Introduction
October 28, 2025Chapter 2 – The Finality of Prophethood from the perspective of the Ahlus Sunnah
October 28, 2025BACK⇒ Return to Table of contents
Chapter 1
Brief look at Qadianism
The Qadiani sect appeared at the end of the 19th Gregorian century in India, after the English occupation became established. It is a revolution against the prophethood of Muhammad salla Llahu ‘alayhi wa sallam and Islam, and a dangerous religious and political conspiracy that can only be likened to the Ismaili Batini movement that was led by ‘Ubaidullah ibn Maymun al Qaddah in the third Hijri century.
This movement was adopted and encouraged by the English government. It was also supported by many social and political factors so it could spread at that time, even though it is extremely alien to the religion of Islam. The town of Qadian in India became a place of preaching and advertising for this new movement, and the Qadianis resorted to debates in order to cast suspicion in the hearts of the Muslims, making them doubt their religion.
After India divided in 1947 and Pakistan emerged, the English government instated the Qadiani Zafarullah Khan as a minister of foreign affairs for Pakistan, and in turn this man started to plant Qadianis in the government, giving them authority over the Muslims. The Qadianis started to join the Pakistani army, air force, and police, reaching important positions therein. They even formed an Emirate in Punjab called al Rabwah, where only Qadianis can get jobs and the Qadiani is given absolute authority, like a state within a state.
As for the man behind this movement, he is Mirza Ghulam Ahmed Qadiani who was born in 1839 or 1840. Lately it has appeared that he is from Persian origins. In 1907, Mirza Ghulam Ahmed challenged a well-known Muslim scholar, Mawlana Sanaullah Amritsari; his challenge was that Allah would put the liar among them to death during the life of his opponent by some horrible disease. In 1908, Mirza was struck by a horrible disease and died during the life of his opponent on the 26th of May that year.
Some examples of his delusions and blasphemy:
a. He says in Dafi’ al Bala’:
هو الإله الذي أرسل رسوله في قاديان
He is the God who sent his messenger in Qadian.[1]
b. He says in Haqiqat al Wahy:
والذي نفسي بيده إنه أرسلني وسماني نبي
By He who holds my life in His hand, He sent me and named me a prophet.[2]
c. He says in a footnote in Haqiqat al Wahy:
إن الله تعالى مظهراً لجميع الأنبياء ونسب إليّ أسماءهم أنا آدم أنا شيث أنا نوح أنا إبراهيم أنا إسحاق أنا إسماعيل أنا يعقوب أنا يوسف أنا عيسى أنا موسى أنا داود أنا مظهر كامل لمحمد صلى الله عليه وسلم أي أنا محمد وأحمد ظلياً
Allah Almighty made apparent all prophets and attributed their names to me; I am Adam, I am Shith, I am Nuh, I am Ibrahim, I am Ismail, I am Yaqub, I am Yusuf, I am ‘Isa, I am Musa, I am Dawood, I am the complete manifestation of Muhammad salla Llahu ‘alayhi wa sallam, meaning I am Muhammad and Ahmed.[3]
d. He said in Tuhfat al Nadwa:
فكما ذكرت مراراً أن هذا الكلام الذي أتلوه هو كلام الله بطريق القطع واليقين كالقرآن والتوراة وأنا نبي
As I have mentioned, these words which I recite are certainly those of Allah, like the Qur’an and Torah, and I am a prophet.[4]
e. He says in Haqiqat al Wahy:
لقد حُرِمَ الذين من الأولياء والأبدال والأقطاب من هذه الأمة المحمدية النصيب الكبير من هذه النعمة (يعني الإلهامات والمكالمات الإلهية) ولذلك خصني الله باسم النبي أما الآخرون فلا يستحقون هذا الاسم
The awliya’, abdal, and aqtab of this Muhammadi Ummah have been deprived of the bigger portion of this blessing (meaning the divine revelations and calls). This is why Allah granted me the name of ‘prophet’; as for the others they do not deserve this name.[5]
I am certain that the reader knows well that these words cannot be uttered by a sane man, but rather a mentally disturbed fool, or a man who was possessed by the devils who speak on his behalf. We ask Allah to protect our minds from foolishness and possession.
NEXT⇒ Chapter 2 – The Finality of Prophethood from the perspective of the Ahlus Sunnah
[1] Dafi’ al Bala’, pg. 11
[2] Haqiqat al Wahy, pg. 68.
[3] Haqiqat al Wahy, pg. 72, footnote.
[4] Tuhfat al Nadwa, pg. 4.
