AM's BJ Connection (An Outgrowth of Imperialism-2)

Read other ARTICLES and BLOGS by the author. The reason he is frequently banned on Chowq is because he (1) posts rebuttals to anti-Islam atheists (2) counters their anti-Pakistan propaganda efficiently (3)shows them how the American ‘wet dream’ is drying up globally (4) opposes their sponsored 'favourite' writers’ debauched views, and satirizes them

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For the reading pleasure of my Q-admirers at Chowq, I reproduce Chapter 1, part 2 (AN OUTGROWTH OF IMPERIALISM) of an important book:

Ahmadiyya Movement: British-Jewish Connection By Bashir Ahmad

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AN OUTGROWTH OF IMPERIALISM-2

Profile

Mirza Ghulam Ahmad was born on 13 February 1835 at Qadian. At the age of 6, he was put in the charge of a private tutor who gave him coaching in the Holy Quran and Persian language. At the age of 10, an Arabic teacher taught him Arabic language and its grammar. At the age of 17, a third teacher was employed who gave him lessons in Arabic, syntax, logic and medicine. 35

From the early life, his father, who had been yearning passionately to regain his lost estate by serving British, engaged him in his own line of work, which consisted mainly in looking after the agricultural interests of the family. Mirza Ghulam Ahmad knocked about the courts in the vain pursuit of regaining the lost estate of Qadian.36 He failed badly and was regarded by his father a good-for-nothing. At last in 1864 his father secured him the petty job of an Ahalmad (clerk) in Sialkot Courts which he accepted. During his stay in Sialkot he appeared in a law examination but badly failed in it. 37

He stayed for 4 years (1864-68) in Sialkot. There he came in close contact with Christian missionaries, especially Scotch clerics, with whom he exchanged views on religious and political subjects. Christian missionaries had swarmed the Punjab after the War of 1857 as that region enjoyed an important place in the British colonial policy. 38

In post-Mutiny period, Christian missionaries had been actively studying the main religious, social, economic, and political causes of the ‘Mutiny’ and were analysing the emerging trends in Indian politics in order to play a decisive role in the colonial game.39 During the years 1858 to 1870 various studies were conducted and missionary conferences were organized to discuss these questions. One such conference was held in December 1862 in the Punjab. It was attended by 35 Christian societies and denominations as well as high civil and military officers and great number of influential men, although there was a good deal of discussion in official circles whether such a conference should be convened.40

In 1869, a private commission consisting of missionary heads visited India to ascertain the causes of the ‘Mutiny’ and suggest ways for the consolidation of the Empire. The commission visited may places, conducted meetings with senior British officials occupying high administrative and military posts and held discussions with officials of Secret Service to have first hand knowledge of religo-political problems that posed a potent threat to the British rule in India. As a result of it, a conference was held at London in 1870.

Besides the representatives of the commission, it was attended by prominent missionary heads. The commission and the missionaries submitted their separate reports.

Subsequently both these reports were published for private use as a secret and confidential document under the title: The Arrival of the British Empire in India.41 An extract from the report is quoted below which gives the need of a prophet,42 who could serve the nefarious political designs of British Imperialism.

“Majority of the population of the country blindly follows their ‘Peers’ (spiritual leaders). If at this stage, we succeed in finding out some who would be ready to declare himself a Zilli Nabi (apostolic prophet) then the large number of people shall rally round him. But for this purpose, it is very difficult to persuade someone from the Muslim masses. If this problem is solved, the prophet-hood of such a person can flourish under the patronage of the Government. We have already overpowered the native governments by mainly pursuing a policy of seeking help from the traitors. That was a different stage for, at that time, the traitors were from the military point of view. Bur now when we have sway over every nook of the country and there is peace and order every where, we ought to undertake measures which might create internal unrest among the country.”

