Anti
Ahmadiyya Movement in Islam
20th January 1999
CHAPTER III
POLITICAL CONSPIRACIES
With the passage of time Qadiani was turned into the religious arm of
the British Intelligence Department. Mirza sent spies abroad under the
cover of missionaries to serve Imperialism. We discuss here some obnoxious
activities of the Ahmadiyya emissaries In India and abroad to establish
the political character of Ahmadiyya.
Central Asia
Central Asia had always been an area of the British Military and political
penetration. In 1812 William Moorcraft an official of the East India Company,
sent a group of specially trained agents in Central Asia. Mir Azitullah
was a British agent, who undertook an extensive journey to collect military
intelligence. Alexander Burns and Mohanal, Kashmiri Pandit led an expedition
to this area in early thirties for procuring political and military intelligence1.
Joseph Wolf, the son of a Jewish Rabbi, embraced Christianity. He took
an expedition to Bokhara in 1844 to discover the fate of two British agents,
Col. Stoddart and Captain Connolly they and been sent by the Government
of India to Bokhara where they were detained by the Amir imprisoned and
executed2.
In early sixties, after the ruthless suppression of the War of Independence
in India, the British again intensified their subversive In Central Asia
under the direction of Col. Walker Superintendent of the Grand Trigonometrical
Survey. Col. Walker was assisted in this task by a band of specially trained
native agents, prominent among whom being Pandit Manphool, Faiz Muhammad
Bhai Dewan Singh and Ghulam Rabbani3, Muhammad
Hussain Azad the famous Urdu critic was also a British agent and he undertook
espionage mission in Central Asia.4
Phillips Knightly and Colin Simpson in their well-documented book The
Secret Lives of Lawrence of Arabia while discussing the political rivalries
Russia and British India confirm the existence of a spy ring operating
in Central Asia:
‘By the early 1900s this struggle between Asiatic Russia and British
India had shifted ground slightly but was still being pursued to the same
end. In Afghanistan, Persia, Mesopotamia, Syria and the Persian Gulf, a
network of British agents, ostensibly consuls, travelers, merchants and
archeologists working for the army, the Admiralty, the Foreign and India
Offices or the Intelligence Service, collected fragments of information
in the hope that of some one, somewhere they would form a pattern. Their
aims were to influence chieftains, win tribes, settle disputes and disparage
the Russians and the French all in the cause of protecting the Empire.‘5
In 1899 Mirza planned to send a mission to Central Asia to carry out reconnaissance
work. It composed of Molvi Qutubudin, Mian Jamaldin and Mirza Khuda Bux.
The real purpose of the mission was disguised under the cover of finding
the traces of the alleged journey of Jesus Christ from Palestine to India
via Central Asia. On 4 October 1899, Mirza proposed to hold a meeting at
Qadian to bid farewell to them as they were leaving India on a ‘noble mission’6
. However, the mission could not leave and only individuals were sent at
different occasion to Afghanistan and Central Asia territories in accordance
with the political expediencies of the time.
Afghanistan
Afghanistan had always been a center of political upsurge against the British
Imperialism. Before giving the subversive activities of Qadiani intelligence
workers in Kabul, a brief historical background is given to understand
the crux of the issue.
As stated earlier, in the second in the second half of 19th century
British and Russia followed an aggressive policy with regard to Central
Asia. The real cause of rivalry lay in strategic considerations and trade
interests as well as in the desire to strengthen their control over the
countries already conquered. The British colonialists in India feared that
the approach of any foreign troops to Indian frontiers would inevitably
lead to an outburst of popular anger against their rule. They were, therefore,
also eager to spread their influence and if possible complete domination
over the adjacent countries of Persia, Afghanistan, Sinkiang and Burma.
The Czarist Russia was also expanding its territory. Between 1866 and
1872 Russia brought Bokhara, Samarkand and Khiva under its control. The
British Government thought that Russia would push further southward and
invade. To guard against this danger, the British wanted firstly, to get
the hilly country lying between the Pamir Plateau and the Arabian Sea under
their control and secondly to place a friendly Amir on the Afghan throne.
Accordingly, Quetta was secured from the Khan of Kalat in 1876 and made
into a strong military base7. Sher Ali, Amir
of Afghanistan, did not like the British advance to Quetta and sought the
friendship of Russia. The British colonialists declared a war on him. The
war lasted two years. Sher Ali fled to Russia and Abdul Rahman become Amir.
The British agreed to recognize him on the condition that they would control
Afghan foreign policy. They subsequently secured hilly territories of Baluchistan,
Gulgit and Chitral.
In 1900, a few Afghan tribes rose against the British, as they were
dissatisfied over the demarcation of the boundary between Afghanistan and
British India. The situation further deteriorated when the Afghans launched
a Jehad offensive against some British official. On the instructions of
Amir of Kabul a book on Jehad entitled ‘Taqwim-din-Darbara Tehrik-e-Jehad’
was launched in Afghanistan8. It added fuel
to the fire and put Britishers in great political trouble.
