[Hence, we ask God for their well-being and comfort in this world as well as in the hereafter. O God! Guide them and help them with a spirit from Yourself and apportion them a great portion of Your faith…]This humble one states clearly and concisely that the British government has bestowed favours upon this family since the time of my late, revered father, Mirza Ghulam Murtaza, till today. Therefore, gratitude to this esteemed government has made a home in my very veins and sinews, without any constraint. Those services, which he wholeheartedly rendered as a well-wisher of this government can never be separated from the life history of my late father. As permitted by his means and resources, he always served the government in its various circumstances and needs with such sincerity and loyalty as can never be displayed unless one is truly and honestly, from the bottom of one’s heart, a well-wisher of someone. During the disturbances of 1857—when the unruly people wreaked havoc in the country by rebelling against their beneficent government—at that time, my honourable father provided the government with fifty horses which he purchased out of his own pocket, and he also arranged fifty horsemen for them. On another occasion, he served the government by providing fourteen horsemen. On account of such devoted services he was well respected by all in this government. Hence, as a mark of respect, he was given a chair in the court of the respected Governor General, and British officials of all ranks would greet him with great respect and affection. He sent my brother to fight some battles simply by way of service to the government, and attained the government’s appreciation in every manner. Having enjoyed a good name and reputation throughout his life, he departed this transient world. After his death, Mirza Ghulam Qadir, the elder brother of this humble one, also followed in the footsteps of his deceased father and with his heart and soul occupied himself with sincerely serving the government for as long as he lived. Then he too passed away from this transient abode. I am hopeful that many a British official are still alive who saw my father, and witnessed his sincere services, with their own eyes. One from among them is Mr. Griffin, who has also written a book about the chiefs of the Punjab, and in it he has mentioned my father, too, in most respectful terms.
Now my condition is such that after the death of my aforementioned dear ones and elders, God Almighty has turned my heart away from worldly matters and I desired that my dealing with God Almighty may be by way of perfect sincerity, loyalty, and love. So He filled my heart with His own love, but not because of any effort on my part but out of His grace. I then desired that so far as it is possible for me, I should advance in divine cognizance and love and should discover truthfully as to who God is and how His pleasure can be attained. I therefore purified my heart of every prejudice and sought with an eye cleansed of every impurity, and implored God Almighty for His help.
Then it was disclosed to me, and God Almighty bestowed insight upon me through His holy revelation, that God is that Being who is Perfect in all His attributes, and that since eternity He continues in the one and same mode and one and same manner. He neither comes into being spontaneously nor is he subject to birth or death. And none who is created and subject to death, has such a relationship with Him, other than that of servitude, that it may be said that such a one is a partner in His divinity. In fact harbouring such a thought is worse than even the rejection of His Being, worse than all human evil deeds, and an evil thought of a most extreme degree.
It is indeed true that amongst His exalted servants those who are named Prophets and Messengers possess the highest ranks. They are without doubt the beloveds of God Almighty, accepted by Him and extremely highly respected. They are completely lost in Him alone and have become His very image; and the majesty of God Almighty is manifested through them. And God resides in them and they reside in God. But despite all this, we cannot really consider any from among them to be God or His son. Indeed, in this dispute, the Muslims are in the right and the Christians in the wrong.
It does not appear, however, that in this age this error will continue to exist among the Christians. The British people are such as God wishes to draw day by day towards ascendancy, prosperity, reasoning, and wisdom. They are also making progress in truth, piety, and justice day by day. And it is as if they are the very fountainhead of modern and ancient knowledge. This is why there is the strong hope that God Almighty will also bestow this wealth upon them as well. In fact, in my opinion, God has already endowed their hearts with it in a very subtle way.
Anyhow, when, for our physical and worldly matters, God Almighty has established a government for us from among these people, and we have witnessed such favours of this government that it is not easy to adequately render thanks for, hence, I assure my esteemed government that I am loyal to, and the well-wisher of this government in exactly the same way that my revered elders were. What do I possess in my hands besides prayer; so I pray that God Almighty may safeguard this government from every evil and put its enemy to flight in disgrace. God Almighty has made it obligatory for us to be thankful to the beneficent government just as we are under obligation to be thankful to Him. Thus, if I do not render thanks to this beneficent government, or nurse some evil intent, it would be as if I had also not rendered thanks to God Almighty. For, being thankful to God Almighty and to a kind government—which God Almighty may have bestowed upon His servants as a blessing—are in reality one and the same thing, and are closely related to each other. Discarding one would certainly entail doing away with the other.
