Finality of Prophethood
Pir
Mehr Ali Shah vs. the Qadiyani
Heresy
This
is an extremely important expose of the Qadiyani/Ahmedi
heresy, a movement sponsored by the British Colonial overlords to weaken &
divide the Muslims, at the crucial time when British Zionists were preparing to
dismember the Ottoman Caliphate, as a prelude to the creation of Israel....in
time duly accomplished by Zionists Churchill & Balfour with the help of the
Young Turks they helped install.
Mirza Qadiyan, who began by
debating Christian missionaries, then went on to proclaim himself the Messiah
before ending by claiming to be a Prophet, dutifully served his British Masters
and opposed Jihad and support to the Khilafat
Movement or the Turkish Ghazis.
No 'bigoted fundamentalist' but rather the great Sufi of the time, Hazrat Mehr Ali Shah, may God
sanctify his secret, came out of his meditation & God-absorption on Divine
command to expose this conspiracy against Islam.
I post this as many websites -unwittingly or wittingly- further the Zionist
agenda in the name of 'tolerance' and 'diversity,' to accept Ahmedis as Muslims.
Such people forget that Mirza Qadiyan
has claimed to be the Promised Messiah, which the Qur'an asserts is the Prophet
Jesus, upon whom be peace.
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Hazrat Pir Meher Ali Shah’s struggle against Qadianism
"The background to Hazrat’s entry into the
struggle against Qadianism is that during his visit
to the Hijaz for Hajj in 1890 AD (1307 A.H.), the
chaste atmosphere of the Holy Land had touched him so deeply that he had
thought of permanently settling down there. However, Haji
Imdad-ullah Muhajir of Makkah had advised him to return home in the following
words:
“In the near future, a dangerous and evil movement is likely to raise its head
in
Two spiritual visions experienced by Hazrat around
this time also deserve a mention in this context. According to one of these,
quoted in Malfuzat-e-Mihriya, the Holy Prophet had
appeared to Hazrat Pir in a
dream and had commanded him to effectively refute Mirza
of Qadian, who was “tearing to pieces his (i.e., the
Prophet’s) ahadith through distortion and
misinterpretation”.
According to the other vision, which is described in a manuscript in Hazrat’s own han
Hazrat construed this as a clear indication of Mirza’s defiance of the Prophet’s teachings, and this
prompted him to accept Mirza’s challenge for a debate
in
Qadyani request to Hazrat
for support and Hazrat’s response
Hazrat’s first direct contact with the Qadyani movement occurred when Maulvi
Abdul Karim of Sialkot, one of Mirza’s
followers, sent to Hazrat a copy of Mirza’s published letter of invitation in which he had
claimed to be the Promised Messiah and had been assigned by God with the task
of reviving the din and working for the ascendancy of Islam. The letter
requested Hazrat’s support in this task. In reply, Hazrat wrote that he did not accept Mirza
as the “Promised Messiah”, and advised him to continue to confine his
activities to the holding of debates with non-Muslims and the propagation of
Islam as before, instead of making such odd claims.
Mirza’s challenge to the Mashaikh (spiritual leaders)
Recognizing the powerful influence which the mashaikh
wielded on the minds of the Muslims of India in general, Mirza
made every possible effort to enlist the backing of some of them for furthering
his mission. However, these efforts met with no success whatsoever. In
frustration, therefore, he threw out an open challenge to the entire Mashaikh community in the following words in his Ayyam-us-Sulh:
“There is no one under the sun at present who could claim to be my equal. I say
to the Muslims openly and without fear: Let all those who lay loud claims to be
muhaddith (master of Hadith)
and mufassir (commentators of the Quran), who profess
to know God, and call themselves Chishti, Naqshbandi, Suharwardi and what
not, come before me (if they dare)”.
Hazrat’s book "Shams-ul-Hidayah"
Hazrat Pir Meher Ali Shah Sahib wrote a book titled “
Shams-ul-Hidayah Fi Isbat-e-Hayatul Masih” in 1899.