[5] Haqiqat al Wahy, pg. 9.
BACK⇒ Return to Table of contents
Chapter 1
Brief look at Qadianism
The Qadiani sect appeared at the end of the 19th Gregorian century in India, after the English occupation became established. It is a revolution against the prophethood of Muhammad salla Llahu ‘alayhi wa sallam and Islam, and a dangerous religious and political conspiracy that can only be likened to the Ismaili Batini movement that was led by ‘Ubaidullah ibn Maymun al Qaddah in the third Hijri century.
This movement was adopted and encouraged by the English government. It was also supported by many social and political factors so it could spread at that time, even though it is extremely alien to the religion of Islam. The town of Qadian in India became a place of preaching and advertising for this new movement, and the Qadianis resorted to debates in order to cast suspicion in the hearts of the Muslims, making them doubt their religion.
After India divided in 1947 and Pakistan emerged, the English government instated the Qadiani Zafarullah Khan as a minister of foreign affairs for Pakistan, and in turn this man started to plant Qadianis in the government, giving them authority over the Muslims. The Qadianis started to join the Pakistani army, air force, and police, reaching important positions therein. They even formed an Emirate in Punjab called al Rabwah, where only Qadianis can get jobs and the Qadiani is given absolute authority, like a state within a state.
As for the man behind this movement, he is Mirza Ghulam Ahmed Qadiani who was born in 1839 or 1840. Lately it has appeared that he is from Persian origins. In 1907, Mirza Ghulam Ahmed challenged a well-known Muslim scholar, Mawlana Sanaullah Amritsari; his challenge was that Allah would put the liar among them to death during the life of his opponent by some horrible disease. In 1908, Mirza was struck by a horrible disease and died during the life of his opponent on the 26th of May that year.
Some examples of his delusions and blasphemy:
a. He says in Dafi’ al Bala’:
هو الإله الذي أرسل رسوله في قاديان
He is the God who sent his messenger in Qadian.[1]
b. He says in Haqiqat al Wahy:
والذي نفسي بيده إنه أرسلني وسماني نبي
By He who holds my life in His hand, He sent me and named me a prophet.[2]
c. He says in a footnote in Haqiqat al Wahy:
إن الله تعالى مظهراً لجميع الأنبياء ونسب إليّ أسماءهم أنا آدم أنا شيث أنا نوح أنا إبراهيم أنا إسحاق أنا إسماعيل أنا يعقوب أنا يوسف أنا عيسى أنا موسى أنا داود أنا مظهر كامل لمحمد صلى الله عليه وسلم أي أنا محمد وأحمد ظلياً
Allah Almighty made apparent all prophets and attributed their names to me; I am Adam, I am Shith, I am Nuh, I am Ibrahim, I am Ismail, I am Yaqub, I am Yusuf, I am ‘Isa, I am Musa, I am Dawood, I am the complete manifestation of Muhammad salla Llahu ‘alayhi wa sallam, meaning I am Muhammad and Ahmed.[3]
d. He said in Tuhfat al Nadwa:
فكما ذكرت مراراً أن هذا الكلام الذي أتلوه هو كلام الله بطريق القطع واليقين كالقرآن والتوراة وأنا نبي
As I have mentioned, these words which I recite are certainly those of Allah, like the Qur’an and Torah, and I am a prophet.[4]
e. He says in Haqiqat al Wahy:
لقد حُرِمَ الذين من الأولياء والأبدال والأقطاب من هذه الأمة المحمدية النصيب الكبير من هذه النعمة (يعني الإلهامات والمكالمات الإلهية) ولذلك خصني الله باسم النبي أما الآخرون فلا يستحقون هذا الاسم
The awliya’, abdal, and aqtab of this Muhammadi Ummah have been deprived of the bigger portion of this blessing (meaning the divine revelations and calls). This is why Allah granted me the name of ‘prophet’; as for the others they do not deserve this name.[5]
I am certain that the reader knows well that these words cannot be uttered by a sane man, but rather a mentally disturbed fool, or a man who was possessed by the devils who speak on his behalf. We ask Allah to protect our minds from foolishness and possession.
NEXT⇒ Chapter 2 – The Finality of Prophethood from the perspective of the Ahlus Sunnah
[1] Dafi’ al Bala’, pg. 11
[2] Haqiqat al Wahy, pg. 68.
[3] Haqiqat al Wahy, pg. 72, footnote.
[4] Tuhfat al Nadwa, pg. 4.
[5] Haqiqat al Wahy, pg. 9.