All British attempts to calm the Afghan freedom fighters failed. In
around 1894, the Punjab Intelligence, then called Thaggi and Dakaity Department,
sent a proposal to Lt. Governor Macworth Young for the establishment of
a Qadiani Mission in Kabul in order to counter the Afghan Jehad movement,
so vigorously launched by the leading tribes against the British, and create
internal unrest and disintegration in the Afghan society which owed its
basis to religion. Herald Dean, Chief Commissioner NWFP, concurred with
the proposal.9
It was in 1894, that Molvi Abdul Latif of Khost, Kabul, a British agent,
visited India as one of the members on the Durrard Commission, which was
entrusted with the task of demarcation of the boundary between Afghanistan
and British India. He was the confidant of Shereen Dil Khan, the Governor
of Khost and a right hand man in connection with the demarcation. After
the Commission had concluded its work, Molivi Latif sent a message to Mirza
Ghulam Ahmad through some of his agents viz Molvi Ahmad Noor and Molvi
Abdul Rahman. Abdul Rehman visited Qadian twice or thrice and was influenced
by the writings of Mirza and those of Khawaja Kamaluddin, who at that time
stayed in Peshawar and published tracts against Jehad. Molvi Abdul Rahman
took the Qadiani literature for distribution in Kabul10
but was apprehended by the Kabul Police and was put in a jail in 1901 where
he was done to death in the prison cell.
Since 1896, the activities of the British agents greatly increased in
Kabul. The Mirza wrote a private letter to Abdul Rahman, Amir of Kabul,
in May 1896 explaining him the ‘glorious’ British Rule and asked monetary
help to carry out his campaign for the service of Islam. The letter was
not published in the Mirza’s life. A. R. Dard got it from the papers of
Muhammad Baksh (Deputy Inspector General of Police, Batala) and published
it in his book the life of Ghulam Ahmad.11
In 1902, Molvi Latif set out from Kabul on the pretext of proceeding
on pilgrimage by way of Lahore, accompanied by two of his disciples and
another divine. As planned earlier, when he reached India he settled down
in Qadian and started sending his agents in Kabul under the guidance of
the Punjab Intelligence. He stayed in Qadian for a few months.
Before leaving for Kabul, he wrote a letter to Brigadier Muhammad Hussain,
Commissioner of Police, Kabul, to ascertain whether the Amir would permit
him to proceed to Kabul12.
The Amir allowed him to return home. However, on his arrival in Kabul,
he was arrested and put in a jail on the charges preaching against Jehad
and spreading heretic beliefs and infidelity.
He was persuaded to repudiate his erroneous doctrines, but he did not.
After four months he was tried in a religious court where he was again
persuaded to renounce his faith which he refused13.
At last he was proclaimed guilty of heresy and was ordered to be stoned
to death on 14 July 1903.
Molvi Muhammad Ali Qadiani, editor of the ‘Review of Religions’
Qadian throws light on the killing of Molvi Latif:
When he returned to Kabul preached Ahmadiyya beliefs to some chiefs
of Kabul. Out of the main beliefs which characterised the Ahmadiyya movement,
the most important one is the denial of a warrior Mahdi and abrogation
of Jehad. Rather it should be put in this way that it is the very basis
of the claim of the Mirza to be the Promised Messiah. The Amir of Afghanistan
considered anti-Jehad ideas dangerous to the solidarity of his county,
as the national integrity and cohesion of the Afghan Society are based
exclusively on the preaching of the concept of Jehad. That was the reason
the Amir regarded the repudiation of the advent of a bloody Mahdi more
than a theological controversy and a potential danger to his state. He
secured fatwa to condemn the Sahibzada to death by stoning14.
Frank Martin, an Italian engineer serving at that time in Kabul, was a
witness to the whole event. He writes:
"This new man (Mirza Ghulam Ahmad Qadiani), therefore, if his preaching
was listened to, would upset Muhammadanism, and as he preached that Mussalmans
must regard Christians as brothers, and not as infidel, this would render
useless the Amir’s chief weapon, Jehad (religious war), in case of English
or Russian aggression. So the Amir, when he heard of all this, sent word
to the Moullah (Latif) to return, and the Moullah did so, preaching the
new religion as he came and as soon as he was well within the boundaries
of the country, he was made prisoner and brought to Kabul.”15
Mirza exploited this incident in favour of British Imperialism and launched
a malicious propaganda campaign against the political policies of Kabul.
In his book Tazkiratush Shadatain, he extolled the British Imperialism
and exhorted his followers to extend full support to it for their own benefit
and that their Jama’at.
