By Bashir Ahmed
The prime objective of all Prophets of Allah has always been to establish the Unity and Oneness (Tauheed) of Allah and to strive for the establishment of His ‘Deen’. Among the foremost subject matters that are often greatly emphasised in the Holy Qur’an are Tauheed and the Day of Judgement. The Holy Qur’an gives us a concept of Allah Who is the Most High and Exalted in status – Who is The First and The Last, The Evident and The Immanent, The Most Merciful and The Prevailing. He is The Knower of all that is either hidden or visible and He is The Sovereign, The Irresistible and The Supreme. And surely it is He Who is The Creator of everything. He is The Most High Whose grasp is over all visions but no vision can ever grasp Him in this world [see 6:103]. And if all the trees on earth were pens and the ocean were ink, with seven oceans behind it to add to its supply, yet would not the words and attributes of Allah be exhausted [see 31:27]. He is The One – Exalted in status – Whose Glory is declared by the heavens and the earth and all beings therein.
After this brief introduction, let us examine what Tauheed is all about. Tauheed is not only to verbally confess the Unity and Oneness of Allah but also to accept Him as the sole Cherisher, Sustainer and the only God from the bottom of one’s heart – and to give precedence to His decrees over one’s desires – and to obey His teachings, brought to us by His Prophets, in an exacted manner as ordered by Him – and not to cause any insolence, disrespect or blasphemy against Allah with either one’s deeds or words.
Throughout the history of mankind various factions among the nations have been associating idolatrous beliefs and dictums toward Allah SWT, and thus by doing so, they have been blameworthy of the blasphemy against the Exalted Status of Allah. At times, these blasphemies were either idolatry acts and beliefs or blasphemous dictums otherwise – as an example, to say that Jesus (pbuh) is the son of Allah or that He has begotten a son or that angels are the daughters of Allah etc. These kinds of dictums, no matter how meaningless and absurd they are and might not have anything to do with the reality, are extremely abominable to Allah. To declare someone as Allah’s son is such a great blasphemy that if the heavens rupture and the earth splits open [upon this blasphemy] even then it is a lesser thing (see 19:88-92). Similarly, the dictum that angels are the daughters of Allah is a great blasphemy and there will soon be accountability on the Day of Judgement (see 17:40). Moreover, it is Allah’s verdict that if the blasphemous people do no desist from such dictums then the painful punishment will befall upon them (see 5:72-73). Therefore, the servants of Allah should never even say something according to their whims and fancies that are inconsistent with the Most Gracious Status of Allah and that may lead to the blasphemy, insolence and disbelief [of Allah].
With all the above discourse, let us see what Mirza Ghulam Ahmad Qadiani writes on pages 103-105 of his book “Kitab-ul-Bariyyah”:
“God entered my body.…….and in this condition I was saying that we want a new System and new Heaven and new Earth. Thus initially I created Heaven and Earth in a condensed form in which there was no system or differentiation, then according to God’s wish, I created a system and differentiation, and I was watching that I have the power to create this. Then I created the Asmaan-e-Duniya (Lowest Heaven) and said that ‘We have beautified the world’s heaven with lamps’. Then I said that now we will create human from the extract of earth.…….”
Just ponder a little that a person born of a mere drop of semen is daring to claim that in his vision he himself became Allah and then even created the heavens and the earth. Obviously, a person may claim whatever either verbally or in writings, or he may utter extreme nonsense, yet it would neither actually cause him to eventually become the God nor this would be credible to the world. But, this kind of blasphemous, sacrilegious and heretic dictum will most certainly invoke Allah’s wrath as evident from the Qur’an: [If any of them should say, "I am a god besides Him", such a one We should reward with Hell: thus do We reward those who do wrong] [21:29]
Regardless of what Mirza sahib actually meant while calling himself Allah, it is absolutely clear in the light of the Qur’an that he deservedly justified invoking of Allah’s wrath upon himself. The followers of Mirza sahib often try to hide his utterance of Divinity behind the curtains of Mysticism (Sufism). But to find excuses for sins is a greater sin itself. Firstly, it is wrong to ascertain the claims of a claimant of prophethood in the light of Mysticism (Sufism) and its philosophy. It would only be fair to judge the character, teachings and dictums of a claimant of prophethood according to the criterion of previous Prophets of Allah and the Noble Qur’an. It is as clear as the daylight that the cardinal principle of the teachings of all Prophets was to establish the Unity of Allah (Tauheed) and none of the true Prophets of Allah ever committed any such blasphemy. This makes it absolutely evident that Mirza sahib was entirely wrong in his claim of prophethood since he was guilty of repeated blasphemies against Allah – The Most High and Exalted. Another example [of blasphemy] at a different place is that Mirza sahib claimed that his status is like Allah’s son despite the fact that at various places Qur’an has sternly rejected such absurd and meaningless dictums, thoughts and beliefs. As mentioned earlier, to declare someone as Allah’s son or to present such an allegory is such a great blasphemy that if the heavens rupture and the earth splits open [upon this blasphemy] even then it is a lesser thing. But Mirza sahib, while plunging in his self-assumed ocean of magnificence, has repeatedly written those things in his whims and fancies that are utterly disrespectful to Allah’s Exalted Status.
