Prophet as Mud-Slinger Sort-spokenness of the Prophets MUST SEE

Prophet as Mud-Slinger

Sort-spokenness of the Prophets 

The Prophets of God and their pious followers have always been known for their graceful and decent mode of expression, patience and calm endurance, largeheartedness and magnanimity. Benevolent even to their enemies, they returned good wishes for abuses; benediction for curses; humility for insolence; and temperance and gracefulness for niggardly meanness. Their tongues were, never soiled with abusive and filthy language. To sting people by harsh satires and invidious sarcasms, to Scoff and jeer at the people, to pinch them by vulgar attacks-all these are far too low to be found in their noble lives. If they were ever forced to refute or denounce someone, they did so in clear, simple 'terms. 'They never stooped to adopt abject methods such as attacking the opponent's birth, denigerating his lineage, or ridiculing him in the manner of a court-jester. Their expressions, whether they were in favour of someone or against him, bear the mark of the decency and elegance of their natures, and the nobility of their minds. The Companions have left the following account of the Holy Prophet Mohammad's discourse:

"The Messenger of Allah-upon him be the peace and blessings of Allah-was neither brash-tongued by nature nor by will, nor did he ever indulge in undignified talk in marketplaces, (Tirmizi)

The Prophet himself laid down the norm of speech for the believers :

"The believer is not wont to attacking or cursing people nor does lie use harsh and filthy expressions. (Tirmizi)

On the, contrary, according to the Prophet, the characteristic of a hypocrite (munafiq) is that "whenever he quarrels, he resorts to abuses. (Bukhari and Muslim. )

The Mirza himself admits that those who have been endowed with religious and spiritual leadership ought to be possessed of forbearance and self-control, forgiveness and patience. He writes:

"Since the Imams encounter all kinds of wicked, lowly and filthy-tongued people, they have to have a moral calibre of the highest order so that they might not be stirred by egotistic anger or faitaticism and thus people are not deprived of their 'blessings. It is a matter of great shame that someone is called "the friend of God" yet he remains afflicted with base morals, and is incapable of: bearing obloquy with composure. As for a man who is called the spiritual Icader of his age (Imam-i-Zaman), if he is so thin-skinned that even the least provocative remark sends him into a fit of rage, -such a person can in no way be considered the Imam of his age. (Zururat al-Imam, p. 8. )

But contrary to the expectations raised by these words, the manner in which the Mirza has dealt with his critics-and these included some of the most respected religious scholars and spiritual leaders-brings him out as a person who lacked even the most elementary sense of decency and decorum. "Offsprings of harlots" seems to have been one of the, favourite nicknames which lie very often gave to his opponents. (See for example. Apna-I-Kamalat-i-Isalam, p. 547. Nur al-Haq, Vol. T p 123. Anjam-i-Atham, p. 282, etc.)

The 'best' specimens is of his abuses are round in his Arabic writings-prose as well as poetry. Here are a few of them.

"Now, since these people abuse me, I have already taken off all their clothes and have reduced them to irrecognisable carcases. (Anjam-i-,Atham, p. 158.)

"These enemies have become the swines of our wilderness, and their women are even worse than bitches. (Najm al-Huda, p. 15.)

An Arabic poem indited by the Mirza to denounce one of his opponents, Maulvi. Sa'ad Ullah of Ludhiana, is much too unseemly to be reproduced here. (Ibid. pp. 281-82, )

For such illustrious religious personages of his time as Maulan Muhammad Husain Batalawi, Maulana Sayyed Nazir Husain Muhaddith Dehlawi, Maulana 'Abdul Haq Haqqani, Mufti 'Abdullah Tonkwi, Maulana Ahmad 'Ali Saharanpuri, Maulana a Ahmad Hasan Amorhi, and Hazrat Maulana Rashid Ahmad Gangohi, he used invectives, such as, 'wolves and dogs', 'accursed satan',, 'blind devil', 'the gang of abductors', 'the doomed', and the accursed' etc. (See the long letter of the Mirza in Arabic in Anjam-i-Atham, pp. 251-52.) In the same way, be composed a satirical poem about the well known scholar and spiritual leader of his time, Pir Mihr 'Ali Shah of Golra. A few of its couplets reads:

"So I said : O Land of Golra, upon thee be curse. Thou hast been accursed because of the accursed ones; and thy abode shall be the place of torment.

"This petty man, like lowly people- has addressed me in abusive terms.. Every man is tested in the time of hostility. ( Ijaz-i-Ahmadi, pp. 75-76.)

These abuses were often not enough to gratify him. On such occasions be 'would not merely curse his 'opponents but write the word 'curse' with regard to them a certain number of times. For instance, with regard to Maulana Thana' Ullah Amritsari 'he wrote the word 'accurst' ten times consecutively. In regard to Christians, he wrote this word one thousand times. (See Nur al-Haq, pp. 121-25.)

This, indeed, makes a queer reflection on his nature.

We would close this section by reproducing just a few more examples of the Mirza's vituperations against his opponents. Addressing the -'ulama he wrote:

"O debased class of Maulavis. How long will you conceal the truth? When will the time come for you to give up your Jewish habits ? - O tyrant Maulavis, pity be on you, that you made the cattle-like common folk drink from the same cup of falsehood of which you bad drunk. (Anam-i-Atham, p. 2i n)

He also wrote:

Of all animals, the filthiest and most repellent is pig. But filthier than pigs are those who, owing to their base desires, conceal the testimony of truth. O corpse-eating Maulavis ! O filthy spirits! Pity be on you for you have concealed the true evidence of Islam out of hostility. O worms of darkness ! How can you hide the radiant rays of truth ? (Ibid).

"Will these people be prepared to swear ? No, never. For they are liars and are eating the carcass of falsehood like dogs. (bid., p. 25 n.)

This subject is neither pleasant for the author, nor palatable, for the readers. We, atherefore, close the chapter leaving it for the readers

to guess the bloom of the Mirza's spring on the basis of the few flowers' of his garden we have presented here as specimens.

Seedling of the British

Seedling of the British

Great Britain and the Islamic World

In the early part of the nineteenth century the onslaught of European powers on the world of Islam had already started and their authority and influence had spread to several Muslim countries. In this eastward expansion of European nations, Britain was in the forefront. She was in the vanguard of the military advance as well as economic and political predominance over Eastern countries. India and Egypt were already under her occupation. Ottoman Turkey was one of the main fields of British diplomatic operations and conspiracies. Her political ambitions also menaced the Arabian Peninsula.

In India the British domination had virtually been established even before 1857. The successors of Shahjahan and Aurangzeb had become idle pensioners of the British, and were paralysed politically. The reins of power in the subcontinent were in the hands of the British. In 1799, the gallant career of Tipu Sultan came to an end with his martyrdom and the way was paved for further British penetration. Being confident of the stability of the British power in India, the Christian missionaries had launched upon their proselytising endeavours, The first targets of these missions were, naturally, the Muslims from whom the British had snatched their political power. The principles of Islam, began to be ridiculed. The country was led to social breakdown and moral anarchy. The-Islamic bases of social life were shaken. Western civilization began to make inroads into the homes of Muslims and into their hearts and minds. Atheism began to catch the imagination of educated young men and developed almost as a fad.

The reaction against all these led to the. famous Indian struggle for independence of 1857 which, as it is well known, was led by the Muslims. The British emerged as t he triumphant power and India became part of the imperial domains of the British Crown. The infuriated victors took their revenge to the full upon the rebellious Muslims, who were responsible for the "Mutiny". The British launched on a policy to systematically humiliate them. They hanged many members of the aristocracy and quite a few 'ulama. They confiscated their awqaf (religious endowments), closed on them the avenues of respectable employment and completely weeded them out of the country's administration. (Details are given in W. W. Hunter's Our Indian Mussalmans and Sir Sayyid Ahmad's Asbab-i-Baghawat-i-Hind.) Thus the Muslims ad become members of a humiliated and vanquished nation. Their situation reflected the eternal reality embodied in this Quranic verse:

"Kings, when they enter a country, despoil it, and make the noblest of it meanest."

In this country, the position of the British was not merely that of ungodly and tyrannical rulers. They also represented a culture which became the mainspring of atheism, moral cynicism and social anarchy in the country. In practice, they were opposed to all those values, religious and moral standards, on which the Islamic way of life rests. They were a criminal nation whose history was replete with wrongs perpetrated against the world of Islam.

 The attitude of Prophets

Now, if we were to consult the records of the prophets and their true successors and sincere followers, they clearly indicate that they have always opposed and resisted tyrants and wrongdoers and have abstained from whatever might support or strengthen such despots. The following statement of Moses (upon him be the peace of God) found in the Holy Qur'an is significant:

O my Lord ! For that Thou hast bestowed Thy grace on me never shall I be a help to those who Sin."

The resentment that he had against unbelief and tyranny, and their standard bearers, is also borne out by the following prayer which he made to God in respect of Pharaoh and his courtiers:

"Our Lord! Thou hast indeed bestowed on Pharaoh and his chiefs splendour and wealth in the life of the Present, and so, Our Lord, they mislead (men) from Thy path. Deface, Our Lord, the features of their wealth, and send hardness to their hearts, so that they will not Believe until they see the grievous penalty."

God Himself instructs the believers to adopt the following attitude with regard to tyrants and oppressors :

"And incline not to those who do wrong, or the Fire will seize you ; and ye have no protectors other than God; nor shall ye be helped."

Then there is a well known Tradition :

"The best (kind of) jihad is (to proclaim) the word of Truth in the face of a tyrannical ruler."

The Holy Prophet, his noble Companions and his true successors never cooperated with any power which stood for falsehood and injustice. Their tongues were never soiled with praises and eulogies of tyrants. The history of Islam is replete with courageous expressions of protest and revolt against oppressors. There is no period in Islamic history, and no area of the Muslim world, which has not witnessed this noble struggle.

