FUNERAL
OF QADYANI
Authentic religious rulings (Fatawa) issued in the light of the
Islamic Shari'at in reply to questions as to how the Muslims should
conduct themselves in their dealings with the Qadianis/Ahmadis/Mirzais.
QUESTIONS
1. On the death of Dr. Muhammad Saeed,
a Mirzai of Village Datah, Dist. Mansahra, the Muslims of Datah
offered his funeral prayer under a Muslim Imam. Thereafter the Qadianis
held a second funeral prayer for the said deceased person. What
is the injunction of the Shari'at about the said Imam and the Muslims
(who participated in the funeral prayer)?
2. Muslim girls are living in Qadiani households as wives. Their
Muslim parents are maintaining son/father-in-law relations with
these Qadianis. Will the children born from such wedlocks be regarded
as legitimate or illegitimate children in thee light of the Shari'at
of the holy Prophet Muhammad .
3. The Muslim communities in general do not treat the Qadianis like
other Kafirs (infidels); they treat them like Muslims. They freely
mix, eat and drink with the Qadianis and participate in their joys
and sorrows and bid them Assalamu alaykum (peace on you), when they
meet one another. Likewise, they invite them to their funeral and
marriage feasts and take part in Fatihas. Are they (the Muslims)
accountable for such acts and do they remain as Muslims in the light
of the Shari'at?
Majlis-e-Tahaffuz-e-Khatm-e-Nubuwwat. District Mansahra.
THE ANSWER
In the name of Allah the Beneficient and Merciful
Before stating the answers, I mention a few points by way of introductory
remarks.
First,
if there is anyone who holds beliefs of infidelity and yet claims
to be a Muslim and presents his beliefs of infidelity in the name
of Islam, by placing wrong interpretations on the texts of the Shari'at,
he is called a Zindeeq. In the chapter on "Zindeeq" (The
Apostate), Allama Shami writes:
"....because a Zindeeq camouflages his infidelity ana desires
to popularise his false beliefs and presents them in an apparently
plausible form, this is what is called camouflaging infidelity".
(Shami Vol. 4, p.246, New Edition).
In Musawwa, an Arabic commentary on Muwatta Imamul Hind, Shah Waliullah
Muhaddith Dehlavi writes:
"It may be explained that a person who is opposed to the true
Faith and does not believe in Islam, nor does he acknowledge the
religion of Islam, either outwardly or inwardly, is called a Kafir.
If he believes in the Faith only verbally, but offers such interpretations
of some fundamentals of the Faith as contradict the views of the
Sahabah, the Tabi'een and the consensus of the Ummah, then such
a person is called a Zindeeq".
By way of explaining the difference between a correct interpretation
and a wrong interpretation, Shah Waliullah further writes:-
"Moreover, there are two kinds of interpretations: Onethat
does not contravene a decision that stands finally established under
the authority of the Qur'an and the Sunnah; the other one is that
interpretation which contravenes a decision that stands proved under
a finally established evidence (based on the Qur'an and /or the
Sunnah). Such an interpretation is Zandaqah".
Citing examples of interpretations that involve Zandaqah, Shah Waliullah
further writes:
"... or some person says that although the noble Prophet
is undoubtedly the last of the Prophets, yet this only means that
after him none will be given the name of a Prophet, but the concept
of prophethood--viz., the sending down by Allah of some person who
must be obeyed as a matter of obligation and who has been protected
from persevering in sins and faults -- continues in the Ummah even
after the noble Prophet then such a person is a Zindeeq."
(Musawwa, Vol. 2, p.l30)
In short, one is called a Zindeeq who presents his beliefs of infidelity
in the garb of Islam, interprets the Qur'an and the Sunnah in a
way that is contrary to the finally confirmed Islamic beliefs handed
down through uninterrupted authority.
Secondly:
a Zindeeq falls within the purview of an apostate. In one respect
a Zindeeq is worse than an apostate, because if by expressing repentance,
an apostate re-embraces Islam, there is consensus of opinion that
his repentance is acceptable, but opinions differ about the acceptability
or the unacceptability of the repentance of a Zindeeq.
