The Qadiani Funeral
Authentic religious rulings (Fatwa) issued in the light of the Islamic
Shariat in reply to questions as to how the Muslims should conduct
themselves in their dealings with the Qadianis/Ahmadis/Mirzais.
On the death of Dr. Muhammad Saeed, a Mirzai of Village Datah, District Mansahra,
the Muslims of Datah offered his funeral prayer under a Muslim Imam. Thereafter,
the Qadianis held a second funeral prayer for the said deceased person. What
is the injunction of the Shariat about the said Imam and the Muslims
(who participated in the funeral prayer)?
Muslim girls are living in Qadiani households as wives. Their Muslim parents
are maintaining son/father-in-law relations with these Qadianis. Will the
children born from such wedlocks be regarded as legitimate or illegitimate
children in the light of the Shariat of the holy Prophet
The Muslim communities in general do not treat the Qadianis like other
Kafirs (infidels); they treat them like Muslims. They freely mix,
eat and drink with the Qadianis and participate in their joys and sorrows
and bid them Assalamu alaykum (peace on you), when they meet one another.
Likewise, they invite them to their funeral and marriage feasts and take
part in Fatihas. Are they (the Muslims) accountable for such acts
and do they remain as Muslims in the light of the Shariat?
Majlis-e-Tahaffuz-e-Khatm-e-Nubuwwat. District Mansahra.
In the name of Allah the Beneficent and Merciful
Before stating the answers, I mention a few points by way of introductory
First, if there is anyone who holds beliefs of infidelity and yet
claims to be a Muslim and presents his beliefs of infidelity in the name
of Islam, by placing wrong interpretations on the texts of the
Shariat, he is called a Zindeeq. In the chapter on
Zindeeq (The Apostate), Allama Shami writes:
"....because a Zindeeq camouflages his infidelity and desires to
popularize his false beliefs and presents them in an apparently plausible
form, this is what is called camouflaging infidelity". (Shami, Vol. 4, P.
246, New Edition).
In Musawwa, an Arabic commentary on Muwatta Imamul Hind, Shah Waliullah
Muhaddith Dehlavi writes:
"It may be explained that a person who is opposed to the true Faith and does
not believe in Islam, nor does he acknowledge the religion of Islam, either
outwardly or inwardly, is called a Kafir. If he believes in the Faith
only verbally, but offers such interpretations of some fundamentals of the
Faith as contradict the views of the Sahabah, the Tabieen and the consensus
of the Ummah, then such a person is called a Zindeeq".
By way of explaining the difference between a correct interpretation and
a wrong interpretation, Shah Waliullah further writes:-
"Moreover, there are two kinds of interpretations: One that does not contravene
a decision that stands finally established under the authority of the Quran
and the Sunnah; the other one is that interpretation which contravenes
a decision that stands proved under a finally established evidence (based
on the Quran and /or the Sunnah). Such an interpretation is Zandaqah".
Citing examples of interpretations that involve Zandaqah, Shah Waliullah
"... or some person says that although the noble
Prophet(SAW) is undoubtedly the
last of the Prophets, yet this only means that after him none will be given
the name of a Prophet, but the concept of prophethood -- viz. the sending
down by Allah of some person who must be obeyed as a matter of obligation
and who has been protected from persevering in sins and faults -- continues
in the Ummah even after the noble
Prophet(SAW), then such a person
is a Zindeeq." (Musawwa, Vol. 2, P. l30)
In short, one is called a Zindeeq who presents his beliefs of infidelity
in the garb of Islam, interprets the Quran and the Sunnah in a way
that is contrary to the finally confirmed Islamic beliefs handed down through
Secondly: a Zindeeq falls within the purview of an apostate.
In one respect a Zindeeq is worse than an apostate, because if by
expressing repentance, an apostate re-embraces Islam, there is consensus
of opinion that his repentance is acceptable, but opinions differ about the
acceptability or the unacceptability of the repentance of a Zindeeq.