During the time the British agents were in search of loyalists, Mirza was busy developing close friendship with Rev. Butler M.A., a Scotch missionary head at Sialkot. They met frequently to hold discussions and exchange ideas on theology and political problems faced by the British Government in India. Butler held him in high esteem and openly displayed respect for him,43 although it would have been hardly expected from a foreign missionary head, a scion of the ruling class. Mirza Mahmud Ahmad, Mirza’s son and the head of the Qadiani community from 1914 to 1965, gives the nature of his father’s relations with Rev. Butler in the following words:

'At that time, the Christian missionaries enjoyed an influential position in India. However, when the in-charge missionary of Sialkot (Rev Butler) called on Hazrat Sahib (Mirza) at courts at the time of his return to England, the Deputy Commissioner (H.E.Perkins) welcomed him and asked the purpose of his visit. His sole reply was that he had come exclusively to meet his (Perkins) Munshi (Mirza). It proves that even his opponents admitted that he was a man of exceptional qualities and deserved respect.'44

The year 1868 proved decisive for Mirza. Muhammad Saleh, an Arab happened to come to India on some mission stated to be a political one. The political situation at that time was alarming due to the activities of the Wahabis. The presence of an Arab ‘activist’ in the strategic region of the Punjab could ensue problem for the British. The Punjab Police arrested him on the charges of spying and violation of Emigration Act.45 H.E. Perkins, DC Sialkot Courts, started investigations. Mirza was employed as an interpreter of Arabic. He strongly argued and defended the British rule in India during his argumentation with the Arab. Through his eloquence, he proved his worth in the eyes of his British master. Perkins found in him a very useful and loyal agent who could serve the cause of the Empire if inducted for the job. Perkins was a freemason and member of the Lodge of Hope, Lahore. Mirza left the job at Sialkot Court in 1868 without any obvious reason and settled down in Qadian.

Perkins ordered that the Courts should be closed as a mark of respect, the day Mirza left for Qadian.46

In 1868, Mirza Ghulam Ahmad’s mother Chirgh Bibi alias Ghaseeti died. He had to depend exclusively on his father to get money to make both ends meet. He undertook journey to Dalhousie and other places to attend courts. Those were very difficult days for him. He calmly faced all hardships and never lost sight of his sinister plan. The death of Mirza Ghulam Murtaza in 1876 resulted in still greater hardships for his sons, Mirza Ghulam Qadir and Mirza Ghulam Ahmad. During his lifetime Ghulam Murtaza had usurped the share of property of Qadian which belonged to his collateral relatives. After his death, Ghulam Qadir retained the property. Mirza Ghulam Ahmad was his accomplice. An year after Ghulam Murtaza’s death (1877), Mirza Ghaus, the son of Mirza Qasim Beg, who was a legal heir of about half of the ancestral estate of Qadian and had been deprived of his share by Ghulam Murtaza, sued in the Court. Since he knew that Mirza brothers would not agree to give his due share to him, he sold out his share of property to Mirza Azam Beg, an Assistant Commissioner in Lahore. With the financial support of Azam Beg, he won the case in the Punjab Chief Court, the final appellate authority in civil and criminal cases. Mirza brothers were left with no alternative except to make the plea in their defense that they were bound to follow Mughal customs and traditions and not Islamic laws of inheritance in transfer and sale of their ancestral property. It was a shrewd attempt on the part of Mirza Ghulam Qadir and Mirza Ghulam Ahmed to deprive Mirza Ghaus of his genuine share of property. Mirza Ghulam Ahmed, who subsequently claimed to be a prophet (Nabi) and a ‘champion’ of Islam, preferred to follow family customs and not Islamic laws to usurp the share of Mirza Ghaus’ property. According to traditions, Mirza Ghaus could only sell the property if he had to arrange the marriage of his son or had any other justifiable need. Since he was issue less and no other genuine need existed, he could not sell his property to others. The court rejected their plea and decided the case in favour of Mirza Ghaus.

The prolonged litigation pushed Mirza family on the verge of financial disaster. Ghulam Qadir could not survive the humiliation and loss of property and died in 1883. The control of the remaining property went into the hands of his widow. Mirza Ghulam Ahmad had a little voice in family affairs. He was busy in carving out his own empire.

Mirza Ghulam Ahmad says he led a miserable life after the death of his father. He was virtually a pauper and an utterly disappointed person. His elder brother controlled the whole property and used its income for his own well being and refused to give him a few rupees even to pay the subscription of a journal. Ghulam Qadir’s wife was equally harsh to him and looked down upon him. The wife of Mirza Ghulam Ahmed, Hurmat Bibi alias 'Phajjey di maan', had also a very difficult time with him as he suffered from ill health, psychological abnormalities and financial distress. The treatment meted out to him during these formative years had a great bearing on his future life and gives an insight into his future claims.

