The View of the Ummah on Qadiyanism

230 Pages·1.382 MB·English

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Khatme Nubuwwat Academy

Published in January 2005

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By:
Mufti Taqi Usmani &
Moulana Sami-ul-Haq
THE VIEW OF THE UMMAH ON QADIYANISM
ِﻢﯿِﺣﱠﺮ ﻟِاﻦﻤْﺣﱠﺮ ﻟِاﷲا ِﻢْﺴِﺑ

ْﻢَﻟَو ﱠﻲَﻟ ِإَﻲِﺣْو َُألﺎَﻗ ْوَأ ﺎًﺑِﺬ َﻛِﮫّﻠ ﻟاﻰَﻠَﻋ ىَﺮَﺘْ ﻓِاﻦﱠﻤ ِﻣُﻢَﻠْﻇ َْأﻦَﻣَو
ىَﺮَﺗ ْﻮَﻟَو ُﮫّﻠ ﻟاَلﺰَﻧ َأﺎَﻣ َﻞْﺜِﻣ ُلِﺰﻧُﺄ َﺳَلﺎَﻗ ﻦَﻣَو ٌءْﻲَﺷ ِﮫْﯿَ ﻟَِإحﻮُﯾ
ْﻢِﮭﯾِﺪ ْﯾَْأاﻮُﻄِﺳ ﺎَﺑُﺔَﻜِﺋﻶْﻟَﻤاَو ِتْﻮَﻤ ْﻟِاتاَﺮَﻤ َﻏﻲِﻓ َنﻮُﻤِﻟﺎﱠﻈ ِﻟذاِإ
َنﻮُﻟﻮُ ﻘَْﺗﻢُﺘﻨُﻛ ﺎَﻤِﺑ ِنﻮُﮭْ ﻟَاباَﺬَﻋ َنْوَﺰْﺠ َمُﺗْﻮَﯿ ُْﻟﻢاُﻜَﺴُ ﻔْﻧاَأﻮُﺟِﺮْﺧَأ
َنوُﺮِﺒْﻜَﺘ ِْﺴﮫَِﺗﺗﺎَ ﯾْآﻦَﻋ ْﻢُﺘﻨُﻛ َوﱢﻖَﺤْ ﻟَاﺮْﯿَﻏ ِﮫّﻠﻟ اﻰَﻠَﻋ
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( ٩٣ ﺔﯾﻻا ٦ مﺎﻌﻧﻷا ةرﻮﺳ)
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And who can be more wicked than one who forges a lie against
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Allah (SWT) or says; “This has been revealed to me”, when
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nothing has (ever) been revealed to hibm.
Al-Qur’an (6:93) u
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ﱞﻲِﺒ َﻧﮫﱠﻧ َأُﻢَﻋْﺰ َْﯾﻢُﮭ.ﱡﻠ ُﻛَنْﻮُﺛَﻼ َنَﺛ ْﻮُﺑاﱠ ﺬَْﻛﻲِﺘﱠﻣ ُْأﻲِﻓ ُنْﻮُﻜَ ﯿَﺳﮫﱠﻧ ِإَو
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w ْيِﺪْﻌ ﱠَﺑﻲِﺒ َﻧَﻻ َﻦْﯿِّﯿِ ﺒُﱠﻢﻨﻟَاﺗَﺧﺎ ﺎَﻧَأ َو
( ﻢﻗر ﻦﺘﻔﻟا بﺎﺑ ﻲﻓ يﺬﻣﺮﺘﻟا ﻦﻨﺳ)
٢١٤۵
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The Holy Prophet (Sallaho Alaihe Wassallam) said, “Verily thirty
liars will be born in my ummah; every one of them will claim to be
a Prophet, though I am the last Prophet, and there will be no
Prophet after me.”
(At-Tirmizi)

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THE VIEW OF THE UMMAH ON QADIYANISM
A plea from the Architect of Pakistan:

“In my opinion the best course of action for the government would
be to declare Qadiyanis a separate (religious) group. This will be in
direct accordance with the policy of the Qadiyanis, and the
Muslims will treat them with the same toleration as they award to
the followers of other religions.”

