Critics of Promised Messiah عليه السلام Insult Maulana Abul Kalam Azad & Other Famous Indian Literary Figures

On seeing the latest comments on Twitter, one is reminded of the famous saying: “The tongue often cuts its own throat“. One self-professed “historian” and “academic” claimed that the writings of Hazrat Ahmad عليه السلام are nothing more than “substandard confusing trash” and that those who value his writings are those who have a “very low literary standard”.

Such an individual draws a sword that seeks to cut down others, while in fact, only serves to cut himself. In taking this position, he has insulted deeply some of the greatest literary figures of South Asian history, whom he will not doubt be aware of.

Let’s go through a who’s who of those he just described as possessing a “very low literary standard”. The list and quotes below have been sourced from a wonderful resource, the 13th booklet in the series, A Review of the Pakistani Government’s “White Paper”: Qadiyaniyyat— A Grave Threat to Islam, titled, Majestic Writings of the Promised Messiah عليه السلام in View of Some Renowned Muslim Scholars, by the fourth Khalifa of the Ahmadiyya Muslim Jama’at in Islam, Hazrat Mirza Tahir Ahmad رضي الله عنه, which can be accessed here.

Maulana Abul Kalam Azad

Maulana Abul Kalam Azad stands as a monumental figure in the tapestry of India’s history, a man whose life was a testament to the power of intellect, faith, and unyielding commitment to unity and progress. Born in the sacred city of Mecca on November 11, 1888, Azad’s journey brought him to the heart of India, where he would emerge as a beacon of hope and enlightenment during the tumultuous years of the struggle for independence. His early exposure to diverse cultures and ideas shaped his worldview, embedding in him an unwavering belief in the potential of a united India.

Maulana Abul Kalam Azad was and is a highly esteemed literary and intellectual figure in South Asia, known for his significant contributions to literature, theology, and politics. His work has profoundly influenced the cultural and intellectual landscape of the region. Azad was a prolific writer, with notable works such as Ghubar-e-Khatir and Tarjumanul Quran. Ghubar-e-Khatir, a collection of letters written during his imprisonment, delves into complex themes like the existence of God and the origins of religions. These writings are celebrated for their philosophical depth and engagement with profound theological questions, showcasing Azad’s mastery over language.

In addition to his literary achievements, Azad played a crucial role in the Indian independence movement. He used his literary talents to critique British colonial rule and advocate for Indian nationalism. Through his writings, he articulated the aspirations of the Indian people, becoming an influential voice in the struggle for freedom. Azad’s impact extended into theology, where he offered innovative perspectives on Islamic teachings. He was renowned for his commentary on the Quran, emphasising religious unity and inclusiveness. His theological insights have been influential in shaping modern Islamic thought in South Asia. His literary prowess was widely recognised by contemporaries who compared him to great poets and philosophers. Nayaz Fatehpuri remarked that had Azad focused solely on Arabic poetry or philosophy, he would have been as renowned as figures like Mutanabbi or Ibn Rushd.

As India’s first Education Minister, Azad played a crucial role in shaping post-independence India’s educational landscape. He advocated for integrating literature, science, and philosophy into religious education, reflecting his belief in a holistic approach to learning.

In summary, Maulana Abul Kalam Azad’s contributions to literature and his roles in India’s political and theological spheres have left an enduring impact on South Asian culture and thought. His works continue to be studied and revered for their intellectual richness and visionary insights, cementing his legacy as one of the most esteemed literary figures in the region.

What Maulana Abul Kalam Azad Thought of Hazrat Ahmad’s عليه السلام Literature

It is no exaggeration to say that if one considers Hazrat Ahmad’s عليه السلام writing as “trash” and those who praise it as of a “very low literary standard”, then one’s judgement falls first and foremost on Maulana Abul Kalam Azad. When we read what the Maulana wrote about Hazrat Ahmad عليه السلام on the latter’s death, you will see how highly respected he was in the eyes of the Maulana. Rarely, if ever, has an obituary like this been written. As editor of the Vakil of Amritsar, he wrote:

This man—the very pre-eminent personality— whose pen was a marvel and voice a magic. He was a monument of great intellectual wonders; his insight was revolutionary and his voice was charged with call of Judgement. His fingers moved the strings of reformation, and his two fists generated the thunderous lightning. The man who served as the epicentre of religious shock waves for thirty years, and awakened the sleeping souls of the world with his thunderous calls.

…Men who revolutionized the spiritual or intellectual world appear very seldom. But when such prides of the children of history do appear, they bring about a revolution in this world. The demise of Mirza Sahib, in spite of extreme differences over some of his claims and views, has made educated and enlightened Muslims realize that they have lost one of their preeminent personalities.