By the end of 1880, he was actively busy in compilation of his book, Braheen-i-Ahmadiyya. The death of his elder brother Mirza Ghulam Qadir in 1883 left the field open for him. He swiftly moved towards his desired end, the claim of prophethood. Fealty to the British Raj and condemnation of Jehad 47 were the hallmark of his career. He attended to his assigned job with full devotion and had always been proud of the services he rendered for the consolidation of the colonial Empire in India and other parts of the world.

Conscious Impostor

Mirza Ghulam Ahmad very cleverly launched his project. To start with his business, he put forth some challenges and revelations claimed to have been received from God. The absurdity and incoherent nature of his utterances backed by his admission of suffering from mental and physical diseases like dizziness, diabetes, hysteria etc, forced the serious students of religion to determine his mental soundness. Daniel, an Indian Christian teacher visited him at Qadian and put him seven questions dealing with his mental processes.

The Review of Religions, Qadian published a reply to these questions,48 in consultation with Mirza. The paper did not deny his mental and physical deviations but claimed that the Holy Prophet (p.b.o.h) had called them the signs of the Promised Messiah.49 Another Christian scholar Dr. H.D. Griswold of Lahore came to the conclusion that Mirza was honest but self-deceived. 50

At the Cairo Missionary Conference in 1906, a Christian Missionary stated:

‘Mirza Ghulam Ahmad is now (1906) nearing seventy years of age and his claims to religious zeal and conviction are combined with a very large proportion of personal motives, and there is no doubt that he has employed fraud, if not worst means for the accomplishment of his ends. 51

An analysis of Mirza’s checkered past and his claims, writings, revelations, prophecies etc. compel us to conclude that he was undoubtedly a conscious deceiver. He realized the Imperialist needs and employed the name of God for their fulfillment. The whole business was meant for self-aggrandisement and to amass wealth and fame at the cost of religion.

Tazkirah, the Qadiani ‘Bible’, carries a lot of rubbish and absurd material unheard of in the history of holy men. The revelations are in Arabic, Urdu, Persian, English, Hebrew, a Hindi and Punjabi. The language is poor, vague and incorrect. In fact, a large part of it is a hotch potch having no specific meanings. Qadianis put these utterances to numerous interpretations to support the prophethood of Mirza. Some revelations are in numerals and figures and others in an unknown language, which the recipient himself admits not to have understood them. This mumbo jumbo reflects the inner feelings, emotional crises and mental retardation of the claimant. Since Mirza had been afflicted with various diseases during his lifetime like hysteria, vertigo, diabetes, migraine, colic, tuberculosis, melancholia, sexual debility, acute and persistent dysentery etc. He developed some abnormalities in him. He was a mentally deranged person yet by all means a wicked and conscious impostor and henchman of alien powers. He was absolutely clear about his political mission. In all of his works the underlying theme is fealty to the British, condemnation of Jehad, desire to see the Muslim World under Imperialist subjugation and a passion to render services for the consolidation of the British Empire in India. He uses an extremely harsh language for his critics and opponents but remains very polite and subservient to his alien masters. There is not a single revelation, prophecy, dream etc. which goes in any way against the political interests of the British or condemns their misdeeds as a colonial power. Every word that he claimed to have received from God is pro-British and anti-Islamic in its orientation. His God is happy over the enslavement of the Muslims and the economic prosperity of the Britishers.

It has become manifestly clear on the basis of solid evidences that Ahmadiyya movement owes its origin to Imperialist and Jewish backings. Jewish influence and their money coupled with the secret ecclesiastical funds of the British Government watered the Ahmadiyya sapling to grow into a big tree. They employed a surrogate to launch this subversive movement to fulfill their Imperialist ends and to create a schism in the body politic of Islam by striking at the unity of Muslim world.

