Quran ‐ Surah Al Baqara 2 : Ayah 193)

Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary; (Al Quran ‐ Surah An Nisa 4 : Ayah 95)

The Reason for Qadianism Summarized by Mirza

"The greater part of my life has been spent in supporting and defending the British Government. I have written and published so many books against the theory of Jihad and the need for obedience to the British that if all these tracts and books were put together, it would take fifty almiras (large trunks) to accommodate them. I have distributed these books to all the countries: Egypt, Syria, Kabul (Afghanistan), and Room (Turkey). It has always been my aim to convert these Muslims to have true faith in the British Government and to discard from their minds the baseless traditions of cruel Mahdi and bloody Maseeh, as well as instigating the idea of Jihad, which mislead foolish people." (Tiryaq‐ul‐Qulub, Roohany Khazaen, Vol. 15, P. 155; Tiryaq‐ul‐Qulub, P. 15/25)

"For the last twenty years, I have been publishing books in Persian, Arabic, Urdu and English, in which I have been repeatedly and passionately persuading the Muslims to become sincere loyal subjects of the Government. It is their duty and, if they do not fulfill it they will be sinning against God. I have also been insisting upon them to discard absurd notions like those of Jihad and a blood‐thirsty Mahdi which have no basis in the Quran. Even if they are not prepared to give up these wrong notions, the least they are duty bound to do in


Page 55 of 123



this sphere is that they should not show ingratitude to this benign Government and should not become sinners against God by committing any act of disloyalty against it." (Tiryaq‐ul‐Qulub, Roohany Khazaen, Vol. 15, P. 488‐489; Tiryaq‐ul‐Qulub, P. 307)

Obviously, Mirza's goal was not so much to abrogate Jihad, but only declare it Haraam against the British Government and to convince Muslims to surrender to British domination!

Qadianism and British Protect Each Other

It should be by now clear that Mirza and his family owed a debt of gratitude to the British imperialists. For them, their continued success ran hand‐in‐hand with the success of the British government. Mirza and his close associates made it incumbent upon their followers to pray, spy, kill, and die for the interest of the British government. Mirza Ghulam did not hesitate to show his pride for his exemplary service to the British government and was not shy in expressing that, in return, he expected protection and compensation from them.

"My Arabic publications were merely for lofty purposes and my books were in continuous supply in the Arab world until I felt they were bearing fruit ‐ some Arabs came to see me personally and some contacted me through the mail. Some called me bad names and others were enlightened and agreed with my mission, seemingly in search of the truth. I have spent a lot of time on these publications, so that for nearly 11 years I have published these books and have never neglected this duty. I am therefore entitled to say that I am unique in respect of these services to the government and that I am like a fortress and an amulet for this British Government. I am he who safeguards them from evil. God has revealed to me and said: 'When you are among them, God will not punish them.' So, there is no one equal and similar to me in serving this Government and, if it is capable of knowing people, it will realize the value of my services." (Noor‐ul‐Haq, Roohany Khazaen, Vol. 8, P. 44‐45; Noor‐ul‐Haq, Vol. 1, P.33‐34)

"God, the Exalted as a token of His special favor, has made the British Government protect and shelter me and my followers. The peace we enjoy here under the British Government can not be found in Mecca al Mukaramma or in Medina al Munaawara... You want me to become the enemy of my own

comfort?" (Tiryaq‐ul‐Qulub, Roohany Khazaen, Vol. 15, P. 156; Tiryaq‐ul‐Qulub, P. 26)

"In fact, we owe a heavy debt of gratitude to this (British) Government. If we stop, even Mecca or Constantinople would not give us refuge. How can, then, we cherish in our hearts any idea against it!" (Malfoozat‐e‐Ahmadia, Vol. 1, P. 146)

High ranking Qadiani officials clarified this point even more:

"Verily, the British government is our shield. We move forward and on and on under the protection of this shield. If this shield is removed, we would be torn and pierced by a volley of poisoned arrows from all direction. Our interests are linked with this Government to such an extent that its ruin will be our ruin and its progress our progress. Wherever the British empire spreads, we find a field for our mission." (Al‐Fadl, October 19, 1915; by Mirza Mahmood Ahmad)

"The Muslim Ulama accuse us of cooperation with the England and taunt us at our happiness at their victories. We ask: Why shouldn't we be happy? Why shouldn't we rejoice? Our Imam has said: 'I am the Mahdi and the British Government is my sword.' We rejoice at this victory, and we wish to see the glare and lightening of this sword in Iraq, in Syria, and everywhere. He has said: 'Verily, Allah had sent down angels to lend support and help to this Government'." (Al‐Fadl, No. 22, 12 July, 1918, by Mohammad Amin Qadiani)

The verdict of Allah(SWT) is forthcoming:

The Unbelievers are protectors, one of another: Unless ye do this, (protect each other), there would be tumult and oppression on earth, and great mischief. (Al Quran ‐ Surah Al‐Anfal 8 : Ayah 73)

Do the Unbelievers think that they can take My servants as protectors besides Me? Verily We have prepared Hell for the Unbelievers for (their) entertainment. (Al Quran ‐ Surah Al‐Kahf 18 : Ayah 102)

Mirza's Loyalty Knows no Limit


Page 56 of 123



After a missionary distributed blasphemous literature against the holy Prophet(SAW) and his wives(RAs), Mirza Ghulam declared that demonstration against the British Government, "God's Shadow on Earth", was strictly Haraam (prohibited). When he was rebuked by the Ulama, he proudly stated:

"We suffer all tribulations for the sake of our beneficent Government. We shall bear these in the future also as it is a duty of ours to thank it for its beneficence and kindness towards us. Undoubtedly, we will sacrifice our soul and our property as a ransom for the British Government.We continually pray for their height and might secretly and openly." (Arya Sharm, Roohany Khazaen, Vol. 10, P. 81; Arya Sharm, P. 79‐80)

Subsequent to that, he deliberately uttered blasphemy against Jesus(pbuh) and his family, so that the fury of his ignorant followers may somewhat abate and the status quo may prevail.

"I also confess that when some of the writings of priests and Christian missionaries became extremely severe and exceeded moderation, and especially when very filthy writings began to appear in Nur Afshan, a Christian paper from Ludhiana, and when these writers used, God forbid, such words with regard to our holy Prophet (upon him be peace and benediction of Allah), then by reading such books and papers, I feared that in the hearts of Muslims, who are a sentimental people, these words might create a highly provocative effect. Therefore, to calm down wrath of the Muslims, I considered it expedient that proper policy would be to reply to these writings somewhat harshly so that the enthusiasm of easily inflammable people is suppressed and no breach of peace in the country takes place." [for more read: Mirza Ghulam's Tirade against Jesus(pbuh) for more] (Tiryaq‐ul‐Qulub, Roohany Khazaen, Vol. 15, P. 490; Tiryaq‐ul‐Qulub, P. 309‐310, Appendix 3; A Petition to British Government)

Mirza did not stop at anything to keep and increase the good fortune of his family in this earthly existence. Yet, the Holy Quran admonishes the believers:

Therefore stand firm (in the straight Path) as thou art commanded,‐ thou and those who with thee turn (unto Allah); and transgress not (from the Path): for He seeth well all that ye do.

And incline not to those who do wrong, or the Fire will seize you; and ye have no protectors other than Allah, nor shall ye be helped. (Al Quran ‐ Surah Hud 11 : Ayah 112‐113)

Spying Against Muslims and Freedom Lovers

In his quest to ensure that every attempt at resurgence against the British powers would be crushed in infancy, Mirza Ghulam instructed his followers to maintain a secrete list of Muslims opposed to the regime and submit these to the authorities:

"For the Attention of the Government from ... Mirza Ghulam Ahmad, Qadian... Whereas, it is expedient to make a list of the names of such stupid Muslims who consider British India a country of enemies of Islam against whom Islamic Sharia enjoins war and therefore such rebellious Muslims hide mutiny in their hearts;... Whereas, it is proposed to lay out a format ‐ example below ‐ in which names of such ungrateful individuals should be preserved for all times; although by the good fortune of the British India such Muslim mutineers who are hiding rebellion in their hearts are few;

Whereas, it is a most opportune time to identify those insurgents who are having secret designs against the Government;

Whereas, we are moved by the political well‐wishing of our generous Government to make a list of names of these wicked men who by their beliefs prove their seditious nature;...

We Resolve, to inform the Government, in all our humility, that such lists of names shall remain in our custody as 'Political Secrets' till such time that the Government demands it from us. We fully trust that our sagacious Government shall keep these statements in their offices treating them as a 'National Secrete'." (Majmua Ishtaharat, Vol. 2, P. 227‐228; Collection of Posters, Vol. 2, P. 227‐228, No. 145; Rabwah)


Page 57 of 123



"For the welfare of the government, it is good policy to prepare a list of those Muslims who are against the British government inwardly and who consider this country as an enemy country. We hope that our wise government will keep these lists as State Secrets in safe custody in one of its offices. The following are the names and addresses of such persons." (Tabligh‐e‐Risalat, Vol. 3, P. 11)

This same form of spying was also carried out by other members of the Qadiani movement in other Muslim countries. The following is the account of two Qadiani missionaries who were executed in Afghanistan:

"The Minister of Interior of Afghanistan Government has published the following announcement:

Two persons living in Kabul, Mulla Abdul Halim Chahar Asiani and Mulla Nur Ali, shopkeeper, had become enamored with Qadiani beliefs and used to mislead people from the right path by preaching this creed. The people angered at this, filed a suit against them. The result was that, having been found guilty, they were transported at hands of the people to the realm of non‐existence on Thursday, Rajab 11. Against them, there had also been pending another case for a long time and harmful letters to the interest of the Afghan kingdom had been captured which proved that they had sold themselves to the enemies of Afghanistan." (Al‐Fadl, March 3, 1925; Mirza Bashiruddin Mahmood proudly mentioned this in his address to Price of Wales on Jan. 19 1922 and Friday speech on August 6, 1935)

"... Sahibzada Abdul Latif (Qadiani) was martyred because he preached against Jihad and the Afghans had begun to fear that the spirit of freedom of the Afghans would be weakened and the British would predominate... Had our people in Afghanistan remained silent and refrained from promoting the Ahmadi viewpoint in respect to Jihad, they could not have been blameworthy from the viewpoint of the Sharia. But they fell victim to the excessive zeal they had for the British Government; they courted punishment because of that sympathy which they had imbibed at Qadian." (Al‐Fadl, August 6, 1935; by Mirza Bashiruddin Mahmood)

The truth is that even other military powers of the era mistrusted Qadianis:

"The whole world considers us to be the agents of the British. That is why an explanation was called from a German Minister, when he attended the opening ceremony of the Ahmadiyya building in Germany, as to why he had attended the celebration of community which was the agent of the British." (Al‐Fadl, Nov. 1, 1934; by Mirza Bashiruddin Mahmood)

"I went to Russia only to preach Ahmadiyyat. But because the good aims of Ahmadis are interrelated with the aims and objects of the British Government, I was anxious to serve the Government and do my duty by it." (Al‐Fadl, Sept. 28, 1923, By Mubashshir Amin Qadiani)

Jihad Directed against Muslims is Allowed

Mirza Ghulam made faithfulness to the oppressive regime an article of his faith and banned Jihad against non‐Muslims; however, he indicated that his followers should be willing to lay down their lives in the way of British government, the survival and expansion of which meant the survival and growth of his establishment. His followers lived to this standard and even went as far as fight on the side of the British during the conquest of the Iraq and Turkey. Apparently, shedding the blood of oppressors and Kafirs is absolutely Haraam in Qadianism; but, it is acceptable to shed the blood of oppressed Muslims!

"I have written scores of books in Arabic, Persian, and Urdu with the view to (preach that) Jihad against the benevolent government was in no way justified; rather, whole hearted obedience to it was a religious duty. I got these books published at great cost and then had them distributed in Islamic countries. And I know that these books had a great influence even on this country and those people who owe allegiance to me, they are growing into a party whose hearts are full to the brim with sincere fidelity to the Government whose moral condition is excellent; I think they will be a boon to this country and are wholeheartedly ready to lay down their lives for the Government." (Arizah ba‐ali khidmat Government, Tabligh‐e‐Risalat, Vol. 6, P. 65)

The Qadianis heard the call of their Sire, Mirza Ghulam, and rejoiced at the fall of Iraq and Turkish Empire to the British Empire:


Page 58 of 123



"Hundreds of Ahmadis joined the British Army to conquer Iraq and shed their blood on the way." (Al‐Fadl, August 31, 1923; by Mirza Mahmood Ahmad)

"We thank God a thousand times on the victories of Britain. This surely is a cause for our joy and happiness as our imam used to pray for her victories and advise his sect to pray for her. Also, the doors of our call towards Ahmadiyyat which where hitherto barred, have been opened. All this is because of the extension of the British empire over other countries." (Al‐Fadl, Nov. 23, 1918; by Mirza Mahmood Ahmad)

"(in a challenge to Muslim Ummah) ... We will be victorious and you will surely be brought before us like criminals and on that day you will meet the same fate which befell Abu Jehal and his party on the occasion of the conquest of Mecca." (Al‐Fadl, Nov. 23, 1952)

The evidence shows that Qadiani (Ahmadi) leadership had engaged in the plot to attack the religion of Allah(SWT), they failed as per Allah's(SWT) promise.

Fain would they extinguish Allah's light with their mouths, but Allah will not allow but that His light should be perfected, even though the Unbelievers may detest (it). (Al Quran ‐ Surah At Tawba 9 : Ayah 32)

They swear by Allah that they said nothing (evil), but indeed they uttered blasphemy, and they did it after accepting Islam; and they meditated a plot which they were unable to carry out: this revenge of theirs was (their) only return for the bounty with which Allah and His Messenger had enriched them! If they repent, it will be best for them; but if they turn back (to their evil ways), Allah will punish them with a grievous penalty in this life and in the Hereafter: They shall have none on earth to protect or help them. (Al Quran ‐ Surah At Tawba 9 : Ayah 74)

Confessions of Mirza

In a letter to the British appointed Lieutenant Governor of Punjab, Mirza Ghulam explained the true nature of the relationship between his movement and the British government.

"This petition that I present before Your Excellency along with the names of my followers does not have any aim other than that you may appreciate the eminent services which I and my forefathers rendered you. Hereby, I beseech and hope from the exalted Government that they protect the family which has proven through fifty years of extreme faithfulness and sincerity that it is most loyal to the Government and ready to make sacrifices; a family whose friendship and service has been accepted and attested by the highest officers of the all‐powerful Government in their letters and memorandums; and that this family is a family of sincere servants. So, this Government should be mindful when dealing with its own self‐implanted seedling, with due attention, and should order its officers to take into consideration the devoted services of this family and give preferential and sympathetic consideration to me and my followers." (Tabligh‐e‐Risalat, Vol. 7, P. 19; Petition of Mirza Ghulam Qadiani to Lieutenant Governor of Punjab)

After some Christian missionary had accused Mirza to have taken side with the Muslims, Mirza Ghulam was quick to compose another letter to the British representative in which he denied all the charges.

"(after reiterating the services Mirza and family were rendering to the British)... all this should not go to waste and, God forbid, that the British government should get any ill feelings in its heart about their long‐time faithful and well‐wisher family. It is impossible to stop these people from lying about us due to religious difference, jealousy or personal reasons. We only request that the government should take good care of this self‐implanted seedling family which has continually proven itself to be a faithful and devoted (jan‐nesar) family for fifty years and about which there are issued letters from the British government attesting to their faithfulness and servitude for a long time; Also, direct the subordinates that they render special consideration to me and my family due to our proven faithfulness; and our family has never hesitated in shedding their blood in the way of British rulers and did not stop from laying down their lives, nor do they now. In light of our prior services, it is our right to ask that the British government provide us with full favors and special attention, so that people don't get encouraged to insult us without reason. Here are the names of few members of my Jamaat:..." (Kitab‐ul‐Barriah, Roohany Khazaen, Vol. 13, P. 350)


Page 59 of 123



From its very conception, the goal of the movement founded by Mirza Ghulam of Qadian was in clear contrast to the interest of Islam, Muslims, oppressed people of India, and freedom and peace loving people everywhere. Mirza Ghulam and his "mission" engaged, "openly and secretly", in operations aimed at weakening the unity and faith of Muslims, so that armed victories of British Imperialism would be assured. While Mirza Ghulam, his family, and his close associates were superbly compensated for their effort and were being planted throughout British colonies and the Western world, the subjects of the British Imperialism suffered inhuman treatment by the British Imperialism.

His own son and the second Caliph of the movement once expressed a complaint levied against his father:

"Mirza's over enthusiasm which smacked of servility and flattery towards the British Government lead even his followers to criticize his action as below the dignity of a claimant to Prophethood." (Al‐Fadl, July 7, 1932; by Mirza Mahmood Ahmad Qadiani)

However, Dr. Muhammad Iqbal, the great Muslim philosopher and poet of the Indian subcontinent and a contemporary of Mirza Ghulam, expressed the views of Mirza Ghulam beautifully in the following verses:

"The Shaikh is a murid (lover) of the Farangi (foreign) Lord; though he speaks from the heights of Bayazid. He said: Religion's glory lies in slavery; and life consists of lack of ego (Khudi). He reckoned the state of others to be a blessing, danced around the church, and died." (from: Pas Che Bayad Kard Ay Aqwam‐i‐Sharq)


Page 60 of 123

Mirza Ghulam's Bluff Exposed and More Broken Promises

Mirza Ghulam Qadianis's Service to his True Masters (50 59) Mirza Ghulam's Bluff Exposed and More Broken Promises (60) The Judgment of Allah against the Impostor (61 62)

Mirza Ghulam's Bluff Exposed and More Broken Promises

Mirza Ghulam hated to be exposed as an incompetent debater and an impostor. After a loss, it was his habit to take adds in local newspapers to claim victory, abuse and threaten his opponents, prophecise regarding their death, or challenge them to Mubahala (religious prayer challenge). A group of Muslim scholars, tired of Mirza's repeated abuse, decided to take him on and accepted his challenge of Mubahala.

Mirza Ghulam refused to participate in the Mubahala, but continued harassing his opponents in newspapers and claimed that Muslim scholars were afraid to accept his challenge of Mubahala!

Wanting to expose his hypocrisy, these same scholars filed a law‐suit against Mirza Ghulam. Mirza was ordered to appear in a court of law on February 24, 1899. During the hearing, the judge gave Mirza Ghulam the option of conducting a Mubahala with Muslim Scholars or taking an oath that he would not resort to such shameful tactiques in the future. Mirza Ghulam chose to apologize and promised to stop threatening the lives of his opponents by writing "prophecies" intended to agitate his overzealous followers. He wrote:

"I, Mirza Ghulam Ahmad Qadiani, do hereby swear upon God that in future:

I will refrain from publishing any prophecy whose meaning is such that as if somebody (Muslim, Hindu, or a Christian) is going to be humiliated or he will receive divine punishment.

I will also refrain from making any such appeal to God that He should humiliate someone or to show such sign that he is afflicted with divine punishment, to reveal that who is truthful and who is a liar in a religious debate.

I will also refrain from publishing anything pretending it to be a revelation, whose purpose is to show as to who is going to be humiliated or is going to be afflicted with divine punishment.

As far as is in my power, I will ask all those who are under my influence to follow the same path which I have pledged to take as mentioned above.

Signed: Mirza Ghulam Ahmad Witness: Khawaja Kamaluddin, BA Llb Signed: J. M. Dowie, District Magistrate, Gurdaspur Dated 24th February 1899" (Roohnay Khazaen, Vol. 15, P. 430‐450)

By taking this action, Mirza Ghulam showed that he was indeed afraid of participating in a face‐to‐face Mubahala with Muslim scholars. However, just a few weeks later, Mirza Ghulam was back running his old gimmick. By restarting his newspaper adds, Mirza Ghulam also showed that he did not put any value on the solemn oath he had taken on Allah(SWT).


Page 61 of 123

The Judgment of Allah against the Impostor

Mirza Ghulam's Bluff Exposed and More Broken Promises (60) The Judgment of Allah against the Impostor (61 62) Death of Mirza Ghulam Qadiani (63 71)


Mirza Ghulam Qadiani versus Allama Sanahullah of Amristar (All references are from Qadiani books)

Allama Sanahullah of Amristar, a well‐known debater and defender of Islam, pursued Mirza Ghulam over the years and exposed his falsehood and inconsistencies in public debates. The pretender's repeated humiliation provoked him once more to resort to his old tricks of trying to intimidate his opponent. On April 15, 1907, Mirza Ghulam proclaimed:

"To Ustad Sanahullah ‐ Salam on whosoever follows the guidance. For a considerable period, I have been called a liar and a profligate in your magazine 'Ahl‐e‐Hadith'. In this magazine, you always call me 'This accursed liar, anti‐Christ, corrupter'. It publicizes to the whole world that I am an innovator, a liar, an anti‐Christ; that I have forged a lie as far as my claim of Messiahship is concerned'. I have suffered considerable pain at your hands, but I remained patient. But when I realized that I have been commissioned for dissemination of the truth and you prevent people from paying attention to me on account of your calumnies against me. So, I pray that if I am a liar and an innovator, as you refer to me in your magazine, then I shall die during your life‐time, because I know that the life‐span of a liar and a corrupter is not long. Instead, he lies frustrated during the life‐time of his staunch enemies, in shame and degradation. In his death lies the welfare of God's creatures, as he can not mislead them after his death. But if I am not a liar and an innovator, but I am honored by Allah's address and dialogue, and I am the promised Messiah, then I pray that you shall not escape the end of liars according to God's practice. So I announce that if you do not die during my life by God's punishment which can not but be from God alone ‐ for example that you die of plague or Cholera ‐ then I am not an Apostle of God Almighty.

This I do not utter as a prediction, but I have asked for the final verdict from God, the Holy, the Almighty. I pray to God ‐ O my Lord, the observer, the powerful, the knower, the Omniscient; O knower of the secrets of hearts. If I am a liar and am corrupt in your view and I forge lies against you, night and day, O Allah, the perish me in the life‐time of Ustad Sanahullah, and make him and his party happy by my death, Amen. And O Allah, if I am truthful and

Sanahullah is false and a liar in his accusations that he levels at me, then O Lord of the universe, perish him in my life‐time with fatal diseases like plague or Cholera or some other disease, Amen.

O Lord! I have been tortured and I tolerated it all. But, now I perceive he has crossed the limit and he believes I am more profligate than thieves and ravishers who cause harm to the world. He considers me to be the meanest of God's creatures. He has defamed me in far‐flung areas of the country and believes that I am in fact an evil person, a marauder, greedy, liar, innovator and abominable person. Had there been no echo of these utterings, I would have tolerated them. But I realize that Sanahullah's accusations have an ulterior motive. He desired to bury my mission and dismantle my edifice which you have built.

O my Lord and O you who have sent me. For this reason, I beseech you, O Allah, seeking refuge in your mercy and compassion. Decide the truth between me and Sanahullah and destroy the liar and the evil in the life‐time of the truthful or afflict him with a death‐like calamity. Kindly do this, O my dear Lord, Amen. Our Lord, expose the truth between us and our nation and you are the best of the victors.

In the end, I expect from Ustad Sanahullah that he should publish this text in his magazine and write whatever note he likes on it. The verdict is now in the hand of Allah. The writer, Allah's servant, Ghulam Ahmad, the Promised Messiah, may God protect him and help him." (Badr, April 15, 1907)

As was his habit, Mirza Ghulam also authorized the production of a poster with the same content. This poster was later included in Tablegh‐i‐Risalat, Vol. 10, P. 120. Just ten days after this prayer to Allah(SWT), Mirza Ghulam made the following statement:

"All that has been said about Sanahullah is not from ourselves but is from God, as it was revealed to me on the night of the prayer that 'I respond to the call of the caller'. The meaning of this revelation is that my call has been accepted." (Badr, April 25, 1907)


Page 62 of 123


Mirza Ghulam's Bluff Exposed and More Broken Promises (60) The Judgment of Allah against the Impostor (61 62) Death of Mirza Ghulam Qadiani (63 71)

Allah(SWT) did indeed hear this prayer of Mirza Ghulam. On May 26, 1908 Mirza Ghulam died of the same disease he had named ‐ Cholera. [For more read: The Death of Mirza Ghulam Qadiani] Allama Sanahullah remained alive for nearly forty more years and went on condemning Ahmadiyya during all that time. Allah(SWT) once more used Mirza Ghulam's own statement to prove him an impostor.

Decision of Divine Court (For Qadianis who call themselves Ahmadis)

Mirza Ghulam Qadiani was a Liar (In light of his own Writings)

Mubahala means that two parties come out together in the open, facing each other, to present their case in the court of Allah(SWT), the Exalted, and invoke Him for seeking His decision as to who is truthful and who is a liar. Mirza Ghulam Qadiani was not sincere enough to participate in a face to face Mubahala, but he stated that, according to him, a prayer duel from a distance would also be effective.

THEREFORE

Mirza Ghulam Ahmad Qadiani conducted a Mubahala with Maulana Abdul Haq Ghaznavi (Allah's mercy on him), in Eidgah ground of Amristar on Zeeqadah 10, 1310 A.H. (Majmuai‐Ishtiharat Mirza Qadiani, Vol. 1, P. 427)

Maulana Abdul Haq Ghaznavi's 'Mubahala' was on this issue that Mirza Ghulam Ahmad Qadiani and all his believers were kafirs, liars, impostors and faithless. (Majmuai‐Ishtiharat Mirza Qadiani, Vol. 1, P. 425)

Mirza Ghulam Ahmad Qadiani had said on Oct. 2, 1907 (7 months, 24 days before his death) that "the liar among the participants in a Mubahala dies during the lifetime of the truthful." (Majmuai‐Ishtiharat Mirza Qadiani, Vol. 9, P.440)

Mirza Ghulam Ahmad Qadiani died during the lifetime of Maulana Abdul Haq Ghaznavi on May 26, 1908, whereas Maulana Abdul Haq Ghaznavi (Allah's mercy on him) expired 9 years later, on May 16, 1917. (Rais‐e‐Qadian, Vol. 2, P. 192)

RESPECTED READERS

Mirza Qadiani's death during Maulana Ghaznavi's life, as a consequence of Mubahala, is an unqualified decision of the divine court. The result is clear: Mirza Qadiani was a liar and those who believe in him ‐ after the truth has been conveyed to them ‐ are kafirs, apostates, pretenders and dualist‐infidels. If Mirza Tahir Qadiani and his Qadiani group have any faith in the Divine decision, then they are duty bound to accept this decision and proclaim Mirza Ghulam Qadiani ‐‐ the one‐eyed impostor ‐‐ a fraud and renounce Qadianism; otherwise, the world will be bound to consider Mirza Tahir and all the Qadianis as individuals who have denounced Allah.


Page 63 of 123

Death of Mirza Ghulam Qadiani

The Judgment of Allah against the Impostor (61 62) Death of Mirza Ghulam Qadiani (63 71) Leadership of Qadianism (Ahmadiyya) Covers up the Truth (Taqqiyaeah) (72 73)

The Death of Mirza Ghulam Qadiani Mirza Ghulam Qadiani, the founder of Qadianism (Ahmadiyyat), wrote in his books:


"Let it be known to unbelieving persons that my truthfulness or falsehood will be judged by my prophecies. There is no other touchstone for it." (Pamphlet, 10th July 1888; Aina‐e‐Kamalat‐i‐Islam, P. 288)

"I do not speak of my volition. Indeed, that is nothing but revelation which is revealed." (Tabligh‐e‐Risalat, Vol. 5, P. 58)

Torah and Quran have designated Prophecies as the only big proof of Prophethood." (Roohany Khazaen, Vol. 12, P. 111)

"It is not possible that the prophecies of Prophets are delayed." (Roohany Khazaen, Vol. 19, P. 5)


Allow us to examine a few of the better known prophecies of the person who called himself a Prophet, Mehdi, and the Promised Messiah. According to Mirza Ghulam himself, even if only one prophecy has not come to pass, we should view him a liar and an impostor. Let's count his most famous prophecies which did not come to pass.

Say: "Verily those who invent a lie concerning Allah will not succeed. This world's portion (will be theirs), then unto Us is their return. Then, We make them taste a dreadful doom because they used to disbelieve." (Al Quran ‐ Surah Al Yunus 10 : Ayah 69‐70)

For years, Mirza Ghulam Qadiani attributed outrageous lies to Allah(SWT): he claimed to be Mehdi, the Promised Messiah, a reincarnation of Muhammad(SAW), a new improved Prophet, Hindu Lord, and a manifestation of God. He said he was in direct communication with Allah and claimed that his revelations were divine in nature. It is fitting that Allah(SWT) made his death a testimony to his falsehood. His sudden death proved his following prophecies to have been untrue:

1. His prophecy that he (Mirza) will live to be 80 or more years old;

Mirza Ghulam declared to have received wahi (revelation) concerning his lifespan: "Enemies wish for my death and prophecise about it. God has, however, given me the good news that I shall live for eighty (80) years or more." (Roohany Khazaen, Vol. 19, P. 239; Mawahib‐ur‐Rahman, P. 21)

Mirza Ghulam Qadiani died when he was sixty eight (68) years old.

2. His prophecy that he would marry Muhammadi Begum, before his death; (He never did marry Muhammadi Begum.)

Mirza Ahmad Baig, a cousin of Mirza Ghulam Qadiani (the founder of the Qadiani cult), had a beautiful daughter, by the name of Muhammadi Begum, in whom Mirza Ghulam Qadiani had shown an interest. However, Mirza Baig, a devoted Muslim, had repeatedly refused to wed his elder daughter to the false Qadiani Prophet whom he viewed as a non‐believer (Kafir).