Some imprudent and ignorant people ask whether or not it is lawful to engage in jihad against this government. It should be borne in mind that this question of theirs is extremely absurd, for how can jihad be waged against the one to whom we are duty-bound and strictly obligated to render thanks for its favours. I tell you most truly that only a wicked and depraved one speaks ill of his benefactor. Hence, my faith, which I make clear again and again, is that Islam consists of two parts: first, that we should obey God Almighty, and secondly, that we obey the kingdom that has established peace and given us shelter under its protection against the atrocities of the tyrants; and that kingdom is the British Government.
It is true that we have religious differences with the European peoples and we do not at all like to ascribe those things to God Almighty that they have attributed to Him; nevertheless, these religious matters have nothing to do with the relationship between the government and its subjects. God Almighty clearly teaches us to remain thankful and obedient to the sovereign under whose protection we live in peace. Thus, if we rebel against the British Government, it would be tantamount to rebellion against Islam, God, and His Messenger. Under such circumstances, who would be more dishonest than us because we deviated from the law and the shariah of God Almighty.
There is no denying the fact that there are many among the Muslims whose religious prejudice has overpowered their sense of justice and equity, so much so, that in their ignorance, they are awaiting such a bloodthirsty Mahdi as would redden the earth with the blood of his opponents. And not only this, they also think that Hazrat Masih, peace be upon him, would also descend from the heavens for this very same purpose; namely, to create a river of blood from any Jews and Christians left alive by the Mahdi. But these notions of some Muslims—such as Sheikh Muhammad Husain Batalawi and his followers—are absolutely wrong and in clear contradiction with the Book of Allah.
These fools are bloodthirsty and are totally devoid of any love or sympathy for Allah’s creation. But my true and real belief—for which my opponents declare me to be a kafir—is that no one will come in the name of the Mahdi, whereas the Promised Messiah has indeed come; however, no sword shall be wielded [by him], and through peace, and with truth and by love, the world will turn towards Tauhid [the Oneness of God].
The time draws near, rather it is nigh, when no one on earth shall worship Ram Chandra nor Krishna nor Hazrat Masih, peace be upon him. The true worshippers will incline towards their True God. And remember, under whichever sovereign’s reign we may live in peace, keeping a watchful eye on discharging the rights due to him, actually amounts to fulfilling the rights of God Himself. Moreover, when we obey such a ruler with sincerity of heart, it is as if we are engaged in worship. Can it be the teaching of Islam to ill-treat our benefactor, to set ablaze the one who provides us shelter in a cool shade, and to pelt with stones the one who gives us food? From among men, who could be more wicked than the one who even contemplates doing harm to his benefactor?
The purpose of all this preamble is so that the government may remember that I am truly grateful to it from the bottom of my heart and that I am fully engaged in doing everything beneficial for it that lies within my capabilities. I have heard that because of some differences that he has with me, on certain matters of religious details, a person named Maulawi Abu Saeed Muhammad Husain, a resident of Batala, District Gurdaspur, reports out of bitter enmity, utter injustice, and viciousness, completely baseless matters to the government in order to cast doubts on my loyalty. He wishes to misrepresent and conceal beneath lies and fabrications the relationship of sincerity and goodwill that my family has with the government. He, out of sheer enmity and personal jealousy, alleges emphatically that, God forbid, this humble one is not a true well-wisher of the government. This foolish one does not appreciate at all the fact that wicked intrigues and unfounded accusations do not possess any power with which the truth is naturally invested. A single manifestation of the power of truth can smash into pieces a whole mountain of fabrications.
Moreover, the foul odour of perversity and dishonesty that is characteristic of fabrications cannot remain hidden from the God-given sense of smell of the officials. All these falsehoods were of such a nature that they could have been brought before a court of law for compensation for slanderous loss of repute, to put an end to such wickedness; however, I considered it, for the time being, an appropriate action to simply inform the esteemed government of this person’s fabrications. And it is hoped that with only a minor investigation, the judicious government will be able to assess, analyse, and get to the bottom of his accusations. It is necessary to counter such a mischievous person so that no wicked person dare indulge in such provocative activities in the future. Our wise and just government is not unaware of the fact that it should be incumbent upon anyone who conveys to the government definitive information about any matter, and manifests his conclusive opinion about it, must first also have thoroughly researched this matter. Now this just government, if it so wishes, can take the trouble—for the sake of a family of well-wishers upon whom it has bestowed certificates of appreciation of a high order—to call to account this lying informant for conveying to the government unfounded matters about me through his magazine, Isha‘atus-Sunnah.
