Munir Commission Report -2: From Partition to Lahore Convention, Books and Documents, NewAgeIslam.com

Books and Documents

Munir Commission Report -2: From Partition to Lahore Convention

PART I

FROM PARTITION TO LAHORE CONVENTION

In March 1882 Mirza Ghulam Ahmad claimed, to have had a revelation (ilham) to the effect that he had been entrusted by God with a special mission, in other words, that he was a ‘mamoor-min-Allah’. In 1888, again under an ilham, he demanded homage (bai’at) from his adherents. Near the end of 1890, Mirza Sahib again received an ilham that Jesus of Nazareth (Isa Ibn-i-Maryam) had not died on the Cross, nor lifted up to the Heavens but that he was taken off the Cross in a wounded condition by his disciples and cured of his wounds, that thereafter he escaped to Kashmir where he died a natural death, that the belief that he will reappear in his original bodily form near the Day of Resurrection was wrong, that the promise relating to his appearance merely meant that another man with the attributes of Isa Ibn-i-Maryam would appear in theummat of the Holy Prophet of Islam and that this promise had been fulfilled in the person of Mirza Sahib himself who was Maseel-i-Isa, and thus the promised Messiah. The publicity given, to this doctrine created a stir among the Musalmans because this was contrary to the generally accepted belief that Isa Ibn-i-Maryam was to descend from Heaven in his bodily form, and gave rise to strong opposition among the Muslim theologians. Subsequently. Mirza Sahib also claimed to be the promised Mahdi, not the Mahdi who was to engage himself in conquest and bloodshed but the reasoning Mahdi who would vanquish his opponents by argument. This new claim gave further impetus to the opposition to Mirza Sahib and theologians began to pronounce fatwas of kufr against him. In 1900 he expounded another doctrine that thereafter there was to be no jihad bissaif and that jihad was to be confined to efforts to convince the opponent by argument. In 1901 Mirza Sahib claimed to be a ‘zilli nabi’ and by an advertisement ‘Ek ghalati ka izala’, explained the doctrine of khatm-i-nubuwwat to mean that after the death of the Holy Prophet of Islam no nabi would appear with a new shari’at but that the appearance of a new prophet without a shara’awas not contrary to the doctrine of khatm-inubuwwat. In a public lecture in Sialkot in November 1904, Mirza Sahib also claimed to be a Maseel-i-Krishan.

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