Prophesies of Mirza I - Lies in the Holy Book

Preface

Quadianis make claims that Mirza’s prophesies become true. Claiming that these prophesies are some how proofs of his claims. It is therefore, necessary to start looking at these prophesies in details and present to the readers’ whole spectrum of facts regarding various prophesies.

Approach

To look at Mirza writings, his claims and his prophesies we intend to adopt an internationally recognized approach commonly used by most scholars for research purposes.

1- To analyse someone’s writings and to weigh up one’s claim first thing we need to look at is the internal evidence, i.e. how credible is the evidence produced by the writer and claimant.

2- To check the references provided for their accuracy and relevance.

3- To check if there exists any other collaborating evidence. If there is external evidence how credible and sound is that evidence.

4- Any other factors which could have contributed to the outcome of the Prophecy claimed by the claimant.

Claims by Mirza; Prophecy Number 91

1- Quote from Tadkirah

The book of Tadkirah according to Quadianis is a book of Mirza’s alleged wahi and his dreams, which they also equate to his alleged wahi.

Quadianis try to present this book equal to The Quran for their Jamat.

Considering the importance attached to this book by the Quadianis and the fact that this is presented as proof of Mirza’s wahi, this book should be free of errors and manipulations of any kind.

After all according to Quadianis it is a book of alleged Allah’s revelations to Mirza.

Let there be no doubts in the mind of the readers, this book states on its title “Tadkira, Wahi Muqadas” i.e. the divine revelations. Therefore, the contents of this book should pass very stringent tests on its reliability, credibility and accuracy.

On page 7 of on line Urdu addition of this book, we find following;

1868 (near about)

“Once in my dream I saw that my Brother Ghulam-e-Qadir is seriously ill. I told this dream to many people. After this dream he becomes seriously ill.

Then I started to pray for him; I once again saw in my dream that a deceased elder from my family is calling him, such dream indicate his approaching death. After this (dream) his illness got worse, he became like a skeleton. I become very sad and I turned towards Allah for his health. When I prayed; after few days I saw in a dream that he was walking in the house with out any support. Afterwards he attained full health and lived for another 15 years after this incident. ”

Tadkirah state that this dream is written in “nazool-e-Messiah” therefore, we introduce the original evidence here. We find this entry on page 595.

2- Quote from Nazool-e- Masih

This Books give this prophecy No 91; it also gives 1871 year of the prophecy and

1872 as year for the fulfillment of this prophecy. This page also state that these prophecy was made 31 years ago and was fulfilled 30 years ago before Mirza wrote this book Nazool-e-Masih.

Discrepancies exposed

Therefore, we find first dishonesty by the compilers of “Tadkirah”. They deliberately have written 1868 for this prophecy. There is absolutely no doubt that this is a deliberate ploy by the Compilers.

1- First of all Mirza has gone to great length to state the dates for when it was prophesied and when it was fulfilled.

2- There are absolutely no reasons for the compilers to misread the dates.

3- The reason for this dishonest quotation is displayed as a footnote in tadkirah. We produce that footnote before proceeding further.

” Mirza Ghulam-e-Qadir died in 1883 (History of Aristocrats of Punjab) Compiler(s).”

4- It is abundantly clear that the compilers have deliberately change the dates and to cover up their track introduced “near about” in the bracket. Mirza was crystal clear that he saw this dream in 1871.

5- There should be no doubt in any readers mind that this year is mentioned in Tadkirah to prop up Mirza’s credibility. To reconcile the death of Mirza Ghulam-e- Qadir in 1883 to exactly 15 years after the prophecy, as written by Mirza.

6- There is another very clear discrepancy in the quotation of Tadkirh; it does not contain the full text of Mirza’s writings. The reasons given by Mirza for his prayers are omitted by the compilers.

Analysis of the Prophecy No 91

Fact 1: According to internal evidence available it is very clear that this book is written well after the event, 31 years to be precise in Mirza’s own words.

Fact2: According to Mirza his brother got sick in 1872.

Fact 3: Mirza’s brother lived for another 11 years after his illness according to the foot note in Tadkirah and not 15 years as Mirza claimed.

Fact 4: Mirza wrote that there are many witnesses to this sign, but he has failed to introduce any evidence or names of these witnesses. In other words he just wants every one to believe him and his claims, without an iota of evidence.

The discrepancies are not limited to these absurdities.

Claim by Mirza; Prophecy Number 92

There is a second part of this prophecy which relate to the period near the death of Ghulam-e-Qadir.