He should be asked to provide the arguments and reasons on the basis of which he has accused me of sedition against the British government. Failing to tender satisfactory proof in this regard, he should be punished as per the law for the sake of expediency and for the reassurance of a truly faithful family. Though such outbursts are also found in the writings of my opponents from other religions, such as Padre Imad-ud-Din, but due to their ignorance, religious zeal, and incurable prejudice, they are helpless to some extent. And for these reasons they cannot bring themselves to speak the truth. But this Shaikh Batalawi has indeed exceeded the limits. I call upon this just government to compare his writings about me published in Isha‘atus-Sunnah in 1892, 1893 CE, with those published in 1884, so that it comes to know that he is a hypocrite and concealer of the truth and a two-faced man. We know that this intelligent, wise, fair and well-informed government cannot be taken in by such cunning intrigues, and that this far-sighted government can perceive things well in advance and believes such biased reports to be the result of petty and shameful jealousy; however, the government does not receive divine revelation, and it is possible that the concerted efforts of some mischievous ones may deceive [this government] as any human can be deceived. That is why it was essential for me to write something in this regard.
Now, I quote some excerpts from his review of Barahin-e-Ahmadiyya, published in the 1884 issue of Isha‘atus-Sunnah, number 6, volume VII, for the government’s perusal so that the wise government may see for itself what he previously wrote about me and what he writes now.
The excerpt is as follows:
Rebuttal of Political Criticism
There are very few among my contemporaries who know the life and thoughts of the author of Barahin-e-Ahmadiyya as well as I do. The writer has the same domicile as me; moreover, from a young age (when we used to study Qutbi and Sharh Mulla) he was my schoolmate and since those days, we have been meeting and corresponding on a regular basis. Hence, my saying that I am well aware of his character and thinking cannot be regarded as an exaggeration.
The author has never given a thought to opposing the British government. Not only him, but there is no one in his entire family who entertains such a thought. On the contrary, his revered father, Mirza Ghulam Murtaza, proved himself by practical actions to be a devoted, loyal well-wisher to the government in the very midst of the turmoil (the mutiny of 1857 CE). During that mutiny, when wicked mischief-makers attacked Trimmu Ghat near Gurdaspur, his revered father—though not a major landlord or chief—arranged for fifty horses along with their riders, equipment, and fittings—out of his own pocket and sent them under the command of his beloved son, the late Mirza Ghulam Qadir, to assist the government. The government thanked him for this service and he was also awarded some prize.
Apart from these services, the late Mirza Sahib (father of the author) always enjoyed favours and kindnesses of the government and was honourably offered a chair in the court of the governor. The high officials of the district and qismat1 (i.e. the deputy commissioner and the commissioner), wrote him letters of appreciation from time to time—some of which lie in front of me at this moment. These letters clearly demonstrate that they were written with a heartfelt fervour and can only be written to an exceptional well-wisher and a truly faithful person. During most of their tours, the commissioner and the deputy commissioner, out of courtesy, love, and affection, would visit him at his place. On his death, the respected commissioner, the financial commissioner, and the honourable lieutenant governor wrote letters of condolence and promised to extend care and beneficence to this family in the future. On account of this family prestige as well as an age-old well-wisher, the respected financial commissioner has recently made a special recommendation for Mirza Sultan Ahmad (the son of the author) to be appointed as tehsildar [revenue sub-collector] and its implementation report has already been issued from the district headquarters. In short, this family has always remained loyal to this government and has been the recipient of its favours since of old. In order to substantiate these facts and events, three letters of correspondence from among the ones I have before me are appended here in the footnote, so that, realizing the esteem and prestige this family enjoys with the British government, the jealous ones who are heedless of the consequences of their deeds should refrain from their ill intentions and evil designs; and so that the general Muslim populous may not be deceived into thinking ill of this book and its author, and so he may not be a source of anxiety for them.2
The writer of this book (Mirza Ghulam Ahmad), specially on account of his scholarly stature and monastic demeanour has never engaged in any such activity. To the contrary, however much well-intentioned support to a government is suitable for scholars and monks to the extent of their capabilities, he has never refrained from providing it. The sword of scholars is their pen and the weapon of the monks is prayer. The writer has never refrained from using these weapons in well-intentioned support of this government. As he has expounded many times in his writings3, he has also clearly written in this book for the publication of which he is occupied day in and day out—that the British government is a bounty among the bounties of God. This is a magnificent mercy. This government is a divine command of a heavenly blessing for the Muslims. The Gracious God has sent this government as a shower of mercy. Fighting and waging jihad against such a government is absolutely prohibited. It is definitely not a principle of Islam that the Muslims living under a government, enjoying its favours, and leading their lives peacefully and comfortably under its protection, and being brought up under its continuous favours, should inflict a painful sting on it like a scorpion. He has many times prayed for this government. The following is his latest prayer published in a leaflet printed at Riaz-e-Hind Press, Amritsar. He intends to publish 20,000 copies of it in India and England.