It occurs in Durr-i-Mukhtar: '... in the same way the repentance
of a person who becomes a Kafir on account of his Zandaqah is not
acceptable. He has been described in Fathul Qadeer as Zahirul Mazhab
(professing the Faith only outwardly), but the Fatwa given in the
book of Fatawa Qazi Khan in the chapter "Al- Hazr" lays
down: If a magician or a Zindeeq, who is well-known and preaches
(his beliefs), is arrested before expressing repentance and repents
after his arrest, his repentance is not acceptable. He shall be
executed. On the other hand, if he has expressed repentance before
arrest, his repentance will be accepted. (Al-Shami, Vol. 4, p.241,
New Edition)
It occurs in Bahrur Ra'iq:-
"In the case of Zahirul-Mazhab (outward profession of faith),
the repentance of a Zindeeq is not acceptable--Zindeeq being a person
who follows no religion. It is mentioned in Fatawa Qazi Khan: If
a Zindeeq, before being arrested, confesses willingly, that he is
a Zindeeq and then expresses repentance there for, his repentance
will be acceptable; but if he expresses repentance after his arrest,
then his repentance will not be accepted and he will be executed."
(Bahrur Raiq, Vol. 5, p. 136).
Thirdly:
That the Qadianis are Zindeeq is quite obvious, because their beliefs
are totally opposed to the tenets of Islam. By placing wrong interpretations
on the texts of the Qur'an and the Sunnah, they try to delude the
ignorant into the belief that they themselves (Qadianis) are staunch,
true Muslims and besides them the entire Muslim Ummah is misguided,
Kafir and faithless. This is according to what the late Mirza Mahmud,
the second Head of the Qadianis, has written:-
"All Muslims who did not swear allegiance tothe promised Masih
(i.e. Mirza) are Kafirs (infidels) and out of the pale of Islam,
even if they may not have heard the name of the promised Masih."
(Ai-eena-i-Sadaqat, p. 35).
The Heretic Beliefs of
the Mirzais
1. It is the finally confirmed belief of Islam that the noble Prophet
is the last of the Prophets, and after him none can rise to
the status of prophet hood. On the contrary, not only do the Qadianis
deny this belief, but they also consider that without the prophethood
of Mirza Ghulam Ahmad Qadiani, Islam is a dead religion (Allah forbid).
Mirza Ghulam Ahmad says:-
"We believe that a religion in which thesuccession of prophet
hood stands closed is dead. We call the Jewish, the Christian and
the Hindu (religions) dead, because they have no prophets. If Islam,
too, were like them, then we are no more than story-tellers. Why
do we claim that it (Islam) is superior to other religions? Islam
should have some distinction to justify this claim... For many years
I have been receiving wahi (revelations) and many signs of Allah
have borne witness to this. I am, therefore, a Prophet. No secrecy
should be maintained in conveying the truth". (Malfoozate Mirza,
Vol. 10, pp. 127 -128).
2. It is the finally confirmed belief of Islam that the door of
Prophethood has been closed after the departure of the noble Prophet
and he who claims to (receive) prophetic revelations stands
expelled from the pale of Islam. However, the Qadianis believe in
the self-invented revelation of Mirza Ghulam Ahmad Qadiani and recognise
it like the Qur'an. The Tazkirah is one of the various names of
the Qur'an. The Qadanis have compiled the revelations of Mirza Ghulam
Ahmad in the form of a book and have given it the name of Tazkirah,
as though it were the Qadiani Qur'an--Allah forbid. Further, the
Qadiani revelation is not an ordinary llham (inspiration) which
divine men also receive. To them (the Qadianis) it is at par with
the Qur'an. Just see:
(i) "... and I believe in the open wahi of Allah which I have
received, precisely in the same way as I believe in the verses of
the Qur'an. (Ek Ghalati ka Izalah, p.6.).
(ii) "I believe in my wahi in the same way as I believe in
the Torah, the Injeel and the Qur'an . " (Arba'een, p.112).
(iii)"... I swear by God that I believe in these revelations
in the same way as I believe in the Qur'an and other divine Scriptures.
I believe that the word that descends on me is the word of God,
just as I believe that the Qur'an is surely and decidedly the word
of God." (Haqiqat-ul-Wahi, p.220).
3. It is an Islamic belief that it is Kufr to claim that one is
able to show a miracle after the departure of the noble Prophet
because the display of miracles is the exclusive privilege
of a prophet. As such, one who claims the ability to show a miracle
is a Kafir, because one (thus) claims to be a prophet.
