THE

-QADIANI PROBLEM

s.

ABUL A'LA

MAUDUDI

ISLAMIC PUBLICATIONS (PVT.) LIMITED 13-E~ Shnhitlam Market, lahore. (Pakistan)

CONTENTS Preface The Qadiani Problem Queer Interpretation of Nabuwwat Mirza Ghulam Ahmad s Prophe tho od
t

(vii)

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Khatm-e-

1
2 5 ·6

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Cla.im to

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Consequen ees of claim for Prophethood Religion 0 f QadianiB is· Opposed to Islam Implieationa of New Religion Deman d for ,Decl a riIlg Qad ia nlS as a Separate Minority Behn.viour 0 f Persons in .. Power Pr aotiee of H er as y am ODg Mus] ime Qth or Seets of M uslim s Political Ambitions of Qadia.nie P Ian for 8. Qadia.n i Staoto in P a.kist BD Demand for Separatdon by Majority T.ru th about the Propagation of Islam by Qa.dianiB Lo yal t,y to Br iti!3h Go vernme n t Mo 1. iv e s Behin d P r opnge. tio ns Ba ~ic ~F ures of Qadi o.nism eat Unanlmous Demand by all MUBlim Sects

7
8

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12
14

16

17
19 23

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I ....

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24
27

SO

33
36
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40

APPENDIX I
El.tracts from the Fjrst Statem.ent of Maulana. Syed Abu] A "180 Maudlldi in the Oourt of Enqtliry Th e Real Issue an d its Background 80 eial A spect Economic Aspect Political Agpeet Additiona1 Causes of Acrimony
Tnevlta hle Consequence

Important

Od.

42
42

+ ••

4' •

44
46 47 49

...

52
54

Provocation

Caused by the Qndianis APPENDIX II to the Basic

t~1.Arn:fJ..~8 Amf:Jldments Principles Report

·~..
•+•

APPENT)IX

III

Iqbal on Qadianjsm i\ Letter to the "State$lruan"" Reply to the Quest.ioue Raised Pandit Jawahar Lrd Nehru

·
By

..

62 ()5

....
·..

70
73
74

API~·ENn]X IV
Verdicts of t,.T udici arY ,Tudg~mcnt Extra.cts from Maulana. Syed Abu] A .:]8, Mnudlldi!8 second Sta. temen t In the Court of Enquiry

·...

·..

76

The Nature

of Demands Concerning the Q.adianis is Polit.icul as well n.~

Religiou6

76

THE QADIANJ PROBLEM

In January 1953, thirty-three leading Ulama of P a kis tan represen ting th e var i0 Us sch 00] S 0 f thought a.WODg Mllslime assembled in Karachi and formu lated their amendmen ts anrl proposals in regard to the recent cons Ut.utiOn.fl.l recommondatione of the B.P.C. Out of theRe an important proposal is to the effect that the followers of Mirza- GhuJarn Ahmad Qa.di&.ni should he de clared to const ilute a minority, separate from the Muslims, and & seat in the C.,otral Assembly should he reserved for them from tho quota of tb.a Punjab. So far ss Ulama's other amendments and p 1"0p08BJ(.:I are con cern ed t th e y 0. re 0 b vi Que] y 80 Bound and reasonable tha.t none, not even those who oppose U]ama. juat for tho sake of opposition, dared to ea.y a. word against tIl em; and even j f any forlorn voice was raised here or there jt was no more than an au tcome of frustration and defeatism and therefore it failed to create any im pre 8J3l0n on the mind S of th e in tel ~ en tsi a. ig B l1t the case of their proposal in regard to the Q.a.dia.ni8 is .a little different. In spite of the fact that the proposa] put forth by the Utama is the best solution of the problem, a consldersble section a.mong the inteUigentBlo. has failed to appreciate its sound ness. Not only thls, Even the masses-«

except those of Punjab and Bahawalpur ........... ha:tre failed to realize fuUy the gravity of the problem and the soundnoss of the proposal, 'I'hls is particularly true in the ca..se of the masses of East BengalW ~I therefore~ propose to elu cidate fully the arguments and reasons whioh led the Ul&nlQ. to adopt the above proposal with complete unanimity

of opinion.
Queer Interpretation

or

Khatm-e-Nabuwwat

The first b~sic fRctor which completely alienates QadiatliA from Mn:dims is the-ir queer Jnterpretat.ion of the term Kkata·m-lln- .... "'Vabiyccn aB against the. (1bvions and universally Acccptf;;d in torpretation of t·he term. During the entire courae of tho Jill)t thirteen and a half centuries, Musli me have a 1ways believed, and so they do today, that Proph et Muhamma·d (peace he upon him) is the last messenger of God and tha t there can bo 110 prophet .& fter him, T bifJ iH wha t the Companions of tb e . HoIy Prophet underst-ood by the term Kkalam-?tn-.ftlabiycf'.U- as en unoisted in thB Holy Quran; and it was on Account of this unshakah le belief tha. t t.hey waged. war againBt anyLody w ho claimed to be ,. prophet, It has continued in all succeeding age~ to be the universally accepted moaning .of Khiilam-unl\labiyeen" and the Um mat never .epared anybody wh() carne up as a claimant to prophethood, It is tu~ Qadiu.ni~ alone who haver fur th€ .first time in

3
history, come forward with a Dovel interpretation of the term Klultam·un ... Nahiye.en. Aocording to them, it means that the HoJy Prophet Ia the lea.l of prophethood, L ~..~ he is the seal forAuthentioating.an subsequent proph e thocds. The
the Moslim Qadiani literature abounds in such contentions, Suffice it here to qUOt9 only thr~e passages : ~,Referring to Kh ala m·U n· N abiyeen ~ H az,ra t Macih·j·Mauood (alaihiesalatu) said that it {only} means that nobody's prophethnod 'could be deemed to be authentic un less it hears his {Muhammad's} seal. JUgt as a. document oecomee authentic only when it has been duly· sealed, eimilarly no prophethood is genuine un [ess, it has been attested by a.nd bears the geal of the Holy Prophet (Muha.mm&d)U ~ (Mal!uwJ~i·Akmadi(l, Fol. V~ p. 290 edited by
M"anzur Elahi).

i~ Khilam~'Un-N ubiyeeu+ But i(hita m does not mean what the "majority" of the :\Iuslims understand it to be and wh ieh irl derogatury to the highly eleva.ted posi tion and dignity of the Holy Prophet inasmuch. as it j~ unt.hinlcahls that he should have deprived h~8 followers of such a great blessjng as tha.t uf prophethood, It [only) means that tho Holy Prophet ·IS the seal of the prophets. Now he alone can. become a prophet who is certified by him (l'tfuhammad) to be 80. It i(1: in this v-try SCnS(~ that we

~'We never deny that the

Holy Prophet

4 believe in him) being Muhammad

(OOd'B
1t

peace be upon

Kkatam-u-n-Nabiyten

{Ai-Fad, Sf-p.

22~ 1939). sea.] . Now - ho~ can the Holy Prophet be a. aeal if there is to be no prophet of and k iud among his followers and where t.hat seal is to be affix ed ~!' (Ai-Fazl,
"Kh a.tnn) means

May 2Z~ 1939)t

This difference in the interpretation of the term Khiitam-unrN abiy~c't1 did not rem ain a mere seadem ic issue as regards the jn t.er preba tion of a. par ti 0 alar term. 'I'h e Q,adian is oa me for ward wi th an open and unequivocal declaration that not one but thousauds of prophets could come after the Ho1y P rophet. The following quotations wiU bear this out: It is as clear .a.S daylight that the door of propheUlood is .open even after the Holy Pro ph et" _ (H agiqat- un-N abu-v vat p. 228, by Mirza Bu.s.h1·r~u.d-Din Ma·hmud)~
oil t

uThey (the Muslim!) think that the treasures of God have: run out ... ,~... ~They aa.y 1:50 because they do not comprehend the attributes of God. Otherwise wha·t to say of one, I sa.y thousands of prophets will come", (Anwar~i-Khil.a!att p. 62 by Mirza Ba8hi,.~ud~Din Mah.mtul)~ '~If anybody puts my neck between two swords and asks me to declare that no prophet can como after l\.[uha.mnulrl (peace be on him), 1 will 8a.Yt You ar e a. dirty 1iAr~~ There can
t

come. n umerous oth er proph eta a.fter th e Hol y Prophet Muhamma.d and certainly BO~' .. '
(Anw4r·i.Khilafm. p ..66) ..

Mina Gbulam Ahmad's ClaIm to Prophethood

ThuR Mirza Ghulam Ahmad, ha.ving opened the door 0 f pro ph eth ood, pa ved the W.fly lor his own prophet hnod and th en dec] ared ths the 'Was It prophet, The Qa·diania accepted him as a prophet in the real sense ' of the term, To illustrate we reproduce below Ii few out .of the innumerable pa~sage8 to this e ffe c t from Ruth ori t& t ive Qadian i Ji ter a ture : (Mirza. Ghula.m Ahmad) bas himl:§elf eta-ted jn his books in very elear term s, his claim 0 f prop he thood. For in stance , he saya 'I do claim that I am a. prophet and aD apostle' _n (Badr, Marc.h. 51
r:f:And H&trat Jdo,elh-i.Mauood
t

1908) .

.c·Then he says, "I a m a. prophe t under a divin e decree. I shall be a. sinner if I disclaim it. _ .._~ And when God calls me a prophet .. how can I deny it? I wou1d atiek to it to my.1BJ1t breath' _ (See the letter of Ra.ua.t M.asih~.iIII8. uood to th ~ ::E di tor, Akhhat& i- Am) . Th is 1ettcr of Hazrat MMih~iTMa.nood WB8 written only three days before his death, that is on May 23~ ]90B and published in the Akhbat-i-Am dated the May 26th" HlOR".· (K alimat- ul-Fa,~l by Sahibzada BU8hir Ahmad~ published in The Re.viev.' ()/ ReUgion8, flo. 3, ITol. XIVt p. 110).

8 according to the recognized interpretation of the word "prophet' held by the ISLAMIO f~HARI.A.T,Hazrn.t Sahib (Mirza .Ohulam Ahmad) is & real and not a symbolic prophet", (H(Jgj..fjat~un.Na.buvvat, 114 147 by

"'Therefore,

Mirza Ba...~hiraud-Din: Mahmu.d_ Ahmad).

CObSequeuees of CIa im for Prophetbood

The inevitable jmplication of a claim to prophethood is tha.t anyone who does Dot a.ocept him a.s such automatically beeomes a KAFIR (in 1:id-e I) ; and as a mat tel of fact the Qadiani8 did exactly that and openly declared througb their writings and speeches that those who do not believe In the prophethood of Mirza Ghulam. Ahmad are Kaji'J's. SODle of the quotations relevant frora. theix writings and speeches are given below to 8ubstan tis te the point; HAn Muslims who do not come under the Ba·i.at of Hazrat :M'Qsih-j..MBUOQd (Mins Ghulam

Ahmad) &re Kaft'r8 and outside the pa.la of _lela.m even though they might Dever have heard· of him" ". (Aina .. -Sada:qat,. p .• 15 by .M.j1'%G e Baakir-'Ud·Din Mahmud AAm.ad). '~Every sueh person who believes in Moeas but does not believe in Jesus or believes in J esua but does not believe in Muhamma.d or believea in Muh&mmad but does not believe in Ma.sih·j ..Ma.uood it :not only KajW (infidel) but & confirmed Kafir And i8 outside the pale of
Islam
1 '..

(Kalimat-'Ul .. a81 F

bv

Hi"a Baihir

,
Ah.mad~ publi&k!?d in

Rem~ew of Religions1 No.3,

&

Vol. XIV~ p. 110).

'f

A8

web el ieve the Mirza- Sa-hi b to be

prophet

and non-Ahm ad is do not b eIieve him to be BPI'~ph e t·. ! 0 th ey a..re,. K afirs aceordi ng to the Quranic teaching that the repudiation of even on e of th e pro phets is K 1tJr t, • (Statement 0/ Mirza Bashir ud1-Din Mahmu.d Ahmad ,'n the court ()! a S1J,bw Judge of Gut"daspur ~ vid e Al-F q d~ 26/29 June~ 1922).
w

ReligjoD of Qadla nis is opposed to Islam

contend that the prophethood or Mjrz~ Ghulam Ahma.d is not the on]y issue on which they fundamentally differ from Muslims. They also hold that their God~ their Islam, their QUl'an:r th eir fa s tB, in fact 6'Verythin g of th airs is different from that of the Muslims. In hie speech published ill Al-Fazl dated August 21" 1917 under the caption A nvic{t to Studenta" ~ Mirza.· Bsehir ... ud-Din Ma.hmud Ahmad told the Qa.djani students .; The Qadianis
Ioj:

M f18ih.i-M" snood deelarad that their (!-1us-lims') Islam is other than that of ours, Their God is different from our . , Our pilgrimage (too) ill different from thejr pi J g yo ima ge, In the sam e manner we di ffer from them in each and everything", "'IIazTfl t

Goo.

In another speech, published in Al·Faz~ dated ,Tuly 30~ 1931, Mirza Bashir-ud-Din Mahmud Ahmad referred to a controversy which had atisen during the lifetime of Mirzu Ghulnm Ahmad whether the

8
Ahmad is should or sh ou ld not Burt a .epar~te institution for tea.ching theology. One group W88 of th e opinion that tb oy should not, be cause lI~we ditr er from other M uslim 15 in re gard to a fa w doctrines an d these have been solved by Hazrat . Maaih· [,M 8U 00 d and he h.D.s .. 1110 given his argumen ts th erefo r. Aa for the rem alni n g th 'ings th 81 could be learnt in other non-Ahmadi institutions· '. The other group held the opposite view ~ In the meanwhile Min.a Ghula.m Ahmad himself happened to reach the Beene and after heartng the case he ga.ve his OWn verdiot which has been quoted by the Khalife in the fallowing words ~ to sa.y tb a.t our differences wi th others are confin ed to th e th eor y of the d ea th 0 f Me8~d or to a few 00 th er d eotrinea ah on1y. He (Mirza. Gbulam Ahma.d) explained in detail how we differ from others in regard to the conception of Allah of the Holy Prophet, of the Q'[]ra.n~ of Prayers, of Fast, of Ha] and of Zakat ~in short how we differ from them on everyth ing' ..

~'It is wrong

1m pI iea tiODIi of New Rei igloo

Again~ thiA all-pervading difference was carried to j ts extreme logi cal res ul ta by the Q ad.iania th -8 m .. selves who Bev-ere-d all ties with M uslims and orgllni se d th emsel ves c0 IIee ti v e 1)0'" &f:1 & ae _pa. ra te ~ ,n m nt, The following evidences from Qadlflni literature wil1 bear this out ~

..,Hazrat Muib· i·1f &'Oood has striotly forbidden Ahmadis to offer prayers behind a nonAhmadi, People from ou tside Ask me this qneetioD repeatedly ~ I flay ~as many times B8 you put me thi8 question my reply would be the ome i.e., it is Dot permissible to offer prayers beh ind a non- Ahm a.d i It is not perm issible t (and I. reiterate) it is not permissible". (A ",';OO,.i-Kkila! at by M in;a Ba8A ir· ud· Di UN anmud Ji:A mad, KAaliJ (1. oj Qatl ian, p. 89).
r

on us to consider nODAhma.dll u non- MUllim Ii and to offer prayers behind them bee anse we consider them to be the repudiators of one of the prophets of A1lahu.. (Anwar-i.KAilJaf, p~ 90). "If a. child of 8. non-Ahmadi dies, why should we not join his funeral prayer: a.fter all, he was not 8,. repudiator of Ma.liih~i~Ma..uoodr Now I .ask. the quesbioner : if tha.t is SOt why not offer funerel prayers for the children of Hind us and Christians.. .. .. .. . . . ! The ch Ild of & non .. hmad i ia &la.o non ..Ah madi and thereA fore we should not offer funeral pr&yera even for him", (A,,'wa,.·i-Khil/wl po. 98) .

C~It is obligatory

.. R azrat t

Ma8ih~i-Ma.uoorl has expressed

strong reaentment a.gajn.et an Ahmadi who give his daughter in marriage to a non-Ah ma.di.. A certain person repeatedly asked for per:m iaaion in th is b ehal f eta ti ng the pres 8. ure 0 f oircumstaneas tha.t compelled him to do so,

JO

refused with YOll r cia ugh te r re main unmarried tha.n give her in m arriaga to a nODAhmadi"'. After his (Mirza Ghulam Ahmad's} des. th ~ when tha t same person rna.rri ed his daughter to a non-Ahm&diJl the :first caliph removed "him from the imamcd of AhmadiSl.!I
expelled him from tho Ahmadi community "and never d ur ing his &t x ye ars regime of Ca.lj p& hate, did he forgive him despite repeated demonstra tion of repentance on his part".
t t

but he (Mirza Qhulam tb e rema.rk. -he t tar let

Ab~ad)

(A 11wf).t'-i- Khli at t :pp. 93- 94). ~ H azra t MlLsih. [, Ma..u ood ~

fJ./

h as

11110 w 0

d th a

same treatment in respect of non-Ahmadis as had been meted out to the Christi aDS by the Ho1y Prophet. Our prayers have been separat.ed from those of non ..AhmadiB ; we have- been forbidden to give our daughters in marriage to th em ; we can Dot offer fun eral pr a.y Bra for their dead. "-'"bat else now remain! 0 omm Oil between. them and us? Th ere are only two kinds of ties-religious and wor1dlj , Common w or ahi p ill the ch i.er meaae of main t-ain i.ng th e re Iigi QUi tie and rna tri mony tha t of main ta.i ning the worldly one. And both of th ese have been declared Haram for us. If you ask me, why, then. have we been permitted to take their da ugh tel S in ~m a.rria ge ~ my reply wo u ld be th&t we have been allowed to take the d au gh ters of Chri.Ati& n e. as we] 1. I f you further ask me. why ~ then t do we 8&y Salam to nOD.Ahm sdle, I would rep] y th at the Prophet

11

himself at t.imea need to sa.y Baliim evan. to the ..Jewst~.. (Kalimat.'Ul-Fa:l~ b~'1. .Mirza Ba8hir Ahmad,. 'Review Df ReligioTi8\ liGl. X IV~ N08t 3.. , p .. 169)~ 4 Question,
II! it peemisaible to say, on the death of a non- Ahm.adj, 'May God admit the deceased into paradise ?"
I'

An8wtr;

(heresy) of the nODAhmadi.a jB an established facti And it is unlawful to pray for the salvation of Kajl.rs. (-Al~Fazl, 7, 1921),

The

Kul"

r-s.