(Dr Muhammad Iqbal: Harf-e-Iqbal/P118 Lahore)

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“The Muslim ummah has every right tou demand the separation of
Qadiyanis. If the government doesn’tb accept this demand then the
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Muslims will think that the governnment is deliberately delaying
this decision. After all; in 1919 ethe government didn’t wait for a
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demand from the Sikhs to be separated from the Hindus, then why
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is the government waitinga for such a demand from the Qadiyanis?”
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. (Dr Muhammad Iqbal: Harf-e-Iqbal)
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THE VIEW OF THE UMMAH ON QADIYANISM
Opinion of Mirza Basheer Ahmad Qadiyani (son of Mirza
Ghulam Ahmad):

“The claim of the promised Messiah (i.e. Mr. Mirza Ghulam
Ahmad) that he is appointed by Allah (SWT), and that Allah
(SWT) communicates with him can only have two distinct
possibilities. Either he is a liar in his claims and he has attributed a
great lie upon Allah (SWT), in which case he is a KAAFIR;
indeed a KAAFIR of the worst kind, or the promised Messiah is
truthful in his claims and Allah (SWT) is indeed in communication
with him in which case this title of KUFFAR should be truly
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attributed to the ones who deny his claim. Thus your are free to
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make the choice as to either call the deniers of th.e promised
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Messiah “Muslims” or accept the promised Messiah as truthful and
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call his deniers “KUFFAR”. It is not possible for you to call both
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of them Muslims at the same time. u
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(Mirza Basheer Ahmad (M.A): Kanlimatul Fas’l/p123)
Cited in the “Review of Religiones: Vol14/March-April 1915
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A quotation fwrom Muhammad Ali Lahori (Ameer of Lahore
Jamaat):

“The Ahmadiyya Movement stands in the same relation to Islam in
which Christianity stood to Judaism”
(Excerpt from “Mubahisa-e-Rawalpindi”: printed in
Qadiyan/p240)

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THE VIEW OF THE UMMAH ON QADIYANISM

The Belief of the Finality of Prophethood
(Khatme-Nubuwwat)
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The Mirza’i Jamawats:
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“We have said in our resolutiomn that, “It is an established fact that
Mirza Ghulam Ahmad of Qtadiyan has claimed Prophethood after
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Hazrat Muhammad (Salhlaho Alaihe Wassallam)”
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The complete explanation of this claim is to be presented in the
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proceeding pages.
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THE VIEW OF THE UMMAH ON QADIYANISM
Table of Contents:

Pubilishers Note 8
Prefece By Shaikh Mohammad Yousuf Albennuri 11
Introduction By Shaikh Taqi Usmani 22

Chapter One (1)

Finality of Prophethood is the Basic Belief of Islam 23
Impostors of the Past 24
Mirza’s Claims towards Prophethood 26
Gradual claims of Mr. Mirza g 28
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Last Belief of Mr. Mirza o 29
The Myth of Non-Legislative Prophethood . 30
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Mr. Mirza’s claim of Legislative Prophethood 30
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The Belief of Finality of Prophethood is unambiguous 32
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Myth of “Zilli” and Buroozi” Prophethood 36
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Mirza’s claim of being Rasul-ullah (Sabllaho Alaihe Wassallam) 37
Superiority to previous Prophets u 38
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The reality of the Final Prophet 39
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Superior then Rasul-ullah (Salmlaho Alaihe Wassallam) 40
Anyone can surpass Rasul-tullah (Sallaho Alaihe Wassallam) 42
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Logical result of the Prophetic claim 44
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Mirzais confess to be ka separate sect 46
The writings of Miwr.za Ghulam Ahmad Qadiyani 46
Fatawa of the Fwirst Mirzai Caliph Hakeem Nuruddin 49
Fatawa of thew Second Mirzai Caliph Mirza Mahmood Ahmad 50
Statements of Mirza Basheer Ahmad (M.A) 51
Statements of Muhmmad Ali Lahori 52
Practical Disassociation from the Muslims 53
To Pray Behind a Non-Ahmadi 53
Matrimony with Non-Ahmadis 54
The Funeral Prayers of Non-Ahmadis 55
The Funeral Prayer of Quaid-e-Azam 55
Their own demand of declaring themselves as a minority 56
Clarification regarding the statements of the Mirzais 57

