Chapter 2 - Politics of Religious Claim

Anti Ahmadiyya Movement in Islam

15th January 1999

POLITICS OF RELIGIOUS CLAIMS

Mirza’s whole business was sheer politics. It had nothing to do with the revival of Islam. He was a British agent and an archenemy of the Unity of Muslims. The claims of Mujaddid, Mahdi, Promised Messiah, Nabi, Rasul, and Krishna Avatar - all carried political tags. We start by examining his claim of Mahdi in order to give the nature of his political business.

Mahdi:

According to the [traditions](#Hadiths about Mahdi), the Mahdi is a Guided person who will establish Caliphate after the pattern of the Prophethood and will fill the earth with justice after these had been disloged and disrupted. He will be a warrior and a great soldier of Islam. From time to time many religious adventurers made use of the title of Mahdi to further their political designs. The Babi Movement in Iran and the Qadiani movement in India made best use of it for the achievement of their political ends. The idea of the Mahdi found a high place at the time the Muslim political power decayed. It was used to restore confidence and keep hope alive. It is expected that the Mahdi would restore the past glory and lead the world of Islam to happy end.

The Mirza claimed to be a Mahdi in 1891. He announced that in his person the prophecies relating to Mahdi had been fulfilled. But warrior aspect of Mahdi made him termble with fear. He called himself pacifist Mahdi who had come to stop wars. He took pains to make it clear to the British and the Muslims of the world that the victories predicted of Mahdi were victories of peace and not as war. In his books, he accused the Muslims of nourishing hopes for a bloody Mahdi, a killer of non-Muslims, Jews and Christians1. No such Mahdi could come who would wage Jehad. He could only be a propagandist, not silkier. The fight against the British was out of question whether it be in India or elsewhere in the Muslim world.

At the close of 19th century the colonial powers had been scrambling for colonies in Asia and Africa. The French Imperialists occupied Tunisia, and the British took Egypt. British interference in the affairs of Egypt began in 1875 when Disraeli negotiated the purchase of shares in the Suez Canal. They continued peaceful penetration over the next decade. The Khediv Ismail of Egypt endeavoured to get rid of the colonial yoke but failed.

In 1879 a revolt in the Egyptian army was suppressed. Two years later Colonel Ahmed Arabi, with the support of some army officers and religious leaders, took arms against the British interference in Egyptian affairs. On 11-12 June there was rioting in Alexandria. A month after British Admiral Frederick Beauchamp began what Wolseley later called ‘that silly and criminal bombardment of Alexanderia’. In London, Gladestone Ministry decided to send an army to destroy ‘Arabi’s war of liberation’. In September 1882, Wolseley, the Adjutant General of the Army, met a tough resistance at the battle of Tal-el-Kabir, about halfway between the Suez canal and Cairo. However the British forces carried the day and Arabi was transported to Sychelles. In 1883 British secured control of Egypt and continued its colonial occupation despite the fact that it was part of the Turkish Empire.

During the Arabi’s anti-Imperialist uprising, there arose in Sudan a religious leader Al Mahdi (Mohammad Ahmad). He did what no one else before him had been able to do. He united the tribes and inflicted series of defeats on Egyptian troops sent to capture him. Soon the dervishes of the Mahdi of Sudan got complete control of all the Sudan West of Nile.2

In 1883 Hicks marched off into the desert to fight against the dervishes with his 10,000 men. Mahdi’s forces, moved by the spirit of Jehad, completely wiped out the whole army of 10,000 men. British was horrified and astonished. Lord Fitzmaurice told the House of Lords that there had not been such a complete destruction of so large an army since pharaoh’s host perished the in the Red Sea3. A large number of Sudanese and Muslims of Arab countries believed him the real Mahdi whose advent was foretold by the Holy Prophet (PBUH).

The British Imperialists chose Charles Gordon to fight against the dervishes. Gordon had made a name in China where he crushed the Taiping Rebellion of a Chinese religious leader who claimed to be the Prophet of God, the son of God, the Tien Wang, the Celestial King and the younger brother of Jesus. He like the Mirza failed in his academic career and turned towards politics. In 1864 Gordon captured Nankin and crushed the Christ’s uprising.

In the face of mounting military pressure from the Mahdi’s forces Gordon withdrew garrisons but himself held on in Khartoum against the British orders until in 1885 the city was conquered by the followers of the Mahdi of Sudan. He was killed by the dervishes. Queen Victoria had been insisting that Indian troops might be moved from Aden to save Gordon. The famous English poet Lord Tennyson wrote a poem about Gordon and the British press called him a ‘soldier saint’. Redvers Buller however said the man was not worth the camels.4

The British forces could never conquer Muhammad Ahmad Al Mahdi of Sudan. In 1896, after a period of ten years, Kitchner started his expedition to forcibly bring the Sudan under the Imperialist control . The Mahdi’s Khalifa was defeated after a great bloodshed and was killed a year later. Kitchner destroyed the tomb of the Mahdi, his bones were thrown into the Nile and his skull was proposed to be sent to the Royal College of Surgeons to be exhibited with Napoleon’s intestines. Later on, the skull was secretly burried during the darkness of night at Wadi Halfa.

The Mahdi’s war of liberation in Sudan excited dangerous fomentation in Arabia and Syria. The Muslims of India also felt satisfied at the humiliating defeats of the British forces. They revered and respeated Mahdi of Sudan, sent him letters and looked to him as a saviour of nations. It was also a common belief in India that the Mahdi of Sudan might conquer the whole of Africa and ultimately India, liberating the Muslims from foreign clutches.5

At the time the movement of the Mahdi of Sudan was in full swing, Mirza was condemning Jehad and sending bulk of literature to Africa to portray British Imperialism in the brightest colours[6](#6 2. See Mirza Ghulam Ahmad , Sitara-e-Qaisarya (the). In his book, the Nature of Mahdi[7](#7 Haqiqat -i-Mahdi Qadian , 1899), he sharply condemned a Ghazi and Bloody Mahdi and claimed that for the last 20 years 1879-1899) he preached against the concept of Jehad by disseminating anti-Jehad literature in Arab countries particularly in Turkey, Syria, Kabul etc., and exposed the idea of coming of a bloody mahdi and Messiah. By appending an 18-page supplement to his book in Arabic and Persian he called in the Muslims of Arab lands to accept his claim of Mahdi, stop waging wars in the name of Jehad and inculcate a deep sense of gratitude for the British Government[8](#8 ibid). In another book, ‘A Gift to Queen Victoria’ he mentions:

After the death of my father and brother I led a retired life. But nevertheless I have been employing my pen in the service of British Government. In all the works that I have written I have preached loyality to and sympathy with the British Government I have made effective speeches against Jehad. I wrote books in Arabic and Persian costing me thousands of rupees (Italics added) . All those books were disseminated in Arabia, Syria, Turkey, Egypt, Baghdad and Afghanistan. I am sure they will bear fruit some day… wrote many works out of sincere loyality to the British Government otherwise I had little to gain by sending them in Arabia, Syria and Islamic world.”[9](#9 Mirza Ghulam Ahmad Tohafa-e-Qaisarya (A Present to) Will Ahmadis throw light on the objective implied in publishing pro-British literature by spending thousands of rupees from one’s own pocket? Where did thousands of rupees (presently valued in millions) come from? In 1898 Mirza in an Income Tax case declared his total annual income not more than Rs.700/= on the basis of which T. T. Dixon, Collector, District Guadaspur, exempted him from Income Tax. The Mirza called it a ‘heavenly sign’[10](#10 Mirza Ghula, Ahmad Zaroorat-ul-Imam(1898) Qadian,). How could he manage to spend thousands of rupees for the British colonial propaganda crusade? The answer is quite simple.

There were secret eccelestical funds at the disposal of British Intelligence agencies to support this vicious game of politics. Freemasons and Jews also provided money to him to compile and carry out propaganda campaign in support of the British in India and abroad. Mirza explains that he had been sending some gentle Arabs to Islamic countries with this literature[11](#11 A Memourundum prepared by). Those trained spies of Qadian Intelligence Agency maintained close links with anti-Islamic forces and mostly worked in the garb of missionaries. Ghulam Nabi Qadiani, Abdul Rahman Misri, Abdul Hay Arab[12](#12. Professor Abdul Hye) and Shah Waliullah were dispatched to Egypt at the close of 19th century for subversive purposes. Their services were placed at the disposal of British Intelligence at Cairo.

