From: shahid@vast.unsw.edu.au (Shahid Masud (Supr. Rigby))
Subject: Mawdudi & Qadiyanis (I) 
Organization: Universtity of New South Wales, Sydney, Australia
Date: Thu, 9 Apr 1992 06:56:37 GMT

Dear  Readers,
Assalamoalaikum,
Syed Abu'l Ala' Mawdudi wrote many essays to clarify the Muslims' stand
on Qadiyaniat, he was among the active participants in 1974 movement to
declare Qadiyanis non-Muslims. I  managed to get a book  titled 
"DESTRUCTIVE MOVEMENTS - THREE ESSAYS ON QADIYANISM" Published by
Majliss of Al-Haq Publication Society P.O. Box 80744, S. Burnaby,
B.C.Canada, V5H 3Y1. As a matter of fact the preface of this book 
written by Hasanein Mohammad Makhluf is worth mentioning. He is 
Ex-Mufti of Egypt and Member  of the Society For Islamic
Research in Cairo; I will try to give it at a later date.

One of the  essays contained in this  book is titled "The Problem of
Qadiyanism" and is written  by S. Abul Ala Mawdudi. Its a very long
article and I will divide this article into 4 parts and send them as
soon as I   finish typing each part.

The first part is included in this posting:

Jazak'Allah,
Wassalam,
Shahid Masud
-----------------------------------------------------------------------

               The Problem Of Qadiyanism  (Part I)
	       =========================
	          (Abu'l A'la Mawdudi)

Muslims scholars representing various Muslim organizations and parties
from all parts of East and West Pakistan held a conference in Karachi to
discuss government suggestions and recommendations for the new
constitution presented to parliament. The meeting ended with many
suggestions and reforms one of which was "... we demand  that the
government should consider all those who believe in Mirza Ghulam Ahmad
as  a religious leader a minority equal to many non-Muslim minorities in
the country and give them one seat in Punjab's parliament".

Other suggestions were so reasonable and clear that enemies were unable
to attack them, and when some invective writers did, their influence was
null among the educated.

A great number of educated Pakistanis were not convinced that the
suggestion which demanded the separation of Qadiyanis was reasonable and
necessary. But here I am going to explain quite clearly why  all Muslim
scholars agreed to stand by this suggestion.

Being an independent non-Muslim minority is a natural and reasonable
result of all that Qadiyanis chose for themselves. They  caused and
urged everything that result in making them a non-Muslim community. The
first of which is their  fabrication of the meaning of "the Last of
Allah's  apostles" by which they differed from all Muslims who believe
in Mohammad (peace be upon him) as the Last  Apostle and that there will
be no apostles after  him until the day of judgement takes place. This
is the meaning which the Apostles's companions understood and derived
from the following verse "Mohammad in not the father of any  of your
men, but the Apostle of Allah and the Last Apostle" (Sura Al-Ahzab verse
40). The Apostle's companions faught all those who pretended being
apostles after the death of Mohammad (peace be upon him). And this was
the meaning which Muslims understood from all the sources, and thus
they did not and do not accept any one who pretends to be an apostle.

Qadyanis only, and for the first time in  the history of Muslims,
interpreted the Quranic phrase "The Last of the Apostles" (*Malfuzal
Ahmadiya by M.Manzur Ilahi pp.290*) to mean that Mohammad is the
Apostle's stamp which certifies and  signes other Apostle's Messages.
What we have said can be proved by the texts quoted here from Qadiyani's
books and essays. Here are three quotations.

--"The promised christ (peace be upon him) said in his interpretation of
`Khatamu Nabiyeen': what is meant is that no Prophet's mesage can be
autohorized and certified except by Mohammad's stamp. As every document
is not accepted unless affirmed or confirmed by stamp and signature, so
every message that is not confirmed by Mohammad's stamp  is not true.
(Malfuzal Ahmadiya edited by M.Manzur Ilahi pp.290)

--"We do not deny  that Mohammad (peace be upon him) was the  seal of
prophets, but what the majority of people understand contradicts the
greatness of the prophet (peace be upon him) since it leads to the
conviction that the prophet had bereft his nation from Allah's greatest
favour - prophets. What is meant by this phrase is that the prophet is
the seal which confirms messages after his, so there will be no prophet
if not affirmed by the holy prophet Mohammad. In this meaning only we
do believe". (Al-Fadl, 22 Sept 1939)

--"The seal is the stamp, and if the holy prophet is the stamp, how can
he be a stamp and no prophets to be confirmed". (Al-Fadl, 22 Sept 1923)

The differences between all Muslim and Qadiyanis are not limited to  the
explanation or the fabrication of one word "Khatem", but differences
went to extremes since Qadiyanism claimed openly and frankly that not
only one prophet is likely to appear after  Mohammad (peace be upon him)
but thousands of prophets. This is to be found in Qadiyani texts, some
of which are the following "The rise of many new prophets is as clear a
fact as the sun in midday". (The Reality Of Qadiyanism by Mirza Bashir
Mahmud pp.228)

--"Muslims falsely claim that the sources of Allah ran out and no more
prophets will appear. They do not justly estimate God. As for me, I say
that not only one prophet may appear but thousands". (Anwar Khilafat by
Mirza Bashir Mahmud pp. 62)

--"If a man sharpened swords close by my neck threateningly asking me to
say that no prophet will appear after Mohammad(peace be upon him) I
would say to him, you are a  liar, it is right, there must be prophets
after him". (Ibidem pp.65)

After Ghulam Ahmad had opened  the way of messages and prophets, he
pretended he was a prophet. Qadiyanis believed his pretence and accepted
it completely.  We quote here some of their delarations and sayings to
witness to their deviations and fabrications as well  as can be.

