September 7, 1974, is a memorable and historic day for the Islamic Republic of Pakistan as, on this day, the National Assembly, through a constitutional amendment, unanimously declared all the followers of Mirza Ghulam Ahmad Qadiyani as a non-Muslim minority. Later in 1984, through an ordinance, Qadiyanis were prohibited from using Islamic terms, and a ban was imposed on all their un-Islamic activities.^[1]

Why is Mirza Ghulam Ahmad Qādiyānī classified as a kāfir (disbeliever)? Why are his followers classified as disbelievers (kuffār)? If we search for the reasons, we shall find many examples. We shall mention some of the important ones below.

1. Claim of Nubuwwat by Mirza

1. ‘Muhammad is the Rasūl of Allāh and those with him…’ In this verse, I have been named Muhammad and the Rasūl as well.’^[2]

2. ‘I take an oath in the name of the deity that controls my life, He is the one that deputed me and He named me a Nabī.’^[3]

3. ‘The true deity is He Who sent me as His Rasūl in Qādiyān.’^[4]

4. ‘Twenty-six (26) years ago, Allāh Ta’ālā named me as Muhammad and Ahmad in Barāhīn Ahmadiyyah and He classified me as the Burūz of Rasūlullāh sallallahu alayhi wa sallam.’^[5]

5. ‘When the thirteenth century of the Hijrah ended, then Allāh commanded me and sent me at the start of the fourteenth century. All the Ambiyā’, from Ādam (alayhi as-salām) to the last, all their names were kept for me and my last name is the promised ‘Īsā, Ahmad and Muhammad the appointed. I have been addressed with both names repeatedly. Both names have been used as Masīh and Mahdī.’^[6]

6. ‘In order to prove that I have been deputed from Allāh Ta’ālā, He has shown so many proofs that even if they are divided amongst a thousand Ambiyā’, then even their Nubuwwat could be proven.’^[7]

RELATED: Mirza Ghulam Ahmad Gets Rejected by His Dream Girl And Goes Insane

2. Denial of the birth of Sayyidunā ‘Īsā alayhi as-salām without a father

1. ‘The one who says to me that I do not respect Masīh Ibn Maryam (alayhi as-salām) is a corrupter and fabricator. Masīh is Masīh. I respect his four (4) brothers because all five were from the same mother. Not only this, but I also state that the two (2) of his sisters are noble. All of them were born from the noble belly of Maryam the Chaste. Maryam (radiyallāhu ‘anhā) was such that she remain unmarried for some time. Then the pious elders of the nation insisted that she get married as she was pregnant.’^[8]

2. ‘Sayyidunā Masīh Ibn Maryam (alayhi as-salām) worked as a carpenter together with his father Yūsuf for twenty-two (22) years.’^[9]

3. ‘Yasū’ Masīh had four (4) brothers and two (2) sisters. All of them were the real biological brothers and sisters of Yasū’, i.e. all were the children of Yūsuf and Maryam.’^[10]

4. ‘Due to his activities, his brother became very angry. He had conviction that his mind was negatively affected. He had always desired that he be treated properly in some hospital, probably Allāh Ta’ālā would cure him.’^[11]

3. Denial of the ascension and descent of Sayyidunā ‘Īsā alayhi as-salām

1. ‘To say that Sayyidunā ‘Īsā alayhi as-salām did not pass away is a great form of polytheism. It is something that eats good deeds and goes against logic.’^[12]

2. ‘After this, their Masīh fled quietly and came to Kashmir. He passed away there. You have heard that his grave is in Srinagar, Khanyar.’^[13]

3. ‘Until Allāh did not turn His attention to this and He did not explain repeatedly, ‘You are the Masīh and ‘Īsā (alayhi as-salām) has passed away, until then I had the same belief that you had. It is because of this, out of complete humility I had written of the second coming of Masīh in Barāhīn. When Allāh revealed the reality to me, I abandoned that belief.’^[14]

4. ‘Sayyidunā ‘Īsā (alayhi as-salām) passed away. The beliefs of him being alive, going to the heavens and being alive to this day with his body and coming to the earth are all accusations upon him.’^[15]

RELATED: Mirza Ghulam Ahmed’s Claims of Divinity

4. Insolence towards Sayyidunā ‘Īsā alayhi as-salām & Sayyidah Maryam radiyallāhu ‘anhā

1. ‘Sayyidunā ‘Īsā alayhi as-salām did not practice upon good character…he went so far ahead in terms of lewd speech that he used to refer to the pious Jewish elders as bastards. In every lecture, he used to swear the Jewish scholars very badly and refer to them with very bad names.’^[16]

2. ‘He was simply a weak human being. He had a full share of all human weaknesses. He had four (4) biological brothers and some of them were opposed to him. He had two (2) biological sisters. He was a weak person that fell unconscious on the cross just by two pegs being knocked.’^[17]

