Supplement to the
Evidence
Section 19:
Attitude towards other Muslims
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A very common misconception is that Hazrat Mirza Ghulam Ahmad considered
as kafir those Muslims who did not accept him. It is alleged
that on this basis he forbade his followers from saying the funeral
prayers of deceased Muslims who were not Ahmadis, and from praying in
a congregation led by an imam who was not an Ahmadi. As this allegation
did not feature much in the court case, the only written submission
made was the note given in Section 19 of the Evidence.
However, much of this issue is covered in our book True Facts about
the Ahmadiyya Movement, which had been submitted to the court for
general information. For the sake of completion, we give here the treatment
of this question from that book, with necessary editing and addition.
1. Hazrat Mirza did not call Muslims kafir
The first point to note is that Hazrat Mirza Ghulam Ahmad strongly condemned
the widely prevailing practice of takfir (i.e. one Muslim calling
another kafir on grounds of some difference of religious belief
or practice), which is a common pastime of religious leaders, as shown
by the fatwas cited in the Evidence, Section
18 and its Supplement. He wrote:
- O Maulavis! will you not face death one day, that you are
so bold and cunning as to declare a whole world [of Muslims] as kafirs.
God says that if someone even uses the greeting Assalamu Alaikum
for you, you should not consider him a kafir because he is
a Muslim. (Itmam-i Hujja, p. 23)
- By the orders and rulings of the Maulavis, Muslims are expelled
from the religion of Islam. Even if there are to be found in them
a thousand characteristics of Islam, all these are ignored, and some
non-sensical and trivial excuse is found to declare them to be such
kafirs as surpass even the Hindus and Christians. ... O Muslims!
there are few enough Muslims already, do not reduce this small number
even further. (Izala Auham, pp. 594597)
- It is a matter of amazement that a person who recites the
Kalima, faces the Qibla, believes in One God, believes in and
truly loves God and His Messenger, and believes in the Quran, should
on account of some secondary difference be declared a kafir
on par with, nay even more than, Jews and Christians. (Ainah
Kamalat Islam, p. 259)
Rejecting so completely the practice of takfir, and denouncing
it so strongly, it is clear that Hazrat Mirza could not himself have
pronounced other Muslims as kafir on grounds of difference in
some beliefs.
When Hazrat Mirzas opponents branded him a kafir, and
publicised fatwas far and wide to this effect, he issued repeated
affirmations that he was a Muslim and adherent of Islam, as can be seen
from his statements quoted in Section 2. However,
they persisted in dubbing him and his followers as kafir over
a number of years, and so he was forced to point out to them that, according
to the Holy Prophet Muhammads Sayings and the Shariah of
Islam, a Muslim who calls another Muslim as kafir, gets the same
epithet reflected back on him. It is the Holy Prophets ruling
that such a person, who called a Muslim as kafir, is himself
more deservant of being called kafir (though, of course, he is
still a member of the Muslim nation). Regarding this position Hazrat
Mirza wrote:
These people first prepared a fatwa of kufr
against me, and about 200 maulavis put their seals upon it, calling
us kafir. In these fatwas, such hostility was shown
that some Ulama even wrote that these people [Ahmadis] are worse in
disbelief than Jews and Christians; and they broadcast fatwas
saying that these people must not be buried in Muslim cemeteries,
they must not be offered salaam and greetings, and it is not
proper to say prayers behind them, because they are kafir.
They must not be allowed to enter mosques because they would pollute
them; if they do enter, the mosque must be washed. It is allowable
to steal their property, and they may be killed ...
Now look at this falsehood, viz., that they accuse me of having
declared 200 million Muslims and Kalima-professing people to
be kafir. We did not take the initiative for branding people
as kafir. Their own religious leaders issued fatwas
of kufr against us, and raised a commotion throughout Punjab
and India that we were kafir. These proclamations so aliented
the ignorant people from us that they considered it a sin even to
talk to us in a civil manner. Can any maulavi, or any other opponent,
prove that we had declared them kafir first? If there is any
paper, notice or booklet issued by us, prior to their fatwas
of kufr, in which we had declared our Muslim opponents to be
kafir, then they should bring that forward. If not, they should
realise how dishonest it is that, while they are the ones who call
us kafir, they accuse us of having declared all Muslims as
kafir. (Haqiqat al-Wahy, pp. 119120)
Hazrat Mirza regarded all Kalima-reciters as Muslims
In February 1899, a court case ended which had involved Hazrat Mirza and
one of his chief adversaries, Maulavi Muhammad Husain Batalvi, who some
years earlier had instigated the issuing of the fatwa which declared
Hazrat Mirza to be a kafir. The magistrate got each of them to
sign an affirmation to the effect that in future one would not call the
other a kafir or anti-Christ. Commenting on this affirmation, and
its signing by both of them, Hazrat Mirza wrote:
If he [Muhammad Husain] had been honest in issuing his fatwa,
he should have said to the judge: I certainly regard him as
a kafir, and so I call him a kafir. ...