In this book written in the form of questions and answers on the various
relevant issued, Hazrat confirmed as unanimous the
Muslim belief concerning the raising alive of Jesus Christ to Heaven, in both
body and spirit, and his expected future descent in physical person to earth
some time before the Day of Judgment. He did so with powerful arguments based
on Quran and authentic ahadith. He showed the Qadyani beliefs regarding the “ death
“ of Christ on the Cross, and coming of the Masil as
the promised messiah (in the person of Mirza Ghulam Ahmad), to be utterly false. In reply to Mirza’s challenge to the country’s mashaikh
reproduced above, Hazrat invited him to first explain
him the real meanings of the Kalma (Translation:
There is No God but Allah, and Holy Prophet (P.B.U.H) is Allah’s Messenger)
before his challenge would be accepted.
Commotion in Qadian
The strength of Hazrat’s arguments in Shamsul Hidayah, written in
scholarly style and language, can be fully appreciated only by the truly
learned reader. The book was, therefore acclaimed by ulama
of all schools of thought. Among other, Maulvi Abdul Jabbar Ghaznavi, a leading
scholar of the Ahl-e-Hadith school, expressed his
appreciation in a personal letter addressed to Hazrat.
Understandably, the book caused a stir in Qadian,
where the preparation of replies to the various points raised in it was taken
immediately in hand. In the reply of the above mentioned book, Hazrat Pir Meher
Ali Shah Sahib was then asked a dozen counter-questions by Hakim Nurrudin, Mirza’s closest and
most trusted associate of his own which were totally unrelated to the main
point at issue, viz., the “death” and “life” of Jesus Christ, such as Wahdat-ul-Wajood, Awlia (saints),
ilham, Kashf, correctness of
ahadith etc.
All the questions were answered in detail with the related Hadith
and Quranic verses. At the end of his reply, Hazrat posed just one counter question to Hakim Nurrudin, asking him to explain “the reality of miracles”.
This question was, however, never answered.
The aforesaid correspondence was published in the form of a leaflet by Maulana Muhammad Ghazi, senior teacher in the madressah at Golra Sharif, and
distributed to ulama in different parts of the
country. All ulama paid glowing tributes (both
written and oral) to the force of Hazrat’s arguments
and the deep learning which they exhibited. The publication of the leaflet led
to a widespread demand for Mirza to reply to the
questions listed in Hazrat’s Shamsul
Hidayah.
Mirza’s challenge to Hazrat
for a written debating contest
Nettled by the aforesaid demand, Mirza threw a
challenge to Hazrat, in a poster issued on 20 July
1900 and witnessed by twenty persons, to engage in an open debate with him.
Curiously, however, the challenge was not for a debate on the specific disputed
issue (viz., the “death” of Christ, or on Mirza’s own
claims to be the masil of Christ, the Promised
Messiah and a zilli nabi,
i.e., shadow prophet), but for a contest in the writing of an Arabic language
commentary on selected Quranic verses.
According to the poster, the proposed contest was to take place at
Hazrat was asked in the poster to convey acceptance
of the challenge, along with an assurance that he would pledge allegiance to Mirza in the event of his defeat in the contest, within ten
days, through a printed poster witnessed (like the poster of Mirza) by twenty respectable persons. Five thousand (5,000)
copies of this poster were to be prepared and distributed by Hazrat to the interested quarters.
Mirza’s poster was accompanied by a supplement, which
inter alia emphasized categorically that the commentaries to be written by the
contestants would be wholly in Arabic language and would not include any
portion in Urdu. It further spelt out some of the conditions mentioned in the
main poster, set out arrangements for the contest in greater detail, and also
made a few additional proposals. One such proposal was that the participation
of Hazrat Pir Sahib in the
contest would be essential in any event since he had the reputation of being
superior to all other maulvis (Muslim clergy) in the
knowledge of Arabic and the Quran. At the same time, however, he felt it was
necessary to widen the purview of the contest and to include in it as many
other Ulema as possible, on the express condition
that these Ulema would sit at some distance from each
other and from the two main contestants so that they could not provide any
written or oral assistance to one another or to see what others were writing.
