Statement of Maulana Mahboobur Rahman Al-Azhari
[From the Book: Qadiani Movement a Critical Study,
Muhamed S. Vawda]
Regarding the Qadiani (Ahmadiyya) Cult
In the name of Allah the Benevolent, the Compassionate
The second half of the nineteenth century was a period of great strain and
stress for the Muslims of India. In their mental agony, economic depression,
religious disruption, and prevailing chaotic conditions, they were looking
for a leader to relieve them of the surrounding gloom of frustration and
distress. In such an uneasy and perturbed state of mind, they were prepared
to follow each and every high sounding movement that promised them a bright
future. There came in the scene Mirza Ghulam Ahmed of Qadian (died 1908 A.D.)
with the background of a successful polemician against Aryans and Christians
and gave a call to the Muslims to gather around him. The shrewd British
Imperialists discerned in him a handy tool to be used as a divisive force
against the Muslims. They encouraged Mirza in every possible way - they provided
him all sorts of indirect help and even tolerated his blasphemy of their
own religion. Their only aim was to weaken the Muslim front from whom they
had seized the power and prestige and who nursed and nurtured hatred against
the usurpers of their kingdom and wealth. Thus, the encouraged Mirza came
up the stage with a bombastic rhetoric, aided by a flamboyant campaign of
pamphlets, books and literature, and advanced various claims about his person
and self-proclaimed mission.
Mirza went through, in kaleidoscopic sequence, a process of evolution from
an orator to a sermoner, from a spiritual healer to a leader, from a polemician
to a foreteller, from a counterpart of Messiah to Messiah - son of Mary -,
from a shadow-apostle to an apostle, from a mere prophet to an ordained prophet
with a code of religion (Shariah), then at long last, from last of the prophets
to an addressee and communicator with God. Finally, he raised himself to
the grand status of the best of prophets...
Mirzas writings are copious which keep the reader entangled in the
snare of the same. It is a sort of labyrinth which leads to nowhere.
When I initially heard about Qadiani movement, I took it to be a faction
of Islam, as other existing factions. But in 1964, when this movement began
to take a hold in West Bengal, and I deeply studied the literature of the
same, it became glaringly evident to me that this movement was not only
anti-Islamic in character, but aimed at the demolition of the very edifice
of Islam. The movements object was to supplant the original Islam and
plant its own, rather Mirzas so-called Islam, on the ruins of the same...
The religion of Islam is guaranteed protection by the Creator of the universe:
"We have, without doubt, sent down the Message; and We will assuredly
[The Holy Quran, Al-Hijr,15:9]
Who can destroy it? Those who would try to destroy it shall themselves get
rooted out. Those who do not like it, may not like it, but they will not
be able to put out its light.
"Fain would they put out the light of Allah with their mouths, but Allah
will perfect His light however much the disbelievers are averse."
[The Holy Quran, As-Saff, 61:8]
The Qadianis have utilized all the religious terms and techniques of Islam
to deceive people to believe that it is also an Islamic faction. But they
have adroitly changed and used these terms out of their context. Here is
a long list of their misuses:
Islamic terms like Ummul-Muaminin, Sahaba, Zakat and Hajj are used
for Mirzas wives, companions, contributions to Qadiani fund, and visit
to Qadian, respectively. Then, there are other terms: Heavenly Graveyard,
Milad, Quran, and Friday Sermon are used for the graveyard at Qadian, for
Mirzas birth celebration, Mirzas revelations, and his remembrance
in Friday Sermons, respectively. The teachings of the holy prophet with all
the terms and techniques and paraphernalia of religion - are imitated, copied
out, and then put forward as his teachings, revelations, orders of God and
so on! Of course, Mirza has used all Islamic terms in his peculiar and
characteristic way to indicate and expound his own self-made and so-called
Islam, manufactured and made in Qadian.
Under such circumstances, this new faith can not be considered a faction
of Islam, on par with Muslim factions. All the great scholars of Islam have
considered such groups as quite separate identities...
The 4th August, 1968.