 Protagonist of the British Imperialism

But contrary to the illustrious teachings of the, Holy Qur'an and the spirit of Islam and in violation of the noble example of the Prophets, their companions and their followers, Mirza Ghulam Ahmad, who claimed to be a God-sent messenger, is full of praise for the greatest force of evil of his age- the British Government. He never tires of praising that very government which had been the usurper of Islamic dominions, the greatest rival to the temporal power of Islam, and a great standard-bearer of atheism and moral degeneration. He praises the British with a vehemence which casts doubt on the motives of any conscientious man, not to say of a prophet. From the very beginning he was so greatly concerned with praising the British that there is hardly any work of his which has remained immune from flattery. We have already noted that in his first book, Barahin-i-Ahmadiyah (vol. I) he had lavishly praised the British, had recounted their benevolent achievements and services, had assured them of Muslim loyalty, and had expressed his views against the doctrine of jihad. These trends persisted in his writings right up to the end of his life. He almost produced a whole library of books on the subject. In these books he returned again and again to assuring' the British of his unswerving loyalty and recounted the services of his family to the British along with his own support. At a time when the feeling of Islamic self-respect was in need of being aroused and the nation needed the impulse to resist its oppressors, he again and again repeated that jihad had become out-of-date. Below are a few excerpts from the Mirza's own writings to illustrate his trend of thought:

"The greater part of my life has been spent supporting and defending the British Government. And I have written so many books regarding The prohibition of jihad and obedience to the British that were they to be gathered together, they would fill fifty book-cases. Such books have been disseminated over all the countries: Arabia, Egypt, Syria, Kabul and Rum. I have always endeavoured that Muslims became true well-wishers of this Government and their hearts were purged of baseless traditions about the bloody Messiah and the bloody Messiah and those fanatical teachings which corrupt the hearts of the stupid."(Tiryaq al-Qulub, p. 15.)

  At another place, he propounds allegiance to the British as one of the two pillars of faith :

"My religion, which I have been explaining again and again, is that there are two parts of Islam: one, to obey the exalted Allah, and, second, to obey the government which has established peace, and has provided its shadow of protection as against oppression. Such a government is the British Government. ("Ishtihar Government Ki Tawajjuh ke Lai'q" in Shahidat al-Oyr'an, p. 3,)

In a request to the Lieutenant Governor of Punjab on 24th February, 1893 he wrote:-

"The other thing worth mentioning is that from -my early age till now when I am about sixty years of age, I have been engaged, with my pen and tongue, in an important task to turn the hearts of Muslims towards the true love and good-will and sympathy for the British Government, and to obliterate the idea of jihad from the hearts of the. less wise among them, since it stands in the way of cordiality and a sincere mutual relationship. And I notice that, my writings have had a tremendous influence on the hearts of Muslims and hundreds of t thousands of people have changed. (Tabigh-i-Risilat, Vol. VII, P. 10.)

At another place he observes:

"I have, written scores of books in Arabic, Persian and Urdu with the view that jihad against the benevolent government was in no way justified; rather, wholehearted obedience to it was a religious duty. I had 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 in this country. The people who owe allegiance to me are growing into a party whose hearts are filled to the brim with sincere fid6lity to the Government whose moral condition is excellent; I 'think they will be a boon to this country for they are wholeheartedly ready to sacrifice themselves for the government. ('Arizah Ba'ali-i-Khidmat Government 'Aliyah Angrezi min janab Mirza Ghulam Ahmad Qadiani Saheb, cited in Mir Qasim Ali Qadiani's Tabligh-i- Risalat, Vol. VI, p. 65. )

At yet another place he wrote:

"The service which has been rendered for the sake of the British Government was that I published and distributed in this country and other Islamic countries about fifty thousand books, treatises and leaflets, stating that the British Government is the benefactor of Muslims and therefore it should be the duty of every Muslim to obey it sincerely and heartily feel grateful to it and to pray for it. And, I had these books published in different languages, that is, Urdu, Persian and Arabic, and then distributed them in all the countries of Islam, so much so that I had them distributed even in the two holy cities of Islam, Mecca and Medina, and, as far as possible, also, in the capital of Rum- Constantinople, and Syria, Egypt and Kabul and many other cities of Afghanistan. The result was that hundreds of thousands of people gave up their fifthly ideas about jihad which had permeated their hearts due to the teachings of ignorant mullas. I am proud of this service which I have bee In able to render, and no Muslim of British India can boast of a parallel record. (Sitara-I-Kaiseriah. p. 3.)

 Abrogation of jihad

The Mirza's main concern was jihad which, indeed, had caused the greatest worry to the British not only in India but in all Muslim countries (quite a number of which had already been occupied by the British). The Mirza proclaimed jihad to have been abrogated for ever, and put forward this as the sign of his being the Promised Messiah. He proclaimed:

"Thirdly, the clock which will be installed in some part of the wall of this minaret, would signify that the people should realise that the time for the opening of the doors of the heavens has arrived. From now on there shall be no terrestrial jihad and wars shall cease. It has been mentioned earlier in the Traditions that when the Messiah would come, wars for the sake of religion would be prohibited. From now on whosoever shall raise the sword for the sake of religion and slay the infidel's by pro- claiming himself to be a ghazi, he will be a disobedient rebel of God and His Prophet. Open Sahih al-Bukhari and read the hadith about the promised Messiah, that is, the one in which there occurs the expression which means that when the Messiah will come jihad would cease. Now the Messiah has come and it is he who is speaking to you. (Khutba-i-libamiyah, Appendix entitied lshtihar Chandah Minaratal Masih )

He regards this abrogation of jihad as the greatest object of his advent :

To cite his own words:

In short, I have not come in order to stimulate war and strife. I have appeared in order to open, in the manner of the first Messiah, the doors of peace. If the foundation of peace is not amidst us, then- our whole religious order is useless, and it is also meaningless to believe in it. (Tiryaqal-Qulub, p. 335, )

At another place, he becomes even more explicit:

"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-i-Risalat, Vol, p. 17.)

Citadel of the British Government

In his Arabic treatise Nurul-Haq he went as far as to say that he m-as the citadel and amulet for protecting the British Government :

I am entitled to assert that I am unique in respect, of these services. And I am entitled to say that I -am an amulet and. a citadel to protect it from afflictions. My Lord has given me glad tidings and has said that He will not chastise them as long as I am among the 'M. So, the Government has no parallel and equal to me in supporting and. assisting it and the Government shall know this if it is capable of knowing people. (Nural-Haq, p. 34. )

Seedling of the British

In an application submitted to the Lieutenant-governor of Punjab on 24th February 1898, he wrote:

"I have to submit that in regard to a family which has proven itself to be loyal; had ever been prepared to make sacrifices for the Government during the last fifty years; of which the respectable officials of the exalted Government have borne weighty testimonies in their official letters about its being all long a well-wisher and servant of the British Government; which is the self-implanted seedling (of loyalty), the Government should exercise utmost caution and make all possible efforts to know about it and pay attention to it. The Government should also instruct its lower officials that they should look towards me and my group with the eyes of kindness and benevolence in view of the established -loyalty and sincerity of this family. (Tabligh-i-Risalat,Vol.VII, p.l9.)

In another application he refers to himself and his group as 'those who had been brought up as tried and true friends of the British: those who bad earned a good name with the Government and had enjoyed its merciful kindness.

Cause of opposition to Missionaries

The Mirza was possessed of such a profound feeling of loyalty for -the British that he used to adopt numerous measures in order-to assuage the deep hatred and resentment of Muslims against the British. His enthusiastic opposition to the Christian missionaries, according to his own view, was also motivated by the same desire. The efforts of these missionaries to repudiate Islam and to slander the Holy Prophet, according to the Mirza, had infuriated the Muslim's and was likely to prove detrimental to the interests of the British Government.' Hence, he showed great zeal, out of expediency and With deliberation, 'in order that the popular Muslim fury might abate and they might some- what cairn down He writes:

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, derisive language with regard to our Prophet (upon him be the peace and benediction of Allah), I feared that in the hearts of Muslims, who- are -.a' sentimental people,, these words might have a highly provocative effect. In order to sub- due their, indignation, I thought that the proper policy would be to write rejoinders to these writings in a some- what harsh manner so that the towering anger of these easily- inflammable people, could be suppressed and no breach of peace in the country might take place. (Tiryaq al-Qulub. Appendix 3, p. 31 entitled "A Humble Request to the Exalted Government. )

Spies of the British

The impact of these teachings, propagated with religious sanctions, was that loyalty to the British and zeal to serve it, became an integral part of the Qadiani outlook and character. It is not surprising that the British Government found From among them quite a few who sincerely and loyally served the cause of the British and did not hesitate even to shed their blood for them. In Afghanistan, there was an enthusiastic Qadiani preacher by the name of 'Abdul Latif. The main task that he had undertaken was to purge the Afghans of that spirit of jihad because of which the Afghans had never tolerated the rule of any non-Muslim power over their land, and which had always been a source of headache to the British. It was due to this kind of preaching that the Afghan Government executed him. Mirza Bashiruddin Mahmood has mentioned this on the authority of an Italian author. He says :

"The Italian author writes that Sahibzada 'Abdul Latif was martyred because he preached against jihad and the Afghans had begun to fear that the spirit of freedom of the Afghans would weaken and the British would predominate. (al-Fadhl, August 6,1925.)

He adds Had our people in Afghanistan remained silent and refrained from explaining the Ahmadi view-point in respect of jihad, they would not have been blameworthy from the view-point o f the Shariat. But they fall victims of the excessive zeal they had for the British Government, they courted punishment because of the sympathy for it which they had imbibed at Qadian. (14. lbid,)

In the same way, certain -papers and letters were found with Mulla 'Abdul Hakim and Mulla Nur 'Ali Qadiani which proved that they were disloyal to the Afghan government and were agents and spies of the British' Al-Fadhl, the Qadiani mouth- piece, published this piece of news from Aman-i-Afghan :

"The Minister for Home Affairs of the Afghan Government has published the following announcement :

"Two persons of Kabul, Mulla 'Abdul Hakim Chahar Asia'i and Mulla Nur 'Ali, a shopkeeper, had become enamoured of Qadiani beliefs and used to mislead people from the right path by preaching that creed. The people who were angered at this filed a suit against them. The result was that these persons having been proved guilty were transported at the hands of the people to the realm of non-existence on Thursday, Rajab 11. Against them there bad also been pending a suit for long, and letters of foreigners of a conspiratorial nature and harmful to the interests of the Afghan kingdom had been captured which proved, that they had sold themselves to the enemies of Afghanistan. (Al-Fadhl, March 3,1925. )

In his address of welcome to the Prince of Wales on January 19, 1922, Mirza Bashiruddin Mahmood proudly mentions all these incidents, making it clear that all these sacrifices were because of their loyalty to the British. (A Present to His Royal Highness the Prince of Wales, pp. 7-8.)

