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Mirza Ghulam Ahmad sahib writes in his book “Sitara Qaisariya”:
“O Exalted Queen. Your noble intentions are pulling Heavenly assistance towards them. And it is the attraction of your good intentions, owing to which the sky is pulled towards the earth with blessings. For this reason, there is no other reign except yours that is appropriate for the appearance of Maseeh Maood. So, God sent a light (“noor”) from the sky in your illuminating (“noorani”) reign because light attracts light and darkness attracts darkness”. (Roohani Khazain, vol. 15, p. 117).
Then he writes at p. 119 of the same book:
“O Exalted Queen, Queen of India. May God prolong your life with happiness and glory. Your reign of government is so blessed that God’s Hand is supporting your objectives. The angels are cleaning the paths of your good intentions and sympathy for your subjects. …Mischievous is the one who does not value your reign, and evil (“badzaat”) is the one who is not grateful for your favours. …My heart is especially full of your love and greatness”.
In his book “Kitabul Bariyya”, he writes:
“My only request is that for the sake of this family, which the Government has experienced over a continuous period of 50 years to be a loyal family and about which the honourable officers of the Government have issued letters testifying that they have been totally loyal and servants of the English Government, the Government must treat this self-cultivated plant with care and attention. And instruct its subordinate officers that in view of the proven loyalty and sincerity of this family, they should treat me and my “jama’at” with special kindness and favour. Our family has never shirked from shedding its blood and sacrificing its life for the sake of the British Government, nor would it hesitate now”. (Roohani Khazain, vol. 13, p. 350).
He also writes at pp. 4 to 7 of the same book:
“I come from a family, which is totally loyal to this Government. My father, Mirza Ghulam Murtaza, was a loyal person in the eyes of the Government, and he used to be offered a chair in the Governor’s Court, and he has been mentioned in “The History of the Chiefs of Punjab” by Mr Griffin. In 1857 he helped the British Government beyond his means, i.e. he assisted them during the mutiny by providing 50 men and horses. …After my father’s death, my elder brother, Mirza Ghulam Qadir, continued serving the Government. And when the rebels fought with the British army at Timmun he participated on the side of the British. After the death of my father and brother, I was living in isolation. However, I have been supporting the British Government with pen for the last 17 years. During this period of 17 years, all the books that I wrote, I exhorted people to obey the British Government in these books”.
Mirza Ghulam Ahmad sahib writes in another book “Tiryaqul Quloob”:
"The greater part of my life has been spent in supporting and defending the British Government. I have written and published so many books and posters in respect of impermissibility of Jihad and the need for obedience to the British that if all these tracts and books were put together, it would take 50 cupboards to accommodate them”. (Roohani Khazain, vol. 15, p. 155)
Similarly when the British attacked the Muslims of Afghanistan, Mirza sahib delivered a special “khotbah” on Eidul Fitr in which he said:
“You have seen that our Government has to fight several times on its border (with Afghanistan). Although people in that area are Muslims, they are not right in our view. …Our Government is also facing a small democratic state Transvaal. That state is not bigger than Punjab but it is its mere stupidity that it has started a war against such a big empire. But now that the war has started, it is the duty of every Muslim to pray for the success of the British. What do we have to do with Transvaal? We have to be loyal to the one to whom we owe thousands of favours. …After this ‘Hazrat Aqdas’ raised his hands with great enthusiasm and sincerity for prayer…and there was a long prayer for victory and success”. (Ruadad Jalsa-Dua, Roohani Khazain, vol. 15, pp. 621 – 624).
Mirza sahib also expresses his wish like this:
“If Allah teaches us English language, we ourselves will tour around and preach and end our life in this ‘tabligh’ even if we get killed”. (Malfoozat, vol. 3, p. 292).
Mirza sahib has said that the names of two of his angels were “Aeel” and “Teechi Teechi”, which indicate that they would be English. One of Mirza sahib’s visions is:
“I saw an angel in the shape of a young man of 20 years. He looked like an English man and he was sitting in front of a chair and a table. I said to him ‘You are very handsome’. He replied ‘Yes, I am good looking’ (‘darshani’)” (Malfoozat, vol. 7, p.89).
Mirza sahib’s father died in 1875 and, according to him, he kept serving the British for 17 years, i.e. until 1892. In the remaining 16 years of his life, mostly he praised the British. It raises the question, “Was Mirza sahib a ‘nabi’ of the Muslims, or of the British”? If we have a Muslim “nabi”, then what is the logic of English angels? After reading the foregoing writings of Mirza sahib, any reasonable person will immediately realise that he was definitely not a ‘nabi’ of the Muslims. If he was a ‘nabi’ at all, he was certainly a ‘nabi’ of the British whom he praised throughout his life. The presence of permanent headquarters of Jama’at Ahmadiyya in London now also proves that “the dust eventually settled where it had originated from”.
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