“15 years after the above incident (Prophecy 91 in1871) I was in Amritsar at the time near to the death of my brother; I saw a dream in (Amritsar) that definitely bowl of his life is full (he is nearing his death). I told this dream to Hakim Muhammad Sharif Amritsari. I also wrote a letter to my brother that he should be prepared for hereafter in his last days. He informed the family about this letter. He died few weeks after this (incident).”

There is a footnote at the bottom of page 595 (219) which state the following

“In Qadian there are many witnesses still alive for this sign.”

Analysis of the Second Prophecy 92

Fact 1: Mirza wrote that this Prophecy was made in 1887.

Fact 2: Compilers of Tadkirah wrote that Mirza Ghulam-e-Qadir died in 1883 according to the history book quoted by the compilers.

Fact 3: Mirza is claiming that his Brother died in 1887, few weeks after the prophecy. It could be 1888 if this prophecy was made at the end of 1887. But without having any information for the month in which this prophecy was made, we can not determine this with certainty. We can say with certainty though that he should have died in 1887 according to Mirza.

Fact 4: Mirza wrote that this prophecy relate to 1887 when the time of Ghulam-e-Qadir’s death was near. Amazingly according to Jamat’s own evidence Ghulam-e-Qadir died in 1883. Therefore, according to the evidence Mirza is claiming that he saw this dream 4 years after the death of Mirza’s brother.

Fact 5: Mirza claimed that he has told this dream to Hakim Muhammad Sharif Amritsari, but we find no evidence of this claim. No independent confirmation by Sharif is included in the book of Tadkirah.

We would be very much interested if any such evidence can be produced, which is identifiable and independently verifiable. It has to be evidence related to the period before Ghulam-e-Qadir’s death and not after the event attestation, like we find in this case.

Nevertheless problem is grave if he told Sharif of his brother death in 1887 it will still be 4 years after the death of Ghulam-e-Qadir according to Mirza’s own writings. Therefore, if evidence is produced by Sharif, it will not provide validity for Mirza’s claims rather will dispute the claim on factual grounds.

Fact 6: At the bottom, Mirza claims that he also wrote a letter to his brother that he should pay attention to the affairs of hereafter. According to Mirza his brother died with in few weeks of receiving the letter. Once again there is no evidence of this letter. Not to mention how his brother could have received this letter 4 years after his death is beyond comprehension. But probably this Jamat does not pay attention to such trivial matters.

Fact 7: According to date on the cover this book “Nazool-e-Massih was published in August 1909 more than a year after Mirza’s death.

Conclusions

We have provided proofs from the internal evidence that this prophecy fails all the internal tests for its accuracy and validity. The writer could not even get his facts right, let alone providing any external evidence or witness to such momentous events in his life, i.e. death of his brother.

It is also evident that this book is written well after the events; 31 years according to the admission by the writer himself, therefore, it is after the event narration, which has absolutely no probate value to judge the accuracy of the prophecy. The whole purpose of the Prophecy by nature is that it has to be in advance of the event. There should be credible independent evidence and witnesses available for the accuracy of its narrative, historically corrective description; historical and credible independent evidence for its fulfillment.

We also have exposed deliberate attempts by the compilers of this book “Tadkirah” to engineer the date of the first Prophecy to make this prophecy credible to the readers. In doing so they have deliberately ignored very clearly written dates of the Prophecy by the author. In our opinion no serious scholar could miss such glaring internal evidence and claim that his work is sound.

We have demonstrated that this could not be Divine Revelations from Allah, due to the errors it contains. Otherwise, Jamat has to admit they will be falsely attributing a very amateurish and erroneous work to Allah (SWT).

There is clear evidence of tempering of the evidence by the Compilers to twist the facts in the original writings of Mirza.

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Prophesies of Mirza II – Death of his Brother

Introduction

We have dealt this issue in our previous article according to evidence from Urdu tadkirah now let’s have a look at its English version. This version does contain same deliberate misrepresentations of the facts; dishonest claims based on invention rather then truthful scholarly enquiry and examination of the original evidence.

Preface of English Tadkirah

Preface of the English Tadkirah states the following;

According to the preface Zafrullah Khan rendered Tadkirah into English. We introduce selected portions from the foreword by Zafrullah Khan.

Foreword from English Tadkirah

It is demonstratively apparent that Zafrullah is making suggestions to the readers that according to him, his English rendering of the tadkirah contains dreams, vision and verbal revelations vouchsafed to Mirza or in other words he is categorically claiming that these are divine revelations from Allah.