Miscalculation

Looking at the power, consolidation and extent of the British Empire, the Mirza believed that the British power in India would remain for ever. Hence, tying up their own fate with that of the British Empire, and identifying their own future with the future of the British, seemed very wise and an act of great political farsightedness. And, indeed, from someone who is shorn of deep religious and political insight such a conclusion was not strange. It was impossible for the Mirza to foresee that not even half a century would pass after his death when the seemingly unshakable power of the British would be shaken and the power which he considered, to be "the shadow of God" and "refuge of religion" would leave India, lock, stock and barrel, and, not only that,. it would collapse the world over.

'The servile manner in which the Mirza has given expression of his loyalty to this un-Islamic, indeed, anti-Islamic power, and the zeal he has shown in preaching_ to the Muslims that they ought to relish their state of political enslavement as a boon, is unbecoming of the position which he claims for himself. lqbal has stressed this contradiction in some of his verses which say:

The Sheikh is a murid of the Firagi Lord,

Speaks be, though, from the heights of Badyazid.

He said : Religion's glory lies in slavery;

And life consists of the lack of ego (khudi).

He reckoned the state of- others to be a-blessing;

Danced around the cathedral, and fell down dead .

From Messiah to Prophet

From Messiah to Prophet,,,,,?

An objective, but critical study of the Mirza's writings gives one the impression that his claims proceeded along a gradually ascending scale. All this seems to have been planned very carefully and the Mirza appears to have exercised great patience and precaution in moving from one stage to the other. In the beginning be expressed the opinion that inspiration, intuitive experience and categorical knowledge were an essential concomitant of completely following the Prophet-a natural stage at which one arrives as a result of losing oneself am obedience to the Prophet. He does not explicitly claim himself to be a prophet, but talks about prophetic attributes and characteristics and tries to prove that these attributes and characteristics are bestowed upon the followers of the Prophet particularly upon the more perfect ones, by virtue of their following the Prophet. This logic and its premises were bound to lead the Mirza, sooner or later, to proclaim himself to be a prophet. It appears that throughout these years, he remained busy paving the way and trying to create the proper atmosphere for such a proclamation. He seems to have been trying to assess whether the devotion of his followers had reached the stage where they would not mind accepting even this claim, as they had accepted the rest of his claims.

 Proclamation of Prophethood

At last that event did take place. In the year l900, Maulavi 'Aabdul Karlim, the preacher of the Friday sermon, gave a sermon in which he, used the words Nabi (Prophet) and Rasul (Messenger) for the Mirza. This caused great irritation to Maulavi Sayyid Muhammad Ahsan Amrohawi. When Maulavi 'Abdul Karim came to know of this, he gave another Friday sermon in which be addressed the Mirza, requesting him to contradict his belief, if he was wrong in considering him to be a prophet and Messenger of God. After the Friday prayers were over, Maulavi 'Abdul Karim caught hold of the skirt of the Mirza's apparel and requested him to correct him in his beliefs if they were erroneous. The Mirza turned around and said that he, too, held the same belief. Meanwhile, Maulavi Muhammad Ahsan had been greatly agitated by the sermon and in anger was pacing the floor of the mosque. On Maulavi 'Abdul Karim's return, he began to quarrel with him. When their voices rose very high, the Mirza came out of his house and recited the Qur'anic verse: "O ye who believe! Don't raise your Voice above the voice of the Prophet." (This event is based on the report of a speech of Sayyid Sarwar Shah Qadiani at an annual conference held in Qadian, and published in al- Fadhl, Vol. X, No. 51, dated january.4,1923.. See also Haqiqat al- Nubuwat, p 124.) (XLIX.2)

Thus the sermon of Maulavi 'Abdul Karim inaugurated a new phase in the career of the Mirza. This sermon provided him with the much needed assurance that his followers had such an unquestiong faith in him that they would accept whatever claims he might make. The Mirza's own, son, Bashiruddin Mahmood has very ably described this development by pointing out that the Mirza used to claim his self to be invested with the attributes which could be found in none except a prophet and yet he used to deny his being a prophet. When he became conscious of this inconsistency and became aware that these attributes were untenable with his, denial of prophethood, he proclaimed himself to be a prophet. -He writes:

"In short, since in the beginning the Promised Messiah thought that the definition of Nabi is the one who brings a new Shari'ah, or abrogates some injunctions, or is a prophet directly (appointed by God): so, even though all the attributes and qualities required of a prophet were found in him, he used to decline from designating himself a prophet. When, later on, lie became aware that the nature of his claims is that of a prophet and not of a Muhaddath, he proclaimed himself, to be a prophet." (Haqiqat al-Nubuwat, Vol. 1, p. 124.)

However, whether the Mirza refrained from proclaiming himself to be a prophet till his misunderstanding was removed and he was commissioned by God. to proclaim his prophethood, or he had been waiting all this while for an opportune moment to make this declaration, there is no doubt that he was ultimately led to making the proclamation of his prophethood which was the logical result of his earlier claims.

 Elucidation and Challenge

As stated by Mirza Bashiruddin Mahmood, the question was finally decided in 1901 and the Mirza began to write about it explicitly in his writings. The collection of articles called Arba'in (The Mirza-had promised to write forty treatises on the. subject but he concluded the series only after the fourth one. See Arba'in, Vol. IV, P. 14.) is full of declarations and explanations about this new mission. This frankness increased steadily. In 1902 be wrote a treatise entitled' Tuhfat al-Nadwah, which was addressed to the 'ulama who were taking part in the deliberations of the Nadwah Conference held at Amritsar in 1902. In this treatise he wrote:

"Thus, as I have repeatedly said, what I recite unto you is categorically and certainly the word of Allah, in the same way as Qur'an and Torah are the words of Allah, and that I am a Zilli (Reception of the revelation through the grace of Muhammad (peace be on him) has been called "Zilli nubuwah" by the Mirza. See Haqfqat al-Wahy p. 28.) and Buruzi (This kind of prophet, according to the Mirza does not receive it prophet of God, and every Muslim is obliged to obey me in religious matters. And every one who has received information about me, even though he be a Muslim, but does not consider me arbiter in his affairs, nor recognizes me as the Promised Messiah, nor considers my revelations as coming from God, he is liable to punishment in the heavens for he has rejected what he bad to accept at its proper time. I do not merely say that I would have courted (the disaster of) death had I been a liar; I also say that I am true even as Moses and Jesus and Muhammad (peace and blessings of Allah be on them) were true, and that God has shown more than ten thousand signs to uphold my claim. The Messenger of Allah (peace and blessings of Allah be on him) has testified and the earlier prophets had indicated the time of my advent, which is the present time. The Qur'an has also indicated the time of my debut during the present times. Both the heavens and the earth have borne testimony in my support; nor is there a prophet who has not testified in my favour. (Tuhfat al-Nadwah, p. 4.)In the same vein is what he wrote in Haqiqat al-Wahy:

"So, of all the people of this ummah, I am the only one who has received this large portion of Divine revelation and knowledge about the Unseen. None of the saints of this ummah, who have preceded me, was given such a big share of this bounty. (This is merely a claim, and it is based on lack of religious knowledge and is. against historical facts. In the ummah of Mohammad (peace be on him) there have- been so many saints who have been graced by divine inspiration, but none ever claimed it to be a revelation, nor claimed prophethood on that basis.) For this reason I alone was chosen to prophethood) for his own self, but for the majesty of his prophet. It is for this reason he claims, that his name in the heavens is Muhammad and Ahinad. This means that the Prophet Muhammad's nubiwah was received ultimately by (another,) Muhammad. although ina bumzi way, and not by any body else". Ek Ohattr ka Itilah, p. 5. het and none else deserved the title-"' be appointed a prop Is

 All the later writings of the Mirza are full of similar categorical elucidations of his claim to prophethood. These are too many to be mentioned in this book. All those interested in a more detailed study of it should study his haqiqat al -Wahy, and Bashiruddin Mahmood's Haqiqat al-Nubuwat.

Independent Prophethood

The works of the Mirza also prove that he believed himself to be an independent prophet and bearer of a Shari'ah. In Arb4aa-SIl he defined the Shari,' ah-bearing prophet as one whose revelation contains positive commandments and prohibitions and who makes some regulations even though these commandments and prohibitions might have been embodied in the scripture of some former prophet. According to him a Shari'ah-bearing prophet need not bring an altogether new set of laws. Then he goes on to declare himself to be such an independent Sitari'ah-bearing prophet. To cite his own words.

 "Apart from this, you should know what is Shari'ah. Whosoever laid down some commandments and prohibitions through his revelation and framed some regulations for ummah becomes the bearer of a Shari'ah. So, even according to this definition, our opponents are blameworthy, for my revelations contain commandments as well as prohibitions. For instance, take the inspiration:

'Say to the believers to lower down their eyes and guard their hidden places -This is purer for them.' (xxvi.30)

"All this is found in Barhin-i-Ahmadiyah. It contains commandments as well as prohibitions and the same is the case with my revelations till today - they contain both commandments and prohibitions. And if you say that by Shari'ah is meant that which contains new regulations then this is wrong. The Exalted Allah says: 'And this is in the Books of the earlier Revelations; the Books of Abraham and

NIOSES;' (LXXXVII, 18-19) which means that the Quranic teachings are also embodied in Torah. Arba'in, appendix 4, p. 7.