Magnum Opus

Around the year 1872, Mirza Ghulam Ahmad started sending articles in Indian newspapers and journals to introduce himself as a champion of Islam. He afterwards entered into active discussions with the Arya, Brahmo and Deva Samaj leaders on the issue of transmigration of souls, philosophy of Vedas, etc. He was creating the impression of him being a defender of Islam. By 1879, he engaged himself in compiling a book entitled Braheen-e-Ahmadiyya. The first four volumes of the book were published by 1884. On his repeated requests many well-to-do Muslims specially Syed Muhammad Hasan, Dewan State of Patiala,52 Nawab of Bhopal, Molvi Chiragh Ali of Hyderabad Deccan, Nawab Ali Muhammad Khan of Ludhiana and Sardar Ghulam Muhammad, Rais of Wah, donated a good amount of money for the publication of the book. 53

The first volume of the book carries two Persian poems and a lengthy announcement in which it had been claimed that if any one would dare to refute his arguments in favour of Islam he would be committed to pay him Rs.10,000 as a reward. It was a tall and absurd claim as his son Mirza Bashir Ahmad later remarked that he could advance not a single argument in favour of Islam.54

He launched this book from a commercial point of view and to establish his ‘Islamic’ credentials. The price of the book was announced to be Rs.5 but it was doubled afterwards and then raised to Rs.25. He wanted to fix a price at Rs.100 but subsequently dropped the idea. Appeals were made to the Muslims of India to send advance payments. It was promised to bring fifty volumes of the books but he could only publish five volumes, first four untill 1884 and the fifth one after a lapse of 23 years which appeared after his death in 1908. 55 (In the preface of fifth volume he wrote: At first I had intended to write this book in 50 volumes but was contended to write 5… the difference between 5 and 50 is a mere DOT, therefore the promise of 50 is fulfilled after writing this 5th volume") 56

Braheen-e-Ahmadiyya carries a large number of his interesting revelations, visions and inspirations. He used this stuff as a raw material with a view to realizing his nefarious religo-political designs. In fact, he laid claim to prophethood from the start in a concealed manner.57 Neither the time was ripe nor could he invite the wrath of Indian Muslims at the initial stage of the Ahmadiyya drama.

In volume III of the book he eloquently praised the British rule and introduced his family as the most sincere and loyal servants of British Imperialism. He emphatically claimed to be a recipient of divine revelations and declared that Jehad had been forbidden by God against the British Government. He also put forth a proposal that the Anjuman-i-Islam, Lahore, (private body devoted to the cause of Islam) and its branches should acquire fatwas (religious decrees) against Jehad from all prominent ulema of India and get them published in a book under the caption 'A Bunch of Letters From The Ulema of India' for wider distribution in the Punjab especially in the North West of India, in order to rebut Dr.Hunter's charges made in his book, Indian Musalmans and to root out the belief of Jehad from the hearts of warring Muslims.58

The Muslims of India suspected the intention of Mirza and reacted sharply over his writings carrying praise for the British rule in India and his aspiration for its establishment in other parts of the Muslim world. In volume IV of his book he confessed that many persons had strongly objected to and even rebuked him for his advocacy of the British rule in India.59 However since he had been motivated by the injunctions of the Holy Quran and the sayings of the Prophet (p.b.o.h) he could not change his mind, he argued.
The book received some appreciation from certain quarters because it was wrongly taken as an attempt to defend Islam in its own way by a claimant of Islamic revivalism. However cautious Muslim scholars came out with their apprehensions concerning the religious claims of Mirza Ghulam Ahmad. They believed him a hypocrite and slanderer working on a political mission.

After publication of the book, he attended to his private life. He had enough money to live a lavish life. Some of his close associates objected to it. They deplored that their hard earned and miserly saved money given for the ‘propagation of Islam’ had been spent on purchasing the jewellery of Mirza’s (second) wife.60 Such solitary voices were stifled.

In 1884, at the age of 50, he thought of his second marriage. He had two sons: Mirza Sultan Ahmad and Mirza Fazal Ahmad from his first wife. Although he lamented over his bad health and suffered from many chronic diseases like tuberculosis, diabetes and migraine, and had claimed to lose all interest in the other sex, he announced to have received a revelation of a second marriage with Khadija.61 On 17 November 1884 the marriage was celebrated with Nusrat Jehan, the daughter of Mir Nasar Nawab, a petty clerk in Irrigation Department, Lahore, who opposed Mirza for a long tome when he made tall religious claims. Mirza also yearned for the third marriage (to fulfil his 'God-sent revelation' that he will marry a widow. However that prophecy did not materialise till his death despite repeated reassurances from God. 62) but was so much bogged down in Muhammadi Begum love scandal that he could not pursue the idea further.