By chance, Mirza Baig needed the signature of Mirza Qadiani on a deed pertaining to a piece of land Mirza Baig owned. Mirza Qadiani tried to exploit the situation and suggested he will do so, after requesting divine recommendation (Istekhara). A few days later, Mirza Qadiani informed Mirza Baig that he would sign the deed only if Mirza Baig would agree to wed his young daughter to him. Mirza Qadiani, suggested that he had received a divine revelation of dire consequences should the marriage not take place. His words were:


Page 64 of 123



“The Almighty God has told me that I should send a marriage proposal to the elder daughter of a Ahmad Baig; he has also ordered you to accept me as your first son in law and derive light from my knowledge and wisdom. Furthermore, I am to inform you that I have been granted the permission to execute the deed of the land you are interested in and bestow upon you additional land and other favors, provided you wed your daughter to me. This is the only treaty between you and I. So, if you accept, I will accept this too. If you do not accept, then God has ordered me to warn you that ‐‐ in case the girl is married to someone else ‐‐ it will not be auspicious for you or her.” (Aaiana‐e‐Kamalat‐e‐Islam Dar Khazain, Vol. 5, P. #572)

Certain of the treachery of Mirza Ghulam Qadiani, Mirza Ahmad Baig and his family refused to heed his empty threats. In retaliation, Mirza Qadiani wrote other threatening letters and ordered the creation of posters suggesting dire reprisals from Allah(SWT), in case Muhammadi Begum was not wedded to him. The following exemplify the false prophecy of this self‐proclaimed prophet:

“As a token of the Almighty’s favor to this humble person, Allah has ordained that, should Mirza Ahmad Baig refuse to wed his elder daughter to me, he will be considered Allah’s enemy and a disbeliever (Kafir). Additionally, as a punishment for his disbelief, Mirza Baig will die within three years of this refusal and any other man who marries Muhammadi Begum will die within two and half years of the date of his wedding. Muhammadi Begum is destined ‐‐ by the almighty Allah ‐‐ to ultimately become my wife.” (Tableeg‐e‐Resalat, Vol. 1 , P. 61 ‐‐ Collection of Posters‐102, Vol. 1 ‐‐ Hashia; Feb. 20,1886)

Once it became clear that Muhammadi Begum was promised to another man and a wedding was to take place within a few weeks, Mirza Qadiani intensified his threats. This is a sampling of the falsehood Mirza Ghulam Qadiani conjectured and attributed to the Almighty Allah(SWT):

“I am making not one, but six predictions:

• I will be alive at the time of the wedding of Muhammadi Begum; • Mirza Baig will also be alive at the time of the wedding of his daughter; • Mirza Baig will die within three years of the date of the wedding;

• The Groom will also die within two and half years of the date of the wedding;

• Muhammadi Begum will remain alive until she becomes my wife; • Despite disagreement of all her relatives, she will finally marry me."

(Aaina‐e‐Kamalat‐e‐Islam Dar Roohani Khazain, P. 325/57”)

Mirza Ghulam Qadiani made similar prophecies in many of his other books, including “Anjam Aatham” (P. 31) and “Tazakara”. However, by the grace of God, his prophecies proved completely wrong. In fact, Muhammadi Begum married a true Muslim, Mirza Sultan Ahmad. They lived together blissfully for forty years after Mirza Ghulam Qadiani’s death in 1908. Mirza Sultan Ahmad finally died in 1948 and Muhammadi Begum passed away in 1966, decades after Mirza Ghulam’s prophecies. Up to her death bed, Muhammadi Begum openly ridiculed Mirza Ghulam Qadiani and declared him a liar and a great deceiver (Dajal).

It is indeed a miracle of Allah(SWT) that Mirza Qadiani’s predictions did not materialize. Today, anyone with an ordinary prudence can conclude that Mirza Ghulam Qadiani was an imposture and the worst kind of a liar: one whom fabricated lies and attributed them to the Almighty Allah(SWT).

3. The claim (and Mubahala challenge) that Moulvi Sanaullah of Amristar, his arch opponent who had openly called him a liar and an impostor, will die before him;

("The liar will die first" ‐ Mirza died first!)

Allama Sanahullah of Amristar, a well‐known debater and defender of Islam, pursued Mirza Ghulam over the years and exposed his falsehood and inconsistencies in public debates. The pretender's repeated humiliation provoked him once more to resort to his old tricks of trying to intimidate his opponent. On April 15, 1907, Mirza Ghulam proclaimed:

"To Ustad Sanahullah ‐ Salam on whosoever follows the guidance. For a considerable period, I have been called a liar and a profligate in your magazine 'Ahl‐e‐Hadith'. In this magazine, you always call me 'This accursed liar, anti‐Christ, corrupter'. It publicizes to the whole world that I am an innovator,


Page 65 of 123



a liar, an anti‐Christ; that I have forged a lie as far as my claim of Messiahship is concerned'. I have suffered considerable pain at your hands, but I remained patient. But when I realized that I have been commissioned for dissemination of the truth and you prevent people from paying attention to me on account of your calumnies against me. So, I pray that if I am a liar and an innovator, as you refer to me in your magazine, then I shall die during your life‐time, because I know that the life‐span of a liar and a corrupter is not long. Instead, he lies frustrated during the life‐time of his staunch enemies, in shame and degradation. In his death lies the welfare of God's creatures, as he can not mislead them after his death. But if I am not a liar and an innovator, but I am honored by Allah's address and dialogue, and I am the promised Messiah, then I pray that you shall not escape the end of liars according to God's practice. So I announce that if you do not die during my life by God's punishment which can not but be from God alone ‐ for example that you die of plague or Cholera ‐ then I am not an Apostle of God Almighty.

This I do not utter as a prediction, but I have asked for the final verdict from God, the Holy, the Almighty. I pray to God ‐ O my Lord, the observer, the powerful, the knower, the Omniscient; O knower of the secrets of hearts. If I am a liar and am corrupt in your view and I forge lies against you, night and day, O Allah, the perish me in the life‐time of Ustad Sanahullah, and make him and his party happy by my death, Amen. And O Allah, if I am truthful and Sanahullah is false and a liar in his accusations that he levels at me, then O Lord of the universe, perish him in my life‐time with fatal diseases like plague or Cholera or some other disease, Amen.

O Lord! I have been tortured and I tolerated it all. But, now I perceive he has crossed the limit and he believes I am more profligate than thieves and ravishers who cause harm to the world. He considers me to be the meanest of God's creatures. He has defamed me in far‐flung areas of the country and believes that I am in fact an evil person, a marauder, greedy, liar, innovator and abominable person. Had there been no echo of these utterings, I would have tolerated them. But I realize that Sanahullah's accusations have an ulterior motive. He desired to bury my mission and dismantle my edifice which you have built.

O my Lord and O you who have sent me. For this reason, I beseech you, O Allah, seeking refuge in your mercy and compassion. Decide the truth between

me and Sanahullah and destroy the liar and the evil in the life‐time of the truthful or afflict him with a death‐like calamity. Kindly do this, O my dear Lord, Amen. Our Lord, expose the truth between us and our nation and you are the best of the victors.

In the end, I expect from Ustad Sanahullah that he should publish this text in his magazine and write whatever note he likes on it. The verdict is now in the hand of Allah. The writer, Allah's servant, Ghulam Ahmad, the Promised Messiah, may God protect him and help him." (Badr, April 15, 1907)

As was his habit, Mirza Ghulam also authorized the production of a poster with the same content. This poster was later included in Tablegh‐i‐Risalat, Vol. 10, P. 120. Just ten days after this prayer to Allah(SWT), Mirza Ghulam made the following statement:

"All that has been said about Sanahullah is not from ourselves but is from God, as it was revealed to me on the night of the prayer that 'I respond to the call of the caller'. The meaning of this revelation is that my call has been accepted." (Badr, April 25, 1907)

Allah(SWT) did indeed hear this prayer of Mirza Ghulam. On May 26, 1908 Mirza Ghulam died of the same disease he had named ‐ Cholera. [For more read: The Death of Mirza Ghulam Qadiani] Allama Sanahullah remained alive for nearly forty more years and went on condemning Ahmadiyya during all that time. Allah(SWT) once more used Mirza Ghulam's own statement to prove him an impostor.

Note: Also, please read: Divine Judgement: Mirza Qadiani was a Liar

4. His prophecy that Dr. Abdul Hakim, one of his opponents who had called him a liar during an open debate, will die within Mirza's life time; (he said "The liar will die first". But, Mirza died first!)

For twenty years, Dr. Abdul Hakim was a follower of Mirza Ghulam Qadiani. When Mirza Ghulam's claims became completely outrageous and obviously unIslamic, Dr. Hakim separated from the "Ahmadi" movement and commnced


Page 66 of 123



exposing their lies. In a public gathering, Mirza Ghulam Qadiani entered into a discussion with Dr. Abdul Hakim. Dr. Hakim openly rebuked all his claims, called him a liar, and challenged him to an open debate. As it was the habit with Mirza Ghulam, he refused the debate, and instead announced:

"Abdul Hakim will die during my life‐time, as he insults and disgraces me. He shall not live to insult me."

Dr. Hakim was not at all affected by the cowardly act of Mirza Ghulam and, on May 4, 1907, he announced:

"The Qadiani pretender will die within fifteen months from today."

Mirza Ghulam was quite outraged that his threat had not affected Dr. Hakim in the least. Immediately, he announced:

"Another enemy has appeared now; his name is Abdul Hakim Khan and he is a doctor who lives in state of Patiala. He claims that I shall die in his life‐time, before the fourth of August 1908, as the sign of his truthfulness. He claims to have been inspired that I am a dajjal (impostor), kafir (unbeliever), and kazzab (habitual liar). At first, he had taken bay’at with me and for twenty years he had continuously been in my Jama'at (movement) and one of my disciples; however, now he has become an unbeliever (e.g. not a Qadiani)… God has informed me, however, that he will be afflicted with torturous punishment and God will perish him. I shall, on the other hand, remain safe from his mischief. This is a matter in the control of God. Undoubtedly, God will help those who are truthful..." (Chashma‐e‐Maeroofat, Roohany Khazaen, Vol. 23, P. 337; Ain‐ul‐Marifa, P. 321‐322, May 1908)"

"The enemy (Abdul Hakim) who wishes for my death will soon die. He shall be annihilated in my presence as were annihilated the 'companions of the Elephant'." (Tabsara)

Once again, Allah(SWT) intended to make the prophecies of this pretender, a sign of his falsehood and give the followers of Mirza Ghulam a wake up call. Mirza Ghulam died suddenly and unexpectedly, on the morning of May 25, 1908. Allah(SWT) made the prophecy of Dr. Hakim come true and rejected all the

prophecies of Mirza Ghulam Qadiani in this regard. These are all signs for those who deserve to be saved.

5. The prophecy (and Mubahala challenge) that Mr. Abdullah Atham, a Christian who had debated with Mirza Ghulam and put him to shame, will die before him; (Mirza had said: "the liar will die first" ‐ Yet, Mirza died first!)

To support his claim of being the Promised Messiah, Mirza Ghulam often engaged in debates with little known Christians. In 1893, Mirza Ghulam challenged Mr. Abdullah Khan Atham, a retired deputy commissioner and a Christian, to a debate to prove the truthfulness of either religion. In his challenge to Mr. Atham, Mirza Ghulam boasted:

"I am ready for this Holy War." (Roohany Khazaen, Vol. 6, P. 65)

Mirza Ghulam Qadiani had earlier stated:

"I agree that if the signs of my truthfulness are not shown, I will admit that I am not from God and will give up Islamic faith or will surrender half of my wealth for propagation of Christianity." (Roohany Khazaen, Vol. 6, P. 48‐49)

"I swear upon God that God told me 'Whatever was given to the Messiah (Jesus) has been given to you and you are the Promised Messiah'." (Roohany Khazaen, Vol. 6, P. 49)

The debate between Mirza Ghulam and Mr. Atham commenced on May 22, 1893 and went on till June 5, 1893. Toward the end of the debate, Christians brought one blind, one deaf, and one paralyzed individual to the debate and challenged Mirza Ghulam to cure them as Jesus(pbuh) had done! Naturally, Mirza was not able to cure any of them. (Roohany Khazaen, Vol. 6, P. 291)

Mirza Ghulam Qadiani offered such a weak argument against Mr. Atham and was so badly humiliated that both Muslims and Christians were openly admitting the failure of Mirza to prove the truthfulness of Islam. (Roohany Khazaen, Vol. 9, P. 25) Several Qadianis were even reported to have converted to Christianity, as the result of Mirza Ghulam's loss. (Roohany Khazaen, Vol. 9, P. 28, footnote)


Page 67 of 123



Having been so badly defeated, Mirza Ghulam resorted to one of his old tricks. On June 5, 1893, he announced that the night before he has received a Grand Prophecy from Allah(SWT). He said:

"When I humbly entreated and implored God Almighty and prayed to Him to show me the details of the matter, He indicated to me that the liar will die within 15 months (before September 5, 1894), provided he does not return to the truth (Islam); and he who is on the truth and believes in true God, his honor will be restored and when this prophecy is fulfilled some blind man will start seeing, paralyzed start walking, and deaf start hearing. I admit that if this prophecy proves to be False, I am prepared for every punishment. My face should be blackened and I should be hanged. I swear by the Mighty Allah that what I have said will happen. It must happen. It is possible that the earth may be changed for another earth and the sky may be replaced by another sky, but it is not possible for God's word to change ‐‐ prepare for me a cross if my falsehood is exposed and curse me more than the Satans and the evil persons are cursed." (Roohany Khazaen, Vol. 6, P. 292‐293; Jang‐i‐Maqaddas, P. 188)

We need to keep in mind that Mr. Atham was already sixty six (66) years old, at the time of this prophecy. During the next 10 months, several attempts on Mr. Atham's life were made: someone fired a shot at him, a cobra was found in his house, people tried to break the door to his bedroom, etc. (Roohany Khazaen, Vol. 13, P. 163)

Following all these attempts on his life, Mr. Atham was given continuous police protection and, to throw off the would be assassins, he changed his residence several times. As the promised deadline drew closer, Mirza Ghulam Qadiani and his followers grew more and more anxious. Mirza even resorted to distributing candies among children, asking them to pray for Atham's death (What manner of a prophet was he?)! On August 22, 1894, in a letter to one of his closest associates, Mirza Ghulam stated:

"Respected brother Rustam Ali, Peace, God's mercy and blessing on you.

Your esteemed letter and card have reached me through the mail. Only a few days are now left for the fulfillment of the grand prophecy. We pray that God might save his servants from confusion and trial. The person in question (Abdullah Atham) is currently in Ferozpur (a city in India) and is still hale and

healthy. May Allah save His weak servants from distraction. Amen! Amen! I am fine. Please also ask Moulvi Sahib to join us in our prayer (that Mr. Atham should die).

Salam; Ghulam Ahmad from Qadian."

(Maktubat‐e‐Ahmadiah, Vol. 5, No. 3, P. 128, by Yaqub Ali of Qadian)

So much for Mr. Atham's attempt to try to live in hiding. Qadianis were keeping track of his whereabouts; fortunately, Mr. Atham was under 24 hour police protection. Bashir Ahmad, a son and a very close supporter of Mirza Ghulam, has recorded the following:

"Miyan Abdullah Sinnuari has reported to me that when only one day was left for the expiration of the prophecy (September 4, 1894), the Promised Messiah (Mirza Ghulam) summoned Miyan Hamdi Ali and I and ordered us to take a particular number of beans and recite on them a particular chapter of the Holy Quran so many times. I have forgotten the verse, but I remember it was a short surah, probably as short as "Al‐Fil". We spent the entire night reciting the chapter and, after completing the assignment, we took the beans to His Holiness (Mirza Ghulam). He lead us to the northern part of Qadian and told us: 'I shall soon throw these beans in a deserted well. When I throw these, do not look behind but turn back on your heels and hasten back home.' He did so and we ran back home without looking behind." (Sirat‐ul‐Mahdi, Vol. I, P.159/178, by Bashir Ahmad Qadiani)

Yet, nothing happened! Mirza Ghulam had another prophecy:

God has told me that "he (Mr. Atham) will die soon; if not, then the sun on the last day of the 15th month (September 5, 1894) will not set until Atham dies." (Reported in Al‐Hakam Qadiani Newspaper, September 7, 1923)

Yaqub Ali Qadiani in his book titled the Life of the Promised Messiah recounted:

"When the last day of the period appointed for Atham dawned, the faces of the Qadianis were pale white and their hearts were perturbed. Some of us had laid bets with the opponents on the death of Abdullah Atham. A sense of dismay and depression prevailed...." (Sirat‐ul‐Mehdi, P. 7)


Page 68 of 123



The sun set and nothing, again! Mirza Ghulam gathered people in a mosque and reassured them that nothing was lost. He prophecised that "The sun will not rise and Atham will be dead." He ordered them to pray all night asking for the death of Atham.(Raees‐e‐Qadian, Vol. 2, P. 172). That night voices were heard from every Qadiani house in town, so that the "cries and wails reached such a pitch that even the opponents felt afraid." (Sirat‐ul‐Mehdi, P. 7)

Yet, the sun rose and Mr. Atham had not died! Many Qadianis were agitated by these failed prophecies, some even gave up on their faith. Mirza Ghulam, once again, gathered his remaining supporters and gave them a sermon on the meaning of tests and trials. Some accepted his explanation and forgot the failure of the prophecies he had attributed to Allah(SWT). On the other hand, the Christians celebrated the failure of Mirza Ghulam in Amristar (a city in India) and carried Mr. Atham around in a victory march. To them, Mirza Ghulam's loss equated the loss of Islam. (Al‐Hukam of Qadian, September 7, 1923, by Rahim Buksh Qadiani)

In a last attempt to save face, Mirza Ghulam and some of his close associates suggested that, since the prophecies had not come to pass, Mr. Atham must have turned his back on Christianity and become a Muslim! (Roohany Khazaen, Vol. 9, P. 2)

Apparently, this self‐proclaimed Prophet did not think much of his own followers! Did he expect his followers to forget that Allah(SWT) will not go back on His promise to his prophet? Did he even expect them to forget his own words:

"It is possible that heaven and earth may heavens might be shaken from their place but the promise of God is unshakable." (Jang‐i‐Muqaddas, P. 2)

In an announcement published in the newspaper Wadadar on September 15, 1894, Mr Atham declared:

"I invite your attention to the prophecy of Ghulam Ahmad about my death. I inform you that, by the grace of God, I am safe and sound. I have heard Ghulam Ahmad alleging that I have turned my back on Christianity. I proclaim that this is a lie. I was a Christian and I ever remained a Christian and I thank

God that He made me a Christian..." (Wafadar, Lahor, September 15, 1894 ‐ not a Qadiani paper)

Muhammad Ali Khan, the son‐in‐law of Mirza Ghulam, in a letter to Mirza Ghulam expressed his dismay and concern for the clear loss and failure of all the prophecies:

"Respected Maulana, May God keep you safe!

Peace and Mercy of Allah on you.

Today, is the 7th of September, while the last day of the fulfillment of the grand prophecy was the 5th of September. I shall not repeat the words of the prophecy. I shall, however, mention the words of your revelation ‐ 'Now I promise before God that if my prophecy is proved to be a false one and the liar does not die within the period of fifteen months and is not plunged into Hell, I am prepared for my punishment By God, it will so happen. The earth and the heavens might be shaken from their place but the promise of God is unshakable.' Was this prophecy fulfilled according to Mirza Sahib's description? No ‐ Never. Abdullah Atham is safe, sound, and alive and is not punished by dead to be flung into Hell. I do not consider any other interpretation is possible for this prophecy than what it clearly meant to be. It, however, sounds very ugly that every prophecy is misunderstood and had to be elaborately interpreted to be rightly understood. At the birth of a child, for instance, it was named Bashir (harbinger of good tidings) for good omen, and when it died, you said the matter was misunderstood. As for the prophecy concerning Atham, it has given birth to the very master piece of distortion and interpretation." (Aina‐e‐Haq Numa, P. 100‐101, Published by Yaqub Ali Qadiani)

Once more, let's review the failed prophecies which Mirza Ghulam attributed to Allah(SWT), in regard to Mr. Atham:

• Mr. Atham will accept Islam; • Mirza Ghulam has been given all the capabilities given to Jesus(pbuh); • Mr. Atham will die by September 5, 1894; • A blind man will start seeing, a paralyzed person will start walking, and

deaf individual will start hearing;


Page 69 of 123



• The sun on the last day of the 15th month (September 5, 1894) will not set until Atham dies;

• The sun will not rise and Atham will be dead.

It is unfortunate that Mirza Ghulam has already died. If he were alive now in an Islamic state (not protected by British forces), Muslims would have done as he suggested. They would have blackened his face and hung him as he had requested.

6. His revelation that Allah(SWT) will bestow upon him a great new son, a sign of Allah(SWT)'s presence and proof of his prophethood; (Mirza died without having another son.)

On June 14, 1899, Mirza Ghulam's wife gave birth to a baby boy, whom they called "Mubarak Ahmad". Within a few days of the birth of this son, Mirza Ghulam declared:

"This lad is indeed a Spark of the Light of Allah, the promised reformer, the owner of greatness and authority, possessor of healing breath like the Messiah, curer of diseases, a word of God and a lucky person. His fame will spread to the four corners of the world, he will set prisoners free and through him all nations will be blessed." (Tiryaq‐ul‐Qulub, P. 43)

In 1907, when he was only eight years old, this boy fell ill. Concerned that all these prophecies were linked to the livelihood of the boy, Mirza Ghulam had the best treatment available administered to the boy. The boy recovered from his illness and, on August 27, 1907, Mirza made the following statement:

"God has revealed to me that He has accepted the prayer and the illness is cured. It means that God has accepted my prayer and Mubarak Ahmad will get well." (Badr, August 29, 1907)

No sooner had he attributed this statement to Allah(SWT), that Mubarak Ahmad fell ill again and died, on September 16, 1907. (Sirat‐ul‐Mehdi, P. 40; Alfadl, October 30, 1940)

7. His claim that Allah(SWT) had revealed to him that he would marry many more virtuous women; (After the prophecy, he did not marry anyone else.)

"Indeed God has given me the good news that I shall have numerous children from blessed women, whom I shall marry after this revelation." (Tabligh‐i‐Risalat, Vol. 5, P. 58)

"In February 1886, I made a declaration after receiving revelation from God that He gave me good news of marriages after this declaration and soon I shall marry women of good omen and virtue and to me will be born children from them." (Tabligh‐i‐Risalat, Vol. 1, P. 89)

Mirza Ghulam made this statement when he was 46 years old. The fact is that he did not marry anyone after this prophecy.

8. His prophecy that he (Mirza) will marry a widow, before his death; (After the prophecy, he did not marry anyone else.)

Mirza Ghulam has written:

"It is God's intention that He will bring two ladies in my wedlock. One will be virgin and the other widow. Therefore, this inspiration that is related to Bikr (virgin), it has been fulfilled and, presently by the grace of God, I have four sons from this wife. I am still waiting for the fulfillment of the inspiration regarding widow." (Roohany Khazaen, Vol. 15, P. 201)

9. His prophecy that he will die in Mekkah or Medina. (Mirza died in the city of Lahor; he never saw Mekkah or Medina.)

Mirza Ghulam had stated:

"I will die either in Mekkah or Medina." (Tadhkira, P. 591)


Page 70 of 123



Mirza Ghulam did not ever see Mekkah or Medina. He died in the city of Lahore, Pakistan; his body was moved and burried in Qadian.

Indeed, Mirza Ghulam's death was a sign of Allah(SWT)'s displeasure with him. He died from the disease he feared the most in a wretched condition and in utter disgrace, as he himself had stated:


Let's review the record of Mirza's death as recounted by his closest followers and actual witnesses to his death.

Bashir Ahmad, the son of Mirza Ghulam, wrote in his biography:

"My mother informed me that 'the first attack of looseness of bowels upon the Promised Messiah occurred when he was at his dining room table. Later, I started pressing his legs and he lay in comfort and slept and soon I too slept. After a short while, he again felt the call of nature and he used the bathroom a couple of times without awakening me, After this he felt very weak; he shook me up and laid down on my bed. I recommenced pressing. In a few minutes he told me to go to bed but I refused and continued to press. Once again he had an urge and, being too weak to go to the lavatory, I made arrangement for him close to the bed. He sat down and relieved himself. Next, he laid himself back on my bed and I started pressing again. His weakness grew intense; he had another motion, accompanied this time by vomiting. This paralyzed him so much that when trying to lay back on the bed, he fell on his back and hit his head on the bed post. His condition alarmed me...'." (Roohany Khazaen, Vol. 1, P. 11‐12; Sirat‐ul‐Mehdi, P.109)

Mirza Ghulam's father in law, Mir Nasir Nawab, recorded in his autobiography:

"The night his holiness fell ill, I was sleeping in my room. When his illness grew severe, they woke me up. I went over to his holiness and found him in great pain. He addressed me saying: 'I have been stricken with cholera.' After this,

he did not utter a single intelligible and coherent word till he died on Monday, after ten O'clock in the morning." (Hayat‐i‐Nasir, P. 14)

Mirza Ghulam used to say that cholera or plague is the sign of Allah(SWT)'s wrath on mankind for their wrong doing! It is fitting that his last words were the admission that he had been stricken with the disease he was so fearful of. The witnesses present at his bed side recorded:

"Huzoor (Mirza Ghulam) could not talk two hours before death. Dr. Mirza Yaqoob Baig and Dr. Syed Mohammad Hussei Shah were the attending physicians. Huzoor asked for paper and wrote on it: 'I have too much dryness. I can't talk.' and some other words which could not be read." (Al‐Fazl, Vol. 25, No. 274, November 24, 1937)

"As his condition became precarious, we stayed by him and continued treatment, but his pulse stopped by 10:15 A.M., on the 26th May, 1908 he breathed his last." (Al‐Hakam, Mary 28, 1908)

We can not imagine what Mirza Ghulam might have felt when the hour of death approached and Allah(SWT) shut his mouth and tongue so that he could neither repent (proclaim Kalima) nor utter any more lies.

And who can be more unjust than he who invents a lie against Allah, or says: "I have received inspiration," whereas he is not inspired in anything; and who says, "I will reveal the like of what Allah has revealed." And if you could but see when the wrong‐doers are in the agonies of death, while the angels are stretching forth their hands (saying): "Deliver your soul! This day you shall be recompensed with the torment of degradation because of what you used to utter against Allah other than the truth. And you used to reject His signs (revelations) with disrespect!" (Al Quran ‐ Surah Al‐Anam 6 : Ayah 93)

Mirza Ghulam's death irrefutably proves that the prophecies he attributed to Allah(SWT) were fabricated by him and his associates. The irony is that, to impress his followers, he had proclaimed his prophecies to be the ultimate sign of his truthfulness and stated:


Page 71 of 123



"If what I have said does not happen exactly, I am prepared for every punishment. My face should be blackened and I should be hanged. I swear by the Mighty Allah that what I have said will happen. It must happen. It is possible that the earth may be changed for another earth and the sky may be replaced by another sky, but it is not possible for God's word to change ‐‐ prepare for me a cross if my falsehood is exposed and curse me more than the Satans and the evil persons are cursed." (Roohany Khazaen, Vol. 6, P. 293; Jang‐i‐Maqaddas, P. 188)



Page 72 of 123

Leadership of Qadianism (Ahmadiyya) Covers up the Truth (Taqqiyaeah)

Death of Mirza Ghulam Qadiani (63 71) Leadership of Qadianism (Ahmadiyya) Covers up the Truth (Taqqiyaeah) (72 73) Qadiani Changes to the Translation of the Holy Quran (74 78)


Ever since the death of their founder, Mirza Ghulam Qadiani, the leadership of "Ahmadiyya Mission" has faced several big obstacles in trying to promote their man‐made cult:

A very rich and extensive body of Quranic revelations and authentic Hadith clearly refute every doctrine of the Qadiani Movement that deviates from authentic Islamic teaching.

In an attempt to give their claim an appearance of validity, the Qadiani leadership has shamelessly tampered with the meaning of the Holy Quran and is advancing forged and questionable hadith attributed to the Prophet Muhammad(SAW). Although this hypocrisy may misguide a few uninformed individuals, every moderately knowledgeable Muslim can readily see the fallacies of Qadianis rejecting the Finality of Prophethood, belying the signs and Mission of the promised Mehdi and Messiah(pbut), opposing Jihad against oppressors, calling Muslims kafirs, and trying to set up a new holy land to divide and weaken the Muslims.

Indeed, anyone with a working knowledge of the Arabic language or the foresight of heeding the instructions of the Holy Quran can readily see that Qadiani leaders are merely playing with the translation of the holy text in an attempt to guide naive people astray.

Mirza Ghulam Qadiani left to his heirs two things: A huge wealth he had hoarded over the years and a large collection of books and articles he and his associates had written.

Heavily funded and protected by the enemies of Islam, Mirza Ghulam Qadiani had grown insolent and careless, toward the end of his life. While at the beginning of his career he had claimed to be merely a reformer and had abided

by strict Islamic teachings, later in his life, he advocated to being the promised Mehdi, Messiah, a reincarnation of Prophet Muhammad(SAW), a prophet of God, Son of God, Hindu Lord, and God impersonified.

Additionally, he had rejected many Islamic doctrines; he had insulted the Prophets of Allah(SWT), their families, and their companions; he had declared all Muslims kafirs; he had taken enemies of Islam as his allies and protectors; and he had abrogated Jihad against the oppressors and colonialists. Fortunately, all these blasphemous claims and actions have been recorded in his own books and reports to his British masters.

Over the years, Muslim scholars have used the writings of Mirza Ghulam Qadiani to expose the "Ahmadiyya Mission against Islam".

Concerned with maintaining the viability of their wealth generating machinery, the Qadiani leadership has resorted to making incomplete translations of their founder's books, to the degree that these translations do not bear much resemblance to the original documents.