The fact that the Mirza abrogated a number of those important and categorical injunctions of the Shari'ah which have been'continuously supported by Muslims also shows that he consi- dered himself to be the bearer of an independent Shari'ah and regarded himself as one entitled to determine what was religiously obligatory or prohibited. One of the examples is the attitude he tciak in respect of the question of jihad. Even though jihad is a textual Quranic injunction supported by the unbroken belief and practice of the ummah throughout the fourteen centuries of our history and is supported by the Prophetic Tradition: 'jihad will continue till the Day of Resurrection,' but the Mirza prohibited it. In connection with the abrogation of jihad, just one excerpt from 'his writings on the subject will suffice:

Jihad-that is the harshness of religious wars-has gradually been lightened by God. During -the time of Moses there was such harshness that even, acceptance of belief could not save a man from being killed, and even suckling babies were put to death. Then during the time of our Prophet (peace and blessings of Allah be upon him) the killing of the children, the old and women-folk was prohibited. Then, for certain nations, instead of accepting the faith, payment of jizyah was accepted as the means of saving them from punishment. Then, in the time of the Promised Messiah, the injunction of jihad has been absolutely repealed. Arba'in, Vol. 4, p. 15n. For more detailed statements of the Mirza on the subject see Section 2 of Chapter III of the book.

Excommunication of the Deniers of Mirza's Prophethood:

The natural and logical consequence of the claim to be a prophet was that all those who declined to believe in the. new prophethood should be declared unbelievers (kafirs). The Mirza himself recognized that only a Shari'ah-bearing prophet was entitled to declare all those who did not believe in him to be kafirs. He writes:

"This point is worth remembering that to call those who reject one's claim as afiis is worthy only of those prophets who bring from God a Shari'ah and new injunctions. But all others besides the Shai'ah-abearing (prophets), that is, mulham (Divinely-inspired) and muhaddath (recipients of Divine Communication), no matter how high their station is in the sight of God and no matter how highly honoured they-are by God, rejection of their claim does not render anyone an unbeliever." Tiryaq al- qulub, p. 130n.

Nevertheless, all the subsequent works of the Mirza are replete with denunciations of those who denied his Prophethood as kafirs. A few examples will suffice : -

"During these days, the foundation of a new sect will be laid in the heavens and in order to support this sect, God will blow (His trumpet) "Be" and by the sound of this "Be", every fortunate one will be drawn towards it except those who are eternally doomed and have been created to fill up the Hell. Barahin-i-Ahmadayah, Vol. V, pp. 82-83.

In his inspiration which the Mirza published on May 25, 1900, he said :

"I have received inspiration that whosoever will not follow thee and. will not enter into thy oath of fealty then such a disobeyer of God and the Prophet will dwell in Hell. Mi'yar al-Akhar, p. 8 (cited from Qadiani Mazhab).

Take another instance: "God had revealed to me that every one who has received my call and has not accepted it is not a Muslim." Zikr al-Hakim, No. 2, p. 24, compiled by Dr. Abdul Hakim, quoted from al-Fadhl January 15,1935.

At another place, the matter has been dealt with in greater detail:

"Kufr denotes two categories (of disbelief): first, that a person denies Islam itself and does not recognize the Holy Prophet (peace and blessings of Allah be on him) to be the messenger of God. The second (category of) disbelief is, for instance, that he does not believe in the Promised Messiah and considers him false in spite of the matter having been made clear and even though God and the Prophet had emphatically urged that he be recognized as true, and there had been similar emphatic instruction in the books of the earlier prophets. Thus, since he is the denier of the command of God and His Prophet, he is a kafir. And if one were to look at the matter closely, both these categories of kafir are basically the same; for, the person who does not accept the command of God and His Prophet despite his having recognized it to be so, he does not believe in God and the Prophet according, to the explicit texts of. the Qur'an and the Hadith. Haqiqat al-Wahy, pp. 179-80.

This constitutes an article of the Qadiani creed. Its former head, Mirza Bashiruddin Mahmood writes:

"All those Muslims who have not been integrated in the oath of fidelity to the Promised Messiah, regardless of whether they had heard his name or not, they are kafirs and outside the, fold of Islam. Aina'-i-Sadaqat, p. 35 (cited from Qaddiani Mazhab).

It is because of this belief that all non-Ahmadis are kafirs, the Islamic legal ordinances in respect of kafirs have been considered by the Qadiani group to be applicable to those who are outside the fold of their religion. The Qadiani have, there- fore, been prohibited from having matrimonial relations with Muslims. In one of his speeches, Mirza Bashiruddin Mahmood observed - "One of the ordinances of the Promised Messiah, and an important one too is that no Ahmadi may give his daughter in marriage to a non-Ahmadi. This ordinance is mandatory for every Ahmadi. (Barkat-i-Khilifat, Collection of speeches of Mirza Bashiruddin Mahmood, p. 15, (aited from Qadiani Magzhab). In Anwar-i-Khilafat he remarks: "A person asked him (i.e. Mirza Ghulam Ahmad Qadiani) again and again and put forward several pressing diffirulties. Nevertheless, he instructed him to keep his daugther at home for all her life, but not to give her in marriage to a non-Ahmadi. When after the Mirza's death the said person married his daughter to a non-Ahmadi, the first Khalifah, Hakim Nuruddin not only forbade hire from acting as an Imam of the Ahmadis but also excommunicated him from the Ahmadi group, and did not accept his repentance during the six years of his Khilafat despite his repeated apologies and repentance. (pp. 93-94. )

Elaborating on the same theme at another place, he goes on to say:

"The position of non-Ahmadis in relation to us is the same as that fixed for the ahl-al-kitab(A follower of one of the revealed religions that is, a Jew or a Christian.) in relation to a belie- ver by the Wise Qur'an, which instructs that a believing man may marry an ahl-al-kitab woman, but may not give a believing woman in marriage to an ahl-al-kitab. Likewise, an Ahmadi may bring a non-Ahmadi woman into the fold of his Marriage; but an Ah'madi woman, according to the Islamic Shari'at, may not be given in marriage to a non-Ahmadi male. Huzur (the Mirza) says: There is no harm in accepting a non-Ahmadi woman in marriage, for marriage with ahl-al-kitab women is permitted. Rather, such a marriage is useful, because thus one more person receives true guidance, (but) one should not marry one's daughter to any non-Ahmadi. If you can have (a non-Ahmadi woman), take her. But to giveaway (an Ahmadi woman in marriage to a non- Ahmadi) is sinful. (al-Hakam, April It, 1908 (cited in Qadiani Mazhab).

In the same way, to pray behind a non-Ahmadi is not permissible. The Mirza himself wrote:

"This Divine Message shows that those who declare (the Mirza to be) kafir and adopt the path of falsification (of the Mirza) are a doomed people. Hence, they do not deserve that any one of my jama'al (group) pray behind them. Can anybody offer prayers behind someone who is dead? So, keep in mind that, as God has informed me, it is prohibited for you, it is absolutely prohibited for you to pray behind anyone who declares (me to be) kafir or falsifies (me), or is hesitant (to follow me). (Arba'in, Vol. 111, p. 34n)

Pursuing this logic, participation in the funeral prayers of the Muslims too has been prohibited for the Qadianis. According to the Qadiani mouthpiece al-Fadhl. The Mirza did not offer prayer at the funeral of his son (late Fadhl Ahmad) because he was a non-Ahmadi. (Al-Fadhl, dated 15th December, 1921.). Mian Bashiruddin Ahmad in a letter published in al-Fadhl even goes so far as to say: "I believe that it is not permissible to offer prayers at the funeral of those who pray behind non-Ahmadis, for, such a person, in my view, is not an Ahmadi. (Al-Fadhl, dated 13th April, 1926 ). He also expressed the view that it is not permitted to offer prayers at the funeral of even a non-Ahmadi infant. The argument was that just as prayers could not be offered at the funeral of a Christian child, even though he was innocent, one could not offer prayers at the funeral of a non-Ahmadi child. (Al-Fadhl, Vol. 9, No. 72 and Vol. X, No. 32,)

It was in compliance with this injunction, that even though Chowdhry Sir Zafrullah Khan, then Pakistan's Minister for External Affairs, was present at the funeral ceremony of Mr. Jinnah, he did not participate in the funeral prayers, 

One of the corollaries of accepting this belief is that whatever religious duties one had performed prior to entering into the fold of Qadianism, would be deemed to be all null and void. In reply to a query raised by a Qadiani, he was informed: "Whosoever performed his obligatory pilgrimage at the time when his (i. e. the Mirza's) claim had become well- known and the proof of its validity had been made evident to the people of the country in general, and the Mirza had interdicted praying behind a non-Ahmadi lmam, then that person's Hajj will not be reckoned as having been performed by him. (al-Hakam, (Qadian) of May 7, 1934.).

Incarnation and transmigration of soul

Some of the writings of the Mirza indicate that he also believed in the doctrines of incarnation and transmigration of souls and that the souls and essence of the prophets (upon all of them be the peace of Allah) were embodied in the person of the prophets one after another. In Tiryaqal-Qulub he writes:

"Thus, as has been accepted by the Sufis, the levels' of existence are cyclical. In this, way, Abraham (upon him be peace) was re-born in respect of nature, temperament and familiarity of, heart, two thousand and five hundred years after his death in the house of "Abdullah, the son of 'Abd al-Muttalib and was called by the name of Mubammad. (Tiryiq al-Qulub, p. 155 n.)

 He also writes:

"At this place this point needs to be remembered that during the periods of the internal degeneration of Islam, the spirituality of our Prophet (upon him be the peace and benediction of Allah) manifests itself and this incarnation of the essence of Muhammad shows itself in the form of some perfect follower. As for what has been reported in the Traditions that al-Mahdi would be born and that 'his name would be my name and his mode of conduct be (like) my mode of conduct-if these Traditions are correct, then the reference is to the descent of his spirit as I have mentioned above. (Aina' i-Kamalat-i-lslam, P. 346.)

