Islam and the Affliction of Ahmadiyyat

From the Book:

It is unfortunate that Ahmadis do not dare to leave Ahmadiyyat even when its flaws are exposed, preferring to remain willingly uninformed. The primary reason for this is their deep-rooted, nostalgic connection to the personalities and places associated with Ahmadiyyat, which sadly outweighs their sense of honor towards the Prophet of Islam صلى الله عليه وسلم as Khatumun Nabiyyeen خاتم النبيین (The Last of the Prophets), and has transcended the boundaries of discipleship (پيری اور مريدی) for their “Khalifas”/Caliphs. They perceive avoiding apostasy from Ahmadiyyat safer than embracing Islam. This mindset is shaped by a deep-seated fear of retribution for apostasy that has been instilled in every Ahmadi since childhood.

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Imagine a bearded man wearing a turban, sitting on a highchair behind a large heap of currency bills. As people walk by, they bow to him, saying salam and offering what little beneficence they can. Among the innocent children waiting in line is a little girl, her eyes brimming with tears, her heart racing. She has never seen anything like this before and has always struggled after, to understand the meaning of that exhibit, and its connection to reality.

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In the passage above, Mirza Saheb criticizes the miracles of Prophet Isa عَلَيْهِ ٱلسَّلَّامُ by using the terms "Zilli," "Majaazi," and "Jhooti," meaning "False," in contrast to "Haqeeqi," which means "Real." This indicates that Zilli Nabuwat/prophethood should also holds no status. Therefore, believing in a Zilli or Baroozi prophet is not mandatory.

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And on page 31, "Even during Hajj (Muslim Pilgrimage), one can choose to pray at the residence rather than behind anyone else."

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"بد تر ہر ایک بد سے ہے جو بد زبان ہے

جس دل ميں يہ نجاست بيت الخلاء يہی ہے"

Translation: “The abuser is the worst of all, for their heart is as filthy as a toilet."

He declared, "One who do not believe in our victory will be seen as he desires to become a bastard ولدالحرام, not lawfully born."

- p. 371: تلك البغايا is translated as زن ہاۓ بازاری, meaning "Prostitutes."

- p. 410: كالبغايا is translated as زن بازاری, meaning "Prostitutes."

- p. 426: البغايا is translated as زنان فاسقہ, meaning "Prostitutes."

- p. 427: لياليهم بغايا is translated as شب زن بازاری, meaning "Prostitutes."

- p. 428: جون البغايا is translated as آرند زن بازاری, meaning "Prostitutes."

- p. 429: ان البغايا is translated as زنان فاحشہ, meaning "Prostitutes."

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Although Prophet Isa/Jesus عَلَيْهِ ٱلسَّلَّامُ is referred to as Masih or Yasu, Muslims believe that the Isa/Jesus عَلَيْهِ ٱلسَّلَّامُ of the Quran and the Bible is the same figure.

"Among all of Yasu's prophecies, who is the dead god of the Christians. If only one proves to be equivalent to this prophecy, I am ready to pay a redemption for it. What were the prophecies of that submissive figure? Only that there would be earthquake and famines or wars would break out. May God's curse be on those hearts who regard such prophecies as proof of his divinity and turned a dead man into a god........

............His family background was quite noble and divine, yet three of his paternal and maternal grandmothers were prostitutes, from whom he was descended. This might have been a divine arrangement/stipulation. His associations with prostitutes could have stemmed from family connections; otherwise, a noble person would not allow a young prostitute to touch his head with her filthy hands or rub the perfume earned from prostitution over him or wipe his feet with her hair. People can easily see what the conduct of such a person was."نعوذوباللہ من ذلک

When the Ahmadi “Khalifa” was asked about the mockery, he initially suggested that there were two different “Jesuses”—that Mirza Saheb was referring to the Jesus of the Christians. Eventually, he became confused and admitted he did not know if they were two different individuals or not.

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"This humble person, who has claimed to be Masil e Masih مثيل مسيح, is mistakenly understood as Masih e Maoud by those lacking discernment.............

"It is not just my claim; all the Muhaddiths محدثين (Hadith scholars) concur that all of the hadiths concerning a promised Mahdi are distorted and unreliable.................