Maulana Abul Kalam Azad; Vakil of Amritsar Editor, 1908

Given that the very individual making such accusations has publicly refused to read the writings of Hazrat Ahmad عليه السلام while simultaneously mischaracterising his words repeatedly, it is safe to say that they is not educated in the true sense of the word. Education is not a matter of a Master’s degree here or proclaiming oneself as an “academic” and “historian” there. True education springs from humility, and a realisation of one’s ultimate lack of knowledge. It is this “educated” mindset that is what produces “enlightenment” in the true sense, both materially and spiritually. Maulana Azad’s words that the demise of Hazrat Ahmad عليه السلام has brought a sense of loss to all “educated and enlightened Muslims” does not, it appears, apply to such shameless critics.

About the writing of Hazrat Ahmad عليه السلام specifically, the Maulana had the following to say:

The literature that Mirza Sahib produced against the Christians and Aryas has been acclaimed widely and as such does not need any introduction. Even today, now that it has fulfilled its purpose, we have to sincerely acknowledge its influence and magnificence. Our hearts can never forget the time when Islam was totally encircled by hostile attacks and Muslims, who were entrusted by the Real Protector [God Almighty] with the duty to defend Islam in the visible and perceptible worlds, were leading a miserable life as a penalty for their own vices. They did nothing for the defense of Islam, nor were they capable of it.

Maulana Abul Kalam Azad; Vakil of Amritsar Editor, 1908

These are the words of an actual literary figure of stature and significance not only in South Asia, but in world history. Compare these words to those of the one making accusations that the writings of the Promised Messiah عليه السلام are “substandard trash”, and you will see the difference between night and day. You will see clearly that it is not he who is to be disgusted at the words of Hazrat Ahmad عليه السلام, rather, it is we who are to be disgusted by his obnoxious and arrogant approach of disdainfully refusing to study Hazrat Ahmad’s عليه السلام words while simultaneously standing as judge and jury over them.

In an article from the Vakil of Amritsar of May 30, 1908, the Maulana recounts his personal experience of listening to a speech of Hazrat Ahmad’s عليه السلام and the profound effect it had on him:

He was in search of some lost treasure that is not found in this mortal world. He was brimming with the colour of Islam. At times he debated the Aryas and at other times he wrote voluminous books in support of the truth of Islam. I still relish the joy I received from the debates he conducted in 1886 at Hoshiarpur. I still experience the ecstasy that I felt by reading the peerless books written by him in refutation of other religions and in support of Islam.

Maulana Abul Kalam Azad; Vakil of Amritsar Editor, 30 May 1908

Regarding the condition of the Muslims at the time of Hazrat Ahmad’s appearance and the profound effect of his literature upon India and the world at large, the Maulana continues:

The state of defence was such that they did not even have arrows to combat cannons. There was not even a semblance of counter-attack or defence, yet his defence not only destroyed the initial influence of Christianity, which considered itself strong under the shadow of its government, but also saved hundreds of thousands of Muslims from extremely dangerous and potentially successful attacks from Christianity. The spell of Christianity started vanishing like smoke. His defense brought such a change that the conquered became the conqueror…Mirza Sahib rendered a distinguished service to Islam by crushing the poisonous fangs of the Arya Samaj. His writings against the Arya Samaj clearly establish the claim that—no matter how extensive our endeavour becomes—it would be impossible to ignore these books in all future efforts of defence.

Maulana Abul Kalam Azad; Vakil of Amritsar Editor, 1908

Thus it is that Maulana Abul Kalam Azad has, from beyond the grave, reached forward in time and pulled back the curtain, exposing this self-proclaimed “academic” and “historian” as naught but an intellectual charlatan.

Views of Other Literary Figures of South Asia

Mirza Hairat Dehlvi

Mirza Hairat Dehlvi stands as a remarkable yet somewhat understated figure in the tapestry of British India’s intellectual and literary history. Born around 1850 and living until 1928, Dehlvi’s life spanned a period of significant change and cultural ferment, which he captured through his work as a journalist and writer.

At the heart of Dehlvi’s legacy is the Curzon Press in Delhi, from where he launched the influential Curzon Gazette in 1901. This weekly publication became a voice of its time, engaging with the pressing socio-political issues that defined an era on the brink of modernity. His writings in Urdu and Persian were not just prolific but also profound, contributing to the rich literary discourse of his day.

One of Dehlvi’s most significant contributions was his English translation of the Quran, published in 1916. This work, spread across three volumes and arranged in chronological order, marked one of the earliest attempts by a Muslim to render the Quran into English. It stands as a testament to his scholarly ambition and his desire to bridge cultural and linguistic divides.
Beyond translation, Dehlvi’s critical writings on figures like Ghalib reveal his deep engagement with the intellectual currents of his time. His exploration of themes related to religion and society speaks to a mind that was both reflective and forward-thinking, navigating the complexities of tradition and modernity.