In another, of his works he wrote:

"It has been made known to me through kashf that when Jesus was informed about this, sacriligiousness which has spread from the Christian people to the whole world, his soul moved for spiritual descent. Thereafter, God, according to His promise, granted him his replica, and in it was infused the Messiah's courage and character and spirituality, and- the two-that is, the Messiah and his replica, were firmly integrated as if they were two parts of the same matter. Thus, in this sense, his being became the being of the Messiah, and the yearnings of the Messiah descended into him-and it is the descent of these which, in inspirational terminology, has been described as the descent of the Messiah. (Ibid., pp. 254-55.)

 Two advents of the Prophet

The Mirza also declared that the Holy Prophet (peace and blessings of Allah be on him) has had two advents. He said :

"And know that our Prophet (peace and blessings of Allah be on him), in the same way as he was sent in the fifth millenium, was also sent towards the end of-the sixth millenium, in the form of the Promised Messiah.

He even felt that this second advent was stronger, more perfect, and brighter than the first one

"Rather the truth is that his spirituality (upon him be peace) at the end of the sixth millenium, that is, in these days, is more vigorous and stronger and 'm' ore perfect than in those years ; rather, it is like the full moon. (Ibid., p. 181)

Mirza's boastfulness

The boastfulness of the Mirza in respect to his prophethood and his attainments is a noteworthy feature of his life. This reflects a particular kind of psychological complex, and we need not try to analyse it. However, his urge to express his greatness was so pressing that he proclaimed himself to be of the same status as all other prophets. To quote one of his couplets :

He who gave the cup to every prophet,

Gave it to me filled to the brim!

Later, he proclaimed himself to be possessed of the virtues of all prophets. To quote him again:

Although prophets there have been many,

In Divine inspiration I am not less than any. (Khutba-i-Ilhamiya, p. 99)

He, further, went on to claim:

Every prophet became alive when I was raised;

Every Apostle lies hidden beneath my garment. (Ibid., p. 100. )

Not only this; he proclaimed that it was he who had brought about the perfection of the human race; that without him, this garden of humanity was incomplete:

The garden of Adam which, had been incomplete far,

Has now burst into bloom, complete with leaves and fruits. (Barahin-i-Ahmadiya, Vol. V, p. 113.)

He also seems to, believe that the attainments of prophet- hood and spirituality evolve with the passage of time so that these attainments had found their most perfect form in his own personality. He wrote:

"In the same way, the spirituality of our Prophet (peace and blessings of Allah be on him) appeared in the fifth millenium-and that time was no t the apex of its advancement-but the first. step towards the highest point of its perfection. Then that spirituality radiated itself towards the end of the sixth millenium, that is, during the present time, in the game way as, Adam was created towards the end of the sixth day by the command of Allah, the Best Creator. And the spirituality of our Prophet, the best of the prophets, made its manifestation in a member of his ummah so that this spirituality might reach the 'perfection of its manifestation and predominance of its light, as God had promised in, his Radiant Book. So, I am that promised manifestation; I am the promised Light. (Khutba-i-ilhamiya, pp. 177-78.)

In Ajaz-i-Ahmadi he even tries to place his miracles and signs above those of the Holy Prophet. He says: For him the moon was cleaved, but for me both the sun and the moon were eclipsed So, will they still deny ? (Ajaz-i-Ahmadi, p. 71.)

These boastful claims of the Mirza provided sufficient ground for his staunch followers and successors to build further on that foundation, as has always happened in the history of sects and religions. It is no surprise, therefore, that many of big followers explicitly declare him to be superior to most of the prophets. Mirza Bashiruddin Mahmood, the son and second successor of the Mirza, wrote the following:

"Many prophets have passed in the world, but their disciples did not go beyond the stage a of muhaddath, except for our Prophet (i. e. Muhammad), whose benediction became so effluent that besides many muhaddath, one achieved even the status of prophethood. And it is not only that he became a prophet but having attained perfection by way of reflection of the one whom he followed, went even ahead of some of the great prophets. (Haqiqat al-Nubuwat, p. 257.)

The enthusiastic followers of Mirza Bashiruddin, however, did not stop even at that. The mouthpiece of the movement, al-Fadhl, wrote:

"The Promised Messiah was a prophet. His position by virtue of his status, was that of the disciple and the reflection of the Noble Messenger (upon him be peace and blessings of Allah). As for other prophets (upon them be peace), he excelled many of them; may be, he excelled them all. (al-Fadhl, Vol. XIV, No. 85, dated April 29, 1927 (cited in Qadiani Mazhab).)