It occurs in Durr-i-Mukhtar:
"... in the same way the repentance of a person who becomes a Kafir on
account of his Zandaqah is not acceptable. He has been described in
Fathul Qadeer as Zahirul Mazhab (professing the Faith only outwardly), but
the Fatwa given in the book of Fatwa Qazi Khan in the chapter
"Al-Hazr" lays down: If a magician or a Zindeeq, who is well-known
and preaches (his beliefs), is arrested before expressing repentance and
repents after his arrest, his repentance is not acceptable... On the other
hand, if he has expressed repentance before arrest, his repentance will be
accepted." (Al-Shami, Vol. 4, p.241, New Edition)
It occurs in Bahrur Ra'iq:-
"In the case of Zahirul-Mazhab (outward profession of faith), the
repentance of a Zindeeq is not acceptable--Zindeeq being a
person who follows no religion. It is mentioned in Fatawa Qazi Khan:
If a Zindeeq, before being arrested, confesses willingly, that he is a
Zindeeq and then expresses repentance there for, his repentance will
be acceptable; but if he expresses repentance after his arrest, then his
repentance will not be accepted..." (Bahrur Raiq, Vol. 5, P. 136).
Thirdly: That the Qadianis are Zindeeq is quite obvious, because
their beliefs are totally opposed to the tenets of Islam. By placing wrong
interpretations on the texts of the Quran and the Sunnah, they try
to delude the ignorant into the belief that they themselves (Qadianis) are
staunch, true Muslims and besides them the entire Muslim Ummah is
misguided, Kafir and faithless. This is according to what the late
Mirza Mahmud, the second Head of the Qadianis, has written:-
"All Muslims who did not swear allegiance to the promised Masih (i.e. Mirza)
are Kafirs (infidels) and out of the pale of Islam, even if they may
not have heard the name of the promised Masih." (Ai-eena-i-Sadaqat, P. 35).
The Heretic Beliefs of the Mirzais
1. It is the finally confirmed belief of Islam that the noble
Prophet(SAW) is the last of the
Prophets, and after him none can rise to the status of prophethood. On the
contrary, not only do the Qadianis deny this belief, but they also consider
that without the prophethood of Mirza Ghulam Ahmad Qadiani, Islam is a dead
religion (Allah forbid).
Mirza Ghulam Ahmad says:-
"We believe that a religion in which the succession of prophethood stands
closed is dead. We call the Jewish, the Christian and the Hindu (religions)
dead, because they have no prophets. If Islam, too, were like them, then
we are no more than story-tellers. Why do we claim that it (Islam) is superior
to other religions? Islam should have some distinction to justify this claim...
For many years, I have been receiving wahi (revelations) and many
signs of Allah have borne witness to this. I am, therefore, a Prophet. No
secrecy should be maintained in conveying the truth". (Malfoozate Mirza,
Vol. 10, P. 127 -128).
2. It is the finally confirmed belief of Islam that the door of
Prophethood has been closed after the departure of the noble
Prophet(SAW) and he who claims to
(receive) prophetic revelations stands expelled from the pale of Islam. However,
the Qadianis believe in the self-invented revelation of Mirza Ghulam Ahmad
Qadiani and recognize it like the Quran. The Tazkirah is one of the
various names of the Quran. The Qadianis have compiled the revelations of
Mirza Ghulam Ahmad in the form of a book and have given it the name of
Tazkirah, as though it were the Qadiani Quran--Allah forbid. Further,
the Qadiani revelation is not an ordinary ilham (inspiration) which
divine men also receive. To them (the Qadianis) it is at par with the Quran.
"... and I believe in the open wahi of Allah which I have received,
precisely in the same way as I believe in the verses of the Quran." (Ek Ghalati
ka Izalah, P. 6).
"I believe in my wahi in the same way as I believe in the Torah, the
Injeel and the Quran . " (Arba'een, P. 112).
"... I swear by God that I believe in these revelations in the same way as
I believe in the Quran and other divine Scriptures. I believe that the word
that descends on me is the word of God, just as I believe that the Quran
is surely and decidedly the word of God." (Haqiqat-ul-Wahi, P. 220).
3. It is an Islamic belief that it is Kufr to claim that one
is able to show a miracle after the departure of the noble
Prophet(SAW), because the display
of miracles is the exclusive privilege of a prophet. As such, one who claims
the ability to show a miracle is a Kafir, because one (thus) claims
to be a prophet.
