Mirza Ghulam Ahmad hated everyone. In this specific case he is caught making derogatory remarks about Hazrat Ali (ra). We have also added a bunch of additional references at the bottom.
“”””that is why you should leave the matter of the old khilafat, take new khalifat (He is referring to himself). An alive Ali is among you, you ( people ) leave that, and you are in search of a dead Ali. “””””
Quoted in malfoozat – part one page 300 (ref quoted in the footnote)
(See Also, Al-Hakam binding no.4 number 41, page 1-2 dated 17 Nov. 1900)
In Ijaz i Ahmadi, online english edition
MGA writes disparaging poetry vs. Shia-Muslims (See pages 152-157), this is apart of MGA’s famous Qasidah, which is memorized and sang out loud by Ahmadi’s all the time.
In October 1905 Hazrat Mirza Ghulam Ahmad issued an announcement, which began:
“Let it be known that I have learnt from a postcard sent by someone that some foolish men who describe themselves as belonging to my Jama‘at say about Hazrat Imam Husain that, God forbid, because he did not enter into the bai‘at of the khalifaof the time, namely, Yazid, therefore Husain was a rebel and Yazid was on the side of right. ‘May the curse of Allah be on the liars.’ I do not expect that such evil words would come from the lips of any righteous person from my Jama‘at.”
He went on to say:
“I inform my Jama‘at by this notice that we believe that Yazid was of an impure nature, bent low upon this world, and unjust. The sense in which a person can be called a believer, such a meaning did not apply to him. … He was blinded by love for this material world. Imam Husain, on the other hand, was perfectly pure, and is without doubt one of those eminent persons whom God purifies by His own hand, and fills with His love, and no doubt he is one of the leaders of the dwellers of paradise. To bear even an iota of malice towards him leads to loss of faith. The righteousness, love for God, patience, steadfastness, piety and service to God shown by this imam is an excellent example for us. We are followers of the guidance which was received by this innocent one. Destroyed is the heart which is his enemy, and successful is the heart which shows love for him in the practical sense, and through perfect following reflects within himself all the images of his faith, morals, courage, righteousness, perseverance and love of God, like the image of a handsome man appears in a clear mirror. Such persons are concealed from the eyes of the world. None knows their worth but those who are from among them. The eye of the world cannot recognise them because they are far from the world. This was the reason for the martyrdom of Husain, because he was not recognised. Which holy, righteous one has been loved by the world during his life, that Husain should have been loved? In short, it is the height of misfortune and lack of faith that a person should denigrate Husain, may Allah be pleased with him”. (Majmua Ishtiharat, v. 3, p. 544-545).
Regarding the verses of poetry quoted from Ijaz-i Ahmadi (RK, v. 19, p. 181), these were addressed to Shia extremists and he clearly mentions their beliefs. On that very page he writes:
“The heavens may split apart at the gravity of what you say, if the time for their splitting had not been fixed. Was Husain superior to all the prophets? Was he the intercessor [i.e. way to God] for all the prophets and the most venerable of all? Beware, that the curse of God, Who guards His own status, is upon the man who lies by exaggerating and does not see.”
On the previous page he writes in the poem:
“You consider Husain as the best of all men, better than all those created by God. As if he were unique among humans, and God purified him, all others being impure. These are the words of the Christians about Jesus. … Do you exaggerate in the praise of a servant as is done with Jesus, and give him the rank of prophets?”
He prefaces this lengthy poem by a note in which he writes:
“What I have written in this poem about Imam Husain, may Allah be pleased with him, or about Jesus, peace be upon him, is not human doing. Evil is the man who uses his tongue out of his own desire against the perfect and righteous ones. I believe that no person can survive even one night after using bad language against a righteous one like Husain or Jesus. He is caught by the warning ‘He who opposes a saint of mine’. Blessed is he who understands the Divine purposes and ponders over the ways of working of God.” (RK, v. 19, p. 149)