A Critical Study of The Ahmadiyya Movement in Islam PDF

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A Critical Study of the Ahmadiyya Movement in Islam

Alfred Mall
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A Critical Study of the Ahmadiyya Movement in Islam
Abstract
The origin of a new religious movement is rooted in the beliefs, principles, and values of the old religions.
A new religion is not new per se, but is essentially a reflection of the faith which already exists; it is meant
to be the amelioration of that which already is, a refinement of the prevalent system of beliefs. The fabric
of a new religion is constructed out of the threads and tissues of the old religion, with new designs and
patterns. It is the same relationship as that of the caterpillar to the chrysalis, of the nectar of a flower to
the bee's honey. Secular and religious movements differ in that the guidance of the religious leader is
attibuted to God, whereas the secular leader's inspiration emanates from past personalities, heroes, and
leaders. Both the secular and the religious leaders place themselves in the past with the past heroes, thus
forming an inseparable uity of the present with the past.
Degree Type
Dissertation
Degree Name
Doctor of Philosophy (PhD)
First Advisor
Theodor H. Gaster
Second Advisor
Shimar Khayyat
Third Advisor
Leon Nemoy
Subject Categories
Cultural History | History of Religion | Intellectual History | Islamic Studies | Islamic World and Near East
History | Near Eastern Languages and Societies
Comments
Library at the Katz Center - Archives Thesis. BP195.A5 M355 1976
A CRITICAL STUDY OF THE AHMADIYYA MOVEMEN'r
IN ISLAM
By
Alfred Mall
A Dissertation
submitted in partial fulfillment of the
requirements for the degree of
Doctor of Philosophy
The Dropsie University
Philadelphia 1976
APPROVAL
This dissertation, entitled
A CRITICAL STUDY OF THE AHMADIYYA MOVEMENT

IN ISLAM
By
Alfred Mall
Candidate for the Degree of
Doctor of Philosophy
has been read and approved by
Date N\~
. l..'l-, 1']17
/
TABLE OF CONTENTS
Page
INTRODUCTION • • • • • • • • • • • • • • • • • • • • • i
CHAPTE R
I. THE VEHICLE • • • • • • • • • • • • • • • • • 1
Physical Signs
Mental Illness
II. THE DIVINE OFFICE • • • • • • • • • • • • • • 43
The Qualification of a Prophet

Contradictory Beliefs and Statements
False Prophecies and Explanations
III. THE PILLARS • • • • • • • • • • • • • • • • • 81

Je s us
The Las t Prophet
The Reve lation
The Khilaf a t
I V. THE SCOPE OF SOLUTION • • • • • • • • • • • • 124

A State of Confusion
A New Ummah
v. THE OPPOSITE NUMBER • • • • • • • • • • • • • 140
Mirza Ghulam Ahmad and Muhammad Ahmad
CONCLUSION • • • • • • • • • • • • • • • • • • • • • 154
BIBLI OGRAPHY. • • • • • • • • • • • • • • • • • • • • 157
INTRODUCTION
The origin of a new religious movement is rooted in
the beliefs, principles, and values of the old religions.
A new religion is not new per se, but is essentially a re-
flection of the faith which already exists; it is meant
to be the amelioration of that which already is, a refine-
ment of the prevalent system of beliefs. The fabric of a
new religion is constructed out of the threads and tissues
of the old religion, with new designs and patterns. It is
the same relationship as that of the caterpillar to the
chrysalis, of the nectar of a flower to the bee•s honey.
Secular and religious movements differ in that the guidance
of the religious leader is attributed to God, whereas the
secular leader's inspiration emanates from past personalities,
heroes, and leaders. Both the secular and the religious
leaders place themselves in the past with the past heroes,
thus forming an inseparable unity of the present with the
past.
The new is a rebellion against the old, a confrontation
of the present, a visible reality, the past, an unseen
reality, and the future, an unseen and hoped for reality.
The visible reality is contained in what already is; the
unseen reality of the past points to the glorious yesterday
which hopefully could be restored in the future. The future

has interminable tie s with both the present and the past,
and is constructed out of both. The future and the past
are presented in myths and symbolisms.
The new improvises upon the old, and attempts to
perfect the imperfect, but it is itself imperfect. Perfec-
tion means unchangeability in time and space, invariability,
and lack of dependence. In assuming the responsibility
for change and innovations, man has created a complex problem
in h i s constitution s he cannot create perfection; this must
come to him through a process of creating and annihilating,
and then once more building upon it. This is how man makes
history . It is a process of events in time and space.
It is a strange inconsistency in the field of religion
that new religions which spring from old religions claim to
inherit the true and genuine teachings of the propounders
of the older faiths . The child claims to be greater than
the mother, the student greater than the teacher.
Religion, like music , is the product of time. It
appeals to the thoughts and emotions of individuals and
finds its meaning in them. One form of religion replaces
another form of religion, not in its function but in its
content . This incessant struggle goes on through the field
of religion.
Nineteenth century British India was pass ing through
a phase of transition in which the population attempted to
accommodate political interests to the formation of religious
organizations. British India, in the ninete·e nth century
alone, gave birth to more religious moveme,nts and preach-
ments than in any other period of Indian history. These
movements attacked the foreign government on the basis
of religious doctrines. The Indian political disunity had
contributed to the success of the establishment of the
British rule. The strength of the British could be sapped
by insinuating that religion could not be practiced freely
and openly under foreign domination which is hostile to
Indian culture, religion, and social structure. For the
first time in Indian history, in 1857, Muslims and Hindus
attacked foreign rule on the basis of religious grievances.
It cannot be denied that political freedom was involved in
this struggle , but it was religious fervor which awoke
both the Hindus and the Muslims. Both of them thought their
religion was being violated by the introduction of a rifle
cartridge suspected of being greased with cow or pig fat .
Mirza Ghulam Ahmad (1839-1908) was the founder of the
Ahmadiyya movement in India. Whereas other movements
originated on a Hindu base, the seeds of the Ahmadiyya
movement lay in Judaeo-Christian and IslamJe soil. Mirza
Ghula.m Ahmad combined religion and politics in his own
person and by uniting his adherents under the teachings
and philosophy lent support to the incumbent British Govern-
ment.
iii
In the foregoing paragraphs a critical approach has
been developed to the study of the Ahmadiyya movement.

;
Some work on this subject has been done b~ Stanley · Brush,
H. A. Walter, Humphrey Fisher, and Spencer Levan. Their
works have dealt with the teachings and progress of the

Ahmadiyya movement, but have not approached the problem
from the critical point of view, and Spencer Levan openly
acknowledges a "sympathetic approach" to the movement. His
book was written with the help of the Ahmadi members, and
its purpose is clearly to present Mirza Ghulam Ahmad as a
great teacher and organizer, and as a largely misunderstood
personality in the East.
In our critique of the Ahmadiyya movement the follow-
ing approach has been adopteds
1. The statement of beliefs, teaching, and philosophy
of Mirza Ghulam Ahmad originally written in Urdu
have been translated by me into English for the
critique.
2. I have used the Quran, the hadith, and the tafsir
literature in evaluating the claims, teachings,
and prophetic sayings of Mirza Ghulam Ahmad, the
meanings of which he manipulated in order to assume
the office of the Messiah.
3. I have translated the hadiths which Mirza Ghulam
Ahmad claimed referred to him.

4. I have used Bible commentaries in evaluating
Mirza Ghulam Ahmad's interpretation of Biblical
passages used by him to prove that he was the
Messiah.
5. For quotations from the Quran I have limited
myself to Picktall's translation.
6. For hadith I have used the classical corpuses
(entitled Sahih) of Bukhari and Muslim.
7. Arabic words have been transliterated and their
translation given in parentheses. Urdu words
have not been transliterated, and have been given
only in translation.
8. The Promised Messiah referred to by Mirza Ghulam
Ahmad is the Redeemer mentioned in the Bible and
the Quran.
In Chapter I the cause of the rise and success of the

movement of Mirza Ghulam Ahmad is evaluated.
In Chapter II the function of Mirza Ghulam Ahmad as
the Promised Messiah and its characteristics are examined.
In Chapter III his approach to Messianic office is
scrutinized.
In Chapter IV it is pointed out how Mirza Ghulam
Ahmad handles the distinction between himself and the
Prophet Muhammad, and how he has been influenced by the
te achings of the Prophet to create a new nation (ummah).

Chapter v points out that Mirza Ghulam Ahmad's claims
to being the Promised Messiah and Mehdi are cont,rary to
tradition. He is then compared with the ~ e hdi of Sudan.

This study endeavors to make clear the dif f erenc es
between the Ahmadiyya teac hing and the te achi ng o f Islam.
The se are as follows,
The Ahmadis do not have a Sacred Book of their own.
The Quran is their Sacred Book, but they differ from Ortho-
dox I slam in their interpretation of it, which mainly stems
from the teachings of Mirza Ghulam Ahmad and his successors .
The Ahmadis believe that the Promised Mehdi has al-
ready appeared in the person of Mirza Ghulam Ahma d. They
deny that the Mehdi must be a militant leader who would
propagate the religion of Islam by the sword. Acc ording
t o the Ahmadis, the Mehdi is a peaceful personality and
propagates the religion of Islam by gentle persuasion
through his writings.
The Muslims believe that the Mehdi must be militant
leader who will kill the infidels and restore the religion
of the Prophet to its highest power. The Mehdi is yet to
come , hence Mirza Ghulam Ahmad is a false Me ssiah.
The Ahmadis recognize no Khilafat (succession to the
Me h d i) outside the land where one lives. The temporal head
o f t h at land is one•s spiritual as well as religious leader.
The Muslims consider the Arab countries the source
:j.
of spiritual and temporal guidance for the whole Muslim
world. They give their allegiance to the Islamic. countries,
and they defy the authority of the non-Muslim government
that happens to rule their homeland.
The Ahmadis give preference to the Quran over the
hadith. It is the word of God , and one need not rely upon
traditions; the Quran should be used as the judge of
traditions.
The Muslims, on the other hand, give preference to
the hadith over the Quran. They believe that the Quran
can be understood rightly only with the help of traditions.
The traditions of the Prophet are the guidance to the
understandi ng of the Quran, since they came directly from
the lips of the Prophet; no one can interpret the Quran
better than the Prophet himself.
The Ahmadis believe that the Quran is the created
work of God, and it did not exist eternally.
The Muslims believe in the eternal existence of the
Quran, which co-existed with God without beginning.
~ii
CHAPTER I
THE VEHICLE
c '
Physical ulgnS
The progress and development of the Ahmadiyya movement
is a reflection of the Britis h diplomacy in India, which,
under the pretense of liberalism, freedom of speech,and
non-involvement in the Indian religions, in order to
a c hieve its ulterior motives , provided the former with
prot ection against their religious opponents. The crime of
Mirza Ghulam Ahmad, in this case, was not against the ruling
power of the country but against the Hindu and Muslim popula-
tion, and the British,who, at this time, had become apprehen-
sive of the continuation of their rule in India,patronized
the teachings of Mirza Ghulam Ahmad which were contrary to
the fundamentals of the Muslim faith and other national
move ments. Had it not been the British ruling the country,
it is doubtful that Mirza Ghulam Ahmad would have played
such an important role in the political profile of the
country. It was to the best interests of the British that
Mirza Ghulam Ahmad and the Ahmadiyya movement be nurtured
and preserved at the expense of the Muslims who had so
vehe mently, since the dawn of the British rule in India,
1
2
concentrated on ousting them from the motherland.
After the annexaction of the Sikh territory · into the
British Empire, the hard core facts were brought to the
attention of the British. They began to feel the' effects
of the Wahabi strength and of the sympathies of the popula-
tion toward the Wahabi cause and motives. The Muslim masses
were under the sway of the Wahabi movement. 1 The efforts of
the British to isolate the population from the Wahabi in-
fluence did not bring forth positive results:
Our prison gates have closed upon batch after

batch of unhappy, misguided traitors; the
courts have sent one set of ringleaders after
another to lonely islands across the sea; yet
the whole country continues to furnish money
and men to the Forlorn Hope of Islam on our
Frontier and persists in its bloodstained
protest against the Christian rule . 2
The Wahabis carried out ruthless murders upon the
British , ambushed them, and robbed them:
The Hindustanis themselves withhold their

holds for all murders and robbery; it is neces-
sary that this point should be clearly noted.
It is not known that any of their members have
ever participated in kidnapping and murder of
our Hindu subjects . They form undoubtedly a
centre of political intrigue and occasionally
dispatch Ghazis to lie in wait to murder the
infidel Feranghees (Christians) • • • • 3
1 w. w. Hunter, The Indian Musalmans (Lahore, The Premier

Book House , 1968), p. 126.
2 I b'id .. , p. 198.
3 rbid .
3
It became a convincing fact to the British that the Muslims
were a chronic source of danger to their rule in India. 1

.-
The Wahabis seemed to be at the bottom o~ the troubles of
the BritishJ they looked for every opportunity to join hands
with lawless, dissatisfied customers of the British rule. 2
The open criticism and antipathy towards the British rule
urged the British to reassess their policy in coping with
the Muslims. In the campaign at Meddla between the British
and Muslims, in the words of w. w. Hunter, the result in
favor of the British was gained as follows, "A coalition
of mountain tribes is always capriciousJ and what our arms
had failed to accomplish dissension and diplomacy began to
effect." 3
· The Wahabis failed in their struggle to free India
from the yoke of slavery and to restore Muslim rule, but they
had made a great contribution in the Indian political life
following which example several other movements ros e to
carry the torch where the Wahabis had left off. Although
some of the other movements never injected religious fervor
into the struggle, they revitalized the concept of freedom
enge ndered by the Wahabis. 'I'he criticism by the national
move ments of the policy, economy and inequality of the
l Ib 'id., p. 3 •
-
2 rbid., p. 209.
-
3 rbid.
4
indigenous population sounded horrible to the ears of the
British. The hope to gain supporters fbr the British rule by
the introduction of the European educational system had
brought reverse effects. It enlightened the Indian mind
to the atrocities of the foreign ruleJ the pendulum began
to swing in the opposite direction,
In the days that I am thinking of, we had to

take account of local nationalities and particu-
lar races. The resentment of the Marathas did
not involve that of the Bengali, nor did the
Sikh sympathize with the Pathan. Now, and as
the result chiefly of our efforts to promote
the welfare and progress of the Indian population,
we have changed all that, and we are beginning
to find ourselves face to face, not with the
population of individual provinces, but with 200
million people united by sympathies and inter-
course which we have created and fostered. This
seems to me to be the great political fact of the
day.l
The British now feared for their dominion.
The great threat to the survival of the British rule
emanated from the Muslim quarters. The British who firmly
believed that .. divide et impera should be the motto of our
Indian administration, whether political, civil, or military,••
found the leadership in Sir Sayyid Ahmad to implement their
plans. He became plenipotentiary of the British rule. He
focused attention on reconciling the Muslims to the British
rule. In his attempt to exonerate the Muslims from the
1 ouoted in V. c. P. Chaudhry, Imperial Policy of the

British in India (Calcutta, Punthi Pustal, 1968), p. 131.
5
stigma of anti-British sentiment, Sayyid Ahmad wrote articles
about the relationship between the two. He found a common
bond between the two on the basis of their religious
heritage. Both are monotheistic and cherish the same line
of Prophets . He considered revolt a result of misunder-
standing which could be eliminated through participation in
government positions and the English educational system,
and the increase of social contact between the two. He
urged the Muslim population to take advantage of the posi-
tions available to them. Sir Sayyid Ahmad, who himself
had taken part in the rebellion in support of the British,
made it known to them that it was incorrect to say that all
Muslims were active in trying to overthrow the British
Government; those who were loyal to it exceeded those who
were against it. He became a staunch supporter of the

British rule in India , rejecting the philosophy of defining
India as Darul Harb (house of war): He urged the Muslim
population not to rise against the British as they do not
interfere in the worship of their religion.
The efforts of Sir Sayyid Ahmad failed to patch up
the differences between the two . The Muslims continued to
be excluded from positions in favor of the Hindus.
The educated Muhammadan, confident in his old

training, sees himself practically excluded from
the shores of power and of the emoluments of
Government which he hitherto had almost monopo-
lized, and sees these and all other advantages
6
of life passed into the hands of the hated

Hindus.l
The Muslims , during this period, suffered so greatly that
w. w. Hunter summed up the plight of the Muslims in these

2
words: "A race ruined under the British rule." The con-
tinual association of the Muslims with the Wahabi cause ,
the enemy of the State, and their intrigues and conspiracies
made the situation very critical for the British. Their
actions and deeds were performed in the name of religion
and for the growth and progress of Islam . The Wahabis
se n se d the seed of dissension being implanted by the teach-
ings of Sir Sayyid Ahmad and warned the Muslim population
to be aware of the intentions of his philosophy:
Sayyid Ahmad (of Aligarh) may or may not be the

wellwisher of Islam, but an association with
him in the long run would be poisonous to the
Muslims and Islam. He administers sweet poison
that is fatal. Therefore do not join him; you
may join the Hindus.3
Although a Wahabi, Sher Ali had succeeded in murdering the
viceroy , Mayo, but this did not stop the British rule in
India.
The philosophy and teachings of Sir Sayyid Ahmad were
contrary to the Wahabi movement. He preached against Jehad
with the purpose of saving the Muslim community from
l
w. w. Hunter, op. cit., p. 127.
2 Ibid ., p. 149.
3Mian s. Muhammad, Ulema-i-Haqq (Indian Publication,

n.d. Urdu edition), Vol. v, p. 68.
7
extinction, hoping that the case of the Muslims would be
presented in another form than the one adopted by the Wahabis .
But in spite of his sincere concern for the welfare of the
Muslim community he failed to assume the religious leadership
by virtue of which he could have served the British better.
Sayyid Ahmad of Brailey, the leader of the Wahabi movement,
on the other hand, provided the basis for his authority by
declaring himself to be an Imam . Had Sir Sayyid Ahmad been.
able to declare himself an Imam, he could have divided the
Muslims into two factions: those who consider India, under
British rule, Darul Islam (house of Islam), and those who
conside r it Darul Harb, an idea which had occurred to Mayo
before his assassination. But Sir Sayyid Ahmad, fully cog -
nizant of the fact that the Muslim community had already

suffered enough, remained indifferent about becoming a re-
ligious leader and thus did a disservice to Islam. His con-
cept of Jehad was purely factual; it should not be tainted

. h ulterior
wit . .
motives. l He intended to combat the British
prejudices through education and raising the economic and
social standards of the Muslim community . His efforts led
to the political philosophy of Mirza Ghulam Ahmad and the
utilization of the British imperial interests to his own
advantage and for the continuation of the British rule in
India .
1 Maulana Hali, Hayat al-Javid (Lahore, 1957 Urdu edition),

Part ii , pp. 222-223.
8
The encouragement of the teachings of Mirza Ghulam
Ahmad by the British was in consonance with their aim of
the continuation of their rule in India: "If a group, re-
bellious to the point of view of the parent community; happens
to be of some special service to the Government, the latter

1
are at liberty to reward their services as best they can."
There is a class of native gentlemen in every

province in India, whose families are the re-
positories of a kind of valuable local influ-
ence, which it might be useful to the Government
to enlist in its administration of the affairs
of the country. Such men might in times of
trouble keep the country from rising against
us and themselves: but there is little enough
in common between the two • • • • 2
The Br itish focused their efforts on segregating the seditious
party from the rest of the population by detaching the sym-
pathies and support of the general population, This seeme d
a much nobler and more efficacious method, Mirza Ghulam
Ahmad , in this case , had rebelled against the Quranic teach-
ings; it was a political necessity for him to seek asylum
with the British Government . His beliefs, claims , and
teachings were contrary to the teachings of the Holy Quran
and of the Muslim masters whom he rejected and repudiated
1 K. N, Panikhar, British Di lomac in North India

(New Delhi: Associated Publishing House, 1968, p. 96.
3 The Anglo-Indian Guardian, dated the 20th September 1879,
quoted in v. c. P. Chaudhry, Imperial Policy of Briti s h in
India (Calcutta: Punthi Pustal , 1968), p. 239.
9
on the basis of his own personal reinterpretation, setting
himself above all. The claims of Mirza Ghulam Ahmad failed
to convince the Muslim ulema, a reservoir. of Islamic ortho-
doxy and interpretation. Traditionally, should an aberration
occur within the Islamic framework, and should the authority

of the Prophet be challenged and a new prophetic order initi-
ated, this would constitute kufr (blasphemy), which Islam
cannot tolerate. It is irreverence, and the perpetrator of
it is disposed of in the name of Islam and on the authority
of the Prophet, and ultimately of God himself.
In the evolution of the thoughts of Mirza Ghulam Ahmad,
he had taken precautions against such rash actions . His claims
were calculated and premeditated. As long as the British
rule India, there is no danger to his person. The Muslim
ulema can declare him a renegade and a false pretender to the
office of Messiah and Mehdi , but they cannot inflict physical
punishment on him. He was rejected by the Muslims and had broken
away from the Islamic norm, but he could not afford to break
relations with the ruling power, which could be strengthened by
propagating an adverse philosophy conducive to the continuation
of its rule in India. He turned his weakness into a point
of st rength--his concept of the philosophy of the office of
Mehdi and Messiah was contrary to the tea chings of the Muslim
ulema, but this attracted the British. 'rhe British Government
and Mirza Ghulam Ahmad could become one by opposing the Muslim
10
population and its political i.deology. The Muslims were
the common foe of Mirza Ghulam Ahmad and of the British
Government. He presented his case by id~ntifying with the
Government, defying the philosophy of the Wahabis.and de-
claring India, under the British rule, Darul Islam. He
preserved his interests by serving the Government--the
British Government was, according to him, a just and beneficent
Government.
The success of the movement of Mirza Ghulam Ahmad is
part of the success of the British Government and its inter-
ests. Mirza Ghulam Ahmad acknowledged the fact that the
protection rendered by the British helped him to achieve his
goals:
I thank Allah, the High and Mighty, that He has

provided me with a shelter under the shade of
the blessing of Britain, under whose protection
I am able to work and preach. So it is the duty
of the subjects that they should be thankful to
this beneficent Government. More particularly,
it is incumbent upon me that I should express
profound gratification, for I could not have
succeeded in my lofty aims under the protection
of any other Government except the Government
of His Majesty, the Emperor of India.l
In the agitation of 1919, when the Ahmadis formed an opposi-
tion to the nationalists who planned to emancipate India
from the British Government, the population of India directed
its attention towards the Ahmadis with the hope of eliminating
1 G. Ahmad, Tuhfa-i-Qaisaryyah (Publication at Qadian,

n.d.), p. 27.
11
them. Thus by attacking a flank of the enemy, they hoped to
incapacitate both the British and the Ahmadis. The British
Government intervened to protect the Ahma~is from the attack
of the nationalistss "Your community may rest confident that
it will continue to receive full protection by the Government,
and it has nothing to fear, while under the same protection,

1
from your religious and political opponents."
Between the British and Mirza Ghulam Ahmad, it was a
matter of reciprocity. The British served as a shield be-
tween the Ahmadis and the Indian population. "Verily the
British Government is our shield. We move forward and on
and on under the protection of this shield. If this shield
is removed, we will be pierced by the arrow shots." 2 Although
Mirza Ghulam Ahmad followed in the footsteps of Sir Sayyid
Ahmad in preaching against Jehad and declaring India Darul
1 ~, there is a vast difference between the interests,
motives , and philosophy of Mirza Ghulam Ahmad and those of
Sir Sayyid Ahmad in their outlook towards British rule, the
Muslim community, and the consequent reaction of the India n
population. The interests of Sir Sayyid were focused on
uplifting the standards of the Muslim community. He wanted
equality and justice for the Indians. His preaching against
1 Review of Religion, Vol. xviii, March-April, 1919,

p. 125.
2
Alfadal, October 19, 1910.
12
Jehad was inspired not by the desire for the office of the
Imam but by the intent to "seize the political advantage

.
which would accrue t o the interests
. . .
of a .minority. ,.1
The motives of Mirza Ghulam Ahmad were purely personal
and meant for self-aggrandizement. The rise of the movement
of Mirza Ghulam Ahmad was in keeping with the philosophy of
Viceroy Mayo and in direct conflict with the Wahabi movement
and the philosophy of Sayyid Ahmad of Brailey, the Imam of
the Wahabi ~ovement in India. Sayyid Ahmad writesa
The strongest part of the situation is that on

both these occasions (Akora and Hazaru) the
Mujahidin acted like a lawless band and in mat-
ters of marching and campaigning also acted in
a disorganized manner. It was accordingly de-
cided by all those present that the successful
establishment of Jehad and the successful dis-
pelling of disbelief and disorder could not be
achieved without the election of an Imam.2
Sayyid Ahmad became an Imam. Mirza Ghulam Ahmad opposed

the teachings of Sayyid Ahmad by declaring himself an Imams
"Now give up the thoughts of Jehad,as fighting for the sake
of religion has been made religiously unlawful. The Imam
Mehdi and Messiah has arrived; God's light has descended
from the sky. 113
1 sir Henry Cotton, New India (Londona Kagan Paul, 1907),

p. 2 31.
2 o. Ahmad, The Wahabi Movement {Calcuttas Firma K. L.
Mukhopadhyay, 1966), pp. 249-250.
3 o. Qadiyyani, Tabligh al-Risalat (Publication at Qadian,
n.d. Urdu edition), Vol. iv, p. 49.
13
Mirza Ghulam Ahmad was a shrewd and calculating in-
dividual. Like his father who had r~ndered prominent ser-
vices to the British during the rebellio~ of 1857, he had
learned to throw in his resources with the victor. He is
eng a ged in winning the sympathies of the Government by
giving them proof of his fidelity toward the continuati on
of their rule. In his letter to the Viceroy of India,
Mirza Ghulam Ahmad reminds him of the services which his
family had rendered to the British Government,
His is the most sincere family--a family whose

friendship has been accepted and acknowledged
by the highest officers of the most powerful
Government , through written certificates and
diplomas, that their family is a family of
servants , and a sincere family .l
Mirza Ghu lam Ahmad was perceptive enough to recognize
that the British, in order to preserve their interests in
India , were in desperate need of eradicating the concept of
Jehad which had, at this time .in sympathizing with the cause
of the Wahabis, given birth to several other movements, with
the same purpose and motives as the Wahabi movement. The
success of the movement of Mirza Ghulam Ahmad is not based
upon superior and more accurate teachings, as has been claimed
by the Ahmadis, but is rather a reflection of the social and
political imbalance prevalent in India. Neither was his
1 Petition of Ghulam Ahmad to the Viceroy of India.