This would help avoid the possibility of some Ulema
regarding themselves as superior to the Pir Sahib in
the knowledge of Arabic and the Quran, and on that basis refusing to accept the
defeat of Pir Sahib as binding on them. It would also
ensure that the “Sign of God” was manifested with the maximum strength and
glory. Mirza suggested, therefore, that the Pir Sahib should furnish a list of at least forty Ulema (besides himself) who would also take part in the
contest. Furthermore, he asked Hazrat to suggest a
date for the contest not earlier than one month hence, in order to allow enough
time to the other participating Ulema to make the
necessary preparations and arrangement to be present in
Hazrat’s reply accepting the challenge
Mirza’s poster and its supplement were received in Golra Sharif on 25 July 1900. Hazrat
immediately prepared a poster in reply and had it printed and published the
very next day in all leading newspapers of the country. As desired by Mirza, 5,000 copies of this poster were prepared and some
copies were sent to Mirza at Qadian
by registered post. Copies were also mailed or sent by hand to ulama in all parts of
In his reply, Hazrat wrote that he whole-heartedly
accepted the invitation for a public contest extended by Mirza
as well as the conditions listed by him, including the venue proposed for the
contest (viz.,
As desired by Mirza, the 25th of August 1900,i.e
exactly one month after the date of Hazrat’s
answering poster, was proposed by Hazrat as the date
for the contest, and Mirza was asked to reach Lahore
on that date. Also as desired by Mirza, Hazrat’s poster was witnessed by twenty respectable
persons, mostly ulama.
A reply to the supplement to Mirza’s poster was
written, on Hazrat’s behalf and with his approval, by
Maulana Muhammad Ghazi, head teacher of the madressah at Golra Sharif, and
was appended to the main poster. It reaffirmed Hazrat’s
readiness, as expressed in the main poster, to undertake the contest proposed
by Mirza on the latter’s own conditions, with the
additional condition to have an oral contest before the written one. It also
added a few auxiliary observations. For example, it reproduced a selected
sampling of the many absurd interpretations that had been placed on verses of
the Quran by Mirza Sahib, to suit his own ends and to
establish his claims to prophet-hood etc.
Qadiani’s objection to Hazrat’s
proposal
Mirza had been asked from Hazrat’s
side to give timely intimation about any changes that he desired to be made in
the conditions of the proposed contest. However, no such intimation was
received until just four days before the scheduled date of the contest (i.e.25
August 1900), when a copy of the printed letter was delivered in Golra Sharif. This letter had been written, not by Mirza Sahib himself but by Syed
Muhammad Ahsan Amrohi, one
of his close associates. The letter rejected, on Mirza’s
behalf, the proposal made by Hazrat for an oral
debate and insisted on a written contest in commentary writing only. In reply, Mirza was promptly informed through a poster issued on Hazrat’s behalf on 21-22 August 1900 by Hakim Sultan Mahmood of Rawalpindi (one of Hazrat’s
devotees), that although Hazrat still considered an
oral debate to be the best method of deciding the issue, he was ready for only
a written contest also on Mirza’s own conditions and
was therefore leaving for Lahore to participate in such a contest. A copy of
the poster was sent by registered post to Mirza at Qadian. All other interested quarters, which could be
contacted within the very short time then left until the date of the contest,
were also notified accordingly, although the poster could not be published as
widely as would have been desirable.
In their various subsequent writings and statements, Mirza
Sahib and other Qadyani writers have contended that
in the poster published by Hakim Sultan Mehmood, the
condition for oral debate, which was unacceptable to Mirza,
had been allowed to stand and had not been withdrawn by Hazrat.
Because of this, they say, Mirza Sahib could not have
participated in the contest under any circumstances.
Huge Muslim assemblage at
As the appointed date approached, hundreds of Muslims
belonging to all schools of religious thought (Shi’ah,
Sunni, Ahl-e-Hadith, etc.) and all walks of life
started arriving in
Nomination of Hazrat as leader of the Muslim Ulema
In this moment of destiny, ulama of various shades of
thought sank their traditional differences, and unanimously declared Hazrat to be their sole spokesman and leader. They thus
displayed once again that all-pervading Islamic spirit of brotherhood which has
helped unify the Muslim Ummah at every critical turn
of history against its common enemies, and of which no parallel can be found in
any other religion or creed.