Th ia ell tUng of ties is not merely of an aCBdemie nAtUre confined to speeches and writings. It has been tran~lated into Qction nnd millions of people in ~Pa.kistan are witness to its practtcal dernonsbrations to the effect tha.t Qadianis have, as a matter of fact, severed religious and social re .. lations with the Muslims and haveorgaaieed themselves into a separate and diatinct Ummat.
t

The pos.ition being wha.t it is. what reason on earth could there be to thrust Qadianis upon, MU51iW9 and forcibly tie them with the M.ufj.]im Community t Why should not the fact of thtir ~epar&tion be constitutionAlly recognised which has been there, in theory R:Q wen as in practdee, for the . last M years or 80 l'

In (act~the Qadiani movement has concluslvely demonstrated the wIBdom behind the· doctrine of the Finality of Prophethood.. Before the ad-vent of this movement, it wa;t fathr:l difficult for the

12 MU8lims of thiR age to appreciate why prophethood should have been brought to & close after Muha.mm.ad (God'R peace be upon him); but the Qadian i movement has fuI1y eBt~b lished tb ~t it is

in fact ,rfJateat blessing of Allah upon the Mos1ims th at He has united them under the ban ner 0 f the prophethood of M. ubamm ad (peace be on b im], an d
has saved them permanently from disintegration .. If the door or prophethood bad been left open, 'prophet a.fter prophet would have ariaen from am on gst the Muslim sand diaintegra ted them in to innumerable Ummat8. Now, if we are willing to take a ,essen from this experien ce and CD t 0 ff this new Ilmma: of 'the Qadianfs from the Muslims no One win dare to come forward with the olaim of prophethood and attempt at dividing the Muslims .. In ease we con ni ve at thi 8 act of d istin tegra tl on now .. we win be guilty of encouraging otbers to make Hi mi1ar ventures tomorrow and t~U9 expose o urae lves to a grad n~ I & nnihi1 & tion. This is ho w th e tolera tion 0 f tod ay will serve as 8r preced e n t for tomorrow and the Muslim aociety will have to face ma.ny disruptive movemente of the same type.
t

Demand for
Minority

Declaring

QadiaDiiI

as a

Separate

This is the m&m argument for the demand that the Qa·dia.uis be declared a sep&rate minority quit~ apart from the MueUma. None, 50 fll·r, h9.S come forward with a convincing argument against this. Some rrrel evan t· 0bjc c tions and ex cuses have,

13

however .. heen raised from time to time to divert tb eat ten MOll of the peo p1e from the real issue.
For example :~
(1)

.
a.lwayo

been among the d iff'erent aoct ions of Muslims nat.ural aecusaucne of heresy and this is 80 even in the pregen t caa«, I r this proces of r 6je oting of d Ul'eren t sehonls of thought from the Ummal is to go on like tha t, the Muslim ~0 ci e ty itB el f wl] I cease to eli: ist, In this connection it iEL further argued tha t there' sre a number of other aeots too that differ fundamentally from the M(}~']im majority in regard to tit ei r respeoti ve creed sand have set up the ir social organisa ttons, qui to apa.rt frOID th e Muslims and h 9. ~C, ] ike t11e Qadianis ell t off all their religious and social rela.tions with them. Should they also be declared separate minorities ? Or, is this demand confined to the Qadianis alone 1 After all what wrong hsvc the Qadia.nis done to the exclwion of oth era th Q.t th ey alone sh auld be m ade th e ta.r go t ?
l

It is said that there have

(2) Another objection which has been raised in this connection is that it is rather strange tha.t the maj ori ty should be pressing for its Bepa.ra tion from the minority in the face of the 1atter a upposltion. Why not leave 'it to the minority to come up with this demand if it needs an y prote_ction against the ma,jority ..
t

(3) ThN"e are still others who are of the opinion that Qa.dianis hav.e' rendered meritorious services in the der~nce of Islam against the Christians and the

1.
Arya Samaji.sta ID the initia.l stages of their mo'V.o.. ment and they are even DOW propagating Islam. throughout the world. They r therefore. do not deserve the harsh treatment which is being meted out to them.
(4) Last]y!' we have recently corns to learn that in the opinion o{ those a.t the helm of nabional affB.ir8~ auch a step again~t the Qadia.nis is likely to prove detrimental to the best interests of· our country. Theil' contention is thi'lL the Qa.dia.ni Foreign Minister wields such a great persona.l influence in England and America that it is through his good office! tha.t we could, if at all benefit from these ooun tries.
t

Behaviour

or PersoDs in Power
r

Let us now analyse and coasidor t,heS6 iSBIlCSi one oy one. I take up the last one first on account of its brevi ty

by

J f this, in faot~ is the Iine of argument adopted those in power today, the sooner the country is :re~eued front the leadership of such fools the better. I f they think that the destiny of this Gonn try is tiea to the ta.il of some particular individual or of a group of persons in the present cabinet, they are not at ali worthy of being at th~ helm or affairs of this country even for 9. single mom.ent. Do they think th a.t the people of other countrles Iike Americ.a.. and "Wngland aasess the impcrtanoe of a. country in term~ of wheth er or not she happens to have A certain person us its Forei~n Mtnist,er? DQ they not r~aliae

18
the importance of P akutan on account or it. 80 million people, ita vast re.e.ources, a.nd its .tra.tegic . posi ti on , lei t t hinka. ble tha t 6S 80 on 80S the present Q&di.a.ni Foreign Minister is removed from office, Eng land and Amerio a would be 60 offended that thej r re 1& tions with P a.kis ta.n woul d be Itrain ed a.r- d they will l:' top all 8.i d or asia tance that th ey \V ou 1d otherwise give to this country f .' ·The fae t i~ th at the Qa.d iani Foreign Minis ter owes his imp ortan ce not to his personal a b ili tY btl t to th e fact th at he is the Foreign Minis ter of I\D important. C?un try 1ike ~PQkiatan'. Jt is not P.Kkiat&n which has gain ed in impor tan ("6 bee a.U$C of Sir Zaf&rulla..h Kb.a. n ~ but th e ]at ter 'W h0 has rison to this emi uence b eca use of h i~bei ng the }i'oreign Minister of Pakistan ..
Now we proceed to the rest of the objections one by on eo. Let us. s tJ'lrt with th e .first on e.

Practice of Heresy among Muslims There can, 0 f eo u rae, be no denyi D.g th c f Q.ct that Muslim Society has been a victim to the dlaeaae of mutual accueatious of heresy among the varioue secte and that even now there arc sorue that indulge in LhiA unpro pitioui9 occupation. But this can in no case! 3S will be· explained preaen tly, provide an P.XCU8C for keeping the Qadianll! forcibly tied to I)Ul' Muslim Society. Firstly, th e misuse of the epi thct of heret ic in ce rtai n cases cann 0 t [usti fy th 8 con c! u sions th IItall verdic ta 0 f he res y must ne OCS B aril y be wrong and

16
tha.t nobody
should. in any caee
Wh&tIOOvel'i

be

declared & Kafir~ ho'W.s.oev·er Bagrantly opposed to Islam his views may be. J uat &5 it is wrong to dub a.nybodyas Kaflr .iInply because he happens to have oerta.in differences on some minor Issues not affeoting the. fundamentals of Islam, it would be eq ua] J y wrong to CD n tin ue to cons ider a pers on MuslIm even thougb he may fiagrantly repudiate the very fundamental principles and tenets of Iskt.m4 Aa for thOS6 who seem to hold. t.hat because there are to be found instauoea of the unwarranted .appJ iea ti on of bh e epi th e tor heresy this e pi that should be altogether abandoned, one would ask whether they really mean to lay tha.t even if somebody ~la.imR divinity or prophethood or openly n-pudietee the v-ery fundamentala of Ialam, he should despite all that deserve to rema.in 8. Muslim1 Seoondly, it would be remembered that leading Ulama of those very schools. of thought among Muslims whose so called mutual accusatlone of heresy , are being so much trumpeted and put forth as an axg u m entin oonnccti on wi th .the Qadi&oi isBo ue, .assembled in Karachi in the recent put and by complete. unanimity of opinion, formulated the basic prmciples of an Islamic State4 Obviously enough they did conslder one another as Muslim or else how could they lit together and accomplieh wha.t they did with complete unanimity of opinion amongst themaelvesj What more proof could be needed to establish that, even though cerbain beliefs beld hy one group may be heretical in tho opinion
t

1'7
or another,
another &S is quite fantastic to Bay tho.t the excomrnunice.tion of Qadia.nis would be followed by a aeries of expulaiona, from the ttmma/.t of a. number or groups.
t

do not consider or hold one outeide the pale of Islam, Therefore it

they

Thirdly tb e Qad iSon issu e is a Itogeth er of a i di ff'ere-n t ch aracter from that of th emu tual a.ccusstion or heresy among the V&riQU8 seete. The Qadianll have established a new prophethood which inevitAbly• divides the believers and nonbe l ia~6r.a in to Bep& ra tc ummaM. Th at is why tho Qadi8.11i~ are una.ni mo·~s in bhelr verd let of Ir.u/r aga.inst all MusHmR and all tb.e Mu~1im~ are unanin» ous in their verd io t of kuJ-r against Q a.di ani R ~ Obvlously this is n difference of an cbsolutely fundam ental nabure, which csnnnt be placed on the orne feotdng M tha.t of tihe mutual dfffetenees amongst M usli ms in re ga rd to min or issu es. Otber Sects -of Muslims It iB also 8. fact that besides. the QadianisJ there are other sects too .who differ from the ma.jority of the Muslims in regard to some of the fundamentals of Islam, a.nd that they have cut off religious and socia! rola tiOU8 with them and orga uised themsel vea into separate com muni ties. But thelr esse is altoge. ther different from tho..t Df the Qadianii. They hava mere 1 isola ted them sc1VCEiI from th e gener &1 body 0 r y MusHm8~ they are like small rocks SC!l.ttered on tbe b OId erl in e, T heir ex i~ tence ~ tb e refore, can be to-

18
lara-ted .. But the QadiQ;ni~ penetrate into the Muslim Society posing as Muslims ; they propagate their
<

vieW'S In the name of Ialam ; Btart controveraies e ve r-y W here ~'Carryon prose t y t izing prop agsud a in an

aggreasive manner and continuously strive to swell thejt numbers at the expense of the Muslim Society. They have thus become a permanent disintegra.ting force among the MusJims. Row can it. therefore, be pOB.Ri blc to sh Q ~ - the same k ind 0 f to Ier a tiou towa.rds .thew as j 9 shown to wards- other p8 8 slve sects l'
1

Th o problem of those sects is after all rather a. bheologioal problem, i.e., whether or not to include
t J"

them in the pare of Islsm in vie"" of their specific creeds+ Even if it ,is .decided that they are outside . the pale of Isla. m, their 'surv'ival as a passive element of the ~fuslim Sooiety cannot do n.ny harm to the M:uelims religiou!ilIYl economically or politically. On the other hand, the eontinuoue propagation of th., Qa.diani creed ~ a constant menace to the religion of the millions of igno ran tl Muslims+ Moreover, H has created many a social problem for the MusJjm Society, It has separated husbands. from wives, -fatbers from sons, and brothers from brothers. In addition to this, it has developed 8.CU ta economic rivalrfes between the Qatlia.nis and the Muslimer The Qa.diani community as a separate group is opposing the Muslims in Government offices, in the fielda co nn merce, ind ustry ~ and agricul Lure, etc. ThiB has crea ted problems of various types besides the. social problem,

or

19

PoUtical Ambi lions o[ Qadiaois

Ag~in the other 8P.cts have not shown such poHtical tendencies Be mi-gh t be dangerous for thA Millat and ma.y, on this aCCOUll t call for OUf immediate a.ttenti(tn. The Qadianil! have, on the other ha.nd~ evinced some dangerous po Ii tical trends which must receive prompt attentiun+
From the. very beginning of the movement .. the Q.adi&ojs have been fully conscious of the fact that the claim of a new prophethood can never :flourish in any independent Mu~ljm St.o..tc. They kaow it full well that MUBlimB naturally detest such c1aim~ on account of their disrup t,.ive effects 0 u t.he solida. rity of the umma~+ They are also aware of the treatment which has been meted out to such impostors ever since th~ advent of Islam. They know it from the history of I$lam that new prophethoods have never been allowed to flo urish in ~Ius lim St..ate~. They could, th UR, never expect tha t their Il~W prophat.hood would be alluwed to prosper in any independent lfuslim Socie Ly. ThBY know it well tha.t their now pruphethoud could onJy flourish under a non-MuaHm. Governnient which, 8ubject to an assurance of their loyalty would' gladly allow them f reedo m to IJro ff cr any e Ido ims in th e domain

of religion and to AO'W seeds of dissension among the Muslims, It very III uch su its their interest thn.t Muslims should always remain under the hCf_,:1S. of the nun-Musllms and then n,]one w o uld they have a. chance to play their game fredy+ Obviously the M usli lllS nlon e can f aH a IIre Y to them for their

2C
appeal is in the name of Islam. TheYJ therefore, want them to remain under the domination on non?fru~lim rule 80 that they could freely and fearlessly exploit the. Muslitn Millat.. That is why they huve ah~'ayB proclaimed unconditional and unaHoyerl loyalty to the non-Mushm Governments wh ile an 11) epenrlen t and free Mualirn Sta. te can never be d a snurce of pleasure to them .. Sever 8..1 a tate men ts of M irz a G hula. m Ah luau and his followers can be cited in proof of this fact~· ~\ few are given below :~ t~ln fact, we owe .e. heavy debt of gratitude to this (British) Governmen t. If we quit (this tea lm] even Mecca or Con:staIl tiuople would not give us r~fuge. How can, then ~ \\"fII - cherish in o II r hearts any idea. aga.inst it"' ~! (J1ulJuzat- iAhmad1'(.f, Vol:- I ~ p~ ] 4iJ)+ . uI call ostry on my misaion neither in }'l~cua. nOT j n Medina nor in Turkey nor in Syria. nor in Iran nor in Kabul but only under thja Govern. m cn t. for w huse p rosperi ty and prog re sa 1 offer p ray ers ~ ~ {... irza Glt uta 'fit Ah mad ~ T abl igh~i. ~ U Risa lal r01. I' I, p. 69).
t

'f{

Ju~t pand er ; whereon e a. rth is th ere a. h avcn for you if yon qui t the patronage of this Government ? You cannot iimply think of even one Government which w il] ta·ke you under . H.8 protection. Every Islamic State is gnashing it.s t.e e th for ou t ting you to p ieces b eca UA e you are d is be Iieve r~ 9. nd re negad es in th~ir
H

21
Bight.. You .Fhould be grateful for this blessing . of God. You must olearly understand that God haa establlahed the British Government in this eountry for your good on 1y . If s m il!.fort une ber, lIs thi a Governm en t the. twill ex term ina te you {Qadianie) also ... ~~ JU1!1t try to live under .... any oth er Gove rnm en t and yon will reallze what trCA.tment ie meted onr to you, Lend your ears to me I The British Government jij a divine favour" s blessing of God and & shield for you. So JOu should be grateful for this Irom th every core 0 f your hearts. The English are a thousand times better tha.n our Muslim opponent8 becnuse they do not believe that we deserve to be put to death, and they do not wllnt to dishonour yoU!I. (An Important
Ad vice p . .l23}. to My Go-m.munify--by Mirza (Jku-lam

Akmad-publi8h.ed

in Tabligh-i.RiBala~~ Vol. X,

"It is not hidden from those who have read the history 0 f n Qtions how the Ira.nia.n G ovs rnmen t mercilessly pereecuted Mirza. Ali Muhammad Bab; the founder of the Bsbi Sect, and his b e 1pI ess follo wers mere 1y on accoun t of tel igioua d ifferen ces ~ ThiB too is not hi d den from those who keep in touch with the current world events wha.t treatment was meted out to Bahaulle.h, Ule founder of the Ba his. Ba.haia. Scot and IIiB exi led fo 11 owers by the Turkish Governmcnt (which calls itself a European State) . from 1e63 to 1892 in Constentinopie, Adrianople

22

and Aore j a.] ] A. And these thre e (pre8u rna bly A £g hanis tan is tb e th ird) ar e eonsid ered to b B
the greatest (Muslim) Statee in the world. The narrow-mindedness and the religions into1 eran ce sh 0 w n by th e Be three in thiM civilized age can not but con vince the Ah madi Nation tha.t their liberty Is linked with the British CrOW1L .... That is why all the true Abma.dia who believe in Hazraf Mirza Ser.hib.B.R 8. man appointed by God and a holy personality, alao believe=-ftom the core of their hearts and wi th ou tan y Battery-=- tha t the Bri t-ish Gove rnment is a Divine blessing and mercy for them. They therefore Jdent ify themselves totally and absolutely with itH. (AI.Fc.al~ September 13,
u

1(14). The above quotatdons prove beyond doubt that bondage to the- infidels which. according to UB) is the greatest ca.Jamity that can befall a. Muslim na.tion, is & ble!!lising for this new prophet and hD followers, And the reason for this is not far to
seek. None but a non-Muslim and foreign Govern .. ment can permit freely the growth of new prophethood s in Muslim Society And encourage or connive a.t such religious .and social disscnslons as are in tended to disin tegra te tho MUlal. An independent Muslim State is, so to say, a misfortune for them for it can never willingly tolerate the destiuction of it~ own religion and the disint.egration of its own 50 cia I .s tru ct ure
t

23

Plan for a Qadl.of State In Pakistan The most siDister conspiracy is that thi@ tendency of the Qadianh~ is taking a new turn after the eatablishrn ent of Paklstan. They BfA planning to establish a Qadi811i State wit hin the State of Pak.:ist&n. Fun one ye ar had not yet passed since the esta blishment
of Paki stan, when the Qadiani Khalif. in an addreas delivered at Quetta on Ju1y 23 194$, which hal been published in Al.Fad dated AUgU8t 13~ 19'8~gave the following advice to his followers ,t

"The entire population of British Baluchlstan-c.DOW called PAk Baluchistan-is about five or six lakhe, Although the population of t·his Province is less than tha.t of others, it haa an importance .of its own as a unit has the samevaluein a. state DB an individual hall in a. society. To illustrate one ma.y refer to the Constitution of AmeriC&4 In Americe, every sta.te ig represented by an equal number of members In the Senate irrespective of its population which may be one erore 0 r ten crores, In short, al though the population of Pak Baluchistan i& only 5-6 I.lla or 11 Iakhs including the Statest: it has. its importance; as a. unit. It is difficult to convert a big population to Ahmsdism but it iA euy to convert a small populatdon, If, therefore, the Community pays fun attention to thi81 programme" this province can be converted over to Ahmadi9m in a very ahort time. Remember ~ our miss.i onar y wor k can never BU Q ceed unless

, we h a.ve ..