Quoted in Q. Qadiyyani, Tabligh al-Risalat (Publication at
Qadian, n.d. Urdu edition), Vol. iv, p. 7.
14
concept of justice and equality based upon objectivity and
reality of the situation, but rather on what was advantageous
to him by way of flattering, and cleaving ~o, the British,
and defying the struggle of the national movements. It was
an opportune moment for any movement to thrive; the population
was looking forward to identifying itself with some movement
or another, especially such a one as was presented by Mirza
Ghulam Ahmad. This was approved and backed by the British
Gove rnment with the incentive of rewarding the followe rs
with positions.
The British had adopted the policy of maintaining
their rule in India "by uprooting the native community and
by leveling all that was great and elevated in the native
community. The historic pages of their rule in India report
hardly anything beyond destitution." 1 The political overtones
of Mirza Ghulam Ahmad were in agreement with the motives of
the British. He reinterpreted the concept of Jehad.
He directed his efforts to neutralizing the concept
of Jehad and preaching that he was the Imam and the Messiah
who invalidates the practice of Jehada
As for today, the commandment regarding Jehad

by the sword has been abolished, There will
be no Jehad after this day. Whosoever takes
up arms against the unbeliever s after thi s
1
Karl Marx, "The Future Results of British Rule in
I n dia ," New York Tribune, Augu s t 8, 1853, Quoted in Lester
Hutchi n s on, The Empire of the Nabobs (London: George Allen
and Unwin Ltd., 1937), p. 12.
15
day and calls himself a Ghazi will be the

adversary of the Apostle of God who announced
thirteen centuries earlier the abolition of
Jehad in the time of the Promised Messiah. I
am the Promised Messiah. There will }:)e no
Jehad after my appearance.1
The nucleus of followers attracted by Mirza Ghulam Ahmad
rested on the belief that "whosoever does not obey the
Government , takes part in demonstrations against it, or
does not enforce its order, is not a member of our community." 2
He is accursed of God who does not obey the Government. And
he writes furthers "This sect--the Qadiani sect--will con-
tinue exerting itself day and night to eradicate this unholy
belief , the belief in Jehad, from the minds of the Muslims . 113
The Muslims were anti-British. "I cannot close my
eyes to the belief that that {Muhammadan) race is funda-

mentally hostile to us, and our true policy is to reconcile
. 4
t h e Hindus ." Mirza Ghulam Ahmad did not want to be associ-
ated with the Muslim community- and their cause. The Muslims
had become aware that the teachings of Mirza Ghulam Ahmad
were a trick of the British designed to divide the Muslim
community and thwart the cause o f the Muslims. The Muslims
1 G. Ahmad, Arbain (Publication at Qadian, 1900), p. 47.
2 B. Ahmad, Tuhfat al-Muluk (Urdu edition. Translated

by Hashim Khan Chaudhry, Publication at Qadian, n.d.), p. 123.
3 Review
· of Re 1·igion,
. 7
Vol. v, p. 15.
4The Governor General Lord Ellenborough addressed this
statement to London . Quoted in Parulekar, The Future of
Islam in Asia, Asia, Vol. xxviii, No. 11, p. 874.
16
were thwarted by the presence of Mirza Ghulam Ahmad and his
office, and directed their attention toward refuting his
clai ms. This was advantageous to the Bri~ish. British
d iplomacy had succeeded in dividing popu lar opinion. The
Ahma dis and Muslims were engrossed in fight ing eac h other
about religious matters; the British Governme nt threw its
r esources into strengthening the position of t he Ahmadis.
They both became "one." The Muslim community could r e ad the
handwriting on the wall in the statement of Mirza Ghulam
Ahma d: "Its (the British Governme nt's) promotion and
ascendency is our promotion, and its destruction is our

. 1 .
dest ruction." Ahmad1yya was a plant nurtured by none other
t h a n the British Government. 2

In his letter to the Viceroy of India Mirza Ghulam
Ahmad specified the names of his followers along with the
requirement of fealty and the tenets of the Ahmadiyya move-
ment. He assured the Viceroy that although he was a Muslim,
h e was distinct from the Muslim population which remained
hosti le to the British Government. He and his followers
h a v e been faithful servants of the British Government, and
a s i n the past he "never spared any sacrifice for you in
life or in blood, so we shall ever do henceforth." 3 He
1 Alfadal, op. cit.
2 Petition of G. Ahmad to the Viceroy of India, op. cit.,

p. 7.
17
wrote pamphlets to be distributed in India and outside of
India urging the population to remain true to the British
Government. At the time of the Anglo-Af~han War, Mirza

Bashir Ahmad urged his followers to join the army and fight
against the Afghans, while the national movements had refused
to protect the interests of the British by approving the
utilization of native forces and resources. The British
Government was the sword of Mirza Ghulam Ahmad and the
Ahmadis, and they wanted to subdue their enemies by using
this sword. At the time of the conquest of Baghdad the
Ahmadis celebrated the victories of Britain: "We thank God
a thousand times over the victories of Britain. This surely
is a case for our joy and happiness, as our Imam (Ghulam
Ahmad) used to pray for her victories and advise his sect
1
to pray for her."
The bond that existed between the Ahmadiyya movement
and the British Government was abhorrent to the Indian popu-
lation and to the principles of the national movements. The
demands of the Indian population were abhorrent to the
Government; they were based on hostility and were meant to
undermine the foundation of the Government. This provided
the Government with the opportunity to exclude the Indian
population in favor of the Ahmadis. An incident is recorded
1 Alfadal, November 23, 1918.

18
where an English officer instructed a Muslim to become an

Ahmadi, whereupon the desired position will be bestowed
. 1
upon h im.
The British came to accept the role of the Ahmadiyya
movement in the political make-up of the country. The great
majority of the Hindu and Muslim population remained unim-
portant. The Ahmadis were preferred in political matters and
in c arrying out the policy of the Government. They opposed
the Rowlatt Act in favor of the British Government; in the
partition of Bengal they stood by the decision of their
benefactors. The investigation of the Kashmiri problem was
to be conducted from the point of view of the Ahmadis.
Mirza Bashir Ahmad, the head of the Ahmadiyya movement, was
the chairman of the investigation committee. Dr. Sir
Muhammad Iqbal withdrew from the membership of the committee
because of the prejudiced views of the Ahmadis on the
Kashmiri problem. He was convinced that the facts were
presented from a biased point of view aimed at preserving
the interests of the Ahmadis and of the British Government.
The British diplomacy was clear. The Ahmadis became
the eyes and ears of the Government. In India and outside
of India the activities of the Ahmadis earned them the label
of "spies of the British Government." The British Government
1 Alfadal, June 3, 1919.

19
granted them permission to travel to other countries and

to do their missionary work, giving them support in every
possible way. In Germany, according to the testimony of an
Ahmadi, the German Government forbade an official to attend
an Ahmadi ceremony because of their pro-British policy. 1
An Ahmadi who had travelled to Russia was incarcerated by
the Russian Government on the charge of spying for the
British. 2 In one of his trips to England, Pandit Jawahar
Lal Nehru brought to the attention of the nationalists that
in order to gain independence from British rule it was vital
that the Ahmadiyya movement be weakened. 3
The accusation of spying for the British Government
has never been refuted by the founder of the Ahmadiyya move-
ment, Mirza Ghulam Ahmad, by the successors to the Khilafat,
or by the Ahmadis. Mirza Ghulam Ahmad acknowledged that he
used to provide the Government with the names of those who
were anti-British and were planning to rise against it. 4
Khwaja Kamal-ud-Din, an Ahmadi and a member of the Muslim
league, used to inform Mirza Ghulam Ahmad of the activities
of the League, and Ahmad in turn imparted this information
1Alfadal, August 6, 1936.

2Alfadal, June 25, 1927.
3Alfadal, August 6, 1935.
4 Petition of Mirza Ghulam Ahmad to the Viceroy of India,
op. cit., p. 11.
20
to the English officers. Khwaja Kamal-ud-Din confirms that
Mirza Mahmud Ahmad, son of Mirza Ghulam Ahmad, used to per-
form secret services for the Government.~
It is quite impossible to appreciate the importance
of the ~hmadiyya movement as a religious system or its
contribution to the growth and progress of humanity without
recognizing its proclivity to alienate and to weaken the
bond that existed between the Muslim community and the
majority of the Indian population, with the intention of
establishing the prophetic office of Mirza Ghulam Ahmad.
The British were not interested in the religious truth of
the Ahmadiyya movement; whether Mirza Ghulam Ahmad was
inspired by God to make his claims or not had no bearing
upon their own religious inclinationsJ they were interested
only in the political ideology contained in his revelations.
Mirza Ghulam Ahmad was aware of this factJ by creating a
balance within his revelational messages he became the religious
and political beneficiary of them. Had the idea of patriotism
or independence been embedded in his teachings, there is no
denying the fact that the fate of the Ahmadiyya movement
would have been the same as that of the other movements.
Mirza Ghulam Ahmad is one of the leaders of a movement which
originated during the British rule in India who had not been
1 Paigham al-Sulh, Vol. 25, No. 31, dated May 15, 1937.
21
harassed, incarcerated, or declared an enemy of the State.
His interests were so bound up with the permanency of the
British rule that even his angels were Englishmen:
I saw an angel in the shape of an English

youth whose age did not exceed twenty. He
was sitting in a chair. Before him was a
table. I told him, "You are very hand s ome ...
He replied, "Oh yes." Then I received a
revelation in the English language: I love
you and I (am) with you.l I shall help you .2
On another occasion he had the following dream:
I saw in a trance that Her Majesty (the Empress

of India), ~ay God protect her, appeared, and
graced our house. I said to one of my com-
panions : Her Majesty the Queen has honored
us with the highest love and affection and
has stayed for two days in our house. It is
therefore incumbent upon us to thank her.3
Mirza Ghulam Ahmad remained highly subjective towards

the formation of any organization other than his own. His
political stand was inspired only by self-interest and self-
preservation but was imbued with ignorance. All movements,
regardless of their attitude towards the Ahmadiyya movement,
were motivated by the desire to abolish British rule. He
found protection in subverting and misinterpreting the
fundamentals of the other movements; they were all part of
1 The revelation received by Mirza Ghulam Ahmad is in

broken English.
2
G. Ahmad, Tazkira Wahy al-Mugaddas (Publication at
Qadian , n.d.), p. 31.
3 rbid.
22
the same plot. He, who had been successful through political
intrigue and imbalance, could not tolerate the emergence of
any other movement, out of fear that he mi~ht lose the race
to it. He did not want Indians to be involved, in politics.
It was not the proper food for them. It was the act of
"ignorant and evil doers • • • they (the Indians) were
carrying on their activities against the Government in
a way that has the odor of sedition." 1 He advised his fol-
lowers not to forget his teachings, but at the same time to

2
give full support to the Government.
The activities of Mirza Ghulam Ahmad, throughout his
career , were directed toward counter-attacking the legitimacy
of the national movements. In reply to every new effort and
proposal made by the nationalists, Mirza Ghulam Ahmad pre-
sented his own case with new interpretative approaches and
revelations . His philosophy encompasses such a vast and
contradictory approach that one really has to question his
sincerity . The activities of the Arya Smaj movement were a
threat to the interests of Mirza Ghulam Ahmad. The British
Government felt threatened by the principles and unifying
force which this movement exerted upon the Hindu population.
1 The message of Mirza Ghulam Ahmad, May 7, 1907. Quoted

in Q. Qadiani , Tabligh al-Risalat (Publication at Qadian,
n.d . Urdu edition), Vol. x, p. 122.
2Alfadal , July 27, 1918.
23
Mirza Ghulam Ahmad decided to thwart the unity of the Hindus
by declaring himself to be the Avatar of Krishna. He hoped
that he might thus be able to win a segm~nt of the population,
but his claim was not convincing to the Hindus. He was re-
jected. The result is that today the Ahmadis no longer
present Mirza Ghulam Ahmad as the Avatar of Krishna.
The activities of Mirza Ghulam Ahmad cannot be defined
and interpreted from any point of view other than the
political one. He failed for his own selfish ends to recog-
nize the importance of self-government , equality, and justice.
He was insincere about the desires he had in the back of his
mind; forming an opposition to the freeing of India was only
a medicine with which he could sooth the sentiment of the
British Government; and he did a marvelous job of it.
Politics was a poison which Mirza Ghulam Ahmad refused to
take. He defined his movement as a religious enterprise
designed to pro~ide a new interpretative approach and direc-
tion for the reality of living~ It would be unrealistic
not to recognize the fact that Ahmadiyya is the product of
a foreign political impact, and its philosophy, teachings,
and practices are only a reflection of the gross misuse of
religion meant to pacify the ruling class, with the central
focus on self-aggrandizement.
24
Mental Illness
In the first section of this chapter it was pointed
out that the success of the Ahmadiyya Movement has been
intertwined with the preservation and continuation of the
British Empire in India. It was to the best interests of
both the British and Mirza Ghulam Ahmad that a mutual re-
lationship be established between the two, whereby both
were benefited by the existence and support of each other
against the third party--the Indian population--which was
determined to oust the British from the Indian Subcontinent,
and also to combat the teachings of Mirza Ghulam Ahmad who
'-- had emerged as the champion of the British cause. 'l'he
second cause contributing to the success of the movement
was the mental illness which coalesced with the first cause.
Whether it was the British or anyone else who ruled the
country, Mirza Ghulam Ahmad, under the impact of the func-
tional disorder caused by the disease, would have emerged
as a pretender to the office of Messiah. However, he would
not have been successful; like other pretenders, he would
have been eliminated as an instrument of shirk (divine part-
ner ship) . The political domination of the country by an
alien people, who were not concerned with the religious
imbalance created by the claims of Mirza Ghulam Ahmad, en-
couraged the progress of the movement for their own ulterior
motives . Its founder 's adverse views on Jehad and on justice

25
and equality were of paramount service to the British; they
divided the population into two segments--those who adhered
to the philosophy of Mirza Ghulam Ahmad, .aligned themselves
with the British , and opposed the Wahabi doctrine and the
struggle to free India from British rule, and thus also
those who opposed Mirza Ghulam Ahmad and the British Govern-
ment.
The claimant, Mirza Ghulam Ahmad, asserted that he
was the recipient of divine revelation on the basis of his
affliction with two diseases; this is a reinterpretation of
the hadith cited by Ibn Khaldun, in which it is stated that
Jesus will descend from heaven clothed in two yellow sheets .
The revelations and interpretations of Mirza Ghulam Ahmad are
the inevitable consequences of his disease. It provided
impetus and direction to his whole chain of reasoning and
consistency to his philosophy, teachings, and claims . It
is the prime cause of the ostentatious claims of Mirza
Ghulam Ahmad, a phenomenon without which his messianic
claims would have remained in obscurity. The disease
which he referred to is dichotomous; he was not afflicted
by two independent diseases. It is one disease which
affected two different areas of his being; the source of
both is one. Mirza Ghulam Ahmad allegedly divided his ail-
ment into two independent diseases in order to fulfill his
interpretation of the hadith in his own person, by virtue

26
of which he promoted his aspirations to the office of the
Messiah.
The disease of Mirza Ghulam Ahmad 4estroys his eligi-
bility to the office of the Promised Messiah. The functional
disorder caused by the attack of the disease remained in his
thoughts, teaching~0and claims. It became the incubator of
contradictory revelational messages, discrepancies, prevarica-
tions, logical inconsistencies, and above all, an instrument
of his death. The very fact that Mirza Ghulam Ahmad assumed
the office of the Promised Messiah at a time when he was
acutely burdened by the impact of the disease, with the
resulting transformation of his personality and character
which alienated him from objectivity and normality, is a
sufficient argument against the soundness of his claims,
teachings,and mental stability. Mirza Ghulam Ahmad has
not denied this factJ but what was abnormal and dysfunctional
was for him a matter of significance and distinction.
In the Sirat al-Mehdi, Mirza Bashir Ahmad gives the
following account of the origin of Mirza Ghulam Ahmad's

diseases
My mother told me that the first time Hazrat

Masih Mawud had an attack of headache and
hysteria, was a few days after the death of
Bashir I. While he (Mirza Sahib) was sleeping ,
he vomited. A little later, he began feeling
uncomfortable. But it was a weak attack. Again,
after a little while, he began feeling uncom-
fortable and said (Mirza Ghulam Ahmad is speak-
ing now)s "I was praying when I saw something
black in front of me rising towards the sky.
27
It ascended to heaven. I cried out, fell to

the ground, and became unconscious." My (Mirza
Bashir•s) mother says that since that time he
(Mirza Sahib) has been having regular "fits of
hysteria.1
The attack of hysteria had serious affects on the
functional ability of Mirza Ghulam Ahmad. He became an
adventurous individual--delighting in adventures and
fabrications and using all circumstances and situations to
aggrandize his own person. He graduated from the position
of mujaddid ~estorer) to that of creator and sustainer of
the universe. 2 He would apply specific and general events
to the fulfillment of his messianic office. If there was
an earthquake in any part of the world, he would exclaim
that this is the sign of his descentJ this is the event
which he had prophesied and which stands as a witness to the
veracity of his claims,
Now that the thing has happened, all these

wonderful prophecies are ignored because it
was not stated that on the 4th of April • • •
a severe earthquake shock would be felt at
6115 A.M., which would level the buildings
to the ground in such and such cities situated
in the Kangra district • • • • What is the
particular which was not foretold, with the
exception only of the names and projected
figures !' 3
1 Mirza Bashir Ahmad, Sirat al-Mehdi (Publication at

Qadian, n.d.}, Vol. i, p. 13.
2 Mirza Ghulam Ahmad, Kitab al-Barait (Publication at
Qadian, 1885), p. 78.
3 Review
' o f Re 1 1910n,
· ' '
Vol. 1v, p. 230 •
28
About the failure of the fulfillment . of his prophecy con-
cerning the death of Abdullah Atham, Mirza Ghulam Ahmad
made the following statements "It also h~ppens that an error
occurs sometimes in the interpretation of a prophecy, for
after all, Prophets are mortal. 111 When after the expiration
of the stipulated time for the fulfillment of the prophecy,
Abdullah Atham,then an old man, died, Mirza Ghulam Ahmad
declared that the original prophecy had now been triumphantly
fulfilled. 2
It was l.ll'lthinkable for the post-eventum tendency of
Mirza Ghulam Ahmad to doubt his prophecies or to fail to
evoke the presence of his person in the Quran, the hadith,
and the Bible. He was persistently engaged in minimizing
the importance of his predecessors in the prophetic line,
by attributing their words and prophecies to himself. He
made them inferior to himself, pointing out the pertinence
of their office to his advent, without which the Divine
ordinance is incomplete and irrelevant. Although the physical
presence of Mirza Ghulam Ahmad and his claims were a suffi-
cient cause of alarm among the Indian population, he failed
to provide convincing proof of his right to the office of
the Promised Messiah. His interpretations remained devoid
of personal involvement and dynamicsJ his presence of mind
1 Review of Religion, Vol. iii, p. 350.
2 Review of Religion, Vol. ii, p. 148.

29
remained stagnant through his career. He was dumbfounded
when asked to explain how the Damascene hadith applied to
himself. 1 His ignorance, and his subseq~ent acknowledgement
that it was indeed his companion who had brought to his atten-
tion the parallel symbolism betweem Qadian and Damascus,
further weakened his claim to the Prophetic office. His
companion, Hakim Nur-ud-Din, was his light and his guide.
He was his protege in spiritual matters.
Mirza Ghulam Ahmad realized that he was a sick man,
and found justification for this in the prophecies which he

\
applied to his claim. Ibn Khaldun quotes a hadiths "He
(Jesus) will descend between two yellowish coloured ones,

2
that is, two light saffron-yellow coloured garments." Mirza
Ghulam Ahmad applied symbolic interpretation to this haditha
the yellow colour is the sign of disease. "Behold, the
Prophet (Muhammad) has foretold my disease which will occur
in this fashions he said that Christ, who is in heaven,
when He descends, will be clothed in two yellow sheets.
1 This is the Damascene hadith as quoted by Ibn Khalduna

"It has been stated in the tradition that Jesus will descend
at the white minaret east of Damascus • • • • He will place
his hands upon the wings of two angels . His hair is as long as
it he had just been released from a dungeon. When he lowers
. hi s head, it rains, and when he lifts it up, jewels resembling
pearls pour down from him. He has many moles on his face.••
(Ibn Khaldun, Mugaddirnah, translated by F. Rosenthal, Prince-
ton: The University Press, Vol. ii, p. 194).
2 rbn Khaldun,Muqaddirnah (translated by F. Rosenthal,
Princeton, The University Press, 1967), Vol. ii, p. 194.
30
Likewise I am afflicted with two diseases." 1 He is the
Messiah because he has two diseases. This hadith has been
fulfilled in him.
The concept of two diseases in Mirza Ghulam Ahmad is
farfetched. He told Dr. Ismael that he had hysteria,
although sometimes he would call it marag(hypochondria). 2
The Review of Religion does not confirm the fact of two
diseases, and mentions only one, marag. 3 Neither do the
followers of Mirza Ghulam Ahmad think that he was afflicted
with two diseases independent from each other. 4 Hakim
Nur-ud-Din , successor to the khilafat and a prominent
physician, characterizes the effects of the disease of Mirza

Ghulam Ahmad Cl1 three different parts of his bodya the brain,
the heart, and the stomach, but it is only one disease which
manifested its symptoms upon various parts of his body. 5
It is marag.
The hysteria affected the mental ability of Mirza
Ghulam Ahmad. He became a confused man. His concept and
1 Mirza Ghulam Ahmad, Risala Tashhiz (Publication at

Qadian), June 1906.
Qadian, n.d.), Vol. ii, p. 55.
3 Review of Religion, Vol. xxv, p. 6.
4 Review of Religion, Vol. xxvi, p. 26.
5 Hakim Nur-ud-Din, Biaz (Publication at Qadian, n.d.),

Vol • i , p. 211 •
31
knowledge of his disease underwent constant changes. He

could not describe the symptoms of his disease without alter-
ing its effects upon his body. On one oc9asion he described
his disease as follows• .. Two diseases are afflicting mes
one in the upper part of my body, the other in the lower
part of my body. In the upper part I have headaches, and in
the lower part excessive urination. 111 There is a variation
in another description of his diseases .. Likewise, I am af-
flicted with two diseases• one in the upper part of my body
called marag, the other in the lower part of my body, exces-
'
sive '
gossip an d ver b al1zat1on
' ' ... 2 In a third description of
the symptoms of his disease, Mirza Ghulam Ahmad makes some
additions• "Two diseases are visible in my body. That is
to say, the disease of the brain, this is one disease. The
second is excessive urination and bowel movements." 3
Mirza Ghulam Ahmad formulated a pertinent connection
between his disease and his revelations. The testimony of
his son Bashir Ahmad, on the origin of the disease, and his
own testimony do not coincide. He explains the origin of
the disease in these words1
Two ailments afflict mes one in the upper
part of my body, the other in the lower part
1 Mirza Ghulam Ahmad, Hagigat al-Wahy (Publication at

Qadian, 1907), p. 306.
2Mirza Ghulam Ahmad, Risala Tashhiz, op. cit.
3Mirza Ghulam Ahmad, Tazkira al-Shahidatan (Publication

at Qadian, 1903), p. 23.
32
of my body. In the upper part of my body I

have headaches, in the lower part o f my body
excessive urination. Both the se ailments
manifested themselves at the time when I
claimed to receive revelations from Gpd . 1
The relationship of the two diseases in this testimony
is very obvious; they both are o f divine origin. 'rhe words
put in the mouth of the wife of Mirza Ghulam Ahmad do not in-
fer the presence of a divine element, neither do they agree
as to the cause of the disease. Perhaps Mirza Ghu lam Ahmad
saw something , but it cannot be the angel of God. He saw
something black; it signifies evil and the forces of evil. 2
Furthermore , the two accounts of the origin of the disease
and its probable connection with the imparting of revelations
present chronological discrepancies. The succession of events
indicate that the death of the son of Mirza Ghulam Ahmad oc-
curred in 1888 A.D., and that the first attack of hysteria
took place at that time. Mirza Ghulam Ahmad at that time had
no pretensions of receiving revelations nor did he make any such
claims. It was in 1889 that he publicly claimed having re-

ceived revelations from God. He refrained from claiming to
be the Messiah until 1891. If it be assumed that the fits
of hysteria coincide with his receiving the revelations,
then the testimony of Mirza Ghulam Ahmad and of his son are
1 Mirza Ghulam Ahmad, Hagigat al-Wahy, op. cit., p. 306.

2 Ibn Khaldun, Mugadd1mah
. ( Translated by F.
Rosenthal,
Princeton: The University Press, 1967), Vol. i, p. 186.
33
contradictory. If the problem is approached from the
hypothesis that the origin of the disease goes back to the
time when Mirza Ghulam Ahmad received rev~lations from God,
it is still unconvincing, because of the contradiction
created by the testimony of Mirza Ghulam Ahmad, sayings "I
was always a sick man, 111 and further on, "As for me, although
I have been afflicted with two diseases at all times, this

2
has not hindered me from doing my work."
The symptoms of hysteria had been dormant in the per-
sonality of Mirza Ghulam Ahmad for some time. It was after
1888 that its effects became manifested in the thoughts,
ideology, and imagination of Mirza Ghulam. Prior to this
period he remained in touch with reality, for the most part,
with the exception of a few instances, and although he was
under the influence of the disease, it did not yet transform
his personality. As he advanced in age his resistance began
to deteriorate and he became a victim of hallucination and
subjective illusion. While still a young man and enployed
in the office of the Deputy Commissioner, he had lapses in
the recognition of time. At another time he was unable to
taste the difference between suqar and salt. He continued
eating salt, thinking that it was sugar, and remained
1 Mirza Ghulam Ahmad, Arbain. ( Publication at Qadian,

1900), Vol. iii, p. 4.
2Akhbar al-Hakim, Vol. iv, No. 40, October 31, 1901.
34
insensitive to its taste until he began to choke. The
evidence thus points to the assumption that Mirza Ghulam
Ahmad was out of touch with reality before he was thirty
years of age.
The examination of the Ahmadiyya movement, its inter-
pretations, philosophy,and teachings, reveals that Mirza
Ghulam Ahmad was in a confused state of mind. He created
discrepancies in his words, beliefs,and teachings. Both
Mirza Ghulam Ahmad himself and the Ahmadiyya movement were a
product of abnormal conditions and circumstances. He was a
messiah not because of what he was but because of what was
produced by the adverse effects of the disease upon his
functional stability. His claims were the result of his
mental illness from which he suffered from the early years
of his life. He made it a matter of distinction and signi-
ficance.
In an interview with Dr. Daniels, in order to establish
the relationship between his disease and his revelations,
Mirza Ghulam Ahmad was asked the following questions1
Have you ever been afflicted with a brain disease?

