The essence of disbelief

The Qadiyanism
How the heretical beliefs of the Ahmadiya sect, who accept their founder Ghulam Ahmad as a prophet,  have put them outside the fold of Islam and left them designated as non-Muslims in Pakistan .

Being an independent non-Muslim minority is a natural and reasonable result of all that Qadiyanis chose for themselves. They caused and urged everything that result in making them a non-Muslim community. The first of which is their fabrication of the meaning of "the Last of Allah's apostles" by which they differed from all Muslims who believe in Mohammad (peace be upon him) as the Last Apostle and that there will be no apostles after him until the day of judgment takes place. This is the meaning which the Apostle's companions understood and derived from the following verse "Mohammad in not the father of any of your men, but the Apostle of Allah and the Last Apostle" (Sura Al-Ahzab verse 40). The Apostle's companions fought all those who pretended being apostles after the death of Mohammad (peace be upon him). And this was the meaning which Muslims understood from all the sources, and thus they did not and do not accept any one who pretends to be an apostle.

Qadiyanis only, and for the first time in the history of Muslims, interpreted the Quranic phrase "The Last of the Apostles" (*Malfuzal Ahmadiya by M.Manzur Ilahi pp.290*) to mean that Mohammad is the Apostle's stamp which certifies and signs other Apostle's Messages. What we have said can be proved by the texts quoted here from Qadiyanis books and essays. Here are three quotations.

--"The promised Christ (peace be upon him) said in his interpretation of `Khatamu Nabiyeen': what is meant is that no Prophet's message can be authorized and certified except by Mohammad's stamp. As every document is not accepted unless affirmed or confirmed by stamp and signature, so every message that is not confirmed by Mohammad's stamp is not true. (Malfuzal Ahmadiya edited by M.Manzur Ilahi pp.290)

--"We do not deny that Mohammad (peace be upon him) was the seal of prophets, but what the majority of people understand contradicts the greatness of the prophet (peace be upon him) since it leads to the conviction that the prophet had bereft his nation from Allah's greatest favour - prophets. What is meant by this phrase is that the prophet is the seal which confirms messages after his, so there will be no prophet if not affirmed by the holy prophet Mohammad. In this meaning only we do believe". (Al-Fadl, 22 Sept 1939)

--"The seal is the stamp, and if the holy prophet is the stamp, how can he be a stamp and no prophets to be confirmed". (Al-Fadl, 22 Sept 1923)

The differences between all Muslim and Qadiyanis are not limited to the explanation or the fabrication of one word "Khatem", but differences went to extremes since Qadiyanism claimed openly and frankly that not only one prophet is likely to appear after Mohammad (peace be upon him) but thousands of prophets. This is to be found in Qadiyani texts, some of which are the following "The rise of many new prophets is as clear a fact as the sun in midday". (The Reality Of Qadiyanism by Mirza Bashir Mahmud pp.228)

--"Muslims falsely claim that the sources of Allah ran out and no more prophets will appear. They do not justly estimate God. As for me, I say that not only one prophet may appear but thousands". (Anwar Khilafat by Mirza Bashir Mahmud pp. 62)

--"If a man sharpened swords close by my neck threateningly asking me to say that no prophet will appear after Mohammad(peace be upon him) I would say to him, you are a liar, it is right, there must be prophets after him". (Ibid. pp.65)

After Ghulam Ahmad had opened the way of messages and prophets, he pretended he was a prophet. Qadiyanis believed his pretense and accepted it completely. We quote here some of their declarations and sayings to witness to their deviations and fabrications as well as can be.

--"The promised Christ declared his claim to a Message and to be a prophet, as he wrote `I am a prophet and an apostle' (Al-Badr 5 Mar 1908), or as he also wrote `I am a prophet according to Allah's orders. If I deny this I am sinful. And If Allah calls me thus how can I deny it. I will stand by this claim until my death' (Letter to Akhbar Am by Mirza Ghulam Ahmad written three days before his death and published on his date of death i.e., 26 May 1908).

