His full name is Maulana Sayyid Abul Kalam Ghulam Muhiyuddin Ahmed bin Khairuddin Al-Hussaini. When MGA died, he seems to have written a lengthy obituary (wherein he also says that MGA died of cholera) wherein he didn’t know about MGA’s claim to prophethood, thus, Maulana Abu Kalamazad was in-the-dark about the claims of MGA and gave him a positive review. The English Review of Religions of June 1908, did not mention the obituary of the newspaper Wakil (pronounced Vakil), the reason was that Maulana Abu Kalamazad claimed that MGA died of cholera, which was well known, even the Ahmadi Khalifa (Maulvi Noorudin) wrote the same in June of 1908. Even Farquhar wrote the same in 1915. This is also the word that was used by MGA’s father-in-law, Mir Nasir Nawab in the 1920’s as he narrated to Shaikh Ali Yacub Irfani his autobiography. In 1918, Ahmadi’s told Walter that MGA had died of intestine trouble, which is proof that Ahmadi’s lie openly and are willingly ordered to cover-up the truth and thus, the story was changed in Ahmadiyya history. Nowadays, Ahmadi’s are willfully ignoring the full facts of what Maulana Abu Kalamazad wrote about MGA. It should be noted that Maulana Abu Kalamazad also believed that Esa (As) had died and would never return to Earth, he also disbelieved in the hadith about the Mahdi, that’s probably why he had a good view of MGA in 1908. In 1919, he famously wrote that Ahmadi’s had gone too far by ascribing prophethood to MGA. By 1936, however, his attitude had totally changed, he called both the Qadiani and Lahori branches as mis-guided. Also, read about Abdul Majeed Salik and his testimony about Maulana Abu Kalamazad and MGA’s death. In 1914, he called Ahmadi’s as “Qadiani’s or “Lahori’s” and wrote about the split in his newspaper, the Al-Hilal.
His comments when MGA died
(Wakeel, Amritsar), 30th May, 1908
“That man, that very great man, whose pen was a magic wand and whose tongue spell-binding; that man whose brain was a complex of wonders, whose eye could revive the dying and whose call aroused those in the graves, whose fingers held the wires of revolution and whose fists were electrical batteries; that man who for thirty years was an earth-quake and typhoon for the religious world, who, like the trumpet of Doomsday, awakened those lost in the slumber of life, he has left the world empty-handed. This bitter death, this cup of poison, which entrusted the deceased to dust, will remain on thousands, nay millions of tongues, as words of bitter disappointment and regret. The stroke of death which slaughtered, along with one who was very much alive, the hopes and longings of many, and the wails it raises of lament, will remain in memories for a long time to come.
“The demise of Mirza Ghulam Ahmad sahib of Qadian is not such an event that a lesson should not be learnt from it, nor should it be consigned to the passage of time to efface. Such people who produce a religious or intellectual revolution are not born often. These sons of history, in whom it rightly takes pride, appear but rarely on the world scene, and when they do they bring about a revolution for all to see.
“In spite of our strong differences with Mirza sahib in respect of some of his claims and beliefs, his separation for ever has convinced the educated and enlightened Muslims that one of their very great personages has left them. And with him the mighty defence of Islam against its opponents, which was linked with his person, has come to an end. His special characteristic, that he acted against the enemies of Islam as a victorious general, compels us to express openly our feeling that the grand movement which for so long defeated and trod over our opponents should be continued in the future also.
“Mirza sahib appeared in the front line of devotees who, for the cause of Islam, accepted the dedication to sacrifice their time from the cradle, through the springs and autumns, to their graves in fulfilling the pledge of loyalty to their beautiful beloved Islam. …
“The literature produced by Mirza sahib in his confrontation with the Christians and the Aryas has received the seal of general approval, and for this distinction he needs no introduction. We have to acknowledge the value and greatness of this literature from the bottom of our hearts, now that it has done its work. This is because that time cannot be forgotten nor effaced from the mind when Islam was besieged by attacks on all sides, and the Muslims, who had been entrusted with the defence of Islam by the Real Defender, as the means of defence in this world of causes and means, were lying flat sobbing in the aftermath of their shortcomings, doing nothing for Islam or not being able to do anything for it. …
“Then began that counter-attack from the side of the Muslims in which Mirza sahib had a part. That defence not only shattered to bits the initial influence of Christianity, which it really had due to support from the government, and saved thousands, nay millions, of Muslims from this dangerous attack which would have succeeded, but the talisman of Christianity itself was blown away like smoke. …
“So, this service rendered by Mirza sahib will place the coming generations under a debt of gratitude, in that he fulfilled his duty of the defence of Islam by joining the front rank of those engaged in the jihad by the pen, and he left behind him as a memorial such literature as will last so long as Muslims have blood flowing in their veins and the urge to support Islam remains their prominent national characteristic. Besides this, Mirza sahib performed a very special service for Islam by crushing the poisonous fangs of the Arya Samaj. … His writings against the Arya Samaj shed clear light on the claim that, however much the scope of our defence may be widened in the future, it is impossible that these writings could ever be overlooked.