If so, what and when? Do its attacks recur now?
2. Did you begin to have revelations before you
s uffered from attacks of such a disease, or after?
Have any of your relatives ever made strange pre-
t entions? If so, what and when? 3. Has the idea
ever come to your mind that your claims may be
f alse? If so, how was the doubt removed?
Mirza Ghulam Ahmad gave the following answers

35
The drift of the first two questions is that

the revelations of the Promised Messiah are
due to dementias in other words, they are
revelations from God • • • • The disease to
which Mr. Daniels alludes was fore told by
our Holy Prophet as being the sign of the
Promised Messiah.l
There was no such prophecy--it is rather the interpretation
of Mir za Ghulam Ahmad of the hadith cited by Ibn Khaldun
and attributed to the Prophet that the Promised Messiah will
be afflicted with two diseases.
In the interpretative approach to the hadith of Ibn
Khaldun, the attitude of Mirza Ghulam Ahmad is highly sub-
jective and self-centered. He is concerned with the ful-
fillment of the hadith. He had failed to convince the
population by his prophecy of his marriage to Muhammadi
Begum and the death of Sultan Muhammad. It is a strange
inconsistency that the First Jesus in his earthly life healed
the s ick, preached love, and brought the dead back to life,
while the second Jesus in the person of Mirza Ghulam Ahmad
invoked God's punishment in order to achieve ascendency to
the office; the only recourse open to him to prove himself
the Messiah was symbolic interpretation. He took advantage
of it.
He rationalized the meaning of the hadith of Ibn
Khaldun. He used it selfishly to extract a meaning suited
to his selfish ends. That which did not suit his purpose,
l . , . 0
Review of Religion, Vol. v, p. 15.
36
he discarded as illogical and irrelevant, The hadith of Ibn
Khaldun uses the word unzila for the "descent" of the Messiah ,
signifying descent from the sky or the mo~ntain or dismount-
ing from a horse. The same word is used for the descent to
earth of religious books and revelations from God, not for
the birth of a person. Mirza Ghulam Ahmad confirms this
sense of unzila as used by Ibn Khaldun , " ~~hen Jesus descends

1
from heaven." He knew the reality of the situation, that
the prophecy in Ibn Khaldun, with its use of the word
unzila , is not fulfilled in him, although he was able to
interpret the two yellow sheets as two diseases. His own
testimony shows his agreement with Ibn Khalduna "No one
will ever descend from heaven • • • • No one will ever see
Jesus descending from heaven." 2
The hysteria of Mirza Ghulam Ahmad is an ailment which
is found mostly among women, A very small percentage of men
are afflicted with it. It is caused by "a specific type of
adjustment to failure in the home life of an individual." 3
The patient develops bodily symptoms produced by his own
1'd eas. 4 These specific ideas are produc ed by the imagination
1 Mirza Ghulam Ahmad, Risala Tashhiz, op. cit.
2 Mirza Ghulam Ahmad, Tazkira al-Shahidatan, op. cit,,

p. 65.
3
J . B. Morgan, The Psychology of Abnormal People (New
Yorks Longman Green & Co., 1928), p. 475.
4 A. R. Dieffendrof, Clinical Psychiatry (London, The
MacMil lan Co., 1918), p. 459.
37
of the patient and may not have the physical presence of the
'
stimulus to pro d uce t h em. Th e ideas
' ·
are mostly emotional. 1
They may cause movement of the bowels anq whitening of the

. 2
h air.
The person suffering from hysteria does not have sound
judgment. 3 He develops headaches and backaches. 4 The most
telling fact about a hysteria patient is that he develops a
most remarkable attitude toward his disease and begins to
classify it as an object of distinction. 5 The hysteria
patient develops a keen interest in doing something special.
He longs for adventure and mischief. He delights in gossip. 6
Despite the fact that hysteria was proof of his pro-
phetic office, it began to have an adverse effect on the
personality and character of Mirza Ghulam Ahmad. It seri-
ously challenged his transformation. The hysteria produced
headaches and excessive verbalization, with, as result, a
deterioration of his reteption power. The personality of
Mirza Ghulam Ahmad passed from receiving revelations from
God to distorting facts. He became a victim of his own
1 rbid.
2 rbid.
3 rbid.
4 IJ2.L.
'd
sillli;l.
6~.
38
creation. He made false statements, then modified them but
still falsely. The words of a genuine Prophet must be in-

. '
tr1ns1cally true; l th' ' the case o f M'irza
i s was not so in
Ghulam Ahmad. Hysteria affected his brain to such an extent
that he could not remember the most salient features of his

life. He acknowledges his own inadequacy in this matter by
2
saying• "My memory is not good, I cannot recall." He
again confirms that his memory is poor and that he cannot
recall many facts of his lifer "My memory is very bad.
After meeting with a person a number of times, I still forget

and have no knowledge of him ... 3 :r:arlier Mirza Ghulam Ahmad
had declared that the memory of Prophets is excellent. 4
'I'hey are the chosen of God and are distinguished from other
people by their extraordinary qualities.
The disease of Mirza Ghulam Ahmad did not agree with
his physical being. It produced physical pain. It affected
the organs of his body. He became ambivalent in his attitude
towards his disease. On one occasion it is from God in ful-
fillment of the hadithJ on other occasions he moans and

groans with the pain produced by the disease. He constantly
1 rbn Khaldun, Muqaddimah, op. cit., Vol. i, p. 184.

2 • • . .. 3
Review of Religion, Vol. 11, p. 15.
3 Maktubat -i-AhmadiyYa (Publication at Qadian, n.d.),
p. 21.
4 Review of Religion, January 1903, p.a.
39
visits the bathroom and complains that he has to use the

.
bath room so excessive 1 y. 1 He tries to eradicate the cause
of the pain and discomfort by the use of .medicine. He uses
English toilets, designed different~y from the native
toilets, hoping that this would ease the pain. He instructed
a follower of his to purchase an English toilet for hims
"An English toilet which has a seat • • • purchase it for me •
• • • I have been suffering extremely from headache which

is further aggravated by my sitting on the toilet." 2 This
did not comfort him and he continued to suffer from the ail-
ment of hysteria.
Mirza Ghulam Ahmad failed to recognize the relationship
between himself, his disease, and his revelations. He dwelled
upon his disease and its consequential factors in order to
prove the relevancy of his messianic office. His disease
alienated him from Orthodox Islam and the majority of
the population. The myopia engendered by hysteria and revela-
tions led him away from normality and objectivity. The
dis ease which he so admired and relied upon determined his
deaths
Brethren, you are aware that Hazrat Masih
Mawud suffered from bowel movements over a
period of time. Their effect was increased by
overindulgence in mental exercise • • • • Be-
tween two and three o'clock in the morning,
Mi rza Sahib had a bowel movement which caused
1 Mirza Ghulam Ahmad, Manzur Elahi (Publication at Qadian,

19 2 2 ) , p • 3 48 •
2 Maktubat-i-Ahrnad
. i yya, '
op. cit., p. 6.
40
his heart to stop functioning • • • • We con-

tinued applying medical procedures but failed
to revive the heartbeat • • • • 1
The followers of Mirza Ghulam Ahmad play down the re-
lationship between his disease and his revelations. To be
sure they recognize its negative effects upon the soundness
of his mind, but they maintain that it was not a serious
influence on his character and personality. Hakim Nur-ud-Din
recognizes that the victim of hysteria is full of evil deeds. 2
His mind and body are hostile to objectivity and reality.
It causes malfunctioning of the brain. 3 The Ahmadis try to
free Mirza Ghulam Ahmad from the stigma of hysteria by em-
phasizing the importance of his messianic office and the
fulfillment of the hadith. They trace the origin of his
disease to mental exertion, when hysteria produces negative

. d . . . 4
picturesan negative impressions. At other times they
ascribe it to physical weakness. 5
Mirza Ghulam Ahmad made himself an object · of distinction
under the impact of hysteria. By his own account he became
the recipient of divine revelation. However, as a physician
1 Akhbar al-Hakim, May 28, 1908.

2 Hakim Nur-ud-Din, Biaz, op. cit., p. 211.
3 rbid.

Qadia, n.d.), Vol. ii, p. 55.
5 Review of Religion, Vol. xxv1, p. 26 •
t t I I
41
he had full knowledge of the causative factors of hysteria,

its effects on the huma~ body, thought, and speech. In his
opinion a normal human being with no ail~ent is superior to

one afflicted with hysteria. The testimony of an hysteria
patient is unreliable, unsound, and irrelevant. If a person
lies about facts, he is not trustworthy, and his words are

'
like t h e illusions
' ' of an h ysteria
' '
patient. l
An hysteria patient's deeds , ideas, and beliefs are
not based on facts or reality; his is a world of imagination
and a fabrication of unseen reality. He lives in a world
of fantasy; he creates an imaginary world which no one else
can see or comprehend. The words of an hysteria patient
cannot possibly be considered based on facts. It is all

. . 2
illusion.
Mirza Ghulam Ahmad had a very low opinion of a person

afflicted with hysteria. The personalities of one afflicted
with hysteria and of one receiving revelations from God
cannot become the property of the same individual. Their

characteristics are contradic t o ry. ~he bearer of revelations
speaks the words of God, while the hysteria patient indulges
in his own gossip and fables. 3 His emotions and imagination
1 Mirza Ghulam Ahmad, Kitab al-Barait, op. cit., p. 238.

2 Review of Religion, August 1 92 6,
I I I
p. 3.
3Mirza Ghulam ·Ahmad, Kitab al-Barait, op. cit., pp.
238-239.
42
run wild. Nothing could be more damaging to the credibility

of a Prophet than proof of his being afflicted with hysteria. 1
1 Review of Religion, August 1926, p. 3.

CHAPTER II
THE DIVINE OFFICE
The Qualification of a Prophet
Mirza Ghulam Ahmad has a distorted notion about
prophecies and their fulfillment in him. His basic idea is
the hypothesis that prophecies make one a Prophet, a messiah,
or a reformer. It cannot be denied that the presence of
prophecies encouragesthe formation of philosophical arguments
and the realization of the abstract into the tangible. With-

out prophecies, especially in the Judaeo-Christian and
Islamic concept, the formation of the prophetic office is
invalid, irregula~ and deceptive. Prophecies may have been
present, but it is in man that the relevancy of the prophecies
is manifested.
Prophecies are an integral part of the spiritual growth
of man. They constantly guide him and direct his thinking
towards the future. There is also, however, a perennial
flaw in them--every new age discovers new meanings in them.
This is due to the creativity of man, his continuous change,
and his perpetual striving for perfection. He fashions a
philosophy out of these prophecies and endeavors to place
them in their proper perspective.
43
44
Prophecies do not make one a Prophet; it is the in-

dividual who fulfills the prophecies in his own person by
his words, deeds, and uniqueness. A ProP.het forces his
prophecies to be fulfilled in him. The prophecies are
always present; he who fits himself into the garb of their
content becomes a Prophet. The strength of Mirza Ghulam
Ahmad rests in his prophecies, not in his person, deeds, and
words. Therefore he prevari cates , interpolates, and rational-
izes, in order to adapt the prophecies to his method of in-
terpretation. The attempt at scholarship on the part of
Mirza Ghulam Ahmad and his followers is the epitome of
ignorance.
Mirza Ghulam Ahmad rests his case on the Quran and the
Bible . Jesus is the Lord not of the Christians alone, He is
qlso a great Prophet in the Quran. The Quranic Jesus and the
New Testament Jesus are mutually contradictory. There is no
common ground between the two. It was a question of select-
ing either the Jesus of the Christians or the Jesus of the
Muslims . Mirza Ghulam Ahmad, as a Muslim, knew the hi st ory
of Islam, the history of other movements, and above all,
the nature of the authority of a Prophet. As a Prophet he
could invalidate or reject any interpretation, any existing
beliefs and doctrines. His authority emanates from God.
He rejects not on his own part but in behalf of God. If the
Prophet Muhammad, on the authority of God, could reject the
New Testament account of the life of ,Jesus and of his

45
teachings and death, why couldn't he (Mirza Ghulam Ahmad)
reject the Quranic and New Testament account of the life
of Jesus. The Muslims might reject Mirz~ Ghulam Ahmad but
they could not reject the Quran. Therefore he returns to
it and makes it the originator and the sustainer of his cause~
The treasures of the Holy Quran are inex-

haustible, and as the wonders of the Book of
Revelation are limitless, and each succeeding
age discovers new virtues in nature, the same
is the case with the word of God, so that there
ma y be no disparity between God's words and his
de eds.1
Since he has made the Quran the foundation of his
movement, he turns to it and saysa
The Quran has wisely fixed certain signs of the

advent of the Messiah, so that all men might
know from their fulfillment that the time has
come. Of these, the most important is the pre-
dominance of the Christian religion and the
a c tivity of the Christian nations in every
d e partment of life.2
Mirza Ghulam Ahmad failed to furnish here the exact
reference to the Quran. There is no such passage in the
Quran. What was his purpose in fabricating such a false
reference,
Two motives were in operations first, Mirza Ghulam
Ahmad realized that the Indian Muslims were uneducated; they
1 Mirza Ghulam Ahmad, Izalatal-Auham (Publication at

Qa d ian , 1891), p. 311.
2 Review of Religion, Vol. xi, p. 369.
46
had no means of searching in the Quran and finding for them-
selves the reality of the situation. The religious teaching
was imparted by the ulemaJ their authority . in the religious
field was undisputed. He, being a religious teacher, would
not be subject to criticism and would not be accused of
prevarication. Second, since he had proclaimed that he was
the Messiah, he was in a position to criticize and reinterpret
the Quran on his own authority. All the ulema might band
together and reject his interpretation, while he can rest
his case with God.

Mirza Ghulam Ahmad pointed out the reality of the
situation, but there was no passage in the Quran to support
his verdict. The progress of the Christian religion was
visible, factual, and at the same time a contemptible enter-
prise. Love has never existed between Christians and Muslims;
Mirza Ghulam Ahmad sensed this. If he could create a
mutual interest between the Orthodox Muslims and himself,
he coul d divert their attention to Christianity and thus
lay the foundation of his sincerity by serving Islam .
Simultaneously , even if the Orthodox Muslims do not respect
his interpretation and his claims, his authority in this
matter will remain unquestioned and they will follow him to
stop the progress of Christianity. Thus he reverts to his
surreptitious means of propagating the Ahmadiyya movement.
In an attempt to subordinate the past to the time of

47
Mirza Ghulam Ahmad and to render it homogeneous for the
descent of the Messiah, the Ahmadis quote the followings
The thousand years of Satan's suprem~cy

(following the thousand years of his imprison-
ment after the coming of J e s us) h a ve come to
an end, and we are now living in the millenium
of God's reign, and the dawn of it ha s already
appeared. The six thousand year s from the
appearance of Adam have come to a clos e, and
t h e seven thousand, in which the Second Adam
s hould have appeare d, ha s begun.1
This whole passage is construc ted by borrowing different
thoughts and concepts from the New Testament. Historical
accuracy and theological development are sacrificed in order
to maintain the balance between the appearance of the Messiah
and the appearance of Mirza Ghulam Ahmad. Time is measured
from an historical and specific frame of reference, and it
is e s sential that its application and the accompanying con-
sequences should also find their interpretation from that
point of reference. It is an Ahmadi approach to find
references in the Quran and in the Bible, and by rationalizing
them they extract the appropriate meanings for their own
selfish ends.
The symbolic language of the Book of Revelation is a
measuring tool of the time of the Promised Messiah. 2 It is
Mirza Ghulam Ahmad in whom, according to the Ahmadis and
l Review
' ' i on, Vol. 1,
o f Relig ' p. 15.
2 Revelation
. 2 01 1-2.
48
Mirza himself, this prophecy has been fulfilled. By its
application to Mirza Ghulam Ahmad, they have manifested a
poor knowledge of New Testament scholarship. Moreover, the
thou s and years in which Satan has been imprisoned, do not
c oncur with the historical appearance of Jes u s ; they deal
with the eschatological matter of time.
The Book of Revelation is composed from an apocalyptic
point of view, and it is accepted that it was written in t h e
time of Emperor Domitian. It is also suspected that the com-
mon belief at the time of St. John that Emperor Nero will
return to earth , also facilitated its composition. By the
edict of Emperor Domitian all of his subjects were coerced
to worship him as a god, with the exception of the Jews.
It was a time of trial for the Christians. They had to
choose between the Christ and the Emperor. John wrote the
Book of Revelation to console the Christians, depicting in
symbolic language the end of the days of persecution by evil
for c e s . He drew the picture of the days of Chri s ~ . when the
world will be cleansed of Satan and his followers, and a new
era, in which Christ and all the believers will reign with
Him, will commence.
The Qadiyyani scruples are questionable. Time is
me a s ured from an historical point of reference, as indicate d ,
from the advent of Jesus Christ. He appeared in time and
space , it is the Qadiyyani belief, which cannot be repudiated

49
by the recognition of time. Since He is the beginning of
time in this case, all later occurrences must be encompassed
in Him, all events must be part of history, because history
finds its interpretation from Him. For example, since A is
the beginning and z the end, all later events are interwoven
in them. Bis the causative factor of C, just as A is the
causative factor of B. There is continuity in the chain of
events. There is no true historical tie between the cause
and effect in the thinking of the Ahmadis in this connection .
The two thousand years pertain to history; it is a
chain of events. Time is measured from the point of events.
There is an indissoluble connection between history, time,,
and events. The imprisonment of Satan, in this connection,
like the advent of Jesus~should be allocated to history. If
like produces like, and if a part belongs to the whole, then
both must affect each other.
In accordance with the theological concept of the
Ahmadis, then, the imprisonment of Satan should have left an
impression upon history. If Jesus is the cause of the im-
prisonment of Satan, then the absence of Satan should also
have an effect. The Christians and other nations should
have lived in bliss and abundance, clear of the presence
of evil and its forces. Since Jesus is the cause, His deeds,
teachings, and movements should have superiority over other
religions.
50
It cannot be denied that the Ahmadi propaganda has
failed to provide historical accuracy and objectivity. The
name of Christ remained in obscurity for .three hundred years.
It was in 313 A.D. that Christianity was recognized as a
legitimate religion and given the freedom to worship in
public. Islam, rival to Christianity, also made its appear-
ance on the historical scene within the one thousand years .
The historical accuracy of the statement of Mirza Ghulam
Ahmad, and its objectivity, thus fall to the ground.
In the second thousand years Satan will have supremacy .
This era will be the opposite of the first era, because
Satan, in this period , will be loose . Then at the conclu-
sion of the thousand years , the Messiah will make his appear-
ance. From the point of view of the Ahmadis, it is apparent
that there is an anachronism in the Ahmadi calendar. They
have not adhered to their own words of prophecy and to the
stipulated time .for the descent of the Messiah. Two absolute
events of a contradictory nature cannot emerge simultaneously ,
as the Ahmadi theology contends . Therefore, God cannot be
the originator of t h e Messianic age in the second thousand
years; it must be ascribed to Satan ' s supremacy. The origin
of the movement of Mirza Ghulam Ahmad supervenes in the same
period and not at the conclusion of the thousand years.
For the Ahmadis the Book of Daniel stands as a testimony

51
for the descent of Mirza Ghulam Ahmad. 1 The number of days,
as recorded therein, are fulfilled in Mirza Ghulam Ahmad,
according to the Ahmadi belief. To the Ahlnadis they repre-
sent years and not actual days.

The Qadiyyani scholarship receives another blow when it
labors to apply a specific standard to all existing or past
systems measuring time from a specific point of view. The
Ahmadi logic, in all fairness, does not find any support in
what is available. Circumstances and events are interpreted
from the point of view of contemporaneity--with reference of
Mirza Ghulam Ahmad. The Ahmadis have made Mirza Ghulam Ahmad
the measure of all things. The whole Ahmadiyya argument is
conducted from this point of view. 'lhiswill be apparent in
the following discussion.
In 198 B.C. Antiochus the Great brought Palestine under
his control. In the days of the Ptolemies, whom Antiochus
defeated, the status of the Jews was tolerable. They were
granted religious freedom and were allowed to settle their
own religious affairs. The Ptolemies did not impose upon
the Jews their own gods or coerce them to worship the Emperor.
Under the Seleucids a new era commences for the Jewish
nation. The Seleucids were great Hellenizers of subjugated
peoples. They had a passion for spreading the Greek language,
1 Daniel 121 11-12.

52
culture, god~, and philosophy throughout their Empire.
Gymnasiums, arenas, theatre~,and schools were established
in the Greek fashion, and Jews and Gentiles alike were to
take part in athletic activities.

In his spirit of hellenizing the Jews, Antiochus
Epiphanes, who ascended the throne after the death of his
father, desecrated the temple of the Lord. He sent a Greek
philosopher to Jerusalem to enlighten the Jews on the ele-
ments of Greek culture. The philosopher regarded the Jewish
God as a counterpart of Zeus. A statue of Zeus was set up
over the altar of the Lord, and sacrifices were offered to
him.
This Hellenistic pressure reached Modin, where a sacri-
fice upon the altar was to brought to Zeus. Matthatias, the
priest, was asked to come forward and offer this sacrifice
as a testimonial of his good faith in Hellenism. He refused
to do so. Another elderly Jewish man, probably out of fear
of Antiochus• wrath, volunteered to come forward and offer
the s acrifice. This infuriated Matthatias. Other people dis-
contented with Hellenism followed him.
Old Testament scholars and historians agree that the
words in the book of Daniel, "The abomination of desolation
set up there," refer to the desecration of the Temple by the
statue of Zeus set up over the altar of the Lord. 1
1 The Interpreter's Bible (New Yorks Abingdon Press, 1956),

Vol. vi, p. 345.
53
The book of Daniel, in its symbolic language, antici-
pated the end of the days of Antiochus Epiphanes. After
Matthatias and his sons fled to the hills, they ushered a
new era in the history of the Jewish nation; they began the
struggle to free Palestine from the yoke of the Seleucids.
The forces sent against Matthatias and his sons were defeated.
1
This number, " • • • a thousand two hundred and ninety days,"
indicates the time when the altar of the Lord will be purged
and cleansed from the heathen influence. This took place in

164 B.C . 2 The second number, "• • • a thousand three hundred
and five and thirty days," 3 refers to the rededication of the
altar. 4
Mirza Ghulam Ahmad and his followers, in this instance,
infer time beginning with the year of the Hijra. It is in-
correct to measure time from specifics unknown. The Hijra
year and the book of Daniel have no relevant contiguity.
The Old Testament concept of time is based on historically
founded events--the time of the ascension of a king or of a
well-known historical fact affecting the Jewish nation.
Since the Jewish nation at this time had lost its independence,
1 Daniel
. 1 2 1 11.
2 The Interpreter's Bible, op. cit., p. 548.
3
Daniel 12, 12.
4 The Interpreter's Bible,~ cit., p. 548.
54
it was considered improper to measure time from that epoch.
The Jews despised Antiochus Epiphanes , and would not even
mention his name. He is the "little h o rn ." The author of
Daniel conveys his message in symbolic language to protect
hims elf and his readers. For this reason he refers to the
incident as "abomination of desolation set up there ," a well-
known fact to the Jewish nation, and measures time from that
event .
In his book Ta'limat, Mirza Ghul am Ahmad mentions that
at the time of the descent of the Mess i ah "all nations will
become one." 1 This deed of the Messiah will distinguish him
from ordinary beings and Prophets . Through his spiritual
power, He will melt the hearts of nations, eliminate their
separate identities, and the world wil l become one melting
pot of all nations. •rhis cannot be accomplished with the
pre sence of different principalities, governments, and re-
ligions. The Messiah who will be Jesus, son of Mary , and
he will be a Muslim, He will propagate the religion of Is lam,
He will break the cross , He will invalidate Christianity ,
which has been misrepresented. The whole human race will
return to the relig ion of Islam ,
This hadith of Bukhari has not found its fulfillment
in Mirza Ghulam Ahmad. As the Messiah , Mirza Ghulam Ahmad
should have fulfil led this prophecy, since he himself has
1 Mirza Ghul am Ahmad, Ta 'limat (Publication at Qadian,

n,d.), p. 16 .
55
accepted this accomplishment as the mark of the Messiah.
It was easier for him to reinterpret the hadith than to ful-
fill it. He says1
The time of the Promised Messiah entails this;

as long as people who have seen the Promised
Mess iah are found in the world. Or tho se who
have seen those who have seen the Promised
Messiah , or those who have seen those who have
seen those who saw the Promised Messiah (this
is the time of the Promised Messiah). And
those who follow his teachings.l
The interpretation of Mirza Ghulam Ahmad concerning
the time of the Messiah is very deceptive. First, he sets
up the time of the Messiah in three generations, and then
he makes it indefinite by saying, "and those who follow his
teachings." The hadith of Sahib Bukhari does not refer to
the spiritual presence of the Messiah, but his physical
presences "In his time all nations will become one," and
uses the phrase, "before his death." 2 This is not to exceed
forty years. Beside this accomplishment, Bukhari also mentions
the killing of the pig and the abolition of jizyah. 3 Sahih
Bukhari does not support the interpretation of Mirza Ghulam
Ahmad. It is ~ere conjecture.

Instead of uniting all the nations during his lifetime,
1 Mirza Ghularn Ahmad, Tiryag al-Qulub (Publication at

Qadian, n.d.), Vol. ii, p. 378.
2 sahih of Bukhari (Egypt edition), Vol. vii, p. 210.
3~.
56
Mirza Ghulam Ahmad created disunity in Orthodox Islam by
separating himself from it like the Ismailis. He was aware
that he had not fulfilled the hadith of B,ukhari; therefore
h e rationalized it and claimed similarity between himself
and the Prophet. If he has failed in fulfilling the prophecy,
he fou nd a parallel among the Prophetsz
I do not say that within my lifetime Islam

will be successful, or even after my death.
I do think that none of the religions can be
successful within the lifetime of any Prophet •
• • • In the lifetime of the Prophet, Europe
did not benefit from the spreading of Islam{
not even one person was converted to Islam.
The Sahih of Muslim mentions the sign of the descent
of the Messiah as follows, "camels will be given up." 2 In
India, at that time, the railroad train was introduced as a
new mode of conveyance, and Mirza Ghulam Ahmad abruptly

issued the following statements "The Holy Prophet had
prophesied that at the time of the descent o f the Messiah
camels will become useless. This alludes to the conveyance

b y rai·1 • " 3
Muslim did not mention the name of any country, conti-
nent, town, or village where camels will become useless.
There are two possible explanations: first, the prophecy
1 Mirza Ghulam Ahmad, Burhan al-Ahmadiyya (Publication

at Qadian, 1924), Vol. v, p. 189.
2 sahih of Muslim (Cairo edition), Vol. ii, p. 94.
3 Mirza Ghulam Ahmad, Ayyam al-Sulh (Publication at

Qadian, 1889), p. 28.
57
refers to the general condition at the time of the Messiah.
The Muslims of all the habitable earth will be affected by
it. They are to stand as witnesses to tqe truth of the ful-
fillment of this prophecy. Since it pertains to the appear-
ance of the Messiah, the reference is to the geographical
location of the descent of the Messiah . Second , it cannot
be interpreted to mean that the mere invention of such a
mode of conveyance is the sign; it is to cause something :
.. Camels will not be used for riding."
Muslim used the phrase "Fala yus•a 'alayha," 1 which
does not mean that the camels will become useless, as trans-
lated by Mirza Ghulam Ahmad. It means rather that they "will
not be used for riding." 'I'hey will be replaced with a con-
veyance run by fire. It has been nearly a century since the
introduction of railroads in India, when Mirza Ghulam Ahmad
applied this hadith to himself. Its truth could only be
attested by looking at the continuing use of camels in
Indo-Pakistan. 2
In quoting the Sahih Muslim, Mirza Ghulam Ahmad added
another passage, in order to provide further proof of the
fulfillment of the prophecys railroad tracks are now being
1 sahih of Muslim, op. cit., p. 94.
2 Pakistan has almost a million camels. Worldwide camel

population is fifteen mill.ion (Reader's Digest, April 1975,
p. 71}.
58
laid between Mecca and Medina. This was based not upon a
revelation from God but upon a quotation from the newspapers.
This was unfounded. Up till now, there ts . no railroad be-
tween Mecca and Medina.
There has been a great effort to prove the advent of
Mirza Ghulam Ahmad from the hadiths. The hadiths are present,
but their interpretation lies in the hands of Mirza Ghulam
Ahmad. If a Sahih hadith does not support his claim, he
will reject it and give preference to another hadith which
supports his claim, even if it is "weak." Mirza Ghulam Ahmad
writes: "Someone has received a command from the Lord with
the authority to accept any of the hadiths, according to the
Divine revelation, or reject any of the other hadiths with

. 1
t h e same assistance." And further ona
The hadiths which support him (Mirza Ghulam

Ahmad) • • • they are weak to the Muslim ulema.
The elect of God has proven his incumbency to
the office of the Prophet through his revela-
tions, prophecies, and other signs. On this
basis we have accepted him. The hadith which
he said is Sahih (sound), we accepted it as
Sahih, and the hadith which he rejected, we
rejected it also.2
A hadith is attributed to the Prophet Muhammad and
quoted as such by Mirza Ghulam Ahmad: "yudfanu ma•i fi
1 Mirza Ghulam Ahmad, Tuhfa-i-Golirya (Publication at

Qadian, n.d.), p. 10.
2Alfadal, Vol. ii, No. 133, dated April 29, 1915.
59
qabri• (he will be buried with me in my tomb). 1 This hadith
refers to the burial of the Messiah at the time of his descent--
the Messiah will be buried in the tomb o~ the Prophet. Since
Mirza Ghulam Ahmad had no hope of being buried with the
Prophet, he gave the hadith an entirely different interpreta-
tions "Yudfanu" does not necessarily mean to be buried
physically with the Prophet, but refers rather to spiritual
presence. He, in this case, has been symbolically buried
with the Prophet. Like the Prophet, he had been the subject
of ridicule, rejection, and even bodily harm. In spirit he
is of the same essence as the Prophet.
In the interpretation of Mirza Ghulam Ahmad, it is a dis-
grace to the spirit of the Prophet to open his grave and bury
the Messiah in it. It does not behoove the personality of
the Messiah to be buried with the Prophet. In this case the
discussion is centered in use of the preposition "fi," which
the Ahmadis translate as "in," but in this case the true
meaning of it is "beside," which Ahmadis are reluctant to
accept. Yet Mirza Ghulam Ahmad himself, in this case, has
accepted the fact that "fi• is here translated as "beside,"
since he says, "It is possible that a rival Promised Messiah
will appear and will be buried besid~ the tomb of the
1 Mirza Ghulam Ahmad, Kashti-i-Nooh (Publication at