3. ‘There is no special power established in him that is not found in other Ambiyā’. In fact, other Ambiyā’ were greater than him in displaying miracles. His weaknesses testify that he was just a human.’^[18]

4. ‘I do not ever see ‘Īsā (alayhi as-salām) as superior to me in these matters, i.e. just as revelation comes to him, it comes to me. Just as miracles are ascribed to him, I see myself with certainty that I am referred to by the miracles. In fact, to a greater degree than him.’^[19]

5. ‘Look, what a great objection it is that Maryam (radiyallāhu ‘anhā) was given over for worship at the temple. She was to serve as a permanent attendant at Bayt-ul-Muqaddas and not marry her entire life. However, when it was seen that she is about six to seven months pregnant, then the seniors of the nation got her married to a carpenter by the name of Yūsuf. A month or two after going to his house, Maryam (radiyallāhu ‘anhā) delivered a boy. He was named ‘Īsā or Yasū’.’^[20]

6. ‘During the rainy season, thousands of insects are created on their own. Even Sayyidunā Ādam alayhi as-salām was born without a father, so the birth of Sayyidunā ‘Īsā alayhi as-salām in this way does not prove any special status. In fact, being born without a father points out that a person was deprived of some power and strength.’^[21]

7. ‘Sayyidunā ‘Īsā alayhi as-salām used to drink. It was probably because of some illness or because of an old habit.’^[22]

8. ‘His family was very pure and clean. Three of his grandfathers and grandmothers were adulterers and prostitutes. It is through their blood that he came into existence.’^[23]

5. Insolence towards the rest of the Ambiyā’ including Rasūlullāh sallallahu ‘alayhi wa sallam

1. ‘In order to hide Rasūlullāh sallallahu ‘alayhi wa sallam, Allāh Ta’ālā selected such a disgraced place, it emitted a stench, it was cramped and dark and it was a place of filth for the insects.’^[24]

2. ‘Then, in this very same book, the following revelation of Allāh is mentioned not far from the conversation, ‘Muhammad is the Rasūl of Allāh, and those with him are severe upon the disbelievers, merciful amongst themselves’, in this revelation, my name has been kept as Muhammad and as the Rasūl.’^[25]

3. ‘I am Ādam, I am Nūh, I am Dāwūd, I am ‘Īsā Ibn Maryam, I am Muhammad.’^[26]

4. ‘Every Nabī was given perfections in accordance to his ability and work. Some were given many and some were given less. However, the promised Masīh (Mirza Ghulam Ahmad Qādiyānī) got Nubuwwat when he acquired all the perfections of the Muhammadī Nubuwwat and he became worthy of being referred to as a ‘zillī nabī’. The zillī nubuwwat did not move the feet of the promised Masīh backward, but it pushed them forward. His feet went so much ahead that it brought him to stand side-by-side with Rasūlullāh sallallahu ‘alayhi wa sallam.’^[27]

5. ‘There was a lunar eclipse as a sign for him (Rasūlullāh sallallahu ‘alayhi wa sallam) and for me; there was a solar and a lunar eclipse. Now what will you deny?’^[28]

6. ‘It is totally correct that every person can progress and reach the highest of ranks, to the extent that he can go beyond the rank of Rasūlullāh sallallahu ‘alayhi wa sallam.’^[29]

7. ‘Allāh Ta’ālā showed me so many signs that if they had to be shown during the time of Nūh alayhi as-salām, the people would not have drowned.’^[30]

8. ‘The Yūsuf of this ummah, i.e. this lowly one (Mirza Ghulam Ahmad Qādiyānī) is greater than the Isrā’īlī Yūsuf because he made du’ā’ for jail and was saved from jail, but Yūsuf Ibn Ya’qūb (alayhi as-salām) was put into jail.’^[31]

9. ‘Is this not a great level of shamelessness that where we include Dāwūd alayhi as-salām, Sulaymān alayhi as-salām, Zakariyya alayhi as-salām, and Yahyā alayhi as-salām as part of the verse ‘we do not differentiate between any of the messengers’, but a great Nabī like the promised Mahdī has been left out.’^[32]

10. ‘Although there were many Ambiyā’ in the world, I am not lower than any of them in terms of recognition. Whatever vessel Allāh gave to each Nabī, He gave the collection of them all to me. Due to my coming, every Nabī became alive; every Rasūl is hidden in my garment. I have conviction upon my revelation and I am not any lower in comparison to any Nabī in this conviction. Whoever speaks lies is accursed.’^[33]

RELATED: Muftī Taqi ‘Uthmānī: Passionate Speech on the Deception of Qadiyanis

6. Denial of the miracles of Sayyidunā ‘Īsā alayhi as-salām

1. ‘The Christians have written of many of his miracles, but the truth is that there was no miracle that came from him.’^[34]