A strong base is: a prerequisite for T(I.bUghfl Therefore, you should first of aU try to make your base B trong. Halt6 a base or your own. somewhere. Let it he a.ny.. where .. If we convert the whole of this province to Ahm&di~mJ' we shall be in a position to call a.l
8 tron

g base.

le!l8t one pro vinc~ as ow own. done very e&a]ly' t •

And t hi!

CAn

be

Tht~ speech is ,sel(·exp]anatory. We 'Wou1dlike to ask those who plead that the case of the Qadianis Mould be eonsidered on the same footing as tha.t of other sects; fa there any other sect which h~ such designs as t.he above T Does anyone of them consider non-Muslim domination beneflcial for its creed ? Has anyone of them a. similar design to build a state of ita own wi thin our state? If there ie none-and most certain] y the re is none-why should their C&8e btl treated on the same manner &8 that of the Qadi8.Dis !

Demand tor Separation by Majority Now let 1J9 ta.ke the third objectlon, i.e., the demand for separatdon is generally ms.de by those in It minority whUe here it is just the reverse and it :ia the majority and not the minority tha.t baa come up with the demand of Bepara£i~n.
t

We would aBk those who raise this objection to cite aome verse from a.ny polities.], Bible in -snpport of thejr notion that 81 8. rule, only the minozities can put up a. demand for separatdon and the majori.

ties are totally forbidden to do

BO~

II
As .. matter of common-sen se, demand" a.re al w a.y.e. the ere ati on of DeC688 ities and are presen ted
by those who fltand in need 0 f them, T he only thing that should weigh in regard to a demand is w heth er it is re8aona. ble or not. In the presen t 0aae the nemJ\nd of .separation baa been put forth by the majority because it is tho majority that is the BUffereJ'. It has, therefore~. put forth the demand that thi9 de. lac-to lIl.ioority should be con~titutionB.Jly declared to be & distinct minority group. On the one hand, thls minorjty group enjoys all. the privi1egeB which accrue to it by dint of its 't'irtua1 separation from thp. aociety, while on the other, it grabs all the advantages of being a part of the majority. On the one hand, it bas ant iteel f off from the Muslims both religiously and. socially has organlsed itself in to & eepa.fa.te community and sta.nds as their rival in e'Very walk 0 f Iif e an d is virtuaJ Iy pro cee ding 00 th e m eo im "Heads I wj n, x talls you lose" _ On the other hand, it penetrates into the Muslim Society in the ga.rl. of Muslims, swelle itB numbers by means of all btle propaganda, causes religlnns and social dissensions among Mualims and gra.bs a good deal more than its due in the VATiOUIR walks of collective life. It is clear that in the cireumstancea, it is .the majority which is the I05e.r~ For the minority it is all gain. That is W}lY' the demand for separation is being pasl3nd by the mfljority and not by the minority.
t

When all has been 8a.id, it would be interesting for the readers to note the contents of the following

26

Bashiruddin Mahmoodt the Head of th e Q9r.diaui U mma.t, published about ten m on ths be rore the es ta. blish me nt of

ext ractg from a statement

et Mirza

PakiliJtan..."~J sent word. through a. representa.tive of mine to a.. highlY responsible British Officer, to the e ffect th& tour righ ta too aho u ld be racogn ised like those of Psrsees and Christia.ns4 The offi eor th ere upon said = -I·They are minorities. whi1e you 8..re 8. religious sect,". I sa.id : oi'Our separa to rig b ta sh nul d b e recognise d j ust, a.~ theirs have been recognised. For everyone Parsee I 'Would produce two Ahm ad is" .. (Alr F a~l d att1d No tembe r 13, 1[hI6} . This demand of being recognised as a separate mi D ori t y .J ike P arsees and ChriBtianB was made by the Head of the Qadianis at a time when there WlL5 an Interim MiniBtry consisting of the representives of the Indian Na.t-ionaJ Congress and the AI] India Muslim League. We have quoted the above just to expose the colossal ignorance of thoge who plead again-st the Millatl1 demand without taking the trouble to study the facts relevant to, and the hnpllcablone of such vital issues. For us it ·is & matter of little elgnifleance whether the demand came from the majority or from the minority. What weighs with 11& is whether or not the demand is based 01\ 80Ud

grounds.

27

the majority can be blamed (or the stand it has taken on this
iI:~lJue! And who can justify the attitude of the powers th~t be and. their attempt to meet this most reasonable demand of the majority by sheer brute force l' It Is in fact the duty of every sensible man endowed with common-sense to find out why, after a]l~ a minority, which hap, at its own Inltiative broken ·an sorta of socia 1 and rellgiou6 ties wi th the m aj 0 ri is, has 0 rga 11ized itse 1f in to a. se para te religious and social order, w hieh demanded, not ]ODg ago, separate right! for it.self and wQ.nted to he placed on the same footing as Christians and Parsees, should now so strongly persist to remain poIit.j(.laUy within the fold nf the msjoriry. WhYt after aU, it. is trying to evade the logical results of its O'fl'll d et ds, And if it is trying to take advantage of the majority, how is it that the representatives of the majority are [oining hands with that minority! Truth about the Pro pagat ion of Islam by Qadianfs
Now let us take the last objection I"alf3ed In this

How, under these eircumatenoee,

connection. It is said that the Qa.dianiB deserve a better trea.tment at the hands of thA Muslims for th~y have all along been defending and propagating Islam, That is a grave misunderstanding which ie usually prevalnnt among the modern educated section. ,,-:0 e would requeat all such persons to tako tho troljbl~ of carefully perusing the following quotations from th6 writings of none else t.han Mirza. Ghulam AhmadJ the founder of Q.a.di&ni8m,

28

and to aseerbaln for ·th~lv88 the real state of aft"a irs regs rd in g th 8 Qa.diani propagand& in this b eh al f. Th ese q uot Rti ODS in a clear manner -expW3e the real 0 b je cti ve beh in d &11thei.. m issiona..ry work for Isl t.\ m, In T iryaq. ul- Quloob prin te d at Maktaba- 'i-Zie-ul- Islam, Qadjan (October 28, 1902), under tho caption ~A Humble Petition to the
Governbment", Mirza Ghulam Ahma.d lIays :t

been insisting upon them to disca.rd absurd notions like those of jihad and ora. blood-thirsty Me1l.di which have no bA@is in the Qura.n. Even jf th ey are not prepared to give up t heie w rOD g no tions, the 1 t they are e.B.S in duty bound to do in thiB sphere is tha.t they should not show Ingratitude to this benign Government and should not be come sinners against God by committing any Bct of .disloyal ty against it
. J.

III":FQJ').he l&!t twenty years I ha.ve been JJU b lishing honks in Persian, A ra-hi c, Urdu and English, in which T have been repeatedly and passionately persuading the Mu~limg to become sincerely loya.l subjects of the Government .. It is their duty and, if they do not fulfil it they win be sinning against God. I have 'also

t ••

(P. 307).

In the same 'Humble Petdtiou' ~ he further implored the Government in the fol1owing words;'''Now I can confidently submtt to my b ~ ign Gov ernme nt that the aervices t h.at I have rendered during the twenty long years

29

:tAr !!!Urp&8S those of any other MUBlim fn.mily in the whole of BritiBh India. It ia a180 obvious th&t a. pressing .and continuous .. propagation of the same ideBS for twenty long years could nof possibly be the reault of·a.ny duplicity or selfishness on my part. It could only be the work of ... man who ii sincerely loyal to'this Government. I do confess tha.t I have at tim.es been entering into controversies with tlie followers other religions and bav(' ~ published books against the fJhriatian misaionaries, I furthermore con fess thAt I did wrJte some strongty worded books reply to the a.ggrcasive litera ture of the Cbristian missionaries (Against Islam ~ particularly when ~VlJ..t Af8hanl' a. ChristiAn paper from Ludhiana, published some indecen 1. arbi clcs a.gainst the Huly Prophet ..... ~... 1 was alarmed lest -these writings should incite the fanatic element Among the Mnstlrus. Under ~hese.. airr.um.~~ancc~ 1 ,ightly ami 8inc.e1'cly thou.ghf that in order to wol down th« Wrlltl~ oj ihe. MuelijU8 the b~,j~ pmicy woul,f. be. if) give a ~tTongly tOO.,.ded rfply to ~u.th wt·£tt:ngs. So I did this to appea.ee thh; wrath and . to a.vert breach of peace in the country, l"wrote a few ~trongly worded books in order to counteract the effeets of the extremely harsh books against Islam. I did so in response to the voice of my (1.(J naeien (';~ w h ich ca tegor Icall y die to.ted tha t th i.~w&s the only way to extiuguish the .fire of

or

in

anger of the followers of Islam who were under

the sway of wild passions". He elucidates following words :hiR position
{pp. 308,30.9}.

further

in the

The motive of all I have done againsf the Ch r j 8 tisn m issi ona riee was to a p pease tll. ctf u II y the wild element among the Muadims. Thus I can safely assert that, of all the M ualims, J am the most loyal to the . Brjti.sh Government. T here are thre e f ae tors w b ic h h a ve con tri b u ted 'to ma..k e ill e a firet- ra tel 0y ali s t~ namely (1) t.he influence of my late father (2) the ·munific~nce of the Rritii3h Government and (3) revelations from God ~~ (pp. 309 ..31 0). ~ Loyalty to British G overdment In the Ap pe nd ix to an at her book, 8hahad at- ulQuran, printed at Punjab Press, Sialkot {6th Edi tion), he writes aB follows under the caption, -IIFor the Immediate Attention of the Government" ~
I h a.vc re pea ted ly decl a red t ha.t, ~ecord ing to my 0 ree d, I slam consiats 0 f two p arta-( l} obedience to God and (2) obedtcaco to tho G ov ern m en t w h ich has e s ta. b' ish ed pe 0. CB and
i~

given us proteetdon from the tyranny of the aggressors, and that Ia the British Government!'. A petition of Mirza Ghulo.m AhID&d~ addressed to His Excellency the Lieut.enaut Governor', in Tabligh&i·Ri$alat, V QJ" V Ll, prin tied at .Faruq
I:

31

Press~ Qadian(Angult 19.22).makes avery intereBtin2 reading. In this pettition he h&a tried to prove
the unalloyed loyalty of hi! family by referring to certificates of merit awarded to hie fa.ther Mirza. Ghulam Murtaza by the Com missioner. Lahore Divisioot the Fin&noial Oommlastoner, Punjab and other Hriti8h oHieers for the maritorloua services rendered by him to the ·Britieh Government. He also reiterates the loyal services of the other members of his family and then goes on to say ,~-t

·~Throughout my life from my ear1y age up to this day when I am about sixly, I have kept myself busy in the task of sowing in the minds of the Mualims the seeds of slncere love good wishes and sympathy for the British Gov-ernme nt and in trying to wi pe ou t wrong notions like Jihad etc. from the minds of the foolish among them, ae. it is these ideas tha.t prevent them from eatablishlng an openhearted and sincere Ilnk ·with thi8 government' '.
t I

(p. 10).

He proceeds further to say :uI have not only made th-e Muslims of British India Binoel"ely obedient to the British Government. I have also written a number of books in A.rabict Persian and Urdu to apprise Mus] ima of other Ialam Ic conn triee of th o peace prosperity and freedom under the benevolen t protection of the 'Britdah Govern· ment". (p. 10).
t

32

Then he givee a long iii t of books which bear proof of h is loyal . services :and im plorea the
Governm-ent
t

Baying ~-

iULet

the Government

alllcerta.in

inquiry whether or not it is 3 thousands of Mua1ima who dub me as a Kaflr and who deem it their duty to condemn and persecute roe Bond my followers who ate to be found ill large numbers in the Punjab and India, One of the reasone behind this attitudo is th a t, quite· against the een tim en ts of these foolish Muslims.. I published thousands of posters to dem onst ra t8 heart fel t gra tj tud e to the Bri tiah Go vernm ent and sen t (aim i1& r) lbooks to Arabia, Syria". etc- My cla.im! are not without proof. If the Government 90 1ikcs, 1 ean pr 0 dnee eonol W!I ive pruo r in 'aupport thereof, I se.y this with aU th.., force a.t my com msnd and de cl are it. befo re the Government that of all the sects of MusJim8 t hls new sect on the basis of .ik religious prjnciplea is the most loyal and devoted tu the GOl'"ernment a.ud none of its principles consti t utes a. danger for the Ooveru ment ~ ~ ~p. 13). Further on, he writes :-HIt js my conviction that ae the number of my fuUower~ increaees, the number of t.ho believers in Jihad will decrease, because the h)"Lief in me 9.8 Masin and Mehdi &utoma.tically leada to the deuial of J ihlJd. (p. If}.
j

through .fa-ct that

t~

"33
Motlw; RebiDd PropagatioD

the questdon whether this could be th e ton e eJ:pre ssiou an d language of a. prophet, we would only ask whether anybody,. after learning fro ttl the Mirza. h im8eJ f the aims and ob] ecte underlying hi s defence and prope.ga tion of 181am a nd th e Musl im ca.us e * could dare Bay "the. t th e Qad ia ni a have ren de red any &ervice in thi~ field. They have throughout 8a b otaged th 6 CR use 0 f Isla. m An d the M nsli ms, If despite all bhis, doubt st.ill lingers in the mind of a re~d.er. let him read with open eyes what the Qa.di.a.ni8 th emsel ves con fess :- "
t

Lesving aside,

for the mo~ent

After a long ti m 8, I ha ppen ed to come fWl"OB8 & book in a library which had gone out of prin t . It was wri t te n by an I ta.lill.n Engineer, who held a, responsible" post in Afghanistan. He says that Sahibzsde Abdul Lati f (Qadiani) was aesaasinn ted (in Afghanistan} because he preached against Jihad. The Afghan Government was afraid lest this preaching should extinguish the flame of Uborty burning in the hearts of the Afghans and lead to BritiBh domination over tbemu. -p ••• ,This statement coming ae it does. from such an " authentic source conclusively proves that" it Sahib:zada Abdul Latif had refrained from preaching againat Jihad, the Afghan Governmeat would not have fdt the necei@sity of putting him to death ~t ~ (A Friday 8erm.on by Mina
~ I

BfUhirrud~Din Mahmood Ahmad puoUtJhed Al·Fa~l~ dated August 6, 1935), uThe Rome Minister to the A Ighan istan Government published the following communique: 'Two Kabulis, Mulla Nur Alit 8 hopk eep c.r and ~1ulla A bd u] H alim Ch ah a r A asi an i h 3-d em bra c ed the Qadia.ni oreed a.nd were 0 eeu pied in misl esd j ng th -e peo p 1e fro m the r~gh t path ... Ano ther caBe also had been pending a.gain&t them for a.long time and treacherous 1ette.rs from foreigners against the j n t$ree.b; of the Afghan Government were found in thei r· posseaaio n, T his eh 0 W~ th a.t they had sold thel?le.eJvcl~ .to tb.e enemies of Afghani5ta.nu (Q~r)ted from Aman Afghan in Al·F au d a.te.d MarCh 3~1(25)
4 • ,.

Although I had go I;).e to Rug siflo for th e propagati on of Abttaadiam yet I served the intere!!lts of the British Government A WO along wi tb. my preaching, because the interes t of the Abmadia Sect and· those of the Brjtish Go vernm en t are closely in ter- woven' ', (State me::nl oj M.. Muhammad· Amin Qadiani mis,ion(u·y, Ai ..}'az[ ~ September 28 1!J22).
r: II
J j

"~T he w hol e.. wo~ld considers ue to be the agents of th e. ·Srithsh. Tha.t is ".hy an ~.J:p18 u&tion w as c~ 1~ed fro m s Ger man Minlst e r when he attend~d ..;·~he opening ceremony of the Ahmad1ya. Buifditig in Germ&ny. as to why

he hsd a.ttended the celebra.tion of community which W&B the agent of the British H. Friday Sermon by Mif"Za Bcuh.ir·u,d -Din Mahmood
Ahmad-AI-Fa:.i~

HWe

dated N uvemher 1~ 18J4)~ hope that with t~e exPQn~jon of

the

British EmpIre the field for the propagation of Islam for us wiI1 also expand and along with the conversion of the non-Mual ims we shall alao be able to preach among the HUBl ims to become M.u8Ijm~ again". (Comments on uLo.,.d Hatding'8 Tf'aiJels Tr(u/t-Al-Fazl dal~d Februarv

11~ 1910).
a, matter of fact" the British Government is a shield under the protection of whieh the Ahma.di sect goes on advancing furth er and further . Just move away from this shield and you will be pierced by a volley of poisoned arro ws fro ill all dire oti ons, Why shouldn't then we be gra.teful to this Government? "0 ur in teras 18 are Iinke d wi th this Govcrnmen t to such an ex tent that its ruin will be our r uia Bod iis pro g rasa 0 u r progress. Wherever the British empire spreads, we find a. field for our miesion". (Al.Faz.l~ dated Oetobtr 19, 1915) .
IrA!