Considering that till now, till the last part of my life,
by the grace and favour of God I still hold those beliefs which Muhammad
Husain has declared as kufr, what sort of honesty is it that,
out of fear of the judge, he destroyed all his fatwas and affirmed
before the judge that he would never again call me kafir, or
dub me anti-Christ and a liar. One should reflect as to what greater
disgrace there could be than this, that this person with his own hands
demolished his building. If this structure had been founded on honesty,
it would not have been possible for Muhammad Husain to desist from
his previous practice.
It is true that I also signed this notice. But by this signing,
no blame attaches to me in the eyes of God and the just people, nor
does such signing reflect any disgrace on me, because my belief from
the beginning has been that no person becomes a kafir or anti-Christ
by denying my claim. Such a person would certainly be misguided and
deviating from the right path, but I do not call him faithless. ...
I do not apply the term kafir to any person who professes the
Kalima, unless he makes himself a kafir by calling me
a kafir and a liar. In this matter, it has always been my opponents
who took the first step by calling me a kafir, and prepared
a fatwa. I did not take the lead in preparing a fatwa
against them. And they themselves admit that if I am a Muslim in the
eyes of God, then by calling me a kafir the ruling of the Holy
Prophet Muhammad against them is that they are kafir. So I
do not call them kafir; rather it is by calling me kafir
that they come under the judgment of the Holy Prophet. Therefore,
if I have affirmed before Mr Dowie [the judge] that I shall not call
them kafir, it is in fact my creed that I do not consider any
Muslim to be a kafir.
(Tiryaq al-Qulub, pp. 130131)
He has made his position perfectly clear: No one becomes a kafir by
denying my claim (i.e. by denying his claim to be mujaddid or Promised
Messiah from God). He does not regard any self-professing Muslim as a
kafir. As to those who call him kafir, their slander reflects
back on them according to the ruling of the Holy Prophet which is accepted
by them. In this connection, see the second extract from Maudoodis
Let us be Muslims, reproduced in Supplement
to Section 1 of the Evidence, where he quotes this hadith and accepts
it enthusiastically.
Sir Muhammad Iqbals testimony
Dr Sir Muhammad Iqbal (d. 1938), the famous Muslim poet, philosopher and
exponent of the Muslim nationalist cause in the Indian sub-continent,
who is a national hero of Pakistan, had seen and met Hazrat Mirza Ghulam
Ahmad. Many years later, he told Maulana Muhammad Ali, head of the Lahore
Ahmadiyya Movement, of a meeting with Hazrat Mirza. It so happened that
shortly afterwards Maulana Muhammad Ali had cause to write a booklet commenting
on certain views Dr Iqbal had expressed about the Ahmadiyya Movement.
In that English booklet he reminded Iqbal of his own personal evidence
as follows:
But I would refer Sir Muhammad Iqbal to an incident which
he himself so recently related to me when I paid him a visit during
his sickness in October 1934. The Founder of the Ahmadiyya Movement,
he told me, was then in Sialkot he did not remember the year,
but it was the year 1904 as the facts related by him show. Mian (now
Sir) Fazl-i Hussain was then practising as a lawyer in Sialkot, and
one day while he (the Mian sahib) was going to see Hazrat Mirza sahib,
he (Sir Muhammad Iqbal) met him in the way, and after inquiring whither
he was going he also accompanied him. During the conversation that
ensued with the Founder of the Ahmadiyya Movement, Mian Sir Fazl-i
Hussain asked him if he looked upon those who did not believe in him
as kafirs, and the Mirza sahib without a moments hesitation
replied that he did not. ...