60
Prophet." 1
It also should be taken into consideration that

I
"qabri" here means not "my grave," as tr,anslated by Mirza
Ghulam Ahmad, but "my tomb." 2 Thus, in this case, "yudfanu"
implies not spi~itual but physical burial. Ahmadis themselves

have discarded their own testimony. Mirza Ghulam Ahmad
writesa "The Prophet Muhammad (peace be upon him) said: Jesus
will be buried in my tomb; I am he." 3 And further the
Ahmadiyya pocket book says1
The Messiah (Jesus Christ), after spending his

earthly life upon the earth, will depart for a
pilgrimage to Mecca,and then will return and
die between Mecca and Medina. Then he will be
carried towards Medina and buried in the tomb
of the Prophet Muhammad.4
Contradictory Beliefs and Statements
Mirza Ghulam Ahmad writes• "He who creates contradic-
tion in his words and is unaware of it, is an extremely

ignorant individual." And furthers
An individual who is wise and pure in heart

does not create contradictions in his words.
Of course, if he is mentally deranged and
lacks sound judgement, or if as a matter of
flattery he agrees with somebody else, there
1 Mirza Ghulam Ahmad, Izalatal-Auham (Publication at

Qadian, 1891), p. 196.
2 Hava, Arabic-English Dictionary (Beirut1 Catholic
Press, 1964), p. 583.
3Mirza Ghulam Ahmad, !S_ashti-i-Nooh, op. cit., p. 15.
4 ouoted in Ahmadiyya Pocket Book (Publication at Rabwah,

n.d.), p. 483.
61
is no doubt that there will be contradictions

in his words.1
. '
Hewh o creates contra d 1ct1ons ' hi s wor d s i's a liar.
in ' 2
The bearer of the revelations of God is immune from such
foibles; yet as the Prophet of God Mirza Ghulam Ahmad got
ens nared in the testimony of his own words and of the standard
which he upheld. Thus he passed judgment upon himself by
his own contradictions and contradictory bel i efs~
1. I do not claim to be a We declare that we are the

Prophet. Prophet and Messenger of God .
I'lan,0ctober 12 , 1891 Akhbar al-Badar, March 5 , 1908
2. This is our religions a Don't you see that Allah, the

religion which does not Merciful, the Beneficent, has
contain perpetual prophecy called our Prophet, without
i s a dead religion . We any re s ervation, the Khatim
declare the religion of the al-Nabiyin ( sea l o f t h e Prophets ).
Hindu s , the Jews , and the Ha mamat al-Ba s hari, p. 34
Christiarsa dead religion,
bec au s e it does not uphold
the c onc e pt of perpetual
prophecy. Should I s lam
fall into this cat e gory we
too should be lia r s.
Akhbar al-Badar, March 5,
1908
3. This is my religions he He who does not believe in

who denies the truth of my me denies the Prophet and
claims will not be called God. He will not be a
a kafir. mumin (believer).
Tiryaq al-Qulub, p. 130 Haqiqat al-Wahy, p. 163
4. Atham died within seven Atham died within fifteen

months after the expira- months a ft er the declaration
tion of the stipulated of the time.
time. Haqiqat al-Wahy, p. 209
Siraj al-Munir, p. 6
1 Mirza Ghulam Ahmad, Sat Bachan (Publication at Qadian,

1896), p. 29.
at Qadian, 1918), Vol. v, p. 11.
62
s. God has sent me with The Holy Quran does not

guidance and with true support the advent of any
religion. Prophet after the Holy
Albashari, Vol. ii, p. 10 Prophet (Muhammad).
Izalatal~Auham, p. 761
6. The birth of Christ without The birth of Christ without

a father is not a miracle. a rather is a miracle of God.
Jang-i -- Muqadd,as, p. 7 Akhbar al-Badar, May 16, 1907
7. Jesus Christ was a criminal, Jesus Christ was a perfect

a treacherous person, a man and beloved of God.
thief and a liar. Tuhfa-i-Qaisariya, p. 25
Anjam-i-Atham, p. 5
8. Jesus did not call himself He (Jesus) whom Christians

good, because people were have deified, someone called
aware that he was an evil- him a good teacher. He re-
doer and a drunkard. His plied, Why do you call me
evil deeds were the result a good teacher ? There is none
of the denial of God and good except God. This has
of drunkenness. been the tradition of the
Sat Bachan, p. 172 Prophets of God; they have
dwelt on self-humiliation.
Burhan al-Ahmadiyya, Vol. v,
p. 107
9. Jesus himself did not act As a matter of expression,

in accordance with moral (the Prophets sometimes) use
teachings. He found the harsh words, but it is not
fig tree without fruit and an inward expression. It is
cursed it, but taught an artificial rage. The heart
others not to call anyone and countenance are immersed
a fool. He himself reached in perfect happiness and com-
such an excess of vulgarity fort, but at the time of rage
that he called the Jewish they (the Prophets) put on
elders bad names. It is an artific i al expression. For
imcumbent upon a teacher this reason Jesus used harsh
of morality to act upon words towards his opponents,
his teachings. such as swine, dogs, unbe-
Chashma-i-Masihi, p. 9 lievers , and evildoers. These
were the results of human rage
and anger, but were appropri-
ated as the result of divine
love and compassion. God
forbid that we accuse Jesus
of being ignorant of moral
teachings. He was a teacher
of morality.
Zarurat al-Imam, p. 7
63
10. The Vedas are ful~ of The Vedas are inspired by

misguidance. God.
Albashari, Vol. i, p. 50 Paigham-i-Sulh, p. 7 .
11. The sparrows created by Be reminded of the fact that

Jesus have been proven to the flight of the sparrows
be in flight by the Holy created by Jesus has never
Quran. But they still been proven by the Holy
remained dust. Quran.
Aina-i-Kamalat-i-Islam, Izalat a l-Auham, p. 307
p. 68
12. I saw in a trance that I Don't you know that an in-

am God. divi dual born of a woman who
Kitab al-Barait, p. 78 claims to be God, is the
worst human being (on the
face of the earth).
Nur al-Quran , Vol. ii, p. 16
13. Jesus was in love with a The Jews say that Jesus was
girl. When his followers in love with a girl. But
praised her beauty, Jesus this is a libel.
rejected her. rjaz-i-Ahmadi, p. 25
Ishtihar al-Hukum, Feb.
1902
14. Jesus allowed a young Should anybody accuse Jesus

harlot to touch his head of having ~tilized unclean
with her unclean hands and goods, what can we say about
to anoint him with oil the nature of such an in-
earned through adultery. dividuai--he is full of evil
Anjam-i-Atham, p. 7 thoughts and nourishes in
himself the nature of Satan.
Aina-i-Kamalat-i-Islam, p. 597
15. I am an ambassador for Who is Jesus that he should

Jesus Christ. stand at my pulpit?
Tuhfa-i-Qaisariya, p. 18 I zalat al-Auham, p. 158
16. Some of the revelations I It is an irrelevant and il-

receive are in the tongues logical statement that an in-
with which I am not familiar, dividual should receive
such as English, Sanskrit, revelations in tongues he
or Hebrew. does not understand. ·
Nuzul Al-Masih, p. 57 Chashma-i-Ma'rifat, p. 209
64
17. The Bible and the Hadiths Jesus died. His ascension
confirm that there were to heaven, his sojourn there,
two Prophets who have and later his descent in
ascended to heaven in physical , form to earth, are
physical form--John, also all liQels against him.
called Elijah, and Jesus Burhan al - Ahrnadiyya_, Vol. v,
son of Mary, also called p. 230
the Christ.
Tauzih al-Maram, p. 3
18. Jesus hung on the cross It was only after a few
for two hours. minutes that Jesus was taken
Review of Religion, Vol. down f rom the cross.
ii, p. 49 Izalatal-Auham, p. 380
19. Qadian remained free from Once Qadian was visited by

the plague because the bubonic plague.
Prophet and Messiah of Haqiqat al-Wahy, p. 84
God was residing there.
Daf al-Bala, p. 5
20. I will protect my house In the days of the plague,
from the plague. when Qadian was under its
Albashari, Vol. ii, attack, my son Bashir Ahmad
p. 140 fell ill.
Haqiqat al-Wahy, p. 84
21. All around Qadian, within In the morning Ishaq, son
two square miles, the of Mir Sahib, was burning
plague was heavy, but with fever. He had the
Qadian remained free from plague.
plague. Haqiqat al-Wahy, p. 329
Daf a l-Bala, p. 5
22. The fact of the matter is Jesus died in Srinagar,
that Jesus died in his Kashmir, and his tomb is
native land, Galilee. located in the street of
Izalat al-Auham, p. 473 Khan Yar, Srinagar.
Kashf al-Aza, p. 13
23. In Syria no one knows The tomb of Hazrat Maryam
about the tomb of Hazrat Sadiqa is found in the Bait
Mary a m. al-Muqaddas (Jerusalem).
Haqiqat al-Wahy, p. 110 Itmam al-Hujja~ p. 19
24. Hazrat Masih will return Hazrat Masihy has died and
t o earth. will not return to earth.
Burhan al-Ahmadiyya, Vol. Izalatal-Auham, p. 473
v, p. 497
65
25. The Christians have exag- This is based on the fact

gerated the miracles of that Jesus performed mira-
Jesus. The fact of the cles like other Prophets.
matter is.Jesus never . per- Review of Religion,
formed any miracles. Vol. i, p. 206.
Anjam-i-Atham, p. 49.
False Prophecies and Explanations
In his career as the Promised Messiah and Prophet of

God, Mirza Ghulam Ahmad encountered opposition to his claims.
He became the subject of criticism and mockery, in spite of
his religious inclination and fervor for the growth and
progress of Islam, which prior to his claims to the
Prophetic office had earned him respect and fame. But now
it was an entirely new development in his mind, which not
only constituted heresy from the Islamic point of view but
also did not conform to his personality. The Muslim ulema
were upset by his claims and were not satisfied with his in-
terpretive approach and his proclamation that he was the
recipient of Divine revelations. They demanded a sign which
would prove his position and reveal that he was indeed the
Prophet of God. It was a religious necessity that the claims
and interpretative approach of Mirza Ghulam Ahmad should be
made the subject of rigorous tests, for the Quranic sources
do not support the advent of any Prophet after Muhammad except
Jesus. Mirza Ghulam Ahmad, in order to overcome this conflict
and to strengthen his claims,. uttered certain prophecies which,
according to him, were imparted by God and bore witness to
66
the truth of his claims, "The fulfillment of the prophecies
will reveal the truth as to whether I am a truthful person

. l
or a 1 1ar." He dwelt upon the words of .prophecies in order
to prove that he is the Prophet of God and that his Prophetic
office is not distinct from that of his predecessors in the
Prophetic line. Yet his prophecies apparently remained un-
fulfilled . They are as follows:
1. Prophecy About His Ages Mirza Ghulam Ahmad writes:
God has commanded that not only the people of

this generation should be benefited by the
words of my prophecies but also that the people
of future generations should be provided with
a great sign, such as: "You will be eighty
years of age , a few years more or a few less
than that."2
There is trickery in the words of this prophecy, for it sets
no definite age limit, and is open at both ends . In another
prophecy Mirza Ghulam Ahmad is more definite about his age:
"The words of the prophecy promise that my age will be be-

. h ty-six
tween seventy- f our years an d eig . . 11 3 From the combina-
tion of these two prophecies it is evident that Mirza Ghulam
Ahmad should have died within these two limits--seventy-four
1 Mirza Ghulam Ahmad, Oaf al-Waswas (Publication at

Qadian , n.d. ), p. 288.
2 Mirza Ghulam Ahmad, Tiryag al-Qulub (Publication at
Qadian , n.d.), Vol. i, p. 13.
at Qadian, 1905), Vol. v, p. 97.
67
years and eighty-six years. He died in fact at the age of
sixty-nine.
Mirza Ghulam Ahmad gives the following date of his
births "I was born in 1839 or 1840, in the last days of the
Sikh rule . 111 The death of Mirza Ghulam Ahmad occurred on
May 27, 1908J therefore at the time of his death he was only
sixty-nine years old and not seventy-four. Even counting
by the lunar years, the age of Mirza Ghulam Ahmad at the time
of his death was seventy-two and not seventy-four. Indeed
he confi rms once more that he was born in either 1839 or
18401 "In 1857, I was only sixteen or seventeen years of
age. 112
The followers of Mirza Ghulam Ahmad also agree that he
was born in 1839. Hakim Nur-ud-Din, the first caliph,writess

<
"Hazrat Masih Mawd was born in 1839." 3 The court testimony
of Mirza Ghulam Ahmad further confirms this date of births

0 At this time,A.D. 1904, I am only sixty-five years of age." 4
Again, on May 16, 1901 Mirza Ghulam Ahmad gave the following
testimony in the district court of Gur daspurs "God be my
1 Mirza Ghulam Ahmad, Kitab al-Barait (Publication at

Qadian, 1885), p. 146.
2 Ibid.
3Akhbar Paigham i-Sulh, July 21, 1923.

4 Testimony in the Court of Extra Assistant Commissioner,
Lala Moti Ram Mehta, Gurdaspur, July 6, 1904.
68
witness that I speak the truthJ I am only sixty years of

age." 1 However, this second testimony is inaccurate• at
that time Mirza Ghulam Ahmad had to be sixty-two years of
age and not sixty.
Mirza Ghulam Ahmad got confused about his ageJ he began
contradicting his own testimonies and statements, hoping that
he will be able to compensate for his prophecy and the con-
fused state of his mind. In several different writings he
furnishes different statements about his ages
a. "At this time in 1896, I am sixty-four years
of age." 2
b. ••At this time in 1903, I am seventy years of
age." 3
c. "At this time in 1904, I am sixty-five years
of age." 4
d~ "Now in 1905, I am seventy years of age." 5
e. "At this time in 1907, I am sixty-eight years
of age." 6
1 Mirza Ghulam Ahmad, Manzur Elahi ·(Publication at Qadian,

1922), p. 241.
2Mirza Ghulam Ahmad, tzalatal-Auham, op. cit., p. 3,
3Mirza Ghulam Ahmad, Hagigat al-Wahy (Publication at
Qadian, 1907), p. 71,
4 T estimony
' '
inth e Court of Extra Assistant
' ' '
Commissioner
Lala Moti Ram Mehta, op. cit.
5 M'irza Gh ulam Ah mad, Burh an al-Ah madiyya,
' op, cit,,
' p, 97 •
6 Mirza Ghulam Ahmad, Hagigat al-Wahy, op, cit,, p, 201,
69
Putting these statements in another form, Mirza Ghulam
Ahmad presented his age as followsa
1. 1896, Mirza Ghulam Ahmad is 64 • .
2. 1903, Mirza Ghulam Ahmad is 70.
Mirza Ghulam Ahmad died on May 2 ·. , 1908. Thus at the
time of his death he did not exceed sixty-nine years of age.
He had prophesied about his age in these wordsa .. You will
be eighty years of age, approximately, or a few years more." 1
And further• .. God has told me that you will be eighty years
of age or little over ... 2
In view of all these facts, Mirza Ghulam Ahmad has
passed judgment on himself by sayings .. If you can prove that
out of one hundred prophecies there is one prophecy which is
false, I will accept that I am a liar. 113
2. The Prophecy Concerning Muhammadi Begums Mirza
Ghulam Ahmad, in support of his claim to the office of
Messiah and Prophet of God, prophesied concerning his marriage
1 Mirza Ghulam Ahmad, Albashari (Publication at Qadian,

n.d.), Vol. ii, p. 2.
2 Mirza Ghulam Ahmad, Mawahib al-Rahman (Publication at
3 Mirza Ghulam Ahmad, Arbain (Publication at Qadian, 1900),
p. 30.
70
to Muhammadi Begum, a woman much younger than himself. It
was the will of God that she should be married to him; she
had been married to him in heaven, she is . also to be married
to him on earth. He gives the following account of his
prophecy with regard to his marriage to Muhammadi Begums
A sister of Ahmad Beg was married to my cousin,

Ghulam Husain. His whereabouts for the last
twenty-five years are unknown • • • • His estate,
which was lawfully ours, has been transferred
(by us) to the sister of Ahmad Beg. In the
meantime • • • Ahmad Beg • • • sought the per-
mission of his sister to transfer her estate
·• • • under the name of his son Muhammad Beg •
• • • Since such a deed of transfer without
our permission was useless, Ahmad Beg requested
that we give our consent to the transfer by
signing (in the appropriate place). I was about
to sign when I remembered that for a period of
time • • • it has been our custom to seek
guidance from Almighty God • • • • God Almighty
instructed me to initiate the process of matri-
mony with Ahmad Beg•s daughter (Muhammadi Begum),
by informing him that this marriage will be a
sign of blessing and grace • • • but that if he
refuses to give this girl in marriage, the con-
sequences will be harmful for her. If she is
we dded to someone else, he • (the husband) will
die within two and a half years after the wedding,
and likewise the father of the girl will die
within three years.
Then in those days • • • it was related that

Almighty God had decreed • • • to bring this
girl into marriage with his humble servantl
(Mirza Ghulam Ahmad).
Mirza Ghulam Ahmad proclaimed that the fulfillment of
the prophecy was a test of the truth of his messianic office;
1 Mirza Ghulam Ahmad, ALina-i-Karn~lat-i-Islam (Publication

,'
at Qadian, 1888), pp. 281-288.
71
if he does not succeed in marrying Muhammadi Begum, he is a

liar and his prophetic office is invalid. A man cannot
/ 1
make such claims; these signs are in the hands of God.
"Just as there is no change in the words of God, even so it
is impossible that this prophecy of mine should remain un-
fulfilled."2 "And remember that if the second part of this
prophecy is not fulfilled, then I am the worst human being.
. . . Have no doubt that this is the true promise of God,
whose words never change." 3
The revelation of God concerning Muhammadi Begum failed
to demonstrate any visible improvement in the relationship
between Mirza Ghulam Ahmad and Ahmad Beg, The matter seemed
trivial and easily achievable. Mirza Ghulam Ahmad had con-
cluded that Ahmad Beg was in need of his help and that for
the sake of worldly advantage he would not decline his offer
and would give him his daughter to wife. But he underestimated
Ahmad Beg, who in fact rejected his offer and refused to give
him his daughter in marriage.
Mirza Ghulam Ahmad thereupon began to lose faith in
the revelation of God and words of prophecy, and commenced a
1 Mirza Ghulam Ahmad, Tabligh al-Risalat (Publication at

Qadian, n.d.), Vol. iii, p. 115,
2 Ibid.
3Mirza Ghulam Ahmad, Anjam-i-Atham (Publication at

Qadian, 1896), p, 54.
72
correspondence with his relatives and acquaintances, asking
them to persuade Ahmad Beg to give him his daughter. Ahmad
Beg still refused to do so. In an attempt _to persuade him,
Mirza Ghulam Ahmad wrote a letter to his son's father-in-law,
who had married the sister of Ahmad Beg. The letter read
as follows:
From the Humble Servant Ghulam Ahmad, Ludhiana.
Dated May 2, 1891.
To Sher Ali Beg:
Peace of God be upon you. I have never withheld

anything from you. I always considered you an
upright man, virtuous, and a firm believer in the
religion of Islam. I have heard that on the
second of the Festival (<Id), Muhammadi Begum will
be married to Sultan Muhammad. Should this mar-
riage be executed, my rivals will mock me,
humiliate me, and spread evil rumors about me.
Had you spoken to Ahmad Beg about it, would it
have been difficult for him to understand? I am
not a sweeper or a pariah that it would have been
disgrace to have Muhammadi Begum marry me. It
was my desire that the offspring of Muhamrnadi
Begum should inherit my wealth.l
In the same letter Mirza Ghulam Ahmad threatened

Sher Ali Beg with the divorce of his daughter who was married
to his son, Fazl Ahmad. "If you do not succeed in persuading

Ahmad Beg to have his daughter marry me, my son Fazl Ahmad
will divorce your daughter. .. 2 He warned his son that he must

divorce his wife if the wedding with Muhamrnadi Begum does
1 Maulana Barakat Ali Shah, A'ina Mirzait (n.p.), pp.

61-63.
2~.
73
not take place. Should he refuse to comply with his wish,
Ghulam Ahmad will disown him and he will have no share in
his father's inheritance. Since the marr~age to Muhammadi
Begum never took place, Fazl Ahmad acceded to the wish of
his f ather.
Having failed to persuade Ahmad Beg through Sher Ali,
Ghulam Ahmad wrote a second letter to Sher Ali Beg•s wife,
the sister of Ahmad Beg, in the hope that she would be a
better tool in his handsa
From Mirza Ghulam Ahmad, Ludhiana.
Dated May 4, 1891.
To the wife of Sher Ali Bega
Let it be known to Izzat Bibi's mother that she

should convince her brother, Ahmad Beg, to nulli-
fy Muhammadi Begum's marriage to Sultan MuhammadJ
o t herwise my son, Fazl Ahmad, will divorce your
daughter, Izzat Bibi. Should he refuse to do so,
I will disinherit him.l
The situation wa s becoming critical. Mirza Ghulam
Ahmad failed to receive favorable answers. The news of the
impending marriage of Muhammadi Begum was shattering his
prophecy. He became the target of mockery, and he did not
know how to stop Ahmad Beg from marrying off his daughter
to Sultan Muhammad. He began to apply pressure to his son
Fazl Ahmad, who as a result initiated the process of excluding

Izzat Bibi from family affairs. Mirza Ghulam Ahmad harbored a
1 I b'id., p. 65 •
74
grudge against her. Her survival and the perpetuation of her
marriage depended upon the marriage of Mirza Ghulam Ahmad.
On the verge of despair, she took the matter in her own
hands and wrote a desperate letter to her mother. The
letter ran as follows,
To the ~other of Izzat Bibi a
At this time pray look at my misery and wretched

state. Mirza Ghulam Ahmad does not spare me any-
thing. Advise your brother Ahmad Beg (to marry
off his daughter to Mirza Ghulam Ahmad), or I
will be ' divorced. If you fail to convince your
brother, take me away from here as s oon as pos-
sible. It is not meet fo r me to stay here.l
The adverse situation continued to prevail. The hopes
of Mirza Ghulam Ahmad remained unfulfilled. When he realized
that secondhand correspondence was of no avail, he decided
to correspond directly with Ahmad Begz
From Humble Servant Ghulam Ahmad.
Dated July 17, 1891.
To Mirza Ahmad Bega
Peace of God and blessings be upon you. I do

not know by which method and words I should ex-
plain myself, so that the love, sincerity ., and
affinity I feel towards you should be exposed.
Among Muslims the truthfulness of an individual's
words is determined by his oath. When one Muslim
swears by the name of God, the other Mu s lim immedi-
ately r emoves all doubts from his mind. So I swear
by God that I am truthful in this matter: I re-
ceived a revelation from God that your daughter
is to be married to me. If she is married to
someone el s e, it will cause punishment. Conse-
quently she must be married to me. Therefore I
. l .I.hl.,g •
75
humbly and respectfully request that you give

me your daughter to wife, which will be a source
of blessings. There are ten million people
who are looking forward to the fulfillment of
this prophecy. This humble servant who believes
in "There is no God but Allah, and Muhammad is
the messenger of Allah," likewise believes in
the revelations he has received from God. I
request you to cooperate with me in fulfilling
th is prophecy. No one may gainsay God; that
which has been decreed in h eaven will be ful-
filled on earth. Blessings of God be upon you,
and may He enlighten you about the matter con-
cerning which I have received a revelation from
God. May He help you in your problems and pro-
vide your physical and spiritual needs. If I
have annoye~ you by some inappropriate word,
please forgive me.l
Despite all his efforts, Mirza Ghulam Ahmad was unable
to convince Ahmad Beg of the truthfulness of his revelational
message. His letters, threats, and declarations failed to
prevent the marriage of Muhammadi Begum to Sultan Muhammad.
They were married on April 17, 1892.
The frustration resulting from this prophecy was crush-
ing fo r Mirza Ghulam Ahmad. He had hoped to prove his in-
cumbency of the Office through visible results of his words,
but this proved futile. His propaganda against Sultan Muhammad
also fai led to disqualify him from marrying Muhammadi Begum,
and he ignored the words of the prophecy and the consequences
which were supposedly to engulf him. Mirza Ghulam Ahmad now
endeavored to compensate for his false prophecy by presenting
the argument that Sultan Muhammad was excused from the horrible
consequences of the prophecy because he was frightened.

76
This is Ahmadi propaganda. There is no proof that Sultan
Muhammad was ever frightened by the prophecy. Two letters
by Sultan Muhammad written concerning this matter reveal
the facts :
Mirza Ghulam Ahmad prophesied concerning my

death . I never considered the prophecy as
effective . Neither was I ever frightened by
the words of the prophecy. I have always
been , and still am, a follower of the religion
of Islam.
March 3, 1924.
Signed : Sultan Muhammad.
The following witnesses authenticated the letter:
Maulvi Abdullah, Imam MRsjid Mubarak: Maulvi Maula Bakhsh,

Khatib Jam'ah Masjid, Pati; Maulvi Abdul Majid ; Mistri
Muha mmad Hussain, Draftsman; Maulvi Ahmad Ullah Sahib of

. 1
Amritsar .
Sultan Muhammad wrote another letter to a certain
Sayyid Muhammad Ahmad, which r 'e ads as follows:
At the composition of this letter, by the

grace of God , I am alive and healthy. Even
at the time of my employment I was healthy.
I retired with the rank of Risaldar and am col-
lecting a pension. The government has granted
me a jagir • • • • I have six sons ; one of them
studied at Lahore and receives a scholarship
from the government in the sum of twenty-five
rupees • • • • By the grace of God I am a fol-
lower of Orthodox Islam. I despise the Ahmadi
religion . I do not adhere to its teachings.
I consider it false.2
1 Akhbar Ahl Al-Hadith, Amritsar, March 14, 1924.
2Akhbar Ahl Al-Hadith, Amritsar, November 14, 1930.

77
Mirza Ghulam Ahmad and the Ahmadis contend that since
Sultan Ahmad repented, the consequences of the prophecy did
not apply to him. The definition of repentance as given by
Mirza Ghulam Ahmad and its application to the case of Sultan
Muhammad are totally contradictory1 "For instance, if a
k af ir becomes a true Muslim, or if a person who is an evil-
doer truthfully refrains from further indulging in his crime
(this constitutes repentance)." 1 In this case Sultan Muhammad
should have nullified his marriage to Muhammadi Begum and
accepted the prophecy of Mirza Ghulam Ahmad as a revelation
from God. He also should have accepted Mirza Ghulam Ahmad
as the Promised Messiah, because in doing so he would have

been returning to the supposedly true religion of Islam.
But none of these ever occurred.
Above all, it must be taken into consideration that the
original words of the prophecy did not contain such conditions,
they merely recommended the marriage of Mirza Ghulam Ahmad to
Muhammadi Begum, and predicted that if it is not fulfilled,
the rival party involved would die within two and one-half
years, and so would her father. There is no reference in it
to repentance or to the rival's fear.
3. Prophecy Concerning Deputy Commissioner Abdullah
At ham: Deputy Commissioner Atham was an opponent of Mirza
1 Ishtihar -i-Mirza, October 6, 1894.