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........this is attributed to certain extraordinary women who, due to their potent seminal fluid, may possess both subjective and objective powers capable of conception, with mere anticipation of sexual stimulation......I maintain that such narratives exist in Hindu scriptures......indeed, similar incidents have been reported across various cultures..... However, in Hebrew texts, only the birth of Jesusعَلَيْهِ ٱلسَّلَّامُ is noted in this regard.....

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Consequently, this casts doubt on his eligibility for the titles of Masih and Mahdi. Dr. Mall argues that these mental afflictions not only impaired his thoughts, knowledge, and assertions but also contributed to the flaws, contradictions, and logical inconsistencies in his writings, culminating in the circumstances surrounding his death.

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... I decided to have a successor, and I created Adam, meaning you... آواهن ( AWAHEN ) (God entered deeply into you)......

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Please consider the types of “Surahs” revealed to Mirza Saheb, with verses numbering:

1. "People arrived and claimed. The Lion of God caught them, and the Lion of God gained the victory."(Urdu)

2. Amin ul Mulk Jai Singh Bahadur. (Urdu)

3. "رب لاثبق لى من المغزعات ذكرا" (Translation: "O my Lord, do not let me be forgotten among the afflicted.")

4. "The belly burst open."(Urdu)

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Furthermore, he claimed, "The one who was buried in Kashmir, Mohallah Khaniyar, was unjustly raised to the sky."

(Ruhani Khazain, Vol. 18, p. 235, Dafia ul Bala)

Finally, he stated, "Interestingly, Hazrat Isa's عَلَيْهِ ٱلسَّلَّامُ grave is located in Balad e Shaam (بلاد شام, Syria)."

(Ruhani Khazain, Vol. 8, pp. 296, 297, Itmaamul Hujjah)

"The third verse of Chapter One, Amaal (اعمال- Bible), confirms the death of Masih (Jesus) عَلَيْهِ ٱلسَّلَّامُ , which occurred in Galilee."

(Ruhani Khazain, Vol. 3, pp. 353, 354, Izala e Ohaam-Footnote, Part 2)

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On Page 284 he writes, "He (Mirza Saheb) used to say that there are astonishing benefits in Opium."

Evidently, Mirza Saheb seems to have lost his senses due to opium and wine addiction. And this is obvious that appears inebriated in his photographs, which are displayed in Ahmadi homes and places of worship, as he was not able to open his eyes properly.

(Seerat ul Mahdi, Vol. 2, p. 77)

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Another unusual habit, which was both whimsical and obnoxious, was noted by Mirza Bashir Ahmad, who wrote, "My mother narrated that Masih e Maoud (Mirza Saheb) used to wear Gharara (غراره, a long skirt) in his early days. I urged him to stop that."

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Beyond prose, Mirza Saheb expressed his insights through poetry, shedding light on societal absurdities:

"نام اولاد کے حصول کا ہے ساری شہوت کی بيقراری ہے"

("The quest for a son is merely a veil for rampant sensuality.")

"بيٹا بيٹا پکارتی ہے يار کی اسکو آہوزاری ہے"

("She calls for a son, but her heart truly yearns for her lover.")

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"I saw in a vision that my brother Ghulam Qadir was sitting beside me and reciting the Quran loudly. While reading, he recited these sentences: "انا انزلنه قريباً من القاديان" ("Indeed we sent it down near Qadian.”). I was astonished that the word “Qadian” was written in the Quran. He pointed out that it was written there. Then I glanced at it and found that it appeared on the right page, around the middle, along with the same Ilhami sentence. I told myself that the name Qadian is indeed in the Quran. I also remarked that three cities are reverentially mentioned in the Quran: Makkah, Madinah, and Qadian."

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زمین قادیاں اب محترم ہے ہجوم خلق سے ارض حرم ہے

The land of Qadian is now honorable, crowded with people, the Holy Land.

عرب نازاں تھے اگر ارض حرم پر توارض قادیاں فخر عجم ہے

If Arabs take pride in their Holy Land, then the land of Qadian is the pride of non-Arabs. (Ahmadis only!)

(Durre Sameen Al Fazal, December 25, 1932 (PNA Proceedings Report, p. 1490, Archive.org)

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Similarly, another Lahori Ahmadi, Masood Baig Mirza, clarified and endorsed the previous narrative, in response to the Attorney General's questions that Mirza Saheb stated, "Anjuman” will be the successor of “Khilafat”. Decisions will be made by consensus." However, Mirza Bashir ud Deen abolished the resolution in 1914. At that time, there was no candidate or proposal. Maulana Muhammad Ali was more knowledgeable than Mirza Bashir ud Deen in terms of understanding, age, and experience, who was only twenty-five years old and eager to take the leadership role. However, Molvi Muhammad Ali did not accept his leadership and condemned his beliefs.