At other occasions also he advised his community in the following words:
"Just ponder where on earth is there a heaven for you if you quit the
patronage of British Government? You cannot simply think of even one Government,
which will take you under its protection. Every Islamic State is gnashing
its teeth for cutting you to pieces because you are disbelievers and renegades
in their sight. You should be grateful for this blessing of God i.e. British
Government, You must clearly understand that God has established the British
Government in this country for your good only. If a misfortune befalls
this Government that will exterminate you also......Just try to live under
any other Government and you will realize what treatment is meted out to
you. Lend your ears to me. The British Government is a divine favour, a
blessing of God and a shield for you. So you should be grateful for this
from the very core of your hearts. The English are a thousand times better
than our Muslim opponents because they do not believe that we deserve to
be put to death, and they do not want to dishonor you.”16
Iran
The Mirza did not actively involve himself in Iranian affairs as the Bahais
had already launched a foreign-inspired movement in the main cities of
Iran in collaboration with secret Jewish societies. However in 1906 he
published a revelation: An upheaval took place in the palace of the Shah
of Iran. Qadiani writers17 explain that it
represented downfall of Nasiruddin (1805-1896) and the subsequent movement
launched by Iranian people for constitutional reforms (1905). Freemasonry
and Jewish backed subversive societies played a critical role in the Iranian
upheaval in early 20s.
India
The soothsayer of Qadian put forth certain prophecies about India. One
of them related to the Partition of Bengal.
In 1898, Lord Curzon (1859-1925) came to India as Viceroy. In 1902,
he set on foot a general discussion of provincial boundaries in India,
affecting not only Bengal but also Berar, the Central Provinces, Madras,
Bombay and Sind. Next year a plan emerged for severing the eastern and
predominantly Muslim regions of the Bengali-speaking areas and uniting
them with Asaam, creating a new province with a population of 31 millions,
of whom 59 percent would be Muslim18.
Some Hindu Bengali leaders demonstrated against the plan. A boycott of
British goods followed as popular feeling became indistinguishable from
religious fervor, a call by young extremists for the assassination of British
officials as an offering to the goddess Kali gave the movement a revivalist
character.
Lord Cuzon refused to accede to the demand of Hindu militant organization
for the annulment of Partition of Bengal. In August, 1906 Sir Bampfylde
Fuller (1854-1935) Lt. Governor of the new province of East Bengal and
Asaam, submitted his resignation over Government of India’s refusal to
support reprisal against schoolboy agitators in Serajganj. Lord Minto,
the Secretary of State for India, accepted the resignation. Hindu agitators
regarded it a victory of them. Fuller was succeeded by Sir Lancelot Hare
(1851-1922).19
During the Bengal unrest, the Mirza came forward with his hyperbolic
prophecy "Relating to the order that had been given concerning Bengal
at first, they would be conciliated now" (February 1906) When Sir Fuller
resigned, it was claimed that Ahmadiyya prophecy had been fulfilled and
the official organ of Qadian jubilantly queried:
'could anyone guess six months before the resignation of Sir B. Fuller
that the Bengali agitators would be thus conciliated? There were no Locbtnem
who hoped that a Liberal Government In England may set aside the order
of Partition, but no one ever thought of the conciliatory policy that has
been adopted by the Government.20
The same prophecy was interpreted in a different way when the Partition
was annulled in 1911:
Mirza Sahib clearly indicated the reversal of the position in some
future time.... How the events shaped themselves mysteriously into the
divine scheme of things shows the Hand of an Omnipotent God, who had long
foretold the final act in this political drama. And it came as dramatically
by a proclamation in the Coronation Darbar held in 1911 CE. The Partition
of Bengal was revoked as a gesture of conciliation towards the people of
Bengal. How aptly the prophecy came to be fulfilled three yeas after the
lifetime of Hazrat Mirza Ghulam Ahmad.21
The Partition of Bengal is an important event in the movement for a separate
Muslim homeland. The Hindus hailed its annulment but Muslim felt disappointed.
It was a day of mourning for them but a day of rejoicing for Hindu Bengal
and the followers of Mirza Qadiani who was in it the fulfillment of their
prophet’s oracle.
Muslim League:
The Mirza was so deeply committed to Imperialist cause that he disliked
the political parties of India, the Indian National Congress and the Muslim
League alike and condemned their political program.22
He was equally critical of the Muhammadan Educational Conference, Aligarh
College and the Nadwatul-Ulema. He could never think of an Independent
India free from the Imperialist dominance or a constitutional struggle
waged by an enslaved nation for restoration of its basic rights.
Boer War
The Dutch Boers who emigrated from the Cape Colony and settled in Natal
South Africa in 1840 waged a war against the British Colonial rule in 1880
and valiantly resented the annexation of the country. The discovery of
gold and diamonds in the country led to a great influx of the English and
other nationalities, but the refusal of the Boers to grant those aliens
electoral rights and privileges excited the greatest discontent. The Boers
demanded the abolition of British suzerainty in return for the grant of
franchise to the aliens. Britain refused and the war broke out (1899-1900)
The Transvaal Boers invaded the North West of Natal but were driven
back at Glencoe by General Symons. They then invested lady Smith which
was being held by General White. The British defense of Lady Smith disrupted
the Boer plan for an advance to the coast. Britain eventually granted self-government
to Transvaal in 1906.
