One of the objections raised against declaring Qadyanis as non-Muslims, is that “Emaan” is something really personal, something hidden in the heart, not likely to be judged by a third person. To put it in other way, whether or not a person has faith or ”Emaan” is something to be judged only by that very person or by Allah Almighty. Therefore no person can be declared a non-Muslim, if that person himself claims to be a Muslim. Let us analyze this viewpoint in the light of Quran and Sunna.
The Quran says “he who obeys the Messenger (saw), obeys Allah (Nisa-80). In this verse, the way of obedience to Allah has been described. In other words, Islam is nothing more and nothing less than our Nabi’s Sunnah which is the best interpretation of the holy Quran, and a Muslim is he who believes in and act upon our Nabi’s Sunnah. More does a person follow our Nabi’s Sunnah, the greater Muslim he/she becomes. The holy Quran says “those who have faith, enter in Islam fully (Baqra-208). It means all Muslims do not follow our Nabi (saw) fully; every person is the Muslim to the extent he follows Sunnah of our Messenger (saw).
The opposite of word “ Muslim / having faith” is word “ kafir / not having faith”. A non-Muslim/ kafir is he who does not have faith in our Nabi’s Sunnah. Here it is important to note that not having faith in Sunnah is something different from not acting upon the Sunnah. A person may not act upon a certain portion of Sunnah due to laziness, greater indulgence in worldly matters, or due to suspicion whether or not certain “ahadith” have been rightly attributed to the Messenger (SAW); but, in spite of all that, he may not be termed as disbeliever/ not having faith in Sunnah, as long as he believes in righteousness of sayings and actions of the holy Messenger (saw). Disbelievers or persons not having faith in Sunnah are those who disbelieve in the truthfulness/ righteousness of Sunnah, knowing it that what they disbelieve has been rightly attributed to the Messenger (saw).
Qadyanis don’t have faith in our Nabi’s authentic Sunnah; they reject all those ahadith which run counter to Mirza’s claims of prophet hood though these ahadith are found to be rightly attributed to Muhammad (saw) when judged on the same authenticity criteria which is approved by Qadyanis in case of some other ahadith accepted by Qadyanis. In other words, Qadyanis use the same authenticity criteria selectively. In other words, they don’t have faith in many authentic ahadith.
Our Nabi’s Sunnah is the only way to achieve Allah’s love (Al-Imran-31). Our Nabi (saw) has to be focused on as the only center of following for the Muslims; anybody else may be followed by the Muslims, only if the Messenger’s authentic Sunnah endorses such following. In other words, following to anybody other than Muhammad (saw) has to be subordinated to the Muhammad’s (saw) authentic Sunnah. Whoever choses a person - other than the Messenger (saw) - as the center of following and does not subordinate such following to the Messenger’s (saw) Sunnah, is a non-Muslim.
Qadyanis have chosen Mirza Ghulam Qadyani as center of following; and such following is not subordinated to our Nabi’s Sunnah which is known to be rightly attributed to our Nabi (saw). Whenever a conflict arises between our Nabi’s Sunnah and Mirza’s views, Qadyanis follow Mirza’s views. The examples are numerous. Our Nabi (saw) has stated “Jihaad” as his “khulq/ conduct”, whereas Mirza Qadyani banned “Jehaad”. Our Nabi (saw) and Quran state that he is the last of prophets, but Mirza claims he was also called by Allah a prophet.
The futility of Mirza’s claim for “Nabuwwat” is even more exposed, when his claim is judged on the basis of his actions/ performance. Islam is based on Quran and Sunnah. The linchpin of Mirza’s argumentation was the argument that Muslims did not understand Quran and Sunnah in the proper context and in the correct manner. But it is amazing to know that he did not write any “tafseer” of Quran so that the “ignorant” Muslims might rectify their understanding of Quran ( he did make interpretation of some verses). He also did not do any work of sifting huge collection of “ahadith” so that the Muslims might know what hadith was correct and what was not (he did make his views about some ahadith). Is it not strange and unbelievable that a person was receiving “Wahi” but he was not separating the right from the wrong out of sources of Islam? The answer is very simple; the sifting of huge collection of ahadith and writing “tafseer” of Quran required lot of knowledge which Mirza Qadyani was lacking in. One may argue that Muhammad (saw) also did not give detailed account of what was right and what was wrong in the previous divine Books. Therefore it is not objectionable if Mirza did not give such detailed account about interpretation of Quran and Books of Hadith. Such a argument would not be valid. Muhammad (saw) did not need to give such detailed account about the previous divine Books, because after coming of Muhammad (saw), Muslims were required to establish “Deen/ Shariah” on the basis of Quran and Sunnah, not on the basis of previous divine Books that is why Muslims were not required to have correct version of previous divine Books. But Qadyanis still require a valid account of ahadith and valid interpretation of Quran.
Briefly speaking, our Nabi’s Sunnah is the second name of Islam. One who does not have faith in authentic Sunnah is a non-Muslim. Not having faith in Sunnah means disbelief in Sunnah which has been rightly attributed to Muhammad (saw). Qadyanis are the people who don’t have faith in Muhammad’s (saw) authentic Sunnah. They have chosen Mirza Qadyani as the center of following and such following is not subordinated to Muhammad’s (saw) Sunnah. Whenever there is conflict between Muhammad’s (saw) authentic Sunnah and Mirza’s views, they follow Mirza’s views.
It is evident from this discussion that Qadyani religion is based not only on particular beliefs but also particular practices; when they follow in their actions Mirza Qadyani as compared to Muhammad (saw), they show their disbelief in Islam. Because Islam is reflection of “Emaan/ beliefs”, we can say that Qadyani religion has nothing to do with Islamic beliefs/ Emaan.
Emaan/ belief is not always something to be judged only by the concerned person and Allah; it is not always a personal thing- hidden in heart, not likely to be judged by a third person. Emaan/ beliefs are always translated into practices, and when practices are made public, they can’t be labeled as personal and hidden matters.
When Qadyanis made their un-islamic beliefs and practices public, such beliefs and practices no longer remain private or hidden. Such beliefs and practices which are made public can be judged by third person, by the society. Qadyani “Emaan” may also be judged by the “Ulema” and the society. According to Muhammad (saw) “Emaan” increases with good deeds, and decreases with bad deeds”. It means Emaan is always based on deeds and vice versa. Because deeds which are made public can be judged by public, it means “Emaan” can be judged by public.
Once a companion of Nabi (saw) was about to kill a non-believer in a battle. That non-believer started reciting “kalma”. The companion killed him, assuming that non-believer was reciting “Kalma” just to save his life. When our Nabi (saw) came to know this incident, he did not approve it. The recitation of “kalma” was an act; this was the last act of that person, after which he did not make any act which refuted his 'Emaan'; basing on his last act, “Emaan” of that person was presumed by the Messenger (saw). In Islam, “Emaan” is always based on practices; in other words, lack of “Emaan” is also based on practices. Qadyanis’ practices are un-islamic; they don’t have “Emaan”. Recitation of “kalma” by Qadyanis is just like recitation of “kalma” by “munafqeen” of Madina. In other words, Qadyanis can be rightly declared non-Muslims and they have been rightly declared non-Muslim.