At any rate, Sir Muhammad Iqbal is personally a witness of
the fact that the Founder of the Ahmadiyya Movement was not guilty
of calling other Muslims kafir.
(Sir Muhammad Iqbals Statement re The Qadianis, pp.
68)
Dr Iqbal lived for about two years after the publication of this booklet
directed at him. He did not make any denial of the reference cited above.
In fact, in private letters and conversations he confirmed its accuracy
and correctness.
Affirmations on oath by Maulana Muhammad Ali
On the demands of certain Qadianis, Maulana Muhammad Ali twice took oaths
regarding his beliefs and those of Hazrat Mirza on this issue. In 1944
the Qadiani and Lahore-Ahmadi communities of Data, in the district of
Hazara (the North West Frontier Province), agreed to ask their respective
leaders, i.e. Mirza Mahmud Ahmad and Maulana Muhammad Ali, to make sworn
declarations using the same form of wording to affirm their respective,
opposite beliefs. Maulana Muhammad Ali accepted the demand, and published
the following statement:
I, Muhammad Ali, head of the Lahore Ahmadiyya Jamaat, knowing
Allah Almighty to be witness to this, Who holds my life in His hands,
do swear that to my knowledge the belief of the Promised Messiah from
1901 to 1908 was that a person not believing in him is still a
Muslim and within the fold of Islam, and his denier is not a kafir
or excluded from the fold of Islam. The same has also been my
belief, from 1901 till this day, on the basis of the belief of the
Promised Messiah.
(Paigham Sulh, 21 September 1944)
The date 1901 is mentioned because the Qadianis asserted that it was
from this date that Hazrat Mirza started considering himself to be a
real prophet and other Muslims as kafir. Mirza Mahmud Ahmad was
required to take the same oath, but substituting the words: ...
that to my knowledge the belief of the Promised Messiah from 1901 to
1908 was that a person not believing in him is a kafir and excluded
from the fold of Islam. He refused to make this sworn statement.
A little later, one Seth Abdullah Ala-Din, a prominent Qadiani of
Hyderabad Deccan, demanded that Maulana Muhammad Ali take a similar
oath at a public meeting, also including the question of prophethood,
and call for Gods retribution upon himself in case of a false
oath. If he accepted the challenge, the Seth predicted, then within
one year the Maulana would be visited by exemplary Divine punishment
totally above human hands. Again, Maulana Muhammad Ali took the oath,
in exactly the words formulated by the Seth, in his speech to the annual
gathering of the Ahmadiyya Anjuman Ishaat Islam Lahore on 25 December
1946. It ran:
I Muhammad Ali, head of the Lahore Ahmadiyya Jamaat, do swear
that my belief is that Hazrat Mirza sahib of Qadian is a Mujaddid
and the Promised Messiah, but not a prophet, nor can any person become
a kafir or excluded from the fold of Islam by denying him. This was
also the belief of Hazrat Mirza sahib.
O God, if I have uttered falsehood in this oath taken in Thy
name, then send upon me from Thyself such exemplary punishment as
has no human hand in it, and from which the world would learn how
stern and terrible is Gods retribution for one who deceives
His creatures by swearing falsely in His name.
(Paigham Sulh, 11 December 1946 and 15 January 1947)
Having taken this oath, the Maulana lived till October 1951, continuing
his service of Islam as before. During this period, he thoroughly revised
the first edition of his premier work, the English translation and commentary
of the Holy Quran, and died shortly after finishing the proof reading
of the new edition.
2. Funeral Prayers for other Muslims
Hazrat Mirza never instructed his followers that they must refrain from
saying the Islamic funeral prayers for a deceased Muslim who did not belong
to the Ahmadiyya Movement. On the contrary, on all the occasions when
this question was put to him, Hazrat Mirza clearly and unequivocally permitted
his followers to hold funeral services for non-Ahmadi Muslims in general.
This also constitutes conclusive proof that he regarded the general non-Ahmadi
Muslim population as being Muslims and not kafir, because holding
the Islamic funeral service for any person implies recognition of the
deceased as a Muslim. And moreover, the proof is of a plain, practical
and easy to understand nature.