.... The relations of the Ahmadiya Communi .. ty with the British Government are of a quite different nature from tho~e of the other comtn uni tiee 0 ur eiroums tan CC8 h 9.vein ter wo V'en our interests with those of thiR Government.
+

The farthor the BrjUeh rule spreads the more chances do We get for advancing forward. A n d, God for bid. if th is Govern m en t In ifers a. set-back we too will not escape ita eonseq u en ces ~t .. (A Dc~la,rution by KhaUl a- i~Qa.dian ~ Al-Fuzl, July 2·7, 1918). Basic Features of QadianisJn of the Qadiani Movement is now before the reader. To sum up, the following are its bas] c features : (I) Some fifty years ago, when MUSllimg were p:roa,l;ing under the British yok~, one Mirza Ghula.m Ahmad apI)eared in the Punjah and put forth the c1rL im of Pro pheth ood ~ He contended t ha L henceforwa.rd belief in the unity of Allah and the 'Prophet hood, of Muhnmmad (peace of God be on' h im] were not enough to make one Q, Muslim. To be a 1'tiu~11m one must believe in his (Mirza Ghnlam Ahmad 's) Prophethond a.lso, 'He insisted that a pp.rson who did notbelieve in his Prophethood was a K (I·fir and' hen tie ou tsid e the pal e of Islam, eVen if such a person believed ·in the unity of God or in the Prophethood All the Prophets from Adam to Muhammad {peaco and blessings be on him), or in all the Revealed Books down to-the Holy Quran and in thn Day of Judgemcntr
.A full picture

or

(2) On t.he basia of the above he created a new criterion of Kvfr and Imo« in the Muslim 8ocietYt· and began to orga.~izc . those who believed in him

17
into a separate Umrna~. This naturally placed them
in the position of an altogether new oommu nity aa distinotly separate from the Muslims &5 the Hindu 8 and Ch ristia n 8, be ea.u 9 e n either the a.~ti01es 0 f faj th nOr worshi P n or in t.erzn arri ages Wf)1"e left common between them and the Muslima.
t

(3) The founder of this religion appears to have l'"ea.li~~d iu the ¥!jry beginning of his advan ture thflt the MUBHm Society would never reconcile itself to this dil;i n t~grati on fro m wi thin. There fore he, and his suecessors, deliberately adopted the a.ttiturle of unalloyed loyaJt.y and devotion towards the British masters vi the country not only af'J a policy but as an article of fajth. In l'"ie\l!of the stand they had taken ~ga.in"t the ~l ualima and Ielam, they rightly und eratood that their interests were closely linked with the supremacy of the nonMu ali IDS, th eref ore they geo uinely 8 truggl ed for its pcrpctua t.ion, not only in India, but Also in thA Muslim world abroad, They tried their best to Bee that the independent Muslim countries come under the Bri tish away BO that they could find feri.ile fie 1d 9 .for the j r Dew reHgi on .. (4) Thus, with th~ help of foreign rulers, this, com m unity succeeded throughout in setting at naugb t a 11 the efforts of the Musli ms during tho 18..~t fifty years to excommuni ca.te if from the MusJim Society. And the British Government, in spite of a full awareness of the fact that this comIIIun.i ty d ill'ered in each and evo ry res pee t f rum

Mu!dims and had orgaalsed it!elf a.gaiMt them, in!!llst.ed u po n their be ing treated ae part an d parcel of the MUilim Community. ThiB a.ttitude of the foreign rulers proved very helpful to the Qad~aniB while it tremendously harmed thA Mualims in the fo llowing manner :(a) In spite of all the efforts of the Ulama, ma.ny an ignorani, MUBUm failed to appreciate the true in ten t ions Qadian is an d remai ned a vi ctim

to the idea. that Q.a.di&niam was only a new school thought within the fold of Islam and Dot an altogether new religion and tha.t Q.adianis too were 8. aect of Islam and a. part of the MuaHm Society. Thls false impreeeion made the spread of Qadianism much easier in the MUB1in;1 So-ciety because the jgnorant MwHms did not raaliae that the entrance into the fo Jd of Qadiani&m mean t the renunciation of Islam an d a ece ptanoe 0 f an en tire] y new religion. It was thus that the Qs.djanj5 w-ent on swel ling their ranks at the expense of the MueHm Community, and it wal because of this that they alwa.y~ resented, and stdll resent the Muslim's demand that they should be recognized 8S & mlnority, altogether separate from Muslims. As this wave of disintegra.tion took its birth and flourished in the Punjab, there fore it WOoS thi.s par t 0 f th e colin try w pi ch ~r e. s th P. w ors t hit by its repercussion and suffered most in th is reBpect. T hi 8 ex p1&in8 . also why the

or

31
Mnelims of the Punjab are ago.inat the movement. {b)
80

vehem6.Dtly

Under the patronA.ge of the BritiBh, the Qa.diallis posing as blUB1im~~ grabbed the most of

posts in the Army, Police, Judiojary and other aervlces from out of the quote allocated for the MU9lim~. Whenever the Mualims cried for their share in t.h e servi c-eg they w&re told tha.t tney were receiving their due share, while in fact, it was the Q.adia·nis who were receiving most of t hie share and not the }luslim~ with whom they were: competing as rivals in every B ph ere of J if e as an organi zed opposi ng for oe Slznilar was the case in the economic lir~uf the country-c-iuduatrtal, commereial or agricultural J etc.
r

(5) Now,. after the establishment of Pakistan, the Qadia.:ci community has fully realized thn.t an independent Mu~1im Society CAnnot and will not

tolerate this state of affairs for Iong. It i81' therefore. struggling hard to dig its roots deeper and stronger in every sphere of na.tional Ilfe, On the one hand aJ 1the QadianiB. holding high offices, are recruitlng their eo-religionists in every governmental department and on the other hand they are belpingto make their economic poalbion as strong as posaible so tllat. M' usllms in spite of possessing an indep·f!oDdent state of their own may not be ablo to do any. thing that might adveraciy affect t,he interests of Qadianiil. At the sa me time they are 8150 employ-

ing most

bee t attention particularly to Baluchisten in the hope that they might be able to turn it into a state of their own .. by aU Muslim Seds

or their

r-aRourees and devotlii g their

UDaDilllODl DemaDd

which hsve forced the MusJims belonging to the various schools of thought to com e together and to demand unaniruous ly the expulsion in a constitutional manner of the Qa.diani& from the Muslim Community. for they are like
reUODS

These are the

ODBum ing th e also dsm an d from Foreign Miniatership beoause he is the main prop of the Qadiani mission and iB misusing his high position both in P e.kistan and abroad for the B p read of the Qad isni inll u encc ~ They f nrther dem a.. ad th Ar. t the Qad.ianis should be removed from key-posts and their proportion fixed in services according to their P0p11 18tiOD.
can oer -astin g up and gr ad 1l.&lIy vita] s of the Muslim So ole tY» They the removal of Sir Za..f&ranah Khan
Ii
0

In the light of these arguments can auy one dare junify the sta.nd of the .QEtdianig Or that of th·e powers that be who ale va.iuly trying to step into the shoes of the Q&dia.Dia~ foreign patrons r It is & pity th at our in teIH gan tsia. too ~who ough t to have itael f taken up th i.a issll:e, is 5till & vi ctl m to the mischievoue propagsuda of the Qadia.nis and takes this demand of the MillBt as the outcome of ~ aeotamn strl fe enflamed by th -e ~M ullus' We
I

'1
explained the grounds on which this dema.nd is based and now ~"e 'would uk thoee opposing this dem and to oome forward wi th their arguments And then decide the rssue in a square manner- on logical grounds. If t.hey do not do 80....... and they ca.nnot do Bo----.they would thelllse1vea be guilty of the worst type of t'muIJa.iBm' of whjch they aCCUBe othera eo much. We would also ask tho Be who are at the helm of affairs of this country to give up the poncy of floutmg. popular demands held 80 deal" by an overwhelming majority of the people. Ths, t a lone j;g tb e bes t s nd sens ibI" course for th em and for the nation and country+ In the end we deem it our duty to condemn, with all the emphaais at our command, the immoral and deatructive method$ tha·t were adopted to push up, and BaCUTe t1}(~ acceptance. of, this demand. But, at the same timet I .find no words strong enough to condemn those who ru]e the country in sheer ignorance of her problema=-exectiy All the. f 0 reign era d id ~ and who are de sling w j tb "a na.tjonal probl em in such a crude manner tha.t instead Qf sol ving the prob1em in hand, they are creating several Dew problems for the nation and count.ry.

have fully

APPENDIX

1
FROM

IMPORTANT EXTRACTS

THE FIRST

STATEMENT OF MAULANA SYED ABUL ~ALAMAUDlIDI IN THE COURT OF ENQUIRY

Tb e Real ] ss ue and its Ba.ek ground (1) The schism between the Qadia.nis and the Mus1im9 dates back to the beginning of the twentieth century. Altbough Mirza Ghulam Ahma.d had been putting forth va.rious claims until the close of the nineteenth century, and these claims bad caused a wave of general unrest among the Mus lims, he had not un til then mad e a.. d ef nise claim to be a prophet. In 1'902, he declared himself to be & prophet in concrete, clear, and definite terms. This claim began fL perpetual dispute between the followers of Mirz& Ghulsm Ahmad and the majority of Muslims. The fundamenta.l cauae of this dispute is that P ropheth ood is one 0 f the essential ar ti e lee of fai th in Islam. 'V hen .a. person claims to be a prophet, it becomes obligat-cry on every Muslim to make a choice = to believe in him or to repudiate him. Those who affirm faith in him automatically come to form a separate Ummah, and in their view all those dlsbelieving in him turn inBdcls~ On the

hand, thie latter group of people who die· ~61ieve in him come to form a eornmnnlty diltiDet from those professing belief in hhn. Thia group of people look upon those wbot a.ccordwg to them~ affirm faith in a false prophet as "infidels. This. iI the main reason why the oleava.ge between the followers of Mirza Ghulam Ahmad and those who repudiate his claim to propbethood has steadily other
wj dened,

The MiTza and h il su ccessors

in their

wlitingR" and speeches openly and categorically declared as pagans all those who disbelieved in the prcphethood of the MiTza... Simil&rly~ aJI religious sohocla of tholJght a.mong the MusliWB---lncluding" the Sunnis &nd the ShiRa. the Ahl-i-Hadia, Hanafia, Deo-Bsndi and Bre)vi---unanimoualy proclaimed Mins Ghula.m Ahmad and hie followers &9 infidels. (2) Thia dispute has been growing more and more Intense by the following three ressone !

Firstly, the missionary aotivities of the followers of tb is new 'religion' and thai r conatan t tend en cy to ent~r into aorimonioue arguments and controverf!y.. Because of this,. each individual member of this community has been responsible for creating an atmosphere of perma.nent tenaion in his surroundings. Secondly, these miaajona..ry &etivitie5~ debates and controversies have generally boen directed a.gainst the Musliro9. Natura1ly~ therefore, it is the

M usli ma who b a.ve" been provoked.

Third1y .. the QadiaIliB pose as members of the MU 51 im fra te rn it Y an d carry on their prop a gan d a. work in the na.me of Islam, Ignorant 1t1uBHms tberafora, feel no scru ples in entering the foJd of the QQ.di~ nis, because they Are deceived think ing that by ;50 doing they are not renouncing their faith in Islam, This ,state of afi"airs is even more pl'OVOcat ive to the MU51ime than the proselytisiug activities of the ChristjaIl~ or the Iollowers of other religions. The a~tivities of the Christian or other m Isaionar Ies are com p ar lL t ivc 1Y ]cs 9 'Off ensi vel because th e aims of their missi on aries are unambiguous and t~e M neU m conve t ts 10 their religion have .e. clear understanding that th ey are If-a.~ ing the fold of Islam once and for aJL

Socia 1 Aspect
In the beginning, Qadiani~m was only a. theological dis put!?:!! but soon it d eveloped into a n in t.rica te ail d bitter "8-0 cia 1 problem 'ft. e [otua issued by the !lirza and his ~ucceSSOIB 'which decreed that the relations between the Ahmadis and the non-Ahmad is were of the same order as those between the Muslims and the Chrlstinns or tbe J€,,'ij became the main cause of social strike among the Muslim community, In accordance wit.h t.he doctrine of this Jatwa an Ahmndi is forbidden to offer pra.yer! behind a. non-AhmadL It is unlawful for an Ahmadi to ,offer funeral prayers for a nonAhmadi or his child. The .... -\hmadi is permitted to take into matriag e the d au gh ter of a non- Ah m at! j~
+ j

(3)

i5 to give his Own daughter to a nonAhmadi. The Mualirns reacted to this /atwa by enforcing similar measures against the Ahmadis, A B ta te 0 f soci It] boy cott th UB cam e to pre V ai 1 bet ween the two communities. The schism caused in th8 I\fllsHm Society by thh~ boycott was not & temporary and transitory phenomenon , it marked an evergrowing and ever-widening gulf between the Ahm.n.diA and t.he 11 ualims, Q.I1dianiam was an activo tni5:8ionary movement- and it was creating diaru ption among Muslim families by its constant proselytising acbivl ties, Accompanied with its doctrine of social boycott of the non-Ahmadis, wherever it. had a. eh it nee t-o creep in in a 110m e. family, ,,"iUage. cla n or .co mm nnity··--t.he Qadiani move. ment sowed the seeds of discord and coutlict everywhere. Im~gine the blt.tcrnass created in a society where husbands hegin to consider t.h eir wives as forbitideu to t hem Bud -.vives start looking upon their husbands as men with whom in tercourse is unlawful or ab least hoth husbands and wives hegjn to "Suspect the sanct.ity of their relationshi ps, Think of the misery created in a society where a brother refuses to offer funeral prayers for the child of a reo.1 b roth er , where the son consi de 1'8 h ia fa. ther a heretic and the fa thor treats his son RB an apostate ; and where m atrim 001801 re1a.tions within a family grot] p or a community are severed. These sores of society ha ve gone- from bad to worse with the Increaeing pa.c~ of Qadiani propn g.onda. over thp. last fifty years. The Punjab has but is forbjdden

th ousends of families b.ve been a.fflicted by the venom of the Q&diani movement ..
WOlilt
1

been th e

sufferer

for

here

~onomjc

Aspect

(4) Soon this conflict between bhe Mus]lws and the Qa.diania manifested itse1f in the economic field too. Owing to their religious And 8ooi~1 friction with the Mualima and to a. large ex ten t because of thei r fan a. ticie m ~ Qa.d.ia. nis hsd from th e very OU tse t developed a. tendency of flocking together, They organ i8ed th emsel yes and ini t i& ted a sehe me of gi yin g pre cedenee to the Q Qodianie ov er the DODQa.d iams an d of gen er 8. II Y promotin g t b e in tares ts 0 f one another in every sphere of eoonomic life. This poliey of the Qa.:di.e.nis sharpened even more the bitter conflict already existing between them and th e Muslims. The hi tterneS8 0 f this oonfl iot h 0.9 been. more pronounced in the matter of eecuring Goverument jobs. The practice of nepotism wjdely pre"Valan tam on g th e Qad ian i State offi.ei & Is has agg ra va ted the m at ter s til 1_ further. In tb is respac t also, the Punjab has been the greatest victim of the Q&dla.nis, bee a.use their aizea ble nu mbe rare. resid en t ~ of the Punjab and it is in this Province tha.t the acrimonious dispute bas largely existed between the Musli m sand the Q&dianis in the fie] de of agrieul t ure ~ tra de indus tr Y and Govern men t servi cas. It, should not be forgotten at this point that this strife Let w eCD the Musli IDS and the Qadi anis ~5 of t h-e same na t ure as in the recen t P sst drove & we dg e
t

'7
betwe~n the Mu!limA and the Hindus and consequently CArried them to the extremea of enmity,

Polltieal Aspeet
CODfiict is the natu.ral outgrowth of religious, social and eoonomie Irlction between two communities. However, the CAUsesof polibical strife between the Qa.diania and the Muslims go deeper. The Mirza. and hla followers recognised from the yety beginning that the claim to prophet. h OQd wh{oh they had advanced would create & dichotomy of Faith and Dlsbelief in the MusUm Society.. They were a.]50 well Aware that over & period of twelve centuries, f.rom the time of Hadr.a.t Abn Bakr (Alla.h b~ pleased with him) down to tbe regimes of Qacha.ri and U smani dynastdes, the Muslim COlO m ani t y had effeo ti ve ly ern sh ed all disruptive elements. From the early days of the movement, therefore, . they made loyalty to tb.e British Government a.~ an arblcle of their ~aith, and not .only by word of mouth but &180 with sincere convi ction they always believed that their seourity.ll development, we1fa.re and success depended entirely on the merciful prote ct ion of & non- M usl im Government.. ~'The Muslims should for ever remain abject alav88 under the imperial rule of non.Muslims. The Q&dia.nie should owe full allegiance to the nonMU8H~ rulers and having won their favour, should freely proceed with their movement of di.srupting and tearing apart the helplesa fraternity of I.!am t ..,. This was the brief formula a..B conceived by the
(IS) Polltdcal

M irz nand

w h loh

was Ia. tor ro peated n u m erous tim es

ill spfjechcs and writings by the Mirza.'B I!!IIUeCe88ora and the 1ea.dlng writers and OfELtota of his community. The political design. of the Qadjanie wa.s initia.lJy misunderstood even by the British. The Qadi arris, however ~ by sustained ~fforta, con vincad the Englishmen the 'poten tia!' of their movemen t.. The British were quick to grasp the reality and taking the Q8jdialli~ as the most loyal element' among their Muslim subject s, they used this com .. munity af'} their tool not only in India but also in other ~1uslim countr-ies. Later, when the communal struggle between Hindus and the M1l91im~ in India. intensified, the nationalist leaders of the Congress also came to realise the 'potentiar of tb.e Qa-dianis. J twas around tbe yea.r 1930, that a prominent Hindu Leader entered "into a lDng debate wi th the late Dr. lq bal in support 0 f Qe.diao ism. Another famous Hind u lea.der open 1.. ' declared ! 1 From our point .of view the Qa.diQ,nj~ are the most, desirable group among the MusIi ms, Th iB ig been use their proph~,t is [nd.igenuus and their Holy places are ·situ~ted in this c(')unt. ry ". In fact, in consistence with t.heir peculiar creed, the political stan ee adopted by the. Qa.diauig if; viewed by the non]"1u~lims wreh anxiety and sadllees+ It has lLl. ways been .a. commOn bcli~f among the ~fut:1]ims that tho only group who (an becoms a tool in
U

of Islam to subvert the Muslim community from wit-hin are the Qadianis. This belief has been strengthened by the fact that when Baghdad, Bait al~~luqdaa and Constantinuple fell into tho hands of British during 'Vurld \Var I the only factjon from a.mong the Muslims who rejoiced at this. even t and celebrated the occasion It' ith ilJu ... minatrons were the Q,a.dian is. As if this were; nut enough, the Qadiani Kho.lifa made a.n open dcelarabion to the effect tha.t "our progress depends on the progreEls of th-e British Government'. Wherev~r the Rritish Empire expands, it will 'Open up new fields for our work of propagat.ion. In view of the above, it. carmct, be assumed that. the suspl dons of the Muslims in regard to the Qadianis are unfounded. the hand! of the enemies

Additional Causes

or Acrimony

(6) The declaration

of the Mualims

the practice of their social boycott and mie friction caused by the Qadianis had engendered bitterness between them aud the Muelims. The
offensive

as infidels. the CCODO,

and inflam mable writ.ings of'Mirza. Ghulam Ahmad and his followers adde~ to this bitterneee, To illustrate tbe poin b, sorm, ex. trac La from their writings are cited below ~ Th e Court can form its own op ini on as to ho w 0 f f e n si v e the Be wri tinge are for the majority of tJle M.uolim~ ~

':~In an advert.isern en t, enti tled 'Revocation of B.n error', Hadra 1. Masih Alan 'ud observed that the fo 110 wing words of the r t! v ealed verse i.e, t
t

..~~

.. J .....~ .......J

"l.,... J )1.A.01
rII

'" ,.