There is another important question that comes to our mind. The Mirza claimed that Jehad was not lawful in British India. But why did he declare it totally unlawful and forbidden for rest of the Islamic world where the Muslims were fighting a hard battle of existence against the European Imperialism. Was it not a calculated policy to sabotage the struggle movement of the Muslim world for the sake of Imperialist powers and their Jewish collaborators?

Messiah for Jew:

At the time of compiling the Braheene Ahmadiyya (1880), Mirza believed that Jesus was alive and would descend from heavens. For eleven years he professed the same belief, though he claimed to be the recipient of revelation, an Imam and a Muhaddith (Zilli or Apostolic Nabi). It is very interesting that for 11 years (1880-1891) he could not understand the meaning of his own revelations. Equally for another 11 years (1890-1901) he was not able to understand his claim of Prophethood. God spoke to him hundreds of times and revelations poured on him like incessant rain designating him a Nabi, a Rasool, as he claims, but he kept on calling himself only Muhaddith in utter disregard of God’s commandments. How stupid he was! Nay, political expediencies of his Imperialst-Jewish wire-pullers made him perform acrobatic feats of theology.

In 1891 he peoclaimed himself to be the Promised Messiah through one of his revelations and announced the natural death of Jesus Chtist in

his books Fateh Islam,[13](#13. In the Government of the Punjab Home) Tauzih -e-Maram and Azala -e-Auham (1891) He argued that the second advent of Jesus Chrisit was in fact a coming of another person who sould have the spiritual characteristics of Jesus Chrst . He held that Jesus did not die on the cross but escaped and came to India in order to preach to the descendant of the lost ten Tribes in Afghanistan and Kashmir Subsequently, he announced that the ‘tomb’ of Jesus had also been discovered in Srinagar, Kashmir.[14](#14 .Mirza Ghulam Ahmad Masih Hidustan Mein Qadian)

It is necessary to discuss here the belief of the second coming of Jesus Christ the son of Mary in contrast to the idea of Promised Messiah

which had a long and peculiar significance in Judaism.

The word Messiah is of Hebrew origin which means an anointed one It was applied to every king and high priest because before entering upon

their office these men had been consecrated by the oil poured upon their heads. When the Jews were under Persians, they began to dream of the day when the descendants of David would reappear and an anointed king would once more sit upon the throne of Israel. Subsequently the

Jew changed the idea about a Messiah in two different ways when they were ruled by the Romans. The majority of the Jewish people looked

for the appearance of a mighty warrior who, though he was not of the Davidic family, would lead them against their enemies, destroy Rome,

free the Jews and establish a reign of justice, plenty and peace. But there was another smaller group, who thought of the Messiah as more

than a human being, unaided by ordinary weapons, would conquer the pagans, and cause the Jews and Judaism to triumph. In the Book of

Enoch, written during the first century AD, the author speaks of a supernatural being who awaited a signal from God in order to go down to

earth and free humanity from sin, injustice and oppression.

God sent Jesus Christ to redeem the Jews from the predicament they were in but they maneuvered to ‘crucify’ him with the help of Pontius

Pilate, Roman Governor of Judea, and condemned him as false messiah. They continued to cherish the hope of seeing the Promised Messiah ruling over the world of Israel even after the advent of Islam. In Holy Quran and the Traditions, it is mentioned that God saved Jesus, the son of Mary, from murder or crucifixion and raised him up towards Him. He would descend in the Last Days as a living sign for Jews and Christians.

He will be a follower of Islam. There is no reference to a Promised Messiah or a Maseel Messiah (Messiah-like man). It has been made amply clear that Jesus, son of Mary, and no one else would come in latter days.[15](#15. For theological discussions, see, Allama Syed) Mirza tried to prove from the Holy Quran that Jesus was dead. On the contrary he claimed that the coming of Jesus Christ referred to in the Hadith was only a Christ incarnate. It may be made clear that it was not on the authority of Hadith that he pushed the claim of his Messiahship, rather it was his own revelation which forced him to proclaim this office. The Hadith had a secondary position for him and he quoted it just in support of his revelation, which was binding on him and his followers.//////////

Anyhow, the advent of Jesus Christ and the claim of Promised Messiahship are two different things. The former is a belief supported by

traditions and the latter a Jewish doctrine completely alien to Islamic beliefs, having its roots in the Jewish literature. Mirza cleverly disguised

his true face i.e. a Promised Messiah designated to work for the political motives of world Jewry and deceived the Muslims by his false

posture of being an incarnate of Jesus Christ. He shrewdly dragged the ulema into useless theological controversies and carried out his

sinister plan to Judaize Islam.

Dr. Muhammad Iqbal, in his well known article on Qadianism, stresses that Ahmadiyya movement had been swiftly drifting towards Judiasm.[16](#16 . Latif Ahmad Sherwani, Harfi-Iqbal Lahore. p.) Some Arab scholars have also discussed in detail the pro-Imperialist, Pro-Jewish orientations of Qadiani Movement. Abbas Mahmud-ul-Iqad, Shiekh Abu Zohra Misri, Al-Shiekh Mohib-ud-din Al Khatib, and Al-Sheikh Muhammad al-Madni have specially dwelt upon this theme. Allama Muhammad al-Swaf in his famous work, Al-Mukhtalat -Istama’aria Lay Makafteh-ul-Islam, proved that Qadiani movement is a branch of Imperialism. Dr. Abdul Karim Ghulab, a research scholar of Morocco, has given a scholarly treatment to this subject. He has established that the Ahmadiyya movement was a byproduct of Judaism and its basic beliefs bore striking similarity with neo-Judaism of the 19th century.[17](#17 . Weekly Chattan Lahore, 9 Febuary) The way Qadianis presented the concepts of Jehad, revelation, prophethood etc. was the favourite subject of bigoted Jewish scholars of 19th century. Jews always showed a keen interest in development and growth of Qadianism. Shod, a group of Jewish Intellegisia working in Jerusalem University and headed by Dr Magesen, conducted research on the proposed synthesis of Ahmadiyya beliefs with modern Jewish philosophy as enunciated by Jewish Cabalist philosophers of the 19th century. In 1927, Alexander Waldheim an Austrian Judge wrote an interesting article entitled ‘A Modern Zionist Way to Islam and Ahmadiyya Movement’. It was published in the Review of Religions, a leading Qadiani Journal in its issue of March 1927. Also in 1946 Mrs. Aishy Romel, a Jew Scholar of Jerusalem University wrote a series of articles on Ahmadiyya Movement,[18](#18 Alfazl Qadian, 12 June 1946) highlighting some of its salient features in relation to Jewish philosophical ideas.

Pro-Jewish orientation of Qadiani movement can also be seen in the writings of the Mirza. He repeated all those absurd allegations against

the person of Hazrat Eisa AS (Jesus), which Jewish writers[19](#19. R. Travers Herford, Christ in Jewish Literature) had been leveling since the advent of Christianity. Mirza called Jesus’ miracles a series of tricks and mesmerism. In the name of smashing the cross, he criticized Christian beliefs and miraculous birth of Jesus Christ. He

(Jesus) is charged with drunkenness, vulgar abuse of Jews, cowardice, disrespectful attitude to his mother, friendliness with women of ill

repute and even blasphemy. Mirza cast aspersions on the life of Mary also. After leveling allegations and making attempts to under rate the

status of the Christ, he called himself superior to Jesus in all respects. He claimed to have performed such a stupendous task, which Jesus

could never have taken. A few extracts from his books will help understand the nature of his attacks on Christianity and Jesus Christ:

i. What a noble family he (Christ) belonged to! Three of his grandmothers were whores whose blood was running into his veins.[20](#20. Mirza Ghulam Ahmad Anjam-i-Atham , 1897 Qadian)

ii. Christ! what a character; an epicurean and drunkard. He was neither a devotee, nor an adorer, nor a seeker of truth. He was but arrogant, self-conceited and god-head.[21](#21. Maktoobat -e-Ahmadiyya Mirza’s letters to his)

iii. Drinking has done extensive damage to the Western world. One reason for drinking has been that Jesus Christ used to drink himself. He took to it either due to some disease or he was an addict.[22](#22. Mirza Ghulam Ahmad Kashti-e-Nooh Qadian 1902 P.)

iv. Christ cannot claim himself to be pious, people knew that he was a boozer. This was evident right in the beginning and not after his claim to godhead. In fact, claim to godhead is one of the consequences of drinking.[23](#23. Mirza Ghulam Ahmad Sat Bachan, Qadian 1895 .P.) With the denunciation of Christianity and distortion of Islamic beliefs, he revived Jewish religious precepts. He called his community

Bani-Israel and claimed himself to be Israel according to his revelations[24](#24 Alfazl Lahore , 4 October , 1947). In 1947 Qadianis had to leave East Punjab in the wake of Partition of India. AlFazl says that in accordance with a revelation of the Promised Messiah, a time will come for Ahmadiyya to leave Qadian. It will

happen to establish the similarity between Ahmadiyya migration with the exodus of Jews.[25](#25. lbid)

Messianic Uprisings

We further discuss different aspects of the Mirza‘s claim of Messiahship to elaborate the nature of his claim in a historical perspective.