In 1885, Mirza Ghulam Ahmad claimed to be a mujaddid and a reformer of the age. The next year he went to Hoshiarpur to go into retreat at some solitary place for 40 days. Having completed this period, he published an announcement of 20 February 1886 that a handsome and pure boy would be bestowed on him. His name would be Emmanuel and Bashir. He would be the manifestation of the First and the Last, a manifestation of the True and the High, as if Allah had descended from Heavens. The son was born but he died early. 63 However his son, Mirza (Bashirduddin) Mahmud Ahmad, borned later, subsequently claimed to be the Promised son, the Musleh Maood in 1944 through an absurd interpretation of Mirza’s vague writings and by dint of his own revelations.

On 1st December 1888, Mirza announced that God had commanded him to accept ba'at (oath of allegiance) and form a Jamat (Organisation). The bayat form meant to induct a new member gave ten conditions for entering into Ahmadiyya Jamaat. Of these, the fourth condition, although general in nature, made it imperative on every Ahmadi to be loyal to the British Government. He formally took bai'at on 23 March, 1889 at Ludhiana.

Mirza Mahmud throws light on the significance of fourth condition of induction into the Jamaat:

‘From its very birth this community has been loyal to the government and its members have avoided every kind of disorder and disturbance. The Holy Founder of the movement that every member must render perfect obedience to the Governments established by law and should eschew all paths leading to revolt. In abedience to this injuction, the members of this community have ever kept aloof from all kinds of agitation and connection and have also exercised a restraining influence upon a large number of other people.' 64

More Loyal Than the King

Mirza regarded the British rule in India as a great blessing of God. He exhorted his followers to extend all cooperation to them as in that lay their salvation and pleasure of God. To fire cannons and sway arms were regarded as exclusive privileges of the British Imperialists and waging tongues in useless theological controversies and scratching pen was the duty of Muslims of the world. He says:

“By far the greatest part of my life has been spent in preaching loyality to the British Government. I have written so many books denouncing Jehad and preaching loyality to the British Government, that they would fill fifty almirahs if put together.”65

In another book he puts the question:

And I again ask “Have my detractors among Muslims anything to their credit like the enthusiasm and constancy with which I have been helping government and the cause of peace and fighting the Jehadist mentality all these seventeen years (1881-1898)?" 66

The official organ of Qadianism, the Review of Religions, Qadian, gives the services Mirza rendered for the British colonialism in a vivid manner. ‘The writings of the founder of Jamaat-e-Ahmadiyya’, says the paper ‘have been highly appreciated by great diplomats and Statesmen of the Government.’

Sir Fredrick Cunningham, Commissioner and Superintendent of Peshawar District wrote in 1900 to Mirza:

“So far as I can judge, it appears to be a just and enlightened exposition of the doctrine of Islam, and is equally creditable to your learning and judgement. I have no doubt such a statement from a teacher of your reputation will be welcomed by all good Muhammadans as a vindication of their faith and as proof that Islam does not countenance crimes which ignorant and wicked men may commit under the cloak of religion. I shall be glad to see your Rasala and Fatwa widely distributed in Frontier districts.” 67

Similarly, Prof. Toy of American University, Beirut, wrote an article under the caption Islamic Danger in which he appreciated the influence exerted by the Ahmadiyya movement on the thoughts of common Muslims.68

Jubilee Celebrations

Mirza Ghulam Ahmad availed every opportunity to prove his loyalty to the British colonialists. To celebrate the Diamond Jubilee of his godmother, Queen Victoria, he arranged a special meeting on 20 June 1897 at Qadian. The Qadiani elders delivered speeches in 6 languages and explained the blessings of the Raj. Prayers were offered for the long life and prosperity of the Queen and continuation of her ‘glorious’ rule in India. Poor people of the town were entertained; streets, mosques and houses were all lit. Congratulatory telegram was sent to Lord Elgin, the Viceroy of India on 20 June. A beautifully bound copy of the book, Tohfa-e-Qaisarya (A Present to the Queen) was sent to Queen Victoria through the Deputy Commissioner in commemoration of that auspicious occasion. Copies of the book were also sent to the Viceroy and Lt. Governor of the Punjab. 69