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THE VIEW OF THE UMMAH ON QADIYANISM

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THE VIEW OF THE UMMAH ON QADIYANISM
Pubilishers Note

This current work “Qadiyani Fitnah Aur Millat-e-Islamiyya ka
Mauaqif” which you are reading was compiled when the
“Qadiyani issue” was being debated in the Pakistan National
Assembly 1974.

The Chanab-Nagar (Rabwa) tragedy occurred on the 29 th of May
1974. Muslim students attacked the Qadiyanis on the Rabwa
Railway station which sparked off the “Khatme Nubuwwat
(Finality of Prophethood)” movement throughout Pakgistan. The
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Muslims of Pakistan were demanding that the Qadoiyanis (both
Qadiyanis and Lahoris) should be legally and cot.nstitutionally
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declared a Non-Muslim minority. Pakistan’sw religious
organisations formed an action committeew to strengthen this
movement under the banner of “Majlis-ue-Amal Tahafuzze Khatme
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Nubuwwat (Action committee for the protection of Finality of
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Prophethood) which was headed bny Maulana Muhammad Yusuf
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Binnori (RA).
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This demand by the Muslaims was not new, the movement of
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“Khatme Nubuwwat”k was also started in 1953 but it was crushed
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by the authorities wwith brute force resulting in the death of
thousands of Muwslims and imprisonment of many Muslims and
scholars assocwiated with the movement.

The movement continued from 29 th of May 1974 until 7 th of
September 1974 when the Pakistan National Assembly amended
the constitution and declared both groups of Qadiyanis (Qadiyanis
and Lahoris) Non-Muslim minorities.

This was not a hasty declaration but it was a result of prolonged,
methodical and detailed debate and consideration. The leaders of
both groups of Qadiyanis were summoned to the Assembly and
they presented their standpoint verbally and in print. As their past
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THE VIEW OF THE UMMAH ON QADIYANISM
performances suggest they resorted to lying since their interests (as
a Jamaat) were threatened and tried to twist the issue and present
their differences with the Muslims as similar to being the
differences between differing sects of Islam. The reality was on the
contrary. Mirza Ghulam Ahmad Qadiyani had categorically
claimed to be a Prophet, and declared everyone who didn’t believe
in him an unbeliever (Kaafir) in no uncertain terms. Furthermore it
is evident from his writing that he founded a new and parallel
religion (to Islam) and not a sect. The scholars had declared him
and his followers to be outside the fold of Islam based on their
misguided beliefs and doctrine which was in contradiction to
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Islam. However the members of the National Assemrbly like the
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common Muslims were not aware of the full fact.s. Some of the
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scholars who were also members of the National Assembly
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(although not in large numbers) as being the participants of
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“Majlis-e-Amal Tahafuzze Khatme Nubuuwwat” decided to convey
the true nature of the Qadiyanis, theirb misguided beliefs and
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treacherous plans towards Pakistann and the Islamic world to the
members of the Assembly in wreiting to inform them of the position
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of the Islamic world on this issue. Hence this book was compiled,
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the first part of which conasists of religious arguments written by
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Mufti Taqi Usmani, and the second part which is comprised of
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Qadiyani politics an.d their ambitions was written by Maulana
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Sameel-Haq Akowra Khattak. The work was completed under the
guidance of Mwaulana Muhammad Yusuf Binnori (RA).

The original work was done in Urdu which was later translated and
published in Arabic and English. The Arabic and English versions
have long been out of print; however the need for an updated
translation particularly in English for the Muslims in the west has
long been felt. Khatme Nubuwwat Academy (London) is now
presenting this updated translation prepared by Sayyidina Umar
AlFaruq Islamic Institute (Birmingham) and we would like to
thank all of our friends who have supported us in this effort and
pray that Allah (SWT) rewards them greatly for their work.

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