78
Ghulam Ahmad. He rejected his claims and revelational
messages, challenging him to a public debate. , In the course
of discussion Mirza Ghulam Ahmad prophesiE;d his death. This
wa s to be the proof of his divine mission. Mirza ·Ghulam
Ahmad relates the prophecy in these words,
Tonight, when I prayed to God with diligence

and wi t h a contrite heart and asked Him to re-
veal His will to me, He gave me this sign as
confirmation, Of the two parties engaged in
discussion at this time, the one resorting to
falsification and d ei fying a human being will
d i e, counting from one d a y to fift e en months.
He will be rejected a nd become a publi c s c a ndal,
if he does not return to the truth. The person
who is truthful and worships the True God, will
be honoured. At the time when this prophec y is
f ulfilled, many blind people will regain their
sight; the lame will walk and the deaf will
h e ar.l
Mirza Ghulam Ahmad sought to strengthen the prophecy
by e mphasizing that it was the will of the Lord that he
e nga ge in debate with Abdullah Atham, in order to glorify
Hi m and reveal His will in the . person of Mirza Ghulam Ahmad,
I was surprised when it was revealed to me that

I had to participate in the debate. There are
other debates in which people take part,but the
purpose of this debate was to furnish a sign.
I acknowledge that should this prophecy remain
u nfulf i lled, that is to s ay, should the party
which :Ls bent on prevarication not die within
f ifteen months from today•s date, I will bear
a l l kinds of puni s hment. In that case I
s hould be reviled, or even hung; I will be at
the disposal of the public. I swear by God
Almighty that He will fulfill the words of this
prophecy, as stated. Heaven and earth will
pass away, but His words will never change.2
1 Mirza. Ghulam Ahmad, Jang-i-Mugaddas (Publication at

Amr i tsar, 1893), p. 188.
2 Ibid.
79
For a protracted period of time the prophecy of Mirza
Ghulam Ahmad remained unfulfilled. He became worried and
anxiously waited for the fulfillment of t~e prophecy. He
inquired about the health of Abdullah Atham and found ' that
he was in good health and was not suffering from any disease
which might indicate that his days were numbered. He
solicited help from his followers and encouraged them to
engage in prayer for the fulfiliment of the prophecy•
Respected Munshi Rustam Ali Sahib , Peace of

God be upon you. I have received your letter.
Only two days are left for the fulfillment
of the prophecy. I pray that God protect his
servant from the dreadful results of the
prophecy. The person involved in this prophecy
(Abdullah Atham) is in Firozpur and is in good
health . May God protect his weak servants from
shameful results. Let it be so; let it be so.
Write to Maulvi Sahib and ask him to pray in
th is matter.1
Mirza Ghulam Ahmad's anxiety increased. He waited
impatiently for the fulfillment of the prophecy, but in vain.
One day before the expiration of the stipulated time for the
fulfillment of the prophecy, Mirza Ghulam Ahmad occupied
himself in performing some magical rituals and waited for
the results 1
Mian Abdullah Sanwari told me that only one

day was left before the expiration of the date
of the death of .Abdullah Atham; at that time
Ha zrat Masih Ma~ud instructed me and the late
Hamid Ali Sahib to take a certain number of
grai n seeds (I have forgotten the number). He

Qadian , n.d.), p. 159.
80
instructed us to read the verse of the Surah

over the seeds so many times(I have forgotten
the number). Mian Abdullah says that he does ,
not remember which Surah it was that the
Promised Messiah asked us to read, but I do
recall that it was a short Surah. we · spent
the whole night (in reading the verses of the ·
Surah according to the number required by the
Promised Messiah). Then we brought the seeds
to Hazrat Sahib • • • • Hazrat Sahib took us
to the northern outskirts of Qadian and told
us that the seeds willbethrown into some
deserted well. He also instructed us that
after dropping these seeds into the well, we
must return in haste without looking back.
Hazrat Sahib threw these seeds into the de-
serted well and we returned in haste. Mirza
Ghulam Ahmad was also with us. None of us
looked back.l
Deputy Abdullah Atham did not die on the predicted day,
September 6, 1894.
Mirza Ghulam Ahmad thus failed to prove his incumbency
to the office of the Promised Messiah by the words of this
prophecy . He became apologetic about the fiasco and began
spreading rumors that since Abdullah Atham had returned to
the truth , he did not die. Deputy Abdullah Atham never
denied the divinity of Christ and accepted Islam.

CHAP'rER III
THE PILLARS
Jesus
The Ahmadiyya movement itself has not proposed tenets
of belief parallel to those of Islam, which could be clas-
sified as the pillars of the Ahmadiyya movement. However,
wha t Islam has presented as the pillars of Islam , the Ahmadis,
in the development and progress of their movement, have pre-
s ented as the articles of their own faith . It is the duty
of the Ahmadis to profess faith in those articles and to
manifest a genuine concern for the propagation of the Ahmadiyya
movement through words and deeds. 'rhe writer, in this case ,

h as selected the chief articles of the faith and given them
the name of pillars, for in these lies the foundation of the
Ahmadiyya movement. The rest of the articles support the
pillars.
Before delving into the discussion, one point must be
made clear concerning the pillars and the foundation of the
Ahmadiyya movement. It is recognized that in Christianity
and Islam one becomes a Christian or a Muslim through affir-
mation . That is to say, the Christian professes his faith by
affirming that Christ is the Lord and that He died for our
81
82
sins on the cross, etc. He thus becomes a member of the
body of believers. The Muslim, on his part, demonstrates a
similar type of affirmation in the Prophe~hood of Muhammad .
He also affirms,along with the Prophet,that there· is no God
but Allah. To present the matter in a different perspective,
these two religions are based upon affirmation. The Ahmadiyya
movement does not fall in this category. It is a movement
of negation . It negates and refutes what Christianity and
Islam stand for, and finds its foundation in negative projec-
tion.
The character of Jesus had a conclusive effect upon
the personality, character, and thinking of Mirza Ghulam
Ahmad. He used Jesus as the catalyst of his movement, mostly
negating and reducing the importance of Jesus• sayings,
deeds, and claims. In this case, the portrait of Jesus, as
presented by Mirza Ghulam Ahmad, is most unauthentic, unre-
liable, and contradictory. More than often it is surprising
that Mirza Ghulam Ahmad, who'came in the spirit and power of

I
Jesus , has not presented a healthy picture of Jesus• mission
by virtue of which Jesus could be reintroduced or come again
into the world. More than anything, this aspect--Jesus•
second coming which is affirmed in the Quran and in the Bible--
attracted him. In all other aspects Jesus was a failure to
him.
Had Mirza Ghulam Ahmad had to present himself as the

83
Jesus of the latter days, it would have been necessary for
him to reject the doctrines and beliefs on the basis of which
He could have superiority over him. To him, the Biblical and

the Qura nic Jesus was unsupported by his own revelational
messages . They are to be discarded, abandoned, since they
have been misrepresented and garbled, and are grotesque.
The portrait of Jesus as presented by Mirza Ghulam Ahmad is,
on the other hand, authentic, and without doubt, this is
what Jesus was all about. Concerning his birth he says that
it is: "An illustration of parthenogenesis which is normally
seen in lower animals, as a result of some pathological

.
stimulus, a secondary or degenerate sexual repro d uction."
. 1
And fur ther on he sayss "Learned physicians of the Greek
and Indian schools have shown the possibility of a child
being formed in the mother's womb without the seed of man. 02
Concerning the Prophethood of Jesus, he writes& "We
cannot admit that such an evil-minded, overbearing man and an
enemy of the righteous could be called a gentleman, let alone
a Prophet." 3
On the miracles of Jesus he writes•
They lack the requisite evidence with which

their own truth can be established. They them-
selves have no legs to stand upon, and it is,
1 Review of Religion, January 1927, p. 23.
2Review of Religion, Vol. i, p. 72.
3 Mirza Ghulam Ahmad, Anjam-i-Atham (Publication at Qadian,

1896), p. 5.
84
therefore, absurd to expect them to support

anything else. There is no reason why they
should not be regarded as marvels and
prodigies, carrying no more weight than the
fictions as recorde d i n the Puranas.l
He r egards the miracles of J esu s as inferior to those .pre-
sented in the Old Testarnent. 2 With regard to his own miracles,
whi c h Mirza Ghulam Ahmad and the Ahmadis have yet to prove
to t he world that he had performed, he writesa "I say to
you truly that if the heavenly signs which have been shown
at my hands had been shown by Jesus, son of Mary, the Jews
would have been saved from destruction except such as were
the sons of perdition." 3
There has been a split between Mirza Ghulam Ahmad and
hi s son Bashir Ahmad on the issue of miracles. Mirza Ghularn
Ahma d has accepted the miracles of the New Testament in their
lite ral presentation, while Bashir Ahmad considers them to
be symbolic, especially the arresting of the Sun in the
Bible and of the Moon in the hadith. Concerning the a rrest
o f t he Moon he considers it to refer to the destruction of
the p agan power by Islam. 4
On the Trinity he saysa "(it) is false and Satanic." 5
1 Review of Religion, Vol. i, p. 453.

2 Ibid., p. 196.
3 Mirza Ghulam Ahmad, A Review (Publication at Qadian,

n.d.), p. 18.
4 Mirza Ba s hir Ahmad, Ahmadiyya or the True Islam (Urdu
e d i ti on; Qadian: Manager Book Department, 19 24), Introduction,
p. 36 .
5 I bid.
85
And further on he saysa
It is very amusing how the Three Persons

have shifted the responsibility for therefor-
mation of mankind from one to the other~
There was the Father, who, having a certain
superiority, in name if not in reality, thought
of restoring man to his original state • • • •
Out of filial love the Son offered himself ,
but when he came into the world, he went away
with the empty consolation that the Third
Person shall come and teach them all truths
and guide them into all truth. The Thirp
Person , being only a pigeon, found himself un-
able to undertake the teaching of truth, but
thought he had done his work by teaching the
Apostles a few dialects, which they were able
to speak starnmeringly.l
On the Third Person, he writes very contemptuously againa
"Of all the birds I have an extreme liking for pigeon's flesh,
because it is the emblem of the Christian Deity ." 2
Concerning the advent of his predecessor (Jesus Christ)
Mirza Ghulam Ahmad write s , "Since Elijah had not yet come,
according to the Jewish prophecy, Jesus could not have been
the Messiah. He also did not establish the kingdom." 3
On His prophecies he writes,
His prophecies proved false, (1), Greater

works than these shall ye do;4 (2), •roday thou
shalt be with me in paradise,5 whereas He was
to spend the next three days in hell; (3), This
1 Mirza Ghulam Ahmad, Anjam-i-Atham (Publication at

Qadian , 1896), p. 20.
2R . . . .
ev1ew of Religion, Vol. 1, p. 280.
3 rbid., p. 152.
4 John 141 12.
5 Luke 231 43.

86
generation shall not pass away till all these

things be fulfilled.1 2
Mirza Ghulam Ahmad, above all, despite his denial cf
the importance of the person of Jesus, could not depart from
the concept of Christ's second coming. The difference
between the Quranic and the New Testament Jesus was, to a
large degree, the facilitator of his disagreement with the
person and character of Jesus as presented by the two great
religions of the world. In the previous chapter it has been
pointed out how Mirza Ghulam Ahmad provided a new interpretative
approach to th~ prophecies found in the Hadiths and the Bible,
in order to promote his person to the office of the Messiah.
Here one sees another extension of his interpretative approach
to the historical Jesus as presented in the Quran.
Mirza Ghulam Ahmad wrestled with the portrait of Jesus
as accepted by the Christians and the Muslims. Neither one
provided an answer to his theories and speculations. It is
accepted by both Christians and Muslims that Jesus will return
to ea rth in bodily form, as an adult. The Quranic sources do
not support the idea that Jesus will be born again. This is
very clear in the Hadiths. The word "descend .. has been used
in all the hadiths and is very distinct from the word tawallud
(birth) used in the case of the birth of Jesus. 3 The Quran
1 Mark 13: 30.
2 Review
. of Re 1 1910n,
· . Vol. i. , p. 152.
3 surah 31 42.
87
and the Bible also attest that Jesus was taken up to heaven
in bodily form. However, the Quran and the Bible differ in
the circumstances of his ascension. It remained a moot
question for Mirza Ghulam Ahmad which Jesus he should choose
for his claims. Should he agree with the New Testament and
the Quran, he would fail to dominate the subject in providing
a comprehensive and logical explanation of his own fulfilling of
the prophecies about the Messiah. He rejected the Quran
and the Bible, and improvising upon them presented a fictitious
portrait of Jesus.
Mirza Ghulam asserted that Jesus did not ascend to
heaven but died a natural death in Srinagar, Kashmir. He
proclaimed that he had received revelations from God to the
effect that although Jesus was crucified he did not die. He
only swooned and was later healed by a medicine known as
marham 'Isa (ointment of Jesus), which Jesus used in his
ministry to heal the sick. The same medicine was used by
his followers to heal him. After his recovery, he left his
own country and came to Kashmir to preach to the lost tribes

of Israel. Here He died and was buried. Mirza Ghulam Ahmad
also discovered an anonymous tomb · and claimed that this was
the tomb of Jesus.
Before dissecting the theory of Mirza Ghulam Ahmad and
refuting his sources and arguments,a number of points must
be cleared up. First, it should be taken into consideration

88
that Mirza Ghularn Ahmad's declaration that he was the Messiah
was a schematic rather than a revelational message. Should
it be accepted that Mirza Ghulam Ahmad did indeed receive a
revelation from God naming him as the Messiah, then the
Ahmadis have to accept the fact that the source of this
revelation was none other than Hakim Nur-ud-Din. It was
he who had suggested to him that he proclaim himself as
the Messiah. A letter written by Mirza Ghulam Ahmad supports
this fact. "Whatever has been said by you, Sir," writes
Mirza Ghulam Ahmad to Hakim Nur-ud-Din, "that there is no
harm in proclaiming myself as the Messiah, even independent
of the one referred to in the Damascenc hadith, this humble

.
one h as no nee d of be coming t h e replica
. oft h'is Mess1a
' h ." l
Never theless in 1891 Mirza Ghulam Ahmad proclaimed himself
as the Promised Messiah.
Hakim Nur-ud-Din was a well-read and free-thinking
Muslim. Because of his liberal views, he was expelled from
four different schools of thought in Islam. He and Mirza
Ghulam Ahmad had become very fond of each other, and the
former had invited the latter to come to Kashmir, where he
was a physician to His Highness, the Raja of Jammu, and stay
with him for a while. Mirza Ghulam Ahmad remained in Kashmir
for a period of time. It is interesting to note that he
discovered the tomb of Jesus in the same vicinity.
1 Maktubat-i-Ahmadiyya (Publication at Qadian, n.d.),

Vol. v, No. 2, p. 85.
89
The question still remains unanswered in what sense,
when Mirza Ghulam Ahmad put forth his claim, "he came in the
spirit and power of Jesus," and in what sense "he inherited
the perfection of Jesus." The appraisal of Jesus by Mirza
Ghulam Ahmad is a very controversial one. He considers him
at the root of all Christian corruption, 1 yet he insists
that "Jesus is from me, and I am from God." 2
There is a great difference between the personality
and character of Mirza Ghulam Ahmad and those of Jesus as
pre se nted in the Quran. Our knowledge of Mirza Ghulam Ahmad
comes mostly through his owh writings and deeds, while Jesus
o ccupies a very high position in Muslim theology in all
g e n e rations. The Prophet Muhammad held Jesus to be a Prophet
of God unlike any other. There was none like Jesus. 3 The
Sahi h of Muslim quotes a hadith which states that at the
time of a child's birth Satan comes and touches him. Thus
each and every person, from the moment of his birth to the
mome nt of his death, is defiled by Satan, and he is not free
from sin. But this was not so in the case of Jesus and his
mother. They were free from the touch of Satan and were
abs olutely pure. 4 Mirza Ghulam Ahmad and the Ahmadis never
1 Review of Religion, Vol. i, p. 159.
2 rbid., p. 251.
3 r bn Khaldun, Mugaddimah (translated by F. Rosenthal,

Prince ton: The University Press, 1967), Vol. ii, p. 192.
4 s ahih of Muslim (Cairo edition), Vol. vii, pp. 96-97.
90
insisted that this was so also in the case of Mirza Ghulam
Ahmad. Since such a distinction was lacking in his own life,
he claimed instead that he represented Mary and Jesus at the
same time, a statement that seems absurd and devoid of sound
judgments
I t is plainly indicated that someone from

among the Muslims will first acquire the char-
acteristics of Mary on account of his perfect
righteousness , and be called by that name, and
the n, the spirit of Jesus having been breathed
into him, he will be called by the latter name.
In accordance with these words of the Holy
Quran, Almighty God made me Mary, then spoke
of breathing a soul into me, and lastly named
me Jesus.l
'rhis testimony of Mirza Ghulam Ahmad does not square
with known facts. He was born in the house of Murtaza Beg,
and the name of his mother was Charag Bibi. At the time of
his birth he was given the name Ghulam Ahmad, and throughout
his career he was known by that name and was never addressed
by the name of Jesus. There is a difference between Jesus
and Messiah . The first name is a given name, the second is
a Prophetic title. Mirza Ghulam Ahmad could borrow the
Prophetic title, but he could not appropriate Jesus• name to
himself .
In support of his argument about the death of Jesus, Mirza
Ghulam Ahmad cites evidence from Joseph Jacobs• Barlaarn and
Josaphat of the presence of Jesus in Kashmir. His argument
1 Review of Religion, Vol. ii, p. 412.

91
rests on the assumption that Josaphat preached in the same
manner as Jesus. He taught in parables, and' so di·d Jesus.
The parable of the sower mentioned in the .G?spel of Luke is
also found in Barlaam and Josaphat. Josaphat died in Kashmir,
which strengthens Mirza Ghulam Ahmad's theory that the person
referred to herein is none other than Jesus, who indeed came
to Kashmir, preached there, died, and was buried.
Mirza Ghulam Ahmad divides the name Josaphat into two
parts, Yus and Asaf. He believes that Yus is the abbreviation
of Yasu , the Arabic form of the name Jesus, and Asaf is an
Arabic verb, meaning "to set in order." 1 Mirza Ghulam Ahmad
translates this verb as "to gather," and interprets Josaphat
as meaning that Jesus came to gather the lost tribes of Israel.
It cannot be denied that the book of Barlaam and
Josaphat is of Indian origin, the original, entitled "Bhagavan
Bodhisattvasche ," having been lost. The Indian original was
translated into many Western languages. The Greek version
was wrongly attributed to John of Damascus. The Indian
original was also the source of the Arabic life of Buddha
known as "Kitab al-Buddh."
Who was this Josaphat? 'rhe question can be answered

ea s ily and readily from the point of view of Mirza Ghulam
Ahmad, leaving many problems and scholarly hypotheses unsolved.
1 Hava, Arabic-English Dictionary (Beirut: Catholic Press,

1964), p. 398.
92
Mirza Ghulam Ahmad failed to recognize that Josaphat had
been cannonized as a saint of the Church and has remained
distinct from the personality and character of Jesus.

1
But that these mysterious personages have been

regarded by clergy and laity as veritable saints
of the Church, there can be no doubt. Sir Henry
Yule visited a church at Palermo dedicated "Divo
Josaphat ." In 1 571 the Doge Luigi Mocenigo pre-
sented to King Sebastian of Portugal a bone and
part of the spine of St . Josaphat. When Spain
seized Portugal in 1580 these treasures were
removed by Antonio, the pretender to the
Portuguese crown, and ultimately carried through
the streets of Antwerp. On August 7, 1672, a
great procession marched through the streets of
Antwerp, carrying to the cloi s ter of St . 1
Sa lvator the holy remains of St. Josaphat.
The legend of Barlaam and Josapha t clearly resembles
the story of Buddha . Josaphat was the son of an Indian king
who did not delight in the pleasures of the world. At the
time of his birth the soothsayers foretold to his father,
known in the legend by the name of Abner, that he (Josaphat)
will leave the palace, the thr9ne, and the goods of this world
and seek a hermit's life. The king became worried, erected
three palaces for the prince and ordered that nothing un-
pleasant should be permitted to confront the prince. When
the prince came of age, he asked his father's permission to
go out. He was accompanied by his charioteer, Channa, a
southern form of Chandaka, the name of the charioteer of
1 Joseph Jacobs, Barlaam and Josaphat (London& David

Nutt, 1896), Introduction, p. xviii.
93
Buddha. The reader familiar with Buddha's life will have
no difficulty in recognizing the similarity to the account

of the great Renunciation of Buddha. With the exception of
the change in names~the contents have remained the sames
Joasaph Buddha
Abner, king of India, persecutes Suddhodana, king of Kapila-

the Christians . He has a beau- vastu, in India, has a beau-
tiful son, Joasaph. An astrolo- tiful son, who is called
ger reveals to the king that he Siddharta. The Brahmins pre-
will become a Christian . The dict that he will become a
king bu ilds a magnificent hermit.
palace in a remote district: in
which he places his son, and The king builds three palaces
surrounds him by those who were for his son--one for the Spring,
ordered never to speak of the one f or the Summer, and one for
miserie s of life, of sickness , the Winter. Each palace is
poverty, old age, or death . surrounded by five hundred
guards. The prince desires
one day to visit the garden .
The king orders everything
to be removed that could indi-
cate the existence of misery.
When Joasaph has grown up he Going out of the South Gate

seeks permission to go outside of his palace the prince sees
the palace . On the way he see$ on the steps a sick man
a leper and a blind man. He burning with fever, breathing
asks what is the cause of their heavily~and emaciated . Upon
evil appearance . He is told learning from hi s charioteer
that it is due to illness the cause of this, the prince
caused by the corruption of exclaims, "How can man think
the humors , and learns that of joy and pleasure when such
every man is liable to similar things exist!" and ordering
vils. He becomes sad and his charioteer to go back he
distressed . re-enters the palace.
Shortly afterwards, Joasaph Another day, on going out of
on another excursion comes the East Gate, he came across
acro ss an old man, bent double, an old man, decrepit, wrinkled,
with tottering steps, white bent, and tottering, with white
hair, wrinkled visage, and hair. "Who is this man," he
toothless gums . He asks his asks, "and why does he look so
at tenda nts what this means. strange? Is he of some peculiar
They tell him that this is due species of men? Or do all men
94
Joasaph Buddha
to old age. "And what will be look like that?" His

the end of it all?" he asks. charioteer replies, "This
"No other than death," they man's appearance is due to
reply. "And is that the end his old age, and all men be-
of all men?" asks the prince, come like him when they grow
and learns that sooner or later old." The prince orders his
death comes to all men. From charioteer to turn back, say-
that day on the prince is ing, "I f such an old age
plunged in thinking to himself, awaits me, what have I to do
"One day death will carry with pleasure and joy?" Going
me off too; shall I be swallowed out another day by the West
into nothing? Or is there an- Gate, he sees a dead man on a
other world?" bier, hi s relatives mourning
around him . He learns what
death is, and cries out,
" Wre tched youth, that old age
can destroy! Wretched health,
that so many maladies can
destroy: Wretched life, where
man remains for so short a time!"
The Hermit Barlaam appears in The fourth time the prince

disguise to Joasaph ,- tells goes out by the North Gate,
him about Christianity, and when he sees a Bhikshu calm
convert s him. After Barlaam •s and reserved, with cast down
departure, Joasaph tries to . eyes, carrying an alms dish.
live the life of a hermit in He asks, what -sort of man is
the palace . this, and is told that he is
an ascetic who has renounced
all pas s ion s and ambitions ,
and lives on charity. " It is
well," says Siddhartha ; "I have
found the clues to the miseries
of life." And once more he
returns to the palace.l
M. Zotenberg points out that there is a similarity
between Barlaam and Josaphat and King Chosroes ·the Great
of Persia . Like Abner, king of India, Chosroes is devoted to
his rel igion and persecutes those who do not adhere to it.
His s on Anushazd rebels against him on religious grounds,
and is imprisoned. Finally, a religious debate is held about
1 I bid., pp. xliv-xlvi.

95
A.D. 525 between the Christians and the Magians.
Mirza Ghulam Ahmad, quoting from Barlaam and Josaphat,
reaches the conclusion that Josaphat died . in Kashmir, and
thi s validates his revelation of the death of Jesus in that
country. The book is very explicit about Jesus• death . The
actual reality has not been accepted by the propagator of
such beliefs and revelations. It is related that Josaphat
died in the presence of his favorite pupil Ananda, so that
schola rs need not speculate any further. There was only one
relig ious teacher in the world whose favorite pupil was named
Ananda , and this was Gautama Buddha. The name Ananda is of
Indian origin and has no relation to Arabic or Hebrew . 1
There can be no doubt that the story of Josaphat is a
christianized story of Buddha . In A.D. 1612 a Portuguese
historian, Diogo de Conto, reached the same conclusion. He

writes :
With reference to the story, we have been de-

layed in inquiring if the ancient Gentiles of
those parts had in their writings any knowledge
of Josaphat, who was converted by Barlaam, and
who in his legend is represented as the son of
great king in India. It may well be, as we have
s aid, that he was the Budao of whom they relate
such marvels .2
"Since the appearance of that striking memoir, no doubt has
ever existed in anyone's mind, who have examined the question
of the legend of St. Josaphat, that it was simply and solely
1 The word Ananda is of Sanskrit origin, meaning pleasure

or spir itual bliss ( Christmas Humphrey, A Popular Dictionary
of Buddhism . London: Arco Publications, 1968), p. 31.
2 Joseph Jacobs , _o~p_._c_i_'t_. , p. xlii.
96
derived from the legend of Buddha. 111
The name of Josaphat is not the compound of Yus Asaf
as suggested by Mirza Ghulam Ahmad.
Josaphat is only the Roman spelling of Yusa-

phat, this again being confusion between the
Biblical Josaphat and the Greek form Joasaph.
This is directly derived from Arabic; it is a
contracted form of Yodasaph, which is a mis-
reading for Bodasaph, since y and bin Arabic
are only distinguished by a diacritical point •
• • • Bodasaph is derived, through the Pehlevi,
from Bodhisattave, the technical title of the
man who is destined to obtain Buddhahood. 2
"Yodasaph is frequently referred to elsewhere in Arabic litera-
ture as the founder of an Indian ascetic religion. The same
name is found written Budasaph." 3 Reinard suggests that
Budasaph is a variant of Bodhisattva. This change took place
in Pe rsia, "Where the ending asp is a favorite one for proper
names." 4
In support of his theory of the death of Jesus in Kashmir
from the book of Barlaam and Josaphat, Mirza Ghulam Ahmad
has attempted to seek reference from the Quran. He suggests
that the Quran is not explicit about the ,death of Jesus, and
is very vague as to what actually happened to Him. The
Ahmadi propaganda, in lhis case, originates from the following
1 Ibid.
2 Ibid.
3 Ibid.
4 Ibid.
97
ver s e of the Quran•
(And remember) when Allah said• O Jesus:

Lo: I am gathering thee and causing thee to
as cend unto me, and am cleansing thee .of those
who disbelieve, and am setting those who fol-
low thee above those who disbe lieve, unt il the
day of resurrection. Then unto Me ye wi ll .
(a ll) return, and I shall j udge between you
as to wherein you used to d if fer.l
In this verse the Ahmadis propose to translate the word
- mu tawaffika not "causing thee to a s cend" but "causing thee
t o die a natural death." From this they conc lude that it
refers to the death of Jesus in Kashmir. The Ahmadis move
o ne step further and substantiate this with another verse
fr o m t he Quran1
And because of their sayings We slew the

Messiah Jesus son of Mary, Allah's messenger--
they s lew him not, nor crucified him, but it
appe are d so unto them; and lo: those who disa-
g ree concerning it are in doubt thereof; they
have no knowledge thereof s ave pursuit of a
con jec ture; they slew him not for certain.2
The Muslim belief is very clear on these two verses and
leaves no doubt in the mind of the believers as to the destiny
of Jesus. Tafsir Al-Tabari suggests that Jesus did not die
on the Cross, and that a person whom Allah made to look like
Je sus was crucified in his place. His (Jesus•) enemies
thought, since the crucified one looked like Jesus, that they
h ad c rucified Him on the Cros s. Tabari states that Jesus was
1 s urah iii1 48.
2 s urah iv: 156.