(Pakistan National Assembly Proceedings Report, pp. 1526-1537, 1974, Archive.org)

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Despite these facts, the shroud holds significant importance in Ahmadiyyat, as evidenced by the “pilgrimage” made by the fifth “Khalifa” Mirza Masroor Ahmad to pay his respects, in 2010. This highlights that such hypothetical and metaphorical claims have substantial importance in Ahmadiyyat, as they rely on them to validate the truth of their prophet.

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Similarly, Ahmadis seeking refuge in Western countries are largely unaware of these issues and are not inclined to learn more about them. They prioritize "Peace," for their propagation as stated by Mirza Saheb. "I know that with His special favor, Khuda Ta'ala has made this government a refuge for me and my community. The peace we enjoy under the protection of this government is not available in Makkah Muazama or Madinah, nor under the reign of the Roman government in Qastantania."

(Ruhani Khazain, Vol. 15, p. 156, Taryaq ul Qoloob)

(Mirza Saheb ki Jai!)

It is not unimaginable that in Muslim countries, particularly Makkah and Madinah, he could likely, have faced serious consequences due to his transgressions.

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In the proceedings of the Pakistan National Assembly, specifically under the topic "Qadiani Issue, General Discussion," significant insights are presented regarding "ايک حواری نبی کی ضرورت" or "The Need of an Apostolic Prophet".

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Dr. Mall emphasized that Mirza Saheb’s mind was heavily influenced by the British government, to the extent that he dreamt of the British Queen and English angels.

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According to the Ahmadiyya journal Al-Fazl, until June 3, 1947, the “Ahmadiyya Jamaat” was in favor of undivided Hindustan. This is also mentioned in the Justice Munir Inquiry Committee Report of 1954:

"Their conclusion was that even if Pakistan is created, we will try to reverse the partition, to undo the division of India. (p. 10)

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Yahya: "What is the meaning of Murtad (Apostate)? Is it someone who is out of the Circle of Islam or out of the Islamic Millat?"

Mirza Nasir: "A Murtad is a person who declares that he has nothing to do with Islam."

Yahya: "If a person declares that he does not believe in Mirza Ghulam, is he out of the Circle of Islam or out of the Islamic Millat?"

Mirza Nasir: "He will be out of the Islamic Millat. He is referred to as Murtad, but not in the true sense of the term." (p. 275)

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Yahya then questioned Mirza Nasir regarding the following statement by Mirza Ghulam Ahmad: "Whoever differentiates between me and Mustafa (Prophet Muhammadصَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ) has not believed in me or recognized me."

(Khutba e Ilhamia, p. 171)

To defend himself, Mirza Nasir connected the statement to Sufi ideology, suggesting the concept of "فنا فى الرسول الله" (to unify oneself with the Prophet Muhammadصَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ), stating, "He is, and I am nothing."

This interpretation, however, contradicts the essence of the argument because of controversial claims of Mirza Saheb. (see Chapter 2).

Yahya responded by asserting that an Ummati Nabi cannot be equal to or superior to the Prophet. (pp. 360-362).

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The act of forming sects itself is a punishment and a source of anger from Almighty Allah. He states in the Quran: "Say, He has the power to send punishment upon you from above you or from beneath your feet, or to confound you by splitting you into sects and make you taste the violence of one another. See how We expound the Signs in various ways that they may understand!" (Surah Al-Anam: 65)

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In his book "قاديانيت-مطالعہ اور جائزہ, Qadianiyat, Mutalia aur Jaiza," Maulana Sayyed Abu Al Hassan Ali Nadvi criticized the writings of Mirza Saheb. He states, "The approach adopted by Mirza Saheb in his writings is discordant with prophets, reformers, or serious and respectable authors."(p. 65)

He further notes, "If we disregard the discussions on the life and descend of Masih (Jesus) and the associated arguments, the entire scope of Mirza Saheb's literary endeavor becomes insignificant." (p.183)

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Please read the book for more interesting contents. Thanks. SW.