2. ‘The miracles of Masīh are rendered void because of the pond that was a spot of unique things even before the birth of Masīh. All types of patients and all those suffering from leprosy, paralysis, etc. would dive into this pond and would be cured.’^[35]

3. ‘In brief, the belief is totally wrong and is based on polytheistic thought that Masīh would make birds out of clay, and then blow into them, after which they would become real. It was simply action on the soil that would develop through the power of the soul.’^[36]

4. ‘The Noble Qur’ān is full of metaphors, that is why one can give the meaning of these verses in spiritual terms where birds of clay refer to the illiterate and ignorant people that ‘Īsā alayhi as-salām made his friends. It is as though he brought them into his company, drew the sketch of birds, and then blew the soul of guidance into them. Through this, they began to move.’^[37]

5. ‘It is nothing surprising that Allāh Ta’ālā informed Masīh through logical means of some toy that could be made to move by blowing it and it would seem as though the bird moves for real. Alternatively, if it does not move, then it walks with its legs. This is because Masīh Ibn Maryam (alayhi as-salām) did the work of carpentry with his father Yūsuf for twenty-two years. It is quite clear that carpentry is such a work wherein different things are made and the mind is sharpened through making different things.’^[38]

6. ‘It is possible that Masīh would bring soil in which the effect of Rūh Al-Qudus was apparent from the pond for such work. Anyway, this miracle (making the form of birds and causing them to fly) was a type of play.’^[39]

7. Denial of the Obligation of Jihād

Rasūlullāh sallallahu alayhi wa sallam said, “Jihād will continue until the Day of Qiyāmah.” This means that as long as oppressive and tyrannical powers remain in the world, Jihād will continue. After the descent of Sayyidunā ‘Īsā alayhi as-salām all tyrannical and false powers will be finished off. After this, Jihād will also come to an end. This is because Jihād is waged against the people of falsehood, and at that time, the disbelievers will be finished off.

Upon the indication of the British, Mirza Ghulam Ahmad Qādiyānī had announced the prohibition of Jihād in order to extinguish the enthusiasm for Jihād from the Muslims. This is blasphemy, i.e. Kufr.

Study some of the texts below:

1. ‘From today, it has been forbidden to fight for religion (Dīn). After this, whoever raises the sword for religion, takes the name of a ghāzī and kills the disbelievers, he is disobedient to Allāh and His Rasūl.’^[40]

2. ‘I am convinced that as my disciples grow; those who believe in Jihād will decrease proportionately. This is because believing in me to be the Masīh and the Mahdī is the denial of Jihād.’^[41]

3. ‘My religion, that I have repeatedly shown, is that Islām has two parts. One is to obey Allāh Ta’ālā and the second is to obey the government that has established peace, the government that has given us a place in its shade from the oppressors. That government is the British government.’^[42]

4. ‘Now abandon Jihād O friends, it is now forbidden to think of war and killing for the sake of religion. Masīh, the leader of religion has now come; the end of all religious war has come. Now the light of the Lord has come from the heaven, the verdict of war and Jihād is now useless The one who now wages Jihād is the enemy, he denies the Nabī if he has this belief.’^[43]

RELATED: British “Prophet”: Mirza Ghulam Ahmed’s Intense Love for Colonialism

8. Takfīr of all Muslims

1. ‘Whoever opposed me, he has been named a Christian, Jew and polytheist.’^[44]

2. ‘Whoever believes in Mūsā alayhi as-salām but not ‘Īsā alayhi as-salām, or he believes in ‘Īsā alayhi as-salām but not Muhammad sallallahu alayhi wa sallam or he believes in Muhammad sallallahu alayhi wa sallam but not the promised Masīh, he is not only a disbeliever but a thorough disbeliever and is out of the fold of Islām.’^[45]

3. ‘I have been given the following glad-tidings: ‘whoever has enmity for you after recognizing you and adopts opposition for you, he is a Jahannamī.’^[46]

4. ‘Allāh Ta’ālā has shown to me that to whoever my call reaches and he does not accept me, he is not a Muslim.’^[47]

5. ‘All the Muslims that were not included in the pledge at the hands of the promised Masīh (Mirza Ghulam Ahmad Qādiyānī), whether they heard his name or not, they are disbelievers and out of the fold of Islām.’^[48]

