Question
My question is about the Lahori group of Qadianis. The Lahori folks don’t consider Mirza to be a prophet; instead, they view him as a reformer. So, what’s the basis for declaring them as non-Muslims? They compare Mirza’s claims to the inspirations of great Sufi saints and reference several Sufis who made similar claims while in a state of ecstasy. They also mention that these inspirations are documented in various books, but we interpret them differently. So, why don’t we give the Lahoris the same right to interpret Mirza’s inspirations in the way we interpret the statements and claims of our own saints? They argue that if a Sufi can remain a Muslim while declaring himself as God, then if a reformer says something in a state of ecstasy, we can interpret that too.
Answer
Mirza Ghulam Ahmad Qadiani is definitely a disbeliever and apostate based on his false claims, the clear texts of the Quran and Sunnah, and the consensus of the community. For these reasons, anyone adopting his beliefs, following him, supporting or endorsing him, or offering any kind of interpretation of his claims is also, by consensus, a disbeliever and apostate. After Mirza’s death, a group of his followers known as the Lahore group, led by Maulvi Muhammad Ali Lahore, began to reinterpret his clear and unambiguous claims instead of declaring him as a disbeliever—which is the belief of every Muslim. Moreover, they went further to consider him as a reformer and a reviver of the fourteenth century, even calling him the Promised Messiah. Additionally, many beliefs of the Lahore group are heretical and are listed below in relation to “Accountability of Qadianism”:
First… the consensus among the community regarding the Promised Messiah is that he is a prophet, and this is also clearly stated in the Hadith. However, the Lahore Ahmadiyya deny his prophethood, which makes them non-believers.
Second… there is a unanimous opinion in the community, supported by the Quran and Hadith, that the returning Messiah is Jesus Christ, son of Mary. Anyone who denies such certainties is a non-believer.
Third… there is no doubt about Mirza Ghulam Ahmad Qadiani’s claim to prophethood. Consequently, Mirza Mahmood has gathered more than enough material on this in his book “The Reality of Prophethood,” which is also accepted by the Lahore Ahmadis. They only interpret it to mean that the prophet refers to a Muhaddith (a scholar who receives divine inspiration). However, they explain the Muhaddith in a way similar to that of a prophet, claiming that he receives revelations that are protected from satanic interference, and like the prophets, he is appointed by God. Just like prophets, it is required of him to publicly declare (i.e., to claim) his prophethood, and anyone who denies this is subject to punishment. The verse from Surah Jinn, “Except for whom He has approved among the messengers,” applies to him, meaning that Allah reveals unseen knowledge to His messengers.
All these references can be found in the book “Prophethood in Islam” by Maulvi Muhammad Ali, head of the Lahore Ahmadiyya community. Particularly, the fourth chapter is worth noting.
So, when the explanation of a hadith is that it’s akin to prophecy, it becomes clear that, in reality, both groups of Mirzai consider Mirza Ghulam Ahmad to be a prophet. Therefore, there is no difference between the Lahori and Qadiani Mirzais. The Lahoris, like the Qadianis, acknowledge Mirza Ghulam Ahmad Qadiani as a prophet.
Fourthly, Maulvi Muhammad Ali mentioned in his book (Supplement to Prophethood in Islam p. 105 referring to the advertisement, “Removal of an Error” p. 4, Khazain vol. 18 p. 208) that Mirza Ghulam Ahmad Qadiani claimed, “My name in the heavens is Muhammad and Ahmad, because my prophethood is similar to that of Muhammad (peace be upon him).” It could be in the form of a reflection, and clearly, a reflection manifests the same qualities that the original possesses. So, denying the reflection is like denying the original, and denying the original is considered disbelief even by the Lahori Mirzais. Hence, denying the reflection is also disbelief. The conclusion is evident: Lahori Mirzais give Mirza Ghulam Ahmad Qadiani the same status as the Qadianis do. Whether they call him a hadith specialist or a prophet, Lahori and Qadiani Mirzais are the same.
Fifthly, Maulvi Muhammad Ali quoted in this book on page 102, referencing (Arba’in No. 4 p. 19, Khazain vol. 17 p. 454) the words of Mirza Ghulam Ahmad Qadiani: “I have faith in my revelation just as I do in the Torah, the Gospel, and the Holy Quran.”