The Cabalist -Jewish idea of the Promised Messiah had been a political instrument in the hands of the Jews. In the 19th century, with the rise

and growth of Zionism, the cult gradually eclipsed. From the 1st century AD to the emergence of Zionism (1897), many self-styled Messiahs

appeared. The appearance of a Messiah was often accompanied by some revolt or uprising. The claimant aspired for power and declared to

restore to the wandering Jews to the Holy Land.

Under the Muslim rule many self-appointed Messiahs launched strong political movement to topple the Muslim states. About the year 700

AD, Abu Isa of Isphahaan claimed to be the Messiah. He gathered an army of Jews to throw off the ‘yoke of Muslim Caliphate’ and led the

Jews to Palestine. A battle was finally fought and the Jews were badly defeated and scattered. Abu Isa took his own life. But this did not

discourage others from following his example. A man by the name of Judghan-al-Rai, a shepherd attempted the same thing and in the end

was also defeated and killed. Almost at the same time in Syria, a man named Serenus called upon the Jews to follow his leadership in the

re-conquest of Palestine. Jews flocked to him by thousands only to be deeply disappointed when his promise came to naught.

The period of Crusades gave a peculiar colour to the office of Messiahship. A Spanish Jew, Abulafa, claimed to be a Messiah and went to

Rome in 1281 to convince the pope and offer Jewish help in the War. The most interesting Jewish Redeemer was Shabbeti Zevi. In the year

1648 a lot of misfortunes and political crises came to Central and Eastern Europe. These events served as a proof of the coming of a

Messiah. Jewish-Cabalists believed that Messiah’s arrival was to be preceded by war and pestilence and eagerly waited for his advent.

Shabatti Zevi, a Spanish Jew, announced in 1648 that he was the Promised Messiah. Jews welcomed him wherever he went. He traveled from Symerna to Salonika and in the presence of learned men, he produced a marriage canopy and a scroll of the Torah and went through a

marriage ceremony with the Torah as his bride. From Salonika he moved to Cairo where he found an environment fitted for his purpose.

A wealthy Jew, Raphael Joseph Chelebi, sent him to Jerusalem for the purpose of distributing charity where he met Nathan of Gaza who also

claimed to be a prophet and messiah. He undertook to announce himself Promised Elijah and spread the propaganda of Zevi as the Promised

Messiah.

Zevi married Sarah who claimed to be the bride of the Promised Messiah. The wedding was celebrated with great pomp at the home of

Chelebi at Cairo. this event had a great similarity with that to Musalima Kazzab, the impostor’s marriage with Sajah. Mirza also aspired to

marry Muhammadi Begum, but her parents refused to succumb to his blackmail carried out in the name of God.

Zevi was greeted with a frenzy of enthusiasm. Many Jews disposed of their possessions and marched to Palestine. Emboldened by his

success, he declared that he was going to Constantinople where, at the mere sight of him, the Sultan of Turkey would give up the throne and

Zevi would be the King of Kings. But when his ship arrived at the Turkish port, he was arrested and placed in the fortress of Abydas. From his

prison he issued proclamations and sent messages to Polish Jews and ordered them to send him Nehemiah Cohen, who himself claimed

Messiahship. Cohen held talks with Zevi and announced that Zevi was not Messiah. The Polish prophet after his announcement, could save

himself only be running away to some safe place.

Zevi was brought to the Sultan’s Court for trial. King placed him against the wall and said: ‘I heard that you perform miracles. My archers are

going to shoot at your chest, I want you to show the miracle of protecting your chest as if you are wearing an armour and if you do not want to perform the miracle, then that is also okay with me’. He abandoned all his claims and accepted a petty post in the Sultan’s Court and

consented to become a Muslim. Zevi’s followers, although disillusioned yet argued that Muslim Zevi was but a human image and he himself

had ascended to heaven to wait for a more opportune time.[26](#26. Grazel op cit p. 516) He had atoned for the sins of Jewish people and would come back soon. Those

Jews who hypocritically converted to Islam along with Zevi, for the cause of Judaism and waited for the return of their Messiah, organized

themselves in a cryto-Jewish sect like Qadiani, and are known as Donmeh.

In 18th century Britain, Richard Brothers, an Anglo-Israelite, claimed to be a Messiah, the Prince and Restorer of Jews. Jonna Southcoatte

announced to give birth to the Promised Messiah after miraculous conception.[27](#27. British Encyclopedia- Messiah) She could not do so. However many Jews of England paid

great respect to her. John Alexander Dowie (America) and J.H. Piggot (Britain) who were the claimants of the Promised Messiahship were

contemporaries of Mirza. All these persons were either secret Jews or their henchmen. Their main aim was to give shape and fillip to Jewish

nationalism and create a favourable climate in support of them in the hostile European societies. Freemasonry played very important role in

the context of Jewish nationalism in a subtle way. The decay of the Christian church and emergence of Jewish power in America had also

great bearings on the European opinion.

‘Tomb’ of Jesus

The Mirza not only announced the natural death of Jesus Christ but also discovered his tomb.[28](#28. Mirza Ghulam Ahmad Sat Bachan Qadian, 1895 p.) At first in Gallilee (Palestine) then in Tripoli,

afterwards in Syria and ultimately through prophetic revelation in Srinagar Kashmir.[29](#29. Mirza Ghulam Ahmad Alhuda Qadian 1902) It was a startling discovery. Hundreds of people went to

Khanyar Street of Srinagar to see that tomb. But whoever went there laughed at the Mirza’s trickery.[30](#30.The Mirza advised one of his trusted followers,) Qadianis regard it as an unparalleled

event in the history of their movement. The Mirza advised one of his trusted followers, Molvi Abdullah Vakil to collect evidences in support of

tomb of Jesus at Srinagar in his book Raz-i-Haqiqat, the Mirza gives a letter from Molvi Vakil to prove that Jesus was burried there. Molvi Vakil afterwards became a Bahai preacher and renounced Qadiani creed it was one of the factors responsible of the change of his belief. He vividly

exposed this fraud which also carried the authentication of the mirza’s revelation. He could not understand how the Mirza affixed his

revelationary stamp this myth which was the creation of Molvi Noordin and Khalifa Nuruddin of Jammu.

How did Jesus come to India? Mirza argued that Jesus was nailed on the cross but did not die on it. (Muslims believe he was not nailed on

the cross at all) He was said to have been taken down by his disciples in a swoon and was healed within 40 days by an ointment called

Marham-i-Isa. He then travelled to the East via Persia and Afghania and reached India with disciple St. Thomas. Why did he undertake his

journey? In order to preach those Jews who had been exlied by King Sargon of Assria in 721 BC when he attacked the city of Sumaria. He

also referred to the Second Captivity of Jews when Nebuchadnezzer of Babylon stormed Jerusalem and is said to have carried off some of the

inhabitants as prisoners to Babylon. It was claim that Kashmiris and Afghans were the descendants of the Lost Ten Tribes of Israel[31](#31.Mirza Ghulam Ahmad Masih Hindustan Main , Qadian). Jesus

had to preach to those ‘lost sheep’. He traveled to India under the name of Yuz Asaf or Jesus, the gatherer. Khawaja Nazir Ahmad. a member

of Lahore group of Qadiani community claimed that Mary also traveled with Jesus to India.[32](#32. Khawaja Nazir Ahmad Jesus in Heaven on Earth) She died in Murree, a hill station some 40

kilometer from Pakistan’s capital Islamabad. The word Murree is said to be the corruption of Mary and is famous for her tomb. After her death, Jesus migrated to Kashmir and died at the age of 120. His tomb is situated Khanyar Street Srinagar, Kashmir. St Thomas went to South India and there he founded a church.

