Statement of Maulana Mahboobur Rahman Al-Azhari

Regarding the Qadiani (Ahmadiyya) Cult

[From the Book: Qadiani Movement a Critical Study, Muhamed S. Vawda]

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”…

Mirza’s 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 movement’s object was to supplant the original Islam and plant its own, rather Mirza’s 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 guard it”
[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-Mua’minin, Sahaba, Zakat and Hajj are used for Mirza’s 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 Mirza’s birth celebration, Mirza’s 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…

Mahboobur Rahmad
The 4th August, 1968.

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