The fact that the group of ulama which elected Hazrat as their undisputed leader on this occasion included
many who were far senior to Hazrat - then only 42
years of age and barely in the tenth year of his mission of teaching and
spiritual guidance-underscores the high esteem in which he had come to be held
in the religious circles even at that early stage.
Hazrat’s arrival in
On leaving Golra Sharif for
Mirza’s failure to reach
Hazrat and his associates, as well as all others who
had assembled in
Reaction among Mirza’s followers
When the Qadyani representatives eventually failed to
persuade their leader to come to
As a diversionary tactic, a delegation of the Qadyani
community met Hazrat following the cancellation of
the debating contest due to Mirza’s crying off, and
suggested a Mubahilah (i.e., a contest of
supplication to Allah between Hazrat and Mirza). According to this proposal, either of the person whose prayer was answered positively would be
acknowledged as the victor. Hazrat readily accepted
even this suggestion, but the Qadyani side did not
pursue it further.
Qadyani preachers and orators offered a variety of
far-fetched rationalization to justify the course of action adopted by Mirza. Far from producing any favourable
impact, however, such rationalization merely helped to make a laughing stock of
these Qadyani preachers as well as their beleaguered
leaders. The upshot of all this was that neither Mirza
Sahib nor his party ventured to openly face the forces of truth ever again and
relied instead on clandestine and underhand tactics to promote their cause.
In still another poster, which was dated 25 August 1900 and was later published
in the collection of his posters titled “Tabligh-e-Risalat" , Mirza indicated, with
reference to Hazrat’s proposal for an oral debate,
that in order to break the Pir Sahib’s false notions
about his own prowess in this sphere, he had first thought of sending his
friend and eminent scholar Syed Muhammad Ahsan Amrohi for such a debate.
However, the latter had declined to do so because he had come to know through
revelation that the Pir Sahib’s camp included people
who had a habit of indulging in obscene abuses. While his earlier claims had
been that he had the endorsement of Archangel Gabriel for his cause, and that
“Allah would protect him from (the evil designs) the people”, he was now afraid
of the Pathans of N.W.F.P. In the circumstances, Mirza said he had now himself compiled a booklet on the
subject as a “gift” for Pir Meher
Ali Shah, titled Tohfa-e-Golraviyah (The Golravi Gift). If and when the Pir
Sahib replied to the contents of the booklet, the people would automatically
come to know about their respective arguments and their answers.
Mirza’s new proposal
Accordingly, he sought to revive the issue once again
on 15 December 1900 (4 months after the previous abortive contest) by
publishing yet another poster. He said in order to settle the matter once and
for all; he had been inspired by God with the fresh proposal. Under this
proposal, he would, sitting in Qadian, write a
commentary in chaste Arabic on the opening Surah of
the Holy Quran, Al-Fateha. In this commentary, he
would prove his various claims in the light of Surah
alone, besides describing other truths and facts stated in Surah.
Similarly Hazrat, sitting in Golra
Sharif, would do the same. The two commentaries should be printed and published
in book form within 70 days after 15th December 1900, so that everyone can
compare them and form his judgment about their respective merits. A price of
Rs.500 would be paid to Hazrat if his commentary was
adjudged by three scholars to be superior to that of Mirza.
The party failing to write and publish the proposed commentary within the
stated period would be regarded as a liar, and no further proof for that
purpose would be needed.
Hazrat’s reaction to this proposal
This new challenge had not the slightest impression on
Hazrat Pir Meher Ali Shah Sahib (R.A). Devoted as every moment of his
life was to the remembrance of Allah, spiritual contemplations, and providing
guidance to knowledge thirsty humanity, fruitless activities like this had no
place in a sober scheme of things. Under compulsion of circumstances, and on
the insistence of other ulama, he had already spent
what he thought to be more than enough attention to this matter, even
disregarding the oppositions to this voiced by some Mashaikh
(including Hazrat Khwaja
Allah Bukhsh Sahib of Taunsa
Sharif). He thus had no more time to waste on such futile exercises. While,
therefore, Mirza did prepare and publish his planned
commentary on Al-Fateha, under the title Ijaz-ul-Masih, (Miracle of the Massiah)
within 70 days as stipulated by himself, no such thing
was done by Hazrat.