‘The British whose decent, civilized and kind government, by obliging us through their favours and friendly relations, has inspired us to pray with heartfelt fervour for their well-being and comfort so that their fair faces, good looking as they are in this world, may be lit with divine light in the hereafter as well. [Hence, we ask God for their well-being and comfort in this world as well as in the hereafter. O God! Guide them and help them with a spirit from Yourself and apportion them a great portion of Your faith…]
Despite all this, accusing such a person of nursing enmity against the British government and to cast doubt about his book such that it incites against the government: if not the height of dishonesty and an evil intrigue, then what is it? The well-wishers of this empire and the followers of Islam must not pay heed to the absurd talk of these jealous people and must not think ill of the author or his book. As for the government, we are already satisfied that it will certainly not pay attention to such talk about the author. Rather, it will admonish him who reports such things to the government for misreporting on his part.
Printed at Punjab Press Sialkot
1 During the time of the Promised Messiah(as), a qismat was an administrative unit comprised of two or more districts of a province. [Publisher]
2 Translation of Certificate of J. M. Wilson
To
Mirza Ghulam Murtaza Khan Chief of Qadian.
I have perused your application reminding me of your and your family’s past services and rights. I am well aware that since the introduction of the British Govt. you & your family have certainly remained devoted faithful & steady subjects & that your rights are really worthy of regard. In every respect you may rest assured and satisfied that the British Govt. will never forget your family’s rights & services which will receive due consideration when a favorable opportunity offers itself.
You must continue to be faithful and devoted subjects as in it lies the satisfaction of the Govt. and your welfare.
11-6-1849 Lahore
Translation of Mr. Robert Cast’s Certificate
To
Mirza Ghulam Murtaza Khan Chief of Qadian
As you rendered great help in enlisting sowars & supplying horses to Govt. in the mutiny of 1857 and maintained loyalty since its beginning up to date and thereby gained the favour of Govt, a khilat worth Rs.200/ is presented to you in recognition of good services and as a reward for your loyalty.
Moreover in accordance with the wishes of chief Commissioner as conveyed in his no. 576. d/. 10th August 58 this parwana is addressed to you as a token of satisfaction of Govt. for your fidelity and repute.
Translation of Sir Robert Egerton
Financial Commr’s Mursala d/ 29, June 1876
My dear friend Ghulam Qadir,
I have perused your letter of the 2nd instant & deeply regret the death of your father Mirza Ghulam Murtaza who was a great well wisher and faithful chief of Govt.
In consideration of your family services, I will esteem you with the same respect as that bestowed on your loyal father. I will keep in mind the restoration and welfare of your family when a favourable opportunity occurs.
3 The following is the original text of the author taken from Part 3 and Part 4 of the said book, and presented here in abridged form. In the opening page of Part 3 he says:
The matters which are required of the Muslims for their own betterment—through their own effort and resolve—will become clear upon reflection and deliberation without need of further statements or explanations. However, of these there is one matter which needs to be mentioned, on which the favour and consideration of the British government depends, and that is to clearly impress upon the mind of the Government that the Muslims of India are its loyal subjects. This is because of some ignorant Englishmen, in particular Dr. Hunter, who is currently the President of the Education Commission, and has strongly advocated in one of his well-known writings that Muslims, at heart, are not well-wishers of the Government, for they consider it an obligation to wage jihad against the British. Anyone who studies Islamic Shariah impartially will be convinced, on the basis of proofs, that this view of the doctor is absolutely baseless and contrary to the facts. Sadly, however, the deplorable actions of some uncivilized people, and those who are uncouth and foolish [from among the Muslims] support this view. Perhaps the illusion of the doctor has been reinforced by his incidental observations of such occurrences, as some ignorant people do occasionally perpetrate such actions. However, it cannot remain hidden from the view of a research scholar that such people are far and away from being steadfast in the religion of Islam and they are no more Muslims than McLain was a Christian. Obviously, these are their personal actions that are in no way sanctioned by the Shariah. On the other hand, there are thousands of Muslims who have always been well-wishers of, and devoted to, the British government and continue to be so.