TUBA TUBA TUBA ,,,

SO LANAT ON MIRZA LA

Publish Post

IR ,,,,

Mirza Qadiani in the Mirror of his Own Writings must see

Mirza Qadiani in the Mirror of his Own Writings must see


Truth and untruth are two on-going serials of the world. But Allah, Exalted in Munificence, has bestowed some distinctive factors enabling a man of ordinary understanding and common sense to identify one from the other. Praise to Him.
Mirza Qadiani of Qadian (India) made a number of claims for himself, from being a 'Revivalist' to being a 'Prophet'. The falsehood or otherwise of a claim is easily identifiable through several tokens of cognizance which Allah, the Exalted, has laid down.
But the easiest pointer, readily available, is Mirza Qadiani’s own writings about which he himself said that his writings were a touchstone to check upon the veracity of his claims. I, therefore, invite readers to go through his written statements and judge for themselves.
Here are presented 22 excerpts from Mirza Qadiani’s writings. You would see in these that Mirza Qadiani challenges the world to prove him a liar. He is bold about it. I expect my brethren to test his metal in a cool unprejudiced manner.
I pray to Allah, the Exalted, to grant us His Favor in identifying truth as truth and untruth as untruth.
Aameen!
(1) Mirza Qadiani wrote in a letter to Qazi Nazar Hussain, Editor, Newspaper 'Qul-Qul' Bijnor, (India):
"Those persons who come from Allah's side.... they do achieve essential intent of their 'sending down and do not die till the purpose of their commission is not manifested".
"My mission for which I am standing in this field is this very one that 1 (a) topple the pillar of worship of Isa, (b) spread monotheistic doctrine in place of Trinity, (c) and display dignity and glory o the holy Prophet before the world".
"Therefore I am a liar if I fail in the manifestation of this essential intent, notwithstanding millions of tokens coming forth from me. "Why is the world, therefore, inimical to me? And why does it not see my end? If I manage to succeed in doing in support of Islam that work which the promised Messiah or the promised Mahdi should have done, then I am truthful. And if nothing happens by the time I am dead then let everybody be witness that I am a liar. (Newspaper, 'Badr,' Qadian, Volume 2, page 4, July 19,1906).
Comments
How far did Mirza Qadiani succeed in his mission is recounted in the official newspaper of Qadianis, Al Fazl,' in its issue dated June 19,1941, on page 5. It says:
"Do you know, there are 137 Christian Missions operating in India, i.e., Head Missions. Number of their branches is many more. More than 1800 'Priests' are working in the head missions. There are 403 hospitals in which 500 doctors are working There are 43 printing presses and about 100 newspapers are printed in different languages. They are running 51 Colleges, 617 High Schools and 61 Training Colleges where 60,000 students study. In the (Christian) 'Salvation Army' there are 308 European and 2886 Indian priests. Under it (the 'Army') there are 507 Primary Schools in which 18,675 students study Eighteen colonies and 11 Dailies are their own. Under different departments of this Army 3,290 men are nourished. Result of these efforts and sacrifices is that it is said that 224 persons of different religions are being daily converted to Christianity. Against this, what are the Musalmans doing? Perhaps they do not consider this work worth their attention. Qadianis should think what is the position of their own efforts against such widespread net of Christian missionaries. We have only two dozen preachers in the whole of India and the difficult conditions under which they are working, we know that too".
This is the evidence produced by a Qadiani newspaper, 33 years after Mirza Qadiani’s death! It shows that Mirza s claim did no damage to Christianity Monotheism did not flourish at the cost of Trinity. His effort to stop the spread of Christianity failed.
Thus Mirza Qadiani’s statement: "Therefore I am a liar if I fail in the manifestation of this essential intent..... And if nothing happens by the time I am dead then let everybody be witness that I am a liar" is a lie self-proved.
(2) Mirza writes in Zamima Anjam-e-Atham: (Pages 30-35).
"If within seven years, a distinct effect of my efforts does not appear by Allah's support in service of Islam and, since death of false religions is essential on the hands of Messiah, if this death of false religions does not come by through me, i.e., if Allah, the Exalted, does not reveal those tokens through my hands which shall enhance Islam's success, as a result of which Islam starts to enter from all sides annihilating the void Christian Divinity and the world catching on a different hue, then, I swear by Allah that I shall consider myself a liar".
Comments
Mirza wrote the above in January, 1897, or thereabout. In other words his promised seven years' limit closed in 1903. By that year Mirza had to fulfill his promise to substantiate his truthfulness, failing which he had sworn himself to be a liar. Now, readers know that nothing of that sort happened and his promise did not materialize according to the time-scale which he himself had stipulated. Thus Mirza is a self-proclaimed liar. (3) It so happened during Ramadhan-ul-Mubarak in the year 1311 Hijra that lunar eclipse occurred on the 13th and solar eclipse on the 28th. Both eclipses chanced to fall during the same month. Mirza announced this phenomena as a proof of his 'Mahdviat'. He declared that this supernatural abnormality was a special sign for his sake only and which had never occurred before during lifetime of any other claimant to Mahdviat, Masihiat or Prophethood.
In Magazine, 'Anwar-ul-Islam' (p. 47) Mirza wrote:
"Since the times that this world was created never did lunar and solar eclipses get together during the times of any claimant of Prophethood/ Messengership/ Muhaddathiat. If somebody says they have conjoined then burden of proof lies on him".
"It never happened and certainly never happened from the start of the world till today that lunar and solar eclipses conjoined in this manner in Ramadhan and that some claimant to Prophethood, Messengership or Muhaddathiat was present at that time." (Page 40.)
Comments
Mirza Qadiani’s lack of knowledge deserves pity. From the years Hijra 18 to Hijra 1312, lunar and solar eclipses have conjoined sixty times in Ramadhan alone; during these thirteen centuries there have been not one but dozens of claimants of Prophethood and Mahdviat. But Allah, the Exalted, willed that Mirza be proved a liar from his own ignorance.
Therefore Allah, the exalted, made him write out this challenge:
"If these cruel Maulvis can produce an evidence of this type of conjunction of eclipses in the times of any claimant, they should come out with it. Undoubtedly, I shall go down as a liar, by this".
(Appendix, 'Anjam-e-Atham,' page 48).
Here I produce evidence, not one but four.
1) In Hijra 117, lunar and solar eclipses conjoined in month of Ramadhan in the times of a claimant, by name "Treef' who was living in Aljazair. 2) Again, Hijra 127 a conjunction of the eclipses and at that time a person called Saleh, son of Treef, was claimant of prophethood. 3) A conjunction again occurred in 1267 Hijra in Iran where Mirza Ali Muhammad Bab was blowing his trumpet of Mahdviat for seven years. 4) The Hijra of 1311 was again the year of conjunction when Mahdi Sudani was spreading his cult of Mahdviat in Sudan. More historical proofs are available in respect of such phenomenal conjunctions in the lifetime of many claimants of prophethood and Mahdviat. For details refer to the following books: 1) 'Doosri Shadadat-e-Aasmani' by Maulana Abu Ahmad. 2) 'Aimma-e-Talbis' & Raees-e-Qadian ' by Maulana Abul Qasim Dilawari.
But the above four evidences are sufficient to prove Mirza Qadiani lies.
(4) Mirza wrote in 'Izala-e-Auham ': (p. 190, 1st edition; p. 79, 5th edition.) "O Brethren of Deen and theologians of inviolable Law! Listen, you people to my submissions intently; that the claim of the promised similar, which this humble has made, has been taken as the so-called promised Messiah by unwitted folks.... I have not certainly made this claim that I am Messiah, son of Maryam. The person putting this blame on me is a downright slanderer and a liar".
Comments
The above clarifies the position. Mirza admits he was NOT the promised Messiah and he confirms that those who consider him so, are 'unwitted folks, downright slanderers and liars'. (5) Mirza wrote in Tuhfatun Nadwah: (Page 5). (1) "If I don't have knowledge of hidden things, then I am a liar; (2) "If death of Ibn-e-Maryam is not testified by Quran, then I am a liar; (3) "If Hadith-Mairaj did not make Ibn-e-Maryam sit among the dead souls, then I am a liar; (4) "If Quran did not declare in Sura 'Noor' that caliphs of this Ummat shall be from this very Ummat, then I am a liar; (5) "If Quran did not give me the name of Ibn-e- Maryam, then I am a liar".
Comments
Each and every claim above is wrong. Lies stand proved.
(6) Mirza wrote in Tuhfatun Nadwah (Page 4): "Allah, the Exalted, in His Holy Book says:.. ....That is, if this (person) will be telling lies he will be destroyed while you will be seeing him. His falsehood shall kill him. But if he is truthful then some of you shall become a target of his predictions and will depart from this mortal place while he will be seeing them. Now, test me on this basis which is in God's words and evaluate my claims".
Comments
We are ready to evaluate Mirza Qadiani’s claim on the basis set by him and draw these conclusions: l) Mirza engaged himself against Maulana Abdul Haq Ghaznavi in an imprecation of Mubahala. Right in front of his adversary's eyes Mirza met his doom. His falsehood killed him. 2) During a tête-à-tête with another opponent, by name Maulana Sanaullah, Mirza Qadiani indulging in curses, implored Allah to take away first the life of whosoever was a liar. And lo! Mirza died first while Maulana Sanaullah lived on to see him dead 3) Mirza Qadiani’s rival-in-love was Sultan Muhammad Sahib. In burning jealously Mirza died of Cholera while Sultan Muhammad lived on after Mirza Qadiani death. 4)Another opponent was Doctor Abdul Hakeem Khan. Mirza told him of the drawn sword of the Angel of Death hovering over his head and cursed him:
"O my Provider! decide between the Liar and the Truthful !"
'Liar and the Truthful!' And lo! Mirza died before Doctor Sahib's very eyes as a veritable liar!
The evidences of these four eye-witnesses amply testify Mirza Qadiani’s falsehood in accordance with the standards which he himself set forth. (7)
On July 10, 1888, Mirza came forward to notify his "revelation foretelling", as follows:
"That Absolute Omnipotent has told me:"
"Start negotiations for the elder daughter (Muhammadi Begum) of that person (Ahmad Baig). In case of declination from Nikah, the end of that girl will be extremely bad and if she will be married to another person he, within two and a half years from and similarly father of that daughter within three years, will die".
"Then in those days. attention was applied again and again for further clarification and details. It came to be known that God Almighty determined that He will bring the elder daughter (Muhammadi Begum) of that person (i.e. Ahmad Baig) into Nikah of this humble self after removal of each hindrance".
"Be it clear to the evil-minded that in order to judge our truthfulness or falsehood there can be no greater touchstone of test than our predictions". (Majmua'i-e-Ishtharat Vol. I, pp. 157-159).
Comments
This touchstone, which Mirza settled for himself to ascertain his truthfulness, has come very handy.
On April 7, 1892, Ahmad Baig married his daughter, Muhammadi Begum, to one of his relatives namely Sultan Muhammad, resident of village Patti District Lahore.
Now, in accordance with Mirza Qadiani’s so-called divine revelation:
(1) Muhammadi Begum ought to have been widowed by Oct. 6, 1894, but Allah, the Exalted, kept her safe from Mirza Qadiani’s evil eye and the couple lived happily together for no less than 57 years, i.e., 16 years in the lifetime of Mirza and 41 years after his death. From 1949 till 1966, Muhammadi Begum lived as a widow. In this way, she escaped the clutches of Mirza Qadiani’s 'divine revelation', 41 years earlier. (2) Sultan Muhammad should have died six months earlier than his father-in-law but by Allah's grace he lived for 57 years after him. (3) Ahmad Baig should have died after the death of his son-in-law and ought to have witnessed his daughter's widowhood and destitution but he departed earlier from the world, leaving his daughter and son-in-law happy in their life. (4) Each and every hindrance for Nikah between Mirza and the lady was destined to be removed by God, as per Mirza Qadiani’s 'repeated attentions to the Absolute Omnipotent' for bringing her into Nikah of that 'humble self. YET sorry! The Absolute Omnipotent did not help Mirza one bit, although he pursued the matter relentlessly. Poor Mirza failed miserably. The 'angel of death' wielded 'sword' over Mirza and he expired on May 26, 1908. Alas! he departed, burying pangs of love in his heart into his grave, coupled with heart-burnings of jilt. (5) According to Mirza Qadiani’s own words those who do not put his predictions on the touchstone of test for falsehood are 'the evil-minded'.