Follow Mufti Abdullah on Twitter: @MuftiAMoolla

Notes

1. https://www.thenews.com.pk/archive/print/383794-qadianis-as-non-muslim-minority ↑
2. Ek Ghaltī ka Izāla p.3, Rūhānī Khazā’in vol.18 p.207 ↑
3. Tatimmah Haqīqat-ul-Wahī p.68, Rūhānī Khazā’in vol.22 p.503 ↑
4. Dāfi’-ul-Balā’ p.11, Rūhānī Khazā’in vol.18 p.231 ↑
5. Tatimmah Haqīqat-ul-Wahī p.67, Rūhānī Khazā’in vol.22 p.502 ↑
6. Chashma Ma’rifat p.313, Rūhānī Khazā’in vol.23 p.328 ↑
7. Chashma Ma’rifat p.317, Rūhānī Khazā’in vol.23 p.332 ↑
8. Kashtī Nūh p.16, Rūhānī Khazā’in vol.19 p.18 ↑
9. Izālat-ul-Auhām p.303, Rūhānī Khazā’in vol.3 pp.254-255 ↑
10. Kashtī Nūh p.16, Rūhānī Khazā’in vol.19 p.18 ↑
11. Addendum to Anjām Ātham p.6, Rūhānī Khazā’in vol.11 p.290 ↑
12. Addendum to Haqīqat-ul-Wahī p.39, Rūhānī Khazā’in vol.22 p.660 ↑
13. Kashtī Nūh p.53, Rūhānī Khazā’in vol.19 pp.57-58 ↑
14. I’jāz Ahmadī p.6, Rūhānī Khazā’in vol.19 p.113 ↑
15. Addendum to Barāhīn Ahmadiyyah vol.5 p.230, Rūhānī Khazā’in vol.21 p.406 ↑
16. Chashma Masīhī p.11, Rūhānī Khazā’in vol.20 p.346 ↑
17. Tadhkirah Ash-Shahādatayn p.23, Rūhānī Khazā’in vol.20 p.25 ↑
18. Lecture Siyalkot p.43, Rūhānī Khazā’in vol.20 p.235 ↑
19. Chashma Masīhī p.23, Rūhānī Khazā’in vol.20 p.354 ↑
20. Chashma Masīhī p.26, Rūhānī Khazā’in vol.20 p.355 ↑
21. Chashma Masīhī pp.27-28, Rūhānī Khazā’in vol.20 p.356 ↑
22. Kashtī Nūh p.65, Rūhānī Khazā’in vol.19 p.71 (footnote) ↑
23. Addendum to Anjām Ātham p.7 (footnote), Rūhānī Khazā’in vol.11 p.291 ↑
24. Tuhfah Golrawiyya, Rūhānī Khazā’in vol.17 p.205 ↑
25. Ek Ghaltī ka Izalah p.4, Rūhānī Khazā’in vol.18 p.207 ↑
26. Tatimmah Haqīqat-ul-Wahī p.521, Rūhānī Khazā’in vol.22 p.521 ↑
27. Kalimat-ul-Fasl p.113 (Mirza Bashīr Ahmad MA) ↑
28. I’jāz Ahmadī p.71, Rūhānī Khazā’in vol.19 p.183 ↑
29. Mirza Mahmūd ki Diary, Akhbār-ul-Fadl Qādiyān no.5 vol.10 (17 July 1922) ↑
30. Tatimmah Haqīqat-ul-Wahī p.137, Rūhānī Khazā’in vol.22 p.575 ↑
31. Barāhīn Ahmadiyyah vol.5 p.99, Rūhānī Khazā’in vol.21 p.99 ↑
32. Kalimat-ul-Fasl p.117 (Mirza Bashīr Ahmad MA) ↑
33. Nuzūl-ul-Masīh p.100, Rūhānī Khazā’in vol.18 pp.477-478 ↑
34. Addendum to Anjām Ātham p.6, Rūhānī Khazā’in vol.11 p.290 ↑
35. Izālat-ul-Auhām, Rūhānī Khazā’in vol.3 p.263 ↑
36. Ibid ↑
37. Izālat-ul-Auhām p.177, Rūhānī Khazā’in vol.3 p.255 ↑
38. Izālat-ul-Auhām footnote p.126, Rūhānī Khazā’in vol.3 p.254 ↑
39. Izālat-ul-Auhām p.135, Rūhānī Khazā’in vol.3 p.263 ↑
40. Khutbah Ilhāmiyyah p.17, Rūhanī Khazā’in vol.16 p.17 ↑
41. Majmū’ah Ishtihārāt vol.3 p.19 ↑
42. Shahādat-ul-Qur’ān p.84, Rūhānī Khazā’in vol.6 p.380 ↑
43. Addendum to Tuhfah Golrawiyyah p.42, Rūhānī Khazā’in vol.17 p.77 ↑
44. Nuzūlul-Masīh p.4, Rūhānī Khazā’in vol.18 p.382 ↑
45. Kalimat-ul-Fasl p.110 by Mirza Bashīr Ahmad MA ↑
46. Tadhkirah p.168, Second Edition ↑
47. Tadhkirah p.600, Second Edition ↑
48. Ā’inah Sadāqat p.35, by Mirza Bashīr-ud-Dīn Mahmūd ↑

MuslimSkeptic Needs Your Support!