In united India, when the British could not subdue the hearts of Muslims through oppression and other tactics, they established a commission. This commission surveyed the entire country and then presented a report to the British Parliament stating that, in order to eliminate the spirit of jihad from the hearts of Muslims, it was necessary to have someone claim prophethood who would declare jihad unlawful and present obedience to the British as a religious obligation upon Muslims, as if it were a command of God.

During those days, Mirza Ghulam Ahmad Qadiani was working as a low-level clerk in the Deputy Commissioner’s office in Sialkot. He had studied Urdu, Arabic, and Persian at home. He attempted the legal (Mukhtari) examination but failed. His education, both religious and worldly, was considered inadequate. For this purpose, through the British Deputy Commissioner, an important member of the Christian mission met Mirza at the DC office essentially an interview conducted by the Christian mission.

That missionary individual then departed for England, and Mirza Qadiani left his job and returned to Qadian. When his father advised him to seek employment, he replied, “I have become employed,” after which he began receiving money orders.

Mirza Qadiani fueled religious disputes. He began engaging in debates, arguments, and publishing pamphlets. All these details are recorded in Mirzaite (Ahmadiyya) literature. The question arises: why did the British Empire select Mirza Qadiani for this task? The answer is found within their own literature that his family had long been loyal to the British. His father supported the British during the War of Independence of 1857 by providing fifty horses along with equipment, and in doing so participated in the massacre of Muslims, for which he was rewarded with property. Mirza himself writes that after his father’s death, his elder brother Mirza Ghulam Qadir remained engaged in serving the British government.

In Sitara-e-Qaisariyah (p. 4), he writes about himself:
“Most of my life has been spent in supporting and aiding the British government, and I have written so many books and published so many pamphlets about prohibiting jihad and promoting obedience to the British that if they were all collected, they would fill fifty cupboards.” (Tiryaq al-Qulub, p. 25)

Those familiar with Mirzaite literature know that there are contradictions in many of Mirza Qadiani’s statements. However, in declaring jihad unlawful and obedience to the British obligatory, he remained consistent, as these were his core objectives and ultimate purpose. This is why he even described himself in his writings as a plant cultivated by the British government.

A narration attributed to Sir Syed Ahmad Khan, published in his famous journal Tahzib al-Akhlaq, states that the British Viceroy of India asked him to support Mirza Qadiani. According to him, he not only refused but also exposed the plan, which led to the Viceroy becoming displeased with him.

If one examines the claims of Mirza Qadiani, it becomes evident that he gradually progressed through various claims: servant of Islam, preacher of Islam, reformer (mujaddid), Mahdi, likeness of the Messiah, subordinate prophet (zilli nabi), independent prophet, superior to other prophets, and eventually even claims approaching divinity.

All of this, it is claimed, was carried out under a pre-planned scheme, a deep strategy, and a dangerous conspiracy.

Haji Imdadullah Muhajir Makki is reported to have told the renowned spiritual figure of Punjab, Hazrat Mehr Ali Shah Golrvi (may Allah have mercy on him), long before Mirza Qadiani’s claims, while in the sacred land of Hijaz, that a great trial would arise in Punjab and that Allah would take work from him against it.

Among those distinguished individuals of the Muslim Ummah who worked tirelessly in refuting Qadianism were: Hazrat Mehr Ali Shah, Maulana Muhammad Ali Mungeri, Maulana Ashraf Ali Thanvi, Maulana Sanaullah Amritsari, Maulana Muhammad Hussain Batalvi, Maulana Qazi Hamid Sulaiman Mansurpuri, Maulana Murtaza Hasan Chandpuri, Maulana Hussain Ahmad Madani, Maulana Badr Alam Mirathi, Mufti Muhammad Shafi, Maulana Muhammad Idris Kandhlawi, Professor Muhammad Ilyas Burney, Allama Muhammad Iqbal, Maulana Syed Muhammad Yusuf Banuri, Maulana Syed Ataullah Shah Bukhari, Maulana Muhammad Daud Ghaznavi, Maulana Zafar Ali Khan, Hazrat Mazhar Ali Azhar, Hafiz Kifayat Hussain, and Maulana Jamaat Ali Shah who are especially noteworthy.

The scholars of Ludhiana, upon observing Mirza Qadiani’s irreverent tone in his early writings, were the first to issue a fatwa declaring him a disbeliever. Their concerns proved correct, and later the entire Muslim Ummah affirmed their verdict.

In short, through the collective efforts of the Ummah, attempts were made to halt the spread of Qadianism. This is why Mirza Qadiani, in his writings, strongly criticized figures such as Maulana Nazir Hussain Dehlvi, Maulana Sanaullah Amritsari, Pir Mehr Ali Shah Golrvi, Maulana Syed Ali Hujwiri (likely intended reference varies), and many others across the Muslim community because these were the individuals who challenged him and his followers through writing, speeches, debates, and public confrontations, ultimately overcoming them in these arenas.