The main thrust of the whole theory is on the assumption that in 721 BC Ten Tribes of Israel were lost and settled in Eastern countries,

specially in Afghanistan and Kashmir. Had there been no ‘colonization’ of Jews in those countries, Jesus would not have taken such a long

journey from Palestine to India. Here lies the crux of the matter. The stress placed on the dispersion of the Tribes of Israel and their

conversion to Islamic and other faiths was meant to provide a feed-back to the Jewish nationalist movement, ‘Anglo-Israelism’ which swept the world before the emergence of Zionism.

As stated earlier, Anglo-Israelism was a movement launched by Jews and their agents on the presumption that the Ten Tribes of Assyrian

captivity (721 BC) on leaving the land of their sojourn wandered towards the West while those of the Babylon captivity (586 BC) passed

easwards to Afghanistan and India. Under the oppressive rules of Gentiles, they were lost to the world of civilization. An appeal was made to

the European nations (said to have belonged to lost Tribes of Israel) to help their brethren acquire a separate homeland in accordance with the prophecies of the Holy Book. P.K. Hitti has however proved that the Ten Tribes were never lost and it is a historical myth.[33](#33. P.K. Hitti History of Syria p. 96)

The earliest suggestion of an Israelitish ancestry of the English is to found in John Sadler’s work, ‘Rights of the Kingdom’(1649). He drew a

series of parallel between English Law and customs and those of the Herbrews and Jews. Richard Brothers (1757-1832), a half pay officer of

eccentric habits in the English Navy, prophecised imminent restoration to Israel of the Holy Land and elevation of himself as the Prince of Jew. In 1840, John Wilson adopted the theory and wrote widely on it. His work ‘Our Israelitish Orgin’ is the first coherent exposition of the theory.

Other advocates in the 19th century were W. Carpenter (Israelite Found), F. R. A. Glover (England, the Remnant of Juda) and C. Piazzi

Symth, the Astronomer Royal for Scotland, who deduced from certain measurements of the Great Pyramid that the English were the

descendants of the Lost Tribes.[34](#34. See Sociological Review, London March, 1968 and)

In 1871 Edward Hine published his Identification of the British Native with the Lost Israel, of which a quarter of a million copies were said to

have been sold. In the United States, the movement was led by W. H. Pool and G.W.Greenwood.[35](#35. ibid) A vigorous Anglo-Israel propaganda

campaign was started by Major H. W. J. Senior of 1st Bengal Infantry in India. In 1883 he wrote a book entitled, Are the English Israelites?[36](#36. Major H.W. J. Senior , Are the English) It was meant to prove that the English were descendants of Israel and God has fulfilled his Covenant with Abraham and will fulfil all his promises to Israel. A bulk of Anglo-Israelite literature was published and distributed in India by Messers Newman and Co. Calcutta. In his book, Senior states:

“God has declared that until the sun, stars and sea depart, Israel shall not cease from being a Nation before him forever. They

have not yet departed therefore, Israel must be now one of the Nations of the earth. The question therefore naturally arises, what

nation is Israel? The champions of Anglo-Israelism have logically maintained that England alone, of all nations of earth,

possesses, all the blessings and promises, so far as they have been fulfilled, which were made by God in favour of his people

Israel and that as God is true, faithful and covenant keeping, these promises and blessings cannot be diverted to any Gentile

nation, therefore, it follows that England must be Israel. And in accepting this truth, we also appropriate the unfulfilled promises

of the future glory of Israel. We find that all the Prophecies to the first advent of Christ, the destruction of Jerusalem, Babylon,

Nienevah, Egypt, Moab, Judah etc, have been fulfilled literally and that all the punishments inflicted on Israel were also literally

fulfilled, therefore the promise of blessings to Israel must be taken as well in a literal sense, and we assent that this, in no way

interferes with the spiritual interpretation as applicable to the Church.”[37](#37. Senior , op.cit. PP.61-62)

Under the heading, To be restored to their own land, Senior cites scriptural evidences (Isa xiii, Jer xxx3, Zech viii, 12,13 etc) to prove that

scattered Israel will gather and sing in the height of Zion.[38](#38 lbid p. 88)

The hostility of the English to Napoleon and Russia, and the sympathy aroused by the Dreyfus case are attributed to the Anglo-Israelite

ideas, It is also argued that the English must be the representative of Israel, as otherwise many Divine Promises made to that race would be

unfulfilled.[39](#39 Encyclopedia of Religion and Ethics)

Qadiani agents actively propagated Anglo-Israelite ideas after invoking interest in the discovery of the ‘tomb’ of Jesus. Qadiani methods of

argumentation and discussion bear extreme similarly with that of Anglo-Israelites. If one happens to undertake a comparative study of Mirza

Ghulam Ahmad’s Masih Hindustan Mein (Jesus in India)[40](#40. The Ahmadiyya foregin Mission Dep, Rabwah, 1964), Sher Ali’s articles in the Review of Religions, Qadian (1902-1908), Khawaja Nazir

Ahmad’s Jesus in Heaven on Earth, J. D. Shams Where did Jesus Die?,[41](#41. J.D. Shams, Where Did Jesus Die? Rabwah 1965) Mufti Muhammad Sadiq’s Qabre-Masih,[42](#42 Mufti M. Sadiq QabreMasih Qadian, 1936) and Qazi Muhammad

Yusaf’s Isa Dar Kashmir,[43](#43. Qazi Muhammad Yusaf Isa Dar Kashmir ,) with that of Anglo-Israelite literature, he will find Jews and Qadianis sailing in the same boat.

Notovitch Account

The quasi-historical sources quoted by the Mirza and his disciples to prove that Jesus Christ fainted on the cross at the time of his crucifixion

are based on Jewish fabricated accounts. An oft-quoted source is a travelling account of Nicholas Notovich, a Russian by birth and a

contemporary of the Mirza. Notovich claimed to have found some ancient Buddhist scrolls at the monastery of Hims (Tibet) in which it was

written that in his boyhood Isa (Jesus Christ) secretly fled from his father’s house from Jerusalem and with a train of merchants traveled

towards Sindh, and settled among the Aryas. He frequented Jain Temples and studied their cult. He then went to Ceylon and from there to

Jaggernaut. He learnt the use of herbs, medicines, and mathematics. He also studied the religious doctrines of Brahmins and acquired their

secret arts.

The book appeared in French[44](#44. N. Notovitch vie Inconnue de Jesus Christ) and in English[45](#45. Alexina Laranger, Unknown life of Jesus Rand) and made considerable stir in Europe and India for sometimes. In an article in the Nineteenth Century, London, October 1894, Prof. Max Muller, a famous German scholar who lived in India, saw clearly that the tale was false and

suggested that Notovitch had been so persistent in trying to get information that the Lamas, having nothing better to give him, and invented

the story to satisfy him. Prof. J. Archibald Douglas of the Government College, Agra, took a journey to Ladakh in 1895, in the hope of finding

the MS but no such MS was found even in Tibet anywhere. The whole story was described in Nineteenth Century April 1896 and M.

Nicholas Notovitch was recognized to be an unscrupulous adventurer.[46](#46. Watter A.H.op. cit p.92) Different versions of such false travelling accounts were prepared by

secret Jewish agencies to defame Jesus Christ. It was a sinister attempt to convey on the basis of semi-historical records that Jesus was a

false Messiah, who after his alleged travels in the East, acquired the knowledge of herbs and magic tricks which he subsequently exercised in Palestine to impose his false claim of Messiahship on the Jew but was ultimately ‘crucified to death’.