98
take n into heaven, and agrees with Muslim and Bukhari that
Jesus will descend to earth on the Last Day and will perfo r m
g reat wonders. 1
In both verses the verb rafa ' a is used for the
asce nsion of Jesus. It .is distinct from mutawaffika and
cle a rly refers to his ascension. In the explanation of the
d eath of Jesus , Al-Tabari has used the word Sa ' ada for the
asce nsion of Jesus. The words rafa ' a and sa ' a da are not
synonymous with mutawaffika. As a matter of fact in the
explanation of Jesus ' death they are opposite to each othe r
and c onvey contrary messages . A person cannot live and di e
at the same time , in the proper sense of the word. Either
one lives or one dies. Jesus cannot be dead and ascend
into heaven at the same time. When one is dead there is n o
asce nsion of the body in the physical form , Now in the case
o f J esus • death two contradictory words are in use--rafa ' aka

and mutawaffika , The verse in question (iii:48} presents .
twofold views,
First, it suggests that Jesus will be caused to die a
natural death, according to the Ahmadi interpretation . Second ,
it s uggests that Jesus will be taken into heaven. The
Ahmad is have laid great emphasis on the use of the word
mu tawaffika without really trying to understand the message
of t he Quran. They have made mutawaffika Jesus • property
1 Tafsir al-Tabari (Egypt edition), Vol. ix, pp. 367-378 .

99
and have not been able to deal with the explanation of the
verb rafa'a. If Jesus is dying a natural death, then the
verb rafa'a is improper and illogical. i\hmadis have no
answer for that. Mutawaffika can be logically explained,

keeping in mind that the verb rafa'a is also appropriated
for Je sus, in the light of verse 47: "And they (the disbe-
lievers ) schemed, and Allah schemed (against them), and
Allah is the best of schemers." This mutawaffika refers
t o tha t schematic Jesus who died in place of the real Jesus.
This c oncept is substantiated by verse 156 of Surah IV,
" Women ": "They slew him not, nor crucified him, but it
appeared so unto them." And further it says: "But Allah
took him up unto Himself. Allah was ever Mighty, Wise ."
t ow the wisdom of God is revealed in the fact that Jesus
was released from the pangs of death.
Even if it is accepted that mutawaffika implies the
death of Jesus, as suggested by the Ahmadis, this concept
is not supported in the Islamic theology. The Quran and
the hadiths refer only to one death by which Jesus will die,
whereas according to the Ahmadis Jesus died twice--once in
Kashmir, and again in the person of Mirza Ghu lam Ahmad.
This belief is foreign to the Quran, and its purpose is
obviously to support the claims of Mirza Ghul am Ahmad.

100
The Last Prophet
The fourth article of faith of the Ahmadiyya movement
read s as follows: "Our book is the Holy Quran and our Prophet
is Muhammad (peace be upon him) and he is the seal of the
Prophets (khatim al-Nabiyin)." The Ahmadis insist that
khatim al-Nabiyin means that which encircles and validates
all s ubsequent prophets or prophecies, like a ring or ornament
which encircles the finger. 'rhis means to Mirza Ghulam Ahmad
and the Ahmadis that the Prophet Muhammad is not the Last
Prophet in the line of Prophets,,but that other Prophets may
appear, and that he, Ghulam Ahmad, is one of them. The
Ahmadis have summed up their position by interpreting the
phrase ~hatim al-Nabix.!n in the ninth article of their faith:
It is our firm belief that the Holy Quran is

the perfect Book,and no new law will be required
till the day of resurrection, and that our Lord
Muhammad possesses collectively all the quali-
ties of all the Prophets; after him none can,
far from any spiritual eminence, even become a
true believer except by complete obedience to
him . We cannot for a moment believe that any
past Prophet will come to his place a second
time , because in doing so we will have to admit
some defect in the spiritual powers of our Lord
Muhammad. We believe, however, that among his
fo llowers, Reformers have appeared and will
continue to appear with a spiritual knowledge of
a very high order. Not only thi s , but a man can
even gain prophethood by the help of our Lord
Muhammad's spiritual powers. But no other
Prophet with a new book or appointed directly
by God will ever come, for in this it would be
an insult to the perfect Prophethood of Our
Lord Muhammad. And this is the meaning of the
term "seal of the Prophets."
101
Then the tenth article affirms the Prophethood of Mirza
Ghulam Ahmadi "According to this, we believe that a man--the
Promised Messiah--has gained prophethood ~n spite of his
being a follower of our Lord."
In the history of Islam khatim al-Nabixin. has been

accepted without reservation as meaning the Last Prophet.
After him there will be no other Prophet, acting dependently
or independently . The Quran and the hadith refer to the

descent of Jesus, but He is a past Prophet. The last Prophet
will be the consummation of all things. The Ahmadis reject
the traditional and theological meanings of the phrase, keep-
ing in mind that in this meaning, as put forth by the Ahmadis,
lies the Prophethood of Mirza Ghulam Ahmad. Their real thrust
has been to upset the balance of the meaning of the phrase
khatim al-Nabiyin. Hakim Nur-ud-Din, the first khalifah,
does indeed affirm that this term canpot be interpreted in
any fashion other than that which the Prophet meant to convey
and which had been accepted by the Muslim theologians. -How-
ever, he conditions the term and makes Mirza Ghulam Ahmad
the judge of its meanings
This was just the case of Prophethood. My

faith is that even if the Promised Messiah
were to proclaim himself to be the bearer of
a new shariah and to abrogate the Quranic
Shariah, I would not reject that claim. For
once we have accepted him (i.e., the Mirza) as
a faithful Prophet commissioned by God, then
whatever he will say will of necessity be true,
and we will have to think that the (Quranic)
102
verse in respect of khatim al-Nabiyin (the

Last Prophet) has a different meaning.l
Mirza Ghulam Ahmad accepted the fact the Prophet
Muhammad is the Last Prophet, and that God ' has completed
the work of revealing himself to humanity through him. He
is the last brick in the wall of the Prophetic order. He
confirms his belief in the following statements:
1. That is to say, " Muhammad is not the father of

any of your men, but he is the Prophet of God
and the Last of the Prophets ." This verse
makes it clear that after our Prophet no other
Prophet will ever come into the world.2
2. Don't you know that Allah the Beneficent called

our Prophet the Last o f the Prophets without
any second, and the Prophet himself has clari-
fied this verse by saying, la nabi ba ' di ,
there will be no Prophet after me.3
3. (You) must know that God Almighty has com-

pleted all the revelations and prophecies
through the Quran and the Prophets.4
4. Muhyi ud-Din Ibn Arabi writes • • • that one

form of revelation is still possible. But it
is my belief that the doors for all forms of
revelation have been c losed .s
1 Mirza Bashir Ahmad, Sirat al-Mehdi ( Publication at

Qadian , n.d.), pp. 98-99.
2 Mirza Ghulam Ahmad, Izalat al-Auham (Publication at
Qadian , 1891), p. 614.
3 Mirza Ghulam Ahmad, Hamamat al-Bashari (Publication at
Qadian , 1893), p. 34.
4
Akhbar al-Hakim, August 17, 1899, p. 6.
5 Akhbar al-Hakim, April 10, 1903.
103
5. The hadith la nabi ba'di negates any proph-

ecy after Muhammad . It is disgrace and
disobedience to abandon this belief and
to suggest that another Prophet will come
after the Last Prophet (Muhammad}.l
6. The Prophet has emphasized repeatedly that

there will be no Prophet after him, and the
hadith la nabi ba ' di was so popular that
there was no questioning of its soundness
and origin; and the Quran, when it uses the
affirmation "but he is the Prophet of God
and the Last o f the Prophets," verifies the
fact that indeed prophecy has ended with the
Prophethood of Muhammad .2
7. Every wise man understands that God is true

in his promises and in what He has promised
in the aforecited verse and further expounded
in the hadiths, and that after the death of
Muhammad Gabriel must have been forbidden to
bring further revelations to any other man.
Therefore without doubt, none will ascend
to the office of the Prophet.3
8. The Holy Quran does not speak of the advent

of any Prophet , new or old , after the seal
of the Prophets (Muhammad) . 4
9. I believe in all the doctrines which are

part of Islamic theology and of what the
Sunni Sect believes, r believe in all these
things. They are attested by the Quran and
the hadith. I believe that after the Last
Prophet Muhammad , anyone claiming to have
received revelations and prophecy , is a liar
and a kafir . I believe that prophecy began
1 Mirza Ghulam Ahmad , Ayam al-Sulh (Publication at Qadian ,

1899), p . 146 .
2 Mirza Ghulam Ahmad , Kitab al-Barait (Publication at
Qadian , 1885 ), p . 184 .
3 Mirza Ghulam Ahmad, Izalat al-Auham , op. cit ., p . 577.
4 rbid. , p . 176 .
104
with Adam and ended with Muhammad. 1
10. God Almighty knows that I am a Muslim, and

that I believe in the doctrines of the
Sunni Sect. I believe that there is no God
but Allah, and that Muhammad is tli.e Prophet
of Allah. I pray facing the Qi blah. I do
not believe in anyone claiming to be a
Prophet, and I believe that such a claimant
does not belong in the circle of Islam.2
11. I do not claim to have received revelations •

• • • I believe that Muhammad is the Last of
the Prophets. I know for certain that our
Prophet is the Last of the Prophets. After
him there will be no other Prophet for this
generation.3
12. It is the Islamic belief that after the Prophet

Muhammad there will be no other Prophet.4
13. God is the Creator and the Sustainer of the

Universe. He created the heavens and the
earth in six days. He created Adam , sent
his Prophets, revealed the Holy Books, and last
of all sent the Prophet Muhammad . He was the
Last of the Prophets.5
14. I recognize him as a kafir and a liar who

claims to be a Prophet after Muhammad.6
1 Ishtihar, October 12, 1891.

2 Mirza Ghulam Ahmad, Asmani Faisla (Publication at Qadian,
n.d. ), p. 10.
3Mirza Ghulam Ahmad, Nishan-i-Asmani (Publication at
Qadian, 1892}, p. 28.
4 Mirza Ghulam Ahmad, Raz-i-Hagigat (Publieation at Qadian,
1 898 ), p. 10.
Qadian, 1907), p. 141.
6 rshtihar , October 12, 1891.
105
-
15. Oh people • • • • Do not be enemies of the
Book of God by recognizing the process of
revelation after the Prophet Muhammad.
Rather fear the Lord in whose presence you
will stand.l
Nevertheless Mirza Ghulam Ahmad, despite his belief
in the finality of the Prophethood of Muhammad, claimed that
he was the Prophet of God and that God has spoken about him
in the Quran and in the Bible. Ali ibn Abi Talib declares
that the Prophet Muhammad declared the last message from the
'
d an d tha t t h ere will
Lor, b e no more reve 1 ations
' ' 2
from Him.
And further on he says: "Your death (Prophet Muhammad 's)
put a n end to the Prcphethood, to revelation, and to the
message from the Lord. 113 The Ahmadis argue for the case of
Mirza Ghulam Ahmad from the same point of view as do the
Muslims ; however, this time the case is put forth by the
Ahmadi s and not by the Muslims . According to them, it is
in Mirza Ghulam Ahmad that the prophecy has been fulfilled. 4
The Ahmadi group is divided into two factions on the
issue of the Prophethood of Mirza Ghulam Ahmad. The Qadiani
group , under the leadership of Hakim Nur-ud-Din and subse-
quent ly, after his death, by the sons of Mirza Ghulam Ahmad
1 Mirza Ghulam Ahmad, Asmani Faisla, op. cit., p. 25.
2Ali ibn Abi Talib, Nahj al-Balaghat (Translated by Syed

Muhammad Jaffery; Karachi: Khorasan Islamic Centre, 1971),
p . 174 .
3 rbid ., p. 420.
4 John 14: 16.

106
who took over the khilafat, has upheld the concept of his
Prophethood. The Lahori group, under the leadership of
Muhammad Ali, has rejected Mirza Ghulam A~mad's claim to
prophecy and contends that he was a reformer of the Islamic
tradition and not a Prophet. Muhammad Ali writes,
Since the Quran accomplished human perfection

in all its aspects, there was no need for any
Prophet. The end of prophecy does not mean
that the aforementioned gift, received previ-
ously , had been discontinued; on the contrary ,
that gift was imparted to humanity in its per-
fec tion. We are not deprived of that gift , and
it is, in its highest form, still with us. As
when the sun rises the light of the lantern be-
comes useless, just so in the presence of the
Prophethood of Muhammad, which is likened unto the
rays of the Sun , there is no need for the light
of lanterns.l
The Ahmadis place Mirza Ghulam Ahmad in the Prophetic
line next to Moses, Jesus, and Muhammad. Those who do not
accept him as the Prophet of God are kafirs and outside the
pale of Islam. Mirza Ghulam Ahmad himself made such a claim
and passed judgment on those who did not swallow his bait. ·
He writes:
A man met me at Lucknow and asked mes Is it

true that you hold those Muslims as heretics
who do not believe in Qadianism, as has gen-
erally been rumored? I said to him, yes,
without doubt we hold you to be infidels!
The man was surprised and flabbergasted at
my reply.2
1 M. Ali, Al-Nubuwat fi al-Islam (n.p.), p. 120.
2 Mirza Bashir Ahmad, Anwar al-Khilafat (n.p.), p. 92.

107
Furthermore, the Ahmadi newspaper writes•
We are questioned as to why we hold those

who are not Qadianis as infidels. This is
qui te apparent from the Quran. For G9d has
clearly laid down that anyone who does ·not
believe in even a single Prophet is an infidel;
one who disbelieves in angels is an infidel;
si milarly, whosoever denies that Mirza Ghulam
Ahmad is the Prophet of God and His messenger,
disbelieves in the text of the Quran. For
this reason we hold those Muslims as infidels
who discriminate among Messengers , believing
in some and disbelieving in others. They are
therefore infidels.l
Mirza Bashir Ahmad ranks hi s father in the highest
triumvi rate: "Adam the perfect physical man, Muhammad the
giver of the perfect law, Mirza Ghulam Ahmad the perfect

interpreter and propagator of the law." 2 And further on he
writes :
All those who believe in Moses but do not be-

lieve in Jesus, or believe in Jesus but do not
believe in Muhammad (God's peace be upon him),
are infidels, outside the pale of Islam. We
d o not say so ourselves, we quote it from God's
book--they are infidels in -truth.3
The Ahmadis and Mirza Ghulam Ahmad have not been able
to provide a convincing argument for the soundness of his
claim to prophetic office. Their argument rests on the
assumption, as supported by Hak:im Nur-ud-Din, that the phrase
1 Alfadal, June 26, 1922.
2 Mirza Bashir Ahmad, Ahmadiyya · or the True Islam (Urdu

edition; Qadian~Manager Book Dept., 1924), p. 35.
3 Mirza Bashir Ahmad, Khilafat al-Fasl (n,p.), p. 120.
108
khatim al-Nabiyin does not mean the Last Prophet. However,
as has been pointed out, the founder of the Islamic faith
has accepted that khatim al-Nabiyin means the Last Prophet.
According to the former interpretation of the term Mirza
Ghulam Ahmad qualifies for the Prophetic office, but this
Ahmadi interpretation of khatim is contrary to the true
meaning of the word in the Arabic language. There is no
doubt that the dictionary does give the meaning of khatim
as seal or ring. But khatim means also metaphorically the
last, and thus cannot validate subsequent prophecies. 'rhe
Quran and the hadith also do not favor the interpretation
of Mirza Ghulam Ahmacl. The Prophet himself has said, Ana
Khatim al-Nabiyin ("I am the Last Prophet"), and this meaning
has been preserved in the Quran. It was this belief which
led the Muslims to rise against the claims of the false
Prophet Musaylima. In fact Mirza Ghulam Ahmad himself re-
jected the meaning of khatim as seal or ring and has confirmed
the tradit ional meaning of the word. He claimed himself to
be the khatm al-Aulad, "the last child . " He writes: "Likewise
in the case of my birth, as I have already written, a girl was
born with me who was called Jinat. She was delivered first,
and then I was. After met.here was none born to my parents.
I was the last child for them." 1 Thus it is apparent that
khatim , even according to Mirza Ghulam Ahmad, means the last.
1 .
Mirza Gh ulam Ahmad, Tiryaq
. . .
al-Qulub (Publication at
Qad ian , n.d.), p. 379.
109
The Quran in the _following verses confirms that
Muhammad is the khat~m al-Nabi:yin ('last Prophet'·?.
1. Muhammad is not the father of anyone among

you, but is the messenger of Allah and the
seal of the Prophets (khatim al-Nabiyin),
and Allah is aware of all things ( Surah 331
40).
2. This day have I perfected your religion for

you and completed my favor upon you, and
chosen for you religion Al-Islam (Surah 51 3).
3. We have sent thee (Muhammad) as a messenger

unto mankind, and Allah is sufficient as a
witness (Surah 4: 19).
4. He it is who hath sent His messenger with

the guidance and the religion of Truth, that
He may cause it to prevail over all religions,
however much the disbelievers are averse
(Surah 91 33).
5. When Allah made (Hi s) covenant with the

Prophets , (He said)1 Behold that which I
have given you of the Scripture and knowledge.
Afterward there will come unto you a messenger,
confirming that which you possess. You shall
believe in him and you shall help him (Surah 31
81).
6. A messenger (Muhammad) reciting unto you the

revelations of Allah made plain, that He may
bring forth those who believe and do good
works from darkness unto light ( Surah 651 11).
7. He it is who hath sent among the unlettered

ones a messeng er of their own, to recite unto
them His revelations and to make them grow,
and to teach them the Scripture and wisdom,
though heretofore they were indeed in error
manifest (Surah 621 2) .
a. And whoso disobeyeth Allah and His messenger

and transgresseth His limits, He will make
him enter fire, where such will dwell for
ever; his shall be a shameful doom (Surah 41
14).
110
9 • . Whoso obeyeth the messenger obeyeth Allah,

and whoso turneth away, we have not sent
thee as a warder over them (Surah 41 80).
10. You should believe in Allah and His messenger,

and strive for the cause of Allah with your
wealth and your lives (Surah 611 11).
11. And who believe in that which is revealed

unto thee • (Muhammad) and that which was re-
vealed before thee, and are certain of the
Hereafter (Surah 21 4).
One who bears testimony to the Prophethood of Mirza
Ghulam Ahmad thus comes under the classification of an enemy
of God and cannot be called a Muslim. The following hadiths
demonstrate that Muhammad is the Last Prophets
1. Abu Hurayrah reports that the Prophet saids

I and the Prophets are like a beautiful
palace which has been constructed well, but
there has been left a place for a brick (to
be filled in). The spectators walk around
and are surprised as to why the beautiful
building has been left incomplete. So I am
that blessed brick which fills in that spot.
It is with me that the field of prophethood
has ended, and the coming of the Prophets
ended with me. Another tradition says:
I am the Last brick in the office of Prophet-
hood, and I am the Last Prophet ~ahih of
Muslim, Vol. vii, pp. 64-65).
2. (The Prophet said) I have many names. I am

Muhammad. I am Ahmad. I am Agib (the
Last), that is to say, there will be no
Prophet after me (Sahih of Muslim, Vol.
vii, p. 89).
3. Musa al-Shari narrates a haditha The

Prophet, while mentioning his blessed names
to us, saids I am Muhammad and I am Ahmad,
and I am also Al-Muqfi • • • (Sahib of
Muslim, Vol. vii, p. 90).
I i
110a
110b
110c
::x ::r:::;;: _ _ _ ;-,- - - . .,::;:;;-

. . ,. = =:::..:-...:-;_;:;====
111
4. The Prophet saids O Ali, you are as like

unto me as Aaron was unto Moses . The only
difference is that there will be no Prophet
after me (Sahih of Muslim, Vol . vii, p. 120).
The Revelation
It has already been pointed out that Mirza Ghulam
Ahmad and the Ahmadis do not content themselves with the
traditiona l meaning of the term khatim al-Nabiyin, "the
Last of the Prophets," but prefer an alternate meaning which
validates subsequent prophecies. With the latter meaning
in mind the Ahmad.is strike at the root of Islamic orthodoxy,
by causing the door to further prophecy to be opened and
remain open forever. Muhammad is not the last Prophet,
according to Mirza Ghulam Ahmad, neither is he himself the
la st Prophet. After him many more Prophets will come , for
prophecy has not ended with either one of the two. Mirza
Bashir Ahmad writes:
The exalted God says about the unbelievers that

they did not form a true estimate of Allah, and
have come to think that the treasures of God
have been exhausted and hence could not give
anybody anything. In the same way (such people)
say that no matter how much a man advances in
detachment from the world and in piety, even if
one goes ahead o f several Prophets in piety,
God will never, never, make him a Prophet .
This (mis)understanding is caused by a false
estimation of God , othe rwise I would have to
say that there will be thousands of Prophets ,
not to speak of one Prophet .1
1 Mirza Ghulam Ahmad, Anwar al-Khilafat, op. cit., p. 62.

112
The belief in khatirn al-Nabiyin thus loses its effec-
tiveness and genuineness. If the Prophet (Muhammad} vali-
dates the office of Mirza Ghularn Ahmad, then he himself
validates the same offi ce for all men, and the sacredness
of the Prophetic office remains a matter of mere declaration.
It does not demand any real qualification. The only qualifi-
cation one needs is the acceptance of Mirza Ghulam Ahmad and
his incumbency in the Prophetic office. The role of God in
the form ation of a Prophet recedes to the background. The
whole process becomes vulgar, immoral, and irregular, because
one Prophet, according to the Ahmadi interpretation, could
invali date the office of another Prophet, classifying him
as a renegade , just as Mirza Ghulam Ahmad did in the case
of Dowie. 1 A prominent Ahmadi denied the Prophethood of
Mirza Ghulam Ahmad, depicting the situation as follows:
Re flect, for the sake of God, that if the be-

lief of Mian Sahib is accepted, that the
Prophets will continue to come and that
t housands of Prophets will yet come • • • will
not these thousands of groups denounce one an-
other as kafirs? And so, what will happen to
1 John Alexander Dowie came to the United States from

Sco tla nd and started the Christian Catholic Church in Chicago.
He cla imed to have re ce ived a revelation from God and de-
c l ared that he is the forerunner of the coming Messiah. He
i s to prepare the way of the Mess iah. Mirza Ghulam Ahmad
came t o know o f his claims and denounced him. Mirza Ghulam
Ahmad sa id that he is the false Elijah and he will die before
his eye s. (Dictionary of Ame rican Biography , New York: Charles
Scribner's Sons, 1931, edited by Allen Johnson & Dumas
Mal o ne , Vol. iii, pp. 413-414).
113
Islamic unity? Let us assume that all

these Prophets will be in the Ahmadi group
alone. Then, how many factions will there
be in the Ahmadi group? After all, you are
not unaware of what happened in the past,
when many such groups became favorable ·, and
many others became opposed , to the Prophet
after his advent. Hill then the same God
who has expressed Hi s will to unify all the
people of the world at the hands of Muhammad
(peace and blessings of Cod on him), will He
now divide the Muslim community in its numer-
ous factions, each one of them cal ling another
kafir, having no close Islamic relationship
and unity among themselves? Remember that
if the promise to make Islam predominant over
all religions in the future is true, then
that tragic day when thousands of Muslims
wi ll go about their separate factions, when
there will be thousands of separate and exclu-
sive mosques, each with its mentor of true
belief and salvation, denouncing all other
Muslims as infidels, will never dawn in the
history of Islam.l
Mirza Ghularn Ahmad claims that his revelations are no
different from the revelations received by the Prophets of
Old. The Ahmadis, in this instance, make no distinction
between wahy and ilham. In orthodox Islam the word wahy is
u se d only of the Prophets, and ilham is a sort of vision seen
by saints . The Ahmadis insist that regardless of the differ-
ence of the two terms, the revelations of Mirza Ghulam Ahmad
fall in the category of Prophets. He received the revelation
in much the same manner and dealt with the same issues as did
the Prophets of Old. But this is a matter of opinion on the
part of the Ahmadis, whose claim is not substantiated by
1 M. Ali,
' '
Radd-1-Takf i r-1-A
'h '
1 Q1blah ( n.p. ) , pp. 49-5.
0
114
Mirza Ghulam Ahmad's revelational messages.
The revelations of Mirza Ghulam Ahmad cannot be equaled

,
with the revelations of Old, in purpose, ~incerity, and
c once rn for the welfare of humanity. His revelations ··include
t h reat s of death of his opponents, curses upon his enemies,
a n d prayer for the destruc tion of those who refuse to believe
i n him . He received revelations about marrying Muhammadi
Be gum , which were never fulfilled. He rece ived a revelation
c oncerning the birth of a son, which proved false, since the
c h ild was a girl. He receive d a revelation concerning the
bi rth of children to the wife of one of his followers, whose
wife remained barren until her death. He prayed for plague,
and God sent a plague which killed thousands of people in
I n dia . More than often the revelations of Mirza Ghulam
Ahmad are trivial and conve y no meaning or comprehensive
thought structure. Some o f the titles of his revelations
are as follows:
1. Humble peppermint (Albashari, Vol. ii, p. 94).
2. The enemies are doomed (Albashari, Vol. ii, p. 21J
revelation received on Nove mber 15, 1906).
3. Bowels gushed out (Albashari, Vol. ii, p. 119;
revelation received on December 8, 1906).
4. I fainted, I fainted, I fainted (Albashari, Vol.

ii, p. 50).
5. Amin Malik Jay Singh Bahadur (Albashari, Vol. ii,
p. 118J revelation received on September 8, 1906).