Allama Mulla Ali Qari (Allah's mercy on him) writes in Sharh-i-Fiqh
Akbar on page 202:
"The claim to the ability to show a miracle is a branch of
the claim to prophethood and the claim to prophethood after our
noble Prophet is deemed as Kufr by unanimous consensus.
On the contrary, the Qadianis, along with their faith in the revelations
of Mirza Ghulam Ahmad Qadiani, also put faith in his miracles. They
regard the miracles of the noble Prophet as mere stories and tales--Allah
forbid. They are prepared to believe in the noble Prophet
as a prophet only when Mirza Ghulam Ahmad is also believed to be
a Prophet, otherwise neither they consider the noble Prophet as
a Prophet, nor Islam as a religion.
Mirza Ghulam Ahmad writes:
"Neither that religion is a religion, nor that Prophet a Prophet
by following which/whom a human being does not attain such closeness
to Allah as confers on him the honour of conversation with Allah.
That religion is a curse and an object of contempt which teaches
that human progress depends on a few narrated anecdotes (i.e. the
Islamic Shari'at which is narrated from the noble Prophet
- Compiler) and that divine revelations have lagged behind instead
of going ahead... hence such a religion deserves to be called Satanic
rather than divine". (Zameema-i-Baraheen-i-Ahmadia, Part V.
p.l39).
"How silly and false a belief it is to think that after the
Prophet the door of divine revelation is closed for ever and
no hope of it is left for the future till the Day of Resurrection,
except that one should worship only stories. Can such a religion
be regarded as religion as offers no direct line of approach to
God? I swear by God that these days none is more disgusted with
such a religion than I. I name such a religion Satanic rather than
Divine". (Zameema-i-Baraheen-i-Ahmad ia, Part V, p.l83).
"To tell the truth, we have come to believe in the Qur'an and
the noble Prophet through this very source (Mirza). We believe
in the Qur'an as God's Word, because this proves his (Mirza's) prophethood.
The ignorant one objects to our believing in the promised Masih
(Mirza) as a prophet and his word as the word of God. He little
knows that our faith in the Qur'an and in the Prophethood of Muhammad
is due to his (Mirza's) prophethood. (Mirza Mahmud's speech
pub- lished in Al-Fazl, Qadian, vol. 13/3, dated July 11,1925, Qadiani
Mazhab, Fifth Edition, Fifth Chapter, No. 74).
It is now quite clear from the above-cited statements of Mirza that,
if it is denied that he received revelations and that he was a prophet,
then in his (Mirza's) opinion the belief in the Prophethood of Muhammad
becomes (Allah forbid) null and void and the religion of Islam
is no more than a collection of stories. Declaring such Islam as
cursed, satanic and contemptible, Mirza expresses his disgust with
it, rather proclaims himself to be the greatest of all atheists.
The Muslims should take this as a warning. Can there be a more heinous
form of infidelity, heresy, Zandaqah and atheism than to revile
the noble Prophet and the religion of Islam to one's fill?
4. The Muslims believe that Muhammad is the Prophet of Allah.
But in his pamphlet, Ek Ghalati ka Izalah, the Mirza has, on the
basis of his "revelations", declared that he himself is
--Allah forbid--Muhammad, the Prophet of Allah. As the Qadianis
have firm faith in the wahi of Mirza Ghulam Ahmad, they believe
that the late Mirza was Muhammad, the Prophet of Allah, and they
regard as Kafir all those who do not believe that Mirza was Muhammad,
the Prophet of Allah.
5. On the basis of the Qur'an and the Traditions (Ahadith) of uninterrupted
narration, the Muslims believe that Hazrat Isa (Christ) (AS) was
raised up to the heavens alive and that when the Day of Resurrection
draws near, he will come down and kill Dajjal (Anti-Christ). The
Mirzais, on the contrary believe that Mirza Ghulam Ahmad Qadiani
himself is Isa and the prophecies mentioned in the Qur'an and the
Traditions about the descending of Hazrat Isa (AS) apply to Mirza
Ghulam Ahmad Qadiani.