~....

.? ..~,!.J L
".....

~..

f,..;o...
If.A.,t

0!..u 1.1 ~~ J"-J ~

i:...

JI

JI:Iii.J

~~,
H

contain a re terence to me. God has call e d me "ltlul1ammad, the ApoaUe of God', n (AlFaza.l N.ewBpa per. Qa.dia.D Volume 21 N D, 10" dated Ju1y 15, 1915).. ~jHence the shadowy prophet hood did not detract from the status of Masih Mau1ud (tha promised Messiah).. It rather elevated hie dignjt.y so much 80 that he stood equal to the Propuet of God". (K alimaiul. }'wl by Sabib~ za de Bashir Ahm ad Qa dian i pr in t-ed in the Journal Review of Re.ligionB~ page 1(;i~ No. at
t

Volume

14).

~~Forhim (the Holy Prophet) of the eclipsed It:luon was revealed,

the em blem and for me

the emblem of both the ecll psed Moon and the ecli psed Sun was revealed. WouJd you refute me, at.ill ?I' (Miracles of AhtuQ'd~ page 71, by Ghulam Ahmad Qadiani). oj.jMuhammad has descended among US!; again , His former glory ha.a been even more enhau oed. He who woul d see Mu hammad, AkmaJ, Should behold Ghulsm Ahma.d ,_in Qa.dia.n't+ (\ieraes hy the poet Qazi Muhammad Zahur-ud-Din Akmal, Qadiani} printed in the New s p B. pc r P a igh a rn ~i-;Sulan Lali ore, d a.ted ]daroh 14, 1916}~ oIoilTherc is a world of diff~rfHlce between me and your Hussainjo for J am the recipient of unfailing support and aid from Providence". (N'Uzul·i~M(l.ljih~ Mirza GhuJam Ahmad. page Oo},

a1
':~I am the slain one of God where&~ your HUM&m w &8 the .lain one 0 f the enemie s. The
difference, therefore:llll is clear snd -0 bVlOUS' '. N 1I.!1!f4l.iMasih, Mirza G h u 1am Ahm ad, page ~1). .. ":~Forget then the memory of MarJ!s Son; Ghnlam Ahmad is better than he", (Daft~ul Bald, page 20}. ';"Jems eXCt1Ued in nothing except deceptjon and frt.ud. It is a pity Lhat the ignora.nt Chris tis.ns bel iev e 8 ueh a person to bed ivine. A1!:I wha.t a pure BJ1d noble family he came of ! T hre e of hi 8 P a,t ernal grand moth era and th ree gra.ndm-others on his maternal side 'Were adultereaes and prosti t u tes a nd fro In th ei r blood was born J esus Cariet", (APpe nd ix to A "'jam Athamt page 7 Nu.·r--td-Quran, volume 2:11 page 12)4
t

'~He who refuses .to follow thee or does no t 0 we all egian ce to the e Q r re mains thy enemy~that person is an enemy of God and his Prophet and hence 6ha11 be c~t into Hell.",

Ilham, revela.tion

Ahmad Ta bligh+ iT Ri.&ak.l (Propa.gfl-t ion 0 f Di vine Ministry)~ volume 9, page 27.)4 ' .;~The entire body of Mualims have rendered allegiance to and affirmed their .faith in my divine m j nistr.y. I t i.e only th e of fs pI ing of pr osti t utes and debauches who ref us e to

to Mirza. GhuJa.m

me

believe

in me' ~.

(Aina~K amakU-"M,irror

of

Virtues'\. page 0'7).

52
~"He w 1JO OppO~BS me is a Christi.a. n, & J ew ~ a heretic, an d a" hellish pe rson " . (.LV aztfl- i· Masfh page 4 ; Tazkiro Page 227 t ~r'tJ.'hfa Gar· ria, pag~ 31, T!Wligh·i~Ri8alat~ volume 9! page 27),
t t

~~ Verily our enemiea are swlncs of the w ild ernsss and their women are worst' than bitches!'. J\r ajmul H'Uda,. pag.a 10, Du.r Samin, page 294)~ He who refuses to be convinced of our victory is evidently incliced to be called a bastard ~~. (Anwar al-Tslam, page 30). Inevi ta ble Consequence (7) All these Muses had been at work over the past ha"lf.centuIY~ and Qftdisnism 'ha~ become an isaue for the MUBlims In t.he Punjab, which" though not a Lig one, yet was a very hitter issue in psychological terms. Hundreds of thousands of people in the citie!!l and the village~ were all enraged. Adnlitt@dJYt the resentment not yAt erupted into a major crisis before, but it had constantly eftused family ff':ud!9 and local quarrels over tho paet. t,hirty or forty years and these disputes were often taken to civil and crim ina} courts. Apart from the upper strata of the Muslim Society, who probably remained aloof, the common public opi .. ninn among th~ Jower midd JEll class 1Iu.slims has alwa.Y!9 demanded that the Q3dianis should he dec]ar ed a minori tJ separate an d distinct from." the reet 0 f tb e 11 u ~Iima, so tll a t th e Q.n.d ian Is, .l?uBi ng 8J:1 Muslims, may no longer an [oy the opportunity

lS3 of ..,r~atjng Bll subversion of the MllBlim Society from within by tht'ir incessant missionary propa.. g[l.Dda.~ TweDty years age, the late Dr. Iqbal in hi~ treatise, Islam and Ah'TJludi.stn, had ably presented these sentiments 'of the MusUm community and had supported the M:tl~lim demand with strong and convincing arguments. (8) The Musllm e knew tha t . thert-' were scant hopes of success in expelling the Qadiania from the toJd of Islam &0 long as the British domination continued. It was nat.ural ly unreasonable to expect ths t tL foreign nat.ion would go 80 far as to ta.ke the troll b 1e of II n d erstan ding 8ym pthe t.i cally and reao] viug a. sociul problem which has a.riBe.D. it, th e 1\01s! im com m unit y . B esid es, the tt1us] im B were u ptHfectly aware tha.t it WIlS in the Interests of the British to keep the Qadia.n1.B with the pale of Islam, 80 Ula t they co ul d UBe the Qad ianis ss & to 01 to sabotage Muslim intereats whenever the opportuni .. tyarose. When Pakistan came ireto being as a sov(T~ign state, the Muslims rlght1y hoped on the nation al Government along with other problems, would solve the QD.di.ani issue as weB.. which had created permanent di~8~1l~ions among the Muslim cnmmunity for a perlod of fifty years and had divided the Dation in to two factions who were mutually hostile and locked in constant etruggle over 1 eliglous, social, econom ic and political diffe .. rences. These expectations of the Muslims moun ted with the paf.sa.gc of t ime, but later tbeae hopes
wan ed all d d w in d 1ed grad uall y in to Irust ra tion ~ rest and grie'f.nnces~ During my tour through

unthe

34
Jength ADd br ead th of the Pun jab in 1980 ADd 1951, from the cities) I also toured to the rural areM.. In the entire course of my journey there was hardly a. place where th-e people did not uk me question about Qadianbm. I then realised that if the iuue over which the people felt impelled to exprese such Bt·rong feelinge W$S Dot solved, it would soon grow into a Ill&jor ori,eis ..

.Provocation raused by tbe Qadiaais

(9) After the establishment of Pakistan, the Qadin·nis made a. series of provocative moves which addedto the- concern a1ready felt by ~he Muslims. ThA Mu.slims felt that the Qa.dia.ni problem was assuming An even more dangerous shape tha..n had been during the Britiah period. Excludingmjnor mat .. ters, I move the court to take note of five Important

pointe :

In the :first place, in the oourse of his address delivered at QuettB on Ju]y 2.2t 19-i8~Mirza Bashirnd ..Din Mahmud laid bare his plan of turning Ba .. Iuchistsn into a. Qadiani province, SO bhat it could serve as a base for the subsequent conquest of the who1e of Pakistan, For the ful! text of this address, 1 refer to the issue of Al·Fau, dated 13th August, 1948. The Mirza. did not express thjs idea as only -a pusing thought, but latar reiterated th ia design on several oocaeiona, The fa.ot proves that this iB a permanent scheme on which the Mir~a~!)
mind ha.! been long been contemplating+

In the second place) the ~firza hu time a.nd again openly declared his plan, according to which

the Q.adi8.ni~ should made determined and organis .. ed efforts to penetra t..e into the Stat·e Services in creasing numbers, and ha\"ing t.hus taken hold of the Government machinery~ they should wield all Sta.te Power to promote the ends of the Q.adi&Di community. It would suffice to quote ]UP.t one ext fa o t from an ndd ress by the Qadiani S pO kesm a u in ill ustrabion of tbis point : , 'I f they {the provin ci B10 rg ani za tdon 5 0 f th P. Qadiani community) set their young men to the task of earning worldly gains} :they should put them in those employment! 'where by the commurrity can take advantage of their poeitdons. In fierce competition all young men enter into a aingle department of Sta.te. There are several other departments which can prove useful for the community in securiug its rights and protecti n g itself fro In mise hier. So Iong as • the community does not have its own young men working in these departments, the comm unity cannot derive full beneflte from them. For exam ple, among the more importan t depart .. menta of State are the Army~ the Police Foree, Adminietra.tivoS Service8" Railways, Finance. Accounts, Customs and f.~ngineering. These are tlJe eight or ten major departments th J' ou gh w h ich 0u r com m unit y can sa feguard -and preserve its rights. A large number of our young men rush into the Armed Forces, As a resul t. our num ~ri~al proportion in the Defence

66 much higher than in other departments of State. The 6l.Q.~ of affairs is not conducive to our best adva.ntage as regards the main tenanos and protection of our righ ts. 0 th t:' r S ta te Servi ces a 1 a.wa.i t $0 our partici pation, You are cert.ainly free to send yuur young men into employmen t, but why shculdn'f the)' go into such departments, whereby the community may take advantage of their iSe-rvjce~! We should make a. plan for this purpose and act according to it ", (Al~Fazl.l Ja.nuary II,. 1952)
ForceB jB comparatlvely

Th ird Jy~ the Qadi ani ,,.icegeren t. h as a 1w .;toys been trying to provoke and instigate his followers a.gainst the f4enemy". He has &1ways sough t to foster an aggreasive mentality among his people. A8 an ezample, look at the fo11owing extract from one of his addresses : peop1e ore upset by the opposieion offer-ed t-o them; our people are annoyed at the enmity ahown to them by others : our people arc vexed as to why they ar.a persecuted, If t~ey SIa..Il der us and persecute us because they are our prey, we have no eau F=@ for worry. \Ve should not feel concerned a.t aIL On th~ contrary, we Sh01Jld rejoice that the "Enemy " knows that if we &t.ir again we- shall overwhelm th~ religion of the '~Enemy',!. . (Al.Fazl, July 16 1949)
HOur
t

It is clear tha t in the above

pasaage

'our

17
people" r~fer1 to the Qadiania and ~e 'Word .HEnemy~t denotes ~h:e MUlllims" The· Mirza rejoices bver the .fact "tha' the M; ualim s look upon the Qad iani movement as· a destructive challenge to their re1igion.. Similar aggresai ve ad dress as can be f ou d j,n..th e Issues of' A l-Fazl dated 5th J u 1y , 1950 an d 7th May~ 195L

Fou rthly, th is aggressive sta-Iiee

.com Dlunity haa

the' Qadi an i

llot only been

eX})R:Med"

ill warlike

speeches, but it lias bean given .Si concrete and practdcal shape. The news of ,t1;lis developmenf has caused wideapread unrest among" the Mu'slims·. The estabHsbl}lent in the Ar~y of a. ~rt1rqan Battalion', which is exclusiv'eJy composed of Qa.~i.ani pe rscnnel, th e v sri 0 us e.:r til am en t fac to ri es 0 wned ·and operated by the Qadianis and the large-scale grants of Arm!!! Liceneea to the members of the Qadiaol community are ·some of the cases in point" TheQa.dianis themselves have widely. publicised these in order to frighten the people. Fifth1YI Mirza Bashir-ud-Din Mahmood and other -m em here of his eomrn ani t y. rrtarted j AA ui ng threate to the Muslims from the early daye of 1952. The tenor of th ese threa te becazn e more and mor e provoca tive as the days passed. For example, 100k at their following at.a.U;'ments ; "' Victory shall be ours, you shall be 8.;r~air gned before 'us like' criminals, and you shall meat with the .same fate ae befeU Abu Jebl and his party on the Day of the Victory of Meoca 't. (Al.F(l~lf dated 3rd Jan. 1952)

sa
""Do not .let the .year 1902 go OU t before you strike terror to the heart of the Enemy in ord er to mak e him rea 1i5& tha. t A h m i9..dism eftn .. . not·be wjped out, and tha.t there is no choice open to him except :to faU into the lap of
.Ahmadi religjun". (Af...F aUt 16th J an u a.ry , 1952) I'Yes the time death of the pinus killed from the Mrly the instiga tion of the
t

hae come to avenge the fiUlam&~.who have been day.! :of the movement at bloody m ullas, full

- The debt of blood must be repaid - in measure to : I. 'Ata U11ah Shah Bukhari.
2. Mu]]a Badayuni,

3. 4.

1'.1lla Ih tisham-u 1~Haq. u

lfu1Ja Muhammad Shafi.
.

5.. Mulla. Ma·ududi (the fifth horseman}" .. (Al-F all, 15th July, 1952) These are the h fatari cal ca 11 ses w hi oh pro-· gr ".ali vel y aggra v a.ted th.e die pu te bet ween tb e !\of uslims and the Qadi anis ~

APPENDIX II

ULAMA~S AMENDMENTS·
TO
THE BABIC PRINCIPLES REPORT In J a.nu My I Sl53 thirty-th ree aeeredl ted U] 0. ma of the vartoes ach 0018 of thought amon gat Mus 1ims asaem bled in Karaeh i to consi +'r the B. P .C. Report of Pakistan Oonsti tuent Assembly Am ong other proposals and amendmenta, they proposed th e following am end men ts regarding Qa. dianis !-

. 1. In this schedule, the figure 88 in the column t: sea ta reserv ed for Muelims' against' Pun i sbonld ab be substituted by 87 and. a new column, fseats. reaerved for Qadi&nia\. should be added. In this new column, figure ~l' should be inserted against
Punjab,

Th e Iol towing should be add ed to the notes

this schedule : (I)

to

"For occupying the aes.tB of Qadianis in Punjab,

Qa.di&nia of other
tt•

.& reo.J

in P akietan

sh 0u ld also

be entitled to vote and election

(2)
U

should

be eligible for

Qad iani fQ a perso n who pro Ie sses to be Jieve in Mirza Ghu1a.m Ahmad of Qadian as his rellgious lead er"" .

This is A very important amendment upon which we insist with 0.11the emphasis at our eommand, It is by no manner proper for the constitution ..makers of our eountry to be 0 blivious of the peculiar conditions obta.ining in the country and the soclal problems of a. peculiar nature confronting us and to frame a constitution on the basis of their peraonal views. They must not be unaware of bow" delicate and ;--rense their situation has become" in ~
areas wh e~ a conaiderab Ie number of Qadi ani. are , living side by side with Muslims.. They should not behave like our erstwhile rulers who did not care to take cognizance of the Hindu-Muslim problem until the wb"o1e of undivided India ,h&d become blood .. stained on account of the Hindu-Musl im .di!Jturban~e8. For-our ccnstitution-makera, belonging to this country as they do) it would be & tragic blunder that they shoul d re f u 8 e to reali ze th e exis ten ce :of e. QadiaDi-liuslim pro blem which needs an urgent solution until such time as they find tha.t it haa grown into an uncontrolled blaze, What haa I1dded CODaider& bJy to th e del icac y of the probJ em is tha t w hile, OD the on ~ h B n d Qt\diania try to pose themselves &8, and mil: with~ M.u91imsr on the other hand they stand, not only aloof (rop! bus as rivale a.g&inBt Mus,liIQ8 by virtue of their creed" religiolls pracbices and col 1ecti ve organ iza tion and openly dub all the .Muslims &B ~Ka.fir8'. The remedy evan today lies in declaring them & mina:rity altogether separate from the Muslims as had been proposed by the late AlllLIDa I qb 9.1twcn tly years back,
"

J:

81
2.. BimiJarly the words 'and Qadianis' should be added at the end of Section I of tho Report of M iuori ties Oommi t tee.