115
6. Life of pain (Albashari, Vol. ii, p. 128; English
revelation received on April 4, 1907).
7. One word, two girls (Albashari, .Vol. ii, p. 190;
revelation received on January 27, 1906).
8. The angel who brings revelation to Mirza Ghulam
Ahmad is called Tachi (revelation received on
March 3, 1905).
There is a person whom I am asking to take

charge of the accounts, but he refuses to do
so. In the meantime there came another person
after him who looked like Elahi Bukhsh. But
he was not human, and looked like an angel.
He filled both of his hands with money and
poured it in my lap; it multiplied so fast that
I could not count it. Then I asked him his
name , and he replied that he had no name.
v.Jhen I asked him again, he replied that his
name was Tachi.l
'l'he revelations of Mirza Ghulam Ahmad are meaningless,
irrelevant, and illogical. There is no continuity of thought,
the words put together do not form a revelational message.
The revelations received in English are sometimes grammatically
incorrect . Receiving revelation is not a trivial, simple,
and purposeless matter. A prophet receives a revelation for
the guidance of mankind, for that which is appropriate and
good for them. Mirza Bashir Ahmad has a ccepted the fact that
the revelation received by a Prophet must satisfy three
qualificationss (1) clarification of earlier revealed texts;
1 Mirza Ghulam Ahmad, Albashari (Publication at Qadian,

n.d.), p. 36.
116
(2) expression of Divine Love; and (3) foreknowledge of
future events. 1 The revelations of Mirza Ghulam Ahmad lack
the necessary ingredients to fall in the ~ategory of revela-
tion by Divine assistance.
In Prophets, the trend toward the divine is

more powerful than their humanity, as far as
the power of perception, the power of desire--
that is concupiscence and wrath--and the other
conditions of the body are concerned . Prophets
keep away from things human, except inasmuch as
they are necessary for life. They turn toward
divine matters, such as worship and remembrance
(dhikr) of God, as their knowledge of Him
requ1.res .2
Mirza Ghulam Ahmad claimed that he came in the spirit
and power of Jesus, and that he had the perfection of Jesus.
Yet the revelations of Mirza Ghulam Ahmad and Jesus represent
two different worlds. Jesus worked good through his words
and his miraculous powers; Mi,rza Ghulam Ahmad invokes punish-
ment of God upon his enemies. A Prophet will not work evil
through his wondrous powers.3 . But a sorcerer aided by the
Satanic power will harass, intimidate, and work evil through
them. 4
1 The statement of Mirza Bashir Ahmad in Dawn, January

17, 1954 .
2 rbn Khaldun, Mugaddimah (Translated by F. Rosenthal ,
Princeton, The University Press, 1967), Vol. ii, p. 422.
3 rbid., P• 191.
4 Ibid .
117
A Prophet practices charity and cares for the welfare
of humanity. He brings them closer to God, and presents

himself as an example. When the Prophet Muhammad sent his
emissaries to Emperor Her~cles, He (Muhammad) represented
himself as owning nothing, for what he gets, he gives away
in char ity. Jesus rejected the pleasures of the world. He
had "nowhere to lay his head." The Prophetic office of
Mirza Ghulam Ahmad, on the other hand, brought him wealth,
fame, and physical pleasure. He began to live a life of

luxury and abundance. He recalls the days of poverty before
he cl aimed to be a Prophets
This was the time when nobody knew rneJ when
nobody was either in favor of me or opposed
to me; for at this time I was a non-entity,
when I was just among the people, hidden in
the corner of anonymity. All the people of
this town (Qadian) and thousands of other
people are aware that at this period of time
I was, in fact, like a dead body which had
been buried in the grave for centuries, and
no one even knew whose grave it was . 1
He was concerned at this time only with the dining table and
the bread. 2 When he was accused of devouring public funds,

he replied& "What is their concern with the amounts?" 3
1 Mirza Ghulam Ahmad, Hagigat al-Wahy, op. cit. , pp . 27-28 .
2Mirza Ghulam Ahmad, Nuzul al-Masih (Publication at Qadian ,

1909), p. 118.
3 Mirza
' Gh ulam Ah mad, Hag1gat
' al-Ikh t1laf
' ( n . p. ) , p. 50 •
118
The Khilafat
Of all the parallelism that exists between the
Ahmadiyya and Islam none is more threatening and injurious
to Islamic unity than the khilafat of Mirza Ghulam Ahmad.
First he stole finality from the Prophet Muhammad, then he
minimized the importance of the Old Khilafat, in order to
affirm his own sincerity and to preserve the movement through
his successors. The khilafat of Mirza Ghulam Ahmad is the
direct result of Islamic principles and theology , but its
founder is hostile to the concepts which nourished and nur-
tured him. The Ahmadis have 'no concern for the Old Khilafat ,
since Mirza Ghulam Ahmad has invalidated it. All things are
to be found afresh, the course of humanity is to be deter-
mined by the new doctrines and precepts.
Mirza Ghulam Ahmad has left behind a legacy of Prophets .
'r he s uccessors to his Prophethood did not content themselves
with the title of khalifa, but put themselves on terms of
equal ity with Jesus and Muhammad. It is very intere st ing
that the khilafat of Hakim Nur-ud-Din remained distinct from
the kh ilafat of Mirza Bashir Ahmad, Neither did Mirza Ghu lam
Ahmad receive any revelation c oncerning his own sainthood,
purity , and presence of mind . He venerated his son in the
highest degree and received a revelation concerning his con-

firm a ti on:
119
His name is Emmanuel and also Bashir. He is

granted the Holy Spirit. He is free from
sin. He is the light of God. Blessed is he
who comes from heaven, He shall come into
the world and he shall cure many of the
people's diseases through his messianic power
and with the blessings of the spirit of Truth.
He is the word of God, because the Mercy and
Jealousy of God have sent him with the Glorious
word . He is the manifestation of the First and
the Last, an image of Truth and Glory, as if
Go d himself had come down from heaven. God
has anointed him with the Scent of His Pleasure.
We shall put our own Spirit into him.l
In this passage there is a trace of the Biblical influ-
ence and of Christian theology and doctrine, which Mirza

Ghl
u am Ah ma dhd .
a reJecte d an d class1f1e
' ' d as S atanic.
· 2 If
the original doctrine of Trinity is, according to Mirza
Ghu lam Ahmad, Satanic, vulgar, and hostile to the Oneness
of God, then why should Mirza Ghulam Ahmad propagate and
assimilate such a doctrine? One cannot impart revelation
in a language which is obsolete, irrelevant, and attributed
to Satanic power. In the Ahmadi theology there is no concept
of the Holy Spirit, its function and characteristics. Muslim
theology has rejected the idea of One God in Three Persons,
and Mirza Ghulam Ahmad has done the same.
The institutionalization of the khilafat of Mirza
Ghulam Ahmad seriously affects the divine khilafat of
the Prophet Muhammad. He (Mirza Ghularn Ahmad) attempted to
1 N, M. Saifi, 50 Facts About Ahmadiyya (Lagos, 1958),

p. 4.
2 Review
' of Re 1'1910n,
' V ol. ii, p. 280.
120
isolate the Muslim community from the influence of the Arabic
khilafat, and to "Indianize" Asia by the creation of the
Indian khilafat. The Muslims of the Indiqn subcontinent had
always looked towards the Arab countries for their spfritual
and temporal guidance, and had attempted to find their roots
in the Arab culture. They thus tended to forget the fact
that they were Indians.
It cannot be denied that the greatest contribution of
Mirza Ghulam Ahmad lies in the attempt to indianize the
Muslims in Asia. He rejected the khilafat outside the land
where one lives. He warned his opponents about the danger
of looking toward Hijaz, Turkey, and Afghanistan. For the
first time the Indian Muslims had their own sacred places
for pilgrimage, venerated their own Prophet of Indian extrac-
tion, and made Qadian the seat of their spiritual guidance.
It has become the new Mecca.
The Indian Muslims have come to consider them-

selves a separate nation and keep on singing
the praises of Arabia, day and night. Had
they the power, they would convert India into
another Arabia. In this darkness, in this
state of despair, the Indian nationalists and
patriots see only one ray of hope. That glimpse
of hope is in the moveme nt of the Ahmadis. As
more Muslims are attracted toward Ahmadia, they
will begin to consider Qadian as their Mecca
and will become, in the end, lovers of India
and true nationalists.1
1 shankra Das Mehta•s article in Bande Matram, April 22,

1932.
121
The distinction between the khilafat of Mirza Ghulam
Ahmad and the khilafat of the Prophet Muhammad do~s not rest
solely on patriotism but is a gamut of beiief and practices
which are contradictory in nature. It was not the issue of
Prophethood which provided impetus to the claims of Mirza
Ghulam Ahmad but the issue of Messiahship. On this issue
he deve loped a whole chain of philosophy and doctrine. The
Muslims were in reality not upset by such claims, since they
had always considered Jesus as belonging to the Christians
and thought that they should defend his person. However,
as the claims of Mirza Ghulam Ahmad gained more support and
a wider audience, the Ahmadis created more disparity between
themse lves and the Muslims:
'I'he words which came out of the lips of the

Promised Messiah keep echoing in my ears.
He said that it was wrong that our disagreement
with others lay merely in the question of the
deat h of the Me ssiah or in certain other similar
questions . He mentioned in particular that we
differ from them in respect to· the Essence of
Allah , in respect to the Holy Prophet (upon him
be the peace and benediction of God ), in respect
to the Quran, to prayer, to fasting, to pil-
grimage , in short, in respect to each and every
part (of religion).l
The khilafat of Mirza Ghularn Ahmad demands sincerity
and obedience in the cause of his movement, its philosophy,
and the doctrinal differences it has created which differen-
tiated it from Orthodox Islam. The respect and veneration
1
Alfafal., July 3, 1931.
122
for the founder of the movement and his khilafat is the
respect and veneration embodied in the kl:-atim al-Nabiyin
(Muhammad) and his khilafat. The Old khilafat is replaced
by the new khilafat. The name and places have been changed,
but the principle has remained the same. The Old khilafat
has no superiority over the new khilafat.
To make a distinction between the two groups

(that is, the companions of the Holy Prophet
and those of the Mirza), or to declare either
of the two to be superior, on the whole, to
the other , is not right. In fact both these
groups are parts of a single group, the dif-
feren ce is of time alone. One had been trained
at the time of the earlier Prophetic advent;
the other at the time of the latter Prophetic
advent .l
Mirza Ghulam Ahmad and the Ahmadis assert that the Prophet-
hood of Muhammad was perfect. There was no flaw in it. It
b rought man closer to God under the auspices of his Prophetic
mis sion. It completed the work which had been left incomplete
by Moses and Jesus. Muhammad was the completer of the line
of prophecy . That which is complete and perfect cannot
give birth to something which is incomplete and imperfect.
It also should attest to and verify its source. The Prophet-
hood of Muhammad cannot be judged on the basis of defective
thought and structure . The structure of the Prophethood of
Muhammad has long been in existence; that of Mirza Ghulam
Ahmad is still in the process of construction. Whlch one,
1 Alfadal,May 23, 1919.

123
then, is complete, and which is incomplete?
The second khilafat has copied the principles of the
first khilafat, yet the Ahmadis insist that there is no
difference between the two. The second khilafat has attempted
to catch the flavor and the spirit of the first one. Mirza
Bashir Ahmad admonishes those who came to Qadian but do not
pay their respects to the founder's grave, and use the same
name for the grave of Mirza Ghulam Ahmad which the Muslims
use for the grave of the Prophet:
What is the state of the man who comes to

Qadian , the abode of security (dar al-Aman),
and does not bother to go a couple o f steps
further to pay a visit to the Heavenly
Cemetery? • • • How unfortunate is he who in
the Great Pilgrimage (hajj al-Akbar) of
Ahmadism remains deprived of his blessings ~1
1 Alfadal, Vol. xx, No. 48.

CHAPTER IV
THE SCOPE OF SOLUTION
A State of Confusion
Mirza Ghulam Ahmad has presented himself as an individ-
ual who was unsure of his message, claims, and mission. His
me ssage passed through certain stages which were contrary
to his beliefs and background. It seems that he was not
s u r e in what manner to present himself and what claims to
r ese rve for himself . Hence the contradictions in his beliefs
and statements . It is a matter not so much of refinement
a.n d perfection in the final stage which the Ahmadis ascribe
to t he movement of Mirza Ghulam Ahmad , but the re-evaluation
o f h i s principles and concepts by his close associates , under
wh o se guidance he put forth his claims. Uncertainty and am-
b i v a lency are the inheritance of the Ahmadiyya movement and
s tem from the personality of the founder .
The confusion in the thoughts and beliefs of Mirza
Ghulam Ahmad is not confusion in the mind of the imparter
o f the revelation, either in the interpretation or in the
di c tation, but confusion in the mind of the deliverer, in
a ccordance with which he claimed that his words and deeds
have been derived from none but God. It cannot be denied
124
125
that in such a frame of mind Mirza Ghulam Ahmad was thoroughly
convinced that he was the Messiah and a Prophet of God . So
were the other prophets convinced that t~ey were the recipi-
ents of the Divine revelation and spoke in the name of God .
No ne theless, there is a vast difference in the contents, the
message , and the approach between Mirza Ghulam Ahmad and his
predecessors .
In his claim to the incumbency of the office of Messiah
and Prophet of God, Mirza Ghulam Ahmad seems to suffer from
insanity and a deranged state of mind. Instead of negating
hi s insanity, he made it the proof of his cause: he is in-
sane, and that is what made him a Prophet. Now such a char-
acteristic in the line of Prophets is unprecedented. The
acc usati on of insanity and possession by the jinns has been
made against Prophets before, but the Prophets have always
refuted such accusations and made a distinction between
what is sacred and what is profane, stressing the divine
Originator of their Prophetic office. Jesus denied having
any affinity with Beelzebub, and declared that his power
emanated from God. The Prophet Muhammad denied that he was
po ssessed by the jinns, 1 It is only in Mirza Ghulam Ahmad ' s
case alone that his Prophetic office is based upon a claim
of mental abnormality.
1 surah 26: 221-227.

1 26
This aspect of Mirza Ghulam Ahmad's presentation of
himself wa£ demoralizing to the Indian population, especi-
ally to the Muslims among whom he made his claims, and
injuri ous to the sources which he used to consolidate his

person in the office of the Prophet . It created embarrass-
ment in the minds of the Muslims with the idea that Islam
validates the Prophethood of someone who claims to be insane
and exhibits a deranged state of mind, something f or which
they have always derided Hinduism and Chri stianity . They
looked at Hinduism as a product of the human mind and reason-
ing, whose Sacred Books had been pro9uced without Divine
aid ; hence they are unreliable and lack a cardinal factor
for their acceptance. They are subject to human interpreta-
tion and each new generation finds new meanings in them.
In their view the Chri stians had distorted the original
message of Jesus, and it cannot therefore be c ompared with
the s ound and pure teac hings of the Prophet as preserved in
the hadiths . The Muslims accept only two kinds of interpreta-
tion, traditional and linguistic, but the linguistic is
subject to traditional and must be in consonance with it. 1

I
Mirza Ghulam Ahmad had failed to recognize this aspect of
the interpretation. When h e combined the offices of Promised
Messi ah and the Prophet of God in his person, he made Islam
1 Ibn Khaldun , Muqaddimah (Translated by F . Rosenthal.

Princeton: The University Press), Vol. ii, pp. 444-447.
1 27
s imilar in this respect to Christianity. His claims and
teachings passed from one extreme to the other , thus casting
d oubt upon the Divine origin of the Quran. and its sources.
·rhcre was no justification for anyone to accept Mir za Ghulam
Ahmad as both the Promised Mes siah and the Prophet o f God.
The rejection of Mirza Ghulam Ahmad in the Indian
sub-Continent and in the East in general is the re s ult of
two f undamental reasons, both peculiar to him . Firs t, the
Indian population is loath t o as s ociate with someone who is
ma j nun (insane) and paghul ( f oolish ), one who cannot think
stra i ght and is guilty of contradiction in his words and
deeds . The man who exhibits s uch characteristics cannot
qualify as a Prophe t. Insanity and a deranged mind in the
fie l d of Prophethood are alien to Islam .
In Islam there must -be substantial proof that one is
aided by God . One must prove through his miraculous powers
that God has chosen him to guide humanity , and this is of
basi c importance to one ' s incumbency in the office of Proph et .
'l'his is why the Hindus , who have been unable to prove that
the s ages who wrote their sacred books performed miracles ,
and who are consequently considered kafirs and idol worshi p-
pers by the Mus l ims , began to look upon the claims of Mirza
Ghulam Ahmad with the same apprehension and concern. The
Pro phets of the Ch ristians and the Muslims have been endowed
wi th this gift of miracle-working . Anyone claiming to be
a Prophet in this context must therefore meet this qualification.

1 213
Had the Christians and the Muslims accepted him as the
Promised Messiah and the Prophet of God, they would have
fallen prey to Hindu philosophy and idea~. In this sense
the sacredness of the office of Mirza Ghulam Ahmad was not
evide nt, hence he had to be rejected and branded as a false
Mess iah and a false Prophet .
In his claim Mirza Ghulam Ahmad confused the Eastern
and Indian traditions. In the Indian tra dition one does
not have to prove himself through miraculous works; one can
be merely a great thinker and claim to be an avatar of
Krishna or a reincarnation of a deity . There are no hard
and fast rules for his acceptance. His claims suggest a
Hindu base, but he attempts to penetrate the Muslim or
Easte rn concept. The Hindus and the Muslims have nothing
in c ommon. In the Hindu tradition prophecy is open, and
will always remain open; in Muslim theology prophe cy is
closed forever. The rejection by the Muslims of Mirza
Chulam Ahmad's claims also closed for him the doors to the
Hindu population. There is no evidence that Mirza Ghulam
Ahmad ever gained any followers from the Hindu majority.
Secondly, India has been exploited by foreign powers
s ince times immemorial, and this exploitation reached its
height during the British era. Mirza Ghulam Ahmad, as a
re ligious leader and the Prophet of God, made himself avail-
able to be used by the B.riti s h and helped them exploit the
Tndian sub-Continent. The population ,~as not ready for such

129
a role on the part of a Prophet. Neither did his philosophy
encompass the concept of freedom from foreign rule. His
alleged Prophetic office validated the enslavement of his
people by the alien power, misuse of their native· res~urces,
a n d their inequality with the European races. Sound reason

taught the Indian population that a Prophet of Islam would
not propagate such a doctrine. Islam claims that it is the
s u pe rior religion, and must dominate all other religions in
all matters political, social ,and religious.
The attitude of the people towards the Ahmadis changed
drastica lly. The Muslims who accepted Mirza Ghulam Ahmad
as the Promised Messiah and the Prophet of God , were given
the heinous title of kafirs, the same title as has always
been applied by the Muslims to the Hindus . The Ahmadis
immediately lost their identification with the Indian popu-
lation . From the Muslim point of view they had become
k a firs and spies for the British Government , while from the
Hindu frame of reference they could not be regarded as the
nationalists because they had sold themselves to the British
fo r their own physical protection. The population was not
r eady for such a double loss.
In this positivism toward his insanity lies the secret
o f his prophecies, o f the contradictions in his statements

and beliefs, above all of the distinction between his mission
and that of his predecessors. The standard upheld by the
Prophets of old has been demeaned and defiled by Mirza Ghulam
Ahmad. He is not concerned with what the other Prophets
have represented, but only with what he himself represents.
His office rejects the sanctity of Prophethood and its accom-
panying characteristics. In this he is a unique Prophet.
A Prophet is the embodiment of knowledge and authority.
He towers above God ' s creation, a shining light brighter than
any other light . The people look to him for direction and
guidance. He has knowledge of both things divine and things
human. Moses guided his people and solved all controversies;
Jesus reconciled religious arguments; the Prophet Muhammad
settle d all tribal disputes. Mirza Ghulam Ahmad adopted the
o pposite ideology. He sought guidance from his followers and
close associates. He calls them his masters and his guides.
He used to ask his followers to send him the articles which
he published under his own name. The scholarly mistakes in
the writings of Mirza Ghulam Ahmad are mistakes engendered
not by the Divine presence but by his own corporeality which
ma squeraded as Divine and was beguiled by the Satanic element
in him. The constant battle between good and evil in the

personality of the founder is manifested in his words and
deeds.
In his career Mirza Gbulam Ahmad passed through four

131
different stages. In each stage he presented himself in a
different form than the one in which he was before, violating
his own former views and concepts.
In the first stage of the development of his thoughts,
Mirza Ghulam Ahmad presented himself as an orthodox Muslim.
In this stage he presents Islam as the most perfect and
comprehensive religion for all humanity. The future prosper-
ity and domination of the country by the Muslims can be
gained by returning to the Book and living by its funda-
mentals. The Prophethood of Muhammad is more sublime and
complete than that of Moses and Jesus. He, Mirza Ghulam
Ahmad, is thus a faithful follower of the Prophet.
In the second stage Mirza Ghulam Ahmad changes his role
but remains a follower of the Prophet. He assumes the role
of a reformer. He intends to restore the standard of Islam
to that of the tine of the Prophet and the Caliphs. He is
engaged in debates with opponents of Islam.
Having established himself as the reformer in Islam,
Mirza Ghulam Ahmad's ideas move in a different direction.
His reformati on of Islam is based upon his receiving revela-
tions from God . He is a recipient of Divine revelations
similar to those received by the Prophets of Old. He disre-
gards the authority of the Muslim masters. He presents new
interpretations .
His revelations command him to proclaim himself the

132
Promised Messiah. Now there appears a total alienation from
the bond of Islam; he is using Islam only as a stepping
s tone. He invalidates the Quranic account of Jesus.
Then there is a long incubation period. He is fighting
to preserve his office as the Promised Messiah. He also
dismisses the importance of his predecessors.
At the conclusion of the incubation period, Mirza
Ghulam Ahmad denies the finality of the Prophethood of
Muhammad.
In this evolutionary development of the Office of
Mirza Ghulam Ahmad, his claim becomes weak and unconvincing,
even if one should accept the view that other Prophets
before him have passed through a similar process of evolution.
Nevertheless, there is a clear distinction between the Office
of Mirza Ghulam Ahmad and that of his predecessors.
The central message of the Ahmadiyya movement has
undergone a transformation. This should be attributed to
the change in Mirza Ghulam Ahmad's motives rather than to
the change in Divine revelation. When Mirza Ghulam Ahmad
changed his message, he attributed this change to the power
of God, which suggests that God in his infinite wisdom con-
tradicts Himself, and has cho s en Mirza Ghulam Ahmad to mani-
fest this contradiction. Mirza Ghulam Ahmad writesa
There is no foible in my words, I believe in

the revelations of God; as long as I was not
informed of change in the revelation, I con-
tinued reciting the original message. Subse-
quently, I was informed concerning the
1 33
change, so I spoke contrary to the former

proclamation. I am just a human being, I
do not claim to have knowledge of the secrets.l
The message and the man, in the claims and ~otives of Mirza
Ghulam Ahmad, are bound together and cannot be separated.
The me ssage of Jesus cannot be adopted to the personality
and char acter of Mirza Ghulam Ahmad, and conversely, for
Mirza Ghulam Ahmad to present himself as the Promised Messiah
he must fit into the garb of Jesus.
The central message of the Prophet Muhammad, on the
other hand, has remained the same. He proclaimed, from the
very beginning of his ministry to the end o f his days, that
h e is the Prophet of God. There is no God but Allah, and He
is one , and he is the messenge r of Allah. This message re-
ma ined unaltered through all his trialsand tribulations.
He never changed his mind about the title he took for himself,
and he spent his life in following in the footsteps of his
predecessors. He never rejected them or denied their Prophet-
hood.
In his message Mirza Ghulam Ahmad could not make any
distinction between right and wrong, between the acceptable

p art of his message and the unacceptable part of it. All of
it see med acceptable to him and Divinely ordained. The
Muslims and his opponents, on the other hand, could draw a

Qadian , 1907), p. 150.
134
distinction between his message and that of his predecessors
and came to the conclusion that such a person is branded by
t he f alsity of his own statements. The me.s s age of Mi rza
Ghul a m Ahmad matched his b e lie fs and state ments. The people
h ad to think twice before si d i ng with him. Mirza Ghulam
Ahma d made Prophetic mistakes for which there is no excuse,
a l though the Ahmadis have been constantly occupied in an
effort to restore his message to equality with the message
o f the Prophets of Old.
A New Ummah
Mirza Ghulam Ahmad appeared on the scene as a reformer
of the religion of the Prophe t Muhammad. In the initial
st a g e of his career he rema ined within the fold of Islam and
k ept his thoughts and ideas within the scope of orthodoxy and
t he a uthority of _the Prophet. However, thi s did not last,
and the chasm between him and the true followers of the
Prophet began to widen. Mirza Ghulam Ahmad and the Prophet
b ega n to appear, within the fold of Islam, as two contra-
d ictory figures. The mission of the Prophet, according to
Mirza Ghulam Ahmad, was to foretell the advent of Mirza
Ghulam Ahmad, and if the Muslims reject his testimony and
interpretation, this is due to their ignorance and stubborn-
n es s . The Prophet knew that J e s us will appear in the person
o f Mir za Ghulam Ahmad, restore Islam to its highest ascendency,
and invalidate Christianity. Such b e liefs and claims of
Mi rza Ghulam Ahmad coul d not oe contained within the f old

135
of Islam. The followers of Mirza Ghulam Ahmad had to set
themselves apart from the followers of the Prophet.
The followers of Mirza Ghulam Ahmad . call themselves
Ahmadis, Mirzais, Qadianis, and true Muslims, branding the
nation of the Prophet as kafir and renegades. Ahmadi stems
from the last name of the movement's founder, Mirzai from
his first name. According to Mirza Ghulam Ahmad, he was
descended from the house of Babar, the founder of the Mughal
Empire in India, and Mirza is the Persian word meaning prince.
Qadiani is derived from the· place of Mirza Ghulam Ahmad's
birth. It is customary for Indians to be surnamed after
their place of birth. Mirza Ghulam Ahmad accordingly called
himself Qadiani , and his followers have called themselves
Qadianis .
The Ahmadis derive the strength of their beliefs not
from the teachings of the Prophet and of the Muslim ulema
but from the ideology of Mirza Ghulam Ahmad and his successors
and close associates . The name Ahmad , in this case , should
not be confused with the name of the Prophet, and Ahmadis
explain this as follows:
Although the names Ahmad and Muhammad are generically
connected , and the Prophet is sometimes called Ahmad in the
hadith , Mirza Ghulam Ahmad and the Ahmadis say that the
Prophet was never known by the name of Ahmad. 1 The Ahmadis
1 Alfadal, Vol. iii, No. 25, dated August 19, 1919.

13 6
contend that after Jesus Christ nobody has been known by the
name Ahmad except Mirza Ghulam Ahmad. 1 Ahmad really refers
to Mirza Ghulam Ahmad, and in referring to it the Prophet
ha s f oretold the advent of Mirza Ghulam Ahmad. They thus
at te mpt to prove that the seed of the Ahmadiyya movement had
b een i mplanted in the Quran and that no di s tinction s hould
be ma de between Mirza Ghulam Ahmad and the Prophet.
The name Ahmad cannot be accepted as evidence of the
Prophethood of Mirza Ghulam Ahmad. Among the Indian Muslims
it has been customary to give male children the name of the
Prophet in either form, Ahmad or Muhammad. It signifies the
rel a tionship between the Prophet and his ummah, his people.
On v e ry rare occasions Muslim males bear first the name of
thei r father or grandfather, followed by the name of the
Prop het, just as in the case of Mirza Ghulam Ahmad. Other
na me s used are Hanif Muhammad, Razaq Muhammad, etc. The
Prophet's name can also come first, as in Muhammad Ali,
Muha mmad Riza Pasha, and Ahmad Shah. Such a custom exists
al s o among Christians, who add after their given name the
title of Jesus in Arabic form, Masih. Therefore, the name
Ahma d, in the case of Mirza Ghulam Ahmad, si g nifie s his
r ela tionship to the Prophet and cannot be accepted as person-
ifying his Prophethood. Also, historically the name Ahmad
1 Mirza Bashir Ahmad, Anwar al-Khilafat (Publication at

Qa dia n, n.d.), p. 21.
13 7
was not used for the first time in the case of Mirza Ghulam
Ahmad; other persons were so named before.
The truth of Mirza Ghulam Ahmad's case is attested
only by himself. He is both the attester and the attestee,
both the truth and the criteria by whi c h it is att e ste d.
He has no conception of the truth of reality, by which he
c ould enhance his c ase and set the standard in acc ordance
wi th which later claims and beliefs could form a continuous
r e l at ionship to truth. His conception of true Isl a m is the
creat ion of Mirza Ghulam Ahmad himself. True Islam is what
t he Pr ophet Muhammad taught; deviation from his teachings
in any form does not coincide with his purpose.
The Ahmadis, as a new Ummah, have no social or religious
t ie wi th Muslims. They have their own mosque s, and their own
Imam . An Ahmadi is forbidden to pray under an orthodox Imam.
Mi r z a Ghulam Ahmad writes•
Th is is what my known religion is1 It is not

permissible for you to pray behind a non-
Qadiani, who s oe ver and what s oever he may be
and h owsoever people may pra i se him. This is
t h e commandment of God. 'rhis is what is the
intention of Allah.1
'I'he Ahmadis look to Rabwah for guidance in matters
soci al, religious, and political, Rabwah is the Rome of the
Ahmadiyya movement, and the Ahmadis from all over the world
tr ave l there to pay homage to their spiritual head. All
1 Al-Hakim, December 14, 1904,

legislation takes place at Rabwah under the authority of
the Khalifah , which in this matter remains undisputed.
It is incumbent upon the Ahmadis to support the
Ahmadiyya movement through their gifts and contributions.
The individual must allocate one-tenth of his income for t h e
propagation of the faith. In the case of the Orthodox Mus -
lims, it is two and one-half per cent . At the time of an
Ahmadi ' s death, he leaves a substantial portion of his
property to the Ahmadiyya community . When there is no hei r ,
the testator wills his entire property to the Ahmadiyya group .
The Ahmadis have symbolically represented heaven and
hell in Rabwah . There is a cemetery situated on the Lyalpur-
Sargodha rtoad, 0ne section of which is divided from the rest of

it. One represents heaven and the other represents hell .
The graves in the heaven section are made of bricks or ston es
and are well kept . The graves in the section of hell are
run down , are made of clay , and form a sad sight . The
heavenly section re p resents those Ahmadis who through thei r
words, deeds, and financial means have been active members
of the faith . They had also bought their lots in the heavenl y
sect ion . In the hell section are those Ahmadis who could
not buy a place for themselves in the heavenly section .
This development in the Ahmadiyya faith is an astound-
ing one. It is a mixture of Eastern and Indian mythology .
That is to say, among the Indian Muslims the concept of

139
preservation o f the graves is abhorrent . It has been be-
lieved by the population that the spir i ts of the . deceased
can possess the livings by their associat.ion with them. Th e

g raves are to be stayed away from; exc ept in the ·c ase·· of the
dervi shes who have attained fame by helping the population
and g ranting the wish~s of their followers, the Indian popu-
l ation seldom pays a visit to the cemetery or even looks
after damaged graves. They do not confuse the living with
the de ad--the pre-arrangement of one ' s burial and buying t h e
lot is foreign to t h em . By doing so , it is suspected , one
is inviting death .
In the Eastern concept , on the other hand , especially
in a ncient Egypt, great attention was concentrated upon one ' s
burial before his death . The Pharaohs paid great attention
t o their place of rest after death , and tool~ great pains i n
maki ng sure that their future home was made with the same
c are and comfort as the present one . The Ahmadis have con-
fused the Eastern and Indian customs and thus have presente d
it as an Ahmadi function of religion.
The Ahmadis a r e forbidden by the law of the land
(Pakistan) to make t he pilgrimage to Mecca . In the past n o
s uch distinction had been made , and the Ahmadis, like the
Mu sli ms, could travel to Mecca for the Haj , but this situa -
tion is no longer in effect . The Ahmadis have been declared
a kafi r minority and therefore not entitled to the privileges
of the Haj . They are treated like other minorities, with
the s ame restrictions, political and social.