Zafrullah in his foreword further wrote;

Zafrullah is keen to present to the readers that Mirza received divine revelations not due to his righteousness or his exalted status. Mirza’s revelations were not upsurge of his mind. Mirza received it as a bounty from God. Zafrullah’s intention is to convince his Western readers that these revelations are not just the result of Mirza’s state of mind but result of communication with God.

He gave examples from Quran, which are off course only applicable to the revelations received by Prophet Muhammad SAW. Zafrullah’s purpose to quote Quranic verses here is to imply that like Prophet Muhammad SAW, Mirza too received pure revelations (nauzobillah) from Allah SWT.

Zafrullah then gave example of another Verse of Quran to imply it again that revelation is bounty from Allah SWT and His SWT words descend on whosoever He SWT pleases. These are categorical statements that Mirza allegedly received divine revelations like Prophet Muhammad SAW and other True Prophets of Allah SWT.

We turn our attention to the evidence from tadkirah which is the main purpose of our current and previous Article on this subject.

In English Tadkirah, the Urdu text from Urdu version displayed first then the translation by Zafrullah Khan is given. At the end of the translation Zafrullah Khan has given reference to the original writings of these alleged revelations, these references are also given in Urdu tadkirah.

Controversy on Prophesies continues

We move to the second part of this prophecy; in our earlier article we have already displayed proofs from pages 595 and 596 of Nazul-ul-Massih; according to Mirza 1887 is the year of the prophecy for the death of his brother. We found following revelation in English Tadkirah on the death of Mirza’s brother, this revelations falsely state 1883 as year of Ghulam-e-Qadir’s death. Once again desperation of this cult is evident to prove Mirza’s prophesy correct.

Lets turn to the evidence from the source of this particular alleged revelations. In Taryaq-ul-Qulub, unlike Nazul-ul-Messih there are no dates or years given for the prophesies. In Taryaq-ul-Qulub incident number 17 narrate the sickness of Ghulam Qadir. The text is similar to the text in Nazul-e-Messih. That evidence is displayed in our previous article. Incident number 18 relates to the death of Ghulam Qadir.

This evidence from the original writings of Mirza in Taryaq-ul-Qulub states absolutely no date or year of this prophecy unlike Nazul-ul-Messih which categorically states it as 1887.

Dishonesty of the compilers of tadkirah is quite apparent they purposefully inserted the year of 1883 to make Mirza look credible; while deliberately ignoring the evidence from Nazul-e-Messih which state the year of this prophecy as 1887. English tadkirah is not exempt from this invention and downright fraudulent presentation of Mirza’s writings.

Some facts about Taryaq-ul-Qulub

Writing and publications of this book is surrounded by controversies, which may be subject of a future article but for the purpose of this article we will restrict ourselves to the point in discussion. First of all the online copy of this book, the title page does not give any date/year of its publications. Long details and solemn testimonies are given in the introduction of the Volume 15. According to this introduction Taryaq-ul-Qulub;

I- Mirza started to write in July 1899

II- By December 1899 it was completed.

III- It was published in 1902.

We will restrict our comments for the time being to Quadiani’s claims that this book was completed in 1899, sixteen years after the death of Ghulam Qadir in 1883 according to the book on the history of Punjab; evidence displayed in our previous article on this topic; twelve years after Mirza’s Prophecy according to Nazul-e-Messih.

Credibility of Zafrullah Khan

Quadianis hold Zafrullah Khan in great respect and claim that he was amongst the most intelligent and knowledgeable Scholar of their cult. We are restricting our comments to this topic; commenting on the basis of the evidence available and displayed.

We like to draw readers’ attention to some glaring facts which indicate that Zafrullah Khan was neither entirely truthful or a credible person.

1- For first Prophecy, apart from Urdu tadkirah as a sound scholar he must have checked the original source of that prophecy.

2- He should have found that Mirza categorically written he received this revelation in 1871 and not in 1868 as falsely claimed in Urdu Tadkirah; reproduced and repeated in English rendering.

3- He should have checked that according to Mirza he received revelations on his brothers death in 1887 and not in 1883 as second revelation in English Tadkirah quoted. He surely could not have missed it. It is the next Prophecy in Nazul-e-Messih.

4- He must have checked the source document in Taryaq-ul-Qulub; therefore he was aware that this book does not show any year of this prophecy.

Taryaq-ul-Qulub and Nazul-ul-Messih

There is one crucial evidence available in the internal record, as we have mentioned above, there were apparent problems on the dates of completion, printing and publication of Taryaq-ul-Qulub.