In a bid to defend Mirza sahib’s sacrilegious writings, Ahmadis either take refuge in Sufism and spirituality or present extremely distorted translations of some Qur’anic verses. Those verses whose twisted translation is normally presented include “wa ma ramaita iz ramaita” [see 8:17] and the verses revealed on the occasion of “Bai’t-e-Rizwan” [see 48:10] – with which Ahmadis usually declare quite audaciously and shamelessly that [Nauz-Billah] Allah manifested Himself upon Prophet Muhammad (pbuh) and personalised the Holy Prophet during “Ghazwa-e-Badar” and “Bai’t-e-Rizwan”. The Ahmadi explanation of these Qur’anic verses is bizarre, ludicrous and regrettable since Sahibul-Quran Prophet Muhammad (pbuh) himself and his companions never inferred those connotations that are presented by Ahmadis in defence of Mirza sahib’s writings. As regards Sufism, it might be sufficient at this stage to mention that most of the heretical beliefs and practices of Sufism cannot be proven from Qur’an and Ahadith. Moreover, one does not find strong and credible evidence against those dictums and traditions often attributed to famous Sufis that would firmly establish their association with them. Most of the dictums attributed to famous Sufis are actually found in those books that have not been authored by them. On the contrary, these books were actually written by others at much later stages after the deaths of those famous Sufis. Hence, the authenticity of such dictums is highly questionable in the first place, and secondly, even if those dictums are proven authentic then from religious point of view nothing is the ultimate argument (Hujjat) for us if it is in contradiction to the Qur’an and Hadith.
Since Sufism is a separate and contentious subject in itself, it is sufficient to mention here that the philosophy of Islamic Mysticism (Tasawwuf) has deep roots in the philosophical thoughts borrowed from the ancient Greek, Persian and Indian philosophers. When the books of philosophers from these countries were translated in the era of Abbasid Caliphate then the hypothesis that ‘God is present in everything’ was readily included in Islamic Mysticism (Tasawwuf). The borrowed philosophical thoughts and beliefs later on gave birth to those heterodox and heretical thoughts of Tasawwuf that ultimately resulted in the surfacing of “Fana Fillah” [to become inseparable from Allah] theory and some of the Sufis happened to utter words like “Ana-al-Haq” [I am God]. Nevertheless, all kind of heterodox and heretical thoughts and beliefs, whether associated with Sufis or Aulia-e-Karam or Mirza sahib, are equally deplorable and shall be liable for punishment on the Day of Judgement.
As regards Mirza sahib’s heretic writings, they deserve to be even more liable for scrutiny [in the light of the Qur’an and Ahadith] in view of his claim of prophethood. As evident from the given excerpt, he claimed to have himself become Allah in the vision and thus created the heavens and the earth. Mirza sahib’s claim of Divinity is not limited to the given excerpt only. He has even claimed “Kun fa Yakoon” in his so-called and fabricated revelations. But the most interesting part is that the same Mirza sahib, in spite of having claimed to become Allah and thus the creator of the heavens and the earth in his vision and the recipient of ‘Kun fa Yakoon’ type of revelations, failed miserably in his bid to marry his dream-woman. He passed away with his unfulfilled yearnings while completely losing his honour and dignity in the process.
In the end, I request all Ahmadi brothers and sisters to scrutinise Mirza sahib’s heterodox and heretic writings with a neutral mind and put them to the test of Qur’an and Sunnah and to supplicate to Allah to guide them to the righteous path. Aameen summa Aameen.