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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