Mirza Ghulam Ahmad continued to pray for the success of the British
Imperialists in the Boer Wars. Funds were collected for the British mercenaries
who were injured during the aggression in Transvaal. When the Boers were
driven back by General Symons, he sent a letter of congratulation to the
Punjab Government. The Chief Secretary to the Government of Punjab wrote
Secretary to the Government of India, Foreign Department, on 9 March 1900.
'In connection with my letter No.54 C dated 6th March 1900, I am directed
to submit for information of the Government of India, a copy of the message
of congratulation received from individuals and association named on the
margin in connection with recent British success in South Africa, and to
add the messages have been suitably acknowledged by Lt. Governor (MacWorth
Young) of Punjab.
-
Nawab Mohammad Hayat Khan, Hassan Abdal.
-
Secretary Anjuman--i-Islamia , Punjab, Lahore.
-
Mirza Ghulam Ahmad, Rais of Qadian Batala.”23
Mirza Ghulam Ahmad also sent a telegram to the Lt. Governor of the Punjab
for onward submission to H.M. Queen Empress when the British General White
checked the Boer advance at Lady Smith.
‘I heartily congratulate Her Majesty, the Empress for the relief of
Lady Smith. Kindly forward this.’24
On 10 February 1900 he issued a circular to call the attention of his Jama’at
to the Transvaal War. He advised his followers to pray for the success
of the British Government in the war and contribute liberally for the injured.
Mirza Khuda Bux was appointed coordinate to receive money from all Ahmadiyya
Jama’ats of India.25
During the papacy of Hakim Nuruddin (1908-1914), Khuda Bux wrote a book
on Ahmadiyya movement in two volumes. In that book he emphatically states
that only due to the blessings and prayers of the Promised Messiah the
British defeat was turned into a victory in Transvaal. As he finished his
prayers in a specially organized meeting in Qadian, Lord Robert came out
victorious in the War. It is a heavenly sign. The British Government is
requested to pay respect to the successor of the Promised Messiah (Molvi
Nurddin) in order to save itself from any ensuing catastrophe.26
No such sympathy for Muslims of Turkey, Sudan, Afghanistan or any
other Muslim country, was ever shown when they were killed by the British
soldiers during naked aggression against their lands. It amply shows the
political character of the movement.
Japan
In 1906 Mirza Qadiani announced to have received the following dubious
revelation from God:
An Eastern Power and the critical condition of Korea.
It has been interpreted by his followers in the context of Russo-Japanese
War of (1905-1906) which ended in signing of the Treaty of Portsmouth.
Russia gave up half of Sakalin Island to Japan and recognized her sovereignty
over Korea.27 Japan annexed it in 1910.
Russia
Another prophecy concerns Russia. It has an interesting background. In
an Urdu poem, Mirza made an oblique reference to an earthquake. To meet
the imperative need of the poetical rhyme, he, in one of his couplets,
stated that at that critical time even the Czar of Russia would be in pitiable
condition.28 This provided an opportunity
to Qadiani writers to interpret it in terms of a prophecy for the downfall
of the Russian Empire in 1917. It is a far-fetched and cunning explanation
of a verse. Mirza during his lifetime always prayed for the success of
Britain whenever it had any encounter with Russia.29
For Zionism
In 1897, Herzl launched Zionist movement. The immediate object of Zionism
was to obtain from the Sultan of Turkey a legal concession or charter for
the settlement of large number of Jews on the basis of local self-government.
Three personal interviews of Herzl with Sultan Abdul Hamid in 1901 and
1902 respectively proved fruitless. Herzl wrote in his dairy that Turkish
officials were like sea foam; only their expressions were serious not their
intentions. He would have to ask the British, with whom contacts had already
been established, for a Jewish colony in Africa. But the mere suggestion
of any project outside Palestine aroused violent opposition from Jews.
The secession of number of Zionists followed and led to the establishment
of Jewish Territorial Organization (JTO). After unsuccessful attempts to
find a suitable territory in Cyrenaica, Canada, Australia, Mesopotamia
and Angola, the ITO ceased to function.
In 1903, the British Government offered the Zionist Congress a territory
in East Africa for Jewish settlement but the offer was rejected because
the majority of Zionists could not consider any land other than the land
of Zion as their homeland.30
In the early years of 2nd century a movement to establish Zion in Chicago
(USA) gained increasing popularity. The Jews of Central and Eastern Europe
who came in large numbers to America looked to it with hope. Its moving
figure was John Alexander Dowie.
Dowie emerged on the scene with an ambitious plan to establish a Zion
in America. He called it a Kingdom of God referred to in the Old Testament.