Allama Mulla Ali Qari (Allah's mercy on him) writes in Sharh-i-Fiqh Akbar
on page 202:
"The claim to the ability to show a miracle is a branch of the claim to
prophethood and the claim to prophethood after our noble
Prophet(SAW) is deemed as
Kufr by unanimous consensus.
On the contrary, the Qadianis, along with their faith in the revelations
of Mirza Ghulam Ahmad Qadiani, also put faith in his miracles. They regard
the miracles of the noble Prophet as mere stories and tales--Allah forbid.
They are prepared to believe in the noble
Prophet(SAW) as a
prophet only when Mirza Ghulam Ahmad is also believed to be a Prophet, otherwise
neither they consider the noble Prophet as a Prophet, nor Islam as a religion.
Mirza Ghulam Ahmad writes:
"Neither that religion is a religion, nor that Prophet a Prophet by following
which/whom a human being does not attain such closeness to Allah as confers
on him the honor of conversation with Allah. That religion is a curse and
an object of contempt which teaches that human progress depends on a few
narrated anecdotes (i.e. the Islamic Shariat which is narrated from the noble
Prophet(SAW) - Compiler) and that
divine revelations have lagged behind instead of going ahead... hence such
a religion deserves to be called Satanic rather than divine".
(Zameema-i-Baraheen-i-Ahmadia, Part V, P. l39).
"How silly and false a belief it is to think that after the
Prophet(SAW) the door of divine
revelation is closed for ever and no hope of it is left for the future till
the Day of Resurrection, except that one should worship only stories. Can
such a religion be regarded as religion as offers no direct line of approach
to God? I swear by God that these days none is more disgusted with such a
religion than I. I name such a religion Satanic rather than Divine".
(Zameema-i-Baraheen-i-Ahmadia, Part V, P. l83).
"To tell the truth, we have come to believe in the Quran and the noble
Prophet(SAW) through this very source
(Mirza). We believe in the Quran as God's Word, because this proves his (Mirza's)
prophethood. The ignorant one objects to our believing in the promised Masih
(Mirza) as a prophet and his word as the word of God. He little knows that
our faith in the Quran and in the Prophethood of
Muhammad(SAW) is due to his (Mirza's)
prophethood." (Mirza Mahmud's speech published in Al-Fazl, Qadian, Vol. 13/3,
dated July 11,1925, Qadiani Mazhab, Fifth Edition, Fifth Chapter, No. 74).
It is now quite clear from the above-cited statements of Mirza that, if it
is denied that he received revelations and that he was a prophet, then in
his (Mirza's) opinion the belief in the Prophethood of
Muhammad(SAW) becomes (Allah forbid)
null and void and the religion of Islam is no more than a collection of stories.
Declaring such Islam as cursed, satanic and contemptible, Mirza expresses
his disgust with it, rather proclaims himself to be the greatest of all
atheists. The Muslims should take this as a warning. Can there be a more
heinous form of infidelity, heresy, Zandaqah and atheism than to revile
the noble Prophet(SAW) and the religion
of Islam to one's fill?
4. The Muslims believe that
Muhammad(SAW) is the Prophet of
Allah. But in his pamphlet, Ek Ghalati ka Izalah, the Mirza has, on
the basis of his "revelations", declared that he himself is --Allah
forbid--Muhammad, the Prophet of Allah. As the Qadianis have firm faith in
the wahi of Mirza Ghulam Ahmad, they believe that the late Mirza was
Muhammad, the Prophet of Allah, and they regard as Kafir all those
who do not believe that Mirza was Muhammad, the Prophet of Allah.