So, since this revelation is just as definite as the aforementioned books, anyone denying it becomes a disbeliever just like those who deny the mentioned texts. The conclusion remains the same as stated earlier.
Sixthly, in Prophethood in Islam p. 76, referencing (Removal of Delusions p. 576, Khazain vol. 3 p. 411), it is summarized that: “Even if the current laws (Islamic beliefs like fasting, prayers, zakat, pilgrimage, etc.) are taught through Gabriel’s revelation, it would be regarded as a new book of God.”
On page 103 of “Appendix of Prophethood in Islam” (referenced from “Arbaeen” number 6, page 607, “Khazain” vol. 17, page 436), it is written: “God Almighty has not forbidden Himself to issue such commands through another appointed one as a renewal, instructing you not to lie, not to give false testimony, not to commit adultery, and not to kill. It is evident that stating such matters is part of the Sharia, which is the work of the Promised Messiah.”
On page 75 of “Prophethood in Islam” (referenced from “Tariq al-Qulub”), it states: “It is also worth remembering that calling someone a disbeliever who denies such a claim not only undermines the dignity of those prophets who bring new laws and commandments from God, but also means that none of the inspired and hadith-transmitted figures, regardless of their high standing and divine dialogue cloaks, can be declared disbelievers due to such denial.” (Tariq al-Qulub, page 131, footnote, Khazain vol. 15, page 432)
The conclusion from these statements is clear: anyone who denies Mirza Ghulam Ahmad Qadiani is a disbeliever because he is the Author of the Book and the Lawgiver, who received the same commandments as a renewal.
Seventh… (on page 316 of “Prophethood in Islam,” referenced from “Dafi al-Bala,” page 13, Khazain vol. 18, page 233) it is written: “I am far greater than the first Messiah in every aspect.”
And on page 302 (referenced from “Haqiqat al-Wahi,” page 155, Khazain vol. 22, page 159), he writes: “The Messiah who will come in the last days is superior to the first Messiah or the first coming, in terms of His majesty and powerful signs.”
The meaning of these phrases is clear: the signs of the truthfulness of Mirza Ghulam Ahmad Qadiani are more powerful, greater in stature, and more majestic than those of the first Messiah. Therefore, if the one who denies the first Messiah is a disbeliever, the one whose stature is greater than that of the first Messiah is, by all means, a greater disbeliever.
Eighth… On page 140 of “Prophethood in Islam” (referenced from “Tuhfa Baghdad,” page 18, Khazain vol. 7, page 34), it states: “There is no doubt that whoever believes in the descent of the Messiah, who is a prophet from the Children of Israel, has committed disbelief regarding the Seal of the Prophets.”
In this statement, Mirza Qadiani has declared all his opponents to be infidels, and the Lahori Mirzais are presenting this, which is indeed the belief of the Qadianis. Therefore, Lahori and Qadiani are essentially the same.
Ninth… The unanimous belief of the Islamic community is that the coming Messiah will arrive with authority and political significance. This is explicitly stated in authentic Hadith, which describe him as a just ruler. He will engage in battle and kill the Dajjal (antichrist), and so on. Anyone who denies such a widely accepted belief is an infidel. Thus, Lahori Mirzais are also infidels because instead of accepting such a person as the Promised Messiah, they believe in someone who did not come with authority and politics.
Tenth… The belief in the life of the Messiah is also a unanimous and collective position of the people of Islam, with all agreeing that Jesus the Son of Mary is currently alive in the heavens. Hafiz Ibn Hajar has cited this consensus in “Al-Talqiṣ Al-Habir.” The Lahori Mirzais deny these certainties. Therefore, like the Qadianis, they are also considered infidels. “That makes it a complete ten.”
There are many other reasons as well. In fact, Mirza Ghulam Ahmad Qadiani himself claimed to be a law-bearing prophet in “Al-Arbaeen,” and the Lahori Mirzais also acknowledge that denying the prophethood of a law-bearing prophet is infidelity.
In summary, whether Marzai are Lahori or Qadiani, both are considered infidels and renegades according to the unanimous verdict of all scholarly authorities. Only Allah knows best.