He was born in Edinburgh in 1847 where he studied at the University before
entering the ministry. He was ordained in South Australia as a congressionalist
and subsequently founded the Divine Healing Association of Australia and
Newzealand. In 1888 he proceeded to America and organized the Christian
Apostate Church in Zion. The city of Zion was founded on the West Shores
of Lake Michigan in Chicago and he became its General Overseer. He called
himself ‘Elijah, the Restorer and the Promised Messiah’. He started the
publication of a paper called the Leaves of Healing. There was no theatre
or dancing hall in the Zion City. Severe punishments were afflicted on
pork eaters and wine addicts.31
The purpose of Zion movement was to smash every other church in existence
in the world. The Zion Restoration Host was organized at Shiloh Tabernacle
in the city of Zion on Lord’s Day, 21 September 1902. It recognized Dowie
as the Messenger of Covenant, the Prophet foretold by Moses, and Elijah,
the Restorer.32
By setting up a kingdom of God - Zion and by playing host for its restoration
in the religious cloak of Elijah, the Restorer, Dowie projected himself
as a redeemer of Jews and protagonist of a new Church to the dislike of
Herzelian Zionists. Zionists directed their Indian stooge to start a smear
campaign against him. The Mirza at first tried to engage him in religious
controversies, an artful jugglery in which he specialised but Dowie paid
no heed to it. In 1902 he sent him a challenge calling for a prayer duel
and predicted a calamity for his Zion. Dowie did not respond. The following
year it was repeated more forcefully, still he cared not to reply.33
During that time pro-Jewish circles managed to publish the Mirza’s prophecy
in as many as 32 leading American papers and gave it stupendous publicity.
Dowie cleverly evaded a spiritual contest or a prayer duel and did not
get himself involved in any controversy with Mirza.
By 1905, Zionists succeeded to sabotage Dowie’s movement from within.
Dowie was charged with misappropriation of funds. Glen Volva, his former
associate, took control of Zion in 1906. Dowie was deposed. He died in
March 1907. The Mirza found a good chance to claim that his prophecy had
been fulfilled 34 although Dowie completely
ignored him and had never entered into any type of prayer duel with him.
Mirza failed to entrap him into theological debates or prayer duels
meant to expose him and his movement in the eyes of the public. The utterances
of the Mirza which received a wider publicity in America may be taken as
one of the indirect factors in the tragic end of Dowie, besides his own
follies.
There was also another claimant of Prophethood and Messiahship in Britain
at that time. His name was Stuart Piggot. He was not involved in any political
movement. The Mirza wrote him a simple letter in 1902 inviting him to accept
his faith. He did not launch such a big tirade against him, nor did Qadiani
challenge receive such a wide publicity in the British press. This shows
that Piggot’s utterances carried no harm to the political interests of
his masters. Mirza could only come in the arena when the interests of his
mentors were at stake.
It was really a political service, which Mirza Ghulam Ahmad, the Promised
Messiah from Gentiles rendered to his Jewish master for the cause of Zionism.
Turkey
Support and sympathy for the Turkish Sultan began to worry the British
Government in India by about the middle of the 1890s. They felt alarmed
at the Russio-Turkish war of 1876-78. There was a sharp reaction in India
and some Muslims suggested to the Sultan to forge an alliance with the
Mahdi of Sudan and Iran and invade India. The Sultan paid little heed to
the proposal, however, he was conscious of the support the Muslims of India
could provide for Turkish cause.35
The British Imperialists were also disturbed lest the Amir of Afghanistan
showed his teeth when British forces were committed against the Pathan
tribes on the North West and there was fear of unrest in Hyderabad State,
coinciding with the call of Jihad on the Frontier. In July 1897, Maulana
Hidayat Rasul, a freedom fighter in Lunknow, was sentenced to an year's
imprisonment for making seditious speech at a public meeting while congratulating
the Sultan of Turkey and Amir of Afghanistan on their championship of Islam.36
Sir Anthony McDonnell, the Lt. Governor of UP, reported the circulation
of a book preaching Jihad and mentioned to the Viceroy, Lord Elgin (1847-1919),
a leaflet describing the Ottoman Sultan as Amir-ul-Mominin and Padshah-i-Musalman.
In the same letter he reported signs of Hindu-Muslim rapprochement in Rohilkhand.
In a letter, McDonnell passed on reports that Rampur is said to contain
a large number of vigilantes and Turks.37
He, in another report says:
There can be no doubt that there is great sympathy with Turkey and
that the prevalent feeling partakes of the nature of an Islamic revival.