Given below are four clear rulings of Hazrat Mirza on this issue:
- The question was raised as to whether it was permissible to
say the funeral prayers for a man who was not in the Movement. The
Promised Messiah said:
If the deceased was an opponent of this Movement
and spoke ill of us and regarded us as bad, do not say funeral prayers
for him. If he did not speak against us, and was neutral, it is
permissible to say his funeral prayers, provided the imam is one
of you; otherwise there is no need. If the deceased did not call
us kafir and liar, his funeral prayers may be said. There
is nothing wrong with that, for only God knows hidden matters.
(Statement made on 18 April 1902; newspaper Al-Hakam, 30
April 1902)
- About a year before his death, Hazrat Mirza received a letter from
a follower, Ghulam Qadir of Jeonjal (district Gujrat), asking for
guidance on some points, one of which related to saying funeral prayers
for non-Ahmadi Muslims. Hazrat Mirza instructed one of his assistants,
Mufti Muhammad Sadiq (later a prominent Qadiani), to write the following
reply:
It is permissible to say funeral prayers for an opponent
if he did not abuse us. The imam [of the service] must be an Ahmadi.
(Letter dated 12 May 1907; facsimile of original available.)
In the two rulings given above, the condition that the imam of
the prayer service must be from among Ahmadis does not detract from
our argument. The crucial point is that the deceased is not
an Ahmadi, and funeral prayers for him are allowed by Hazrat Mirza,
showing that he is being regarded as a Muslim. As to the reason
for the condition regarding the imam of the prayer, see the following
section: Saying prayers behind non-Ahmadi Imam.
- In 1908, Ahmadis and other Muslims in a place called Bhudyar, in
the district of Amritsar, made an agreement in which one clause proposed
by the Ahmadis was as follows: We will say funeral prayers for
those non-Ahmadi relatives who are neutral (i.e. not opponents
of the Ahmadiyya Movement). Hazrat Mirza wrote the following note
on it in his own hand:
What has been written is very good and blessed.
(See newspaper Badr, dated 13 May 1909)
- In reply to one Muhammad Ismail, a short letter was written at
the direction of Hazrat Mirza, by the hand of Mufti Muhammad Sadiq,
bearing the date 19 April 1907, which runs as follows:
Your letter was received. The janaza (funeral) of
a non-Ahmadi, his taghseel (washing of the dead body), and
takfeen (shrouding the body), are allowed. Eating the animal
slaughtered by a non-Ahmadi is also allowed. Hazrat sahib prays
for you.
(Facsimile of letter published in Paigham Sulh, 30 January
1921)
Certain prominent Ahmadis have also testified that when some of their
near relations died, who were not members of the Ahmadiyya Movement, they
requested Hazrat Mirza to say funeral prayers for them, and he did so.
Mir Abid Ali of Badomalhi testified to the following effect. His mother
strongly disapproved of his having become an Ahmadi. When she died,
unchanged, he informed Hazrat Mirza by letter, requesting him to pray
for her and to personally lead the funeral prayers. In his reply, Hazrat
Mirza wrote that they would hold the funeral prayers on Friday.
A renowned scholar of the Movement, Mirza Khuda Bakhsh also made a
sworn statement declaring that: The Promised Messiah said the
funeral prayers for my mother. She had not taken the baiat.
She always believed that he was a saintly man, but did not accept the
claim of the Promised Messiah. This was in late 1901 or early
1902. He added that in early 1904, his uncle died, holding the same
view as his mother. He explained his late uncles beliefs to Hazrat
Mirza, informing him that he had not taken the baiat. Having
heard him, Hazrat Mirza personally led the funeral prayer.
Khawaja Ghulam Farid of Chachran was a famous saint who spoke out
against the accusations levelled at Hazrat Mirza by his opponents, and
called him a truthful man. But he did not take baiat or become
Ahmadi. Praising the Khawaja after his death, Hazrat Mirza writes:
To sum up, God had granted Khawaja Ghulam Farid a spiritual
light by which he could distinguish between a truthful one and a liar
at one glance. May God envelope him in mercy, and grant him a place
near Him Ameen. (Haqiqat al-Wahy, p. 209)
This prayer is only allowed for a deceased who is Muslim, and prohibited
for one who is a kafir.