Thus, the Qadianis profess countless Zindiqana (heretic) beliefs
about which scholars of the Ummah have compiled many books which
make it abundantly clear that the Qadianis are Kafirs, apostates,
heretics and Zindeeq.
Fourthly:
Funeral prayers are offered only for Muslims. It is not lawful to
offer funeral prayer for a non-Muslim. The Qur'an says: :..and never
(O Muhammad) pray for one of them who dies, nor stand by his grave,
for they disbelieved in Allah and His Messenger, and they died while
they were evil-doers". (HQ 9.84) All jurists (of Islam) are
unanimous on the point that funeral prayer is lawful on the condition
that the deceased was a Muslim. There is consensus of opinion that
funeral prayer is not lawful for a non-Muslim, nor is it permitted
to pray for his salvation and bury him in the graveyards of the
Muslims.
After these introductory remarks answers to the questions are given
seriatim:-
ANSWER TO THE FIRST QUESTION
If the Muslims who offered funeral prayer for theMirzai were unaware
of his belief, they committed a vice for which they should implore
Allah's forgiveness, because they committed an unlawful act by offering
funeral prayer for an apostate Mirzai.
If they offered funeral prayer for him, despite their knowledge
that the man believed in Mirza Ghulam Ahmad's so-called prophethood,
had faith in his 'wahi" (revelation) and denied that Hazrat
Isa (AS) will come down (to earth), then they (the Muslims) should
all renew their Iman (belief) and Nikah (marriage contract), because
it is Kufr to consider the beliefs of an apostate as Islam. Their
Iman and Nikah both became null and void. If anyone of them had
performed the HaiJ, it is incumbent on him to perform the HajJ again.
It must be mentioned here that the Qadianis do not consider it lawful
to offer funeral prayer for a Muslim, so much so that according
to their belief even the funeral prayers for innocent Muslim children
are unlawful. Mirza Mahmud, the second vice regent of the Qadianis
writes in his book, Anwar-i-Khilafat:
"Another question remains (to be answered): The non-Ahmadis
(i.e. the Muslims) deny the promised Masih, (Ghulam Ahmad Qadiani)
so we: should not offer funeral prayers for them; but if a small
child of a non-Ahmadi dies, why should funeral prayer not be offered
for him when he is not guilty of denying the promised Masih?
"I put this question to the inquirer: If this is correct, then
why are no funeral prayers held for the children of Hindus and Christians?
How many are there who offer funeral prayers for them? The fact
remains that the Shari'at considers the children to be of the same
faith which their parents follow. Thus, the child of a non-Ahmadi
is also non-Ahmadi. Therefore, his funeral prayer should not be
offered. I further say that a child is not a sinner and needs no
funeral prayer. The funeral prayer for a child is really an invocation
for the benefit of his survivor; and his survivors do not belong
to us. As such, funeral prayer should not be offered even for a
child". (Anwar-i-Kh~lafat, p.93).
A Fatwa by Mirza Mahmud was published in Al-Fazl, dated 23rd October,
1922, to the effect that: "Just as no funeral prayer can be
offered for a Christian child, although he is innocent, in the same
way no funeral prayer can be offered for a non-Ahmadi child".
(Qadiani Mazhab, 5th Edition. 13th Chap. No. 56).
As such. following the beliefs of his religion, Choudhry Zafarullah
Khan the then Foreign Minister), did not participate in the funeral
prayer of the Quaid-i-Azam. When he was asked to account for this
before the Munir Enquiry Tribunal, he replied:
"Maulana Shabbir Ahmad Usmani, the leader of the funeral prayer,
has declared that the Ahmadis are Kafirs and liable to be executed.
So I could not decide to join a prayer which was being conducted
under the Imamat of the Maulana". fReport of the Enquiry Tribunal,
Puniab, p.212).
When he was asked outside the Tribunal:
"Why did you not join the Quaid-i-Azam's funeral prayer?"
He replied, "You may take me to be the Musalman Minister of
an infidel Government or the infidel employee of a Muslim Government".
(Zamindar, Lahore, dated 8th February, 1950).
When the Press published reports about this adamant attitude of
Choudhry Zafarullah Khan, then the Rabwah Association of the Ahmadis
issued the following reply to this:
"An objection is being raised against Choudhry Zafarullah Khan
as to why he did not join the funeral prayer of the Quaid-i-Azam.