In the disturbances of 1857, with the exception of illiterate and wicked people, no decent and well-behaved Muslim, who was educated and well-mannered, took part in these disturbances at all. Rather, in the Punjab even less-privileged Muslims aided the British government beyond their means. As a gesture of goodwill and sincerity, my late father too, in spite of his limited resources, bought fifty horses and presented them, along with fifty strong and well-trained sepoys, to the Government as assistance and thus demonstrated himself to be a well-wisher beyond his straitened circumstances. As for those Muslims who were more privileged they rendered even greater and more remarkable services.
After this digression, I return to my original subject. Though good examples of sincerity and loyalty of Muslims have been observed, yet, unfortunately for the Muslims, the doctor chose to ignore all these demonstrations of loyalty on the part of the Muslims, and did not give the slightest consideration to these faithful services in drawing his conclusions. Hence, it has become incumbent upon our fellow Muslims to take the initiative to express their loyalty to the Government before it can be misled by erroneous views.
The fact is that a clear injunction of the Islamic Shariah, on which all Muslims agree, strictly forbids the raising of the sword against a government under whose protection Muslims lead free and peaceful lives, and to which they are indebted for many favours and whose blessed rule actually facilitates the spread of piety and guidance. It would therefore be a great pity if the Muslim ulema failed to widely publicize this issue with unanimous agreement, thereby allowing uninformed people to make verbal and written attacks which portray their religion as weak and cause undue damage in their worldly affairs.
In the opinion of this humble one, the best course of action would be for the Islamic societies of Lahore, Calcutta, Bombay, etc., to choose some renowned maulawis, with a well-established reputation for their nobility, knowledge, piety, and righteousness, who will in turn invite learned men from far and wide with somewhat of a standing in their local region, to prepare scholarly dissertations clearly prohibiting jihad against the beneficent British government, which is the protector and benefactor of Indian Muslims, citing the dictates of Islamic Law in support of their edicts; then send them, duly bearing their seal, to the aforementioned team of ulema selected for this task. When all such declarations have been received, the collection, which may be named Maktubat-e-‘Ulama’-e-Hind [Letters from the Ulema of India], could be printed, with due regard for accuracy, at a quality press. Ten to twenty copies may then be forwarded to the Government, and the rest distributed in different areas of the Punjab and India, especially in the areas of the Frontier.
It is true that some sympathetic Muslims have written in refutation of Dr. Hunter’s thoughts, but the refutation by a handful of Muslims cannot be a substitute for a refutation by the whole community, which will be so strong and powerful that all the doctor’s writings will cease to have any effect and, at the same time, ignorant Muslims will be educated about the true and pure teachings of their religion. The British government will also be well-informed that the Muslims are pure-hearted and well-wishing citizens. Moreover, this book will also serve to admonish and reform the ignorant people of the mountainous region.
In the end, I also consider it incumbent upon myself to express that even though the whole of India ought to regard the British government as a blessing of God Almighty in view of the favours upon its subjects through its governance and peace-fostering wisdom—and they should be grateful to Allah for it as they are grateful for His other blessings—the people of the Punjab, in particular, would be very ungrateful if they did not regard this Government, which is a great sign of Allah’s mercy upon them, as a great blessing. They must not forget their pitiful state before the arrival of this Government, and the peace and security that they now enjoy.
This Government is indeed a heavenly blessing for them, for, with its coming, all their woes were removed and all aggression and injustice were brought to an end. It removed all barriers from their path, and granted them freedom, so that today there is nothing to prevent us from performing righteous deeds, or to interfere with our peaceful existence. In fact, God the Benevolent and the Merciful has sent this Government for Muslims as a rain of mercy, due to which the tree of Islam has once again begun to flourish in the Province of the Punjab. In reality, proclaiming the benefits of this Government amounts to professing the favours of God. So evident and well-proven is the freedom enjoyed by the people of this Empire that persecuted Muslims from some other countries gladly migrate to its dominion.