CHAPTER V
THE OPPOSITE NUMBER
Mirza Ghulam Ahmad and Muhammad Ahmad
In the first chapter of this work it was pointed out
that Mirza Ghulam Ahmad, in order to protect his person and
to f acilitate the success of his moveme nt, aligned himself
with the British Government. The relationship between
Mi r z a Ghulam Ahmad and the British Government was mutually
a dvantageous. Without the aid of the British it would have
been difficult for Mirza Ghulam Ahmad to survive and to
p reach the political philosophy and the other religious
d octrines which were contrary to the Muslim faith. Had
Mirza Ghulam Ahmad attained political ascendency at the ex-
pense of religion, his relationship with the British Govern-
ment would have been altered. On the other hand, the role
of Mirza Ghulam Ahmad as a religious leader provided the
Gove rnment with the necessary ingredient to sa f eguard and
sus tain its own political aims. Although Mirza Ghulam Ahmad
p reached distorted and erroneous beliefs and doctrines, their
f unct i on as a religious force,which brought the masses
t ogether under a system of religion, was no less efficacious.
His te aching performed its function as a religious belief
1 40
from the same point of view as the cause of the Wahabis,
who adopted the opposite course. The example of Mirza
Ghulam Ahmad in this instance is a unique one. That is to
s ay , that faith which tends to' create unity among its fol-
lower s has been used very sparingly to cons olidate the in-
cumbent Government. Established religions o r religions
comi ng into existence have usually violated and r e jec ted
the philosophy of the ruling Government. The func tion of
religion as a political force has usually been to overthrow
the government, to reshape it, or to re-institute the fine
princ iples which the government has abandoned. It cannot
be de nied that in the case of Mirza Ghulam Ahmad religion
stil l played an important role in the political atmosphere,
but s uch a case is unprec edented in the history of religions.
Hi s predecessors and his contemporary counterparts differ
f rom him in this respect. Muhammad Ahmad, the Mehdi of
Sudan, is a classical example. Like Mirza Ghulam Ahmad,
he declared himself to be the Mehdi, but he used his re-
l i gious authority to gain political control of the country,
overthrow the foreign Government, and rule Sudan on the
ba s i s of Islamic law. The Prophet Muhammad used religion to
ove rthrow the political forces of his time, and using reli-
gion as a means gained political control over the Arabs and
forge d them into a nation.
Religion as a means of gaining political
ends has long been in use. Robertson Smith has observed
that among the Semites the enemies of God and the enemies
. people are 1' d entica.
of h is ' 1 l Jehovah is . the God of the
Israelites, an enemy of Baal and of those who worship him.
Conversely , Baal is an enemy of the Israelites and of their

God. Jehovah goes to war jointly with His people, He is their
bulwark in gaining political control, overthrowing the
nat ive government, and establishing His rule. Israel has
come into existence as a nation and is maintaining its image
as a nation as a result of unification brought forth by
abandoning other gods and putting their trust in, and paying
allegiance to, Jehovah. Whenever Israel is disunited
politically and overrun by other nations, the reason is
that they have abandoned the religion of Jehovah. Israel
has observed that the presence of other gods amidst them
contributes not to unity but to disunity. Robertson Smith
has also observed that unity brought about by the fusion
of political ideologies was not lasting. Whenever the
pressure of political necessity was eased, the masses tended
towa rd dissolution, discord, and partisanship. 2 Religion
continues to exist regardless of change in the political
scene and in political concepts. It forces its way into
the political world and exerts a much more lasting influence
1 Robertson Smith, The Religion of the Semites (New Yorks

Ktav Publishing House, 1969), p. 36.
2 rbid., P• 39.
1 43
than that of politics. National leaders have found that

nothing is more effective than religion in gaining political
ends. 1 Religion can serve as a tool by whi9h the masses

' .
are transformed i nto a political f orce. 2
Muhammad Ahmad made religion the tool for politicizing
the Sudanese people. Their country was ruled by British-

Egyptian forces and lay open to plunder, slave trade, and
mistreatment of the inhabitants. A bitter enmity prevailed
between the Turks and the Sudanese, who blamed the Turks
for bringing hunger, poverty, and disunity among them. They
were aware of the fact that they were taken for granted,
and their homes, women, and children could be snatched away
from them at any time. It was necessary to find a way to

restore happiness among the Sudanese people. To be sure,
they had a common religion, but there was no leader who
could revitalize their spirits on the basis of religion
and achieve political control of their own country.

Politically, socially, and economically Sudan was ready
for a Mehdi. To ensure the success of the Mehdi, there
must be need for him, for his success is dependent upon his
ability to deal with the contemporary problems. 3
1 von der Mehde, Reli ion and Nationalism in Southeast

As ia (Madisona The University of Wisconsin Press, 1968, 147.
2 rbid.
3 M. M. Rabi, The Political Theory of Ibn Khaldun

( Leidena E. J. Brill, 1967), p. 38.
144
Muhammad Ahmad approached the problem of the Sudanese

people from the ~eligious point of view. Instead of claiming
to be a political leader who wished to pur~e the country of
the infidel rule, he preached that he was the Mehdi of Islam,
an eschatological figure whose function was to be the restorer
of the religion of Islam by the use of the sword. Perhaps
Muhammad Ahmad was aware of the fact that an ,appeal made in
the name of religion would be a better tool in gaining
political control than the claim of a purely political non-
religious leader. Like the Prophet, who brought politics
and religion together by playing the combined role of the
commander of the believers and the Prophet of God, Muhammad
Ahmad proposed to play the same double role. His public
claim to the office of Mehdi was, he announced, initiated
by the Prophet, who had revealed to him that he was the true
Mehdi . He and the ProphE?t were as one a
'
I saw the Prophet in a vision. He came to
me in the presence of our brother fiki Isa
(Jesus). He sat by me, and he said to our
brother Isa, "The Mehdi is your chief."
The brother said, "I believe in him." The
Prophet again said to him, " If any one be- ·
lieves not in him, he believes neither in
God nor in his Prophet."l
The message of Muhammad Ahmad became popular, and his
claim as the Mehdi wa s not disputed by the masses who were
uneducated and simple-minded. The people flocked to him by
1 F. R. Wingate, Mahdiism and the Egyptian Sudan (Londona

Frank Cass and Company Ltd., 1968), p. 40.
14 S
the thousands, attracted by the miracles said to have been

'
performed by him. He continued preaching his doctrine that
Sudan must be cleansed of Turkish rule, and that the sword
must be used to accomplish this aim.
The function of the Mehdi as preached by Muhammad Ahmad
, differed from the one preached by Mirza Ghulam Ahmad. They
were contemporaries, but the latter announced his claim after
the former•s demise. It is strange that both approached the
problem from the Islamic point of view, but whereas one
supported the foreign Government the other planned to over-
throw it. Muhammad Ahmad was convinced that it was the
function of the religion of the Prophet to provide an in-
centive for political supremacyz
It is the will of God that I should become

powerful through the sword, as it was with
the Prophet. The Prophet said to me, "The
Turks will be slain by the sword, only
those whom God wishes to save will He allow
to listen to the truth.l
Muhammad Ahmad insisted that his function and actions
were not generated by the desire for political power. The
function of religion is, among other things, to promote

economic and social growth, but a line must be drawn between
mundane pleasure and the happiness brought about by the
exercise of religion. He warned his followers that the
comforts and pleasures of this world are transitory, and are

contrary to the will of the Prophet.
146
Do not crave after those things which ~re

enjoyed by the Caesars, the Pharaohs, and
the Akasireh (the Chosroes, or Persian
kings); pray rather for those things which
the Prophets and Apostles have longed . for--
poverty and humility. The Prophet said,
"This world is passing away, and the world
to come is approaching; be ye therefore the
sons of the world to come; be ye not the
sons of this world."l
The fight against the Turks was commanded by Allah,
who promised him victory,
Be it known to you that all I do is by the

order of the Prophet. My war against the
Turks was by his orders, and he has told me
many secret things, one of which is that all
these countries shall be subdued by the holy
religion and law. He has told me what will
take place in these countries hereafter.
He has also told me that I shall b
victorious against all my enemies.
2
His claim as the Mehdi of Islam began to arouse fear
in the minds of the British-Egyptian rulers, and it was de-
cided that his claim and strength should be checked ·and
brought under control. But the Mehdi proved himself inde-
fatigable. The forces sent against him were defeated, even
though the British-Egyptian military were equipped with
modern weapons of war, while the followers of Mehdi fought
against them with only primitive weapons, spears, swords,
and bows and arrows. The people began to look upon him as
the true Mehdi, and to believe that he defeated his enemies
1 Ibid.
2 rbid.
147
with the aid of angels, by turning their bullets into water.
He thereupon sent a message to the Turks inviting ' them to
submit to his authority in spiritual as well as political
matters, for it was useless to fight against God, and he
has proven that he was God's true Mehdi1
Noble deeds prove the truth of my saying

respecting the Prophet, but neither noble
deeds nor miracles are of any avail to him
from whom God has withdrawn His light. The
Prophet several times said to me that he who
doubts that I am the Mehdi is in the eyes of
God and His Prophet a renegade, that he who
opposes me is an infidel, and that he who
wages war against me will succeed neither
in this world nor in the world to come.l
Muhammad Ahmad did not make any distinction between
his mission and the mission of the Holy Prophet. Just as
the Prophet united the Arabs, so must he unite the Sudanese
people. The present rulers must submit to his religious
authority as their predecessors did at the time of the
Prophets
What happens to me is the same as what hap-

pened to the Prophet. Kings did not sur-
render to him in the beginning, and he and
his followers had to undergo great afflic-
tions and troubles, and wage war against
the learned men and the rulers of both
the Jews and the Christians • • • • I am
following in his footsteps and guided by his
light.2
Muhammad Ahmad made it clear to his followers that they
were no different from the followers of the Prophet. His
companions, like the companions of the Prophet, will be the
1 Ibid.
2 Ibid.
first to enter Paradises
My companions, being the first in this world, ,

shall be the first in the world to come for1,
God says, "The first, they are honored in

Paradise"; honor them, therefore, O my -fol-
lowers, and obey their command; and you, my
companions, love those who are under you,
and treat them as brothe r s . 1
The Quran supported the teachings of Muhammad Ahmad.
It was legitimate for Muslims to act in behalf of their
religion, "So fight (O Muhammad) in the way of Allah. Thou
art not taxed (with the responsibility for any one) except
thyself, and urge on the believers." 2 The Mehdi sayss
When you march against the enemy, says "God,

pour down Thy spirit upon us, make firm our
f ootsteps when we meet the enemy." And on
me eting the enemy says "0 God, Thou art our
Lord and their Lord, our fate and theirs are
i n Thy hands. But Thou who art God hast
given them up to death." Then when you be-
gi n the bat tle, says 0 God is most great:
Fo r ward!"3
Muhammad Ahmad was successful in his struggle against
the British-Egyptian army. He gained control of the Sudan and
established a new Government based on Quranic law and
practice. To perpetuate the office of Mehdi, Muhammad Ahmad
established the succession of the khilafat following the
steps of the Prophet. The four Khalifas were appointed by

the Mehdi, and after his death they carried on his policy.
1 Ibid.
2 surah 4& 84.

3
F. R. Wingate, op. cit., p. 44.
The strength of the Mehdi movement lasted for more than a
decade, but finally the Khalifah suffered a · ,crushing defeat

I
at the hands of Lord Kitchener. The coun~ry regained by
the Mehdi fell once again into the hands of the British-
Egyptian forces and Sudan was transformed into an Anglo-
Egyptian condominium.
While religion functions as an integrating force in
attaining political ends, it simultaneously functions also as

a tool of separation and segregation among the followers
of different religions. There is no denying the fact the
political unity gained at the expense of religion has been
of paramount service to nationalists, but at the same time
this has not been free from faults and dangers. The
fanaticism which it creates in the hearts of the united
people leads to cruelty and degradation of subjugated groups
in the name of religion, since religion sanctions such a
policy. For instance,from the Islamic frame of reference
it is lawful• to exterminate unbelievers, and in any case
they should be treated with contempt and considered second,
if not third,.class citizens, and should be discouraged from

occupying administrative positions.
The Muslims had succeeded in establishing their rule
in India as a result of their religious unity. Their raids
into India, prior to the establishment of a permanent
Muslim rule there, were executed for two reasons. First, the
wealth of India had always attracted foreign rulers,

l 50
adventurers, and pleasure-seekers. To solve their own
financial difficulties, they looked for easy booty in India.
Militarily, India was weak and easily succumbed to the
demands of each and every invader who set foot on her soil.
Second, India was a non-Muslim country and its inhabitants,
in the eyes of the Muslims, were infidels and idol-worship-
pers. The Muslim rulers considered it their religious
duty to raid the lands of the infidels in order to give them
the opportunity to turn to the true faith and to forsake
the worship of inanimate objects.
Among the Muslim rulers in India,Akbar the Great was

the only one who followed a lenient religious policy towards
the Hindus, although his motive was purely political. He
realized that as far as religious practices and beliefs were

concerned, there were several different power groups within
his empire , which, if brought together, would enhance his
own political strength. Although Islam served as the nucleus
of Muslim political supremacy in India, it has segregated
the great majority of the Indian population, which was
likely at some time in the future to rise against the
political and religious hegemony of the Muslims. Although

his grandfather , Babar, was able to establish Muslim rule
in India, there was no lack of conspiracies, threats, and

general desire to restore native Hindu rule. The Hindus
had not been made part of his administrative staff, and the
land was thus deprived of the intellectual and administrative
/
contribution of the Hindu majority. Akbar struggled with
plans to bring about unity and cohesion within his empire!
For an empire ruled by one head, it was a

bad thing to have members divided among
themselves and at variance one with the
other. That is to say, he referred to the
discord among the many kinds of (religious)
laws observed in the Mughal territory; some
bei ng not only different from, but hostile
to,others; whence it came about that there
were as many factions as there are religions. 1
Akbar found the solution in the invention of a new religion.
Akbar reasoned that if he could unite his subjects
religiously in his own person, it would generate political
unity. Politics and religion would then have the same source,
and all his subjects would then look up to the person who
will be the embodiment of both church and state.
Akbar's new religion--Din-i-Ilahi--emanated from his
person, and he became the spiritual head for his followers.
At the time of initiation into his new religion, the convert
would submit himself to the authority of the emperor as
both his religious and his political benefactor. In Akb, r's
rel igi on there was no prophet, no concept of revelation, and
no holy book, for while Akbar borrowed ideas from both
Hinduism and Islam, he formulated a new religion. Through
his religion he wanted to strengthen his relations with his
1 ouoted in Vincent Smith, Akbar the Great Mughal (Oxfords

Clarendon Press, 1917), pp. 211-212.
political allies, but to his Muslim allies he was no Muslim,
and to his Hindu allies he was no Hindu, so that •neither
one would reject him on the basis of being prejudic e d in
favor of the other's religion. He thus f ollowe d a neutral
reli gion. Both his Hindu and his Muslim allie s could be
united religiously and politically by adopting the religion
of t heir emperor.
The political philosophy of Mahatma Ghandhi had its
s ource in the Indian religious heritage. He made no dis-
t i nction between religion and politics--th~1y were both the
same :
I can say without the slightest hesitation,
and yet in all humility, that those who s ay
that religion has nothing to do with politics
do not know what religion means • • • • For me
there is no distinction betwe en politics and
religion.l
He was convinced of the superiority of the Indian religious
he ritage. Indian culture and religion have survived scores
o f c onquerors, dynasties, and oppressors. If Hinduism could
survive in the days of turmoil, chaos, and confusion, and
unite the Hindu population, it i s inhe rently able to guide
Hindu private, political, and religious life for all genera-
t ion s . The greatest asset of the Indian religious heritage
lies in the fact that the gods have taken an active part in
153
shaping the political philosophy of India. The gods came

down ·and ruled the earth. They lo.ere religi'ous as· well as
political leaders, so that religion and po~itics were not
distinct from each other,
The Bhagavad Gita was dear to Gandhi, although he read
also the Quran and the Bible, and this changed his life
style. He came to grips with reality and shaped his
philosophy of Satyagraha. Under this philosophy, he refused
to cooperate with, and meet the demands of, the Government,
yet at the same time he refused to resort to aggression and
pick up arms against the British, because it was contrary
to the teachings of religion. He declared that he who can-
not create life has no right to destroy life. Gandhi thus
followed Lord Krishna, who was able to convince Arjuna
that once one has come to grips with reality, none can
intimidate and harass him. Arjuna had seen Lord Krishna,
who shaped his political philosophy. Gandhi experienced
Truth and could not separate his religion from the field of
politics. Religion was a means for gaining political ends,
which also meant religious freedom.
CONCLUSION
In this work I have shown that the success of Mirza

Ghulam Ahmad's movement reflects political imbalance in the
Ind i an sub-Continent. In t his political imbalance the
Muslims played a minor role; they could not take religious
and political matters into their own hands and get rid of
Mirza Ghulam Ahmad as a heretic. This power rested only i n
the hands of the British Government. There is no denying
the fact--and the Ahmadis are well aware of it--that had
Mirza Ghulam Ahmad published his claim under Muslim rule,
he would have been put to death forthwith , He still feared
the Muslim population, but found a solution in which his
enemies were the enemies of the British Government. The
func tion of all the movements which originated during the
British rule in India, was to overthrow it; the Ahmadiyya
movement alone stood behind the British to maintain England ' s
supr emacy. None of the Western writers who have dealt with
the Ahmadiyya movement have pointed out that the imperial
inte rests of the British were aided by the movement of
Mirza Ghulam Ahmad. They have also failed to find out the
r ea s on why the Ahmadiyya movement has been favored by the
Brit ish, and why the leaders of the Ahmadiyya movement were
treated differently from the leaders of the other movements,
154
I have also shown, through the use of Quranic sources,
that the claim of Mirza Ghulam Ahmad to the office of the
Promised Messiah -and the Prophet of God, constitute heresy,
and the Quranic sources do not validate his Prophetic mis-
sion. The Western writers have failed to look at the problem
of the Ahmadiyya movement from the Islamic viewpoint. They
have also failed to see the reason for the failure of Mirza
Ghulam Ahmad's movement in Indian soil. I have also pointed
out that his claim that insanity is closely intertwined
with the office of the Prophet combines two contradictory
worlds, an idea which has no place in the Muslim characteri-
zation of a Prophet.
I have used the original sources and have myself
translated them here into English. This was not so in the
case of the earlier writers on the subject. I have also
pointed out for the first time that Mirza Ghulam Ahmad
often contradicted his own beliefs and statements.
I have also shown, as no one else has done before,
that Mirza Ghulam Ahmad's use of religion as a political
force to support a non-Muslim Government is unprecedented
in the history of Islam.
In my work I have also demonstrated, which again no
one else has done before, that the psychological evaluation
of the symptoms of Mirza Ghulam Ahmad's disease classifies
him as an unstable perso11 unfit for the office of Messiah
1 ss
156
,,.,..
and Prophet of GodJ and that by his own testimony, Mirza

Ghulam Ahmad cannot claim acceptance like the Prophets of
Old. His office remains distinct from that of other
Prophets.
On the whole I came to the conclusion that the success-
f ul progress of Mirza Ghulam Ahmad was due to environmental
factors, as was true of other movements of his time. Mirza
Ghulam Ahmad took advantage of this opportunity, and by the
use of political means promoted himself to the office of
the Promised Messiah and Prophet of God.
ORIGINAL SOURCES
Books by Mirza Ghulam Ahmad
Ahmad, Mirza Ghulam. Anjam-i-Atham. Qadian, 1896.
Arbain. Qadian, 1900.

----·
----· Arya Dharm. Qadian, 1895.
Aina-i-Kamalat-i-I s lam • Qadian, 1883.

---- •
Ayyam-al-Sulh. Qadian, 1899.
- ---·
_ _ _ _ • Burhan al-Ahmadiyya (4 vol., 1888, 5th vol., 1905,
Qadian).
Chashma-i-Masihi. Qadian, 1906.

----·
Chashma-i-Marifat. Qadian, 1906.
----·
Dafa al-Bala. Qadian, 1902.
----·
Fath al-Islam. Qadian, 1890.
Government-i-Angrazi awr jehad. Qadian, 1900.

- - --·
Hamamt al-Bashari. Qadian, 1893.
- ---·
- - --· Hagigat al-Me hdi. Qadian, 1899.
----· Hagigat al-Wahy. Qadian, 1907.
----· Hazr a t al-Agdas ki Purani Tagriran. Qadian, 1899.
----· Ijaz-i-Ahmadi. Qadian, 1902.
Ijaz-i-Masihi. Qadian, 1901 •

---- •
- ---· Itmam al-Hujjat. Qadian, 1894.
----· Izalat al-Auham. Qadian, 1891.
----· Jang-i-Mugaddas. Amritsa, 1893.
1 57
• Kashf al-Gita. Qadian, 1898 •
• Kashti-i-Nooh. Qadian, n.d •
• Kitab al-Barait. Qadian, 1885 •
• Lel(char Lahore. Qadian, 1896.
• Lekchar Sialkot. Qadian, 1904.
• Maktubat-i-Ahmadiyya ( 5 vol., n.d.).
----· Manzur Elahi. Qadian, 1922.
Masih Hindustan Men. Qadian, 1899.

----·
• Nashur-i-Dawat. Qadian, 1903 •
• Nishan-i-Asmani. Qadian, 1892 •
• Nur al-Q.uran (Parts 1 & 2, 1895, Qadian).
• Nuzul al-Masih. Qadian, 1909.
• Paigham al-Suhl. Qadian, 1908 •
• Qadian ke Arya awr Hum • Qadian, 1907.
• Radd-i-Niyog. Qadian, 1895 •
• Raz-i-Hagigat. Qadian, 1898 •
• Sabz Ishtihar. Qadian, 1888.
Sat Bachan. Qadian, 1896.

----·
Shahadat al-Quran. Qadian, 1893 •
---- •
Shamah-i-Hagg. Qadian, 1894.
----·
----· Silsila-i-Tasnifat-i-Ahmadiyya. Qadian, n.d.
_ _ _ _ • Siraj-ud-Din Isai ka Char savalon ka Jawab.
Qadian, 1923.
Siraj al-Munir. Qadian, 1897 •

---- •
Sirr al-Khalifa. Qadian, 1894.
----·
Surma-i-Chashm-i-Arya. Qadian, 1886 •
---- •
159
----· Tabligh-al-Risalat. Qadian, n.d.
Qadian, n.d.
----· Tajjali-i-Hayat.
----· Tagrir. Qadian, 1897.
----· Tawziah al-Maram. Qadian, 1897.
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• Tiryag al-Qalub • Qadian, n.d.
• Tuhfa-i-Baghdad. Qadian, 1892 •
• Tuhfa-i-Golirya. Qadian, n.d •
• Tuhfa-i-Ghazanayiyah. Qadian, 1902 •
• Tuhfa-i-Qaisafil'.:ah. Qadian, n.d •
• Zarurat al-Imam. Qadian, n.d.
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University of Pennsylvania

Dropsie College for Hebrew and Cognate

A Critical Study of the Ahmadiyya Movement in Islam

Follow this and additional works at: https://repository.upenn.edu/dropsietheses

Library at the Katz Center - Archives Thesis. BP195.A5 M355 1976

This paper is posted at ScholarlyCommons. https://repository.upenn.edu/dropsietheses/84

This dissertation, entitled

A CRITICAL STUDY OF THE AHMADIYYA MOVEMENT

Candidate for the Degree of

has been read and approved by

II. THE DIVINE OFFICE • • • • • • • • • • • • • • 43

The Qualification of a Prophet

III. THE PILLARS • • • • • • • • • • • • • • • • • 81

I V. THE SCOPE OF SOLUTION • • • • • • • • • • • • 124

v. THE OPPOSITE NUMBER • • • • • • • • • • • • • 140

Mirza Ghulam Ahmad and Muhammad Ahmad

The origin of a new religious movement is rooted in

the beliefs, principles, and values of the old religions.

A new religion is not new per se, but is essentially a re-

flection of the faith which already exists; it is meant

to be the amelioration of that which already is, a refine-

ment of the prevalent system of beliefs. The fabric of a

new religion is constructed out of the threads and tissues

of the old religion, with new designs and patterns. It is

the same relationship as that of the caterpillar to the

chrysalis, of the nectar of a flower to the bee•s honey.

Secular and religious movements differ in that the guidance

of the religious leader is attributed to God, whereas the

secular leader's inspiration emanates from past personalities,

heroes, and leaders. Both the secular and the religious

leaders place themselves in the past with the past heroes,

thus forming an inseparable unity of the present with the

The new is a rebellion against the old, a confrontation

of the present, a visible reality, the past, an unseen

reality, and the future, an unseen and hoped for reality.

The visible reality is contained in what already is; the

unseen reality of the past points to the glorious yesterday

which hopefully could be restored in the future. The future

been developed to the study of the Ahmadiyya movement.

Some work on this subject has been done b~ Stanley · Brush,

H. A. Walter, Humphrey Fisher, and Spencer Levan. Their

works have dealt with the teachings and progress of the

from the critical point of view, and Spencer Levan openly

acknowledges a "sympathetic approach" to the movement. His

its purpose is clearly to present Mirza Ghulam Ahmad as a

great teacher and organizer, and as a largely misunderstood

personality in the East.

In our critique of the Ahmadiyya movement the follow-

ing approach has been adopteds

1. The statement of beliefs, teaching, and philosophy

of Mirza Ghulam Ahmad originally written in Urdu

have been translated by me into English for the

2. I have used the Quran, the hadith, and the tafsir

literature in evaluating the claims, teachings,

and prophetic sayings of Mirza Ghulam Ahmad, the

meanings of which he manipulated in order to assume

the office of the Messiah.

3. I have translated the hadiths which Mirza Ghulam

Ahmad claimed referred to him.