The entire world knows that the Quaid-i-Azam was not an Ahmadi.
As such. there is nothing objectionable, if any member of the Ahmadia
Jamaat did not join his funeral prayer". (Tract 22, Ahrari
Ulama ki rastgoi ka number, Publishers, Manager Publication and
Propaganda, Anjuman Ahmadia, Rabwah, District Jhang.)
Likewise, the Qadiani newspaper Al-Fazl gave the following reply:
"Is it not a fact that like the Quaid-i-Azam, Abu Talib also
was a great well-wisher of the Muslims, yet neither the Prophet
of Allah nor the Muslims offered funeral prayer for him?" (Al-
Fazl, Rabwah, dated 28th October. 1952).
How shameful it is that while the Qadianis, considering the Muslims
as Kafirs like Hindus, Sikhs and Christians, do not join the funeral
prayer of their (the Muslims') great men, nor of their innocent
children--Is it lawful for a Muslim to join the funeral prayer of
a Qadiani apostate? Can his sense of honour tolerate this?
ANSWER TO THE SECOND QUESTION
When it has become known that the Qadianis are Kafirs and apostates,
it also becomes quite clear that a Muslim girl cannot be married
to a Mirzai apostate. According to the Islamic Shari'at this is
pure adultery.
It may be understood that in the opinion of the Mirzais the Muslims
stand in the same position in which the Jews and the Christians
stand in our opinion. It is lawful for the Mirzais to accept Muslim
girls in marriage, but it is not lawful for them to give their girls
in marriage to the Muslims. There is a Fatwa by Mirza Mahmud to
this effect:
"In my opinion a person is not Ahmadi who marries his daughter
to a non-Ahmadi. No one can marry his daughter to a person whom
he considers to be a non-Muslim".
Question:- "What is the injunction about a Nikah Khwan (solemniser
of marriage) who solemnises such a Nikah?"
Answer:- "About such a Nikah Khwan we shall pronounce the same
Fatwa which can be pronounced about a person who has performed the
marriage contract of a Muslim girl to a Christian or a Hindu boy".
Question:- "Can a person who has married his daughter to a
non-Ahmadi, invite other Ahmadis to the marriage celebration?"
Answer:- "It is also not lawful to participate in such marriages."
(Al-Fazl, Qadian, Dated 23rd May, 1921).
Just as, according to Mirza Mahmud, the man who marries his daughter
to a Muslim gets outcast from Mirza's community, in the same way
that Muslim is Outcast from Islam who, despite his knowledge about
the beliefs of the Qadianis, considers that it is lawful to give
his daughter in marriage to a Mirzai. Just as, according to Mirza
Mahmud, marrying a Mirzai girl to a Muslim boy is like marrying
her to a Hindu or Christian, in the same way, I say that making
a Mirzai apostate a son-in-law is like making a Hindu, a Sikh or
an untouchable (low-caste Hindu) one's son-in-law.
ANSWER TO THE THIRD QUESTION
It is forbidden for a Muslim to treat the Mirzai apostates like
Muslims. It is unlawful, totally unlawful, to associate with them,
eat and drink with them and participate in their joys and sorrows
or to invite them to one's own joys and sorrows. Those who show
such kind of toleration invite the wrath of Allah and the Prophet
and it does not befit a believer to maintain friendly relations
with the enemies of Allah and the Rasool
The Qur'an says:-
...You will not find folk who believe in Allah and theLast Day loving
those who oppose Allah and His Messenger, even though they be their
fathers or their sons or their brethren or their clan. As for such,
He has written faith upon their hearts and has strengthened them
with a Spirit from Him, and He will bring them into gardens underneath
which rivers flow, wherein they will abide. Allah is well pleased
with them, and they are well pleased with Allah. They are Allah's
party. Behold! It is Allah's party who are successful. (HQ 58.22)
It is also necessary to menton in the end that the Qadianis have
been declared a non-Muslim miniority in the Constitution of Pakistan.
However, the Qadianis have neither accepted this decision nor concluded
to live in Pakistan as non-Muslim citizens (zimmis). They do not,
therefore, enjoy the status of zimmis, but their position is like
that of belligerent Kafirs and it is not allowed in Shariat to have
any sort of dealings with the belligerent.