3. Saying prayers behind non-Ahmadi Imam
Hazrat Mirza Ghulam Ahmad never instructed his followers to refrain from
praying in a congregation led by an imam who is a non-Ahmadi. Hazrat Mirza
himself used to join prayer-services led by non-Ahmadi imams, even after
his claim to be the Promised Messiah and the subsequent controversy, and
so did his followers. However, the Maulavis became more and more bitter
in denouncing him and his followers as kafir, and began to expel
Ahmadis from prayer congregations in mosques. Ahmadis were attacked, maltreated
and humiliated if they dared enter a mosque. It was when such situations
began to arise that Hazrat Mirza prohibited his followers from praying
behind any imam who called them kafir and abused them.
Below we give some remarks by a maulavi opposed to the Ahmadis, which
show how the maulavis were boastful of having expelled Ahmadis from
mosques, and how they scornfully rejected Hazrat Mirzas efforts
at reconciliation. In 1901, when Hazrat Mirza wrote a booklet entitled
Al-Sulh Al-Khair (A Reconcilation), in which he appealed to the
maulavis for peace between fellow-Muslims, Maulavi Abdul Wahid Janpuri
retorted:
Let it not be concealed that the reason for this conciliatory
note is that after the Mirzai [Ahmadi] group in Amritsar were
subjected to disgrace, expelled from Friday and congregational prayers,
humiliatingly thrown out of the mosque in which they used to pray,
and barred from the park where they held their Friday prayers, they
asked Mirza Qadiani for permission to build a new mosque. Mirza told
them that they should wait, while he tried to make peace with the
people, for in that case there would be no need to build a mosque.
They [the Ahmadis] had to bear much humiliation. Their social relations
with Muslims were stopped, their wives were taken away from them,
their dead had to be thrown into pits without burial garments or funeral
rites, etc. It was then that the Qadiani liar issued this conciliatory
note.
(Ishtihar Mukhadat Musailimah Qadiani, p. 2)
This shows that not only were Ahmadis maltreated and debarred from
congregations and mosques, but the maulavis who instigated this persecution
were openly proud of doing it. How unjust it is, given these circumstances,
to accuse the Ahmadis of separating themselves from the rest of the
Muslims!
In reply to a letter on this subject which he received in March 1908,
near the end of his life, Hazrat Mirza wrote:
As the maulavis of this country, due to their bigotry, have
generally declared us kafir, and have written fatwas,
and the rest of the people are their followers, so if there are any
persons who, to clear their own position, make an announcement that
they do not follow these maulavis who make others kafir, then
it would be allowable [for Ahmadis] to say prayers with them. Otherwise,
the man who calls a Muslim as kafir, becomes a kafir
himself. So how can we pray behind him? The holy Shariah does
not permit it.
(Letter printed in newspaper Badr, 2431 December 1908;
see Ruhani Khazain no. 2, vol. 10, pp. 167168.)
It should also be remembered that, according to all Muslim authorities,
there are certain conditions a person must fulfil in order to act as
prayer imam, and these are laid down variously by each sect and sub-sect.
Hazrat Mirza Ghulam Ahmad has required the condition that an imam, behind
whom Ahmadis can pray, must be a person who does not call Muslims as
kafir, and does not side with those maulavis who call Ahmadis
as kafir. Never did Hazrat Mirza instruct his followers to abstain
from praying behind an imam for the mere reason that he is a non-Ahmadi.
Finally, it must be noted that members of various sects and groups
say prayers only behind an imam of their own persuasion. See fatwas
quoted in Section 18 of the Evidence.
HAZRAT MIRZA ON MAJORITY OF MUSLIMS
It has been noted above that Hazrat Mirza Ghulam Ahmad has drawn a clear
distinction between those Muslims who abused him and called him kafir,
and those Muslims who did not do so. As regards the latter, he showed
them perfect tolerance, and treated them as his Muslim brothers. In fact,
he considered the majority of Muslims to be in the latter category,
as shown by his observation quoted below:
There are three kinds of people [i.e. Muslims] at this time.
Firstly, those who are burning with hatred and malice, and are bent
upon opposition because of stubborness and bigotry. Their number is
very small. Secondly, those who are inclined towards us. Their number
is on the increase. Thirdly, those who are silent, neither belonging
to one side nor to the other. They are the majority. They are not
under the influence of the maulavis, nor do they join them in abusing
us. Therefore, they fall in our own category.
(Al-Hakam, 17 February 1904)
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