Additionally, with every new edition of their books, the Qadiani leadership reorder and rearrange the writings of Mirza Ghulam Qadiani to create chronological confusion and throw off any references to their publications. For example, a false hadith Mirza Ghulam Qadiani had attributed to Hazrat Muhammad(SAW) ("Doomsday will happen within 100 years of my death") appeared on page 257 of "Izalat‐ul‐Auham" but was moved to page 104 in the second edition; and the admition of Mirza Ghulam Qadiani about the promised Messiah ("The true Messiah will kill Dajal") was moved from page 220 of the first edition of "Izalat‐ul‐Auham" to page 91 of the second edition.

Fortunately, Muslim scholars have kept the original edition of Qadiani publications and refer to these in exposing the fallacies of Qadiani (Ahmadiyya) cult. Unless otherwise noted, every reference by us to Qadiani publications also refer to the first edition of their books.


Page 73 of 123


Death of Mirza Ghulam Qadiani (63 71) Leadership of Qadianism (Ahmadiyya) Covers up the Truth (Taqqiyaeah) (72 73) Qadiani Changes to the Translation of the Holy Quran (74 78)

After the death of Mirza Ghulam Qadiani and the full disclosure of his writings in the first edition of the Qadiani books, a group of Qadianis, headed by Molvi Muhammad Ali Lahori, a high official and candidate for the leadership of the movement, split from the Qadiani (Ahmadiyya) cult and created an equally controversial faction called Lahoris.

Lahoris have chosen to openly reject several of the declarations of the Qadiani (Ahmadi) mission. In particular, they reject the idea that Mirza Ghulam Qadiani was a prophet or a reincarnation of the Prophet Muhammad(SAW) and discredit the Qadiani doctrine that all Muslims who do not embrace Qadianism (Ahmadiyyat) become kafir.

As documented by Molvi Muhammad Ali in his book, The Split, Lahoris claim that these and other Qadiani doctrines are a testimony that Qadianis (Ahmadis) have drifted away from the "basic principles of Islamic faith" and have "laid down the basis of creating a breach within Islam itself", seeking to lay "the foundation of a new religion." These are pretty strong words from a former high‐level Qadiani who could not follow the false teachings of Mirza Ghulam Qadiani beyond a certain point.

Nevertheless, it is unfortunate that even after discovering the non‐Islamic goals and teachings of Mirza Ghulam Qadiani, instead of rejecting all of his teachings, Lahoris decided to embrace and follow part of the doctrines of the false prophet and Messiah. Instead of clinging to the light of Islam, they too created a new sect and decided to fight for power for the Qadiani membership. We hope that they will be shown the light soon and be reminded of Allah(SWT)'s warning to the Muslims not to follow Satan and create sects to divide themselves.

Verily, those who divide their religion and break up into sects, you have no concern in them in the least. Their affair is with Allah, Who then will tell them what they used to do. (Al Quran ‐ Surah Al‐An'am 6 : Ayah 159)


Page 74 of 123

Qadiani Changes to the Translation of the Holy Quran

Leadership of Qadianism (Ahmadiyya) Covers up the Truth (Taqqiyaeah) (72 73) Qadiani Changes to the Translation of the Holy Quran (74 78) Qadiani (Ahmadiyya) abuse Muslim Kalimah (79 – 80)


In an attempt to give their cult an appearance of validity and misguide uninformed individuals, the Qadiani (Ahmadiyya) leadership has tampered with authentic meaning and interpretation of the Holy Quran, as related to us by Prophet Muhammad(SAW). They promote an incorrect translation of the Holy Quran written to support the blasphemous claims of Mirza Ghulam Qadiani, the founder of the Qadiani (Ahmadiyya) Movement.

There is among them a section who distort the Book with their tongues: (As they read) you would think it is a part of the Book, but it is no part of the Book; and they say, "That is from Allah," but it is not from Allah: It is they who tell a lie against Allah, and (well) they know it! (Al Quran ‐ Al‐E‐Imran 3 : Ayah 78)

In these pages we will, by the leave of Allah(SWT), expose the hypocrisy and absurdity of their ways. The Qadiani (Ahmadiyya ) translation of the Quran we refer to is the one completed by Malik Ghulam Farid, under the auspices of Mirza Tahir Ahmad Qadiani, the current leader of the movement. [The Cover Page of the Qadiani Fake Translation of Quran we refer to].

1. Al Quran ‐ Surah Al‐Baqara 2 : Ayah 4 Two authoritative and authentic translations of this ayah follow:

And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the assurance of the Hereafter. (Yusuf Ali Translation) And who believe in that which is revealed unto thee (Muhammad) and that which was revealed before thee, and are certain of the Hereafter. (Pickthal Translation)

In the footnote of their Translation of this Ayah, Qadianis have sneaked in an interpretation that has no foundation in the Holy Quran or any of the authentic Hadith of the Prophet(SAW). They claim that the Holy Quran tells us of two advent of the Prophet Muhammad(SAW):

o First one took place in the person of Hazrat Muhammad(SAW) of Arabia in 7th century of Christian era;

o The second (reincarnation) took place some 1300 years later in the person of Mirza Ghulam Qadiani, the founder of Qadiani (Ahmadiyya Cult)! [Read: Qadiani Fake Translation of Quran 2:5]

Apparently, Qadiani leadership hopes to trick uninformed individuals into believing that theirs invention has a foothole in traditional Islamic teaching! To the contrary, Muslims are ordered (as an article of faith) to believe that Prophet Muhammad(SAW) of Arabia is the last of the prophets and the Holy Quran is the last of the revelations. Islam categorically rejects the concept of reincarnation of the dead. In this light, do you believe Qadianis (Ahmadis) have any legitimate basis for even suggesting such an outlandish idea? [Read: A Proof of the Finality of Prophethood]

2. Al Quran ‐ Surah As‐Saff 61 : Ayah 6 Two authoritative and authentic translations of this ayah follow:

And remember, Jesus, the son of Mary, said: "O Children of Israel! I am the messenger of Allah (sent) to you, confirming the Law (which came) before me, and giving Glad Tidings of a Messenger to come after me, whose name shall be Ahmad." But when he came to them with Clear Signs, they said, "this is evident sorcery!" (Yusuf Ali Translation)

And when Jesus son of Mary said: O Children of Israel! Lo! I am the messenger of Allah unto you, confirming that which was (revealed) before me in the Torah, and bringing good tidings of a messenger who cometh after me, whose name is the Praised One. Yet when he hath come unto them with clear proofs, they say: This is mere magic. (Pickthal Translation) [Comment: the name Ahmad means "Praised One" in Greek] Qadianis claim that this Ayah was revealed to prophesy the arrival of Mirza Ghulam‐Ahmad Qadiani and not the prophet Muhammad(SWT)! Obviously, they are hoping that the individuals reading this claim are unfamiliar with the historic fact that Prophet(SWT) was named both Muhammad and Ahmad


Page 75 of 123



at birth and that he was the prophet who followed Jesus(pbuh) (as foretold in this verse). Additionally, the Islamic doctrine of the Finality of Prophethood and authentic Hadith of the prophet Muhammad(SWT) all confirm the fact that Mirza Ghulam's claim was a form of disbelief. Finally, Mirza Ghulam's name was not Ahmad, as Qadiani leaders would like their victims to believe; his name was Ghulam‐Ahmad, meaning the "Servant of Ahmad". Isn't it a pity that Qadianis (Ahmadiyya) are trying to displace the real Master with the servant through these false claims? Let's look at one Authentic Hadith of the Prophet Muhammad(SWT) which should suffice to convince all sincere Muslims who the Ahmad mentioned in the Quran is: I am Muhammad, I am Ahmad, I am the effacer and infidelity shall be erased through me; I am the assembler. People shall be assembled on Doomsday after my time. And I am the last in the sense that no prophet shall succeed me. (Bukhari, Muslim, Tirmidhi, Muatta')

3. Al Quran ‐ Surah Al‐Imran 3 : Ayah 54‐55 Two authoritative and authentic translations of these ayat follow:

And (the unbelievers) plotted and planned, and Allah too planned, and the best of planners is Allah.

Behold! Allah said: "O Jesus! I will take thee and raise thee to Myself and clear thee (of the falsehoods) of those who blaspheme; I will make those who follow thee superior to those who reject faith, to the Day of Resurrection: Then shall ye all return unto me, and I will judge between you of the matters wherein ye dispute. (Yusuf Ali Translation)

And they (the disbelievers) schemed, and Allah schemed (against them): and Allah is the best of schemers.

(And remember) when Allah said: O Jesus! Lo! I am gathering thee and causing thee to ascend unto Me, and am cleansing thee of those who disbelieve and am setting those who follow thee above those who disbelieve until the Day of Resurrection. Then unto Me ye will (all) return, and I shall judge between you as to that wherein ye used to differ. (Pickthal Translation)

Qadianis (Ahmadiyya) claim that the interpretation of these verses, as taught to us by prophet Muhammad(SAW), is false! They insist that since Mirza Ghulam Qadiani also claimed to be the Promised Messiah, the prophet Jesus(pbuh) must have died (ignoring ayah 5:117 telling us "Allah raised Jesus to himself")! They claim that Jesus(pbuh) was crucified (ignoring ayah 4: Ayah 157 telling us "nor crucified him") but that he was not dead when he was lowered from the crucifix. When Jesus(pbuh) recovered, Qadiani leaders claim, he escaped to Kashmir, India, where he lived for some 86 years in peace, died, and is buried. [For more read: Qadiani Fake Translation of Quran 3:55‐56]

Naturally, Qadianis can not explain why neither Quran nor Hadith of the Prophet(SAW) ever put forth this idea or mentioned Kashmir as the living and burial place of Jesus(pbuh). On the contrary, every authentic Hadith of the Prophet(SAW) teaches us that Jesus(pbuh) was raised to heaven and will descend, in the company of Angels, as the promised Messiah. In fact, these same hadith negate the false claim of Mirza Ghulam Qadiani, who was born to an Indian couple and did not descend from heavens.

More importantly, perhaps, Qadiani leaders can explain to us why there are no dependable historical evidence of Jesus(pbuh) having lived in Kashmir! This great Prophet of God had a profound effect on humanity by preaching for only three years in Jerusalem. How come after eighty six years of peaceful preaching, as Qadianis claim, a similar effect did not develop in Kashmir? Did Jesus(pbuh) retire in Kashmir and somehow, unlike all other great Prophets(pbut) of Allah(SWT), did not live and die preaching Islam? Obviously, their conjecture in this regard is absurd and without any merit.

4. Al Quran ‐ Surah An‐Nisa 4 : Ayah 157‐158 Two authoritative and authentic translations of these ayat follow:

That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";‐ but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:‐ Nay, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise;‐ (Yusuf Ali Translation)


Page 76 of 123



And because of their saying: We slew the Messiah, Jesus son of Mary, Allah's messenger ‐ they slew him not nor crucified him, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture; they slew him not for certain. But Allah took him up unto Himself. Allah was ever Mighty, Wise. (Pickthal Translation)

The conjecture Qadiani (Ahmadiyya) leadership are advancing with regard to this verse is that Jesus(pbuh) was crucified by the Jews, but that he did not die on the cross; he died later from natural causes in Kashmir! It should be obvious that Mirza Ghulam Qadiani needed to advance this baseless claim to declare himself the promised Messiah; to this end, he shamelessly resorted to changing the meaning of the Holy Quran and rejecting hundred of authentic hadith of the Prophet(SAW).

5. Al Quran ‐ Surah Al‐Maeda 5 : Ayah 117 Two authoritative and authentic translations of this ayah follow:

"Never said I to them aught except what Thou didst command me to say, to wit, 'worship Allah, my Lord and your Lord'; and I was a witness over them whilst I dwelt amongst them; when Thou didst take me up Thou wast the Watcher over them, and Thou art a witness to all things." (Yusuf Ali Translation) "I spake unto them only that which Thou commandedst me, (saying): Worship Allah, my Lord and your Lord. I was a witness of them while I dwelt among them, and when Thou tookest me Thou wast the Watcher over them. Thou art Witness over all things." (Pickthal Translation)

Qadianis (Ahmadis) translate the phrase "Thou didst take me up" as "Thou didst cause me to die" to support their baseless doctrine regarding Jesus(pbuh)'s death and burial in Kashmir. Obviously, they do not know all the Authentic Hadith of the Prophet(SAW) about Jesus(pbuh) returning as the Messiah before the day of Judgment, establishing Islam on earth, and ruling for forty years before dying. Jesus(pbuh) will indeed return, rule, and then die. After his death, Allah(SWT) will watch over the people, until the day of Judgement. When Jesus(pbuh) and the rest of the humanity are risen from the grave (the day of Judgement), Jesus(pbuh), like

all other Prophets(pbut), will be asked to bear witness against his followers and he will testify as foretold in this verse.

The following verse of the Holy Quran supports this Islamic doctrine:

And there is none of the People of the Book but must believe in him [Jesus] before his death; and on the Day of Judgment he will be a witness against them;‐ (Al Quran ‐ An‐Nisa 4 : Ayah 159)

Every Christian and Jew will come to accept Islamic view of Jesus(pbuh) when Jesus(pbuh), himself, descends from the heavens, brings peace, and rules the world. They all will believe this before "his [Jesus'] death". This verse is very clear in supporting the idea that Jesus(pbuh) has not yet died, since not all people of the book believe in his true mission and message.

Mirza Ghulam Qadiani claimed that the following verse revealed in the Holy Quran to prophet Muhammad(SAW) were revealed and intended for him and not the prophet Muhammad(SAW)! We have followed each verse with a reference to Qadiani (Ahmadiyya) book where the claim is made:

Al Quran ‐ Surah Aal‐Imran 3 : Ayah 31 Say: "If ye do love Allah, Follow me: Allah will love you and forgive you your sins: For Allah is Oft‐Forgiving, Most Merciful." (Claim made in Haqiqat‐ul‐Wahi, P. 82) Al Quran ‐ Surah Al‐A'raf 7 : Ayah 158 Say: "O men! I am sent unto you all, as the Messenger of Allah, to Whom belongeth the dominion of the heavens and the earth: there is no god but He: it is He That giveth both life and death. So believe in Allah and His Messenger, the Unlettered Prophet, who believeth in Allah and His words: follow him that (so) ye may be guided." (Claim in Tadkirah, P. 352, 4th Edition) Al Quran ‐ Surah Al‐Anfal 8 : Ayah 17


Page 77 of 123



It is not ye who slew them; it was Allah: when thou threwest (a handful of dust), it was not thy act, but Allah's: in order that He might test the Believers by a gracious trial from Himself: for Allah is He Who heareth and knoweth (all things). (Claim in Haqiqat‐ul‐Wahi, P. 70) Al Quran ‐ Surah Isra 17 : Ayah 1 Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,‐ in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things). (Claim in Haqiqat‐ul‐Wahi, P. 78) Al Quran ‐ Surah Al‐Kahf l8 : Ayah 110 Say: "I am but a man like yourselves, (but) the inspiration has come to me, that your Allah is one Allah: whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner. (Claim in Haqiqat‐ul‐Wahi, P. 81) Al Quran ‐ Surah Al‐Kahf 18 : Ayah 27 And recite (and teach) what has been revealed to thee of the Book of thy Lord: none can change His Words, and none wilt thou find as a refuge other than Him. (Claim in Haqiqat‐u1‐Wahi, P. 74) Al Quran ‐ Surah Al‐Anbiya 21 : Ayah 107 We sent thee not, but as a Mercy for all creatures. (Claim in Arbaeen, No. 3, P. 23) Al Quran ‐ Surah Al‐Ahzab 33 : Ayah 46 And as one who invites to Allah's (grace) by His leave, and as a lamp spreading light. (Claim in Haqiqat‐ul‐Wahi, P. 75) Al Quran ‐ Surah Ya‐Sin 36 : Ayah 1‐3 Ya Sin. By the Qur'an, full of Wisdom,‐ Thou art indeed one of the messengers,

(Claim in Haqiqat‐ul‐Wahi, P. 107; Tadkirah, P. 479) Al Quran ‐ Surah Al‐Fath 48 : Ayah 1 Verily We have granted thee a manifest Victory, that Allah may forgive thee of thy faults of the past and the future. (Claim in Haqiqat‐ul‐Wahi, P. 94) Al Quran ‐ Surah Al‐Fath 48 : Ayah 10 Verily those who plight their fealty to thee do no less than plight their fealty to Allah: the Hand of Allah is over their hands: then any one who violates his oath, does so to the harm of his own soul, and any one who fulfils what he has covenanted with Allah,‐ Allah will soon grant him a great Reward. (Claim in Haqiqat‐ul‐Wahi, P. 80) Al Quran ‐ Surah Al‐Fath 48 : Ayah 29 Muhammad is the messenger of Allah; and those who are with him are strong against Unbelievers, (but) compassionate amongst each other... (Claim in Ek Ghalati ka Izala, P. 3; Tadkirah, P. 94, 4th Edition) Al Quran ‐ Surah An‐Najm 53 : Ayah 3‐4 Nor does he say (aught) of (his own) Desire. It is no less than inspiration sent down to him: (Claim in Tadkirah, P. 378) Al Quran ‐ Surah An‐Najm 53 : Ayah 8‐9 Then he approached and came closer, And was at a distance of but two bow‐lengths or (even) nearer; (Claim in Haqiqat‐ul‐Wahi, P. 76) Al Quran ‐ Surah Ar‐Rahm.an 55 : Ayah 1‐2 (Allah) Most Gracious! It is He Who has taught the Qur'an. (Claim in Haqiqat‐ul‐Wahi, P. 70) Al Quran ‐ Surah As‐Saff 61 : Ayah 9 It is He Who has sent His Messenger with Guidance and the Religion of Truth, that he may proclaim it over all religion, even though the Pagans may detest (it).


Page 78 of 123



(Claim in Tadkirah, P. 387‐388, 4th Edition) Al Quran ‐ Surah Al‐Muzammil 73 : Ayah 15 We have sent to you, (O men!) a messenger, to be a witness concerning you, even as We sent a messenger to Pharaoh. (Claim in Haqiqat‐ul‐Wahi, P. 101) Al Quran ‐ Surah Al‐Kauthar 108 : Ayah 1 To thee have We granted the Fount (of Abundance). (Claim in Haqiqat‐ul‐Wahi, P. 102)


Page 79 of 123

Qadiani (Ahmadiyya) abuse Muslim Kalimah

Qadiani Changes to the Translation of the Holy Quran (74 78)Qadiani (Ahmadiyya) abuse Muslim Kalimah (79 – 80) What do Qadianis (Ahmadiyya) think of Muslims (81 84)


I bear witness that there is no deity other than Allah(SWT)

and that Muhammad(SAW) is his servant and Messenger.

These are the words (Kalimah) by which one declares his/her intention to become a Muslim. A person, who understands and repeats this phrase in sincerity and devotion, lives and acts in accordance to its meaning and fulfills its requirement, belongs to the Muslim Ummah. [Read: The Significance of Shahada (Kalimah)]

Qadiani Ahmadi) leaders and missionaries, quite astutely, claim that since they also utter the same words (Kalimah), they should be considered Muslims! Is this something we should be concerned about or is it simply another attempt on their part to mislead the uninformed?

In Al Quran ‐ Surah we are told:

O you who believe! When you go abroad in the cause of Allah, investigate carefully, and say not to any one who offers you a salutation: "Thou art none of a believer!" Coveting the perishable goods of this life: with Allah are profits and spoils abundant. Even thus were you yourselves before, till Allah conferred on you His favours: Therefore carefully investigate. For Allah is well aware of all that you do. (Al Quran ‐ Surah An‐Nisa 4 : Ayah 94)

Indeed, we are required to accept anyone's claim to be a Muslim, unless his own actions and statements prove that he is not a Muslim. Obviously, declaring someone or the followers of an entire doctrine Kafir should be taken very seriously. In fact, admonishing those who have astrayed far from the teachings of Islam is a serious task entrusted to our learned scholars.

Intuitively, then, it is very significant that all Muslim denominations, organizations, scholars and nations have unanimously declared the Qadiani Ahmadi) movement outside the fold of Islam. Obviously, all these learned Muslims have done an extensive research and would not have declared Qadianism Ahmadiyyat) Kofr, if there was any doubt about its nature.

Yet, is the mere utterance of the Kalimah or the practice of the rituals of Islam enough to keep someone a Muslim, regardless of the deeds and beliefs of that person? Absolutely not. Our beloved Prophet(SAW), the most knowledgeable person regarding Islam, dealt with Kharijites (Khawarij) as unbelievers, once they purposely and persistently refuted some of the Sharia (laws) of Islam. Their perpetual observance of religious services and their persistent pronouncement of the Kalimah did not benefit them at all.

In another case, when an individual by the name of Musaylma (now known as Musaylma the Liar by Muslims) declared himself to be a non‐law bearing co‐prophet of Muhammad(SAW), the Prophet(SAW) ordered him to stop spreading lies. However, after the death of the Prophet(SAW), Musaylma managed to lead astray thousands of people of Banu Haneef tribe, who lived at a great distance from learned companions. All members of the Banu Haneef had declared Shahadah and were practicing the rituals of Islam, otherwise they were ignorant about the doctrines of Islam. Hazrat Abu Bakr Siddique(RA), supported by all learned companions of the Prophet(SAW), treated those followers of Musaylma who refused to accept the truth as Kafirs. (Can you also see a similarity between Musaylam and Mirza Ghulam Qadiani and his followers?)

In another case, Ali Ibn Abi Talib(RA) pronounced those "Muslims", who insisted on calling him "Allah impersonified", kafir and dealt with them accordingly. Obviously, anyone who breaks his covenant with Allah(SWT), by knowingly refuting the signs of Allah(SWT), ceases to remain a Muslim, regardless of whether he proclaims the Kalimah or appears to perform the rituals of Islam.

Clearly then, the mere fact that Qadianis Ahmadis) appear to utter our Kalimah or perform some of our rituals is not enough to include them in Muslim ummah. We already know that they have to accept Mirza Ghjulam Qadiani as a prophet of God (Read: How do Qadianis (Ahmadiyya) differ from Muslims) and they have declared themselves as followers of a religion different from Islam (Read: What do Qadianis (Ahmadiyya) think of Muslims).

Finally, we like to point out that the Kalimah uttered by Qadianis Ahmadis) is meant to have a different meaning than those recited by Muslims. In support of this claim, we present the following writings of Mirza Ghulam Qadiani and his associates:


Page 80 of 123


Qadiani Changes to the Translation of the Holy Quran (74 78)Qadiani (Ahmadiyya) abuse Muslim Kalimah (79 – 80) What do Qadianis (Ahmadiyya) think of Muslims (81 84)

"I am the Maseeh of the time and I am Moses on whom God conferred His speech. I am Muhammad and Ahmad, the selected one." (Taryaq‐ul‐Qulub, P. 3/6; Roohany Khazaen, Vol. 15, P. 134)

"Muhammad is the messenger of Allah and those accompanying Him (His companions are very strict against the unbelievers). In this divine revelation, I am named Muhammad and the prophet of Allah." (Aik Ghalti ka Izala, P. 3; Roohany Khazaen, Vol. 18, P. 207)

"Muhammad has again come down among us. His position is an improvement on his earlier visitation. If any man wishes to see Muhammad, more competent, then he should see Ghulam Ahmad, in Qadian." (Al‐Badr, 25 Oct. 1906)

"Twenty Six years ago, God called me Muhammad and Ahmad, in Buraheen‐i‐Ahmadiah." (Roohany Khazaen, Vol. 22, P. 502)

Obviously, when a devote and knowledgeable Qadiani confirms "Muhammad is his Servant and Messenger", he is referring to his so‐called "improved Muhammad" (God forbid), Mirza Ghulam Qadiani, and not to the beloved Prophet(SAW) of Islam.

Indeed, the utterance of Kalimah by Qadiani leaders and missionaries is only an attempt to mislead and entrap uninformed Muslims and convince the naive among their membership that they belong to a Muslim denomination. The holy Book of Islam has already passed a verdict on those who reject the Truth and utter Kalimah for their personal pleasure and to attain worldly gains:

When the Hypocrites come to thee, they say, "We bear witness that thou art indeed the Messenger of Allah." Yea, Allah knows that thou art indeed His Messenger, and Allah bears witness that the Hypocrites are indeed liars. (Al Quran ‐ Surah Al‐Munafiqoon, 63:1)


Page 81 of 123

What do Qadianis (Ahmadiyya) think of Muslims

Qadiani (Ahmadiyya) abuse Muslim Kalimah (79 – 80) What do Qadianis (Ahmadiyya) think of Muslims (81 84) Exposing Qadiani Falsehood on the Internet and on TV (85)


Muslims declared Kafir (Non‐Muslim) Marriage with non‐Qadiani declared Haram Praying Behind Muslims declared Haram Funeral Prayer for Muslims declared Haram

Qadiani (Ahmadi) missionaries often attempt to present traditional Islamic belief as dogmatic, unpleasant, and intolerant of other faiths. They approach uninformed Muslims and try to win their sympathy (and perhaps their soul) by displaying their outrage at the fact that all Muslim Scholars have declared them unbelievers and outside the fold of Islam. Naturally, they conveniently omit the true reason for this verdict and instead try to capitalize on emotions and inherent goodness of Muslims. In other pages of this site, we have extensively explained the Qadiani (Ahmadiyya) doctrines that has convinced all informed Muslims Qadianism is Kufr.

In this page, we like to share with you some of their own writings testifying to the fact that they too believe that they have a different religion than what Muslims have been taught by Hazrat Muhammad(SAW) and have been following for 1400 years. Unfortunately, they have plagiarized much of the wonderful teachings and practices of Islam and call their new cult "Islam". They call the followers of Hazrat Muhammad(SAW) unbelievers!

If Qadianis (Ahmadiyya) believe they have a new religion and call the Muslims Kafir, should we call them Muslim?

Please do read the following Qadiani (Ahmadiyya) writings and decide for yourself.

Muslims declared Kafir (Non‐Muslim):

"Allah has revealed to me that he who does not follow me and does not give me his oath of allegiance and remains in opposition is disobeying the will of Allah and His Rasul and is Jahannami (doomed to Hell)." (Collection of Posters, Vol. 3, P. 275; Mirza Ghulam Qadiani)

"Question: Huzoor‐e‐aali (Respected Mirza Ghulam) has mentioned in thousands of places that it is not at all right to call Kafir a Kalima‐go (someone who recites the Kalima) and an Ahle‐Qibla. It is quite obvious that except those Momineen who become Kafir by calling you (Mirza Ghulam) a Kafir, no one becomes a Kafir by merely not accepting you. However, you have now written to Abdul Hakeem Khan that anyone who has received my message and has not accepted me is no longer a Muslim. There is contradiction between this statement and your statements in previous books. Earlier in Tiriaq‐ul‐Quloob etc you had mentioned that no one becomes Kafir by not accepting you; now you are writing that by rejecting me he becomes a Kafir?!

Answer: This is strange that you consider the person who rejects me and the person who calls me Kafir as two different persons, whereas in the eyes of God he is the same type; because he who does not accept me is because he considers me a fabricator..." (Haqiqat‐ul‐Wahi, Roohany Khazaen, Vol. 22, P. 167, Mirza Ghulam Qadiani)

"All those Muslims who do not enter the fold of the Promised Messiah, whether or not they have heard of Messiah (Mirza Ghulam Qadiani) are considered Kafirs and are beyond the pale of Islam." (Aeena‐e‐Sadaqat, P. 9/35, By Bashir‐uddin Mahmud)

"God has revealed it to me that the person who did not believe in me after having heard about me is not a Muslim." (Al‐Fazl, Qadian, Jan 15, 1935 ‐ Al‐Hukum, 4:24, Mirza Ghulam Qadiani)

"It has been revealed to me that the person who did not follow me and did not enter into my fold, is disobedient and as such, should be thrown into Hell." (Miyar‐ul‐Akhyar, Vol. 9, P. 27, Mirza Ghulam Qadiani)

"He (Mirza Ghulam Qadiani) has regarded him as an infidel who knows him to be truthful and does not belie him in speech but has not yet entered the fold."