As expected, Mirza’s book was found, not only by
scholars but even by students, to be full of glaring errors of Arabic language,
grammar and diction, and replete with plagiarized ideas and content. In one
place, for example the month of Ramadan had been said to consist of 70 days; at
another, yowm-ud-din (Day of Judgment) was termed as
the period of the Promised Massiah (Mirza himself). Because of this, the book failed to cut any
ice with the concerned circles.
Hazrat's book "Saif-e-Chishtiyai"
In reply to Mirza’s two books, Ijaz-ul-Masih
and Shams-e-Bazighah, Hazrat
wrote his now-renowned book Saif-e-Chishtiyai (The Chishtia Sword), and had it distributed free of cost to the
sub-continent’s ulama and mashaikh
as well as among religious schools and other institutions.
Saif-e-Chishtiyai further elaborated the arguments
contained in Hazrat’s earlier book Shams-ul-Hidayah. In addition, it made nearly one hundred
critical comments on the incorrect meaning and logic, errors of grammar,
diction and idiom, plagiarisms and distortions in respect of Surah Al-Fateha (the opening Surah of the Holy Quran) as contained in Mirza’s Ijaz-ul-Masih. Similar
criticism were made of the contents of Shams-e-Bazighah,
in which an effort had been made by Mirza to spell
out the meaning of the Kalimah (There is no god but
Allah and Muhammad is Allah’s Messenger) as demanded by Hazrat
in Shams-ul-Hidayah and objections had also been
raised to the various points made in that book (Ijaz-ul-Masih,
written by Mirza Qadyani).
In Saif-e-Chishtiyai, Hazrat
had inter alia predicted that since Mirza was an
impostor, he would never have the privilege of visiting Madina
Munawwara and paying his respects at the tomb of the
Holy Prophet [peace be upon him] which according to a hadith
was one of the things which Jesus Christ (the real Promised Massiah)
was destined to do, along with the performance of Hajj, after his future
descent to earth. This prediction was proved correct when Mirza
died a few years later neither performing Hajj nor visiting Madina.
Mirza passes away
The publication of Saif-e-Chishtiyai took the sails
decisively out of the Qadyani movement. It helped
thousands of wavering Muslims regain firm faith in the real truth. Even many Qadianis repented and discarded Qadianism
after reading the book. However, Mirza and many of
his diehard followers still failed to learn any lesson. In 1907, as part of his
continuing vendetta against Hazrat Pir Meher Ali Shah Sahib, Mirza made yet another of his long chain of unfulfilled
predictions-one that proved to be the last that he was destined to make ever
again. He predicted that Hazrat would pass away
during the coming month of Jaith of the Bikrami calendar. Instead, however, he himself breathed his
last during the same month of the following year!
A summing up
Hazrat Syedna Pir Meher Ali Shah Sahib was no
doubt in the forefront of all those ulama and Mashaikh who waged a heroic struggle to nip the evil of Qadianism in the bud. He occupied a leading position among
those who laid down the foundation of what developed in course of time into a
nation-wide “ Khatm-e-Nabuwwat” (Finality of Prophet-hood), and that resulted
three quarters of the century later in the Qadyani
community being unanimously declared to be outside the pale of Islam by the
elected legislature of the Islamic Republic of Pakistan on 7th September 1974.
To those pioneering crusades must, therefore, go the ultimate credit for
showing the real face of the Qadyani creed to the
world.
Following the verdict of
It is hoped that the facts about the Qadyani movement
presented, in the context of Hazrat Syedna Pir Meher
Ali Shah's struggle against it and on the basis of authentic original sources,
would help to see the Qadyani (Ahmadi)
movement in its true colours, and to understand that
enrollment in the Qadyani (Ahmadiya)
community would not amount to embracing Islam but to adopting a creed that is
totally antithetical to that great faith. "
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