.APPENDIX

III IQBAL ON QADIANISM

Ex-tracts from S peUM.S .and 8t.ue:mmLt 0/ Dr. Muhammad Iqbal

Any religious society historically arising from the bosom of IsIA.m~ which claims a. new prophet. hood for its basis, and declares all Mu~1imB who do not recognize- the truth of ita alleged revelation ft.! kafir&J must, therefore, be regarded by every Muslim Be a serious danger to the 8olida.rity of Islsm. ~hi8 . must neoBSBa.rily be 80; since the integrity of Mu&lim Society is secured by the idea of the Finality of Prophethood alone". (p. 94)4
&.

IhThe Mu&Ums

intensity of feeling which the Indian have manifested in opposition to the Qadiani movement Is, therefore~ perfectly intelli. gible to the student of modem sociology. Average M. uslim w ho wa.61 the other da.y des ori bed 8S. 'M ullaridden by a w ritar in the ·'"Ci viI & Mi.litary Gazette'~ .. is inspired in hiB oppoaition to the movement more by his instinct of self-preeervatlon than by a fuller grasp of the meaning of the Idea. of Fin&lity in his faith. The so..called "-enlightened" Muslim haa seldcm made an a ttem pt to understand the real cultural aignifieance of the. idea of Finality
II'
I~

62

of Prophethoo~ in Llam, and a pr~ce. of slow and imperceptible Westernization hAS further" deprived

him even of the. instinct of IIs1f-p:rMervatJon.

Some

of the~ so-celled eoJightened Muslima have gone to th e extent of prea ohing ~toIeranoe ~ to their brethren-In-Faith. I can easily excuse Sir Herbert Emerson (Governor of the Punj&b) for preaching toleration to Muslims; for a modern European who is born and brought up in entirely & different culture does not, and perhaps csuno t... deve] 0p th e insigh t which makes it posslble for one to" understand an issue vital to the very atrc.ct ure 0 f & comm uni ty with an en tirely d ifferen t caltura I 0 uti ook ,.,~ (p. 9-6) , .: Tha G ovcrnm en t m U!Jt B eriousl y consi d er th e ~ pre een t e.i tUB.. tion and try" if pos Hi hle. to un d e estand th~"menta.lity of the average Mu~Hm in regard to this Isaue which he "regards as absolutely vital to the in t egri ty of his com m u ni ty.· After 8011, if thB integrity of a community ia threatened, the only eourse open to tha.t community i8 to defend itself aga.inst the rOrON of diaintegration, And what are the ways of self-defence ? Controversial writings and refutations of the ~laiml of the man who:is regarded by the parent community as a religious adventurer. It is then fAir to preach toleration to the parent community whose integrlty is threatened and to allow the re belllous group to ca..rry on ite propagand a.. wi t11 Impunity, even when the propaganda is highly abwive ,

'.
1f 8. group, rebelHo~

&4
from the point

to tb e danger of disBol u man

of the parent community, happen. to be of lOmB. ape cia1 aervi ae to' the Government, th e )att.r are ~t Uberty to r~",ard th eir nrvioe8 as best Ba they DaQ. O:the~uommunitiel will not, grudge it. But it is too much to expect that a comm unl ty Bhould. ca,.]mly ignore the f9roes which t~d 88I'i-pw.ly to affect ~ta '001~eotive life. Co Ile ot 1ve life is &8 lend tive
&6

or

view

rod lvid u.l

life ..

There is one further point whioh demands Go veimnent' 8 .special oonlider& tion. The enconr .. 8gcm~nt in India of religi0:Us adventurers on the ground of modem .Iiberalism tends to maJc:o people more and more indifferent to religion and will eventua.lly completely eliminate the iniporbant fa.ctor of n=1igion from, the life of Indian communities. Thf. Indian mind will then. seek BO IDe other • au bs L,t La. . for u .religion, whioh is likely to be nothing less than the 'forID" of atheistic materialism whioh hNJ appeared in :Russia t'. (p. 98). '~T he 8M t OOUl,S8 .. for the rill ere bf India. in t ".IDy opinion! to declare the ·Qadia.nta a -separate oommunity. Th18 will be perfeety ccnaistent with the po li cy of the Qadia.nis themselves and the I adi.&n M.uRli m will toler a.te them jU8'~ &s he to Iera tea the other reli giODB". ('P. 100). I t is· ha.rd I, neoesasr 1 to a.dd in thirs connection tha t theological bickerlnp a.mong M uslim se cts do not affect vita.l principles 00 whiah all theae sects agree des pi te I evelling char g08 of herelY a.ga.iu t

each other.

.A LEPTER
(Tiw.

TO PHE "~STATE8MAN~\
t

1 gbal ~ stqi e8 ment on uQadianis and O,.t1todQX ~uslin~8t~ al.ng with u criti cis m oJ it in the fi rill leader, The fullo wing If.tter wad in re.ply ad4.res$ed to the. u8ta~e8man."" ~dr was publi8Aed on. J nne 10, 1935) :
t~

StaleJm ant

publ i8hed Dr.

til am thankful to you for your orltdcal leader on my statement which WAS publislied in your i$Ft4e of the 14:th May. The question which you havs raised in your leader is a very important one, and I am really very glad that you have raised it.. I did no t raise it in' my, staeemcn t because I felt that, eonsideting the separatist policy of the Qadi.nis which they h1'lVC ~O!l8jstently' pursued in religious and social matt err] ever since the birth of the idea. of building & new community on the foundatione of a Ii~a.l Prophcthood and the intensit.y of the Muslim feeling against this move, it was rather the duty of the Government to take adminigtrative cognizance of such ~ fundamental difference between the Q&djanis and the .Muslime without waiting for a forma] repreaentaticn on behalf of the Muslim community of lndia. I was encouraged in the feeling 'by the GoV'ernment)s a.ttitude in the matter of the Sikh community which till 1919 Was not ad·' ministrrstively regarded as a separate politi'cal unit

lery

65

66
but which was la.ter trea.ted
forma.] representation

as such

without

any

on the part of ,the Sikhl!,ao in apite of the Labore High Court~s findIng th!tt the
~Sikhs were Hindus'. However, now 'tha.t yo~ have raised this question I should, like to 'offer 'a,: few observations on a matter whioh I regard as of the highest impurta.nce both from the Brjt~sh and the Muslim points of view. You want rue "to make it perfectly clear whether) when or where I can tolerate official co .. -gni~ance c{- anyone communluy'a rehgious differ .. ences". Let me point out': ~ Firs t.ll th& t Islam is assent.ial 1y a religi 0 U~ communit.y with perfectly defined bounda.ries-belief in the T!nity of God, belief in all the Prophets and belief in the Fiuality of M.uhammad s Prophethood. The last mentioned belief is rea.lly the factor which ac eura te1y dra W9 the ]j ne 'of d em area ti 0n bet wee-n MU8lims and non- MU$liw8 ~nd ena,ble8 one to dee-ide whether a certain individual or group is a. part of , community or not+ For example, thp. Brahmos be· lieve in·God~ they also regard Muhamma,d (on whom be peace) 4S one of the Prophets of GDd, yet they cannot be regarded as part of Islam because theYt: like the Qadia.nis, believe ill the theory of perpetual revelation through Prophets and do not believe in the Finality of Prophcthood in Muhammad.. No 1sla mic sect. as far as I know, has ever ventured to reject this doctrice.. The Bahais in Iran have openly rejected the Principle of FineJit'y but have at the lame tiID€ frankly .dmit~ed that they are a
1

87
ne~ community and not Mus1ims in the technical lense of the word. Accord ing to our b eli ef Islam a.s .a religion was rev ea led by God" b IIt the ex ls tell ce of Islam aa a. society of nation depends entirely on the personality of the Holy Prophet. In my opini on only t We) auurses are 0 pe n to th e Q adia nis, either f:r ankl y to. f ollo w t h 6 Bah ais 0 r to reject their Inberprebations of the idea of ~inality in Islam. And to &0 cep t th e id ea with all its im pli .. cations. Their. dlplom&tic interpretations are dictated merely by & desire to remain within the fold of IsJam for 0 bv i0 us po ll t iC.Q n.dv An tagee. 1

Beeondly, we must not forget the Qa.dianis

own

policy and. their attitude towards the world of Islam. The founder of the movement'def3oribed the paron t 00 mm uni ty A8 "rot ten m il k ~ and his OWD followers, as "fresh milk" warning the latter againa t inixin g wi th the for m er ~ Further," their denial of fundamentels, their giving themse]\ras a new name (Ahrnadis) 9.8 a. community, their nonpa.rticip&t,ioD in the eongregational prayers of Islam, their 80 cia l boy co t t 0f M0 SliW8 in th e ma t tcr ot matrimony, ete, and, a.bove all, th~ir declarabion tb Q.t the en tire worl d 0 r Is laom is Ko fir, _a. 11 these con .. stitute an unmistakable declaration of eepararion by the Qa.dianis themsel v ~8. I nd eed the fa eta :mention cd a.bove olea r ly sho w tha t the yare far more dista.nt from Islam tha.n Sikhs from Hinduism for th e Sikh! a t least inter marr y with tb e Hindus, even though they do not worship tn the Hindu temples.
tI I

ThirdlyI' it does not require any specia.l [ntelligonee to see why .th e Q&w&nis whil e P ursui ng .. policy. of separa tion in re~jgiou.~ and socja.l ma ttars .. a.re anxious t~_) remain politically within the fold of 18]8m. A p ar t from the poll ti cal ad vantage 9 in the sphere of Government service which accrue to them by remaining within the fold of Islam, it Ie obvious t~at in view of their· present popuJation .. which, according to the last census, is fifty-six thousand 'OUlyt they are Dot entitled even to a eif)gla seat in any Iegislature of the country and cannot, therefore, be regarded as a politdcal minority in the sen so in w hi ch you seem to be using the ex prase ion. The fact that the Qadia.W8 have not so far asked for separation &B a distinct polrtieal uuiz aho 'W$ 1rh&.t in their present position they do not find themselves entitled to any ·representation ia Iegislatdve bodies. The ne w conl!lti tu tion is. not with 0 U ~ pro .. visiona for the protecttdon of such minorities. To my mind, it is clear that ·in the ma.tter of approaching the Government £Or ..separation the Qa.di.anls wjJ1 never take the initiative. The Muslim community is perfectly justified in demanding their immediate. separation from the parent oomm~ty~ If the Government does not immedia.tely .agree to this demand, the Indian Mllsliws wi11"be driven to the suspiclon thnt the Brifish Gover~lQent is keep. ing the new religion in store, 88 it ware~ and delaying the separation, bcoausB in view of the small number of its sherents it Is, for the present, Incapable of functioning &5 .Q. fourth community in
t
l

69 the province which may efFective)y damage the already margina.l majority of Punjab Muslims in the Icoal leglslature, The Government did Dot wait for a. formal representation for eeparatlpn by the Sikhs
in 1919 : Why should they wait for a formal representation by the Qttdio.nis fH (Pi 107).

70
Reply to QuestiODS ~i5ed by
Pandit Jawsbar La) Nehru

, I am inclined to think that my statemen t on .. Qa.d ian iem-e-n 0 more tb an 8 mere e:rposi tion of El
religious doetri no OD ~ odern lines-has em b ar raased both the Pandit and the Qa.dianis~ perhaps because bo th in word l'y re s en t, for d j iferen t reaso ns, th e p~ospccts of 1tlualim political and religious solidarity, part.ieularJy in India. It is obvious that the Indian nationalist whose political idealism bas praet.Ically kin ed his sen Be for fact, is into Ieran t of· th e birth 0 f a desire for.eelf-determina.tion in the hearb of North· West Indian Islam, He thinks, wrongly, in my opinion, th a t the only way to In di an n at:ion alism lies m a total euppreesion of the cultural entit..i6B of the country through the interaction of ·which alone India ca n ev 0] v e a. ri ch and end urin g cul t ure, A natdonaliem achieved by lIuch methods can mean nothing hut mutual bitterness and even oppression . .It is equaJJy 0 bvious tha.t the Qadiani!~ too, feel nervous by ·th po liti cal awak en in g of the In dian e Muslim-B. because they feel that the rise in political preatige 0 f the 1nd ian Muslims is sure to defeat their designs to carve 0 ut fro m the Ummuh of the Arabian . Prophet a new '(}'mman. for the '-Indian prophet", It is no am al I sur prj Be to me that my effort to j m press on the India.n Muslima·~th~ extreme nece8~ity of intemal cohesicn in the present critical moment of - their history in India, and my warning them. agains t the forces 0 f d i~in tegra. ti on m as ~ue r adi ng
j

71 reformi;st movementa, should have given the Pandi t an 0 ccasion to 8ym pa thize with 8Uoh forces u
........... _ ~ ~ ~ Similarly the Indian Muslims are right in "reg~jng th e Qad iani movemont, which declares the entjre world of Islam -&s K afi'l' and so cially b ~y cot ~5 the m to be far more dangero us to the collective life of Islam in India than tb.e metaphysics of Spineoa to the collective life Qf the Jews, The Indian Muslim, I believe, instino tiv ely rea 1izes th B peculi ar na t ure of the circum B t enees in w hlch he ia placed in I~dja an d is n a. t ura lly much more se naitive to the forcea of disintegratdon th&!1 the Muslims of any. other country. This instinctive perception of the average ~fus1im, in my 0 pinion ~ is' Bbeolutely correct and has, I have no ·~oubt~ A much deeper fonndatdon in the consctene e of Indian Islam. Those who talk of toleration in a matter like this are extremely careless in usi ng the word .: tol era tion" w hi ch ~I fear ~ they do not understand at all. Ths spirit of toler .. atlon ma.y arise from very different attitudes of the mind of man, A~ Gibbon would say = "There is the toleratdon of the philosopher to whom all religions are equally true; of the historian to whom a.1I are equally false; and of the politician to . whom a.1I arc equally useful, There is -the toleration of the man who tolerates other modes of thought and behaviour because h Po hn 9" himself grown absolu tely Indl rfercn t to all modes of thought Sind hehA.viour. There is the toleration of the weak man who" on account of sheer weaknese, must pocket all kinds uf insults heaped on things or pe~sons that he holds
t t

72

dea r' I t is obvious th at these typeB . of tole.rance have no ethical ,value. On. the other hand, they unm ista ka b ~y rev eal th e spi r it US l impoverishment of the man w practfses them. True tot era.tion i& begotten .of in rene atu 9.1 bread th an d Bpi ritual. ex .. pansion. ~t is the toleration of the spirit\1ally
'I •

no

powe1>(uI man who while jealous of"t.he frontiers of his own fait·h can, tl'?lera.~e and even appreciate all forms of fa.ith other than his own~ The foUy of our preachers of toleration consists in de~cribjng the attdt nde of the man who if [ealous of tho boundarfee of his own faith BII one of intolerance. They wrongly,ponsider this attitude as n sign of mora] inferiority. They do not '[)ndp.l"8tand that value of his a.ttitude is e~Bentie.ny biological,. where the members of n group fee! .. , either instincively or On the ba &lS of rational QTgU. men t, the t· the corporate Iife of the social organism to which they .belong is in danger, their defensive a ttftud e must be appraised In reference mainly to a bioI ogi cal cri teri on. . Every th 0 ugh t or deed in this cODnection must be judged by the life value that it may posse 58. The question in this case is not 'whether the attitude of an individual or com .. munity towards the man who is dec lared to be 8heretic is m(rra]]y good . or bad. The question is whether it is life-giving or Ufe destroying ~.
t l u ~ u. tu ~••• • .... .... • • • + • II •

APPENDIX

IV

VERDICT OF JUDICIARY
Qadiani.8 a·re Aposta.te! l.e. out.Jidr. lhe pale of Islam
On 24th July, 19~6, Maulvi IJahj Bux & realdent of vj]1a..ge Ma..hanad, in the Tahsil . of Ahmadpur Sharqia., Bahawa.lpur State, filed a auit, OD behalf of his daughter, Ghulsm Ai8h8,~ a.gainst A bdur Razzaq Qarli8.ni~ in the lowel" Court of Ahmadpur Sharqio.. Tn the Ca.R~ it WB.! a11eged by the plaintiff that Abdur Razzaq to whom she was given in wed Jock before her age of puberty was no longer h er la wful hus band sinee, in consequence of hi~ conversion to Qndinni fn.i t h, he l1ad become renegade from Islam and that apostasy, in accordanc e with the Law of Shariat, renders a wedlock nul l and void.
t t
7

The defendant stated in reply that the Qadianis are: only a sect of Musalrnans and tha t, on the bnsls of their articles of faith, they cannot be declared infldel {I( afir) 01' aposta te (murtad). Hence th ere ia no ground for dissolution of marria-ge. This case, h a v in g p ass ed thro ugh se veral stages, came up for hearing before Munshi Muhammad Akbar Khan] B.A.~ LL,B~, Distrlct -Judge, Bahawa]nagar~ The ~'tarned Judge, a.fter several years' .