In his present to the Queen, he in a humble way, gave a short background note explaining the political services of his family in 1857 and post-Mutiny period till he took up the ‘stupendous’ task of serving the cause of the empire. He then enumerated his services and posed himself as a well wisher, a lickspittle and an extremely loyal servant of the ‘British Empire. He eagerly awaited an acknowledgement from the Queen and when we conferred her recognition on him, he was overjoyed and expressed his utmost thanks for her act of gratitude. 70

The day of Queen Victoria’s Diamond Jubilee brought a wave of indignation for the British colonialists in India. On the evening of the Jubilee Day, two Europeans, Mr.Rand of the Indian civil Service and Lt. Ayerst, on their way home from a reception at Government House, were shot dead by a Hindu Brahmin. It was a political assassination and an extreme way to express resentment against the British rule in India.
Queen Victoria died on 22 January 1901, Mirza Ghulam Ahmad was deeply grieved at the death of his godmother. He sent the following telegram to the British Government:

‘I, with my followers, beg to express our deep sorrow on the great loss occasioned to the Empire by the death of Her Gracious Majesty, the Empress of India.' 71

Spy 'Prophet'

It is nauseating to go through the writings of Mirza, for he panegyrised the British Imperialism and undoubtedly posed himself a sycophant and a suppliant whenever he happened to speak of the British.72 He even goes so far as to take upon himself the role of a British spy by offering his political services to the government to expose those religious leaders of India who believed British India was Dar-alHarb (abode of war) and, therefore, considered Jehad an indispensable necessity. They, in accordance with the Islamic law, believed that only Zuhar prayer could be offered instead of special prayer on Fridays in Dar-alHarb. To expose those ‘hidden enemies of the British' he on 1st January 1896 published a letter suggesting that Friday should be declared a closed day and circulated it to the leading Muslim ulema for their endorsement. He made it clear in the footnote of the letter that those ulema who would not sign the decree would prove themselves anti-Government and enemies of the British. 73
The Spy ‘prophet’ also submitted a petition to the Governor General of India offering his services to expose the ‘ill wishers of God-sent British Government’ and earnestly declared that in the ‘Khutba’ (sermon) of the Friday prayer, the blessings of the British Raj should be narrated by the ulema. It was submitted that a list of ‘anti-British, foolish and rebel ulema of the India prepared by Qadiani (intelligence) sources could be given to the Government, if so desired. It could be kept as a state secret by the wise Government for future action’, Mirza emphasized. He also gave specimen of a Performa to record the name of such anti-British ulema. It carried the columns of name, place, rewards, etc. 74

Besides his spy work, he engaged the ulema in useless theological controversies in a very clever way. He used an abusive and provocative language against them and resorted to their character assassination. After launching a crusade against the Jehadist ulema who had been fighting against the British Imperialists in India, he entered into an open conflict with Hindu and Christian religious leaders to push up the communal frenzy in accordance with the British policy of ‘divide and rule’.

By cleverly engaging the ulema in theological discussions he succeeded in diverting their target of attack from the British Imperialism to Ahmadiyya heresy. He predicted death and humiliation for his opponents and when his prophecies proved false he gave far-fetched and absurd interpretations to those utterances. He always cut a sorry figure. An outstanding feature of his character was shameless insistence on fulfillment of his every prophecy. By standard of judgement it can be safely said that even Jeane Dixon predicts far better than him. She is accurate in most of her statements. Mirza’s oft-repeated prophecies, the mainstay of his prophethood, dwelt at length on his financial gains, receiving money orders, gifts and subscriptions, on the humiliation and death of his enemies, and on his success in the field of litigation.75

One of his interesting prophecies related to his ‘marriage’ with Muhammadi Begum, a beautiful and attractive girl and his near relative. It was prophesied that she would ultimately become his bride. But it could not happen. He predicted death for any person who would dare to marry her. He called her a heavenly bride in his prophecies. Despite all techniques of blackmail, intimidation and persuasion, her father did not succumb to Mirza’s wishes. This scandal afforded an excuse to his Hindu and Christian opponents to hurl attacks on the pious life of our Holy Prophet (p.b.o.h) and a champion of Islam. Muhammadi Begum was married to Mirza Sultan Muhammad during Mirza’s lifetime.76

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Part-3 to follow soon...