“137 Pages of this edition one were written by 5^th December 1899. And that time he (Mirza) was writing further. Dates of other Editions are listed above. Thus, internal evidence from Taryaq-ul-Qulub indicates that this book was completed by December 1899. At the time of its publication in 1902; he (Mirza) only wrote the last page, supplement number 3 on 25^th October 1902. He (Mirza) intended to write more than 100 signs but during this period he (Mirza) started to write Nazul-e-Messih, therefore, in the last lines of supplement number 3 he (Mirza) writes;

“It should be made clear that the part of the book which contains prophecies was not published completely, because the book Nazul-e-Messih made it redundant, which has more than 150 Prophecies, whatever, Khuda willed happen.”

Display of this evidence serves two purpose; first to show to the readers that there were problems and controversies surrounding these books, which even Mirza was well aware of, secondly the fact that Mirza has written Nazul-e-Messih after Taryaq-ul-Qulub.

Not to mention that according to internal evidence Mirza had until 25^th October 1902 to make whatever changes he wanted to make before Taryaq-ul-Qulub publication. Another interesting fact pointed out by Mirza is that Prophesies section in Taryaq-ul-Qulub was not completed.

Fact remains even though Mirza didn’t write any dates/years in Taryaq-ul-Qulub of these particular prophesies but he indeed write the dates in Nazul-e-Messih which he has written later according to his own admission. It establishes without shadow of any doubt that Taryaq-ul-Qulub was not correcting Nazul-e-Messih; it was indeed the other way.

Conclusion

We have once again demonstrated that not only work by Zafrullah is very suspect but also that he has deliberately ignored glaring evidence from the originals, which indicated that the dates given in tadkirah are missing in the case of Taryaq-ul-Qulub and are incorrect in the case of Nazul-e-Messih.

It is very crucial for prophesies, which by nature rely solely on the timing, when it was foretold and time of its fulfillment.

Instead of examining and presenting the original evidence and being truthful to its readers, Zafrullah has tried to add weight to the evidence for the benefit of the English readers in the Foreword of English Tadkirah; he has introduced Quranic verses to deceptively support this cult’s claim that somehow Mirza was recipient of divine revelations.

Zafrullah’s intentions are very clear; he has given clear indications that his intended audience is in Western countries. He definitely wanted to give the impression albeit falsely to the Western world that Mirza is credible and should be accepted as an alleged Prophet.

Prophesies of Mirza III - Death of his Father

Preface

It is reasonable to assume that a person should remember death of his nearest and dearest; especially when you claim that their death was revealed to you by The Divine. We have presented evidence that Mirza did not remember death of his brother, despite his bogus claims of divine revelations on his brother’s death. Mirza according to his concoctions wrote a letter to his brother to warn of his approaching death, 4 years after his brother’s actual death.

We will also continue on the theme that not only Mirza’s alleged book of divine revelations vouchsafed to him is full of factual errors, which rendered Mirza’s claims frivolous. But also to prove that the compilers and translator of tadkirah deliberately mislead their followers and readers at large. In the case of Zafrullah Khan he misled wider English speaking communities around the world, especially in Western countries. We have already taken care of evidence of Zafrullah’s involvement.

On the preface of Tadkirah we find the evidence that Mirza son Bashir Ahmed was involved in compilation of Urdu tadkirah

“Tadhkirah was first published in 1935 under supervision of Hadhrat Mirza Bashir Ahmed Sahibra.”

Tadkirah was written in the period of Ka-Lip II another son of Mirza, therefore, it is safe to conclude that he was not only aware but also involved in commencement of this project to create a holly book for this cult.

When Mirza's father died, Mirza made similar claims to have received divine revelations of his imminent death. Could he get this important incident in his life correct? Let us explore the evidence.

From the site Alislam.org

His father passed away on June 2nd, 1876. Naturally Hadhrat Ahmad (AS) became concerned over the sources of his income. God Almighty vouchsafed him the following revelation:

"Alaysa Allaho be-Kafen Abdahoo"
Is not God sufficient for His servant? (Kitab al-Barriya, page 159)

This revelation gave him mental comfort and abundant solace. Future incidents demonstrated that God Almighty indeed assisted him in every situation, proving beyond a shadow of doubt that God was sufficient for His humble servant. These words of revelation were later carved in a stone and made into a signet ring which he wore all his life.