Rosicrucian

The false account of life Jesus was also published by a Freemason Organization - the Rosicrucian AMORC (USA). There is an adhesion

between the higher degrees of Freemasonry and the Rosicrucian Lodges, and also that the knowledge possessed by Rosicrucian in regard to

the life of Jesus is shared by the Higher Degrees of Freemasonry. The Organization claims to retain ancient traditions, teachings, principles

and practical helpfulness of the ESSENE Brotherhood, which existed in Palestine between 2nd Century B.C. and the 2nd Century A.D, Dr Lewis Spencer, Imperator of the Rosicrucian Order for North and South America, in his book, The Mystical life of Jesus, gave an account of Jesus’ life between the twelve years and his emergence as a preacher in Galilee. He says that Jesus did not die on the cross but fell unconscious and regained his senes in the tomb in which he was buried. He then secretly left for a sheltered place at Galilee.[47](#47. Dr Lewis Spencer The Mystical life of Jesus,) He ascended to the Heavens not physically or in His physical body but had a mystical and psychical experience. He was buried at Mount Carmel (Palestine). His body remained in a tomb for several centuries but was finally removed to a secret sepulchre, guarded and protected by his (Essene) Brothers.[48](#48. See H , Spencer The Secret Doctrines of Jesus ,)

Crucifixion By ‘An Witness’

Another Freemason source often quoted by Qadiani writers in their works is Crucifixion by An Eye Witness. In the introduction and preface of

the book, it is stated:

It is an English translation of an ancient Latin copy of ‘a Letter written seven years after the crucifixion by a personal friend of

Jesus in Jerusalem to an Essene[49](#48. Essene order , says the tranlation of which the) Brother in Alexandria’.

This book was withdrawn from circulation the moment it was published. It was published in 1873 in America. All the Plates were destroyed,

and it was supposed that all the published copies of the book were likewise disposed of. The official copies, which were deposited with the

Librarian of the Congress, in compliance with the laws of copyright also disappeared. Fortunately one copy escaped this fate.[50](#49. An Eyewitness, The Crucifixion , (A letter) TK, the author of The Great Work, in the introduction to the book says that the book found its way into the possession of a prominent Freemason in the State of Massachusetts, USA. There it remained securely until accidentally discovered by his daughter, sometime during the summer of the present year (1907). The lady, knowing my (TK) interest in things masonic, kindly sent me the copy for examination. I at once, recognized its remarkably nature and supreme value and importance.[51](#50.lbid p. 13) Then we are told that it was re-published in 1907, after having been compared with the Latin MS which still exists in the hands of the Masonic fraternity in Germany. No doubt, it will remain secretly guarded from Anti-Masonic vandalism.[52](#51.lbid p. 14) It is asserted that Jesus was a member of Essene Brotherhood. He was taken from the cross in a swoon and his Essene Brothers took his body to a safe place. Nicudemus, the physician, applied a special balm and his wounds healed in a few days. Later Jesus left the capital for the White Lodge atop the Mount of Olives in disguise. Finally, the letter says, he died in solitude after 6 months in

Palestine.

The Mirza’s contribution to the Jewish-masonic theory is the addition of Marham-i-Isa (Jesus’ ointment) in place of Nicudemus balm, said to

have been applied to the body of Jesus which had promptly healed up wounds inflicted during ‘crucifixion’. In Greek-Islamic system of

medicine, different names[53](#52. Maulana Awsi Amritasari, Al Kaviahwal Ghavie) are given to this ointment only because of its fast curing characteristics and no Hakim had ever called it ointment

meant specifically for Jesus’ wounds.

Yuz Asaf

Mirza further claims that Jesus assumed the name of Yuz Asaf during his tour in India. It is still an interesting aspect of the theory and very

cunning exploitation of the name of Yuz Asaf. Yuz Asaf, or Yod Asaf, whom he calls Jesus, is no one else except Gautama Buddha. When

Buddha attained perfect knowledge and enlightenment, he then according to Buddist traditions of Lalitavastara, became a Bodhistava

(enlightened one). Bod Asaf is a corruption of Bodhistava. The story of Budha’s miraculous birth and his attainment of the status of Bodhistava made its way from India to Central Asia in around 2nd Century A.D. Subsequently during the reign of Abassid Caliph AlMansur, Arab scholars of Al Mukafah school translated many Pali Sanskrit and Persian works into Arabic, The story of Buddha (Bod or Yod Asaf) made its way into

numerous Arabic works. Ibnul-Nadim, in his Alfahrist refers to three books where this story had been narrated with slight variations.[54](#53. Encyclopedia of Islam Vol,I London Barlam and) With the passage of time, the story Budhas’ attainment of perfect knowledge, which originated in India, came back to India in a different shape. The names being Arabacized and the events slightly changed.

Qadiani writers had also tried to explore the Sanskrit sources to support this myth. They quote an extract from the Bhavishya Maha Purana

by Sutta. It may be stated here that the Puranas are eighteen in number. They are purely mythical in nature and are characterized as popular

sectarian compilation of mythology, philosophy, history and law. The earliest Purana was probably compiled around 4th Century A.D.

Bhavishya Purana was printed for the first time in Bombay in 1910 under the order of Maharaja Partap Singh of Kashmir.

In this Purana a mythical story of a meeting of Shalwahin Chief of Saka with a white complexion man in the land of the Huns somewhere in a

height of the Himalaya has been narrated. When Shalwahin met him he asked him about his religious principles. He replied:

O King! The goddess of the savages (dasyu) manely Ihamasi ( the goddess Masi) manifested herself in terrifying disguise and I,

having reached her in the infidel fashion, attained the status of Masya. O King! Listen to that religion (of hers) which I impressed

upon the infidel. Having cleansed the mind and purified the impure body, and having recourse to the prayer of naigama, man

must worship the pure eternal. By justice, truth, unity of mind and meditation man must worship in Sun’s heaven

(Suryamandala, which could also mean Sun’ disk). That Lord, himself as immovable (from his course) as the Sun, always at

last attracts the essence of all erring creatures. With this (message) O King! Masya vanished and the blissful image of Lord, the

bliss giving being ever in my heart name has been established as Ihamasiya,[55](#54. Mufti Muhammad Sadiq, Qabar-i-Masih, qadian) Having hear these words the King removed that

infidel priest and established him in pitiless land of infidels.[56](#55. Shiekh Abdul Qadir, Jesus Travels to Kashmir ,)

Dr D.D. Kosamby, a learned Sanskrit scholar of Tata Research Institute, Bombay, says the goddess Masi is a fiction and the holy book

Naigama has no existence in the Hindu Scriptures. The infidel priest attained the status of Ihamasiya by following the goddess Masi and

preached the Sun worship.

Qadiani scholars call the infidel Ihamasiya, Isa Masih and the goddess Masi is stated to be the angel Gabriel.[57](#56. Sheikh Abdul Qadir Jesus Travels to India and) By neglecting all

inconsistencies of the legendary story, it is claimed that Raja Shalwahin met Jesus Christ when the latter visited India. Khawaja Nazir Ahmad

got the said Bhavishya Purana’s extract translated from Dr Shiv Nath Shashtri and calls the white complexion infidel priest Yousaphat.[58](#57. Jesus in Heacen on Earth, p. 369)

The story is purely mythical in nature and is about a Sun Worshipper who is a follower of the goddess Masi probably a Bodhisatva. The story

seems to have been fabricated in around 5th century AD and had no connection whatsoever in any way with Jesus Christ who lived in early

1st Century AD in Jerusalem.

Mirza Qadiani and his disciples have also picked up the names of mythical Bodhistavas from the Buddhist record and call them Jesus. A

Bodhistava Mettaya is called Messiah, ML-Shi Lo named in the Chinese Buddhist record is termed Messiah, and Buddha’s prophecy of a

Bagwa Mitya or white-faced Bodhistava is said to have been meant for Jesus because he was white in complexion.[59](#58. M.R. Bengali , The Tomb of jesus, Rabwah 1971)

There is no historical proof either to support the contention that St. Thomas came to India.[60](#59. An apocryphal Acts of the Apostles describe the) Churches founded in Malabar are after his name

but not founded by him. Archaeological evidences clearly belie all such claims. It also absurd to say, as Khawaja Nazir claims, that Mary the

mother of Jesus came to India and died in Murree where her tomb still exists.[61](#60. Jesus in Heaven on Earth p. 353 For its Urdu)

It will be interesting to give the story of Buddha (Boddhasaf) as narrated in Arabic and Persian sources[62](#61 For its Urdu translation see Abdul) to prove that Yuz Asaf is Buddha:

“To the long childless King of Janaysar, a pagan ruler of Sulabat (i.e.Kapal Vastu) in India, a son is born by miraculous means.