5. On the basis of the Quran and the Traditions (Ahadith) of
uninterrupted narration, the Muslims believe that Hazrat Isa
(Christ)(AS) was raised up to the
heavens alive and that when the Day of Resurrection draws near, he will come
down and kill Dajjal (Anti-Christ). The Mirzais, on the contrary believe
that Mirza Ghulam Ahmad Qadiani himself is Isa and the prophecies mentioned
in the Quran and the Traditions about the descending of Hazrat
Isa(AS) apply to Mirza Ghulam Ahmad
Thus, the Qadianis profess countless Zindiqana (heretic) beliefs about
which scholars of the Ummah have compiled many books which make it
abundantly clear that the Qadianis are Kafirs, apostates, heretics
Fourthly: Funeral prayers are offered only for Muslims. It is not
lawful to offer funeral prayer for a non-Muslim. The Quran says:
"..and never (O Muhammad) pray for one of them who dies, nor stand by
his grave, for they disbelieved in Allah and His Messenger, and they died
while they were evil-doers". (The Holy Quran, 9:84)
All jurists (of Islam) are unanimous on the point that funeral prayer is
lawful on the condition that the deceased was a Muslim. There is consensus
of opinion that funeral prayer is not lawful for a non-Muslim, nor is it
permitted to pray for his salvation and bury him in the graveyards of the
After these introductory remarks answers to the questions are given
Answer to the First Question
If the Muslims who offered funeral prayer for the Mirzai were unaware of
his belief, they committed a vice for which they should implore Allah's
forgiveness, because they committed an unlawful act by offering funeral prayer
for an apostate Mirzai.
If they offered funeral prayer for him, despite their knowledge that the
man believed in Mirza Ghulam Ahmad's so-called prophethood, had faith in
his 'wahi' (revelation) and denied that Hazrat
Isa(AS) will come down (to earth),
then they (the Muslims) should all renew their Iman (belief) and
Nikah (marriage contract), because it is Kufr to consider the
beliefs of an apostate as Islam. Their Iman and Nikah both
became null and void. If anyone of them had performed the Haj, it
is incumbent on him to perform the Haj again.
It must be mentioned here that the Qadianis do not consider it lawful to
offer funeral prayer for a Muslim, so much so that according to their belief
even the funeral prayers for innocent Muslim children are unlawful. Mirza
Mahmud, the second vice regent of the Qadianis writes in his book,
"Another question remains (to be answered): The non-Ahmadis (i.e. the Muslims)
deny the promised Masih, (Ghulam Ahmad Qadiani); so we should not offer funeral
prayers for them; but if a small child of a non-Ahmadi dies, why should funeral
prayer not be offered for him when he is not guilty of denying the promised
"I put this question to the inquirer: If this is correct, then why are no
funeral prayers held for the children of Hindus and Christians? How many
are there who offer funeral prayers for them? The fact remains that the
Shariat considers the children to be of the same faith which their
parents follow. Thus, the child of a non-Ahmadi is also non-Ahmadi. Therefore,
his funeral prayer should not be offered. I further say that a child is not
a sinner and needs no funeral prayer. The funeral prayer for a child is really
an invocation for the benefit of his survivor; and his survivors do not belong
to us. As such, funeral prayer should not be offered even for a child".
(Anwar-i-Khilafat, P. 93).
A Fatwa by Mirza Mahmud was published in Al-Fazl, dated 23rd
October, 1922, to the effect that:
"Just as no funeral prayer can be offered for a Christian child, although
he is innocent, in the same way no funeral prayer can be offered for a non-Ahmadi
child". (Qadiani Mazhab, 5th Edition. 13th Chap. No. 56).
As such. following the beliefs of his religion, Choudhry Zafarullah Khan,
then Foreign Minister), did not participate in the funeral prayer of the
Quaid-i-Azam. When he was asked to account for this before the Munir Inquiry
Tribunal, he replied:
"Maulana Shabbir Ahmad Usmani, the leader of the funeral prayer, has declared
that the Ahmadis are Kafirs and liable to be executed. So, I could
not decide to join a prayer which was being conducted under the Imamat of
the Maulana". (Report of the Inquiry Tribunal, Punjab, P. 212).
When he was asked outside the Tribunal:
"Why did you not join the Quaid-i-Azam's funeral prayer?" He replied, "You
may take me to be the Musalman Minister of an infidel Government or the infidel
employee of a Muslim Government". (Zamindar, Lahore, dated 8th February,
When the Press published reports about this adamant attitude of Choudhry
Zafarullah Khan, then the Rabwah Association of the Ahmadis issued the following
reply to this:
"An objection is being raised against Choudhry Zafarullah Khan as to why
he did not join the funeral prayer of the Quaid-i-Azam. The entire world
knows that the Quaid-i-Azam was not an Ahmadi. As such, there is nothing
objectionable, if any member of the Ahmadia Jamaat did not join his
funeral prayer". (Tract 22, Ahrari Ulama ki rastgoi ka number, Publishers,
Manager Publication and Propaganda, Anjuman Ahmadia, Rabwah, District Jhang.)