(8) On the occasion of Nikah announcement of Muhammadi Begum, on July 10, 1888, Mirza prefaced the following two-verse piece on top of his communication:
Allah's Divine Power will strangely show itself up; When the end result of my predictions will be visible. Distinction between truth and falsehood is to appear;
Someone will get honor and some, disgrace. (Majmua-e-Ishtiharat, Vol. 1, p. 153).
Comments
Result of predictions was seen on 26th May, 1908, in Mirza Qadiani’s death. Allah's Divine Power showed itself up on that day. Despite his twenty years' continuous efforts along with his 'revelation' hoaxes, Mirza was deprived of Muhammadi Begum. In this way, truth and falsehood became distinct in the wake of which the lady was honored and Mirza disgraced. Who was a liar?
(9)
Mirza made several predictions in the case of Muhammadi Begum. Her parents, ignoring all these predictions, settled her Nikah elsewhere. Mirza was consumed with lover's cast-off jealousy. Not controlling himself, he blurted forth a letter to her paternal uncle, Mirza Ali Sher Baig, who was Mirza Qadiani’s brother-in-law as well. He wrote:
"Now, I have heard that the girl's Nikah is going to be solemnized on the 2nd or the 3rd Eid ..... Participants in this Nikah are my great enemies. Nay, they are great enemies of Islam. They want Christians to laugh at us and Hindus to make merry but they don't care a bit for the Deen of Allah and the Prophet".
"From their side, they are strongly determined to disgrace me and blacken my face. They are about to strike me with a sword. Now, to save me is the work of Allah, the Exalted. If I am His, He will surely save me. They want me to be dishonored and to have my face blackened. God is Absolute. He may blacken the face of whomsoever He likes but, now, they want to push me into fire".
Comments
Ah! The restlessness of Mirza for Muhammadi Begum and the coldness of her relatives. Woe betide! Enemies of Allah, enemies of the Prophet, enemies of Deen and enemies of Mirza are cutting into Mirza Qadiani’s core with the dagger of Nikah and turning him into a laughing stock of insult for the world.
Alas Mirza! Aglow with lover's fire! Allah's help, none!
Mirza bemoans in writhing agony:
"If I am His, He will surely save me".
Yes if he were His; otherwise, No. A straw from Allah for Mirza!
(10) When Sultan Muhammad, Mirza Qadiani’s rival for Muhammadi Begum's hand, did not die within the period fixed by Mirza, he extended the duration of Sultan life:
"Well, if not in two and a half years, certainly in my lifetime he will die. I declare that his living or not living is the test of my truthfulness or otherwise".
He wrote in Persian:
(Translation) "But I have not told you that this matter has come to a close at this state and that the end result is what has appeared or that the fact of prediction has finished at that. The real premise stands on its own. Nobody, by any of his tricks, can evade it. This is fated from Great Allah as inentable destiny (i.e. the predicted death of Sultan Muhammad whereby Mirza could consummate his longing for Sultan's wife) and shortly the time of its occurrence will come. I swear by that Allah Who raised Hazrat Muhammad Mustafa for us to make him His best creation that this prediction is true and will soon be visible. I make it a proposition for testing my truthfulness or my falsehood. And I have not said it on my own but that my Provider Himself has informed me of it". (Anjam-e-Atham, p.223).
Mirza declared Sultan Mohammed’s imminent death as a proposition to test his truthfulness or falsehood, i.e., if Sultan Muhammad died in Mirza Qadiani’s lifetime then Mirza was true otherwise he was a liar.
What a pity that Mirza was a liar because he died in 1908 and Sultan Muhammad died in 1949.
(11) Mirza wrote in case of Sultan Muhammad:
"Remember, if the second part of this prediction does not come true (i.e., son-in-law of Ahmad Baig does not die in Mirza Qadiani’s lifetime) then I shall be more wicked than every wicked man. O idiots! this is not a human's pretension. This is no business of any depraved impostor. Consider this definitely to be God's true promise, the same God Almighty Whose words never evade; the same Glorious Provider Whose intentions nobody can stop!" (Append ix, 'Anjam-e-Atham' p54)
Comments
Because Sultan Muhammad did not die in Mirza Qadiani’s lifetime, the undermentioned conclusions are drawn:
1) Mirza admits himself to be 'more wicked than every wicked man'.
2) His prediction was 'Pretension'.
3) His prediction was 'Business of any depraved impostor'.
4) If his claim was 'God's true promise' it could not possibly 'evade' because who 'can stop intentions of the 'Glorious Provider'?
5) A person who does not understand this simple thing, Mirza gives him the title of 'idiot'.
(12) "I say again and again that quintessence of my prediction in case of the son-in-law of Ahmad Baig shall be his inevitable destiny. Wait for it. If I am a liar then this prediction will not be fulfilled and my death will come and if I am truthful then God Almighty will certainly fulfill it' . (Marginal note p-31, Anjam-e-Atham)
Comments
How shameful! Ahmad Baig's son-in-law did not die during Mirza Qadiani’s lifetime. Thus Mirza had said correctly: "If I am a liar then this prediction will not be fulfilled, and my death will come.'
(13) Mirza, in support of his 'heavenly' Nikah, had reasoned out from a Prophetic Hadith, (as written by him in 'Anjam-e-Atham ,' p-53 Annex):
"For corroboration of this prediction, the holy Prophet of Allah has also previously predicted: the promised Messiah will take a wife and have children. Now it is obvious that this mention of marriage and children normally bears no significance because every one generally marries and has children. There is no excellence in it. But here marriage means special marriage as a token and by children is meant special children for which the prediction of this humble self is there. It looks as if the Prophet of Allah is answering here the doubts of those black-hearted unbelievers that these sayings will certainly be fulfilled".
Comments
Allah, the Exalted, kept Mirza deprived-of that 'special marriage' and from those 'special children', proving that Mirza Qadiani’s claim of So-called promised Messiahship was false and that the prophetic prediction did not fit upon him. The holy saying was with regard to Hazrat Isa (Jesus, peace be on him) that he would marry and would have children on his second appearance on earth Mirza has himself written about those persons who disbelieve his appearance: The Prophet of Allah is answering here the doubts of those black-hearted unbelievers that these sayings will certainly be fulfilled.
(14) For fifteen days, Mirza carried on arguments with a Christian Priest, named Abdulla Aatham. Having failed to give him a defeat he announced his revelation on 5th June 1893 that within fifteen months his adversary would be thrown into haaviya' (the hell) unless he returned to the truth. Mirza wrote in this case:
"I admit right this time that if this prediction goes false, that is, if within fifteen months from this date, the party who is on falsehood in view of Allah, does not fall into 'Haaviya' as death punishment then I am prepared to undergo every type of punishment: disgrace me, blacken my face, collar a rope around my neck or hang me on the gallows. I am ready for all. I swear by the Greatness of Allah's Glory that He will certainly do the same, will certainly do the same, will certainly do the same. Earth and sky my deviate but not His Ordainment. If-I am a liar, keep the gallows ready for me and consider me the most accursed of- all the accursed persons, evil-doers and Satans". (Jung-e-Muqaddas, p-189)
Comments
Mirza Qadiani’s prediction expired on 5th September, 1894 but Atham neither renounced Christianity nor accepted Islam nor he fell into "Haaviya" in death punishment. Nothing of the sort happened and everything sailed smooth.
Mirza went to the extent of invoking charms over Atham, throwing over him spells and witchcraft (ret: 'Seerat-ul-A~ahdi' p-188, Vol. 1) but nothing happened.
On the last day, when this prediction was ending, i.e., 5th September he implored Allah, cried out and lamented: Ya Allah! Atham may die, Atham may die, Ya Allah! Atham may die" (ret. Newspaper Al- Fazl, dated 20th July 1940). But Atham lived on. Magic, charms, witchcraft and spells did him no damage. Allah rejected Mirza Qadiani’s implorations, lamentations and curses. Atham grew all the more prosperous!
On the other hand, Mirza had proposed his own punishment as a liar: "Disgrace me, blacken my face, collar a rope around my neck or hang me on the gallows.. keep the gallows ready for me, think of me as the most accursed of all the accursed persons, evil-doers and Satans". Consequently, how did the opposing party carry out this instruction of Mirza Sahib? It can be guessed by the dirty announcements which were published on the expiry of the fixed time. What his adversaries did? They heaped on Mirza such filthy abusive epithets that it shall be indecent to print them here. But a couplet, which became popular on public tongues may be reproduced here:
Translations
Shameless perverse are also in this world, But you. shame-proof, have surpassed all!
This was an echo to Mirza Qadiani’s own acknowledgment: "Most accursed of all the accursed, evil doers and Satans.' Really he was so, otherwise how Allah would have failed him before a 'Kafir' Christian?
(15) Mirza wrote in Shahadat-ul-Quran: (p-80).
"In addition to this, there are similar other magnificent tokens of this humble self on the test list: There is my prediction in respect of Munshi Abdulla Atham Sahib Amritsari, the term of which is fifteen months beginning from 5th June, (1893). My other prediction is in respect of the son-in-law of Mirza Ahmad Baig, resident of Patti, District Lahore, term of which has eleven months more from today the 21st September, 1893. All these matters which are totally beyond human power are sufficient to identify the true from the liar".
Comments
This is exactly the modus-operandi in which a liar is distinguishable from a truthful person, that is, if these predictions are fulfilled as per duration of their terms then the teller of the predictions will be considered truthful. As the predictions failed, therefore Mirza is identified as a proven liar. No other argument is necessary to prove Mirza Qadiani’s lies.
(16) Mirza announced: "In the end, I beseech You, O God! Almighty All- Knowing, if these predictions are not from You that Atham will be caught in fatal tortures and Ahmad Baig's elder daughter coming ultimately into Nikah of this humble self then destroy me with disgrace and disappointment. Efface me, perish me with insults, make me permanent target of accursed imprecations, please my enemies, accept their prayers if, in Your estimate, I am a driven outcast, accursed charlatan and one-eyed anti-Christ impostor ('Dajjal') as my opponents have understood me, and if that Benevolence of Yours is not with me which was with...... " (so and so saints and prophets: here Mirza has named many saints and prophets). (Ishtihar dated Oct. 27, 1894, reproduced from Majmu'a Ishtiharat p-116,Vol. 2).
Comments
Despite these heart-rending entreaties and self-accursements, Allah did keep Mirza deprived of Nikah with Muhammadi Begum until he breathed his last. From this it appears that Mirza, according to his own statements, was 'a driven outcast, accursed charlatan and one-eyed anti-Christ impostor ('Dajjal') as his opponents have understood him'.
Alas! As a result of this self-cursing he perished in disgrace and disappointment, became a permanent target of accursed imprecations, his enemies became happy and their prayers were accepted by Allah.
(17) Mirza Qadiani in his communication to Maulana Sanaullah Amritsari wrote:
"In your paper, you build up this reputation for me that this person imputes falsely, is a liar and is one-eyed anti-Christ impostor ('Dajjal'). I have borne a lot of tortures from you but endured them patiently........ if I am really a liar, an impostor and a charlatan, as you remember me in your paper then I will perish in your lifetime". (Advertisement, Molvi Sanaullah Sahib se Aakhri Faislah, Ref. Majmua-e-lshtiharat, Vol. 3, p. 578.) Comments