This, I believe, to be partly due to incitement from outside India and
partly spontaneous, and I think it has been growing for sometime and is
fostered in Muhammaden schools. The commissioner of Agra tells me that
many more people then formerly have taken to wearing the Turkey Fez and
this is perhaps a straw indicating how the wind is beginning to blow.38
In Greco-Turkish war, the Muslims raised funds for the families of Turk
soldiers and held prayers for their victory. When Greeks were defeated
in Thessaly in 1897, there were rejoicings all over India. A Muslim deputation
waited on the Turkish Consul General requesting him to convey their feelings
to the Sultan whom the Muslims owed allegiance.39
As a hireling of the world Jewry, Mirza had been sending typical material
to Turkey through Imperialist agents and Jewish secret societies. He declared
that the growing weakness of the Turkish Empire and secessionist tendencies
in certain parts of Arab lands were divine signs for the advent of the
Promised Messiah and Mahdi.40
In May 1897 Hussein Kami Bek, the Turk Consul, arrived in Lahore. He
was given an historic reception at the Lahore station, as he was regarded
an envoy of the Caliph. Some influential member of the Ahmadiyya Jama’at
of Lahore perhaps at the behest of the British Intelligence, proposed him
to visit Qadian. The Consul agreed to it. In the words of Dr. Basharat,
he wanted to fulfil some of his political ambitions,41
or it was out of Pan-Islamist sentiments. He sent a letter to the Mirza
and after receiving his consent, visited Qadian. He held closed-door discussions
with him. It is not known what discussion took place between them, however,
it transpired from Mirza’s subsequent outbursts that the Consul asked him
to support the Sultan and the Turkish Empire. Mirza out-rightly rejected
the proposal and in turn condemned the Sultan and his Caliphate. He showered
all praise upon Queen Victoria and highly extolled the British rule. The
Muslim of India had pinned high hopes on the outcome of that meeting and
eagerly awaited its results. The editor of the daily Nazime Hind, Lahore,
wrote letter to the Consul inquiring about the results of the meeting.
The Consul’s reply carried an indirect reference to the political drama
Mirza had staged for the British Imperialism in the name of Islam. He called
the Mirza a Namrud, Shadad, Satan, an Arch Liar, an Embodiment of Deceit
etc.42
On 24th May 1897, Mirza gave a reply to his letter by publishing a
strongly worded statement in which he made it amply clear that he was only
loyal to the British Government, which was worthy of every respect and
thankfulness, under whose blessed rule he had been doing his divine business.
The Turkish Government was condemned as an incarnation of darkness and
doomed to destruction. He claimed through a revelation, that the position
of Turkish Sultan, Abdul Hamid II as well as his associates, were very
bad and under the circumstances they would meet a fateful end.43
A Qadiani elder gives Ahmadiyya viewpoint on Turkish Caliphate in the
following words:
"The Ahmadis however regard the claim of the Sultan of Turkey to Caliphate
to be false and refuse to acknowledge any sort of allegiance to him. When
Hussain Kami, the sub-consul of Turkey, paid a visit to Qadian in 1897,
Ahmad told him in plain words that the Sultan had no title to Khilafat;
This infuriated the sub-consul and many other non-Ahmadis, whereupon he
published an ishtihar (public Notice) wherein he wrote:
“I have no need of the Sultan of Turkey and have no desire to see his
Consul. For me one Sultan is sufficient who is the true King of heaven
and earth … when the Sultan of Turkey is but a straw before my King of
what significance is his Consul? In my opinion however obedience and gratitude
are due to the British under the protection of which I am carrying on this
heavenly propaganda with great safety. The Turkish Government is nowadays
full of darkness and is reaping what it sowed. For me it is never possible
to spread any truth under its protection, I am afraid many people will
be displeased at this Fatwa (opinion) but this is the truth. I tried to
impress this fact, in several ways, on the mind of the Consul, who came
to Qadian, that the Turkish Government stood blamed before God for several
reasons. But I looked into his heart and found that he took these words
very ill and this clearly shows that Turkey will have no more good days,
and his remarks against me on his return from Qadian are a clear indication
of Turkey’s downfall. I told him that now it was the Will of God that those
among the Muslims who remained separate from me would be destroyed, be
they Kings or subjects and I think these words pierced him like arrows.
I did not speak from myself, but said what God had revealed to me."
In another notice Ahmad says:
‘ The claim of the Sultan to be the Khalifa or spiritual head of the
Muslim is only word of mouth.’44
The Muslim Press took strong note of the Mirza’s filthy language and critical
remarks against the Sultan, and his eulogy for British Imperialism. The
daily Siraj ul Akhbar Jhelum, stated that Mirza Qadiani was not
only an enemy of Muslim ulema but also an arch enemy of Islamic brotherhood
and Muslims of the world. As Gladstone was the bitter opponent of Turkey
in Britain, similarly Mirza Qadiani was a staunch enemy of the Turkish
Caliphate in India.
The January 1904 the Mirza prophesized:
‘The Turks shall be defeated in the land hard but after the defeat
they shall defeat (their foes).’45
The propaganda against Turkey was intensified during these years by Qadianis
and other non-Muslim agencies. It ultimately became one of the factors
responsible for the dismemberment of the Caliphate. By 1908, the Young
Turks backed the Jews and Freemasons came to power in Turkey.
An Overview
The sum and substance of the anti-Islamic Ahmadiyya movement, launched
by the shrewd son of a pro-British Mughal land lord, was to serve the political
interests of British colonialism and to perpetuate their rule in India.