The King names him Yudasaf (better, Budhasaf-Budhistiva). As astrologer predicts that the prince’s greatness will not be of this

world, the King therefore, confines the child in a city set apart to keep him from the knowledge of human misery. Growing up,

Yudasaf frets at his confinement and insists on being allowed out. Riding forth he sees two infirm men and later a decrepit old

man and learns of human frailty and death. The holy hermit Bilawhar[63](#62. Bilawhar is probably a bowklerized version of) of Sarnath (Ceylon) then appears in distress and preaches

to Yudasaf in parables, convincing him of the vanity of human existence and the superiority of ascetic way. Bilawhar spurns

renown and riches, indulgence in food and drink and sexual pleasure and all fleshy delights.

King Jaynasar is hostile to Bilawhar and opposes Yudasaf’s conversion. In spite of the efforts of the astrologer, Radis and the

pagan ascetic Al-Bahwan, Janaysar is overcome in a mock debate on the faith and is himself won over. Yudasaf renounces his

royal estate and embarks on missionary journeys. After various adventures, he reaches Kashmir (Kusinara) where he entrusts

the future of his religion to his diciple Anabud (Ananda) and dies”.[64](#63. Encyclopedia of Islam op. cit p. 1215)

There is no reference whatsoever to Jesus Christ. It is a story of an Indian prince Buddha (Bodasaf) who died at Kusinara (Gorakhpur, India)

and his disciple was Ababud (Ananda). In Ibne Babway’s Ikmal-ud-din (10th century AD) and Allama Majlisi’s Ainul-Hayat, similar version of

the story appears with the addition that at the time of his death Bodhasaf erected a house (stupa) where he was laid.

In all authentic Arabic sources and works on history like AlMasudi’s Marooj-ul-Zahab (956-AD)2 Ibn Nadim’s AlFahrist (988AD),3 Al

Bullazoris’ Friq Bain ul Fariq ( 1023AD)4 and Al Khawarzamis’ Mufatih -ul-Aloom5, the Buddha’s name is Arabicized as Bodasaf, Yud Asab

etc. He had been called an Indian Prince/Prophet sent by God to preach them righteousness. His place of burial was Kushangar in

Gorakhpur, India. The word Kushangar was Arzbacized as Qashmir or Kashmir. Some later historians ascribed it to the Valley of Kashmir.

Perhaps Muslim historians of Kashmir6 picked up this story from these sources. However no one dared to call Bodhasaf, Jesus Christ.

In some quasi-historical sources of Indian history, mostly 16th century works, it has been said that Bod Asaf was ordained in the remote past towards the people of Kashmir. However no authentic source on India or Kashmir history even refers to the arrival of Jesus in Kashmir.

Khawaja Ahmad has quoted a passage from Mullah Nadri’s History of Kashmir to prove his historical myth of Jesus’ visit to India.7 Mullah

was a religious scholar in the court of Zain-ul-Abdin (1420-1470), King of Kashmir, commonly called Badshah. It is mentioned in the history

book of Kashmir that the Mullah did compile a book on Kashmir history but no one had ever confirmed is existence. It is an exitinct

document. Khawaja claims to have seen in Srinagar in 1946 and got a photo copy of the page where the ‘arrival of Jesus in Kashmir’ was

mentioned. He did not buy that book from G. M. Mohyuddin Wancho who possessed it and was willing to sell it at a high price. Despite

repeated requests and challenges, Qadiani writers have not been able to produce the original manuscript to enable the scholars to determine

its position. It is nothing but pure Ahmadiyya fraud. 1 ( Italics add)

Prior to the Mirza’s discovery, Hasan Shah, an eminent Kashmir historian, wrote that adjoining the tomb of Khawaja Nasiruddin in Khan Yar

street, Srinagar was the tomb of Yus Asap who came to Kashmir as an envoy from Egypt during the reign of Zainul Abdin (15th century).2 He

died and was buried in Kashmir. His tomb was built in 15th century. Historical and archaeological evidences, particularly the inscriptions on

Takht-e-Suleman and the style of Persian writings (Khat-e-Thulth), belie all claims made by Qadiani theorists in connection with the said tomb

located in Khanyar street, Srinagar.

It is also interesting to know that the story of Bilahwar and Yud Asaf migrated to Europe and furnished the protoype for the Christian legend of

Barlam and Josaphat. They were called Christian saints and were held in high esteem.3 A church was founded in memory of Barlam in

Pamerlov (Sicley). Mirza has admitted the establishment of this church in the name of Barlam.4 It is very strange that in the course of early

Middle Ages of Europe, the legendary theme of Barlam and Josaphat appeared again the again. In Greek, in Latin, in Provencal, in French,

Italian, Portugese, Catalan, in Spanish, English and German. The story was known in Christian North Africa and Middle East and in the

Tunisian province of Georgia. There were also Ethiopian, Armenian, Church Slavonic and Rumanian versions as well as non-Christian ones in

Arabic and Hebrew. The reason why this legend and its literary versions are so popular was that from the very start, it would seem, this novel

or romance in verse-form was instructive and entertaining, it told of unknown exotic lands, it was a thoughtful adventure story and a conversion

report - always welcome at that time, edifying, colourful, exciting and statisfying fairy tale, all at the same time. The framework of the

expansive narrative allowed additions or contractions, philosophical discourses, theological reasoning and exhortations, and poetic fineness in

the form of gnomic verse similes and parables. It appealed to all strata of medieval society both to the learned and the less-learned. The story

of Barlam amd Josaphat had at that time become a genuine price of World Literature.5

D.M. Lang in his book the Wisdom of Balahvar, A Christian Legend of Buddha, says that the whole Ahmadiyya story of Yuz Asaf is simply

based on an extract from the familiar Arabic version of the Barlam and Josaphat romance. 6

Holy Shroud and Grail

It is also asserted that Jesus did not die on the cross but was taken down alive in a state of swoon and was wrapped up in a winding sheet,

The Holy Shroud. This Holy Shroud exists and proves that Jesus did not go to the Heaven.1 It was found in Turin, Italy. The alleged old

manuscripts, which narrate the story of the Shroud are said to be in possession of a Freemason Society in America.2

Equally interesting is a book The Blood and Holy Grail by Michael Baigent, Richard Leigh and Henry Lincoln3 featured in the top ten of

non-fiction book sales chart in London as it said to have ‘a shattering secret of more than 2000 years relating to the life of Jesus’. Henry

Lincoln in the discovery of the national riches of small French Church in Rennes-le-Chateau at the foot of Pyrenees, South France, found

cryptically cooled parchments treasures of secret societies, the Knights Templar, a dynasty of obscure French King, freemasons etc. He

concluded that Jesus married and his bloodline still existed. He was alive in 45 AD but no indication of the place has been given.

Qadianis are also referring to this Judeo-masonic study on the life of Jesus. It is said to have shaken the established edifice of the Church. It

has been regarded as the last evidence in support of the claims made Ahmadiyyat.4

In short the claim of Mirza Ghulam Ahmad to Promised Messiahship had Jewish connotation. It has nothing to do with the second coming of

Jesus, son of Mary. Through this claim he took active part in providing assistance to Jewish nationalism and attempted to Judaize Islam. He

used filthy language to underrate Jesus position and repeated Jewish charges against him. The myth of Jesus’ journey and his death in

Kashmir are supported from Jewish-masonic writings. The network of mythical stories was created in 19th century to provide fillip and spur to

Anglo-Israelism, a Jewish-backed movement. Qadianis are still drawing upon Jewish sources to support their theories about the alleged death

of Jesus.