Mirza died on 26th May, 1908, in the lifetime of Maulana Mirza Qadiani’s words are proved: If I am really a liar, an impostor and a charlatan, as you remember me in your paper then I will perish in your lifetime. Mirza was a 'truthful' liar, therefore died earlier. (18) In the same advertisement addressed to Maulana Sanaullah Amritsari, Mirza wrote: If that punishment which is not in the hands of a human being but only in God's Hands, such as plague, cholera, etc., and similar fatal diseases and if the same do not descend upon you in my lifetime then I am not god-sent". Comments
Allah, the Exalted, kept Maulana safe from every amiction in Mirza Qadiani’s lifetime and fulfilled this proposal of Mirza:. "Then I am not God-sent." (19) Mirza implores Allah in the above-quoted Aakhri Faislah.
"O God! If this claim of the 'so-called promised Messiah' is only a false imputation from the 'self in me and in Your eyes I am a mischievous liar, then O my dear Master! Humbly I implore in Your Audience to put me to death in Maulana Sanaullah's life-time. Aameen".
Comments
This prayer of Mirza came to be accepted; Mirza Qadiani died while Maulana Sanaullah lived on. Proved: Mirza Qadiani was a mischievous liar in the eyes of Allah the Exalted. Further proved: Mirza Qadiani’s claim of being 'so-called promised Messiah' was false imputation of his 'self and that Maulana Sanaullah was righteous.
Would that Mirza Qadiani had implored Allah for his guidance instead of his death! Perhaps that would also have been accepted.
(20) Mirza further wrote:
"O my Omnipotent! O Who has sent me down! Holding the garment of Your Sanctity and Mercy only, I beg in Your audience to honor us with a true decision between Maulana Sanaullah and myself. And he who in Your eyes is really a mischievous liar, lift him from the world in the very lifetime of whosoever is truthful. O Master! do it this Way. Aameen".
Comments
This request of Mirza was also accepted. Maulana Sanaullah was truthful hence Mirza, struck by cholera, was lifted from the world in Maulana Sanaullah's lifetime. Mirza got from Allah what he asked from his mouth. Proved: Mirza was a mischievous liar.
(21) Mirza wrote in Zamima Anjam-e-Atham pp.20- 21.
"Shaikh Muhammad Hussain Batalvi and other notable opponents may hold a Mubahala with me. After the Mubahala even if one person could save himself from my imprecations then I will admit I am a liar".
Comments
Under this arrangement, Maulana Abdul Haq Ghaznavi held a Mubahala with Mirza. Result was that Mirza died in the lifetime of Maulana Sahib. Thus Mirza Qadiani’s covenant is corroborated: "I am a liar".
(22) Mirza Qadiani’s writings show that he was a patient of 'Hysteria-malaise.' He said so in conversations also. Doctors confirmed it. Others also said about it. Proofs are given below:
1) "You behold! Hazrat had foretold about my illness also which has come to pass likewise: He had said that when Messiah will descend from the sky he will be wearing two saffron-colored sheets of cloth. Therefore, same way, I have two diseases, one in the upper part of the body, viz., Hysteromania, and the other, excessive urination, in the lower part". (Malfoozat-e-Mirza by Mirza Qadiani, Vol. 8, p. 445).
2) "My condition is such that, despite my constant involvement in two diseases, I remain preoccupied with work that I carry on very late having closed doors of the house at night. Although the disease of Hyster-malaise increases as a result, and my head feels more dizzy due to wakefulness yet I don't care and continue with my work". (Ibid. Vol. 2, p. 376)
3) "First Qadian so-called Khalifa said to Mirza Qadian so-called promised Messiah: "Your Honor! Mirza Qadiani  suffers from Melancholia." The honorable was pleased to reply: "In a way, all the prophets suffered from Melancholia and I also suffer from the same". (Seerat-ul-Mahdi, p-304, V. 3).
4) "Doctor Mir Muhammad Ismail Sahib told me that he had heard many times from Mirza Qadiani, the so-called promised Messiah, that he suffered from Hysteria and also mentioned Melancholia. But the truth is that signs of nervous disorders developed in him only as a result of his diligent mental work and day and night preoccupation with literary compositions. These are often seen in patients of Hysteria (and Melancholia) also." (Seerat-ul-Mahdi, Vol. 2, p. 55). 5) "This disease, having occurred once in the family, was bound to penetrate into the next off- spring. Therefore Mirza Mahmud Qadiani told me that occasionally, he also got an attack of Hyster- Malaise". (From: Article written by Doctor Shah Nawaz Sahib Qadiani, reproduced in Magazine 'Review Of Religions,' Qadian, August, 1926 p. 11). 6) "The cause of all his troubles such as vertigo, headache, sleeplessness, heart cramps, indigestion, diarrhea, excessive urination and hystermalaise was only one and that was his weakness of nerves". (From the magazine: 'Review Qadian, May 1927, p. 26). 7) "Some patient of Melancholia think: "I am king"; Some think "I am God", some think "I am Prophet." (From Bayaz-Noor-ud-Din p. 212, Vol. 10).
Comments
We have sufficed here to give only seven opinions and findings from all those who are Qadianis and it is possible to give more opinions as well but for the-sake of brevity we stop. However, it is confirmed without any doubt that Mirza Qadiani was Hyster-maniac.
It shall be worthwhile to give medical opinion of experts of Medicine on this disease of Melancholia-- Hyster-Malaise. It will be noted that Mirza Qadiani suffered from them all.
(a) From: 'Qanoon', Part One, Book three, Author Shaikh-ur-Raees. Boo Ali Seena: "Melancholia is that malady in which worries and anxieties take the form of imagined horrors and dreads as opposed to the normal. Its cause is atrabilious temperament which takes away the entire essence of brain, leaving the patient effectually distracted. Or the other cause of this malady is extreme heating-up of the liver called Hyster-malaise. What happens is that excrements of victuals and intestinal disorders through vapours collect in the liver and humors of the body burn up and take the form of mania. Then black fumes arise from these parts and go towards the head. It is this condition which is called melancholic- flatulence, melancholic-fumigation or melancholic- hystermalaise".
(b) From: ' Sharah-ul Asbab wal Alamat-Amraz, Malikhoiia'. Author: Allama Burhan ud I}in Nafees. "When thoughts and ideas change from the normal path into fears and disorders it is called Melancholia.. With some patient this disturbance reaches to such limits that he starts to consider himself a Diviner, with a knowledge of hidden things. He informs in advance of what is going to happen later.. this disease increases in some patient so much so that he thinks himself to have been transformed into an angel."
(c) From: Same Author above:  "There is a branch of Melancholia, called Hystermania. This is caused by strong black bile that accumulates in the digestive tract. From that part of the body in which this matter accumulates rise black vapours that envelop brain. Its symptoms are: belching out bitter fumes, finding food tasteless, deliciousness of eatables reduced, worsening of digestion, belly inflation, stool liquefaction and rising of smoke-like fumes. "
(d) From: 'Makhzan-e-Hikmat' Second Edition Author Sh~msul Atibba, Hakim Doctor Ghulam Jilani.
"Previous theory was that this disease manifested itself into disorders, arising from animal faculty or from those vital principles of amiability that originate from liver or digestive tract. But later researches indicate that this disease takes from nerves.. in the menfolk nervous internal system produces weaknesses of brain and is called Hyster-malaise.
"Symptoms of this disease are: patient's letharginess and his anxiousness. He develops feelings of egotism, conceit and self-estimation. He is apt to exaggerate in his conversations, feels little appetite and suffers from Dyspepsia".
(e) From: 'Ikseer-e-Azam,' Volume one, p. 189 Author Hakim Muhammad Azam Khan.
"Symptoms of this disease are: digestive disorders, bitter vaporous belches, constant mouth watering, belly flatulence, bowels grumbling, stomach inflated and heated, false appetite vapours rising towards palate in fumes.. Sometimes upper part of the body shivers and shakes, knock-down in severe attack, fainting and swooning..... sudden forgetfulness, drooping eye-lids, suffocation while swallowing, sudden lightning-like sparkle flashing in front of the eyes .......
(f) From: Same Author above: "Patient, if a religious scholar, lays claim to miracles, to prophet hood and to supernatural powers. He talks of Divinity and preaches to men."
Comments
All the symptoms laid down by the experts of Medicine were present in Mirza to the utmost extent. Very true, he was a patient of Melancholic Hyster- malaise.
There can be no better statement than the categorical pronouncement of no less a person than the Mirza Mahmud Qadiani himself, in which he said that the disease of Hysteria was present in Mirza Qadiani: "Men also have this disease and those who suffer from this are called Hyster-Maniacs." (From Friday Sermon, by Mian Mahmud Ahmad, reproduced in Newspaper, 'Al-Fazl' Qadian Vol.10, dated April 30, 1923).
Mirza Qadiani laid claims, very intensely, right from prophethood to Godhood. He called himself superior to all revered prophets and claimed to have performed one million miracles. He also claimed to be the King of the Aryans! He invited people to adopt his religion and those who rejected him he called them atheists, 'Kafirs' and Hellish folks. He found faults with all the Prophets, (peace upon them all) called respectful Companions of Our Prophet (Allah be pleased with them all), as silly fools, and abused the saints of the entire Ummat. He called Quranic commentators erring folks. He reproached narrators of the Traditions and categorized Ulemas of the Ummat with Jews. He dubbed the whole Ummat as "gone astray from the path" and passed obscene remarks against learned men and pious persons.
Can a godly person or a religious revivalist stoop so low?
Certainly, Mirza Qadiani was a maniac of Melancholic-Hyster-malaise.
A HEART-FELT SUBMISSION TO QADIANIS
With utmost sincerity of heart, I make this submission to you.
(1)
It is possible that contents of this article have displeased you at places but my part is actually this much that I have quoted from Mirza Qadiani’s own writings. Making those a basis, I have evaluated facts. If you don't agree with my evaluation then I leave it to ye u to judge for yourselves his truth or falsehood on the touchstone of his writings.
(2)
I tell you that all our revered prophets were most dignified souls. What to speak of them, even respectable saints and pious elders of our Ummat never tied challenges of truth/untruth. Their call to righteousness was direct. Here we find Mirza Qadiani stipulating horrible bids for his veracity again and again. No sooner did he lose the wager, he tied another. Can such a gamble ever be a modus- operandi of chosen souls of Allah's faithful creatures? This point alone should suffice to guide anyone to truth provided Allah has bestowed him with judgment and insight.
(3)
Have you noticed that whereas Mirza Qadiani risked his entire career over these gambles, Allah the Exalted, on the other hand, if I may say so, vowed to let Mirza never succeed in saying a thing, conditional on his truth. Anything Mirza Qadiani would say, Allah would bring it to naught.
For example, Mirza swore:
'Sultan Muhammad will die';
'Abdulla Atham will die';
'Sanaullah will die';
'Abdul Haq Ghaznavi will die';
and so on and so forth, "else call me a liar." Against this was the fated Ordainment that the more he would resort to swearing the more impossible they would become.
Indeed, it was a limit on the part of Mirza that when predicting about the death of an unholy Christian, he acknowledged himself to be 'the greatest accursed man on the earth' if that did not happen. And true enough, it did not happen. Allah, the Exalted, refused Mirza Qadiani’s plea against a defiled 'Worshipper of Cross.' Is 'here any instance to compare with it?' For Allah's sake. yonder over it.
(4) Last and not the least O Brethren-in-humanity! Think over this situation:
If on the Day of Judgment, Allah the Exalted, puts this Question to Mirza Qadiani why did you mislead people by claiming to be a prophet after Hazrat 'Khatam-Un-Nabieen ?
And in reply? if Mirza Qadiani submits: "Ya Allah! I was a patient of Melancholic-Hyster-malaise. I told my people that I was a 'Miraqi' and even wrote it so in my books. Doctors said I was a maniac of Hysteria. Pray ask these 'sages' (the Qadianis) why did they follow nonsensical eruptions of a diseased 'Miraqi' maniac and accepted me as their Prophet and Messiah".
Then? my Brethren-in-humanity, what will you say in reply to Allah?


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Mirza Qadiani in the Mirror of his Own Writings ,,,,,,,


SO LANAT ON MIRZA LAIR