Despite his extraordinary scholarship, Mirza Hairat Dehlvi remains a relatively lesser-known figure today. Yet, his contributions continue to resonate, offering insights into a world that was rapidly changing yet deeply rooted in its historical and cultural contexts.

On the death of Hazrat Ahmad عليه السلام, he had the following to say:

The great services the deceased rendered to Islam against Aryas and Christians deserves high commendations. He transformed the style of scholarly debate and laid the foundation of modern literature in India. Not only as a Muslim but also as a research scholars, I admit that not even the most eminent of the leading Aryas or Christian ministers had the courage to confront the deceased. He wrote such unequalled books refuting Arya and Christian doctrines, and gave such devastating rebuttal to the opponents of Islam, that even to this day we have not seen any rejoinder to them based on sound reasoning.

Mirza Hairat Dehlvi; Curzon Gazette, June 1, 1908

He went on to comment on the nature of the abuse that Hazrat Ahmad had to deal with. This is a significant point, because charlatans seek to throw dust on the writing of Hazrat Ahmad عليه السلام by accusing it of being abusive. What he does not realise is to what Hazrat Ahmad عليه السلام was replying. The following passage gives a whisper of insight from a contemporary:

I have not seen their counter-rebuttal except that the Aryas would abuse him in an uncivilized manner or use extremely foul language against the leaders and principles of Islam. But there was so much force in his pen that today there is no one in the entire Punjab or in all of India, who could write with similar force.

Ibid

On his manner, style and force of his writing, he penned the following beautiful description, in which he describes – similarly to Maulana Azad – the nature of ecstasy one would be transported to, through reading the writings of this Sultan al-Qalam.

His brain had a treasure-house of words full of eloquence and energy. When he wished to write, such a stream of measured and precise words would flow that it was beyond description. Those who did not know the late Maulavi Nur-ud-Din—the first caliph—mistakenly think that Maulavi Nur-ud-Din might have helped him in his writing, but from my personal knowledge I can say that the late Hakim Nur-ud-Din, compared to Mirza, could not even write a few lines. Despite the fact that his literature occasionally had a flavour of Punjabi in it, yet it had a unique grandeur. It is a fact that one would get enraptured by reading some of his passages.

Ibid

Khwajah Hasan Nizami

Khwajah Hasan Nizami was a significant figure in Indian literature and spirituality, renowned for integrating Sufi mysticism with Urdu prose. Born in 1878 and living until 1955, he navigated a transformative period in Indian history. As a Sufi figure of repute in the Chishti order, Nizami was deeply embedded in Delhi’s cultural life. He authored over sixty books, covering historical narratives and spiritual commentaries. His works often focussed on advocating Sikh-Muslim unity. Nizami also contributed humour and satire to publications like Mukhzun Akhbar. His notable work, Begumat Kay Ansoo (translated as Tears of the Begums), poignantly recounts women’s experiences during the 1857 Rebellion. Beyond literature, Nizami preserved cultural traditions post-partition, ensuring Muharram commemorations continued in Delhi.

Though he was a known opponent of the Ahmadiyya Muslim Jama’ah, he at least had the integrity to recognise the greatness of Hazrat Ahmad’s عليه السلام contributions in the field of literature. At the death of Hazrat Ahmad, Nizami sahib wrote the following:

Mirza Ghulam Ahmad Sahib was a great scholar of his time… a study of his writings and words… is extremely beneficial. I cannot but concede his intellectual superiority and the excellence of his erudition

Munadi newspaper, February 27, March 4, 1930

Final Argument

The final argument presented by Hazrat Mirza Tahir Ahmad رضي الله عنه was to present the words of Hazrat Ahmad عليه السلام himself. This, ultimately, is the real argument. Only a wilfully blind will be able to close their eyes to the eloquence and beauty of the following passage. Note that this is a translation from Urdu to English. Yet never before have translations themselves been of such breathtaking power and majesty, that they dwarf all literature in the translated language itself.

For those who have eyes, read, and for those who have ears, hear. Let the words of Allah’s Masih and Mahdi, dumbfound you. If you choose to close your eyes and ears, then do not complain on the Day of Judgement, when you are raised up, blind, deaf and dumb. It will be only a reflection of the condition you chose for yourself.

The time is near that I be granted a grand victory, because there is another Voice speaking in support of my voice and there is another Hand that is in motion to strengthen my hand. The world sees it not, but I see it. A Divine spirit speaks within me, breathing life into every letter and every word that I speak. A fervour and commotion has surged in the heavens and has raised this fistful of dust like a puppet to serve as His instrument. Everyone on whom the door of salvation is not closed will soon see that I am not of my own. Do the eyes that cannot recognise a truthful person have sight? Is he alive who cannot feel this Divine call?

Izala-e-Auham, Ruhani Khaza’in, vol. 3, p. 403

As the fourth Khalifa رضي الله عنه put it: indeed, but you are totally shameless!