“Natural intelligence, application and dexterity, and continuous debates, had lent Mirza sahib a special splendour. He had vast knowledge, not only of his own religion, but also of other religions. And he was able to use his vast knowledge with great finesse. In the art of preaching and teaching, he had acquired the accomplishment that the person whom he addressed, of whatever understanding or religion, was thrown into deep thought by his spontaneous reply. India today is an exhibition house of religions, and the number of great and small faiths found here, along with their mutual struggles which announce their existence, cannot be matched anywhere else in the world. Mirza sahib’s claim was that he was the arbiter and judge for them all, but there is no doubt that he possessed a special talent to make Islam pre-eminent among all these religions. This was due to his natural ability, taste for study, and hard work. It is not likely that a man of this grandeur will be born again in the religious world of the Indian sub-continent, who would devote his highest desires in this way to the study of religions.”
Here is an importance reference from a neutral source of information, Maulana Abu Kalamazad eventually became India’s first Minister of Education from 1947 to 1958, here is how he explained the split in Ahmadiyya:
“For some time, there had been two parties in this Movement over the question of takfir. One party believed that non-Ahmadis are Muslims even though they may not believe in Mirza sahib’s claims. The other party, however, declared openly and clearly that those people who do not believe in Mirza sahib are kafir absolutely — inna li-llahi wa inna ilai-hi raji‘un. The head of the latter party is Mirza Bashir-ud-Din Mahmud Ahmad, and this faction has now made him khalifa but the first group does not accept this. The writing published in this connection by Maulana Muhammad Ali, and the wonderful and admirable courage he has shown in expressing these views while staying in Qadian, where the heads of the other party live, is truly an event which shall always be regarded as a memorable event of this year.” (See Al-Hilal, dated 25 March 1914, edited by Maulana Abul Kalam Azad) (Also See “A Mighty Striving” by Mumtaz Ahmad Faruqi, page 111, online edition).
The above conclusion drawn from Maulana Abul Kalam’s letter is further corroborated by two of his earlier writings on the subject. The first of these is a passage which occurs in the Maulana’s well-known book the Tadhkirah published in 1919. Writing about Sayyid Muhammad of Jaunpur who claimed to be the Mahdi, the Maulana says:
”The affair of the Sayyid of whom we are speaking is full of wonder, and various sorts of claims and absurd sayings have been attributed to him. What the followers of a person say need not be paid attention to, for whomever a people take for their religious leader they would raise him to no less a dignity than that of God-bead, and if they are very careful they would not keep him below the position of a prophet. But some recent writers have written things which at first sight cause perturbance. Shah Abdul Haq, the Muhaddath of Delhi, writes:
‘According to Sayyid Muhammad of Jaunpur, every perfection possessed by the Holy Prophet Muhammad was also possessed by Sayyid Muhammad, the only difference being that there it was in asalat (possessed originally) and here it was by tab’iyyat (attained by following), and by following the Holy Prophet he attained to such a place that he became like a prophet.’
“Reading these words of Shah Sahib, it occurred to me that in our own days a big section of the followers of the Mirza Sahib of Qadian entertains an exactly similar belief about the Mirza Sahib and lays the foundation of all its ghuluww (exceeding the bounds) and ighraq (exaggeration) on this difference of asalat (possessing originally) and tabe’ijyat (attaining by following)” (pp. 30, 31).
Maulana Abul Kalam Azad was once drawn by a correspondent of the daily Zamindar [16 June, 1936] of Lahore into the controversy as to the nature of the claims of the Founder of the Ahmadiyyah Movement and the rights of the Ahmadiyya communities to claim a position within Islam. Both these matters were set at rest by the Maulana in the very first passage of his first letter to the said correspondent thus:
“You enquire which one of the two Ahmadi groups follows the true path, the Qadian group or the Lahore one. In my opinion neither is on the true and right path, but the Qadian section has gone too far in its ghuluww, so far that the very fundamentals of Islam have been shaken; for instance, its belief that for faith and salvation the known and admitted doctrines of Islam are not now sufficient and that it is essential to believe in the Mirza Sahib of Qadian. But the Lahore group denies this ghuluww; it neither confesses a faith in the prophethood of the Mirza Sahib nor does it add any new condition to the conditions of faith; where it has stumbled is in the misplaced belief which it has created for the Mirza Sahib.”
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