Likewise, the Qadiani newspaper Al-Fazl gave the following reply:
"Is it not a fact that like the Quaid-i-Azam, Abu Talib also was a great
well-wisher of the Muslims, yet neither the Prophet of Allah nor the Muslims
offered funeral prayer for him?" (Al-Fazl, Rabwah, dated 28th October, 1952).
How shameful it is that while the Qadianis, considering the Muslims as
Kafirs like Hindus, Sikhs and Christians, do not join the funeral
prayer of their (the Muslims') great men, nor of their innocent children--Is
it lawful for a Muslim to join the funeral prayer of a Qadiani apostate?
Can his sense of honor tolerate this?
Answer to the Second
When it has become known that the Qadianis are Kafirs and apostates,
it also becomes quite clear that a Muslim girl cannot be married to a Mirzai
apostate. According to the Islamic Shariat this is pure adultery.
If a Muslim has married his daughter to a Mirzai, because of his ignorance
and unawareness, it is his obligatory duty that, after becoming aware of
this position, he should repent his sin and get his daughter rescued from
the claws of the Qadianis.
It may be understood that in the opinion of the Mirzais the Muslims stand
in the same position in which the Jews and the Christians stand in our opinion.
It is lawful for the Mirzais to accept Muslim girls in marriage, but it is
not lawful for them to give their girls in marriage to the Muslims. There
is a Fatwa by Mirza Mahmud to this effect:
"In my opinion a person is not Ahmadi who marries his daughter to a non-Ahmadi.
No one can marry his daughter to a person whom he considers to be a non-Muslim".
Question:- "What is the injunction about a Nikah Khwan (solemnizer
of marriage) who solemnizes such a Nikah?"
Answer:- "About such a Nikah Khwan we shall pronounce the same
Fatwa which can be pronounced about a person who has performed the
marriage contract of a Muslim girl to a Christian or a Hindu boy".
Question:- "Can a person who has married his daughter to a non-Ahmadi, invite
other Ahmadis to the marriage celebration?"
Answer:- "It is also not lawful to participate in such marriages." (Al-Fazl,
Qadian, Dated 23rd May, 1921).
Just as, according to Mirza Mahmud, the man who marries his daughter to a
Muslim gets outcast from Mirza's community, in the same way that Muslim is
Outcast from Islam who, despite his knowledge about the beliefs of the Qadianis,
considers that it is lawful to give his daughter in marriage to a Mirzai.
Just as, according to Mirza Mahmud, marrying a Mirzai girl to a Muslim boy
is like marrying her to a Hindu or Christian, in the same way, I say that
making a Mirzai apostate a son-in-law is like making a Hindu, a Sikh or an
untouchable (low-caste Hindu) one's son-in-law.
Answer to the Third Question
It is forbidden for a Muslim to treat the Mirzai apostates like Muslims.
It is unlawful, totally unlawful, to associate with them, eat and drink with
them and participate in their joys and sorrows or to invite them to one's
own joys and sorrows. Those who show such kind of toleration invite the wrath
of Allah and the
Prophet(SAW) and it does not befit
a believer to maintain friendly relations with the enemies of Allah and the
The Quran says:-
"...You will not find folk who believe in Allah and the Last Day
loving those who oppose Allah and His Messenger, even though they be their
fathers or their sons or their brethren or their clan. As for such, He has
written faith upon their hearts and has strengthened them with a Spirit from
Him, and He will bring them into gardens underneath which rivers flow, wherein
they will abide. Allah is well pleased with them, and they are well pleased
with Allah. They are Allah's party. Behold! It is Allah's party who are
successful." (The Holy Quran, 58:22)
It is also necessary to mention in the end that the Qadianis have been declared
a non-Muslim minority in the Constitution of Pakistan. However, the Qadianis
have neither accepted this decision nor concluded to live in Pakistan as
non-Muslim citizens (zimmis). They do not, therefore, enjoy the status
of zimmis, but their position is like that of belligerent
Kafirs and it is not allowed in Shariat to have any sort of
dealings with the belligerent.
And Allah knows best.
Signed Muhammad Yusuf Ludhianvi
The answer is correct:
Karachi - Pakistan.