--"The promised christ declared his claim to a Message and to be a
prophet, as he wrote `I am a prophet and an apostle' (Al-Badr 5 Mar
1908), or as he also wrote `I am a prophet according to Allah's orders.
If I deny this I am sinful. And If Allah calls me thus how can I deny
it. I will  stand by this claim until my death' (Letter to Akhbar Am by
Mirza Ghulam Ahmad  written three days before his death and published on
his date of death i.e., 26 May 1908).

--"The characteristics Islam gives of the promised christ means that is
truely a prophet". (The Reality Of The Message by Mirza Bashir pp.174)

An essential element in all the persons who pretend to be prophets, is
to charge those who do not believe in him with disbelief and rejection
of faith. This is exactly  what Qadiyanis do in their congregational
speeches and publications against Muslims who deny their pretence. I
quote the following from their speeches:

--"All Muslims who do not swear fealty to Ghulam Ahmad are
disbelievers, even if they have  not heard his name". (Ayina Sadakat by
Mirza Bashir  Eddin pp. 35)

--"Everyman who believes in Moses but not in Jesus Christ, in Mohammad
but not in Ghulam Ahmad is not only a disbeliever, but in the deepest
levels of rejection of faith". (Word Of Demarcation by Bashir Ahmad pp
110).

--"Since we believe in Mirza Ghulam Ahmad as a prophet, and all
non-Ahmadiyans diebelieve in him, we consider non-Ahmadiyans
disbelievers according to the Quranic verse which says that in one
prophet is a rejection of the whole prophets".(Mirza Bashir Ahmad's
article  in Al-Fadl, 26 May 1922).

Qadiyanis not only say they are anti_muslim in Ghulam Ahmad's message
but say that there are nothing to connect them with Muslims since their
God, Islam, Quran prayer and fasting are unlike the Muslims.

Qadiyani caliphs's speech published in Al-Fadl on 21 Aug 1927, under the
title of `Advice for Students' explains to his followers the differences
between Ahmadiyans and non-Ahmadiyans. He says "... Since the promised
Christ said that their Islam, their God, and their pilgrimage are unlike
ours, we always differ from them in every thing".

In Jul 30, 1931 Al-Fadl published another speech by  the Qadiyani caliph
in which he mentioned a dispute that ensued between two groups of
Qadiyanis. One reasoned that since differences between Qadiyanis and
Muslims are known, and the promised Christ has clarified them there is
no need to establish independent Qadiyani schools: we can learn all
undisputed matters in Muslim schools. The other group disagreed. While
they were still arguing, the promised  Christ himself entered and
listened to their dispute. Then he  gave his judgement saying: "It is
wrong to say that we differ from Muslims only in  the matter of Christ's
death. We disagree with them in the  wholeness of God, in the prophet,
(peace be upon him), in  the Quran, in prayer, in pilgrimage and in
Al-Zakat. In short, he explained to them that we disagree quite
completely with Muslims concerning all religious matters".

Qadiyanis themselves broke relations with Muslims in accordance with the
great gap they had dug between them and Muslims. They organized
themselves independently as if they were a non-Muslim minority as
affirmed by their own writings.

--"The promised Christ made it clear that Ahmadiyans should not be led
in prayer by a Muslim. Many letters come questioning this matter. My
answer to them all is that no matter how many times you repeat the
question I will answer that it is not right, not right, not right to  be
led in prayer by a non-Ahmadiyan". (Anwar Khilafat by Mirza Bashir
Mahmud pp. 89)

--"We must neither believe in non-Ahmadiyan Islam, nor be led by them in
prayer because in our opinion they are disbelievers in  one of Allah's
prophets". (Ibidem pp. 90)

--"If a non-Ahmadiyan's son died why we do not pray for him though he
does not disbelieve  in Ghulam Ahmad as the promised Christ! I myself
ask those who have questioned me why we do not pray for the son of a
Hindu or a Christian when they die....The non-Ahmadiyan's son is one of
the non-Ahmadiyans and for this reason prayer for them is not right".
(Ibidem pp.93)

--"The promised Christ was loathsome of an Ahmadiyan who wanted to let
his daughter a non-Ahmadiyan. The man asked him many times but the
promised Christ ordered him not to do so. Then the man allowed his
daughter marriage after the death of the promised Christ so the caliph
drove him away from his religious position and did not accept his 
penitence though the man repeated it many  times until six years
elapsed". (Ibidem pp. 93-94)

--"The promised  Christ did not allow any transaction with Muslims
except those permitted to be so with christians  and jews. He
distinguised us from Muslims in prayer, prohibited intermarriage with
them, and prayer for their dead, so what is left to connect us with
them? Interactions between people depend on two things and have two
forms; a religious and a worldly transactions. The greatest means  of
religious transactions is to pray together and to intermarry. These two
kinds are prohibited in our religion, and if you say that we are allowed
to marry Muslim girls, I say that this  applies to Christians, too. And
if you question me why it  is right to greet non-Ahmadiyans, my answer
will be  that according to  a true prophet's Hadith he returned the
greetings of jews". (Word Of Demarcation published in Rioy  av
Religinter, pp. 69)

Not only did Qadiyanis broke relations and transactions with Muslims in
their speeches and writings, but they did so in practice as hundreds  of
thousands of Muslims had reported. They made an independent nation of
themselves refusing to pray or intermarry with Muslims.

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