--"The characteristics Islam gives of the promised Christ means that is truly a prophet". (The Reality Of The Message by Mirza Bashir pp.174)

An essential element in all the persons who pretend to be prophets, is to charge those who do not believe in him with disbelief and refection of faith. This is exactly what Qadiyanis do in their congregational speeches and publications against Muslims who deny their pretense. I quote the following from their speeches:

--"All Muslims who do not swear fealty to Ghulam Ahmad are disbelievers, even if they have not heard his name". (Ayina Sadakat by Mirza Bashir Eddin pp. 35)

--"Every man who believes in Moses but not in Jesus Christ, in Mohammad but not in Ghulam Ahmad is not only a disbeliever, but in the deepest levels of rejection of faith". (Word Of Demarcation by Bashir Ahmad pp 110).

--"Since we believe in Mirza Ghulam Ahmad as a prophet, and all non-Ahmadis diebelieve in him, we consider non-Ahmadis disbelievers according to the Quranic verse which says that in one prophet is a rejection of the whole prophets".(Mirza Bashir Ahmad's article in Al-Fadl, 26 May 1922).

Qadiyanis not only say they are anti_muslim in Ghulam Ahmad's message but say that there are nothing to connect them with Muslims since their God, Islam, Quran prayer and fasting are unlike the Muslims.

Qadiyani caliph's speech published in Al-Fadl on 21 Aug 1927, under the title of `Advice for Students' explains to his followers the differences between Ahmadis and non-Ahmadis. He says "... Since the promised Christ said that their Islam, their God, and their pilgrimage are unlike ours, we always differ from them in every thing".

In Jul 30, 1931 Al-Fadl published another speech by the Qadiyani caliph in which he mentioned a dispute that ensued between two groups of Qadiyanis. One reasoned that since differences between Qadiyanis and Muslims are known, and the promised Christ has clarified them there is no need to establish independent Qadiyani schools: we can learn all undisputed matters in Muslim schools. The other group disagreed. While they were still arguing, the promised Christ himself entered and listened to their dispute. Then he gave his judgment saying: "It is wrong to say that we differ from Muslims only in the matter of Christ's death. We disagree with them in the wholeness of God, in the prophet, (peace be upon him), in the Quran, in prayer, in pilgrimage and in Al-Zakat. In short, he explained to them that we disagree quite completely with Muslims concerning all religious matters".

Qadiyanis themselves broke relations with Muslims in accordance with the great gap they had dug between them and Muslims. They organized themselves independently as if they were a non-Muslim minority as affirmed by their own writings.

--"The promised Christ made it clear that Ahmadis should not be led in prayer by a Muslim. Many letters come questioning this matter. My answer to them all is that no matter how many times you repeat the question I will answer that it is not right, not right, not right to be led in prayer by a non-Ahmadiyan". (Anwar Khilafat by Mirza Bashir Mahmud pp. 89)

--"We must neither believe in non-Ahmadiyan Islam, nor be led by them in prayer because in our opinion they are disbelievers in one of Allah's prophets". (Ibid. pp. 90)

--"If a non-Ahmadi's son died why we do not pray for him though he does not disbelieve in Ghulam Ahmad as the promised Christ! I myself ask those who have questioned me why we do not pray for the son of a Hindu or a Christian when they die....The non-Ahmadi's son is one of the non-Ahmadis and for this reason prayer for them is not right". (Ibid. pp.93)

--"The promised Christ was loathsome of an Ahmadiyan who wanted to let his daughter a non-Ahmadiyan. The man asked him many times but the promised Christ ordered him not to do so. Then the man allowed his daughter marriage after the death of the promised Christ so the caliph drove him away from his religious position and did not accept his penitence though the man repeated it many times until six years elapsed". (Ibid. pp. 93-94)

--"The promised Christ did not allow any transaction with Muslims except those permitted to be so with Christians and Jews. He distinguished us from Muslims in prayer, prohibited intermarriage with them, and prayer for their dead, so what is left to connect us with them? Interactions between people depend on two things and have two forms; a religious and a worldly transactions. The greatest means of religious transactions is to pray together and to intermarry. These two kinds are prohibited in our religion, and if you say that we are allowed to marry Muslim girls, I say that this applies to Christians, too. And if you question me why it is right to greet non-Ahmadis, my answer will be that according to a true prophet's Hadith he returned the greetings of Jews". (Word Of Demarcation published in Rioy av Religinter, pp. 69)

Not only did Qadiyanis broke relations and transactions with Muslims in their speeches and writings, but they did so in practice as hundreds of thousands of Muslims had reported. They made an independent nation of themselves refusing to pray or intermarry with Muslims.