It provided discrete support to the Jewish militant nationalist movement,
that took shape at the close of 20th century with the active collaboration
of European powers. Basically the movement was political in nature, mistaken
as only religious heresy. Nevertheless, it infused the elements of neo-Judaism
in the body politic of Islam and created a new Ummah on the basis of false
prophethood.
Through his alleged prophethood, Mirza declared all Muslims as infidels,
even if they recited Kalima. It was a virtual abrogation of Kalima and
a sinister attempt to claim superiority over the Holy Prophet Hazrat Muhammed
(pbuh).
To segregate the Muslims from his followers, he strictly prohibited
the marriage of a Muslim with an Ahmadi girl. It was one of his strong
commands as allegedly revealed to him by God.46
He prohibited his followers in joining daily prayers with Muslims. Similarly
offering of funeral prayers of non-Ahmadis (even of a child) was forbidden.47
Qadian was declared to be a sanctum santorum to alienate his followers
from Mecca and Madina in a deceitful manner. It was called the Arz-i-Haram
(the Land of Holy Ka’aba) and Median-ul-Nabi (the city of Prophet). The
Mirza visualized its name written in the Holy Quran. The annual gatherings
in Qadian during the Xmas week was a Zilli Haj for Ahmadis The Mirza founded
the Cemetery of Paradise (British Maqbara) in Qadian. Only those Ahmadis
could find burial place in it who had bequeathed one tenth of their belinings
to the Qadiani exchequer. He extended the mosque built his father in Qadian
and called it the real Masjid-i-Aqsa mentioned in the Holy Quran.
The British naturally had great sympathy with a movement which fulfilled
their political ends and created disintegration in the Muslim society.
Secret funds were made available to the organization through indirect channels
to let it grow and keep of prolific writers was placed at the disposal
of the organization by the British to save the nascent movement from a
debacle which otherwise could have taken place due to absurdities and stupidities
of the over zealous British proxy. Under the religious cover Qadiani missionaries
were planted in Arab lands and the British colonies to carry out political
works in accordance of the British diplomatic missions.
The movement bears great similarity with Bahaism another Jewish backed
political movement openly declaring against Islam. Both these movements
had powerful missions in Israel. Ahmadiyat sprang from Sunni community
of India and Bahaism from Shia Iran. Bahaullah (d.1892) abrogated Islam
and claimed to be a manifestation of God. The Mirza cleverly projected
his image as a prophet and a saviour and rode roughshod over Islamic precepts.
He deceitfully distorted the Quranic verses by interpolating his Punjab-oriented
rejected the doctrine of finality of Prophethood, the Mirza hypocritically
changed its meaning to make room for his heretical claims. The former openly
revolted against Islamic and the latter employed a cloak and dagger policy.
Both hated Christian dogma but loved its mentors and Imperialism. They
had same set of interpretations regarding the miracles of Jesus. Both claimed
to be the Promised Messiah, and the Redeemer of mankind. Both threw challenges
of writing Arabic under revelationary spell. Baha wrote Ikan in one night
and the Mirza gave his revelationary in one sitting48
in 1900. There are many other points of similarity which established the
identical character of these movements. Politically both Baha and the Mirza
were western emissaries and Jewish agents. They abrogated Jehad, praised
the European expansionism condemned the world of Islam and preached servile
submission to an alien rule.49 They worked
for the downfall of the Ottaman Empire and prophecized an ill fate the
Turk Caliph. They predicted establishment of a Jewish state in Palestine
and worked for it with devotion and zeal. Mirza prayed for the prosperity
and long life his godmother, Queen Victoria and Bahullah showered praise
on his Czarist mentors. His son Abdul Baha welcomed the British mandatory
system in Palestine enforced at the end of First World War and earned Knighthood.
Both of them looked to Imperialism and its by product Zionism for their
betterment and survival and are still engaged in dirty works under the
Imperialists-Zionist tutelage.
References
-
1.Mohan Lal, Travels
in the Punjab and Afghanistan and Turistan to Balkh, Bikhara and Herat
and a Visit to Great Britain, Germany, First Ed. 1846 Reprint Al Biruni
Lahore 1979
-
2. Joseph Wolff A.
Mission to Bokhara Routeldge and Kegan Pal, London, 1969
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3. Devadra Kaulshik
Central Asia in Midern Times Mascow 1970, p. 38
-
4. For details see
Agha Ashraf Wastay Asia Ke Syahat, Hamdard Academy, Karachi 1960 (He has
published in Urdu the text of the Report which he searched out in India
office Library London)
-
5.Phillip Knightley
and Colin Simpson, The Secret Lives of Lawrence of Arabia, London 1971,
P. 50
-
1. Tarikh -e-Ahmadiyyat
vol IIIp. 73
-
2. Percival Speare,
The Oxford History of Modren India Delhi, 1978 p. 252 and also Richard
s, Nswell The politic. of Afghanistan, Cornell University Press London,
1972, p.45
-
1.Tarikh-e-Ahmadiyat
Vol III p. 185
-
2.
Abdul Mudassara, op cit p. 57
-
3.