Page 82 of 123



(Tashi‐ul‐Azhan, 6:4, Apr. 1911, Miyan Mahmood Qadiani ‐ Aqaid‐e‐Ahmadia, P. 108)

"A man once asked the first caliph of the Messiah (Hakim Nuruddin Sahib) whether it was possible to attain salvation without having faith in mirza Sahib? He replied: 'If the Word of God is based on truth, it is not possible to attain salvation without having faith in Mirza Sahib." (Aa'ina‐e‐Sadaqat, P. 25, Miyan Mahmood Ahmad Qadiani)

"In Lucknow, I (Mir Mahmood Ahmad Qadiani) met a man who was a great scholar. He said: 'Those are your enemies who make the propaganda that you condemn people as infidels. I can not believe that such broad minded people as you are can indulge in such things.' The man was making this remark to Sheikh Yaqub Ali Qadiani. I asked him to tell the man that we really believe them as infidels. The man was astonished to hear this." (Anwar‐e‐Khilafat, Miyan Mahmood Ahmad Qadiani)

"It seems that the Promised Messiah had also suspected that the word 'Muslim' which he used also for non‐Ahmadis might be wrongly understood. So, he has made it clear in his writings occasionally that the work 'Muslim' which he used for also non‐Ahmadis meant 'those who claimed to be Muslims.' hence, wherever he has used that term for non‐Ahmadis, he means by it those who claim to be Muslims, for he could not have recognized those who denied him as Muslims under divine instructions." (Kalimatul Fasl, Vol. 14, No. 3, P. 126, Sahibaza Bashir Ahmad Qadiani)

"Chaudhari Sahib (Sir Zafarullah Khan Qadiani) stressed the point that we Ahmadis are Muslims and it is wrong to regard us as infidels. As for the question whether the non‐Ahmadis are infidels, the Ahmadis hold that they are infidels. They said so in the subordinate court and the Chaudhari Sahib has supported this statement in the High Court." (Al‐Fazl, Qadian, Vol. 10, No. 21, Sep. 14, 1922)

"O you who are called Muslims! If you really desire Islam's victory and invite the rest of the world to join you, then first come yourselves to the true Islam (Qadianism) which is available throught the Promised Messiah (Mirza of Qadian). It is under his auspices that today the roads to goodness and righteousness are open. By following him alone, man can reach the desired

goal of success and salvation. He is the same pride of the former and the latter mankind (Muhammad), who had come 13 centuries ago from now as 'Rahmatul Alemeen' (The Mercy to the Worlds)." (Al‐Fadl, September 26, 1915; Qadiani Religion, P. 211‐212/264, 9th Edition, Lahore)

"To declare those who denied the Holy Prophet(SAW) in his first advent as Kafirs and outside the fold of Islam but to regard the deniers of his second advent (Mirza Ghulam) as Muslim is an insult to the Prophet and a joke against the signs of Allah, since the Promised Messiah has, in the Khutba‐e‐Ilhamia, compared the mutual relation between the first and the second advents of the Holy Prophet to the relations between the crescent and the full moon." (Al‐Fadl, Vol. 3, No. 10, July 15, 1915; Qadiani Religion, P. 262)

"The point is now quite clear. If it is Kofr to deny the Merciful Prophet, it must also be Kofr to deny the Promised Messiah, because the Promised Messiah is in no way a separate being from the Merciful Prophet; rather he is the same (Muhammad). If anyone is not considered a Kafir for denying the promised Messiah, then anyone else who denies the Merciful Prophet should not also be considered a Kafir. How is it possible that denying him in his first advent should be considered Kofr, but denying him in his second advent should not be regarded as Kofr, even thought, as claimed by the Promised Messiah, his spiritual attainment is stronger, more complete, and more severe." (Kalimatul Fasl, P. 146‐147; Review of Religions, March‐April 1915)

"Any person who believes in Moses but does not believe in Christ, or believes in Christ but does not believe in Muhammad or believes in Muhammad but does not believe in the Promised Messiah, is not only a Kafir, but he is a confirmed (Pakka) Kafir, and out of the fold of Islam." (Kalimatul Fasl, P. 110, By Mirza Bashir Ahmad Qadiani)

"It is incumbent upon us that we should not regard non‐Ahmadis as Muslims, nor should we offer prayers behind them, because according to our belief they deny one of the messengers of Allah. This is a matter of faith. None has any discretion in this." (Anwar‐e‐Khilafat, P. 90, by Mirza Mahmood Ahmad Qadiani)

Marriage with non‐Qadiani Declared Haram:


Page 83 of 123



"He who gives his daughter in marriage to any non‐Qadiani is a non‐Ahmadi, even though he may call himself Ahmadi... It is also forbidden for our followers to participate in such marriage gathering." (Al‐Fazl, Qadian, May 23, 1931)

"There is no harm if you marry a non‐Ahmadi girl because it is allowed to marry women of the people of the Book... But an Ahmadi girl should not be given to a non‐Ahmadi. There is no harm in accepting their girl but it is a sin to give them a girl." (Al‐Fazl, Qadian, Dec. 16, 1920)

"It is permitted to marry the daughters of Christians, Hindu, and Sikhs, (but to give them daughters is not allowed)." (Al‐Fazl, Qadian, Feb. 18, 1930)

"By giving up Ahmadiat I mean to do something which may amount to unbelieving; giving a daughter to any non‐Ahmadi also falls in that category." (Al‐Fazl, Qadian, May 4, 1922)

"The fifth tenet that is binding upon my sect in this erase is that you should not give your daughters to non‐Ahmadis. He who gives his daughter to a non‐Ahmadi does not know what Ahmadiat is. Do you find non‐Ahmadis giving their daughters to Hindus or Christians? Non‐Ahmadis are, according to our faith Kafir, but they are better than you in this respect. In spite of being Kafirs themselves, they do not give their daughters to Kafirs but you, in spite of being Ahmadi, give your daughters to non‐believers." (Malaika‐tullah, P. 46; by Mirza Bashir‐ud‐Din Mahmud)

"The promised Messiah (Mirza Ghulam Qadiani) has definitely prohibited Ahmadis to give their daughters in marriage to non‐Ahmadis (Muslims). Let us be careful in the future. Ahmadis should follow this verdict." (Barakat‐e‐Khilafat, P. 75, Miyan Mahmood Qadiani; Al‐Fazl, Qadian, Vol. 20, No. 97, Feb. 14, 1933)

"He who gives his daughter in marriage to a non‐Ahmadi youth is not an Ahmadi in my opinion. None can give his daughter in marriage to a person whom he regards as a non‐Muslim. The Qadi (Judge) who solemnizes such marriage should be regarded as a person who has conducted the marriage of a Muslim girl with a Christian or Hindu." (Al‐Fazl, Qadiani, Vol. 8, No. 88, May 23, 1921)

"There is no harm in marrying a non‐Ahmadi girl because it is permissible to marry women belonging to the people of the Book as it might result in her enlightenment. But we should not give our girls to non‐Ahmadis though we can take their girls. It means that there is no harm in talking in non‐Ahmadi girls." (Al‐Hukum, Qadian, Vol. 8, No. 45, Dec. 16, 1920)

Praying Behind Muslims declared Haram:

"It is my considered religion: it is not permitted that you should offer prayer led by a non‐Qadiani in any place whatsoever, whosoever he may be and however respected among the people he may be. This is an order from Allah and this is what Allah expects of you. Those who doubt this are considered deniers. Allah desires that a distinction be made between you and them." (Al‐Fazl, Qadian, Aug. 28, 1917)

"God has revealed to me that it is forbidden ‐ strictly forbidden ‐ that you should say prayers led by one who believes me to be a liar or is wavering in his allegiance to me. Instead it enjoined upon you that you should follow an Imam from amongst you." (Arbaeen, Vol. 3, P. 28; "Tuhfa‐e‐Golarwiah", P. 27, Mirza Ghulam Qadiani)

"No Qadiani is allowed to say prayers which are led by a non‐Qadiani. People have asked this question again and again ‐ is it permissible to pray behind them? I would say, whenever I am asked, it is not allowed for any Qadiani to pray behind a non‐Qadiani. It is forbidden ‐ not permitted ‐ prohibited." (Anwar‐e‐Khilafat, P. 93)

Funeral Prayer for Muslims declared Haram:

"If one asks 'Is it permitted for us that funeral prayers be said for the children of Muslims', I would say: No ‐ just as it is forbidden to pray for Hindu and Sikh children as the religion must follow his parents." (Anwar‐e‐Khilafat, Page 93)

'To the question "What must be done to a Muslim who dies in a place where Qadianism is unknown? Should formal prayers be said?" I would say: "We do not know his full particulars but it would appear from his deed that he died in a state in which he was ignorant of Rasul of ALlah and His Nabi. Therefore, no


Page 84 of 123



prayers should be said for him. Nor would we say funeral prayers for a Qadiani who has followed a non‐Qadiani in prayer or one who mixes with them by this action, he has left the pale of Qadianism." (Al‐Fazl, Qadian, May 6, 1915, Bashir‐ul‐Din Mahmood Qadiani)

"Fadl Ahmad, the eldest son of promised Messiah (Mirza Ghulam Qadiani) from his first wife, died, but he (Mirza Ghulam) did not say funeral prayers over his son as he (Fadl Ahmad) did not believe in his prophethood or in his prophecies, although he was obedient to his father in matters concerning day to day life." (Al‐Fazl, Qadian, Dec. 15, 1931 ‐ Jul. 7 1943, Page 3)

"Hazrat Mirza Ghulam did not attend the funeral service of his son (late Mr. Fazl Ahmad) only because he was a non‐Ahmadi (Muslim)." (Al‐Fazl, Qadian, Vol. 9, No. 47, Nov. 15, 1921)

"Our prayer has been channeled and we are not allowed to marry our daughters to them. To say funeral prayers for them is also prohibited. What else remains that we share with them? Relations are of two kinds: religious and worldly. The former comprises prayers and the latter relates to marriage. Thus, following non‐believers in prayer is forbidden and it is also forbidden that you make them your sons‐in‐law. Should you then ask: 'then why do we greet them?' Then I would say that even the Prophet(pbuh) used to greet the Jews. In short, our Imam (Mirza Ghulam) has declared has declared us a distinct sect in every respect. There is no ceremony which occupies an important position in Islam in which we have not been separated from others." (Kalimatul‐Fasl, Vol. 14, P. 169, Mirza Bashi Ahmed Qadiani)

"If a non‐Ahmadi dies is it permissible to say" 'May Allah pardon him and grant him admission in the Heaven?

Answer: The infidelity of the non‐Admadis (Muslims) is a proven fact and it is not permissible to pray for their salvation." (Al‐Fazl, Qadian, Vol. 8, No. 59, Feb. 1921)

"It is an established rule that:

1. The denial of even one of the prophets os enough to send a person out of the circle of Islam.

2. It is not permissible to pray for Salvation for a person who is out of the circle of Islam.

And as the Ahmadis believe that:

3. Mirza Ghulam Ahmad Sahib was as much a prophet as was Hazrat Muhammad Mustafa(pbuh) in the nature of prophethood.

4. So it is not permissible to pray for the salvation of a person who goes out of the circle of Islam by his denial of Mirza Sahib."

(Al‐Fazl, Qadian, Vol. 9, No. 30, Oct. 17, 1921)

"Chirag Din is a student of the Taleem‐ul‐Islam High School, Quadian. Recently, when he returned to his native place, Sialkot, his mother died. She had loved her son dearly, but since she was not an Ahmadi, Chirag Din did not attend her funeral prayers. He thus clung to his faith and principle. Well‐done; Proud son of Taleem‐ul‐Islam. The movement (Quadianism) needs worthy sons like you. Well done." (Al‐Fazl, Qadian, Vol. 2, No. 129, Apr. 20, 1915)

"I believe that those who follow the lead of non‐Ahmadis (Muslims) in prayers, it is not permissible to hold their funeral service. Similarly, those who have given their daughters in marriage to non‐Quadianis and died without repenting, it is not permissible to hold their funeral service." (Al‐Fazl, Qadian, Vol. 13, No. 102, Apr. 13, 1926)

Is it then not a sign of the hypocrisy of Qadiani leadership and missionaries to claim to have ever wanted to be part of the Muslim nation? Yet, even after all this, the door of mercy of God is open to those who sincerely repent, give up false and man‐made teachings of Mirza's family, and embrace Islam.


Page 85 of 123

Exposing Qadiani Falsehood on the Internet and on TV

What do Qadianis (Ahmadiyya) think of Muslims (81 84) Exposing Qadiani Falsehood on the Internet and on TV (85) What Court Rulings on Qadianism (Ahmadiyyat) Regarding the Qadiani (Ahmadiyya) Cult (86 123)

Exposing Qadiani Falsehood on the Internet and on TV

The leaders of Qadiani movement have been very active in sponsoring internet sites and TV programs designed to misguide the uninformed and to portray their cult as true Islam. Periodically, they advance false and deceptive arguments to boost up the moral of their uninformed followers and breadth new life in their movement. However, their feeble games and propaganda are in clear contradiction to reality and Islamic teachings.

With God's grace, we will attempt to refute and expose each and every lie they have promoted on the Internet or TV.

They will present their excuses to you when you return to them. Say thou: "Present no excuses: we shall not believe you: Allah hath already informed us of the true state of matters concerning you: It is your actions that Allah and His Messenger will observe: in the end will you be brought back to Him Who knoweth what is hidden and what is open: then will He show you the truth of all that you did." (Al Quran ‐ At‐Tawba 9 : Ayah 94)

• Mockery of Mubahala • The Fraud of Eclipses • Kings will receive blessing (bara’kat) from your (Mirza's) Clothing

"In the long run, evil will be the end of those who do evil, because they reject the (clear) Signs of Allah and mock them." (Al Quran ‐ Surah Al‐Room 30 : Ayah 10)

We believe that the time has come for the Qadiani leadership to stop misleading the humanity, accept the unanimous decision of the Muslim and secular Courts, the rulings of Muslim Scholars world over, as well as the indisputable signs of Allah(SWT), and cease their baseless and feeble arguments and games once and for all. Instead of arrogantly propagating a falsehood, which will undoubtedly weight heavily around their necks on the Day of Judgment, they should have the courage and humility to come clean, publicly admit that Qadianism is not Islam,

abdicate the allures of this world for the life in the hereafter, repent, and beg for the forgiveness from Allah(SWT).


Page 86 of 123

What Court Rulings on Qadianism (Ahmadiyyat) Regarding the Qadiani (Ahmadiyya) Cult

Exposing Qadiani Falsehood on the Internet and on TV (85) What Court Rulings on Qadianism (Ahmadiyyat) Regarding the Qadiani (Ahmadiyya) Cult (86 123)

Court Rulings on Qadianism (Ahmadiyyat) Regarding the Qadiani (Ahmadiyya) Cult

• The Nation of Gambia Declares Qadianis non‐Muslim (1997)

• Judgment of Supreme Court of Pakistan (1993)

• Overview of Selected Decisions Taken by Different Courts in Pakistan (1935‐1984)

• Judgment of Federal Shariat Court, Pakistan (1984)

• Divorce Case Concluding Qadianis are Apostate and Murtad (1935)

Qadianis (Ahmadis) Declared Non‐Muslim in Gambia

The President of the Nation of Gambia, Mr. Yahya Abubakr, has officially declared the country's Qadiani community a non‐Muslim minority, after Qadiani scholars were outclassed by Muslim scholars in the Courts and other fora. Gambia is a sovereign North African country comprised of 96% Muslim and 4% non‐Muslim citizens. We praise president Abubakr and the People of Gambia for this decision.

Renowned religious scholars who participated in the matter included prominent Saudi Khateeb and President of the International Khatme‐Nabuwat Movement, Maulana Abdul Hafiz Makki, and Movement's Secretary General, Maulana Manzoor Ahmed Chinioti. We at Idara Dawat‐o‐Irshad congratulate Muslims all over the world for this unequivocal victory of truth over falsehood.

Judgment of Supreme Court of Pakistan

IN THE SUPREME COURT OF PAKISTAN (Appellate Jurisdiction)

Present:

Mr. Justice Shafiur Rahman, Mr. Justice Abdul Qadeer Chaudhry, Mr. Justice Muhammad Afzal Lone, Mr. Justice Saleem Akhtar, Mr. Justice Wali Muhammad Khan.

CRIMINAL APPEALS NO. 31‐K TO 35‐K of 1988. (On appeal from the judgment of High Court of Baluchistan, Quetta, dated 22‐12‐1987 to 42/87).

Cr. A. No. 31‐K/88 Zaheeruddin ... Appellant versus The State .. Respondent

Cr. A. No. 32‐K/88 Nafl Ahmed ... Appellant versus The State ... Respondent

Cr. A. 34‐K/88 Abdur Rehman Khan ... Appellant versus The State ... Respondent

C. A. 35‐K/88 Ch.Muhammad Hayat ... Appellant versus The State ... Respondent

CIVIL APPEALS NO. 149 AND 150 OF 1989. (On appeal from the judgment of Lahore High Court, Lahore, dated 25‐9‐1984 passed in Intra Court Appeals No. 160/1984 and 158 of 1984)


Page 87 of 123



C. A. No. 149/89 Mujib‐ur‐Rehman Dard ... Appellant versus Pakistan through Secretary, Ministry of Justice & Parliamentary Affairs, Islamabad ... Respondent

C. A. No. 150/89 1. Sheikh Muhammad Aslam, 2. Sheikh Muhammad Yousaf, 3. Noor Muhammad Hashmi ... Appellants versus 1 . Pakistan through Secretary, Law and Parliamentary Affairs, Law Division, Islamabad. 2. The State ... Respondents

CIVIL APPEAL NO. 412 of 1992. (On appeal from the judgment of Lahore High Court, Lahore, dated 17‐9‐1991 passed in Written Petition No. 2089/1989.

1. Mirza Khurshid Ahmed, 2. Hakeem Khurshid Ahmed ... Appellants versus 1. Punjab Province through Secretary, Home Department, Lahore. 2. The District Magistrate, Jhang. 3. The Resident Magistrate Rabwa, Tehsil Chiniot, District Jhang. 4. Maulana Manzoor Ahmed Chinioti. 5. Abdul Nasir Gill ... Respondents

‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐

For the Appellants in Cr. As. 31‐K to 35‐K/88: Mr. Fakhruddin G. Ebrahim, Sr. Advocate. Mr. Mujeebur Rahman, Mirza Abdul Rashid and S. Ali Ahmed Tariq, Advocates.

For the State in Cr. As. 31‐K to 35‐K/88: Mr. Ejaz Yousaf, Addl. Advocate General, Balochistan.

For Complainant in Cr. A. 31‐K/88: Raja Haq Nawaz, Advocate. Mr. M.A.I.Qarni, Advocate‐on‐Record, (Absent).

For Appellants in Cr. As. 119 and 150/89: Mr. Fakhruddin G. Ebrahim, Sr. Advocate Ch. Aziz Ahmed Bajwa, Advocate Ch. A. Wahid Saleem, Sr. Advocate Mr. Mujeebur Rahman, Advocate Mr. Hamid Aslam Qureshi, Advocate on Record.

For Appellant in C. A. 412 of 1992: Ch. Aziz Ahmed Bajwa, Advocate Mr. C. A. Rehman, Advocate, Mr. Hamid Aslam Qureshi, Advocate‐on‐Record.

For respondent/Federal Government in Civil Appeals No. 149 & 150/89 and 412/92: Dr. Riazul Hassan Gilani, Senior Advocate ‐ Only on 1‐2‐93 and 2‐2‐93. Syed Inayat Hussain, Advocate‐on‐record ‐ Only on 3‐2‐93, Mr. Gulzar Hassan, Advocate on record (Absent) Ch. Akhtar Ali, Advocate‐on‐Record.

For Respondents to No. 1 to 3 in C.A. 412/92: Mr. Maqbool Elahi Malik, Advocate‐General Punjab, Mr. M.M. Saeed Beg, Advocate. Rao Muhammad Yusuf Khan, Advocate‐on‐Record.

For Respondent No. 4 in C.A. 412/92: Mr. M. Ismail Quereshi, Senior Advocate, Syed Abul Aasim Jafri, Advocate‐on‐Record (Absent)

On Court Notice: Mr. Aziz A. Munshi, Attorney general for Pakistan. Mr. Mumtaz Ali Mirza, Deputy attorney general for Pakistan. Mr. Ejaz Yousaf, Additional Advocate‐General Balochistan. Mr. M. Sardar Khan, Advocate‐General, N.‐W.F.P.


Page 88 of 123



Mr. Maqbool Elahi Malik, Advocate‐general, Punjab. Mr. Abdul Ghafur Mangi, Additional Advocate General Sindh.

From General Puglci: Maj. (Retd.) Amir Afzal Khan. Maj. (Retd. Amin Minhas.

Dates of hearing: 30‐1‐93, 31‐1‐93, 1‐2‐93, 2‐2‐93 and 3‐3‐93 (Rawalpindi).

Date of announcement of Judgment: 3‐7‐93

JUDGEMENT

1. SHAFIUR RAHMAN, J.‐ The question of law of public importance common to all these appeals in whether Ordinance No. XX of 1984, The Anti‐Islamic Activities of the Qadiani Group, Lahore Group and Ahmadis (Prohibition and Punishment) Ordinance, 1984 is ultra vires the Constitution. If not, whether the convictions recorded and the sentences imposed in five criminal appeals are in accordance with Section 5 introduced by it.

2. Chronologically considered, Constitution Petition No. 2591 of 1984 leading to Civil Appeal No. 149 of 1989 was the first to be filed. It was filed on 30‐5‐84 within a month and a half of the promulgation of the Ordinance XX of 1984 (which was promulgated on 26‐4‐84). The reliefs sought therein were that the Ordinance (i) is of no legal effect and is void ab initio since the day it was promulgated; and (ii) is ultra vires the Provisional Constitution Order, 1981.

This Constitution Petition was dismissed in limine on 12‐6‐84 treating Article 203‐D of the Constitution to be a bar. Au Intra Court Appeal was also dismissed in limine on 25‐9‐84, by considering the various grounds taken therein on merits. Leave to appeal was granted on 28‐2‐89 to examine the vires of the Ordinance XX of 1984 on the touchstone of Fundamental rights (Article 19 ‐ Freedom of Speech, Article 20 ‐ Freedom of Religion, Article 25 ‐ equality of citizens).

3. In 1984 Constitution Petition No. 2309 of 1984 was filed in the High Court leading to Civil Appeal No. 150 of 1989 before us. This petition was amended on 6‐6‐84 and the following reliefs were claimed in it: ‐‐

"The petitioner respectfully prays that ‐ (i) the impugned Ordinance No. XX of 1984 is of no legal effect. (ii) the petitioner has the fundamental right to profess, practice and propagate his religion. (iii) It is further prayed that the Respondent may be directed not to take any action, under the Ordinance, against the petitioner, till the final disposal of this written petition."

This Petition too was dismissed in limine on 12‐6‐84 treating as barred by Article 203‐D of the Constitution. The Intra Court Appeal was also dismissed in limine on 25‐9‐84 after discussing all the grounds and without sustaining the bar of Article 203‐D of the Constitution. As regards the violation of the Fundamental Rights, the Appeal Bench observed as hereunder:

"If the Constitution of 1973 had been in force in its entirety the argument of the appellants would have been worth examination but this is not so, for three supra constitutional documents have since July, 1977 eclipsed the Constitution. The first in this context is the Proclamation of Martial Law which became effective on the 5th of July, 1977. It placed the Constitution in abeyance. The second is the Chief Martial Law Administrator's Order No. I of 1977, also known as the Laws (Continuance in Force) Order, 1977. Although clause (i) of Article 2 of this order inter alia did state that Pakistan would be governed as nearly as may be in accordance with the Constitution but then clause (iii) of the same Article placed all Fundamental Rights under suspension. The third document is the Provisional Constitution Order, 1981, promulgated on the 24th of March, 1981. Article 2 of this order has adopted certain provisions of the Constitution of 1973. It is significant to note that the adopted certain provisions do not include any of the Fundamental Rights, including Article 20 upon which the appellants relay. Thus the said Article, like all other Fundamental Rights is not enforceable at present. It is, therefore, idle on the part of the appellants to suggest that the said Article continues to remain a rider of the Ordinance making power of the President. We would accordingly reject the contention of the appellants that even under the present constitutional position the President, while making an Ordinance still suffers from the limitations act out in the Fundamental Rights."

Leave to appeal was granted on 28‐2‐89 in terms as in Civil Appeal No. 149/89 as above.

4. Nazir Ahmed Taunsvi an active Muballigh reported at Police Station Cita Quetta 17‐3‐85 at 6:20 p.m. that on receiving information he went to the Bazar,


Page 89 of 123



found Muhammad Hayat appellant in Criminal Appeal No. 35‐K of 1988, a Quadiani by faith, wearing a badge of Kalma Tayyaba and claiming to be a Muslim. A case under section 298‐C of the Pakistan Penal Code was registered. On trial he was convicted under section 298‐C PPC and sentenced to imprisonment till the rising of the court and a fine of rupees three thousand or in default three months simple imprisonment. His appeal and revision were dismissed. Leave to appeal was granted on 12‐9‐88 to examine the following questions of law:

"1) Whether wearing a "Kalma Tayyaba" badges by an Ahmadie amounts to posing as a Muslim so as to come within he mischief of Section 298‐C, Pakistan Penal Code;

2) Whether the charge framed against the petitioners was in accordance with the law, and if not what is its effect; and

3) Whether section 298‐C, Pakistan Penal Code is violative of Fundamental Rights Nos. 19, 20 and 25?"

5. Nazir Ahmed Tanusvi, lodged two other such reports on 27‐3‐85. One (FIR No. 49/85) made similar complaint against Zaheeruddin (Appellant in Cr. A. 31‐K/88) having encountered him at 1:00 p.m. in the Bazar with a badge of Kalma Tayyaba and claiming himself to be a Muslim. On trial, he was convicted under section 298‐C of Pakistan Penal Code and sentenced to one year's rigorous imprisonment and a fine of Rupees one thousand failing which one months rigorous imprisonment. His appeal and revision against conviction and sentence failed. The other report (FIR No. 50/85 was directed on similar facts against Abdur Rehman (Appellant in Cr.A. 34‐K/88) who he encountered in the Bazar at 3:30 p.m. He was also convicted and sentenced to one year's R..I. and a fine of rupees one thousand or in default one month's R.I. His appeal and revision failed. In both these appeals the leave to appeal was granted as in Criminal Appeal No. 35‐K/88.

6. On 11‐4‐85, Haji Baaz Muhammad a shopkeeper lodged a report (FIR No. 59/85 City Quetta) complaining that a customer came on his shop with a badge of Kalma Tayyaba. He disclosed his name a Majid (appellant in Cr. A. No. 33‐K/88) and claimed to be a Quadiani. On trial, he was convicted under section 298‐C of Pakistan Penal Code and sentenced to one year's R.I. and a fine of rupees one

thousand or in default one month's R.I. His appeal and revision failed. He was granted leave to appeal in terms as in Criminal Appeal No. 35‐K/88.

7. On 8‐5‐85, Muhammad Azim another shopkeeper lodged a report (FIR No. 74/85 P.S. City Quetta) complaining that Rafi Ahmed (appellant in Cr. A. 32‐K/88) appeared before him with a badge of Kalma Tayyaba though he was a Quadiani. He was tried and convicted under section 298‐C of Pakistan Penal Code and sentenced to one year's R.I. and a fine of rupees one thousand or in default one month's R.I. His appeal and revision failed. He was granted leave to appeal as in Criminal Appeal No. 35‐K/88.

8. A Constitution Petition (No..2089/89 was filed on 12‐4‐89 challenging the decision of the Punjab Government dated 20‐3‐89, its implementation by District Magistrate Jhang by order dated 21‐3‐89 and its extension till further orders by order dated 25‐3‐89 by Resident Magistrate. The effect of these decisions/orders was that the Quadianis in District Jhang were prohibited from indulging in following activities:

"(i) Illumination on buildings and premises;

(ii) Erection of decorative gates;

(iii) Holding of processions and meetings;

(iv) Use of loudspeaker or megaphone;

(v) Raising of Slogans;

(vi) Exhibition of badges, bunting and banners, etc.;

(vii) Distribution of pamphlets and pasting of posters on the walls and wall‐writings;

(viii) Distribution of sweets and service of food;

(ix) Any other activity directly or indirectly which may incite and injure the religious feelings of Muslims."


Page 90 of 123



The High Court by an exhaustive judgment dismissed this Petition. Leave to appeal was granted (Civil Appeal No. 412 of '92) by reference to order granting leave in Civil Appeals No. 149/89 and 150/89.

9. Mr. Fakhruddin G. Ebrahim, Senior Advocate, the learned counsel for the appellants in five Criminal Appeals (Cr. Appeals No. 31‐K to 35‐K/88) has mainly taken up the constitutional vires of the Ordinance XX of '84. According to him, Ordinance XX of '84 is oppressively unjust, abominably vague, perverse, discriminatory, produce of biased mind, so mala fide and wholly unconstitutional being violative of Articles 19, 20 and 25 of the Constitution. According to the learned counsel the Constitution, having by its second amendment categorized the Quadianis and Ahmadis as non‐muslim, by clause (3) of Article 260 proceeds further to distinguish from among non‐muslims the Quadianis and Ahmadis with a view to impose on them prohibitive restrictions, on their religious practices, utterances and beliefs. According to the learned counsel, 1790 criminal cases have been registered against this specific minority up to 1992 and are pending in courts; 84 for offering daily prayers, 691 for use of Kalma Tayyaba, 36 for reciting Azaan, 251 for preaching religion, 676 for posing as a Muslim, 52 for using Islamic Arabic expressions. This according to the learned counsel amounts to serious inroad on the right of speech, on the right to profess and practice ones religion and amounts to serious discrimination. The practices for which this minority is being prosecuted have been declared to be religious practices of the minority and permissible both under the Constitution and the law as held in Abdur Rahman Mobashi and 3 others versus Syed Amir Ali Shah Bokhari and 4 others (PLD 1978 Lahore 113), Mu‐jibur Rehman and 3 others versus Federal Government of Pakistan and another (PLD 1985 Federal Shariat Court 8 at pages 89 and 93). In addition, the learned counsel contended that Enforcement of Shari'ah Act, 1991 (Act X of 1991) permits the non‐muslims to practice their religion. He has also drawn our attention to Article 233 of the Constitution to emphasize that Article 20 of the Constitution is one of those provisions of the Constitution which cannot be suspended even during the emergency. On the question as to what is religion, the learned counsel has referred to The Commissioner, Hindu Religious Endowments, Madras versus Sri Lakshmindra Thirtha Swamiar of Sri Shirur Mutt (AIR 1954 S.C. 282), Ratilal Panachand Gandhi and others versus State of Bombay and others (AIR 1954 S.C. 388) and Ramanasramam by its Secretary G. Sambasiva Rao and others versus The Commissioner for Hindu Religious and Charitable Endowments, Madras (AIR 1961 Madras 265). He has also referred to "Fundamental Rights and

Constitutional Remedies in Pakistan by S. Sharifudin Pirzada" ‐ page 319 relating to former Article 10 (Freedom to profess religion and to manage religious institutions), and to Mr. Justice Tanzil‐ur Rehman's view on Article 20 published as "Constitution and the Freedom of Religion" in PLD 1989 Journal 17. He had also referred to "Fundamental Law of Pakistan by A. K. Brohi " page 317 and to Article "Quaid‐e‐Azam's Contribution to the Cause of Human Rights by Mr. Justice Dr. Nasim Hasan Shah" published in PLD 1977 Jounral page 13 paras. 6 and 17 wherein rights enshrined in Article 20 of the Constitution have been dealt with.