73

'4
full disousalon, in w hich renowned scholars and divines or both the" parties wok pare, gave his verdiet on 7th February, 1936 which reads as
fOIJOW8 !-'

Judgement
On behalf of the plaintiff that. lfir.za: Sahib (Mjrzll t1hulam

it

hU"A

been proven

~'\hmad of Qadinn)

and henoe tho defend ant wh n accepts ~iirza Sahih as Prophet shall a.lso be deemed an apostate: Therefore the prelimIna.ry Issuee framed by the :Munsif of Ahma-dpur Sharqia on 4th November, 1926 having hi.en establiahed in fa-r-our of the plaintiff, it is hereby declared that the defe nd an t by rra son of hi~ crmversion to t~e Qadiani faith ha s becom e an apoata te and therefore his UUl rr;.age stand 8 dissolved since the date of his apcstaay.
falBC

Ma

claimant

of prophethood

Even if the arfielee of the dsfendants faHh o·te consid ered in th e Ugh t of the foregoing dis ...
the ,p]s.intiff has jsuceessfully 'established via-a-vis the allegation of the defendant, that there shall not arias an 'utpIDa..t.i prophet after Muhamrcn.d (peace be On him). Besides thia -the other a rtioles of f~it...ht wbi~h the defendant has ascribed td himself may correspond to the general view of principles in Jalamio faith~ he sha.lI be deem ed to act on them in the sense and import which Mirzo, Sahib .haa put upon them. Ann because this Is ir ~onfiict with the one which the Muslim Ummah. as whole hae at trlbutcd to them he cannot thereCUS.s.iODS
t

'

fore be called a HOIUm. And, in both the cues he is an apostate. And o.postatete marriage atands diasolved by reason of hie apostasy. It is, therefore:t decreed in favour of the pla.intiff that the plaintiff ceased to be the wire of the defendanb from the date of the defend&nt~B apogte.&y and th at she will be en ti tl ed to the COB ts incurred in the case.

"

Extracts From' MAULANA SYED ABUL ·ALA HAUDUDI~S

SECOND STATE1'tlBNT

In The Court of Enquiry

Severa! questions have been raiaed in this court about the demands put forth by the Muslima oonesrning the ,Q sdianis, Le., that th-p.y should be declared a rtr:pa.re. t.e minority outsl de the vale of Islam , lh:t~ the Q 'Lrl~a.nls should he removed from key poste in the Govern.men t Departmen ts-but correct and com plete answers to these queations have not been fUTU ish ed, The Nature of Demands

concerning: tbe Qadianis

is Pol itlcal as well 'as RelIgious

(A) It has been repeatedly asked v.~hetheT these demsnde are religious OT they are poll t leal, The usual answer to this inquiry has been' that these d emands arc m.n.in1y 0 f 0. religion R cha rae ter, In point of fsct, both the inquiry ·and its reply a re fa. Ilacious. There i8 no, do ub t th a.t the d.isput~ which thes@ de-wands attempt to resolve started on religious grounds. Nonetheless by itA evolutionary development in the course of 50 years, it is no

76

religious dispute, but has become & social, economic and pol iti caJ i.e.euo. Religioue or mural, whatever the original bsais of a problem mig h t be, &8 eo on &8 th i~ b le m s t arts genera ting pro complications and tensions in the daily life of the socie ty, its, solution incnritahly ca.lls for consti tutioDa!~ ]eg~l or ad mi ni str.a.ti v e measures. On 8.uc hoc caaions, the debate as to the basis of this iSB\18 being moral or issue being sought to be resolved by pnlitioa.l m eans ia to tally out of p1&ce 8. nd irr6]t: v till t. Th e religio us dis put e bat w ee n th-e M U.8 Li m Band th e Qadianis moans that a perrnn nen t~ distj net and orgauised community has been formed ·wit.b.jn the body of Muslims, whose heliefs are fundamentally opposed tu Islazn, Thi IS com tnuni ty practises soeia.] boycott of the Mutdim::3·; it i~ arrayed against the Muslims on the economic front ~it has been undermining the political cause of the Muslima, and despite &11 this,. this community, posing as Muslim, carries on it5 proselytising aotivity among the Muelims and thus continues to add to its numerioal strength. This state of affairs engenders an ev E"{,- gto win g pro eoss of inte r n al d is in tegr~tion of the Husum Society. A further cause fur serious . concern t-o the Muslims is provided by th.8 absorption of the va.st]y di~proportionate num bar of. the Qadianis in the. Sta te S erv i~~s and. the ropes ted declaration by the Qa.dianii of their political intents, notably their design of capturing Baluchistan and making it a. base for the eventual conquest of the whole of P akietan + Ho w can & problem like
&

longer merely

wha t measures other and administrative ones are open to us to resolve this proble"m""1 In united India, the us ue between the Hindus and the Mutlims was also mainly based on "religion. Butt all demands to reaol ve th is issue, begiDnwg with th e demand for lepa.ra to e Iector&tee to th & t for the division of the COnntr y, were demands 0 f politi 08J n& ture, Differences between the Mas1fros and the QadUipis are "Basic .ud Fuadameatal (B) Ques tions h ava been raiaed in this COOT t whioh pur po r t to treat the di iTerencea between the
Muslima and the Qad ian is
III

this be oharacter.iled

&8

only a religious one' And th an th e eonsti t utiona.1, 188&1

only anoth er sea taria n issue t h & t has becom e the aub[ect ~of re cri mina tion among the Ulama., And the Sects B u til a.ll these quea MOils are baaed 0 n wrong ssaum p tions J tending to be.. confuse d dis cussion. The issue between the Muslims and th e Q&dianis canno t betaken as a mere 8ectarian diapu te. There is no denying the faot that the 'Illama ~ of one Beet have often accused the ~Ulama" of another sect of heresy and have someti mes ezceeded the permissib le bounds in their JatwaIJ (declaration of opinions). This 8ta te of affairs is~ indeed, regret tab 164 Bu tj & t the B&me time; it is also an undeniabl e fact the. t " the i8BU es upon which the ·Ulama' exnhanged jaJwa8 of heresy in vol ved the in"Wrpre ta. tion of oert&i.n re1 igiOU8 doctrines ."' In view 0 f th is, the Musli m So cie ty did no t regard these Iat was of heresy exchan ge d b etween the sectarian 'Uiomo. &5 wor thy
a8
I

of serious notice, The wi.ee and eorupuleus 'Ula.ma+ have 81 ways disapproved of thsse fat was- N eV"er before h as the M.uslim So~iety reached a COU8eIlBUS about d ecl&ring Q person or a faction sa outside th ~ palo of Islam ~ Muslims owing allegian C6 to d. j If€ren t Beets have often j oined in offering pray ers, They .have joined the funeral prayers of dirrcre.nt secta, . In WI ~mA.r~ e ill common _ Ex am pI es 0 f iag .Inter-marriage between the ShiM snd the BUDDie multiply to several thoueaade. Above all, the M. uslims ha v e &1 a.y8 for ge d a united frun t in the w face of every imp or tau t na.tdo nal pr 0b J em. T.he D8:: ti onaJ in teres t bag &1wa.y 8. rem ain ed common to all sects. They have alwAYs shared cmnmunal sen: tim en t.s an d po lit ical as p ir 8. tiona, In COD. tr ae t to this ~the Mus 1ims and the_ Qa.d iauis h~ v e &1 WilyS had baaie differences. Anyone who has but & sca.nt knowledge of Islam cannot be: ignorant of the fact that Prophethood is a fundamental art.lcle of faith In th e religion to Is1am and, h enoe, fai th or d isbelief in A per.on". claim to Prophethood neeesaarily splits the Ummah into two separate crrmmunltdes. the Believers and the Disbelievors. It waf:l on the basia of this funda.mental belief th!\t A. barrier between. the, 81. pporters ~of M irs 8,. G h ulsm Ah mad's claim tu prophethood and those wbo rejact.ed this elAi m. Sllch a barrier had neve r been rai sed between &.ny two sects of Muslims in the History of Islam. T h B M.l1tdi ma ora 11sects un animo usly proelai the Qa.dia.nis as a p08 ta tea. nd th e Qad ia.ni.e .. on their part, declared all thode 'Who refuted the Mirza. 16 cla.i m to prophe th Dod &8 here ti 084 The

"

moo

80 Jaf'UJG8

one another of a.postasy had Dot rent asunder the4unity of tho MusUm sooiety" but the de clara tdon of the . Qad ianis &8 her-etio by the· MUBlima and viu verla divided the
iUlllma
&C cUliDg

01 tb e

peopl e in to two dis tino t co mmu nities. The d iIferenee between the t.wo communities ra.n over avery th,i.ng~ from wcrship to the way of living. Their n & tion al iu Leresta an d poli ~ical am b j tions be 0& me far a pa. r t. GrB.d ual]y t.h ese di ff eren ees developed in to 0. oti v e h 0 s tiIl t y and .itrif e ngainl9t e s,ch o th er • How can one lose sight of t-h is ob vious diohoto my between the MusH ms and the Qa.dian is and: how can this division between the two communities be mix ... ed up with secbaeian differences smoug the Muslim oommunity t Is this jU.8tHlad or even tenable t In any ease, eve~ if it is ruled by the court that the differences between the Qadlanis and the Muslim .are: only sectarian in character, is it likely tha.t the dail y s trif e raging be twee n tb. e two co ill m u ni ties from the cities to the villagee, a.mong thousauds of fi.t~ilie..~ And among thousands of Individuals ID offices and market centres will cease? Demand for D~larjDg aU Dissenters
I

• Minority is Dot Imperative

(C) Another poin t repeated Jy raised in the court re 1 tes to th e q nes tiOIl whe th er a similar dea maad shall be put forth for declaring all those who adopt an opinion different from the general body of th eMus] j ms with reg BId to the bss ic issues of Isla III J: BU C b as the ~ b 1-i- Qu r' an and th e others as A a non-Musllm minority. This question can be anII

81
. Bwered' in two
t

W4ya ~ - firstly.
Q,1I0Wi

on tho basis of reli-

gi OUI canon and seoondly, Crom the pra 0 ti cal po j n t .

maximum scop-e for a divergenoo of opinion as ' regards iuterpratation, iudge~ ment and .deductio n. In the exere ise of these f.acuities, a gr&ve blunder ma.y be misleading, nonetheless, it cannot be ruled that a man who commits a grave blunder in such matters is an apostate from Islam, On the contrary, whenever the funda· m e n t~1 belief of Islam are &1 tared a.n d th c csuons of Islsm do not e..:imit of such changes, the ruling must be that those who .ale responsible for these cbang~.:1 are outside the pale of Islam, aud thia ruling must be ~iv8n without a.ny considerat.ion as to which party is sffect.ed. From the pra.ctical point of view,. the, answer to the above question lies in thie that heresy committed by an individual· . or B .number of e.cattered individuals is one thing~ butthe act of 8etting uI' within the M uslitn Society of an organised renegade ccmmunity, consta.ntly engaged in in creasing its nu meri c &1 B trcngth h y propa.ga.tio n and ;& t ]0gger bead s wit h th e Mualima in the econom ic and political spherea, is a. totaUy differe.nt matter, Smitten for fifty years Ly the heresy of this well-organised coram uni tYt and bearing it no longer, the ML1s1ims have now put forth certai n de mands ~ Why tL en, are th e ins tan ces of the individu~l Boots of heresy. being recalled At 'tbia juncture' Is .it not virtual1y apparen t to the whole world that the collective a.ttitude of M:u.9lims towards. the individual acta of apolStasy is
i'

of riew. -Islam

82
en tircly different from the Att iturt e ~dop~ed by than! towards , cOI:Q.munhy of hererics j After all, when did the l[u~lim8 ever raise the demand for grouping all individual heretlcs int» non-Muslim minorities? , for the Demand for Zafrullah Khan's Removal from Office. (D) The demand for Sir Z&fruUab. Khan's reIn ova] from office not only originat es from tho doct.rine that no non-Muslim should huid the office of a ~riniater in an Islamio State, hut is also hased on the fa.ct tha.t Sir Zafrulla.h Kha.n had al waye misused his official position to promote and strengthen t he Qa~ ian i m ovemen t befo ret he P arbi tion of III~ is. and after the esta.blishment, of Pakistan he ha..a been even wore Botively engaged in ta.king undue ad "'A n t age of his p ositio n as S ta te AIin is te r to proIII ote the in tercsts 0 f Qa.dia.nis m. His 0 tli~is! po· eition is, therefore, 8; perrnanen t cause 0 £ complaint for the Mu~1ims. \Ve are told that but for the position of ZafruUa.h Khan in the Sta.te Ca.binet~ ",.:\Dlerlca. would not have giV6U Pakistan lL gra.in of wheat. 'I suy If it. is! really SOt the matter becomes: even more serious. ,This clearly implies \h&t an America.n agent presides over our Foreign Affairl Department and our foreign policy has been pawn· cd for ten 1akh tons of grain, Under this circum .. Fltance, we must r a. ther press for the ra mov &1 of Z a f rul lah Khan f rum 0 moe than make the Qadia. o.i MuvtJment tile basis of Our demand, in order to break the shackles of pollticnl slavery to America. My titatemellt!ll of course .. iii based on the euppositlon

elluses

83 that the American Government hae clearly or reipliedly communicated to the Government of
to the condition of Za.frul1a.h Khftn!8 stay in office. But, it is difficult for me to believe that any stn te.s:mful in the American Government i~ foolish cnougb to prefer the friendship of & single individual to the goodwill of B nation of Beventy and a half miUion people, Furlhel"~/ it j~ truly eurprising that any Am eriean ata.tesman wo u Id wan t to It nbagon i ze th 6 sentimcnte of the people of Pakiatau towards his Government rather than winning thank:s from them fOE the friendly gift of the value of 4S crors rupees. Pakistan that the delivery of wheat is tied

Wb at are the Key po sts P ArguDlen I s for the Removal of tbe Q.adanis from tbe Keyposts
(E) The demand for the removal of the Qa.di. an is from the keyposts js not only basad on the do otrin e tha t th6 ap poi Dbrnell t u f n on ~ usl ims to the M keYPQ3t~ In an IBl~mic State is inadlnisiiLle~ but this demand is also being wade on the following grounds: {l) In the past, under the patronage of the Britdsh, and in the present, due to the indifference and negligence of tho r ulers of PakiBtB.n this communit,y has captured posts in Government service whose number Is quite out of proportion to ita small population; (2} Any member of thi~ com. munity who has risen to a keypost has tried every means in hi 5 power to recruit .a maxim urn number of his co- religioni 8 ts in the State Servlces ; (ii) The leader of this commurmlty, Mirza. Baehir-ud-Din
j

~Iahm Qod Ahmad,. h 8.& openly urged hi. £01Jowers th.at they should try to infiftrate .into a.U Govern· ment departments under an organized .plan ~ I(.f) Such members of thi8 oommunity as hold Infinen .
. tial posit.ion have too often used pOB=ts under their direct authori tj as a bait for con vetting the .candidates to the Qadiani religion: (5) The espiraticns of the Qadianis have risen to such heights that they dream of taking the entire machinery of the Government of Paklstan into their own handst Under theae clrcumataneea, WB have been forend flo the concluaion that the Qa.dia.~i8 should be removed from the keypost$ of the Government, The l\·ord'keypoe.t\ in the context of tbirs demand, does not bear the same meaning as, it haa iD the Mualhn doctnine that the appointment of non-Mu.aUms to the keyposts in an Islamic Stn.tc is inadmissible .. In the context of our demand, the word. Ikeypostt comprehends all the important posta: the power sr which may be-, isused by any .Qadia.n~ inc umbent m in the aforesaid manner. To sa.y the truth,. the con dn ct 0 f this COlU m u ni t y ha.s erea te d a ·11 it ua tiOD in which every right-minded person wou1d .ieel tha above demand falls Ca.r short of what ia .really. essential. Aetu&Uy there ~houfd have been an auxi1iary demo.nd for· excluding the Qa.dia~js from &1J Go'Verment Se.rvjoea for the next ten years, ill order to correct the present state imbQI.nee. .'

or

Pesltlon tal.~ by the Qad..iaois iLI_ their St8temem~t to the Court 1:s Fabricated . . (2) An opi ui on has bee D exp resaed in this CoW't

81 sta.tement by the eounael . for the President, Anjuman. i.Ahmadiya. aabwa.h. setting out ansWeN to the seven que&tiona fram ed by the· court, the differences be tween the Qa.dimi.a And the Musliml stand resolved, I have gone t hrou gh this a1&ternent C8 refully . It is my considered opinion thAt th.is ata.tement does not al tar th e existing pod tion even to the & Ugh telt degree, D 8IIpite .this eta t amen t, the ca. les which U Iie I.t th e root of dispu te and di fi'eren oes and which have RO far embittered the relations between the two (!ommunitie8 are unaffected. In this statement the Qadia.nis hAve made a. clever attem pt to hid e th e j r rea.1 P OBi tion behin d th e deception of crooked e :r:plana tion s with a two- fol d purpose Fi rstl y, th ey ha ve tried to de eelve the court, in that it should think 'wen of them. and return loitab]e flndinge In their favour. S~condly~ th i~ .fIta.tem ent ens bl e8 "them to CODtiItU e th eir former COUnIe open ly ·and without res tra.int. Any one who hili some knowledge of their. former wrl tinp and of the pr.ct.ioeB· they have .followed 130' rat· cannot fail to realize that in th ie Ita temen t the Q&di.anis have ebifted their stand closer to the
&
Jl
I

that after the submlaeion of

position held by the La.hori AhmadiB. The Qadi ani9 do no t affect tb il "change ~.by ex pIiel tIy stating thB t they are a.ltering their beliefs and pract J Ce6 in OMer to resolve ·the conf iet with the Mu81im~. They rather ·give the imprelsiou that th eir poai ti on has from the beginning in v 81 ria b Iy

been ·the esme,

Thist

nevel'thelese~··is

&

grave

88 mill-statement. It clearly implies that inatead of ch anglo g t heir form er stand poin t, they are, in fact, reaffi rm in g it and intend to a dhere to it in .the future. However, during the course of this enquiry, they hQl'"€ adopted temporarily a deceptive posi ti on an d th e ir stan d poi nt is bound to cha J) ge once·t·he process of enquiry i8 over. The veil or their deception win be tom to shreds if we examiue their statemen t in some detail, court had enquired, liWhat is the status of the Muslims who refuse to believe in the a,]]eged prophetbood of Mirza. Ghu1sm Ahmad! Are they pious and faithful Muslims? In answer to this question" the Qadie.nii4 state ~ -taNo person can be called a non-Muslim on the ground of hi,s disbelief in the prophethood of the Founder of the Ahmadiya Community". Having ~aid this, the Qa.dianis recollect all their former writinga which contradict this statement, Hence they offer the foUowing in terpreta ti on : "~It is po ssi b1e th a.t Born sone may 8-ttem pt to create misunderstanding with reference to our former writings. We wis.h to make it clear in this regs rd th at the term inology use d in our past writings is exclusively mean t for us. Common expressions which aee current among the Muslims have been avoided. Since bonks dealing with this point are .not addressed to the non-Ahmadis, but are directed to a cert-ain .. section of our community . " it was not felt
(A) The