In my view, there is no other country today where, under its benign protection, an admonition can be made openly for the reformation of the Muslims and for the eradication of various innovations that have taken root in their religion, or where it is possible for Muslim ulema to find opportunities to zealously promote their faith, to undertake thorough research using the best of their reason and insight, and to publish literature in favour of the firm religion of Islam in order to conclusively establish its superiority over its opponents. It is this Empire whose equitable support has provided the ulema, after a long time—indeed, as it were, after centuries—the opportunity to fearlessly inform the ignorant people about the pollution of innovations, evils of idolatry and mischief of creature-worship, and to clearly guide them to the right path of their beloved Prophet. Can it be lawful to bear ill-will towards a government under whose shelter all Muslims live in peace and freedom and are able to practice their faith to the full extent and are engaged in its propagation more freely than in any other country. Not at all, it is never ever justified. Nor can a pious and religious person entertain such evil thoughts.
I declare truly that this is the only government in the world under whose protection many services to Islam are done that are entirely impossible in other lands. Visit a Shia country and you will find that they become furious when they hear the preaching of Sunnis; and in countries ruled by Sunnis, Shias fear to express their views. Likewise, the muqallidin are unable to protest in the territories of the muwahhidin and the muwahhidin are unable to protest in the territories of the muqallidin, so much so that even if they see an innovation in religion with their own eyes, they are unable to speak out against it. After all, this is the only government under whose protection each and every sect is free to express its beliefs with peace and comfort. This is something which is of great benefit to the righteous; for how can truth spread in a land where there is no freedom of expression and no tolerance for admonition. Only such a country is suitable for spreading the truth where the righteous can preach freely.
It should also be borne in mind that the objective behind religious jihad was to establish freedom and to eliminate oppression. Religious jihad was waged against only those countries wherein the lives of preachers were threatened when they preached, where it was absolutely impossible to convey the message peaceably, and where anyone who adopted the true path could not escape the oppression of his people. But the British government is not only free of these faults, it is also most helpful and supportive in the progress of Islam. It is incumbent upon Muslims to appreciate this favour of God and utilize it to strive for their religious progress. [The referenced text appears in the 2016 English translation of Barahin-e-Ahmadiyya, Part III, p. 8–12, and also Ruhani Khaza’in, vol. 1, p. 138–142, published in 2019. - Publisher]
In addition to that, he writes in the beginning of Part 4:
Recently, some Muslims objected to the article that I included in Part III [of Barahin-e-Ahmadiyya] wherein I wrote about the gratitude we [Muslims] owe to the British government. Some people have also written letters to me about it—and some have used harsh and hard words—questioning why I preferred the British government over other governments. It is apparent, however, that the superiority a government enjoys on account of its decency and good governance cannot be concealed. A virtue remains a virtue in its own right, irrespective of the government in which it is found. 
[A word of wisdom is the lost property of the believer; he takes it whereverhe finds it].
One should also bear in mind that it is certainly not the teaching of Islam for Muslims—who enjoy the favours of a government whilst living under its rule, and who earn the livelihood that God has ordained for them under the shadow of its protection in peace and comfort, and who are nurtured by its consistent favours—that they should sting it like a scorpion and utter not a word of gratitude for its magnanimity and kindness.
What our Benevolent God has taught us through His Beloved Prophet is that we should recompense good with even greater good and express gratitude to our benefactor. Whenever we get the opportunity, we are enjoined to reach out to such a government with heartfelt sincerity and utmost sympathy, and to willingly obey it in all that is good and obligatory. Hence, whatever gratitude my humble self expressed for the British government in the article included in Part III was not merely on the basis of my own opinion; rather, I was obliged to express this gratitude in view of the lofty directives that were before me as stipulated by the Holy Quran and ahadith [sayings] of the Holy Prophet(sas). Some of our ignorant [Muslim] brothers—on account of their short-sightedness and inherent stinginess—have mistaken their extreme view of theirs to be a part of Islam.
O cruel one, making excuses is not the way of true lovers;
Without cause, how can you be so derogatory towards those who are known to be righteous?
(Barahin-e-Ahmadiyya) [The referenced text appears in the 2016 English translation of Barahin-e-Ahmadiyya, Part IV, p. 6–7, and also Ruhani Khaza’in, vol. 1, p. 316, published in 2019. - Publisher]