Sir Zafarullah Ahmadiyat, The Londin Mission 1976 p. 84
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4
A.R. Dard , Life of Ahmad p. 362
-
5.
See review of Religions, Qadian November December 1903 p. 443 Mirza Ghulam
Ahmad, Tazkira Tush-Shahaditain, Qadian 1903 p. 47
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1.
Trikh-e-Ahmadiyat Vol III Rabwah, 1962 p. 338
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2.
Review of Religions, Qadian, May 1906
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3.
Frank A Martin Under the Absolute Amir , Harper and Brothers, London, 1907,
p. 203.
-
1.
Mir Qasim Ali, Tabligh-i-Risalat Vol, X, P. 123
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2. Ch. Ali Muhammad
in the Company of the Promised Messiah, Lion Press Lahore 1977, P. 307
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3.
Percival Spear The Oxford History of Modern Indi, 1978, oxford University
Press Delhi, P, 315
-
4.
Review of Religions Qadian, Vol V no.vii July 1906 P. 82.
-
1.Review of Religions,
Qadian, Vol V P. 363
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2. Main Rahim Bakhsh,
The Debt forgotten, Lahore, 1960, P. 52 Also Mirza Mahmood Ahmad A Present
to His Royal Highness the Prince of Wales, P. 86
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3. Alfazl Qadian 1st
Jauary 1914
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From Hon, Mr. W.R.
H. Merk Officiating Chief Secretaru to the Government of the Punjab to
the Secretary of the Government of India Foreign Department No. 167 dated
Lahore the 9th March 1900 India Office Library, London
-
Mirza Ghulam Ahmad
Rais of Qadian Batala, telegran dated 24 March 1900 Zia ul Islam Qadian
Mirza Khuda Bux Asie Mussafa Qadian 1914 p. 179
-
Mirza Ghulam Ahmad’s
important cicrular to his community 10 February, 190 Zia ul Islam Press
Qadian
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Mirza Huda Bux Asie
Mussaga Qadian 1914 p, 179
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1 . Mahmud Ahmad A.
Present to His Royal Highness the Prince of Wales, Qadian 1921 P. 87
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2. Mirza Ghulan Ahmad
Dur-i-Samin, (poetical work) Rabwah, P. 24
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3. Mir Qasim Ali,
Tabligh-i-Risalat Vol 1 P. 56
-
Encyclopedia of Religions
and Ehics-Zionism, Also Encyclopedia Brittamica- Jews and Zionism.
-
1. See Dictionary
of American Biography Edit by Johnson and Dumas, New York, 1959 P. 414
and Webster’s Biographical Dictionary USA.
-
2. Rolvix Harian Johan
Alexander Dowie and the Christian Catholic apostalic Church University
of hicago, 1906 PP 2-9 (unpublished Thesis) Winder Library Harvard University
USA
-
3. Main Rahim Bakhsh,
The Debt Forgotton Ahmadiyya Anjuman Lahore 1960, P. 48
-
4. See Mirza Ghulam
Ahmad, Haqiqatul -Wahi Qadian 1907.
-
1. C.J.Alder British
Inida’s Northern Frontier (1865-95) London, 1963 P. 313
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2 Elgin to Hamilton,
20 November, 1895 Hamilton Papers, Inid aOffice Library, EURD 5091, P.
357 by P. Hardy, The Muslim of British India P. 177
-
3. MacDonnel To Elgin,
16 July 1897 MacDonell Papers, Bodleian Library Hist, Fols, 1722-23 Hardy
op cit.
-
4. libid 22 August
1897
-
1. P.C. Bmford, Histories
of Non cooperation and Khilafat Movement, Delhi 1925 (a classified document
of the government of India every copy being numbered to ensure secrecy
quoted by Dr. I.H.Qureshi Ulema in Politics p. 242
-
2. Mirza Ghulam Ahmad
, Nishane-e-Asmani(1892) Ziaul Islam Press Rabwah, 1956. P. 4
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3 . Dr Basharat Ahmad
op cit p. 510
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4. Mir Qasim Ali Tabligh-e-Risalat,
Vol, VI p. 18
-
5. Dr Basharat, op
cit p. 502
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1. M. Sherher Ali
What Distinguishes Ahmadis from non Ahmadis Anjuman Tarraiqqi-e-Islam Deccan,1917
p. 15
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2. Dr Busharat Ahmad
op cit p. 502
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1. Mirza Mahmood Ahmad
The Truth About the Split Qadian 1939.
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2 . Mirza Mahmood
Ahmad Anwar-i-Khilafat Qadian, P. 93 and Barkat-i-Khilafat, P. 75
-
1. See Maulana Aasi
Amritsari, Alkavia Wal Ghavia Amritsar and Phoenix, His Holiness
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2. For Bab and Bahaism
see Abdul Baha, The Episode of Bab, Abdl Fazi Proots, C.M. Remey The Bahai,
Movement and Prof Brown’s writings on the subject.