Equally absurd is the Mirza’s contention that Baba Guru Nanak, the founder of Sikhism was a Muslim.5 This has been vehemently denied by

the scholars. His much-trumpeted theory that Arabic is the mother6 of all languages is simply unacceptable to linguists. They, on the basis of

archaeological evidences, designate Arabic a much recent language. The discovery of various scripts is dated like this: Sumerian (4000BC),

Chinese (1500BC), Sanskrit (1200BC) and Arabic (328BC). The late discovery of written Arabic inclined the etymologists to the view that

Arabic could not be considered for a study determining primal language.7

Separate Religion

By 1901 Mirza Qadiani planned to give a separate entity to his heretical sect. He slowly moved to carve out a new Ummah from Islamic

Community of India through his absurd claims and prophetic utterances and looked to the British for its due recognition. At the same time he

continued to serve the British Imperialist interests both in India and abroad, through a vicious propaganda campaign.

According to the Census of India Report of1901, 1331 people embraced this new belief in Punjab.1 Mirza entered the name of his sect as

Musalman Sect of Ahmadiyya in the Census Report, He claimed that his sect was the only Islamic sect existed not only in India but in the

whole world of Islam as all other Muslims sects were Kafir and outside the pale of Islam. He called Ahmadiyya Community fresh milk and all

other believers in Islam rotten milk infested with bacteria. He cleverly organized his followers into a separate Ummah on the basis if his false

prophethood. His open claim to prophethood came in November 1901 when he wrote a tract to clarify his claim of prophethood and Risalat. It

was a dangerous attempt to sabotage and undermine the Muslim unity. Before that he ingeniously concealed his real claim in sufistic jargons

like zill or brooz although he moved fast to full-fledged prophethood. The ulema had a good knowledge of his elusive strategy and realized his

evil intentions. They condemned him as Kafir even in 1891 on the basis of his claim of Messiahship.

The malicious intention of Mirza in forming a separate community by disintegrating the solidarity of Muslim Ummah through his prophetic

claims, can be seen in his petition which he sent to MacWorth Young, Lt, Governor of the Punjab in January 1901. In his petition he prays

that he may be granted permission to send a deputation consisting of 12 of his followers to wait on the Lt. Governor for the purpose of

submitting a memorial praying that the sect of Mohammadan, to which they belonged, may be officially recognized.2

On the basis of his past family record of loyalty and the meritorious services he rendered for the Imperialism, he aspired to be recognized

officially, the founder of a separate religious entity so that he could exclusively reap socio-economic benefits for his community which mostly

comprised lower middle class. Earlier he suggested to the Government to arrange a World Religious Conference under his auspices and allow

him to show a heavenly sign in proof of his claim.3

The Government ignored this proposal despite all of his humble requests. He was informed that ‘the Lt. Governor is unable to receive the

