100 YEARS OF AHMEDI RELIGION- ALL MUSLIMS WHO DON'T KNOW THIS CHECK THIS OUT

ENGLISH TRANSLATION OF POSTER DATED 21 AUGUST 1900 ISSUED ON BEHALF OF HADRAT PIR MEHER ALI SHAH

BY HAKIM SULTAN MAHMUD OF RAWALPINDI

(Cf. page 132 of the booklet)



The Flight of Mirza



          We have today read the poster titled Nur-ul-Absar (The Light of the Eyes) issued by Mian Muhammad Ahsan Amrohavi, in which he has stated that Hadrat Maulana Pir Meher ‘Ali Shah has refused to compete with Mirza Ghulam Ahmad. Subhan Allah (Glorified be Allah) While the Pir Sahib is on his part preparing to leave fro Lahore to test the “inspirational power” of Mirza Sahib on the appointed date, Mirza and his followers are on their side busy framing baseless and far-fetched pretexts like the above to claim victory for themselves.



          Gentlemen! We already knew that Mirza Sahib and his party would never come out into the field, and that their only object was to deceive the public with empty threats. They knew full well that their claims had no value whatsoever in comparison with the respected ‘ulama and sufia. Nevertheless, they chose to issue the poster of challenge in the hope and belief that such eminent personalities, and especially Hadrat Maulana Pir Meher Ali Shah who is both a scholar and a sufi and who considers such debates to be a waste of time, would not like to come such a gathering. This, in their view, would earn them fame and publicity for nothing. It might, moreover, help them lure some simple people into their trap, raise some much-needed funds for their party, and enable them to score a point over their opponents on the ground that if they had been in the right they would certainly have entered the contest. Against all their hope, however, and by the Grace of Allah, the Pir Sahib decided to take part in the contest. This left the Qadianis with no means of escape, forcing them to resort to excuses and pretexts to wriggle out of the situation. The poster Nur-ul-Absar mentioned above, which was printed on 14 August 1900 and published on 18 August 1900, and a copy of which has been received by the Pir Sahib on 21 August 1900, is a part of these Qadiani efforts.



          (Addressing the Qadianis, the poster of Hakim Sultan Mahmud says On what basis do you call the acceptance poster of Hadrat Pir Sahib as amounting to his “flight” or “refusal”? The fact is that he has accepted all the ten conditions proposed by you. He has further suggested that an oral debate should first take place in order to prove your various claims. This is because it is your duty to establish your claims for Messiahship and Mahdiship through such a debate in the presence of ‘ulama and pious men of God. Writing books and making claims to be the Messiah and the Mahdi, while sitting at home, amounts to nothing but self praise. Mirza Sahib has been so taken aback by the proposal for an oral debate that all his so-called spiritual “power” seems to have faded away.



          Under the present-day British rule, when paper, pen and ink are so easy to come by, anyone can write whatever he wishes in order to earn the cheers of people and enthuse his supporters. We do not wish to say anything in reply to the poster titled Nur-ul-Absar mentioned above, except to draw the attention of the public to Mirza’s poster of challenge and the Pir Sahib’s poster of acceptance, and to request them to say in all fairness whether it amounts to Pir Sahib’s acceptance or refusal of Mirza’s invitation.



          Gentlemen: (We ask you) Are miracles and heavenly approval dependent only on a written discussion, and do they have nothing to do with oral debate? Does your “divine and heavenly power” desert you during oral debate? Perhaps this is what happens according to Qadiani logic!



          In all fairness, oral discussion is more relevant to extraordinary or miraculous happenings. Mirza Sahib himself admits that he does not have much literary knowledge, (and perhaps this is why he is afraid to come out into the open). Now if Mirza Sahib claims to have the power to perform miracles, let him pray to God to grant him ability of impressive speech. If this does happen, and he is able to prove it through superior speech in a large gathering, it would strengthen his position on two count: first, he will score a literary victory; and second, a clear “heavenly sign” will be exhibited which would establish him to be a mathil of not only Jesus Christ but also of Moses (who had been granted special power of speech by Allah in the presence of Pharaoh).



          If Mirza feels concerned that in an oral debate, a person could possibly go back on his earlier statement on my point, does he expect an entire gathering of ‘ulama and sufia to conceal the truth and refuse to say what is right? If he still does not feel reassured on this account, let a condition he laid down that two persons should write down verbatim the speeches of both the debaters. This would disallow any of the parties to go back upon any part of his speech later.



          (Mirza Sahib!) It would have been exceedingly important for you to prove, through a speech in a gathering of the ‘ulama, the written statements that lie scattered throughout your various books. Your refusal to do so can only be termed as a “flight” (from the truth).



          Despite all this, if your deficiencies of knowledge and actions do not permit you to come out of the limits of the conditions laid down by yourself, and if you insist that all your conditions must be accepted (as they are), then let it be so. We now give you the further concession that the Pir Sahib accepts all your conditions exactly as they have been presented by you, and challenges you that you should reach Lahore without excuse or pretext on the appointed date, i.e., 25 August 1900. The Pir Sahib would also be there. If even now you do not come for the contest on 25 August 1900, and choose to stay away (which you would assuredly do), then we shall see what to do.



HAKIM SULTAN MAHMUD

  Rawalpindi, 21 August 1900

          

WHATS THE PURPOSE OF SUCH POSTINGS.ARE WE TRYING TO FUEL THE ALREADY BURNING HELL FIRE IN THE COUNTRY ON MANY OTHER NAMES..........................PROTEST AGAINST ANY SUCH POSTS...IF WE CAN NOT STOP THE PREVALENT INJUSTICES WE SHOULD NOT HELP N BE PARTY TO THEIR FURTHER FUELLING.

The purpose of the post is apparently to highlight injustices being perpetrated in the name of religion and to mobilize public opinion to abolish such practices. It is good to review the history of Ahmadi movement and of all religions for that matter, so long as it does not distract attention from the real issue. The real issue is ignorance, extremism and denial of the basic human right of the people to practice their faith freely. The context of the above comments is disturbing as one of them appears to be a justification of murder, while the other a justification for remaining silent. The spirit of the finality of prophethood is to eliminate superstition and shift focus from the supernatural to the rational in religion. It is the need of the hour to review and reinterpret our faith in light of this spirit.

Allama Iqbal wrote, ‘……. the Prophet of Islam seems to stand between the ancient and the modern world. In so far as the source of his revelation is concerned he belongs to the ancient world; in so far as the spirit of his revelation is concerned he belongs to the modern world. In him life discovers other sources of knowledge suitable to its new direction. The birth of Islam, as I hope to be able presently to prove to your satisfaction, is the birth of inductive intellect. In Islam prophecy reaches its perfection in discovering the need of its own abolition. This involves the keen perception that life cannot for ever be kept in leading strings; that, in order to achieve full self-consciousness, man must finally be thrown back on his own resources. The abolition of priesthood and hereditary kingship in Islam, the constant appeal to reason and experience in the Quran, and the emphasis that it lays on Nature and History as sources of human knowledge, are all different aspects of the same idea of finality.’ (The Spirit of Muslim Culture- Iqbal)

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