The learned counsel has also explained the limited meaning which has been given to the expression "subject of law" used in Article 20 of the Constitution in the decisions of the Supreme Court in Jibendra Kishore Achharyya Chowdhury and 58 others versus The Province of East Pakistan and Secretary, Finance and Revenue (Revenue) Department Government of East Pakistan (PLD 1957 S.C. 9 at page 41), Messrs East and West Steamship Company versus Pakistan (PLD 1958 S.C. 41) and Sarfraz Hussain Bokhari versus District Magistrate, Kasur and others (PU 1983 SC 348). On the question of vagueness the law and the spacious meaning that can be given to the expression "posing as a Muslim", the learned counsel has referred to Crawford's "Statutory Construction Interpretation of Statutes", page 339 S198, Haji Ghulam Zamin and another versus A.B. Khondkar and others (PLD 1965 Dacca 156 at page 180). K.A. Abbas versus The Union of India and another (AIR 1971 S.C. 481, at page 497) and State of Madhya Pradesh and another versus Baldeo Prasad (AIR 1961 S.C. 293).

Finally, the learned counsel has referred to the opinion formed with regard to this law by the International community in the form of reports submitted by the International Committee of Jurists in 1978 (pages 103 to 115) and Amnesty International in 1991.

10. Mr. Mujeebur Rahman, Advocate, the learned counsel for the appellants in Criminal Appeals has dealt with the interpretation of the provisions of the Ordinance XX of 1984 with a view to exclude the criminal cases that were registered for wearing badges of Kalma Tayyaba. His argument on the subject is that this law had its background in the decision of the Lahore High Court reported as Abdur Rahman Mobashir's case (PLD 1979 Lahore 1 13). Recital of Kalma Tayyaba or for that matter wearing of the badge of Kalma Tayyaba was considered to be one of permissible practices of the Quadianis and in the law


Page 91 of 123



under consideration it has not been expressly excluded. He has invoked, therefore, the principle that express mention of certain practices for making them an offense would certainly incur criminal statute imply necessarily the exclusion of all others not expressly mentioned. In support of this proposition he has referred to Maxwell on the Interpretation of Statutes (Twelfth Edition) by P.St.J. Langan ‐ page 293 and Crawford's Statutory construction page 334. Another principle invoked by him is that being a penal statute, a strict construction has to prevail and has to be preferred and for this reliance has been placed on Relmat Aslam versus The Crown (PLD 1952 Lahore 578), Mazhar Ali Khan, Printer & Publisher of the Daily "Imroza" versus The Governor of the Punjab (PLD 1954 Lahore 14). Khizar Hayat and 5 others versus the Commissioner, Sargodha Division and the Deputy Commissioner, Sargodha (PLD 1965 Lahore 349), Qasu and 2 others versus The State (Pld 1969 Lahore 48), Messrs Hirjina and Co. (Pakistan) Ltd., Karachi versus Commissioner of Sales Tax Central, Karachi and another (1973 S.C.M.R. 140).

Mr. Mujeebur Rahman, the learned counsel also contended that the word "oath" has to be read in its context and the principle of “Noscitur a Sociis" gets attracted. There cannot be any enlargement of the context, meaning or scope by bringing in what is not mentioned therein. He has interpreted, and applying the principle of "Ejusdam Generis" restricted the operation of the statue to what is expressly mentioned. He considers, what is mentioned after the word "or" is enumerative, illustrative, stipulative exhaustive. On his reasoning the convicts were guilty of no offense in spite of their admitting on the factual plane that they were wearing such badges were Quadianis.

11. Mr. Aziz Ahmed Bajwa, Advocate, the learned counsel for the appellants in Civil Appeal No. 412 of 1992 in arguing his case mainly confined himself to the provisions of Provisional Constitution Order, 1981 to make out a case that on the strength of Miss Benazir Bhutto versus Federation of Pakistan and another (PLD 1988 S.C. 416‐PLJ 1988 S.C. 306), Fundamental rights could even then be invoked for challenging the vires of the Ordinance XX of 1984 because it could not be in violation of Article 20 of the Constitution which was suspended. The Supreme Court having conceded the limited right to the Martial Law Administrator in Miss Asma Jilani versus The Government of the Punjab and another (PLD 1972 S.C. 139) could not permit his making of such a statute. It was additionally under clause (3) of Article 227 of the Constitution violative of the personal law of the Quadianis. Ordinance XX of 1984, according to the learned counsel, was

malicious and on that account not a good law at all in view of the decision of this court in Pakistan, through Secretary, cabinet Division, Islamabad and others versus Nawabzada Muhammed Umar Khan (deceased) now represented by Khawaja Muhammad Khan of Hoti and others (1992 SCMR 2450).

12. Syed Riazul Hassan Gilani, Advocate, the learned counsel representing the Federal Government has raised a preliminary objection based on the decisions of the Federal Shariat Court and the Shariat Appellate Bench of this Court reported in Mujibur Rahman and 3 others versus Federal Government of Pakistan and another (PLD 1985 Federal Shariat Court 8) and Capt. (Retd.) Abdul Wajid and 4 others versus Federal Government of Pakistan (PLD 1988 S.C. 167) respectively. According to him, Ordinance XX of 1984 was directly challenged before the Federal Shariat Court on the ground of its being repugnant to the injunctions of Islam and violative of the Fundamental Rights. The Federal Shariat Court had negatived the contention and the Shariat Appellate Bench of the Supreme Court had, while allowing the withdrawal of the appeal, held that the judgment of the Federal Shariat Court shall remain in the field. In view of the decision of the Supreme Court in Mst. Aziz Begum and others versus Federation of Pakistan and others (PLD 1990 SC 899) the decision of the Shariat Appellate Bench of the Supreme Court will hold the field and is not open to examination or review by the Supreme Court otherwise. The only course open was for the appellants to seek a review of that judgment instead of reopening the question decided in that jurisdiction.

The learned counsel for the Federal Government has on merits taken us to "Thoughts and Reflections of lqbal" edited with notes by Syed Abdul Wahid from pages 246 to 306 in order to highlight that unity of God and finality of Prophet (Peace Be Upon Him) are the two basic concepts of Islam and eroding anyone of them would justify the exclusion of those doing so from the community. This according to the learned counsel justified the constitutional amendment introduced unanimously by clause (3) in Article 260 of the Constitution. On the same principle, the protective measures adopted by Ordinance XX of 1984 will be treated as a mere logical consequence of the constitutional amendment and if the constitutional amendment stands so will all that logically follows from it including the provisions of the Ordinance XX of 1984.

It was further contended by the learned counsel representing the Federal Government that the expression "subject to law" in Article 20 of the Constitution


Page 92 of 123



implies necessarily the injunctions of Islam. The Fundamental Rights, therefore, enshrined in Article 20 of the Constitution have to be further controlled and contained by the Injunctions of Islam. Then injunctions on these aspects of the religion being clearly brought out and having been incorporated in Article 260(3) of the Constitution, no such right as is claimed by the appellants, can be allowed to be exercised publicly to the annoyance, detriment and subversion of the Islamic faith. Additionally it is contended that what the Article 20 of the Constitution guarantees is the propagation and preaching of ones own faith and not the subversion and the mutilation of somebody else's religion. In doing what the appellants have been found to be doing or claiming a right to do, they are only subverting and mutilating the religion of others living in Pakistan and not in fact observing their own religion. It is, according to the learned counsel for the Federal Government, an obligation of the State under Article 31 to preserve, protect and strengthen the Islamic Ideology against every other.

It was also contended that the State power can be exercised to avoid clash of ideologies in the matter of religion and the State can exercise the power of preventing those who are encroaching on it by keeping them within contentment or limits by prohibiting certain parts which are likely to create law and order problem.

Finally the learned counsel for the Federal Government pointed out that what the impugned Ordinance (XX of 1984) accomplishes is all within the ambit of Islamic Injunction. It establishes, and reinforces the Prophethood of Muhammad (Peace Be Upon Him). It protects the prayers and the mosques. It prohibits "Illhaad" or subversion of the religion and it protects against hurting the religious feelings of others in majority. These are all laudable objects recognized by the Injunctions of Islam and permitted by the constitutional provisions in Islamic State. In this background, both on the constitutional plane, on the grounds of public order and morality, the provisions made in impugned Ordinance (XX of 1984) are not violative of any of the rights of the appellants. He also pointed out to the main features of the Ordinance and Article 20 of the Constitution in order to demonstrate that the observance of the ritual by the individual and the protection of the institutions by the religion both were covered by Article 20 and the Ordinance only made that protection concrete, descriptive and certain by Specifications, enumerations and descriptions.

13. Mr. Ismail Qureshi, Adovcate, representing the Tahafuz‐e‐Khatm‐e‐Nubuwwat Group contended that Article 260(3) of the Constitution having declared the Quadianis as non‐Muslim, any attempt to pose as Muslims by them is violative of the provisions of the Constitution and it is that practicing fraud or misdescription which is sought to be controlled by Ordinance XX of 1984. Article 20 confers no absolute right to profess religion but it has to be in conformity with other provisions and public morality. In that context, the impugned Ordinance advances what is provided in clause (3) of Article 260 of the Constitution and recognizes and protects both the religion of the majority as well as of the declared minority. In that context, the proceedings taken under Article 144 of the Criminal Procedure Code were appropriate and justified besides that order under section 144 Cr. P.C. was limited to a period of less than a week and there could be no objection subsisting over it.

14. The chronological history of the Constitution Petitions under consideration clearly gives the impression that except for Constitution Petition No. 2089 of 1989 (now Civil Appeal No. 412 of 1992 before us) all other matters related to events taking place in 1984 and early 1985 when the Fundamental Rights were not available for challenging the proceedings. It is for this reason that in the very first matter (Civil Appeal NO. 149 of 1989) the challenge to Ordinance No. XX of 1984 was by reference to the Provisional Constitution Order of 1981. However, the convictions in the criminal cases had taken place in July, 1986 and at that time Fundamental Rights were in full force and could be invoked for avoiding the conviction notwithstanding that the events reported related to a period when the Fundamental Rights were not enforceable. In any case, therefore, these matters are required to be examined and are being examined on the touchstone of the constitutional provisions as contained in the revived Constitution and the Fundamental Rights contained therein.

15. So far as Civil Appeal No. 412 of 1992 arising out of Constitution Petition No. 2089 of 1989 is concerned, it related substantially to a transitory matter namely, the order passed under section 144 Cr. P.C. which was passed on 21‐3‐89 and was to remain in force till 25‐3‐89. Thereafter an order of the Resident Magistrate was brought under challenge which was passed on 25‐3‐89 whereunder on the instructions of Assistant Commissioner Chiniot this order of 21‐3‐89 was given an indefinite extension in time till further orders. Both those orders and the challenge to them find mention in Mirza Khurshid Ahmad and another versus Government of Punjab and others (PLD 1992 Lahore 1 at pages 14


Page 93 of 123



to 16). The justification for the order dated 21‐3‐89 was gone into. Its validity upheld. As regards the order of the Resident Magistrate, it did not receive that attention which it should have on the legal plane. There is no authority possessed by the Assistant Commissioner, the District Magistrate, the Resident Magistrate or the Home Department of the Government to extend indefinitely till further orders an order passed under section 144 Cr. P.C. This part of the order recorded by the Resident Magistrate referring to an order by the Assistant Commissioner had to be declared as without lawful authority and of no legal effect. None of the counsel appearing at the hearing, not even the Advocate‐General, has been able to sustain this order recorded by the Resident Magistrate. Hence, the Appeal (Civil Appeal No. 412 of 1992) is allowed to this extent with no order as to costs.

16. Taking up the constitutional provisions relevant to the subject under examination clause (3) of Article 260 of the Constitution is of importance. It is reproduced in extenso as hereunder: ‐

"In the Constitution and all enactments and other legal instruments, unless there is anything repugnant in the subject or context, ‐

(a) "Muslim" means a person on who believes in the unity and oneness of Almighty Allah, in the absolute and unqualified finality of the Prophethood of Muhammad (peace be upon him), the last of the prophets, and does not believe in, or recognize as a prophet or religious reformer, any person who claimed or claims to be, a prophet, in any sense of the word or of any description whatsoever, after Muhammad (peace be upon him); and

(b) "non‐Mulsim" means a person who is not a Muslim and includes a person belonging to the Christian, Hindu, Sikh, Budhist or Parsi community, a person of the Quadiani group or the Lahori group (who call themselves 'Ahmadis' or by any other name), or a Bahai, and a person belonging to any of the scheduled castes. "

Article 20 of the Constitution in the Chapter of Fundamental Rights, which requires pointed attention, is reproduced hereunder: ‐‐

"20. Freedom to profess religion and to manage religious institutions ‐ Subject to law, public order and morality, ‐‐

(a) every citizen shall have the right to profess, practice and propagate his religion; and

(b) every religious denomination and every sect thereof shall have the right to establish, maintain and manage its religious institutions."

Articles 19 and 25, which have also been referred to for providing strength, meaning and effect to the Fundamental Right contained in Article 20, relate to Freedom of speech, etc. (Article 19) and Equality of citizens before law (Article 25).

17. On the basis of Article 2‐A of the Constitution having been made a substantive part of our Constitution, an argument was advanced that the other provisions of the Constitution should all be read, interpreted and applied as if they are additionally subordinate to and controlled by injunctions of Islam. Even the Fundamental Rights invoked in these appeals and the others not in issue should also be interpreted as if subordinate to Injunctions of Islam. The further argument thereafter is that as held by the Federal Shariat Court in Majibur Rehamn and 3 others versus Federal Government of Pakistan and another (PLD 1985 FSC 8) the Injunctions of Islam clearly prohibit what the appellants are alleged to have done or are doing as a matter of religious ceremony, or practice.

On this reasoning it follows, according to the contenders, that the impugned law is neither violative of any of the constitutional provisions nor of the Fundamental Rights invoked in those cases.

18. The effect of introduction of Article 2‐A of the Constitution and its becoming a substantive provision of the Constitution has been considered at great length by this court in Hakim Khan and 3 others versus Government of Pakistan through Secretary Interior and others (PLD 1992 S.C. 595). Its effect on the other constitutional provisions and as a controlling and supervening provision has been considered as per Dr. Nasim Hasan Shah, J. (now the Chief Justice) in the following words:

"This rule of interpretation does not appear to have been given effect to in the judgment of the High Court on its view that Article 2A is a supra‐Constitutional provision. Because, if this be its true status then the above‐quoted clause would


Page 94 of 123



require the framing of an entirely new Constitution. And even if Article 2A really meant that after its introduction it is to become in control of the other provisions of the Constitution, then most of the Articles of the existing Constitution will become questionable on the ground of their alleged inconsistency with the provisions of the Objectives Resolution..... Thus, instead of making the 1973 Constitution more purposeful, such an interpretation of Article 2A, namely that it is in control of all the other provisions of the Constitution would result in undermining it and pave the way for its eventual destruction or at least its continuance in its present form..... The role of Objectives Resolution, accordingly in my humble view, notwithstanding the insertion of Article 2A in the Constitution (whereby the said Objectives Resolution has been made a substantive part thereof) has not been fundamentally transformed from the role envisaged for it at the outset; namely that it should serve as beacon light for the Constitution makers and guide them to formulate such provisions for the Constitution which reflect ideals and the objectives set forth therein .... In practical terms, this implies in the changed context, that the impugned provision of the Constitution shall be corrected by suitably amending it through the amendment process laid down in the Constitution itself."

As per Shafiur Rahman, J., it was considered as hereunder: ‐‐

"The provisions of Article 2A were never intended at any stage to be self‐executory or to be adopted as a test of repugnancy or of contrariety. It was beyond the power of the Court to have applied the test of repugnancy by invoking Article 2A of the Constitution for striking down any other provision of the Constitution (Article 45). "

19. Another preliminary legal argument against the case set out by the appellants was that Fundamental Right 20 which was invoked was itself subject to law, and Ordinance No. XX of 1984 qualifies as law for the purposes of Article 20 of the Constitution. Therefore, the impugned provisions thereof will hold good notwithstanding any apparent or substantial conflict with its provisions. This argument or such an argument has been adequately and effectively dealt with by the Supreme Court as early as January, 1956 in Jibendra Kishore Achharyya Chowdhury and 58 others versus The Province of East Pakistan and Secretary, Finance and Revenue (Revenue) Department, Government of East Pakistan (PLD 1957 S.C. 9 at page 41) in the following words: ‐‐

"There can be no doubt that these drastic provisions of the Act strike religious institutions at their very root, and the question is whether, that being the effect of the provisions, they constitute an infringement of the fundamental right guaranteed by Article 18 of the Constitution? In the High Court, Mr. Brohi's bold categorical assertion that the rights referred to in Article 18 are "Subject to law" and may therefore be taken away by the law, succeeded. That assertion has been repeated before us, but I have not the slightest hesitation in rejecting it. The very conception of a fundamental right is that it being a night guaranteed by the Constitution cannot be taken away by the law, and it is not only technically inartistic but a fraud on the citizens for the makers of a Constitution to say that a right is fundamental but that it may be taken away by the law. I am unable to attribute any such intent to the makers of the Constitution who in their anxiety to regulate the lives of the Muslims of Pakistan in accordance with he Holy Quran and Sunnah could not possibly have intended to empower the legislature to take away from the Muslims the right to profess, practice and propagate their religion and to establish, maintain and manage their religious institutions, and who in their conception of the ideal of a free, tolerant and democratic society could not have denied a similar right to the non‐Muslim citizens of the State. If the argument of Mr. Brohi is sound, it would follow, and he admitted that it would, that the legislature may today interdict the profession of Islam by the citizens because the right to profess, practice and propagate religion is under the Article as much subject to law as the right to establish, maintain and manage religious institutions. I refuse to be a party to any such pedantic, technical and narrow construction of the Article in question, for I consider it to be a fundamental canon of construction that a Constitution should receive a liberal interpretation in favor of the citizen, especially with respect to those provisions which were designed to safeguard the freedom of conscience and worship. Consistently, with the language used, constitutional instructions should receive a broader and more liberal construction than statutes, for the power dealt with in the former case is original and unlimited and in the latter case limited, and constitutional rights should not be permitted to be nullified or evaded by astute verbal criticism, without regard to the fundamental aim and object of the instrument and the principles on which it is based. If the language is not explicit, or admits of doubt, it should be presumed that the provision was intended to be in accordance with the acknowledged principles of justice and liberty. Accordingly, in doubtful cases that particular construction should be preferred which does not violate those principles. In the light of these rules of construction of constitutional instruments it seems to me that what Article 18 means is that every citizen has the right to


Page 95 of 123



profess, practice and propagate his religion and every sect of a religious denomination has the right to establish, maintain and manage its religious institutions, though the law may regulate the manner in which religion is to be professed practiced and propagated and religious institutions are to be established, maintained and managed. The words "the right to establish, subject to law, religious institutions" cannot and do not mean that such institutions may be abolished altogether by the law."

20. Ordinance XX of 1984 which is being examined was promulgated by the President on the 26th of April, 1984 "in pursuance of the Proclamation of the fifth day of July, 1977, and in exercise of all powers enabling him in that behalf'. In making the Ordinance and promulgating it the then President suffered from no constitutional restraints of Fundamental Rights or other provisions. His will was supreme. The entire Ordinance has not been subjected to scrutiny in these proceedings. The portions which have received pointed attention and challenge relate to section 3 of the Ordinance adding new sections 298‐B and 298‐C in the Pakistan Penal Code Act (XLV of 1860), and are reproduced hereunder: ‐‐

(1) "298‐B. Misuse of Epithets, descriptions and titles, etc. reserved for certain holy personages or places

(a) Any person of the Quadiani group or the Lahori group (who call themselves 'Ahmadis' or by any other name) who by words, either spoken or written, or by visible representation, ‐‐ (a) (b) (c) (d) refers to, or names, or calls, his place of worship as 'Masjid' shall be punished with imprisonment of either description for a term which may extend to three years, and shall also be liable to fine.

(2) Any person of the Quadiani group or Lahori group (who call themselves "Ahmadis' or by any other name) who by words, either spoken or written, or by visible representation, refers to the mode or form of call to prayers followed by his faith as 'Azan', or recites Azan as used by the Muslims, shall be punished with imprisonment of either description for a term which may extend to three years, and shall also be liable to fine."

(3) "298‐C. Person of Quadiani group. etc., calling himself a Muslim or preaching or promoting his faith.‐ Any person of the Quadiani group or the Lahori group (who call themselves 'Ahmadis' or by any other name), "who directly or indirectly,"

(a) "poses himself as a Muslim",

(b) "or calls, or refers to, his faith as Islam",

(c) "or preaches or propagates his faith", "by words, either spoken or written",

(d) "or invites others to accept his faith, by words, either spoken or written, or by visible representation",

(e) "or in any manner whatsoever outrages the religious feelings of Muslims"

"shall be punished with imprisonment of either description for a term which may extend to three years and shall also be liable to fine".

Section 298‐C has been broken in clauses in order to make its effect, examination and scrutiny easier.

21. This Ordinance XX of 1984 by its section 2 provides that "provisions of this Ordinance shall have effect notwithstanding any order or decision of any Court". This section has its background and reference to the case of Abdur Rahman Mobashir and 3 others versus Syed Amir Ali Shah Bokhari and 4 others (PLD 1978 Lahore 113) where the tenets of Quadiani or Ahmadi faith were examined in great detail with a view to ascertain what rights others could have in challenging them, prohibiting or preventing them or in avoiding them. However, it is not necessary to reproduce the conclusions drawn therein because it stands over‐ridden by this Ordinance XX of 1984 and in any case the test is the Fundamental Right, a constitutional provision and not a civil right which was in issue in that case. Nevertheless, it must be stated that it is a very exhaustive and illuminative judgmenton the subject.

22. The learned counsel for the appellants has taken exception to the provision (d) and subsection (2) of section 298‐B of the PPC as introduced by the Ordinance. It concerns the naming of the place of worship by the Quadianis and Ahmadis is 'Masjid' and calling of 'Azan'. Historically this has been shown in the Lahore High Court case to be a tenet or a practice of Ahmadis or Quadianis not of recent origin or device and adopted not with a view to annoy or outrage the feelings and sentiments of non‐Ahmadis and non‐Quadianais. Being an essential


Page 96 of 123



element of their faith and not being offensive per se, prohibition on the use of these by them and making it an offense punishable with imprisonment and fine violates the Fundamental Right of religious freedom of professing, practicing and propagating and of Fundamental Right of equality in as much as only Quadianis or Ahmadis are prevented from doing so and not other religious minorities. It is not the "Azan" or the naming of the "Masjid" which has been made objectionable by law but doing of these by Ahmadis or Quadianis alone.

23. The learned counsel for the appellants has taken strong exception to section 298‐C clause (a) of the PPC on the ground that the word "posing" is abominably vague and incapable of judicial enforcement. We are not inclined to agree with him because already in the language of law the words like "fraud", "misrepresentation", "deception", "cheating" which have a wide undefined connotation are in use and have meaning similar to that of "posing". With the constitutional mandate in the background providing that Ahmadis and Quadianis shall be for the purposes of law and Constitution dealt with in this country as non‐Muslim prevents them from giving themselves out as Muslims. Such a provision is in advancement of the constitutional mandate and not in derogation, of it. Therefore, if any Ahmadi or Quadiani claims to be or gives out publicly to be a Muslim, then he would be acting in violation of the constitutional provision contained in Article 260(3). Such a provision could certainly be made within the framework of the Constitution and the Fundamental Rights an offense. This argument equally applies to clause (b) as made out above Section 298‐C of the PPC.

24. As regards clause (e) of Section 298‐C, the law cannot be said to be violative of Fundamental Right of religion or speech where it punishes acts outraging the religious feelings of a particular group or of the general public as such. Nobody has a Fundamental Right or can have one of outraging the religious feelings of others while propagating his own religion or faith. Therefore, clauses (a), (b) and (e) as found in section 298‐C are consistent with the constitutional provisions contained in Articles 19, 20 and 260(3).

25. On the reasoning that has been adopted in interpreting these relevant articles of the Constitution, clauses (c) and (d) of section 298‐C of PPC as reproduced above standing by themselves, individually or the two together would be violative of the Fundamental Right of religion's freedom and of equality and of the speech in so far as they prohibit and penalize only the Ahmadis and

Quadianis from preaching or propagating their faith by words written or spoken or by visible representation. Invitation to one’s own faith when it is not accompanied by another objectionable feature cannot be condemned. However, if the acts mentioned in clauses (c) and (d) are accompanied with what is provided in clause (e) or has the effect of clauses (a) and (b) then the act will be penal under these relevant clauses and not under clauses (c) and (d). to this extent clauses (c) and (d) of section 298‐C PPC as reproduced in the judgment and as interpreted would be ultra vires the Constitution.

26. So far as the five appeals arising out of criminal trial (Criminal Appeals 31‐K to 35‐K/88) are concerned, we find that three of them have originated in the complaint of Nazir Ahmad Taunsvi directly concerned with the Khatm‐e‐Nabuwwat movement who made a grievance of the fact that certain persons were roaming about in the Bazar with the badges of 'Kalma Tayyabba' exhibited on their chest. They were known to be Quadiani. Some of them on being questioned said that they were Muslim. This act of theirs of wearing a badge of the 'Kalma Tayyabba' was taken to be their posing as Muslim. This conviction is defective because in view of the discussion and findings already recorded for an Ahmadi to wear a badge having 'Kalma Tayyabba' inscribed on it does not per se amount to outraging the feelings of Muslims nor does it amount to his posing as a Muslim. It was admitted and is common knowledge that those who are Muslim do not in order to prove their religion of Islam wear badges of the 'Kalma Tayyabba'. This is done by those who are constitutionally classified as non‐Muslims. Therefore, there should be no element of posing or representation by non‐Muslims by wearing the 'Kalma Tayyabba' as Muslims in the existing situation.

27. As regards the allegation that on being questioned and interrogated they gave the reply that they were Muslims while in fact they were Quadiani or Ahmadis, that too will not be an offense under the law. Posing involves voluntary representation. In giving reply to a question one does not respond voluntarily but as would appear from the circumstances of these cases under threat or duress. One may hide his religion in public to protect himself physically preferring the lesser evil of criminal prosecution or one may avoid and give an evasive reply. This conduct will not be reprehensible, particularly when so the person asking the question has no authority in law to ask these questions or to exact a correct reply, nor the statement is being made on oath.


Page 97 of 123



28. The other two Criminal appeals (Criminal Appeals No. 32‐K and 33‐K of 1988) relate to reports lodged by individuals not so connected with any religious movement as such. They felt offended and insulted only because the 'Kalma Tayyabba' badge was worn by the persons known to be Ahmadi or Quadianis or Lahori. There was no representation by words of mouth or otherwise by those wearing the 'Kalma Tayyabba' badges that they were Muslims and not Quadianis or Ahmadis.

The exhibition or use of ‘Kalma Tayyabba' correctly reproduced, properly and respectfully exhibited cannot be made a ground per se for action against those who use 'Kalma Tayyabba' in such a manner. If for ascertaining its peculiar meaning and effect one has to reach the inner recesses of the mind of the man wearing or using it and to his belief for making it an offense then the exercise with regard to belief and the meaning of it for that person and the purpose of using and exhibiting the 'Kalma Tayyabba' would be beyond the scope of the law and in any case it will infringe directly the religious freedom guaranteed and enjoyed by the citizens under the Constitution, where mere belief unattended by unobjectionable conduct cannot be objected to.

29. Our difficulty in handling these appeals has been that the respondents have by and large argued the matter as if the vires of the impugned portions of the Ordinance are being tested for their inconsistency more with injunctions of Islam than for their inconsistency with the Fundamental Rights. This has brought in religious scholars volunteering to assist the court generating lot of avoidable heat and controversy at the argument and post argument stage.

30. The result of the above discussion is that the Criminal Appeals No. 31‐K/1988 to 35‐K/1988 are allowed, the conviction and sentence of the appellants is set aside. Further, the provisions of clause (d) and subsection (2) of section 298‐B and portions (c) and (d) of section 298‐C of the Pakistan Penal Code, reproduced in paragraph 20 of the judgment, are declared to be ultra vires the Fundamental Rights 20 and 25.

31. Civil Appeals No. 149 and 1989 and 150 of 1989 are also partly allowed to the extent the portions of the Ordinance XX of 1984 have been held to be ultra vires the Fundamental Rights 19, 20 and 25. No order is made as to costs.

Self‐Shaflur Rahman, J. (singed)

2. ABDUL QADEER CHAUDHRY. J: I have had the benefit of going through the draft judgment proposed to be delivered by my learned brother Shafiur Rahman, J., but with respect, I do not agree with the opinion of my learned brother.

The facts of the connected appeals have been fully enumerated in the proposed judgment and I need not repeat the same. So far as the present appeal is concerned, the facts giving rise to the proceedings are that the appellants belong to Ahmadis community, (Quadianis), a non‐Muslim religious sect. The Ahmadis throughout the world had decided to celebrate the centenary of their religion, which was founded on 23rd March, 1889, in a befitting manner, commencing from 23rd March, 1989.

On 20th March, 1989, the Home Secretary, Government of Punjab, promulgated an order, under Section 144, Cr. P.C. banning the centenary celebrations, by the Quadianis in the Province of Punjab. The District Magistrate, Jhang, also passed another order dated 21st March, prohibiting the Quadianis of Jhang District, from undertaking the following activities:

"(I) Illuminations on buildings and premises;

(ii) Erection of decorative gates;

(iii) Holding of processions and meetings;

(iv) Use of loudspeakers and megaphones;

(v) Raising of slogans;

(vi) Exhibition of badges; buntings and banners etc.;

(vii) Distribution of pamphlets and pasting of postures on the walls and wall writings.

(viii) Distribution of sweets and service of food;


Page 98 of 123



(ix) Any other activity directly or indirectly which may incite and injure the feelings of Muslims."

It appears from the above, that what had been banned are the activities in public or in the view of the public, to save breach of peace and maintain the law and order.

The Resident Magistrate, Rabwah, informed the Ahmadia community to remove ceremonial gates, banners and illuminations and also ensure that no more writings will be done on the walls. He further informed that the prohibitions contained in the order dated 21st March had been extended till further orders.