Upon his father's death, the responsibility for administering the affairs of the family estate fell on the shoulders of his elder brother Mirza Ghulam Qadir. If he wanted he could have taken his share from the estate and lived a life of comfort. But whatever his brother gave him he lived on that, sometimes hand to mouth.

This was a very tough period for him. At times he had to face severe hardships in getting the bare necessities of life. Nevertheless he was always grateful for whatever he had. On occasion he would distribute his food among the poor and keep the minimum for himself.

Official date of his father’s death is 2nd June 1876 according to above source; we now explore tadkirah, the divine book compiled from alleged revelations in Mirza’s writings.

Evidence from Tadkirah

There are more then one revelation associated with Mirza’s father death.

1- It was revealed to Mirza in a dream while he was in Lahore that his father is about to die. Mirza immediately traveled to Quadian.

2- Then on the day of his father’s death it was revealed to him that his father will die on the same day after sunset. He was also explained that it is message of condolence from Allah SWT on his father’s death.

3- As soon as it was revealed to Mirza he thought about his financial survival after his father’s death as he was totally dependent on hand outs from his father for his survival. Promptly Mirza received another revelations stating;

There should be no doubt in any readers mind that Mirza must have received these revelations in Jun 1876. After all the divine book of Mirza’s revelations categorically states that these divine revelations occurred in June 1876.

We suppose they were little shy not to mention exact date of his father’s death, which is stated in the article on official web site produced above. We can not comprehend what stopped them from doing so, after all when you want to commit a fraud, forgery or manipulate the actual evidence then why not go all the way?

We come to the most crucial part of this episode, what did Mirza actually writes? We look at the evidence from Mirza’s writings. The actual evidence is produced for our readers to eliminate doubts or confusions.

Original evidence from Mirza’s Writings

First we produce evidence from Katab-ul-Bariya quoted in tadkirah;

Kitab-ul-Baria was published in January 1898; as evidence suggest Mirza off course did not write which year these revelations were received by him or date/year of his father’s death in this book.

It is once again abundantly clear from the original evidence that compilers and translator of the tadkirah were dishonest; they inserted the year of these revelations based on their knowledge of the events.

From our past experience we know the book which does contains the dates of these revelations so we turn to that book. We find this evidence in Nazul-e-Messih P494/495; for our readers information this book of signs was written by Mirza in 1902 after both Tarryaq-ul-Qulub and Kirab-ul-Barria were written.

.

As we suspected Mirza did write year of this prophecy as 1874 and not 1876 as claimed in tadkirah and the article on the web site. Yet another proof that this cult has introduced dates arbitrarily and fraudulently to correct the blunders committed by Mirza.

We have produced two different sources to demonstrate that this fraud was not limited to tadkirah only but articles on the official web site are guilty of the same fraud and manipulation of the real evidence.

Further evidence of Fraud by the cult

Unfortunately for this cult Mirza committed another blunder, he stated in Nazul-e-Messih that his father died on Saturday. On 2nd June 1876 date of his father’s demise quoted by official web site it was Friday.

No wonder compilers of tadkirah were little shy to write 2^nd June as date of his father’s demise.

Just to complete the puzzle On 2nd June 1874 it was Tuesday and not Saturday as categorically written by Mirza. It is clearly demonstrated that these supposed divine revelations vouchsafed to Mirza have huge problems for this cult. Even if they argue that Mirza got the year wrong still there is the problem with the day of his father's death too, Mirza got the day wrong too.

What happened to the concept that these were prophesies and revelations forewarning Mirza of eventualities in his life? What happened to the concept of divinely revealed words, did Mirza’s God have it wrong too? Problems for this cult are never ending. This is a predictable result when you want to convince people of Mirza’s credibility by deceptions, fraud and lies.

Conclusions

We have once again demonstrated that Mirza did not receive any divine revelations on the occasion of his father’s death as was the case of his brother’s death. He made up stories years after the events. His deceptions and lies are evident from the evidence displayed. There should be absolutely no doubt in any one’s mind that this man was a complete fraud. It is almost neigh impossible to imagine that some one who make such bold and outrageous claims of divine revelations get all his facts so horribly wrong on such momentous events in his life.

We have also demonstrated that Compilers and translator of tadkirah were guilty of deliberate innovations and fraud by deliberately inserting the dates for different ilhams based on their subsequent knowledge to make Mirza look credible.

They purposefully and deliberately ignored the evidence in the original writings of Mirza.

They inserted dates when no such dates existed in the original quoted by them, and they failed to recognize the dates did mentioned by Mirza.

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