deputation proposed to be sent by Mirza Ghulam Ahmad of Kadian’.4

---

References

1. 1Mirza Ghulam Ahmad, Haqeeqat-ul-Mahdi, Qadian 1898 p.6, Roohani Khazain vol.14 p.432
2. The Mahdya was not an episode or an interlude in Egyptian or British History but was an autonomous historical process representing Islamic Revivalism. See P. M. Holt, The Mahdist State in Sudan 1881-1889 Oxford 1958 and M. Shibeka, British Policy in the Sudan, London 1952.
3. Lytton Starchy, Eminent Victorians, Chattoi and Windus, London, 1974, p.255
4. Richard Garrete General Gordon Arther Baker ltd, London 1974 p. 215
5. Egmon Hake The Journals , Maj Gen .C.G. Gordon CB Al Khartoum, Kagan paul Trench & Co , London, 1885 p. 44
6. See Mirza Ghulam Ahmad , Sitara-e-Qaisarya (the star of Queen Victoria) 1899 Qadian, 403
7. Haqiqat -i-Mahdi Qadian , 1899
8. ibid
9. Mirza Ghulam Ahmad Tohafa-e-Qaisarya (A Present to the Queen ) Qadian, 1897 p. 27
10. Mirza Ghulam, Ahmad Zaroorat-ul-Imam(1898) Qadian, p.18
11. A Memourundum prepared by Mirza Ghulam Ahmad and submitted for consideration of her Majesty Queen Victoria , Governor Genral of India Lt Govnor of the punjab and other officials fof India, Tabligh-e-Risalat Vol III p. 196
12. Professor Abdul Hye Arab was very mich imprssed by Hakim Nuruddin He wanted to go to New York to study medicine but the US government suspected him an Iranian spy and refused visa. He settled In London, (Maulana Ghulam Rasul Mehr Safarnama-i-Hijaz, Karachi, 1984, p. 76)
13. In the Government of the Punjab Home Department Proceedings March 1892 India Office Library London it is stated Fatah-i-Islam’s author Mirza Ghulam Ahmad of Qadian announced to the world that he had been sent by God to ameliorate the conditions of the mankind and that in the spritual power morality and nature he is like Jesus Christ and calls on the public to follow him.’
14. Mirza Ghulam Ahmad Masih Hidustan Mein Qadian 1899 p. 3.
15. For theological discussions, see, Allama Syed Anwar Shah Kashmiri Iqida-tul-Islam, Pir Syed Mehar Ali Shah Saif-e-Chistiai, and Maudoodi Finality of Prophethood etc.
16. Latif Ahmad Sherwani, Harfi-Iqbal Lahore. p. 115
17. Weekly Chattan Lahore, 9 Febuary
18. Alfazl Qadian, 12 June 1946
19. R. Travers Herford, Christ in Jewish Literature Hastings Dictionary of Christ and the Gospels (ii) Jesus of Nazareth by Dr. S Krauss in the Jewish Encyclopedia New York Vol VII and similar other writings were used to launch attacks on Christianity by the Qadani and his followers.
20. Mirza Ghulam Ahmad Anjam-i-Atham , 1897 Qadian p. 7 (Supplement )
21. Maktoobat -e-Ahmadiyya Mirza’s letters to his followers Vol 3 PP 21-24
22. Mirza Ghulam Ahmad Kashti-e-Nooh Qadian 1902 P. 65
23. Mirza Ghulam Ahmad Sat Bachan, Qadian 1895 .P. 172
24. Alfazl Lahore , 4 October , 1947
25. lbid
26. Grazel op cit p. 516
27. British Encyclopedia- Messiah
28. Mirza Ghulam Ahmad Sat Bachan Qadian, 1895 p. 164
29. Mirza Ghulam Ahmad Alhuda Qadian 1902
30. Mirza advised one of his trusted followers, Molvi Abdullah Vakil to collect evidences in support of tomb of Jesus at Srinagar in his book Raz-i-Haqiqat, the Mirza gives a letter from Molvi Vakil to prove that Jesus was burried there. Molvi Vakil afterwards became a Bahai preacher and renounced Qadiani creed it was one of the factors responsible of the change of his belief. He vividly exposed this fraud which also carried the authentication of the mirza’s revelation. He sould not understand how the Mirza affixed his revelationary stamp this myth which was the creation of Molvi Noordin and Khalifa Nuruddin of Jammu (See Molvi Abdulllah Vakil Shula-al-Nar Srinagar. Also see Mufti Muhammad Saadat Shah, Tehqiqat-i-Yaouzasaf Srinagar)
31. 5.Mirza Ghulam Ahmad Masih Hindustan Main , Qadian 1899 p. 16
32. Khawaja Nazir Ahmad Jesus in Heaven on Earth Aziz Manzil Lahore, 1952 p. 355 also Assadullah Kashmiri Hazrat Maryam Ka Sare- Kashmir Rabwah.
33. P.K. Hitti History of Syria p. 96
34. See Sociological Review, London March, 1968 and Encylopedia of Religions and Ethics, Vol Anglo-Israelism p. 482
35. ibid
36. Major H.W. J. Senior , Are the English Israelites ? M.E. Church Press Lucknow 1883.
37. Senior , op.cit. PP.61-62
38. lbid p. 88
39. Encyclopedia of Religion and Ethics Anglo-Israelis
40. The Ahmadiyya foregin Mission Dep, Rabwah, 1964
41. J.D. Shams, Where Did Jesus Die? Rabwah 1965
42. Mufti M. Sadiq QabreMasih Qadian, 1936
43. Qazi Muhammad Yusaf Isa Dar Kashmir , Manzoor-e-Aam , Press Peshawar, 1946. See also Syed Sadiq Hussian Kshf-ul-Israr Qadian, 1911
44. N. Notovitch vie Inconnue de Jesus Christ Paris, 1894
45. Alexina Laranger, Unknown life of Jesus Rand Mcnally Co, London, 1894
46. Walter A.H.op. cit p.92
47. Dr Lewis Spencer The Mystical life of Jesus, American Rosicrucian Series, Supreme Grand Lodge Am.
48. See H , Spencer The Secret Doctrines of Jesus , Supreme Grand Lodge of Amorc, California America, 1954 (sixth Edition)
49. Essene order , says the tranlation of which the present Freemasonry is the midern was at the time of Jesus widely diffused through Palestine and Egypt and had their colonies scattered all over the country, Jesus was a member of the order,
50. An Eyewitness, The Crucifixion , (A letter witness seven years after the Crucifixion by a personal friend of Jesus (in Jerusalem to an Essene Brother in Alexandria supplemental Harmonic Series Vol II second Edition
51. 4.lbid p. 13
52. 5.lbid p. 14
53. Maulana Awsi Amritasari, Al Kaviahwal Ghavie Amritsar, p.83
54. Encyclopedia of Islam Vol,I London Barlam and Bodhasaf, p. 1215
55. Mufti Muhammad Sadiq, Qabar-i-Masih, qadian 1936, p.53
56. Shiekh Abdul Qadir, Jesus Travels to Kashmir , paper read out in a Conference in London in 1979
57. Sheikh Abdul Qadir Jesus Travels to India and to Kashmir , Paper read out in Conference in London in 1979
58. Jesus in Heacen on Earth, p. 369
59. M.R. Bengali , The Tomb of jesus, Rabwah 1971 p. 51 Also Mirza Ghulam Ahmad , Masih Hindustan mein p. 28
60. An apocryphal Acts of the Apostles describe the missionary endeavours of the Apostle Thomas in the Indusreligion during the rule of Gondophares in 19AD( See sir John Marshal A Guide to Taxila)
61. Jesus in Heaven on Earth p. 353 For its Urdu translation see Abdul Ghani-Kitab-i-Shahzada Yus Asaf Aur Hakim Bilohar Mufti Aam Press Agra 1886
62. 6 For its Urdu translation see Abdul Ghani-Kitab-i-Shahzada Yus Asaf Aur Hakim Bilohar Mufti Aam Press Agra 1886
63. Bilawhar is probably a bowklerized version of Bhagwan. india international Centre Quarterly 1981, P. 133
64. Encyclopedia of Islam op. cit p. 1215
65. Al Masudi , Marooj-uz-Zahab Berhamish Nafah-ul-Teeb, Egypt Vol II p. 138
66. Ibnul Nadim, Al Fahrist , Egypt p. 486
67. Encyclopedia of Islam, op cit p. 1215
68. Al Khawarzami Mufatih , p. 306
69. See Khawaja Muhammad Azam Tarikh-e-Azami , Sabir ElectricPress, Lahorep. 82
70. Kh Nazir op . cit p.364
71. 1.The Monthly Al Bilagh, Karachi December, 1973
72. Prizada Hasan Shah, Tarikh-e-Hasan , Kohinoor press Srinagar , 1965 p. 50 (The book was compiled in 1889 before the Mirza announced his theory) also see Mufti Shah Saddat , The qiqat-e-Yuzasaf and QaziZahoor -ul-Hasan Nigaristan-e-Kashmir Srinagar , 1941
73. K.S. Macdonald, The story of Bariam and Josaphat , Thacker and Spink and Co Calcutta, 1985 also Encuclopedia of Religions and Ethics, Bariam and Josaphat
74. Mirza Ghulam Ahmad Tohfa Golarvia Qadian, 1900. p.14
75. Siegfried A. Schulz Two Christian Saints ? Indian internation Cenntre Quarterly Vol 8. No.21 1981
76. Dr David Marshal lang, the Wsdim of Balahvar, A Christian Legend of the Buddha, London 1957 p. 129 Also Review of Religions, Rabwah February 1978 Article by Kurti Berna
77. Hasan M.Khan Muqadas Kaffin Rabwah1978 Mumtaz faruql, The Crumbling of the Cross Lahore 1972
78. 2 Alfazl, Rabwh, 10 July, 1977
79. Baigent, Leigh and Lincoin, Holy Blood , Holy Grail, Delacorte Press New York USA.1982
80. 4The Muslim Herald, London March 1982 p. 33
81. Mirza Ghulam Ahmad, Sat Bachan, 1895
82. Mirza Ghulam Ahmad Manan-ur-Rehaman, Qadiani , 1895
83. 7, Pakistan Times Lahore May 1982.
84. In the Census of India Report for 1901 the member of Ahmadis in the Punjab were 113 and Bombay Presidencies 11087 (it was inaccurate ) The main conentration of Ahmadis was in the Punjab. in the Punjab Census report for 1901 it is stated that Mirza Ghulam Ahmad began his work as a Moulvi with a special mission to sweepers Mirza Ghulam Ahmad submitted a petition to the Government of Punjab requesting that the title of Mulla of Molvi may not be prefixed to his name. The Government of Punjab informed him that he had been mentioned as Mirza Ghulam Ahmad of Qadian. He then asked the excision of these sentences as it cast a slur on his reputation; Government of the Punjab of the Punjab Home Dept Proceedings March 1903 File 175 India Office Library London, However his close relative Mirza Imam Din claimed to be a religious leader of Sweepers.
85. Government of the Punjab Home Department Proceedings No. 92-93 File No. January 1901 India Office Library Lonodn.
86. Dr Basharat Ahmad Mujaded -iAzam Vol I.p. 639
87. Home Department Proceedings January 1901 order of the Lt, Governor of Punjab dated 9 January 1901 IOL, London.

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Notes from Dr. Syed Rashid Ali Hadiths about the coming of Mahdi:

• Al-Tirmidhi HadithHadith 6278 Narrated byJa’far as-Sadiq

Allah’s Messenger (peace be upon him) said, “Rejoice and rejoice again. My people are just like the rain, it not being known whether the last or the first of it is better; or it is like a garden from which a troop can be fed for a year, then another troop can be fed for a year, and perhaps the last troop which comes may be the broadest, deepest and finest. How can a people perish of which I am the first, the Mahdi the middle and the Messiah the last? But in the course of that there will be a crooked party which does not belong to me and to which I do not belong.” Razin transmitted it.- Sunan of Abu-DawoodHadith 4271 Narrated byUmm Salamah, Ummul Mu’minin

The Prophet (peace be upon him) said: The Mahdi will be of my family, of the descendants of Fatimah. Abdullah ibn Ja’far said: I heard AbulMalih praising Ali ibn Nufayl and describing his good qualities.- Sunan of Abu-DawoodHadith 4271 Narrated byUmm Salamah, Ummul Mu’minin

The Prophet (peace be upon him) said: The Mahdi will be of my family, of the descendants of Fatimah. Abdullah ibn Ja’far said: I heard AbulMalih praising Ali ibn Nufayl and describing his good qualities. The admission about Mahdi:

Although Mirza Ghulam claimed to be Mahdi and Messiah, yet he admitted that he is not the same Mahdi as predicted by the Holy Prophet of Islam SAAW. He admits:- “I do not claim that I am that Mahdi who is according to (words of Hadith) ‘from the son of Fatima and from my progeny’ etc.” (Braheen-e-Ahmadiyya V, Roohani Khazain vol.21 p.356)

• “We admit this that several Mahdis may have come before and possibly will come in future as well and probably someone by the name of Imam Muhammad may also appear.” (Roohani Khazain vol.3 p.379)
• “It is possible and quite possible that at some time in future such Messiah may appear upon whom the literal words of Hadith (of Holy Prophet SAAW) fit, because this humble self has not come with the Reign and Command of this world, but with poverty and humility.” (Izala-e-Auham, Roohani Khazain vol 3 p.197)
• “It is possible that in future no Messiah may come. It is possible 10,000 more Messiah may come and one of them may descend in Damascus.” (Izala-e-Auham, Roohani Khazain vol 3 p.251)