The appellants challenged the above orders by way of Written Petition No. 2089 of 1989, seeking declaration that their right to recount the important events of the last hundred years of their community and to celebrate the same in a befitting manner could not be denied to them. It was stated that they had planned to do that by wearing new clothes, offering thanksgiving prayers, distributing sweets among children, serving food to the poor and to assemble for meetings, to express their gratitude to God Almighty for favors and bounties bestowed by Him in the last hundred years. They contended that all the activities noted above, being protected and guaranteed by Fundamental Right, as embodied in Article 20 of the Constitution of 1973, the impugned orders were unlawful. it was further stated that none of the ingredients of Section 144 was present to attract the impugned orders. One of the appellants who was also convicted under Section 298‐B of PPC, for using a badge of ‘Kalima' and for saying 'Azan' had filed another petition. This section 298‐B and another 298‐C had been inducted in the PPC, by the Ordinance XX of 1984.

The case came up before a learned Judge of the Lahore High Court, who in his judgment considered very concisely the legal and constitutional questions raised in the case and has rendered a very balanced judgment. We highly appreciate that the learned Judge relied, in this respect, on precedents from the jurisdiction, which are either secular or claim to be the champions of human rights. The controversy raised before the Court is, undoubtedly, of very sensitive nature, concerning one's faith and belief and need a very dispassionate and careful approach, in order to inspire confidence and lend its judgment the necessary independence.

The main question involved is whether the impugned orders passed under Section 144 Cr. P.C. and the Ordinance XX of 1984 are violative of the Fundamental Right (Art. 20) as given in the Constitution of Pakistan, 1973.

The appellants raised the following propositions for consideration:

(a) The finding of the Federal Shariat Court that the Ordinance is not contrary to Quran and Sunnah, is of no consequence, so far as this Court is concerned.

(b) The Ordinance expressly and in no uncertain terms, is total denial of religious freedom guaranteed under Article 20 of the Constitution to the Ahmadi citizens of Pakistan.

(c) The Ordinance is vague and uncertain and also oppressive.

(d) That the word 'law' used in phrase 'subject to law' in Article 20 means positive law and not Islamic Law.

(e) The phrase 'glory of Islam' as used in Article 19 of the Constitution cannot be availed in respect of the rights conferred in Article 20.

(f) Use of a badge of 'Kalima' and saying 'Azan' are not covered by the Ordinance.

(g) The impugned orders issued under Section 144, Cr.P.C., violate the appellants' fundamental rights about religion and are, therefore, violative of Article 20 of the Constitution.

Before proceeding with the contentions as raised, it appears necessary to say, if the general law applied so far, gives everyone a right to the use of any word, name, and epithet etc., or, do there exist any recognized restrictions already? It will be appreciated that some of the epithets, descriptions and titles etc., as given in Section 298B have been used by Quran for specific personages (See 33; 32, 33:54 and 9: 100) while others undoubtedly and rather admittedly being used by the Muslims, for those mentioned there, exclusively for last about 1400 years. These epithets carry special meaning, are part of the Muslim belief and used for reverence. Any person using them for others, in the same manner,


Page 99 of 123



may be conveying impression to others that they are concerned with Islam when the fact may be otherwise.

It is to be noted that it is not only in Pakistan but throughout the world, that laws protect the use of words and phrases which have special connotations or meaning and which if used for other may amount to deceiving or misleading the people. The English Company Law lays down that a name must not be misleading or suggest a connection with the Crown, a Government Department, or a municipality, and only in exceptional circumstances will names be allowed which include "Imperial", "Commonwealth", "National", or "International". The use of word's "Cooperative" and "Building Society" is also forbidden. The most important is the rule that the name will be refused registration if it is too like the name of an existing company. These provisions have been strictly applied and were never challenged in a Court of law or the Parliament.

Section 20 of the Indian Company Law also lays down that no company shall be registered by a name which, in the opinion of the Central Government, is undesirable and that a name which is identical with, or too nearly resembles, the name by which a company in existence has been previously registered, will be deemed to be undesirable by the Central Government. The Indian Constitution has similar Fundamental Rights as ours but we have not seen a single decision of any court there, declaring the restrictions violative of these rights.

A law for protection of trade and merchandise marks exists, practically, in every legal system of the world to protect the trade names and marks etc. with the result that no registered trade name or mark of one firm or company can be used by any other cancers and a violation thereof, not only entitles the owner of the trade name or mark to receive damages from the violator but it is a criminal offense also.

Here we may refer to English Law. It was held in J. Bollinger v. Costa Brava Wine Company Ltd. {1959} 3 W.L.R. 966] that "An injunction could be obtained to restrain the defendant from continuing a practice that was calculated to deceive, although there was no proof of an intent to deceive".

The Chapter X of the Trade and Merchandise Mars Act, 1958, of India provides penalties for falsifying and falsely applying trade marks or for applying false trade

marks, trade descriptions, etc., or for selling goods to which a false trademark or false description is applied.

The Chapter VXIII of the Indian and Pakistan Penal Codes, contains offenses relating to documents and to trade and property marks. Section 481 says "Whoever, marks any moveable property or goods or any, package or other receptacle containing movable property or goods, or uses any case, package or other receptacle having any trade mark thereon, in a manner reasonably calculated to cause it to be believed that the property or goods so marked or any property or goods contained in any receptacle so marked, belong to a person to whom they do not belong is said to use a false property mark. The offense is a fraud and is punishable with imprisonment of either description for a term which may extend to one year, or with fine or with both.

Laws similar to above have been in force in Pakistan, and no one challenged them on any ground. We may here refer to section 69 of the Trade Marks Act, 1940, which was applicable to the subcontinent of India. The amended section as now applicable in Pakistan is as under:

"69. Restraint of use of Royal Arms and State emblems: If a person, without due authority, uses in connection with any trade, business, calling or profession ‐‐

(a) the Royal Arms or Government Arms (or arms to closely resembling the same as to be calculated to deceive) in such manner as to be calculated to lead to the belief that he is duly authorized so to use the Royal Arms or Government Arms, or

(b) name, title and semblance of Quaid‐i‐Azam Mohammed Ali Jinnah and any variations thereof or any device, emblem or title in such manner as to be calculated to lead to the belief that he is employed by, or supplies goods to, or is connected with, His Majesty's Government or the Federal Government or any Provincial Government or any department of any such Government, or

(c) the emblem, the official seal and the name or any abbreviation of the name of the United Nations or any subsidiary body set up by the United Nations or of the World Health Organization in such manner as is to be calculated to lead to the belief that he is duly authorized by the Secretary‐General in the case of the


Page 100 of 123



United Nations or by the Director‐General of the World Health Organization in the case of that Organization to use that emblem, seal or name,he may, at the suit of any person who is authorized to use such Arms or such device, emblem or title or of the Registrar, be restrained by injunction from continuing so to use the same.

Provided that nothing in this section shall be construed as affecting the right, if any, of the proprietor of a trademark containing any such Arms, device, emblem or title to continue to sue such trade mark."

It is thus clear that intentionally using trade names, trade marks, property marks or descriptions of others in order to make believe others that they belong to the user thereof amounts to an offense and not only the perpetrator can be imprisoned and fined but damages can be recovered and injunction to restrain him issued. This is true of goods of even very small value. For example, the Coca Cola Company will not permit anyone to sell, even a few ounces of his own product in his own bottles or other receptacles, marked Coca Cola, even though its price may be a few cents. Further, it is a criminal offense carrying sentences of imprisonment and also fine. The principles involved are: do not deceive and do not violate the property rights of others.

Generally speaking, the people who are deceiving others with falsified names are being discouraged, even though the loss may be in terms of pennies. In our case, a law has been made to protect even the title an of Quaid‐e‐Azam, without any challenge from any quarter. However, in this Ideological State, the appellants, who are non‐Muslims want to pass off their faith as Islam? It must be appreciated that in this part of the world, faith is still the most precious thing to a Muslim believer, and he will not tolerate a government which is not prepared to save him of such deceptions or forgeries.

The appellants, on the other hand, insist not only for a license to pass off their faith as Islam but they also want to attach the exclusive epithets and descriptions etc., of the very revered Muslim personages to those heretic non‐Muslims, who are considered not even a patch on them. In fact the Muslim treat it as defiling and desecration of those personages. Thus, the insistence on the part of the appellants and their community to use the prohibited epithets and the 'Shaa'ire Islam leave no manner of doubt, even to a common man, that the appellants want to do so intentionally and it may, in that case amount to not

only defiling those pious personages but deceiving others. And, if a religious community insists on deception as its fundamental right and wants assistance of courts in doing the same, then God help it. It has been held by the United States Supreme Court in Cantwell vs. Connecticut (310 U ‐ S ‐ 296 at 306) that "the cloak of religion or religious belief does not protect anybody in committing fraud upon the public".

Again, if the appellants or their community have no designs to deceive, why do not they coin their own epithets etc.? Do they not realize that relying on the 'Shaairs' and other exclusive signs, marks and practices of other religions will betray the hollowness of their own religion? It may mean in that even that their new religion cannot progress or expand on its own strength, worth and merit but has to rely on deception? After all there are many other religions in the world and none of them ever usurped the epithets etc., of Muslims or others. Rather, they profess and present their own beliefs proudly and eulogize their heroes their own way. I must, however, be mentioned here that there is no law in Pakistan which forbids Ahmadis to coin their own epithets. etc. and use them sort, whatever, against their religion.

It was argued that the finding of the Federal Shariat Court that the Ordinance is not contrary to Quran and Sunnah is of no consequence, so far as this Court is concerned.

The contention, however, has no merit. The Ahmadis have been declared non‐Muslims by Article 260(3)(b) of the Constitution. This fact has further been affirmed by the Federal Shariat Court of Pakistan, in Mujibur Rehman vs. Federal Government of Pakistan and another (PLD 1985 FSC 8), for the reason that the Ahmadia do not believe in the finality of prophethood of Muhammad (Peace be upon him); they falsify a clear and general verse of Holy Quran by resort to its "Taweel"; and import into Islam, heretic concepts like shadowism, incarnation and transmigration.

They were, therefore, asked to restrain themselves from directly or indirectly posing as Muslims or claiming legal rights of Muslims.

The Federal Shariat court further held that the word "Sahabi” and "ahle‐baith" are used by Muslims for companions and members of the family of Holy Prophet respectively, all of whom were the best Muslims. The Court observed that use of


Page 101 of 123



such epithets, which are exclusive for companions of Prophet, his wives and members of his family, by Quadianis in respect of the wives, members of the family, companions and successors of Mirza Ghulam Ahmad, amounts to defiling them and may deceive people that the bearers of such epithets are good Muslims. It was further stated that calling of 'Azan' and naming place of worship as 'Masjid' is considered a sure sign of the person calling 'Azan' or of persons congregating or praying in the mosque as being Muslims. It was thus held that the provisions of the Ordinance banning use of these epithets, expressions and preaching of religion, by the Ahmadis and the reiteration in the Ordinance that the Ahmadis cannot call themselves or pose to be Muslims in any manner directly or indirectly is in implementation of the constitutional objective.

As regards 'Shaa'ir of Islam' (distinctive characteristics), the Court held that Islamic Charia does not allow a non‐Muslim to adopt them and if an Islamic State, in spite of its being in power, allows a non‐Muslim to adopt them (without embracing Islam), it will be its failure to discharge its duties. An Islamic state, like a secular state, thus has the power to legislate, to prevent non‐Muslims from adopting Shaa'ire' Islam, to propagate their own beliefs. As said above, such restriction will be meant to prevent unscrupulous and fraudulent non‐Muslim from using the effective and attractive features of Islam in order to attract other non‐Muslims not to Islam but to their own heretic fold. It was further held that claim could not be allowed to be pressed on the basis of the Fundamental rights.

It is to be noted that Mujibur Rehman and others had challenged the above order of the Federal Shariat court in the Shariat Appellate Bench of the Supreme Court (See: PLD 1988 S.C. (Shariat Appellate Bench) 167), under Article 203F of the Constitution but withdraw it later for the reasons best known to the appellants. This Court in that appeal held as under:

"Judgment of the Federal Shariat Court shall rule the field".

The present appeal has been filed and is being heard on the general side, under Art. 185 of the constitution.

The Chapter 3A of the Constitution was inducted in the Constitution on 26th May, 1980. It contains Articles 203A to Article 203J. The Article 203A of the Constitution lays down that the provisions of Chapter 3A shall have effect

notwithstanding anything contained in the Constitution. Further Article 203G provides that "Save as provided in Article 203F, no court or tribunal, including the Supreme Court and a High Court, shall entertain any proceedings or exercise any power or jurisdiction in respect of any matter within the power or jurisdiction of the Court. "

These provisions when read together, would mean that a finding of the Federal Shariat Court, if the same is either not challenged in the Shariat Appellate Bench of the Supreme court or challenged but maintained, would be binding even on the Supreme Court. Consequently, the above given findings of the Federal Shariat Court cannot be ignored by this Court.

The next point needing consideration is whether Ordinance XX of 1984, expressly and is no uncertain terms, is total denial of religious freedom guaranteed under Article 20 of the Constitution to the Ahmadi citizens of Pakistan? In order to appreciate further the contention it is necessary to know the relevant law and the facts which mean to have denied the guaranteed religious freedom to the appellants' sect.

Section 298B which is relevant to this case, reads as under:

"298B ‐ Misuse of epithets, descriptions and titles etc., reserved for certain personages or places. (i) Any person of Quadiani group or the Lahori group (who call themselves "Ahmadis or by any other name) who by words, either spoken or written, or by visible representation,

(a) refers to or addresses, any person, other than Caliph or companion of the Holy Prophet Muhammad (peace be upon him), as "Amirul Mumineen", 'Khalifa‐tul‐Muslimeen', Sahaabi', or 'Razi Allah Anho';

(b) refers to, or addresses, any person, other than a wife of the Holy Prophet Muhammad (peace be upon him), as Ummul Mumineen';

(c) refers to, or addresses, any person, other than a member of the family (Ahle‐Baith) of the Holy Prophet Muhammad (peace be upon him), as Ahle‐Baith; or

(d) refers to, or names, or calls his place of worship as 'Masjid';


Page 102 of 123



shall be punished with imprisonment of either description for a term which may extend to three years, and shall also be liable to fine.

2. Any person of the Quadiani or Lahori Group (who call themselves 'Ahmadis’ or by any other name) who by words either spoken or written, or by visible representation, refers to the mode or form of call to the prayers followed by his faith as 'Azan', or recites 'Azan' as used by Muslims, shall be punished with imprisonment of either description for a term which may extend to three years, and shall also be liable to fine".

Section 298C reads as under:

"Person of Quadiani group, etc., calling himself a Muslim or preaching or propagating his faith. Any person of Quadiani group or the Lahori group (who call themselves 'Ahmadis' or by any other name), who, directly or indirectly, poses himself a Muslim, or calls, or refers to, his faith as Islam, or preaches or propagates his faith, or invites others to accept his faith, by words either spoken or written, or by visible representations, or in any manner whatsoever outrages the religious feelings of Muslims, shall be punished with imprisonment of either description for a term which may extend to three years and shall also be liable to fine".

The contents of the Ordinance XX of 1984 have been reproduced above. They prohibit the community of the appellants to use certain epithets, descriptions and titles etc., mentioned therein. It may be mentioned that Mr. Fakhruddin G. Ebrahim, the learned counsel, did not challenge the validity of sub‐section (a) of Section 298. the orders of the Home Secretary, the District Magistrate and the Resident Magistrate mentioned in the beginning of the petition banned their centenary celebrations, in the Province of Punjab, prohibiting them from the activities reproduced in Para. 3 above and asked them to remove ceremonial gates, banners and illuminations and further ensure that no further writings will be done on the walls. The purpose of the order has also been spelt out in the last direction to say, that no other activity which may directly or indirectly incite and injure the feelings of Muslims, shall be undertaken. The above restrictions, clearly mean such activities which might have been performed in the public or in public view and not those to be performed in private. The actions had been challenged in the High Court through Written Petitions, pleading violation of

fundamental rights. The facts which were given by the appellants themselves and on which the orders were passed, will, therefore, be considered as undisputed.

Article 20 provides as hereinunder:

"Freedom to profess religion and to manage religious institutions. Subject to law, public order and morality

(a) every citizen shall have the right to profess, practice and propagate his religion; and

(b) every religious denomination and every sect thereof shall have the right to establish, maintain and manage its religious institutions."

The fundamental right, relevant hence, is the 'freedom to profess religion' but it has been made 'subject to law, public order and morality'. The courts of other countries, which have similar fundamental rights, have held that this right embraces two concepts; freedom to believe and freedom to act. Some of them held the former to be absolute but others said that, that too was subject to law etc. However, all are agreed that the latter, in the nature of things, cannot be absolute. According to them, conduct remains subject to regulation for the protection of the society. So the freedom to act must have appropriate definition to preserve the enforcement of that protection. The phrase 'subject to law', on the other hand, does neither invest the legislature with unlimited power to unduly restrict or take away the Fundamental Rights guaranteed in the Constitution, nor can they be completely ignored or by‐passed as non‐existent. A balance has thus to be struck between the two, by resorting to a reasonable interpretation, keeping in view the peculiar circumstances of each case, (See Jesse Cantwell etc. vs. State of Connecticut, 310 US 296) and Tikamdas and others vs. Divisional Evacuee Trust Committee, Karachi, PLD 1968 Kar 703 (F. B.)

The Supreme Court of America in the case of Reynolds vs. United States, (98 US 145) held that "Congress was deprived of all legislative power over mere opinion, but was left free to reach actions which were in violation of social duties or subversive of good order .... Laws are made for the government of actions, and while they cannot interfere with mere religious beliefs and opinions, they may with practices."


Page 103 of 123



After taking the above view, the Supreme Court felt justified to ban polygamy, as it was being practiced by Mormons sect on the ground that it was a duty imposed on them by their religion and was not a religious belief or opinion. It must be noted here that the observations in the last part of the above paragraph are peculiar to America where the people and not Allah are the sovereign.

The Supreme Court of India, in the Commissioner Hindu Religious Endowments, Madras v. Sri Lakshmindra etc. (A.I.R. 1954 S.C. 282 at p. 291) approved the view similar to the above, and as taken by Latham CJ in the case from Australia, to say that:

"The provision for protection of religion was not an absolute protection to be interpreted and applied independently of other provisions of the Constitution. These privileges must be reconciled with the right of the State to employ the sovereign power to ensure peace, security and orderly living without which constitutional guarantee of civil liberty would be a mockery". It has been observed at page 127 as under:

"In the United States the problems created by this provision have been solved in large measure by holding that the provision for the protection of religious is not an absolute, to be interpreted and applied independently of other provisions of the Constitution. The Supreme Court said in Jones v. Opelika (1942) 316 U.S. 584 at p. 593, with reference to the constitutional guarantees of freedom of speech, freedom of press and freedom of religion: "They are not absolutes to be exercised independently of other cherished privileges, protected by the same organic instrument. " It was held that these privileges must be reconciled with the right of a State to employ the sovereign power to ensure orderly living "without which constitutional guarantees of civil liberties would be a mockery."

It has been further observed at page 130 as follows:

"The free exercise and enjoyment of religious profession and worship, without discrimination or preference, shall forever hereafter be allowed, within this State, to all mankind: Provided, that the liberty of conscience, hereby granted, shall not be so construed as to excuse acts of licentiousness, or justify practices inconsistent with the peace or safety of this State."

Again at page 131, it has been observed as hereunder:

"John Stuart Mill in his Essay on Liberty critically examines the idea of liberty, and his discussion of the subject is widely accepted as a weighty exposition of principle. The author had to make the distinction which is often made in words between liberty and license, but which it is sometimes very difficult to apply in practice. He recognized that liberty did not mean the license of individuals to do just what they pleased, because such liberty would mean the absence of law and of order, and ultimately the destruction of liberty. He expressed his opinion as to the limits of liberty when he said: "The sole end for which mankind are warranted, individually or collectively, in interfering with the liberty of action of any of their member, is self‐protection. "

At the same page it has been further observed that:

"It is consistent with the maintenance of religious liberty for the State to restrain actions and courses of conduct which are inconsistent with the maintenance of civil government or prejudicial to the continued existence of the community."

The above observations were made while interpreting Section 116 of the Constitution which reads as follows:

"The Commonwealth shall not make any law for establishing any religion, or for imposing any religious observance, or for prohibiting the free exercise of any religion, and no religious test shall be required as a qualification for any office or public trust under the Commonwealth.”

At page 155 of the aforesaid case, the following observations are relevant:

“The constitutional provision does not protect unsocial actions or actions subversive of the community itself. Consequently the liberty and freedom of religion guaranteed and protected by the Constitution is subject to limitations which it is the function and the duty of the courts of law to expound. And those limitations are such as are reasonably necessary for the protection of the community and in the interests of social order."


Page 104 of 123



It may, therefore, be necessary to know, what is religion, the freedom of which restricts the right of the Governments to legislate and take action. Scholars give different origins of the word. Religion is a complex of doctrines and practices and institutions. It is a statement of belief in God, in a world of spirits and a world or worlds that lie beyond the one in which we live. In its more colloquial sense, a religion is spoken of as a religion, e. g., Christianity or Islam, the religion of Jews or Catholics etc. In Davies vs. Beason (1 890 {133} US 333), the American Supreme Court defined it as under:

"The term 'religion' has reference to one's view of his relation to his creator and the obligations they impose of reverence for His Being and character and of obedience to His will. It is often confounded with cultus or form of worship of a particular sect, but is distinguishable from the latter."

The term is not expressly, defined in the Constitution of Pakistan as such but its meaning may be gathered from the definitions of 'Muslim' and 'non‐Muslim', in its Article 260(3)(a) and (b), which are as under:

"260(3). In the Constitution and all enactments and other legal instruments, unless there is anything repugnant in the subject or context:

(a) "Muslim" means a person who believes in the unity and oneness of Almighty Allah, in the absolute and unqualified Prophethood of Muhammed (peace be upon him), the last of prophets and does not believe in, or recognize as a prophet or religious reformer, any person who claimed or claims to be a prophet, in the sense of the word or any description whatsoever, after Muhammad (peace be upon him); and

(b) "non‐Muslim" means a person who is not a Muslim and includes a person belonging to the Christian, Hindu, Sikh, Budhist or Parsi community, a person of the Quadiani Group or Lahori Group (who call themselves 'Ahmadis' or by any other name) or a Bahai, and a person belonging to any of the Scheduled Castes".

There is no definition of the term 'religion', in the Constitutions of India or America or Australia either. However, the Indian Supreme Court, in the case of Commissioner H.R.E. vs. Lakshmindra Swamiar (AIR 1954 S.C. 282), interpreted the term in the following manner:

"Religion is a matter of faith with individuals or communities and is not necessarily theistic. There are well known religions in India like Budhism and Jainism which do not believe in God. A religion undoubtedly has its basis in a system of beliefs or doctrines which are regarded by those who profess that religion is conductive to their spiritual well being, but it will not be correct to say that religion is nothing else but a doctrine of belief. A religion may not only lay down a code of ethical rules for its followers to accept, it might prescribe rituals and observances, ceremonies and mode of worship which are regarded as integral parts of the religion, and these forms and observance might even extend to matters of food and dress."

The Supreme Court went on to say, in para. 19 of the Judgment that:

"In the first place, what constitutes the essential part of a religion is primarily to be ascertained with reference to the doctrines of that religion itself. If the tenets of any religious sect of Hindu prescribe that offering of food be given to the idol at particular hours of the day, that periodical ceremonies should be performed in a certain way at certain periods of the year or that there should be daily recital of the sacred texts or obligations to the sacred fire, all these would be regarded as parts of the religion and mere fact that they are expenditure of money ... should not make them secular... "

The Court, after noting that the American and Australian Courts have declared in unrestricted terms, without any limitation whatsoever, the freedom of religion, observed that:

"the language of Articles 25 and 26 is sufficiently clear to enable us to determine without the aid of foreign authorities as to what matters come within the purview of religion and what not. As we have already indicated, freedom of religion in our Constitution is not confined to religious beliefs only; it extends to religious practices as well subject to restrictions which the Constitution itself has laid down".

The Court then did go into the question whether certain matters appertained to religion and concluded by saying that:


Page 105 of 123



"these are certainly not matters of religion and the objection raised with regard to validity of these provisions seem to be altogether baseless."

The same Court in Durghah Committee v. Hussain Ali (A.I.R. 1961 S.C. 1402) is para. 33, Gajendragadkar, J. Struck a note of caution and observed as under:

"Whilst we are dealing with this point it may not be out of place to strike a note of caution and observe that in order that the practice in question should be treated as a part of religion they must be regarded by the said religion as its essential and integral part; otherwise even secular practices which are not an essential and integral part of religion are apt to be clothed with a religious form and make a claim for being treated as religious practices. Similarly, even practices though religious may have spring from merely superstitious beliefs and may in that sense be extraneous and unessential accretion to religion itself. Unless such practices are found to constitute an essential and integral part of a religion their claim for the protection may have to be carefully scrutinized; in other words, the protection must be confined to such religious practices as are an essential and integral part of it and no other. "

The same Court in Jagdishwaranand v. Police Commissioner, Calcutta (AIR 1984 S.C. 51) in para. 10, held as follows:

"Courts have the power to determine whether a particular rite or observance is regarded as essential by the tenets of a particular religion".

It has been seen above, in the judgments of foreign secular courts that though religious practices are protected by the term 'freedom of religion' yet only such practices are so covered as are integral and essential part of the religion. It is further held that it is for the courts to determine whether a particular practice, constitutes essential and integral part of the religion or not? In that view of the matter, these practices have to be stated and proved so, from the authentic sources, of the religion, to the satisfaction of the court.

The appellants, therefore, had to first enumerate the practices they intended to perform at the centenary celebrations and then show that they were essential and integral part of their religion, before the court could declare that they, as essential and integral part, were unlawfully denied by the impugned law or the

executive orders? The appellants, however, have not explained how the epithets etc., and the various planned ceremonies are essential part of their religion and that they have to be performed only in public or in the public view, on the roads and streets or at the public places?

It will also be noted that if the impugned law is a valid piece of legislation, and the respondents had taken the impugned actions, in the interest of law and order, then unless it can be shown that the same were taken malfide or without factual justification, the question of denial of fundamental rights may not arise. The law on the point has been well settled in various jurisdictions and it may be useful to cite them.

Latham C.J. in Jehovah's Witnesses case, Adelside vs. Commonwealth, referred to above, while dealing with the provisions of Section 116 of the Australian Constitution, which inter alia forbids the Commonwealth to prohibit "the free exercise of any religion" made the following observations:

"1) Section 1 16 protects the religion (or absence of religion) of minorities, and, in particular, of unpopular minorities (p. 124) although it is true that in determining what is religious and what is not religious the current application of word religion must necessarily be taken into account.

2) Section 1 16 protects practices as well as beliefs (p. 124).

3) As to free exercise of religion; the word 'free' does not mean license. The concept of freedom can only be evaluated in a particular context. For example free speech does not mean the right to create a panic by calling out "fire" in a crowded theater. Likewise, as various American cases show, the free exercise of religion does not empower individuals because of their religious beliefs to break the law of the country.

4) The High Court is arbiter of the occasion when a legislative provision unduly infringes religious freedom. This makes it possible to accord a real measure of practical protection to religion without involving the community in anarchy.

Consequently, the court held that the doctrine expressed by Jehovah's Witnesses as to the non‐cooperation with the Commonwealth in terms of military


Page 106 of 123



obligation was prejudicial to the defense of the community and Section 116 did not give immunity to it. So the rule laid down there is that a law imposing civic duties could not be characterized as a law infringing religious freedom.

Justice Huges in Willis Cox. v. New Hampshire (1941 (312) US 569) also enlightened the same subject to say:

"A statute requiring persons using the public streets for a parade or procession to procure a special license therefor from the local authorities, does not constitute an unconstitutional interference with religious worship or the practice of religion, as applied to a group marching along a sidewalk in single file carrying signs and playcards advertising their religious beliefs."

We have referred to the above view from such countries, which claim to be the secular and liberal, and not religious or fundamentalists. The same principles were applied by the Indian Supreme Court in Muhammad Hanif Qureshi and others vs. State of Bihar (AIR 1958 S.C. 73 1) to hold that certain laws banning slaughter of certain animals, did not violate the fundamental rights of Muslims under Article 25(l), as there was no material to substantiate the claim that the sacrifice of a cow on Bakr‐ld‐Day, was enjoined or sanctioned by Islam, to exhibit a Mussalman's belief and idea.

The same Court in Acharya Jagdishwaranand Avadhutta etc. vs. Commissioner of Police, Calcutta, (AIR 1984 S.C. 51) held as follows:

"Even conceding that tandava dance has been prescribed as a religious right for every follower of Anada Marg it does not follow as a necessary corollary that tandava dance to be performed in the public is a matter of religious rite. Consequently, the claim that the petitioner has a fundamental right within the meaning of Article 25 or 26 to perform tandaya dance in public streets and public places is liable to be rejected."

The American Court held in the following cases that there was no violation of constitutional guarantee of freedom of exercise of religion. Mr. S. Sharifuddin Pirzada in his book "Fundamental Rights and Constitutional Remedies in Pakistan" (1966 Edition) at pp. 313‐314 and 317 has observed as follows:

"(i) In Hamilton vs. Board of Regents of University of Califomia, (1934) 293 US 245, where students appealed to the Supreme Court that the act of the university to make a regulation for compulsory military training was contrary to their religious belief, the court rejected the contention, holding that the "Government owes a duty to the people within its jurisdiction to preserve itself in adequate strength to maintain peace and order and assure the enforcement of law. And every citizen owes the reciprocal duty, according to his capacity, to support and defend the Government against all enemies."

(ii) The plea of fundamental right was rejected in Commonwealth vs. Plaisted {(1889) 148 Mass. 375}, by the Massachusetts Supreme Court in a case where law prohibits the use of streets for religious meetings, or the beating of drums though it is a part of religious ceremony of such organization as the salvation army.