87
necessary to keep ;n mind and USfIi the te rminology in va go e a.mong other Mualims~" • The above text makes it abnndan tly clear that the Qndiani8 are reaffirming rather than renouncing
their former writlngs4I _~nd yet they wish the eourf to believe th a.t the meaning of their former writlngH does not, contradict th elr present statement r Let llB now see ollly two extracte from their past

writing~ .:who have not taken the oath of allegiance to .Ra.drat Masih M&u~ud (the Promised Me ssiah), irrespective of the fact that. they ma.y not have heard .the name of Hadrat MaBih ?tia.u"nd are infidels and outside the pale of Islam".. "Aina-i-Sodaqat by Mirza Bas-kir-ud-Din MahmttdJ Pi
t

. "~An Muslime

ss,

""Any one who believes In l10sea but refutes Mubammad or believes in Muhammad
but refutes Mas.ib Mau~ud (the Promised Me~6iah) is not only a heretic but a confirmed infidel and ontside the pale of Islam", Kalima·tul-Fazal by Saki/;zada Mirza Bashi,.. ud-Din SahibJ p. 110. It he manifestly clear tha t in both these tC'l"t,B MURHms ha.ve been declared heretics, confirmed infidels and outside the pale of I.RJam only because the-y do not owe allegian ce to l\fir-zn. Ghlll.am Ahma.d. \Vould anyone believe t ha.t t,hese th Tee terms formed part of the exclusive language of

88 the QadiaDia and tba.t their meaning W&8' different from that current among MUIUm8 t What an ugly attempt it ii to e~pl&in away ·thMe -wrRinge by offering the plea that these writings ·were .diTeBted to 8. oertain section (i.6 'to Lahori Ahmadhi) of the
Ahma.diya Community J' After an, :is it 8 Becret for anyone that the pojnt on which the Lahor! Qadiani -dispu te hu boon banned for the last, 36 years WAS 'no ot-her tban that the Qtldianis regarded aJl thole Mllsllm., who refuted the prophethood of Mirza Gh ulam Ahmad Ae infidels and outside the pale of Islam, wh ere" the La.hori Ahmadie contradict. this belief, If the two opposing factjoDe did not mean by oIinfide1' and '"outside the pale of I81am~ that which irJ co mm on ly und eratood by the Mwdi ms, w ha.t. then, were the grounds of the dis pu te !. (BJ In its second questfon, the court demanded to know: hIs the person who diebe1ie'Ves in the prophethood of Mirza Ghulam Ahmad ao infidel r~' The counsel for the Presldent, Anjuman.i·Ahmadiya~ Rabwah. furnlshea the following answer to this

que8t.iOll :
rTh e word r;Ka.:6rt in the Arabic J anguage m eSD8 'the dlsbeltever", Rence, anyone who disbelieves "Hi be called a 'Ka6rt in the Ara.bic speech. It·is evident that as long 8.8" person contin nee to dis be] t eve j n a certain thing he shall be cODl!lidered a ~K am (I n:6d el)' ~..
f
I

In thi5 Sta. te men t, an im preasi on h sa been .gi ven to the court that those who refute the prophcthood of Mirza GhullJm Ahmad are called ·Kafirs) in the

89

Uteral BeDIe of the word and that'they do not use this word in its, technical sense, A5 it il used in Islam, But tbiB is a vjvid deception. The two ext rae ta from the writing8 of Mirza. Bashir- ad-Din ~~ . Ma.hmood and S a.hibzada.. Baahir Ahmad cited above i..Oierpret the 'Word ~Ka.:6r' as llione who i8 outside the pale of Islam t. The word has been fu rtb er explaino d in the foU 0 wing texts writ ten by Mirza Baahir-ud-Din Mahmood 'and Sahibzada. Bashir Ahmad ;
t

iJ t

ia 0 bJig a tory on us to 100k

3S
8&y

l] pOD

the

noa-Ahmsdis should not

non-Muelima

prayers

and henoe we behind them. In our

9.

eye5 they are t,he deniers of

prophet.",
page 90)..

(.dnwar-i-KhilaJaft

HNow when' it i! quite clear that no pere on can a ttain sa] va tion an d d ivine
with on t h av in~ faith j II the mission th e ~ Muih Mau' ud (th e Promise d Messia.h), why do they make futilo attam pta to prove that the non-Ahmadis are also Muslime f' ~ (K a.l1"ma,- fll.l·F asal, pa ge 148) ..

or

f orgi ven

e8A

to

In the faee of such writings~ how oan

ODe

be

exps cted to be] ieve that the Q Q di ants call the deniers of the Mirza's prophethood i'Kafirs' in the J iteral sense of ~nOD·bel ievera'? The fol J owi ng statement eontaina an even greater deception! "Tn our view disbelief in the mission of a divinely appoj nted prophet after Mu hammad (pc B. ce be upon him) d OM not mean that the8e

90 7'Wn·belleve,." in God attd RiA Mf;88tJnqer at-t oueea8t8 {rom JM jral,.mity 0/ .Muhammad or t.hat th 6y have been expel led from the Mus lim

BocletyH~
words in this extract have beencleverly used, indeed! They do not deny that Mus] ime are ou taid 8 the pale of I slam .; th e word 8, mel'ely affirm that Muslims belong to the fraternity of Muha.mmad (peace and bleeainga or Allah be upon him). Obviouslyenough, 11 man who affirms faith in Muhamitlld (peace ADd ble B~iDgs Q f AJ lah be upon himh,hut denies the prophethoodof Mirza. oh u 1am A h mad, C ann 0 t be te ga.ld ed as an ou t cast from the 'Fraternity of Muhammad". It is the same afJ aa ying tba. tam an w ho bel iev es in the pro pheth Dod of 'Ila. but denies Moses will remain a follower of "Isa. and a ma.n who affirms faith in th e Prop beti eMission 0 f Moses but de ni os ~ Isa will yet be counted among the Adherents of Mose!, ~ Ne\l"ertheJeu,. none the above persons will be regarded as a. member of the Community of Islam. Simi!&Tly~ the Qadia.nis do regard th,e deniers of the prophetic claim of Mirza. Ghula.m Ahlu~d 8.9 members of the fraternity of Muba.mrnadt for: such p-eople do not disbelieve in the Prophetic Mission of Muha.mma.d (peace and bleB!iugB of Allah be upon him) ; but they look upon a.11 persona who deny t.he prophetb.ood of Mirza. Ghulam Ahm&d as being outside the pale of Islam, on the ground that disbelief even in one of the Mpss.~nger8 of God renders 8- ma.n liable to expulsion from Islam, and,
The 1taliciaed
t

or

91
In the Q,~dja.ni6t view, MirtA Gbulam Ahma4 is & divinely appoiated Me!Benger. In. the second sentence they do Dot Bt&te that the non·Ahmadi Mu.elims are not outside ·the pa1e of Islam ;. they ra.ther condescend ingly declare that the Don... Ahmsdi M 'CRHmB have DOt been e:Epelle d from the "MuB1im. Society' . Clearly ~ th e Qa d lanls h 01d no abso 1u te Rway. over the Muslim Society and they OADnot powbly expel ally one from it.. (C) The third qu estdon fra me d by the court W8S uWha.t is the difJpens8tion for such infidels in the world and the Hereafter 1" The counsel for t h e President, AD j um an- i-Ah m adiy 8, Rabwa h~ hu submitted the following 8j"atement in answer to this question r
There is no pen al ty for this type of I fidel n , in this w orld, He -e njoya the 880m e righ ta &8 MUBlims in an Islamic State. Similarly} in socia 1 rna t tera: be eh are$ th e i;8. m e righ t s 'Wi th M u;81im 8,. ex cept th.a t in a gen uine IsI amie State he is debarred from holding the office of the Head of Sta te. As regards th e dis penaaeion in the H ereafter, onJy God knows of it ", Her e .B gain the cou r t has been 8upplied wi th misl end in g in farm at ion re gard in g the real posi tion of the Qadi&nis.. The worldly dispenaatlon for the kind of heresy the Muslims are charged with by the Qa.d ian ia Is, in the words 0 f Sa h ib zad a B ashir Ahmad, as faUo·wa : '~Hadr&t Magjh Ma.u~ud bas permitted 8.8 lawfu1 on1y such dea.lings be~ween the Ahmadis
i".c

and the Mualim 8 as we re declared perm issi b le by Muhammad (peace and blessings, of Allah be upon him) between hie followers and the

Christian!!!..
sepu.r a.te

We were enjoined

upon to hold

con gre ga tions for pr a yere, 1 W 8.8 t de 01ared un 1a.w f ul for us to give our dauih ters

in marriage to them" What else is common between them and us? There Are two types of relationship; .religious and worldly, The chief factor in the religious relationship is join t parti oip a tion in praye rB and m a.trim ony is ,the main link in worldly intercourse, Both these relatlonships are forbidden to' U8~ If you enquire, 1:4Are we permitted to take their daughters in marriage f" ~ I say,· "'The d aug h ters 0 f the Chri 8t iRn sere also perm it ted to us". And if you enquire, "Why ·do we greet the non-Abmadis with the words ~Peace be 0 n yon t ?" ~ the answer- is tba ton certain occasions the Prophet l\oluhammad (peace and b IC8 sings of _J\llah be upon .. him) r cei pro C9. ted the greetings of even the JeWB with "Peace be OD you and this fact is confirmed by the Tradi tiona I{ (1Ii ma- tul- F a zal, page 1(9). .
'I

t 'I •

Turning to th e d ispen sa tion th a.taw ai tl5 these infide 1sin th B Hereafter tit is, ac cording to th a oIIDivine M essage Revealsd' to 1\iirza Ghu lam Ahmad,
as follows: "~He who does not follow thee and does not render allegiance to thee and remains thy

·93
foe of God and HjS" MeBa,engeI" and ·ahali be consigned to Hell" .(T abli gk- i-Ri8alal ~·001. IX. page 27).

opponent ...he is the veritable

N~, one win deny that hi the eyes of the Qadjania the Divine M(l'Bsage revealed to Mirza. Gh uJam Ah mad far ou tweigh Ii the statetnen t sabmitted under the expediency of this enquiry by Sheikh Ba.shir Ahmad, advocate, in his capacity AI counsel for the President,. Anju man-i-Ahm adiya" Ra.bwsh. Moreover" the interpretation of tho Mirza'! doctrines 8S given by one of his Ieading followers is in a.ny ease more creditable and authentic than the explana tion offered by the Iegal attorney of the Qadianis. (D) The third question framed by the court wu as follows! ~'Did the Mirza. receive 'divine ;mf'lsages like the Holy Prophet (peace aDd blessings of Allah be upon him) and did he receive them in the similar manner ?' J In 8DI!Wer to (.biB qnestion_, th e Qadianls affi.r m th at the Mi rz& re cei ved divine revelationst Along with this, they state that thi~ d:i vine revel Qtlon was in ferlor in dignity to th at which was received by tbe Holy Prophet (peace and blessings of A1Jah be upon him). But, this is ~ not a correct a.nswer to the question framed by the eon rt. The point whi oh ha, bean ca~efully concealed is that sa cord ing to th e Qadia.ni belief the .-:Revela tdon I) tra.n it t.ad to M:ir~& Gh u lam Ahmad were of & nature Bimilar to th at of the Divjlie MeBsages received by the Holy Prophe~
l

8m

him), And with the Q&dia.nie., the at.atuR of one who denounces this be lief is t be 1&Ole &8 tha t o£ a person who refutes the Holy QurJan. Mirza Ghulem Ahmad himaelf has stressed thi8 p oin t ill th e f oUowing verees : ~j ~;,~ S~ !J.~ I~ lfJj ~T

(peac.e And blesainge of All ah be upon

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w... ~~J~~ (E) The court had framed the question! "Does the Ahmadi Religion contain any injunction aga.inst sa.ying funeral prayers for those who deny the prophethood of Mirza Ghulam Ahmad ?'t In an 51 war to this qnee ticn the Qad iaws a dmi t tha. t "Until now it haa been the collective decision of the whole Ahmadl community not to Billy funeral prayers for A person who does not belong to out communi ty~,. Fu ether on in this statemen t we are informed that & written injunction by Mirz~ Ghula.m Ahm~rl hUQ now been found in which he says, ~"There i8 no harm in sa.ying funeral pravera for B person who does not refute the p'1'QP/tefAood oj the launder Q/ the Ahmadiya wmmunily and has not
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If we consider the italicised words wel1. we shall clearly understand tha t this does not in the least alter their former position. It is obvious tha.t tho Mina ela irna hi msel f to be a. pro pho t. A Pera 0 n ean adopt only two a.ttitudes in respect of one who cJa.ims the B ta. t118 0 f pro pheth ODd! 81t her" to &C ce p t or to refute his claim. aJ such. There is no third al ternative. Hence a. parton who refutes MiI'1ia Ghulam AhmQd ma.y not be an Infidel, but he cannot escape the charge of infidelity. In this wa.y. the v lrtll al poai tion 0 f th 9 Q ad ia.nis wi th regard to saying funeral prayers for the non-Ahmadi Muslims remaine the same as before, It should be thoroughly understood that the word "Mllkadhdhib' (one who refutes or gi vea a ]ie J i9. .n ot uecesearil y used for a person who literally calls a claimant to the 3tatua of prophethood a liar; the refl1t&tion of a prophet is &l80 tan ta. mou Pot to gi vi ng & Ji e to hia claim. (F) T he co urt had £ramed the question: ~ Ia . ~ murja.ge between &n Ahmadi And a non&Ahmadi la.wful? Is. there any injunction against such a. marriage f1 In a.nswer to thia quesrion.. the couns el for the Ahmadis s ta. tea, ~ Ma.rri&ge bet w aen ~ an A hm~di m ale and & non- Ahmadi Iemale is not forbidden. However .. the marri~g.e of a.o Ahma.di female to a non-Ahmadi ma.te is firmly discour&ged~t. Further) ·uThe basil for this prohibition waa to ssve the Ahrnadi girl! from the BViJ influence of those who nursed feelings enmity . Against
IktUI
t+

f'end~,.~d limael! an. infidel.'

or

96 ,Ahma.d iAm'J',. and prooeedin g on. it is 8.verred ,thAt~ "If &D. Ahmadi gives his daughter in mB-rri~ge to a. non-Ahmadi, the matrimonial tie is not proclaimed void' ~ This answer does not present . the true pieture of the Qadiani position before tbe eourt. ·The real viewpoint of the QadiaDis has been explained by Sa.hibzad,a. Bl,I.'shir Ahmad in Kalimatul-Fa%ul, in these words : t'Hadrat Maaih Man "ud (the Promised MessiAh) holds lawful only tha-t kind of Intercourse with non ... Ahmadie which the Ho'y Prophet (pea.ce and blessinga of Alla.h be upon him) permitted between Muslims and Chrh~tia.D8. Our prAyers were held 58 palAte from' th e non-Abmadia . It was declared unla wful to give our daughter! in marria.ge to the nODAhm8dis. ,Ve were forbidden to say funeral pra.yers 'for them .. If you enquire, "Are we per mi tted to take their daugh ters in mazriage ,.~ my answer 1St' h We Bore perm.itted to take the daughters of the Ohrietians alae",
h~ .. -.

(p" 169).

(G) In hie atatement. tho counse! for tbe President, Anjuman~i-Ahmadi'Ya.~ Rabwah~ has nlsQ eadesvoured to convince the court that the conduct of,the Qa..di&llis inasmuch as they he.v.a declared the' ~fuBJima infidels &n~ have praotised segregation in the matters of worship and soci,..l Intercourse is not different from the conduct of various rcfor:r;ner~~ both ancient and modern, who have crieielsed the Muslim society and that of' the 'Illama' who have

97

in g fa~ W(14 (v erd Ie ta} 0 f I postasy. It m U8 t 'he borne in mind that in principle there is a great deal of differenoe between the two+" The objective
been
UIU

of critical commentaries or writinga upon the re I igious or moral a ta te 0 r the Muslho S oeie ty b"y pas t .or presen t ref or m era i$ not to p roc Iaim the entire hody of the Mllslimg as heretics, Their p urpose is to wi n ovo.r th e p BO pIe to th e ,general

spirit of islam. They do not try to impose an entirely new doctrine. 0 n th 6 Q ther hand •. they urge t hem to 10llow ~he es t.a.blish ed eanons and tenets of 1f' lsm w hi oh are 11D iverially ackn 0 W ledged by the Mwlims. Simila.rly, the verdicts of apostasy passed by tho secta.rian 'Uiumu' aga.inat each other for the most part originated in the belief of one sohol ar tha. t the r0110 we rs of other is eo ts were alienated from the basic prlnctples of Islam and mot versa. Never did & 8 chola r make any verdi at of Heresy against any sect. on tho ground that that sect h ad ref U sed to accept a ne w d octrin ~ en unci"a.ted by hi m , In COD t-rast wi th th j 6, the Qa.dianis proclaim the non-Ahmadi Mus1ims as 'in f de 1sand practiae eegrcgat ion Iro m them in worship and social intercourse on the 'ground th~~ they do not a.ccept the claim of Mirza. Ghula.m
Ahma.d to be a prophet. There is no doubt .tha.t th is cl a.i m to proph ethood is an en ti roey nAW 1 doctrin e wbi chis. r ad ic&lly inoom pa tih] e with the fun da. menta 1 b elief@ 0 r B. MUll im regarding the

ooncept 0 f prop he th ood ~ This difference arising out of princi pl6R is over and above the virtuaJ