(iii) Where the statute requires a parent to provide medical treatment for a child suffering from disease even if not in accordance with religious belief of the parents.

(iv) Freedom of religion does not necessarily imply absolute equality of treatment, and in fact regard must be had to the special position of Church of England. ("The United Kingdom" by G.W. Keeton and D. Lloyd, pp. 67‐68).

The above views, as they are prevalent, in the above jurisdiction, do go to show that freedom of religion would not be allowed to interfere with the law and order or public peace and tranquillity. It is based on the principle that the state will not permit anyone to violate or take away the fundamental rights of others, in the enjoyment of his own rights and that no one can be allowed to insult, damage or defile the religion of any other class or outrage their religious feelings, so as to give rise to law and order situation. So whenever or wherever the state has reasons to believe, that the peace and order will be disturbed or the religious feelings of others may be injured, so as to create law and order situation, it may take such minimum preventive measures as will ensure law and order.

The Muslim think that the birth of this Ahmadia community during the English rule, in the sub‐continent, among the Muslim society, was a serious and organized attack on its ideological frontiers. They consider it a permanent threat


Page 107 of 123



to their integrity and solidarity, because the socio‐political organization of the Muslim society is based on its religion. In that situation their using the above given epithets etc., in a manner which to the Muslim mind looks like a deliberate and calculated act of defiling and description of their holy personages, in a threat to the integrity of 'Ummah' and tranquillity of the nation, and it is also bound to give rise to a serious law and order situation, like it happened many a time in the past.

Allama lqbal says,

"I became suspicious of the Quadiani movement when the claim of new prophethood, superior even to the prophethood of the Founder of Islam, was definitely put forward, and Muslim world was declared 'Kafir' (infidel). Later, my suspicion developed into a positive revolt when I heard with my own ears an adherent of the movement mentioning the Holy Prophet of Islam in a disparaging language". (See Thoughts and Reflection of Iqbal, page 297‐1973 Edition).

As a matter of fact, the Ahmadis, internally, had declared themselves the real Muslim community, by alienating and excommunicating the main body of Muslims, on the ground that as they did not accept Mirza Ghulam Ahmad as the prophet and the promised Messiah, they were infidels. The beliefs are held under the instructions of Mirza Ghulam Ahmad himself, who had declared:

a) "Every Muslim loves my books, benefits from the contents thereof and accepts them except those who are offspring of whores and prostitutes and whose hearts have been sealed." (Aainae Kamalaat, pages 547 and 548) One may note the language of a "prophet" and the effect it can have on the addressees.

b) There are many more examples of the language like the above but just one more may suffice for the present: "My enemies are swines and their women are worse than bitches." (Naj mul Huda by Ghulam Ahmad, page 10).

c) Quoting Mirza Ghulam Ahmad, his second caliph, Mirza Rashiruddin Ahmad (also his son), in his address to the students, as reported in Alfazel, 30th July, 1931, advised them as to their relationship with the main body of Muslims, as under:

"This discussion has been going on since the days of Mirza Ghulam Ahmad whether the Ahmadis should have their permanent places of theological learning or not. One view was against it. Their argument was that the few differences between the Ahmadis and Muslims had been resolved by Hazrat Sahib and he has taught the reasons also. As regards the others they can be learned in the other schools. The other view was for it. Then Mirza Sahib came to clarifies that it was incorrect to say that the differences of Ahmadis with the Muslims were only about the death of Jesus Christ and some other issues. According to him, the differences encompassed the entity of Almighty Allah, the person of the Holy Prophet, Quran, Prayers, Fasting, Pilgrimage and Zakat. He then explained every item in detail."

d) "It has been revealed to me by Allah that any one who does not follow you, does not covenant his allegiance to you and rather opposes you, he is a rebel of Allah and his prophet and shall be entrusted to the fire of Hell." (Advertisement in Meyarul Akhyar ‐ from Mirza Ghulam Ahmad Quadiani, page 8).

e) Addressing his followers Mirza Sahib stated:

"Remember, that Allah has informed me that it is prohibited for you, to offer prayers in the leadership of the ones who deny me, believe me or reject me. Rather, your leader in prayers should be one from amongst you." (Arbaeen No. 3 page 28 footnote).

f) "Now it is clear and it has been repeatedly said in revelations about me that I have been sent by Allah, ordained by Allah, am a delegate of Allah, have come from Allah and you have to believe whatever I say otherwise you will go to Hell." (Anjame Atham by Mirza Ghulam Ahmad Quadiani, page 62).

g) "Those who are my opponents have been included in the list of Christians, Jews and infidels." (Nazoolul Masih, Quadian, 1909).

h) "One who does not believe in me does not believe in Allah and the Holy Prophet, as their prophesy about me is there." (Haqiqatul Wahi, 1906, page 163‐64).


Page 108 of 123



i) When somebody is said to have asked Mirza Ghulam Ahmad as to what is the harm to offer prayers in the leadership of those who did not consider him infidel, he in a long reply concluded that "a long advertisement be published by such leaders of prayers, about those declaring me an infidel and then I shall consider them a Muslim so that you follow them in prayers..." (Badar, 24th May, 1098, as recorded in Majmua Fataava Ahmadia, Vol. 1, page 307).

j) "Almighty Allah has revealed to me that any one who received my message and has not believed in me is an infidel. " (See the letter of Mirza Ghulam Ahmad to Dr. Abdul Rahim Khan Patialvi, Haqiqatul Wahi page 163).

k) "One who mischievously repeats that Mirza Sahib's prophesies about the death of Atham were incorrect and that the Christians won the debate and instead of acting justly and fairly, and accepting my victory, raises allegations, he shall be considered to be fond of being known as the illegitimate and not a legitimate issue." (Anwarul Islam, by Mirza Ghulam Ahmad, page 30).

There are scores of other similar writings, not only by Mirza Sahib himself but his so called 'calipha' and followers proving, without any shadow of doubt, that they are religiously and socially, a community separate and different from the Muslims.

Sir Muhammad Zafarullah Khan, who was the Foreign Minister of Pakistan, had refused to join the congregation, offering prayers, to pay last homage to the departed soul of Quaid‐e‐Azam, the father of the Nation, by saying that he may be considered as a Muslim Foreign Minister of a non‐Muslim State or a non‐Muslim Foreign Minister of a Muslim State (Daily Zamindar, Lahore, Feb. 8, 1950).

Mirza Ghulam Ahmad had forbidden his followers from marrying their daughters with non‐Ahmadis and from praying along with them. According to him the main body of the Muslims could, at the most, be treated like Christians.

In fact Mirza Bashiruudin Ahmad, the second caliph and son of Mirza Sahib, is reported to have said:

"that through an emissary, I requested an English Officer that our separate rights be determined like those of the Parsees and Christians. The officer replied that they are minorities while you are in religious sect. On that I said that even Parsees and Christians are religious communities and if they can be given separate rights why not we." (Alfazal Nov. 13, 1946).

It is thus clear that according to Ahmadis themselves, both the section i.e., Ahmadis and the main body cannot be Muslims at the same time. If one is Muslim, the other is not. Further, the Ahmadis always wanted to be a separate entity and claim a status, distinct and separate from the others. The main body of Muslims also never wanted to stand with Ahmadis on the same pedestal. Way back, as reported above, the Ahmadis were prepared even to be treated as a minority with separate and distinct rights. They, as a religious community are, rather opposed to Muslims and have always endeavored not to mix with them. In fact they declared the whole Muslim 'Ummah' as infidels, as said above. However, they being an insignificant minority could not impose their will. On the other hand, the main body of Muslims, who had been waging a campaign against their (Ahmadis') religion, since its inception, made a decision in 1974, and declared them instead, a non‐Muslim minority, under the Constitution itself. As seen above, it was not something sudden, new and undesirable but one of their own choice; only the sides were changed. The Ahmadis are, therefore, non‐Muslims; legally and constitutionally and are, of their own choice, a minority opposed to Muslims. Consequently, they have no right to use the epithets etc., and the 'Shaa'ire Islam, which are exclusive to Muslims and they have been rightly denied their use by law.

As given above, the Constitution of Pakistan declares Ahmadis non‐Muslims.. Undoubtedly, they are an insignificant minority, and have, because of their belief, been considered heretic and so non‐Muslim, by the main body of Muslims. Apart from what has been said above, the right to oust dissidents has been recognized, in favor of the main body of a religion or a denomination, by the courts, and a law prohibiting such an action was declared ultra vires of the fundamental rights, by the Indian Supreme Court. Reference be made to the case of Sardar Syena Taher Saifudin Sahib vs. State of Bombay etc. (AIR 1962 S.C. 853), where it was also held in para. 40 as under:

"What appears, however, to be clear is that where an excommunication is itself based on religious grounds such as lapse from the orthodox religious creed or


Page 109 of 123



doctrine (similar to what is considered as hearsay, apostasy or schism under the Canon Law) or breach of some practice considered as essential part of the religious by the Dawoodi Bohras in general excommunication cannot but held to be essential part of the religion for the purpose of maintaining the strength of the religion. It necessarily follows that the exercise of this power of excommunication on religious grounds forms part of the management by the community through its religious head, 'of its own affairs in the matter of religion'. The impugned Act makes even such excommunication and takes away the power of the 'Dni' as head of the community to excommunicate even on religious grounds. It therefore clearly interfere with the right of Dawoodi Bohra community under cl. (b) of Art. 26 of the Constitution."

"(41) That excommunication of the member of a community will affect many of his civil rights is undoubtedly true. This particular religious denomination is possessed of properties and the necessary consequence of excommunication will be that the excommunicated member will lose his right of enjoyment of such property. It might be though undesirable that the head of the religious community would have the power to take away in this manner the civil rights of any person. The right given under Art. 26(b) has not, however, been made subject to preservation of Civil rights. The express limitation in Art. 26 itself is that this right under the several clauses of the article will exist, subject to public order, morality and health. It has been held by this Court in 1958 SCMR 895; (AIR 1958 SC 255) that the right under Art. 26(b) is subject further to Cl. 2 of Art. 25 of the Constitution."

Even the Privy Council approved similar power of the main body of a religion in Hassan Ali and others v. Mansoon Ali and others (AIR 1948 PO 66) at para. 53. The following observations of their Lordships may be with advantage:

"The next question in whether the Dai‐ul‐Mutlao has the power of excommunication. It was undoubtedly exercised by Muhammad and the Imams. The grounds and effects of its exercise will later be considered. At the moment it is only necessary to say that there are instances of its exercise in the community from time to time by the Dais."

As said above, the Ahmadis, also always wanted to be a separate entity, of their own choice, religiously and socially. Normally, they should have been pleased on achieving their objective, particularly. When it was secured for them by the

Constitution itself. Their disappointment is that they wanted to oust the rest of the Muslims as infidels and retain the tag of Muslims. Their grievance thus is that they have been excommunicated and branded as non‐Muslims, unjustly. The reason of their frustration and dismay may be that now, probably, they cannot operate successfully, their scheme of conversion, of the unwary and non‐Muslims, to their faith. Maybe, it is for this reason that they want to usurp the Muslim epithets, descriptions etc. and display 'Kalima' and say 'Azan' so as to pose as Muslims and preach and propagate in the garb of Muslims with attractive tenets of Islam. The label of non‐Muslim seems to have become counter productive.

The urge by the Ahmadis to somehow retain, all the perceivable signs of Muslims seems necessitated to pass off their religion with the dubious stance and the message, as Islam and for that matter their defiance of the Ordinance is quite understandable. The Constitution, however, is in their way, as the Ordinance only fulfills its intent and object. In that event, claiming, propounding, pretending or holding out for a Quadiani that he is Muslim, without first denouncing his faith, is not only a clear violation of the Ordinance but also the Constitution. Events like that have been and may also be occurring in future, and be responsible for grave law and order situation, like the past.

The contention that the impugned Ordinance is vague and oppressive has not even been supported by the appellants. It may be useful to reproduce section 298‐C again for ready reference:

Section 298‐C reads as under:

"Person of Quadiani group, etc., calling himself a Muslim or preaching or propagating his faith.

Any person of Quadiani group or the Lahori group (who call themselves 'Ahmadis' or by any other name), who, directly or indirectly poses himself a Muslim, or calls, or refers to, his faith as Islam, or preaches or propagates his faith, or invites others to accept to his faith, by words either spoken or written, or by visible representation or in any manner whatsoever outrages, the religious feelings of Muslims, shall be punished with imprisonment of either description for a term which may extend to three years and shall also be liable to fine."


Page 110 of 123



The objection is taken specifically to the phrase “...poses himself a Muslim...his faith as Islam...”. According to Black’s Law Dictionary, ‘vague’ means indefinite; uncertain; not susceptible of being understood. Under this principle a law which does not inform a person of what is commended or prohibited is unconstitutional, being violative of the ‘due process’. The judgments from Indian jurisdiction and Ghulam Zamir v. A.B. Khondkar (P.L.#. 1965 S.C. 156), cited by the appellants, also have no bearing on the case. It is argued that the phrase "who, directly or indirectly, poses himself as a Muslim or calls, or refers to, his faith as Islam..." is too broad and wide, and too undetermined and volatile and too indefinite and uncertain, for anybody to understand and anticipate what acts are being prohibited by the Legislature. Consequently, it is urged that it cannot be called a law and must be struck down as such.

There may be no dispute about the proposition that if a law goes beyond the frontiers that are fixed for a legislature or where a law infringes a fundamental right, or a law, particularly, criminal, is vague, uncertain or broad, it must be struck down as a void law, to the extent of the objection. The appellants, however, have not shown or demonstrated as to where is that vagueness. In order to succeed, the appellants ought to have shown that the constituents of the offense, as given in the law are so indefinite that line between innocent and condemned conduct cannot be drawn or there are attendant dangers of arbitrary and discriminatory enforcement or that it is so vague on the fact of it that common man must necessarily guess at its meaning and differ as to its application.

According to the dictionary, 'pose' means to claim or propound. In this case the law is addressing the members of Quadiani or Lahori group. They have a historical background of serious conflict with the main body of Muslims, for the beliefs the relevant of which may be discussed later. These have already been discussed in some details in the judgment of Mujibur Rehman (PLD 1985 FSC 8) and also in the judgment of the High Court. The Ahmadis claim Mirza Sahib is himself a prophet and those who do not believe in and follow him are infidels. The right to the use of the above mentioned epithets etc., by the Ahmadis, for those connected with Mirza Sahib, is on account of that connection alone and is to be seen in that light.

So it will only be a question of fact, to be proved by evidence, that the accused did use the epithets etc., or if his attitude or conduct amounted to that what is

provided in the law. The appellants are, undoubtedly Ahmadis, and are non‐Muslims according to the Constitution. Their use of the 'Shaa'ire Islam' etc., thus amounts to either posing as Muslims or to deceive others or to ridicule. In any case, the fact whether, they were posing as such can be clearly proved. They, therefore, have not made out a case and are raising only a controversy without a sound basis. Undoubtedly, there is no vagueness in the law at all.

The Pakistan Penal Code which is mostly the same as Indian Penal Code, contains offense of personation, in sections 140, 170, 171, 171D, 205, 229 and 416. This offense is somewhat similar to the one under discussion and its wording may also be considered to test the plea raised.

Section 140 says whoever, not being a soldier, sailor or airman in the Military, Naval or Air Service of the Government of Pakistan, wears any garb or carries any token resembling any garb or token used by such a soldier, sailor or airman ... shall be punished....

Section 171 similarly makes offense wearing garb etc. used by a class of public servants. These two sections rely on visible indicators.

Section 171D, makes offense even applying for a voting paper or votes in the name of another person whether living or dead, The evidence in that case will be only of that conduct.

Section 205 is a different brand altogether. It provides; whoever falsely impersonates another, and in such assumed character makes any admission or statement ... shall be punished...

Section 229 creates an offense to become of juror by impersonation or otherwise. Last is section 416, 'to cheat by impersonation' by pretending to be some other person.

No objection of the nature, as raised by the appellants, has ever been taken by any one against any of the above sections, since 1860, when this code was promulgated and enforced, though these sections deal with a similar subject but may not claim the precision demanded by the appellants. Even no court ever suggested any vagueness or other deficiency, so as to hinder their


Page 111 of 123



administration. The phrase mentioned above thus does not suffer from any such defect.

The impugned Ordinance, on the other hand, gives the actual epithets, the descriptions and also titles and other requirements sought to be protected or imposed. It is also stated that they cannot be used for entities or situations other than those for whom they have been prescribed. The Ahmadis have been desecrating them and using them for their own leaders and practices etc., to deceive the people that they are also of the same type status and the calibre. This practice not only deceived innocent, simple and not‐well‐informed people but also created law and order situation throughout the period. The legislation was, therefore, necessary, which in any way does not interfere with the religious freedom of the Ahmadis; for it only prohibits them from using those epithets etc., on which they have no claim of any nature. It does not prohibit them from coining their own.

We may test the plea further in the light of some foreign jurisdiction. The United States Supreme Court observed in Lanzetta vs. New Jersey, (306 U.S. 451, 1939) that vagueness is a constitutional vice conceptually distinct from overbreadth in that an overbroad law need lack neither clarity nor precision, and a vague law need not reach activity protected by the first amendment. As a matter of due process, a law is void on the face of it, if it is so vague that persons:

"of common intelligence must necessarily guess at its meaning and differ as to its application". (See 30 Connally vs. General Construction Co. (1926) 269 U.S. 385, 391).

Such vagueness occurs when a legislature states its prescriptions in terms so indefinite that line between innocent and condemned conduct becomes a matter of guess work and that the discretion of law enforcement officials, with the attendant dangers of arbitrary and discriminatory enforcement, be limited by explicit legislative standards. The plea gather no help from the above either, as the contents of the law, in the light of the Constitution and the 'Shasire Islam' seem to be precise and clear. The law is not vague in any juristic sense.

It has also been discussed in detail above that legislation just to preserve law and order has never been considered oppressive in any country of the world. Again, no legal system in the world will allow a community, howsoever vocal,

organized, affluent or influential it may be, to cheat others of their faith or rights, usurp their heritage and to deliberately and knowingly do such acts or take such measures as may create law and order situation.

The other submission raised on behalf of the appellant that the word 'law', used in the phrase 'subject to law', in Article 20, means 'positive law' and not Islamic law. Reliance was placed on the following cases decided by this Court:

Asma Jilani case, PLD 1972 SC 139 Brig. (Retd) F.B. Ali vs. The State, PLD 1975 SC 506; Federation of Pakistan v. United Sugar Mills, Ltd., Karachi, PLD 1977 SC 397; Fauji Foundation vs. Shamimur Rehman, PLD 1983 SC 457.

The contention, however, has not impressed us at all. The term 'positive law', according to Black's Law Dictionary, in the law actually enacted or adopted by proper authority for the government of an organized jural society. So this term comprises not only enacted law but also adopted law. It is to be noted that all the above noted cases were decided prior to the induction of Article 2A in the Constitution, which reads as under:

"2A. Objectives Resolution to form part of substantive provisions. The principles and provisions set out in the Objective Resolution reproduced in the Annex are hereby made substantive part of the Constitution and shall have effect accordingly."

It was for the first time in the Constitutional history of Pakistan, that the Objective Resolution, which hence‐forth formed part of every constitution as a preamble, was adopted and incorporated in the Constitution, in 1985, and made its effective part. This was an act of the adoption of a body of law by reference, which is not unknown to the lawyers. It is generally done whenever a new legal order is enforced. Here in this country, it had been done after every martial law was imposed or the constitutional order restored after the lifting of martial law. The legislature in the British days had also adopted the Muslim and other religious and customary laws, in the same manner, and they were considered as the positive laws.

This was the stage, when the chosen representatives of people, for the first time accepted the sovereignty of Allah, as the operative part of the Constitution, to be


Page 112 of 123



binding on them and vowed that they will exercise only the delegated powers, within the limits fixed by Allah. The power of judicial review of the superior courts also got enhanced.

The above mentioned constitutional change has been acknowledged and accepted as effective by the Supreme Court. Mr. Justice Nasim Hasan Shah, considering the changed authority of the representatives of the people, in the case, Pakistan v. Public at Large, (PLD 1987 SC 304 at p. 356), stated as follows:

"Accordingly, unless it can be shown definitely that the body of Muslims sitting in the legislature have enacted something which is forbidden by Almighty Allah in the Holy Quran or by the Sunnah of the Holy Prophet or of some principle emanating by necessary intendment therefrom no Court can declare such an enactment to be un‐Islamic".

Mr. Justice Shafiur Rahman, in his judgment in the same case, also relied on the Article 2A (Objectives Resolution), in forming his view at pages 361 and 362, of the above judgment, as follows:

"The concept of delegated authority held in trust enshrined in verse 58 has invariably and consistently been given an extended meaning. Additionally all authority being delegated authority and being trust, and a sacred one for that matter, must have well defined limits on its enjoyment or exercise. In the Holy Quran more so, but also both in the Western and Eastern jurisprudence delegated authority held in trust has the following attributes:

(i) The authority so delegated to, and held in trust by, various functionaries of the State including its head must be exercised so as to protect, preserve, effectuate and advance the object and purposes of the trust,

(ii) All authority so enjoyed must be accountable at every stage, and at all times, like that of trustee, both in hierarchical order going back to the ultimate delegator, and at the other end to the beneficiary of the trust; and

(iii) In discharging the trust and in exercising this delegated authority, there should not only be substantive compliance but also procedural fairness."

This aspect was made absolutely clear by the Supreme Court in Federation of Pakistan vs. N.W. F. P. Government (PLD 1990 S.C. 1172 at page 1175) in the following words:

"It is held and ordered that even if the required law is not enacted and/or enforced by 12th of Rabi‐ul‐Awwal 1411 A.B., the said provision would nevertheless cease to have effect on 12th Rabi‐ul‐Awwal. In such state of vacuum, vis‐a‐vis, the statute law on the subject, the common Islamic law/the Injunctions of Islam as contained in Quran and Sunnah relating to offenses of Qatl and Jurh (hurt) shall be deemed to be the law on the subject. The Pakistan Penal Code and the Criminal Procedure Code shall then be applied mutatis mutandis, only as aforesaid."

It is thus clear that the Constitution has adopted the Injunctions of Islam as contained in Quran and Sunnah of the Holy Prophet as the real and the effective law. In that view of the matter, the Injunctions of Islam as contained in Quaran and Sunnah of the Holy Prophet are now the positive law. The Article 2A, made effective and operative the sovereignty of Almighty Allah and it is because of that Article that the legal provisions and principles of law, as embodied in the Objectives Resolution, have become effective and operative. Therefore, every manmade law must now conform to the Injunctions of Islam as contained in Quran and Sunnah of the Holy Prophet(pbuh). Therefore, even the Fundamental Rights as given in the Constitution must not violate the norms of Islam.

It was also argued that the phrase ‘glory of law’ as used in Article 19 of the Constitution cannot be availed with regard to the rights conferred in Article 20. Article 19 which guarantees freedom of speech, expression and press makes it subject to reasonable restrictions imposed by law in the interest of glory of Islam etc., and decency or morality. The restrictions given therein cannot, undoubtedly, be imported into any other fundamental right. Anything, in any fundamental right, which violates the Injunctions of Islam thus must be repugnant. It must be noted here that the Injunctions of Islam, as contained in Quran and the Sunnah, guarantee the rights of the minorities also in such a satisfactory way that no other legal order can offer anything equal. It may further be added that no law can violate them.

It is not correct to say that 'Azan' is not mentioned in the Ordinance. In fact sub‐section (2) of Section 298‐B is exclusively devoted to it. As about the use of


Page 113 of 123



'Kalima' by the Ahmadis, in the light of the Ordinance, reference be made to Section 28‐C. The 'Kalima' is a covenant, on reciting which a non‐believer enters the fold of Islam. It is in Arabic form, is exclusive to Muslims who recite it, not only as proof of their faith but very often, for spiritual well being. The 'Kalima' means there is no Go but Allah and Muhammad is His Prophet. The belief of Quadianis is that Mirza Ghulam Ahmad is (God forbid) Muhammad incarnate. Mirza Ghulam Ahmad wrote in his book, Aik Ghalti Ka Izala, page 4, 3rd Edition, published Rabwah, that:

"in the revelation of verse 48:29, (Muhammad is Allah's Apostle .... ) Allah named him Muhammad",.

81. In the Akhbar Badar', Qadian, dated October 25, 1906, there is a poem, written by Qazi Zahooruddin Akmal, former editor of ‘Review of Religions', a couplet of which states:

"Muhammad has come back to us, with higher glory and one who wants to see Muhammad accomplished, should go to Qadian. "

This poem was read to Mirza Sahib and he appreciated it. Again in Arbaeen, vol. 4 page 17, he wrote:

"The rays of sun cannot be endured now and we need soothing light, which I am, in the form of Ahmad'.

In Khutba Ilhamia, page 171, he declared:

"One who distinguishes between me and Muhammad, he has neither seen me nor known me."

Mirza Ghulam Ahmad further announced:

"I am the accomplishment of the name of Muhammad, i.e. I am shadow of Muhammad". (See Ha'shin Haqiqatul Wahi, page 72): "I am in view of the verse 62:3 (It is He who has sent forth among the unlettered an apostle of their own to recite to them His revelations to purify them and instruct them in scriptures and wisdom ... ); I am the same last Prophet incarnate and God named me in

Braheene Ahmadia' Muhammad and Ahmad, and declared me as personified Muhammad...... (See Aik Ghalti Ka Izala, pages 10‐11, published Rabwah).

"I am that mirror which reflects exactly the person and the prophethood of Muhammad". (Nazulul Masih, page 48, published Qadian, 1909.)

In the light of what has been said above, there is general consensus among Muslims that whenever, as Ahmadi recites or displays 'Kalima', he proclaims that Mirza Ghulam Ahmad is the Prophet who should be obeyed and the one who does not do that is an infidel. In the alternative, they pose as Muslims and deceive others. Lastly, they either ridicule Muslims or deny that the teachings of the Holy Prophet (pbuh) do not govern the situation. So whatever the situation, the commission of the offense, one way or the other, may be proved.

82. Not only that Mirza Sahib, in his writings, tried to belittle the glory and grace of the Holy Prophet(pbuh), he even ridiculed him occasionally. In Ha'shia Tuhfa Golria' page 165, Mirza Sahib wrote that:

"the Holy Prophet could not conclude that propagation of Islam and I complete the same".

Again said:

"the Holy Prophet could not understand some of the revelations and he made many mistakes. (See Izalatul Auham, Lahori Press)".

He further said:

"the Holy Prophet had 3 thousands miracles" (See Tuhfa Golria page 67 ‐ published Rabwah) "while I have one million signs". (See Braheen Ahmadia, page 56). "The Holy Prophet used to eat cheese made by Christians to which they added the pig's fat".

Mirza Bashir Ahmad wrote in his book 'Kalimatul Fasal' page 113, that:

"when Mirza Sahib was bestowed with prophethood, he had attained all the spiritual heights of the Muhammad's Prophethood and was qualified to be called


Page 114 of 123



Prophet incarnate and he went so ahead that he stood side by side with Muhammad (pbuh)."

There are many more writings like that but this record may not be burdened further.

83. It is the cardinal faith of every Muslim to believe in every Prophet and praise him. Therefore, if anything is said against the Prophet, it will injure the feelings of a Muslim and may even incite him to the breach of peace, depending on the intensity of the attack. The learned Judge in the High Court has quoted extensively from the Ahmadi literature to show how Mirza Ghulam Ahmad belittled also the other Prophets, particularly, Jesus Christ, whose place he wanted to occupy. We may not, however, repeat that material but two examples may suffice. Mirza Ghulam Ahmad wrote:

"The miracles that the other Prophets possessed individually were all granted to Muhammad (pbuh). They all were then given to me as I am his shadow. It is for this reason that my names are Adam, Abraham, Moses, Noha, David, Joseph, Soloman, John, and Jesus Christ... " (Matfoozaat Vol. 3, page 270, Printed Rabwah).

About Jesus Christ he stated:

"The ancestors of Jesus Christ were pious and innocent? His three paternal grand mothers and matemal grandmothers were prostitutes and whores and that is the blood he represents. " (Appendix Anjaame Atham, note 7).

Quran, on the other hand, praises Jesus Christ, his mother and his family. (See 3: 33‐37, 3:45‐47, 19:16‐32). Can any Muslim utter anything against Quran and can anyone who does so claim to be a Muslim? How can then Mirza Ghulam Ahmed or his followers claim to be Muslims? It may also be noted here that, for his above writings, Mirza Sahib could have been convicted and punished, by an English Court, for the offense of blasphemy, under the Blasphemy Act, 1679, with a term of imprisonment.

84. Again, as for the Holy Prophet Muhammad (pbuh) is concerned:

“...every Muslim who is firm in his faith, must love him more than his children, family, parents and much more than any one else in the world. " (See Al‐Bukhari, Kitabul Eeman, Bab Hubbul Rasool Min‐al Eeman).

Can than anyone blame a Muslim if he loses control of himself on hearing, reading or seeing such blasphemous material as has been produced by Mirza Sahib?

85. It is in this background that one should visualize the public conduct of Ahmadis, at the centenary celebrations and imagine the reaction that it might have attracted from the Muslims. So, if an Ahmadi is allowed by the administration or the law to display or chant in public, the Shaa're Islam', it is like creating a Rushdi' out of him. Can the administration in that case guarantee his life, liberty and property and if so at what cost? Again, if this permission is given to a procession or assembly, on the streets or a public place, it is like permitting civil war. It is not a mere guesswork. It has happened, in fact many a time, in the past, and had been checked at cost of colossal loss of life and property (For details, Munir's report may be seen). The reason is that when an Ahmadi or Ahmadis display in public, on a placard, a badge or a poster or write on walls or ceremonial gates or huntings, the 'Kalima', or chant other 'Shaa'ire Islam' it would amount to publicly defiling the name of Holy Prophet(pbuh) and also other Prophets, and exalting the name of Mirza Sahib, thus infuriating and instigating the Muslims so that there may be a serious cause for disturbance of the public peace, order and tranquillity and it may result in loss of life and property. The preventive actions in such situations are imperative in order to maintain law and order and save loss or damage to life and property particularly of Ahmadis. In that situation, the decisions of the concerned local authorities cannot be overruled by this Court, in this jurisdiction. they are the best Judges unless contrary is proved in law or fact.

86. The action which gave rise to the present proceedings arose out of the order of the District Magistrate, passed under section 144 Cr. P.C. The Ahmadia community who are the predominant residents of Rabwah were informed of the order of the District Magistrate through their office bearers, by the Resident Magistrate and directed to remove ceremonial gates, banners and illuminations and further ensure that no further writing will be done on the walls. The appellants could not show that the above practices are essential and integral part


Page 115 of 123



of their religion. Even the holding of centenary celebrations on the roads and streets was not shown to be the essential and integral part of their religion.

87. The question whether such a requirement is a part of freedom of religion and if they are subject to public safety, law and order etc. has already been discussed in detail, in the light of the judgments from countries like Australia, and the United States, where the fundamental rights are given top priority. We have also quoted judgments even from India. Nowhere the practices which are neither essential nor, integral part of the religion are given priority over the public safety and the law and order. Rather, even the essential religious practices have been sacrificed at the altar of public safety and tranquillity.

88. It is stated by the appellants that they wanted to celebrate the 100 years Ahmadia movement in a harmless and innocent manner, inter alia, by offering special thanks‐giving prayers, distribution of sweets amongst children, and servicing of food to the poor. We do not find any order stopping these activities, in private. The Ahmadis like other minorities are free to profess their religion in this country and no one can take away that right of theirs, either by legislation or by executive orders. They must, however, honor the Constitution and the law and should neither desecrate or defile the pious personage of any other religious including Islam, nor should they use their exclusive epithets, descriptions and titles and also avoid using the exclusive names like mosque and practice like 'Azan', so that the feelings of the Muslim community are not injured and the people are not mislead or deceived as regard the faith.

89. We also do not think that the Ahmadis will face any difficulty in coining new names, epithets, titles and descriptions for their personages, places and practices. After all, Hindus, Christians, Sikhs and other communities have their own epithets etc., and are celebrating their festivals peacefully and without any law and order problem and trouble. However, the executive, being always under a duty to preserve law and order and safeguard the life, liberty, property and honor of the citizens, shall intervene if there is a threat to any of the above values.

90. It may be mentioned here that the learned single Judge has passed a detailed and well‐reasoned order and has sagaciously and candidly taken into consideration judgments from such foreign jurisdictions which would infuse confidence in this hypersensitive, non‐Muslim minority, i.e. Ahmadis. Therefore,

we instead of further burdening the record, would adopt his reasoning also. The Ordinance is thus held to be not ultravires of the Constitution. The result is that we find that neither is Article 20 of the Constitution attracted to the facts of the case nor is there any merit in this Appeal. The appeal is dismissed.

91. As a result of the above discussion, the connected appeals are also dismissed.

Self Abdul Qadeer Chaudhry, J. Self Muhammad Afzal Lone, Jr. Self Wali Muhammad Khan, J. (signed)

3. SALEEM AKHTAR, J.: ‐ The appellants have claimed protection of their right under Articles 19, 20 and 25 on the basis of being a minority as declared by the Constitution. They admit to be a minority in terms of the Constitution as distinguished from the Muslims. Their claim being that they should be treated equally under law like other minorities enjoying freedom of speech and expression and they should be allowed to profess, practice and propagate their religion. The first claim is covered by Articles 19 and 25 while the second one is based on Article 20.

2. Law permits reasonable classification and distinction in the same class of persons, but it should be founded on reasonable distinction and reasonable basis. Reference can be made to Government of Baluchistan v. Azizullah Memon (PLD 1993 S.C. 341). The Quadianis/Ahmadis on the basis of their faith and religion as elucidated by my learned brother Abdul Qadeer Chaudhry J. vis‐a‐vis. Muslims stand at a different pedestal as compared to other minorities. Therefore, considering these facts and in order to maintain public order it was felt necessary to classify them differently and promulgate the impugned law to meet the situation. The classification being proper and reasonable, the impugned law does not offend Articles 19 & 25.

3. As regards applicability of Article 2A, I reiterate the view expressed in Hakim Khan's case (PLD 1992 S.C. 595).

4. The freedom of religion is guaranteed by Article 20 which includes the right to profess, practice and propagate. The over‐riding limitation as provided by Article


Page 116 of 123



20 is the law, public order and morality. The law cannot over‐ride Article 20 but has to protect the freedom of religion without transgressing bounds of morality and public order. Propagation of religion by the appellants who as distinguished from other minorities, having different background and history, may be restricted to maintain public order and morality. Therefore, their right to profess, practice and propagate their religion cannot be restricted provided they profess, propagate and practice without adopting Sharia‐e‐Islam in a manner which does not offend the feelings of the Muslims.

5. I agree with my learned brother Shafiur Rahman J. that clauses (a), (b) and (e) of section 298C PPC do not offend Articles 19, 20 and 260(3).

6. As regards Section 298C clauses (c) + (d), in my view they will not be violative of Article 20 provided they are acted upon by the Quadianis/Ahmadis without adopting any of the Sharia‐e‐Islam.

7. Consequently, I would dismiss C.A. No. 149/1989 and C.A.No. 150/1989 and remand C. A. No. 31‐K/1988, 32‐K/1988, 33‐K/1988 and 34‐K, 1988 and 35‐K/1988 for re‐trial.

In C. A. No. 412/1992 in view of section 144(6), the District/Resident Magistrate had no jurisdiction to enforce the order under section 144 Cr. P.C. for an unlimited period. It is therefore partly allowed to that extent.

Self Saleem Akhtar, J. (Signed)

ORDER OF THE COURT

The Court by majority holds that all appeals preferred are liable to be dismissed and are hereby dismissed.

The convicts in Criminal Appeals 31‐K to 35‐K of 1989 who are on bail shall be taken into custody forthwith and they are required to undergo the remainder of the punishment awarded by the Court.

Self Shafiur Rahman, J. Self Abdul Qadeer Chaudhry, J. Self Muhammad Afzal Lone, J. Self Saleem Akhtor, J. Self Wali Mohammad Khan, J. Self Shafiur Rehman ACJ

Announced in Chamber Islamabad, 3/7/93

APPROVED FOR REPORTING

Overview of Selected Decisions Taken by Different Courts in Pakistan With Regard to Ahmadis (Qadianis, Lahoris)

• February 7, 1935:

Munshi Muhammad Akbar Khan, B.A., LL.B., District Judge of Bahawalnagar in his ruling declared Qadianis are non‐Muslim.

• March 25, 1954:

Mian Mohammad Saleem Senior, civil judge Rawalpindi, in his ruling declared that Qadianis are not Muslim.

• June 3, 1955:

Sheikh Mohammad Akbar, associate judge District Rawalpindi, in his ruling declared Mirzais (Qadianis) non‐Muslim.

• March 22, 1969:


Page 117 of 123



Sheikh Muhammad Rafiq Gorigia, civil judge in family court, declared that Mirzais, whether Qadiani or Lahori, are outside the fold of Islam.

• July 13, 1970:

Civil judge Samaro of the District Mirpur Khas declared Mirzais non‐Muslim.

• 1972:

Honorable Malik Ahmad Khan, commissioner Bahavalpur, declared that Mirzai are a different group than Muslims.

• 1972:

Honorable Chaudry Mohammad Naseem, civil judge Rahim Yar Khan, wrote in his ruling that Qadianis can not preach or make their worship places in Muslim localities.

• April 28:

The Assembly of Kashmir (Independent) passed a resolution declaring Mirzai a non‐Muslim minority.

• June 19, 1974:

The Assembly of province of Frontier passed an unanimous resolution demanding that Qadianis be declared non‐Muslim.

• September 17, 1974:

The National Assembly of Pakistan declared Qadianis a non‐Muslim Minority. The Rabita Aalim‐e‐Islami followed with a similar announcement.

• April 26, 1984:

The Government of Pakistan issued an ordinance which was published in the Gazette of Pakistan. According to this ordinance, all followers of Mirza Ghulam (Qadiani and Lahoris) were declared to be non‐Muslims and were prevented from using Islamic terms and symbols to try to misguide Muslims. Both Qadianis and Lahoris contested this ordinance in the Federal Shariah Court and claimed it to be against Shariah and their civil rights.

• July 15, 1984:

The Federal Shariah Court considered the argument presented by the advocates of Qadiani (Mr. Mujib‐ur‐Rehman) and Lahori (Captain Abdul Wajid) groups and the defense offered by the Government (Sheikh Ghiass Muhammad and Dr. Syed Riaz‐ul‐Hasan Gillani). After consulting numerous experts on Constitution and many learned Muslim Scholars belonging to every schools of thought, the court rejected the challenge of Mirzais (Qadianis and Lahoris) and upheld the Ordinance issued by the Government of Pakistan.

Judgment of Federal Shariat Court, Pakistan

JUDGMENT OF THE

FEDERAL SHARIAT COURT

IN SHARIAT PETITIONS No. 17/I of 1984 No. 2/L of 1984

Dated October 28, 1984

Published by: Ministry of Religious Affairs


Page 118 of 123



and Minorities Affairs Government of Pakistan

Islamabad

IN THE FEDERAL SHARIAT COURT

Mr. Justice Fakhre Alam, Chief Justice Mr. Justice Ch. Muhammad Siddique Mr. Justice Maulana Malik Ghulam Ali

Mr. Justice Maulana Abdul Quddus Qasmi

Shariat Petition No. 17/I of 1984

Petitioners: Mujibur Rehman & three others versus

Respondent: Federal Government of Pakistan through Attorney General of Pakistan

Shariat Petition No. 2/L of 1984

Petitioners: Capt. (Retd) Abdul Wajid and another versus

Respondent: Attorney General of Islamic Republic of Pakistan

For the Petitioners ‐ Mr. Mujibur Rehman, Advocate (in S.P. No. 17/I of 1984)

For the Petitioners ‐ Capt. (Retd) Abdul Wajid (in S.P. No. 2/L of 1984)

For the Respondent: Haji Shaikh Ghias Muhammad, Advocate

Mr. M.B. Zaman, Advocate Dr. Syed Riazul Hasan Gillani, Advocate

Dates of Hearing at Lahore: 15‐7‐1984, 16‐7‐1984, 17‐7‐1984, 18‐7‐1984, 19‐7‐1984, 22‐7‐1984, 23‐7‐1984,

24‐7‐1984, 25‐7‐1984, 26‐7‐1984, 29‐7‐1984, 30‐7‐1984, 31‐7‐1984, 01‐8‐1984, 02‐8‐1984, 05‐8‐1984, 06‐8‐1984, 07‐8‐1984, 09‐8‐1984, 11‐8‐1984, 12‐8‐1984

Date of Decision: 12‐8‐1984

JUDGMENT:

Fakhre Alam, C.J. Ordinance No. XX of 1984 called the Anti‐Islamic Activities of Quadiani Group, Lahori Group and Ahmadis (Prohibition and Punishment) Ordinance, 1984, was promulgated in the Gazzette of Pakistan (Extraordinary) Issue, dated April 26, 1984. The Ordinance amended certain provisions of the Pakistan Penal Code (Act XLV of 1860), the Code of Criminal procedures, 1898 (Act V of 1898) and the Press & Publications Ordinance, 1963.

2. The Quadianis who are followers of Mirza Ghulam Ahmad of Quadian (hereinafter to be called Mirza Sahib) are divided into two groups, both of whom are, however, called by the name of Ahmadis.

3. One group which is generally known as Quadiani group believes that Mirza Sahib was the Promised Mehdi, the Promised Messiah and a Prophet. The Lahori group says that he was a Mujaddid (revivalist), the Promised Mehdi, and the Promised Messiah.

4. Two Petitions, one by some members of the Quadiani group and another by two members of Lahori group, bearing Nos. 17/I, of 1984 and 2/L of 1984 were filed to challenge the validity of the Ordinance viz‐z‐viz the Quran and the Sunnah of the Holy Prophet (P.B.H.).

5. The matter was heard in detail for more than four weeks. Mr. Mujibur Rehman, one of the Petitioners in Shariat Petition No. 17/I of 1984 and Capt. (Retd) Abdul Wajid, one of the Petitioners in Shariat Petition No. 2/L of 1984, argued the case on behalf of the Petitioners. Shaikh Ghias Muhammad, Advocate and Dr. Riazul Hasan Gillani argued the matter on behalf of the Government. The following Juris‐Consults and Ulema belonging to the different schools of thought were invited by the Court for rendering assistance to it on the issues involved in the matter and argued the matter in detail:


Page 119 of 123



1. Qazi Mujibur Rehman 2. Prof. Mahmud Ahmad Ghazi 3. Maulana Sadar‐ud‐Din Al‐Rifai 4. Allama Tajuddin Haideri 5. Prof. Muhammad Ashraf 6. Allama Mirza Muhammad Yousuf 7. Prof. Maulana Tahir‐ul‐Qadri

6. The Constitution of 1973 was amended by the Constitution (Second Amendment) Act, 1974 (Act XLIX of 1974) to amend Article 106 and Article 260 thereof. Clause (3) was added to Article 260 to declare those persons as non‐Muslims who do not believe in the "absolute and unqualified finality of Prophet or claim to be a Prophet in any sense of the word or of any description whatsoever, after Muhammad(P.B.H.) or recognizes such a claimant as a Prophet or a Religious Reformer". The Quadianis of the two groups are covered by this definition and they were thus declared non‐Muslims.

7. Article 106 dealt with the constitution of Provincial Assemblies which specified the number of Members to be elected for the Assemblies, their qualifications and also the additional seats in those Assemblies reserved for non‐Muslims, i.e. Christians, Hindu, Sikh, Buddhist and Parsi Communities. To those communities were added by the second Constitutional Amendment of 1974 "persons of the Quadiani Group or the Lahori Group (who call themselves Ahmadis)".

8. Thus, effect of Article 106 was given by declaration made in Sub‐Article 3 of Article 260 and Ahmadis of either persuasion were placed in juxtaposition with other minorities.

9. Despite these provisions of the Constitution, the Ahmadis persisted in calling themselves Muslims and their faith as Islam. They remained impetuously apathetic and insensitive to the perturbation of the Muslims of Pakistan. However, their violation of the above Constitutional provisions and of continuing to defile the epithets, descriptions and titles like Ummul Momineen (Mother of the Muslims), Ahle‐Bait (Members of the family of the Holy Prophet(P.B.H.)), Sahaaba Companions), Khulafa‐e‐Rashideen (the rightful Caliphs), Ameerul Momineen, Khalifat‐ul‐Momineen, Khalifat‐ul‐Muslimeen (epithets used generally for the Muslim Rulers and for the rightful Caliphs) which are exclusive for the Muslims and had never been used by the non‐Muslims, for the wife,

members of the family, companions, and successors respectively of Mirza Sahib. For this reason, use of derogatory remarks in respect of the Holy personages was made a criminal offense punishable under Section 298‐A of the Pakistan Penal Code (Act XLV of 1860) (recently added by Ordinance No. XLIV of 1980). The Section is as follows: ‐

298‐A

"Use of derogatory remarks, etc. in respect of holy personages:

Whoever by words, either spoken or written, or by visible representation or by any imputation, innuendo or insinuation, directly or indirectly, defiles the sacred name of any wife (Ummul Mumineen), or members of the family (Ahle‐bait), of the Holy Prophet (peace be upon him), or any of the righteous Caliphs (Khulafa‐e‐Rashideen) or companions (Sahaaba) of the Holy Prophet (peace of upon him) shall be punished with imprisonment of either description for a term which may extend to three years, or with fines, or with both."

10. This Section was couched in general terms and was not made applicable to Ahmadis only. On account of the agitation of the Muslims over the persistence of the Ahmadis, the impugned Ordinance was promulgated. It added Section 298‐B and 298‐C to the Pakistan Penal Code (Act XLV of 1860) and made consequential amendments in the Code of Criminal Procedure, 1898 (Act V of 1898) and West Pakistan Press and Publications Ordinance, 1963. Sections 298‐B and 298‐C are as follows: ‐

298‐B

"Misuse of epithets, descriptions and titles, etc. reserved for certain holy personage or places:

1. Any person of the Quadiani group or the Lahori group (who call themselves 'Ahmadis' or by any other name) who by words either spoken or written or by visible representation;

1. refers to or addresses, any person, other than a Caliph or companion of the Holy Prophet Muhammad (peace be upon


Page 120 of 123



him), as 'Ameerul Mumineen', 'Khalifat‐ul‐Mumineen', 'Khalifat‐ul‐Muslimeen', 'Sahaabi', or 'Razi‐Allah‐Anho';

2. refers to, or addresses, any person, other than a wife of the Holy Prophet Muhammad (peace be upon him), as 'Ummul‐Mumineen';

3. refers to, or addresses any person, other than a member of the family (Ahle‐bait) of the Holy Prophet Muhammad (peace be upon him), as 'Ahle‐bait'; or

4. refers to, or names, or calls, his place of worship as 'Masjid'; shall be punished with imprisonment of either description for a term which may extend to three years, and shall also be liable to fine.

2. Any person of the Quadiani group or Lahori group (who call themselves 'Ahmadis' or by any other name) who by words, either spoken or written, or by visible representation, refers to the mode or form of call to prayers followed by his faith as 'Azan', or recites Azan as used by the Muslims, shall be punished with imprisonment of either description for a term which may extend to three years, and shall also be liable to fine."

298‐C

"Any person of Quadiani group, etc. calling himself a 'Muslim' or preaching or propagating his faith: ‐

Any person of the Quadiani group or the Lahori group (who call themselves 'Ahmadis' or by any other name), who, directly or indirectly, poses himself as a Muslim, or calls, or refers to his faith as Islam, or preaches or propagates his faith, or invites others to accept his faith, by words either spoken or written, or by visible representations, or in any manner whatsoever outrages the religious feelings of Muslims, shall be punished with imprisonment of either description of a term which may extend to three years and shall also be liable to fine."

11. These Sections made it a criminal offense for an Ahmadi:

1. to call or pose himself directly or indirectly as a Muslim or refer to his faith as Islam;

2. to preach or propagate his faith or to invite others to accept his faith or in any manner whatsoever to outrage the religious feelings of Muslims;

3. to call people to prayer by reciting Azan or to refer to his mode or form to call to prayer as Azan;

4. to refer or call his place of worship as Masjid; 5. to refer to any person other than a Caliph or companion of the Holy

prophet Muhammad (P.B.H.) as Ameer‐ul‐Mumineen, Khalifat‐ul‐Mumineen, Khalifat‐ul‐Muslimeen, Sahaabi or Razi‐Allah‐Anho, any person other than the wife of the Holy Prophet(P.B.H.) as Ummul‐Mumineen, and any person other than the family of the Holy Prophet(P.B.H.) as Ahle‐bait."

12. The main ground on which these Petitions have been filed and which was argued from different angles is that the impugned Ordinance violates the Sharia and the Constitutional rights of the Ahmadis to profess, practice, and preach or propagate their religion.

13. It is pertinent to note that despite the Constitutional provisions, the Petitioners in their arguments insisted upon calling themselves Muslims and calling their faith as Islam and submitted that the Constitutional Amendment was not a declaration of their being non‐Muslims by a religious body but was the Act of the Ruling Party of that time. It was pointed out to the Petitioners that the Constitutional Amendment was unanimously passed by all parties and the Parliament had given this verdict almost in a judicial manner by hearing both sides including the head of the Ahmadia community.

14. Mr. Mujibur Rehman stated that since the Court cannot decide against the Constitutional provisions, he would not like to raise the question whether Quadianis are Muslims or Non‐Muslims. He, however, persisted in emphasizing that the Quadianis as such are not non‐Muslims but have been declared so by the Iqtidar‐e‐Aala.

15. He, then, clarified that if the Counsel for the Government argued that the Quadianis are non‐Muslims according to Sharia, he would also like to refute that argument in detail.

We inquired from Mr. Riazul Hasan Gillani, counsel for the Federal Government whether he would like to proceed only on the assumption that Quadianis have been Constitutionally declared non‐Muslims or would like to argue the point of their status independently in the light of the Shariah. He opted in favor of the


Page 121 of 123



latter proposition. On this Mr. Mujibur Rehman submitted that he would like to argue and elaborate the question of status of the Quadianis in the light of the injunctions of the Quran and the Sunnah.

The arguments of Mr. Mujibur Rehman on the assumption of the Ahmadis being Muslims is an invitation to this Court to go into this question. This Court cannot thus avoid giving its findings on this point. The point was fully argued and shall be dealt with in the judgment.

The assertion in the written arguments filed at the end that the petitioners themselves did not wish to raise the question of their belief is thus only partly correct.

Before elaborating the points involved in this petition as well as the effects of different provisions of the impugned Ordinance, it would be pertinent to throw light on the Muslims concept of finality of the prophethood of Muhammad(P.B.H.), which is the main theme of the difference between the Muslims and Ahmadis and which was the base of Constitution (Second amendment) Act 1974 (Act XLIX of 1974) ,according to which the Ahmadis were declared non‐Muslims.

[Regretfully, due to space limitation, we are not able to post some 120 pages of proof provided by Muslim Scholars and Government to prove that the Ordinances are in accordance to Sharia of Islam and Constitution of Pakistan. Allow us to follow the conclusion of the hearings and the decision.]

Lastly reference may be made to two pamphlets issued by the Islamic Council one is the 'Declaration of Human Rights' and the other is "A Model of an Islamic Constitution." Generally, the Human Rights described in the two Pamphlets, on the basis of the injunctions of the Quran and Sunnah of the Holy Prophet(P.B.H.), include the human rights as approved by the United Nations. Some of the rights are in addition, for example right to justice, right to protection against abuse of power, right to Asylum, rights of the Minorities to be governed in their personal matters by their own personal laws, rights and obligations to participate in the conduct and management of public affairs, status and dignity of workers, right to social security, etc.

In the pamphlet entitled 'Universal Islamic Declaration of Human Rights' ,paragraphs XII and XIII deal with the right to freedom of belief, thought and speech and right to freedom of religion. They are reproduced below: ‐

XII:

1. Every person has the right to express his thoughts and beliefs, so long as he remains within the limits prescribed by the law. No one, however, is entitled to disseminate falsehood or circulate reports which may outrage public decency, or to indulge in slander, innuendo or to case defamatory aspersions on other persons.

2. Pursuit of knowledge and search after truth is not only a right but a duty of every Muslim.

3. It is the right and duty of every Muslim to protest and strive (within the limits set out by the law) against oppression, even if it involves challenging the highest authority in the State.

4. There shall be no bar on the dissemination of information provided it does not endanger the security of the society or the state and is confined within the limits imposed by the law.

5. No one shall hold in contempt or ridicule the religious beliefs of others or incite public hostility against them; respect for the religious feelings of others is obligatory on all Muslims.

XIII: Every person has the right to freedom of conscience and worship in accordance with his religious beliefs."

Similarly, Articles 8 and 16 of the Pamphlet 'A Model of an Islamic Constitution' deal with the religious rights of the minorities and are as follows: ‐

8. Every person has the right to his thoughts, opinions, and beliefs. He also has the right to express them, so long as he remains within the limits prescribed by law.

16.

1. There is no compulsion in religion. 2. Non‐Muslim minorities have the right to practice their religion.


Page 122 of 123



3. In matters of personal law, the minorities shall be governed by their own laws and traditions, except if they themselves opt to be governed by the Shariah. In cases of conflict between parties, the Shariah shall apply."

It may be noticed that the right to propagate one's religion is not included in the Human Rights of the Minorities. This is in accordance with what has been stated above.

Article 20 of the Constitution confers the fundamental right upon all citizens of Pakistan to profess, practice, and propagate one's religion but this right is subject to law, public order, and morality. It reads:

Subject to law, public order and morality ‐

1. every citizen shall have the right to profess, practice, and propagate his religion; and

2. every religion denomination and every sect thereof shall have the right to establish, maintain, and manage its religious institutions."

In the case of Jabindar Kashore PLD 1957, S.C. page 9, the Supreme Court had an occasion to interpret similar language in Article 18 of the Constitution oh 1956. It was held that the words 'subject to law' do not permit the Legislature to take away with another hand what has been given by the Constitution by one hand and this right may only be regulated but cannot be taken away. Mr. Justice Muhammad Munir, Chief Justice (Retd) made the following observations in this respect :‐

"But the scope of the regulation by law cannot be so curtailed when a law and order situation arises".

Article 20 is also subject to law and order, and the right preaching is subject to it.

It has already been noticed from historical review of Mirza Ghulam Ahmad's claims and their evolutionary trend that the Muslims of the Indian Sub‐Continent had feeling of uneasiness soon after the claim of Mirza Ghulam Ahmad to be a Mujaddid and mamoor‐un‐minallah (a person appointed by Allah). They had

shown an apprehension prophetically enough that this was likely to be the first step towards Prophethood. Mirza Sahib was quick in refuting this and in claiming that he was a firm believer in the finality of the prophethood of the Holy Prophet Muhammad(P.B.H.) and in his view any claim to prophethood was not less than Kufr (unbelief).

This uneasiness, resentment, and hostility among the Muslims increased when the claim of being the Promised Messiah and Mehdi was made in 1890. It would be clear from the books of Mirza Sahib and other Quadiani literature that Muslims crowded around the places of his stay in different cities whenever he visited them. The Ulema were also extremely agitated.

This agitation reached its peak by the distinct claim of Mirza Sahib to prophethood made in 1901.

After the establishment of Pakistan, there was such an agitation on this point that the Martial Law of 1953 had to be enforced to curb it. This, however, did not succeed in quieting the Muslims' demand as voiced by the Ulema in their 22 points program for incorporating in the Constitution the non‐Muslim and minority status of the Quadianis.

The agitation continued despite the imposition of Martial Law till the representatives of the Muslim public in the Parliament and the National Assembly passed the Constitution (Second Amendment) Act of 1974, after giving a full hearing to the Quadianis through Mirza Nasir Ahmad, Chief of the Quadiani Sect, and to add a definition to Article 260 of the Constitution of 1973 declaring the Quadianis of the two well‐known groups as non‐Muslims and placing them through an amendment in Article 106, in Juxtaposition with other minorities in Pakistan like Christians, Parsis, and Hindus, etc.

As a result of the declaration which was the result of an unanimous demand of the Muslims, it was not possible for the Quadianis to call themselves Muslims or to propagate Islam of their concept as true Islam; but they showed the least respect for the Constitutional Amendment and continued, as before, to call their faith as Islam. They continued to propagate their religion freely by publication of books, journals, etc. as well as among individual Muslim to create resentment which obviously was likely to create law and order situation and all this continued till the present Ordinance was passed and promulgated. In these


Page 123 of 123



circumstances, the Ordinance appears to be covered by the exception in Article 20 about its being subject to maintenance of law and order.

For the above reasons, the two petitions are without force and are dismissed.

Before finishing this judgment, we would like to place on record our deep appreciation for the assistance given to us by Mr. Mujeebur Rehman, petitioner and Mr. Riazul Hasan Gillani, advocate for the Federal Government. Mr. Gillani's preparation and presentation of the case was commendable.

Islamabad. dated October 28, 1984.

Divorce Case Concluding Qadianis are Apostate and Murtad

On July 24, 1926, Maulvi Ilahi Bux, a resident of the village Mahanad, in the Tahsil of Ahmadpur Sharqia, Bahawalpur State, filed a suit, on behalf of his daughter, Ghulam Aisha, against Abdur Razzaq Qadiani, in the lower Court of Ahmadpur Sharqia. In the case, it was alleged, by the plaintiff, that Abdur Razzaq to whom she was given in wedlock before her age of puberty, was no longer her lawful husband, since, in consequence of his conversion to Qadiani faith, he had become renegade from Islam and that apostasy, in accordance with the Law of Shariat, renders a wedlock null and void.

The defendant stated in reply that the Qadianis are only a sect of Islam and that, on the basis of their article of faith, they can not be declared infidel (Kafir) or apostate (Murtad). Hence, there is no ground for dissolution of marriage.

This case, having passed through several stages, came up for hearing before Munshi Muhammad Akbar Khan, B.A., LL.B., District Judge, Bahawalnagar. The learned Judge, after several years of full discussion, in which renowned scholars of both the party took part, gave his verdict on February 7, 1935. The verdict reads as follows:

Judgment

On behalf of the plaintiff, it has been proved that Mirza Sahib (Mirza Ghulam Ahmad of Qadian) is a false claimant of prophethood and hence the defendant who accepts Mirza Sahib as Prophet shall also be deemed an apostate. Therefore, the preliminary issues framed by the Munsif of Ahmadpur Sharqia on November 4, 1926 having been established in favor of the plaintiff, it is hereby declared that the defendant by reason of his conversion to the Qadiani faith has become an apostate and therefore his marriage stands dissolved since the date of his apostasy.

Even if the articles of the defendant's faith are considered in the light of the concluded discussions, the plaintiff has successfully established vis‐a‐vis the allegation of the defendant, that there shall not arise an 'ummati' prophet after Muhammad(peace be upon him). Besides this, the other articles of faith, which the defendant has ascribed to himself may correspond to the general view of the principles in Islamic faith, he shall be deemed to act on them in the sense and import which Mirza Sahib has put upon them. And because this is in conflict with the one which the Muslim Ummah, as a whole, has attributed to them (articles of faith), he can not therefore be called a Muslim. And, in both the cases he is an apostate. And apostate's marriage stands resolved by the reason of his apostasy. It is, therefore, decreed in favor of the plaintiff that the plaintiff ceased to be the wife of the defendant from the date of the defendant's apostasy and that she will be entitled to the costs incurred in the case.

combat kit -.:: geocities.ws ::

Documents