Refutation: Ahmadis believe non-Ahmadi Muslims are kafirs

[Allegation:] ”The Qadianis brand anyone kafir who does not acknowledge Mirza Ghulam Ahmad as a Prophet in the same way as Christians and Jews were… They are very clear in this respect.”

[Refutation:] This allegation is wholly wrong. The founder of the Ahmadiyya movement has said, and all his followers strictly believe:

‘From the very beginning it has been my faith that the rejection of my claim does not render anyone a kafir or dajjal… I do not call anyone kafir who pronounces the Kalima… If I am a Muslim in the Eyes of God, then those who call me kafir only render themselves kafir in accordance with the Holy Prophet’s edict in the matter… My faith in reality is that I do not regard any Muslim as kafir.’ (Tiryaqul Qulub, pp.258-260)

Source: Muslim Sunrise


34 thoughts on “Refutation: Ahmadis believe non-Ahmadi Muslims are kafirs

  1. We do not put all Muslims are under suspicion to be kuffār bi ʾllāh, kuffār bi rasūli ʾllāh or kuffār bi dīni ʾl-islām. Only two groups of people are referred to by us as kuffār:
    First, there are those who deny that Ḥaḍrat Mirzā Ġulām Aḥmad (as) was a maʾmūr mina ʾllāh (so enjoined by Allāh with a mission) , those are considered as “kāfir bi ʾl-masīḥi ʾl-mauʿūd”, because one of the meanings of kāfir is denier.
    Secondly, those who declare us as kāfir by themselves, because the Holy Prophet (saw) said in a muttaṣil marfūʿ und ṣaḥīḥ Ḥadīṯ:
    أيما رجل مسلم أكفر رجلا مسلما، فإن كان كافرا وإلا كان هو الكافر
    „If a Muslim refers to another Muslim as kāfir, then he himself becomes a kāfir.“ (Sunan Abī Dāwūd, Kitabu ʾs-sunnati, Bābu ʾd-dalīli ʿalā ziyādati ʾl-Īmāni wa nuqṣānihi, No. 4687)
    And in the moment when someone denotes us as kāfir, according to the fatwā of the Holy Prophet (saw), he himself becomes one.
    Furthermore, there are many aḥādīṯ, which declare the baiʿa of the Promised Messiah und Mahdī (as) an obligation for every Muslim.
    For example, the Holy Prophet said about the masīḥ and mahdī:
    فإذا رأيتموه فبايعوه
    „Once you see him, go on into his baiʿa!“ (Sunan Ibn Māja, Kitabu ʾṣ-Ṣalāti, Abwābu Mawāqīti ʾṣ-Ṣalāti, No. 4082)
    In case that Ḥaḍrat Mirzā Ġulām Aḥmad (as) is the true mahdī und masīḥ, then, according to the Holy Prophet (saw), loyalty and faithfulness to him is a farḍ al-ʿayn, i.e. a duty which every Muslim needs to fulfill.
    Thus, one last explanatory hypothetical question: If now the true al-mahdī al-muntaẓar would appear and the true ʿĪsa ʿalaihi ʾs-salām would descend, how would a non-Aḥmadī describe someone who would not acknowledge and recognize those two? Wouldn’t he be kāfir in his eyes?

  2. ‘Nemo’ I hope all the responses on this page (summarised best by ‘peace4everynation’, in my opinion) have left you with no doubts. On your point regarding, “…and just say yes, non-ahmadis are kafir. I know why, because if we say that then we become kafir too! So we mustn’t bring it onto our tongues, but it’s ok to believe it?” – I don’t think anybody can get up on their Ahmadi high-horse and declare that they have accepted the Imam (as) and now their job is done. We present ourselves in front of Allah for His Judgement as individuals. I can’t call any non-Ahmadi a kafir because I’m too busy trying not to be one myself. Accepting/rejecting the Promised Messiah (as) is not the only criterion for being considered a kafir in the eyes of Allah. We are expected to do many things to gain the pleasure of Allah, and the label of ‘Ahmadi’ on its own surely cannot be enough. I have a life-long task of trying not to be kafir in the eyes of God, and I’m focused on that. Who am I to call/ think of anyone else as a kafir? Equally, who is anyone else to call/ think of me as a kafir?

    I learnt this attitude from Islam Ahmadiyyat. Please don’t say we have double standards.

  3. taqlid usually refers to following a mathhab of fiqh, i’m sure all of us do it, it’s inescapable unless you’re a mujtahid. wouldn’t you listen to huzur if he told you to do something? if you mean blindly following people in aqeedah is wrong, then i agree unless those people were giants like muhammad sal allahu alayhi wa sallem, his students or their students and etc.

    so what i’ve gotten from the comments and this post is that ahmadis believe ghair-ahmadis are kuffar (as they should to be consistent with the claim that MGA is true and the verses quoted above) but don’t make takfir on individual ghair-ahmadis? is that fair? i know ahmadis believe non-ahmadis are kuffar though, i’ve heard it in person from a murabbi while he was refuting lahori aqeedah. this is while he was teaching us from ‘truth about the split’. now there are passages from that book that make it seem as if non-ahmadis are kuffar and non-muslim, even if they’ve never heard of MGA, until they give bay’ah to the khalifa.

    “(3) the belief that all those so-called Muslims who have not entered into his Bai‘at formally, herever they may be, are kuffar and outside the pale of Islam, even though they may not have heard the name of the Promised Messiah as….That these beliefs have my full concurrence, I
    readily admit (Truth about the split 56-57).”

    context: khalifa sani was presenting accusations that muhammad ali saab made of him. he replies by saying that he believes these things and always believed them, even before muhammad ali says he introduced them into ahmadiyyat. that was one of the beliefs.

    what’re your comments about that? now btw, khalifa sani’s opinion to me seems fully coherent for one who believes MGA is a prophet. that’s not what bamboozles me.

    sorry if i offended anybody. that wasn’t my intention but i know this is a touchy subject.

  4. I repeat my answer which I read in one of the sermon of hazrat Mirza Basher sermong.
    he (rz) said.

    [b]“there is lot of difference in the definition of the KUFFIR between ahmadies and non ahmadies they consider the meaning of KAFFIR as the denial of islam , but we do not give this meaning to word kafir.”[/b]

    “We believe that after a certain limit a man get a right of being called as MUSLIM ,but when he degrade even from that limit , though he can be called a Muslim but he cannot be considered a TRUE MUSLIM . this is our definition of KUFFER and ISLAM.”

    Further he (rz) said .

    “According to this definition we do not say every KAFFIR will go to the hell for eternity. We do not call in this sense even Jews and Christians as KAFFIR we believe one day GOD will free them from hell and will enter them in the paradise. ”
    “there is lot of difference between their and out definition of KUFFIR ”

    he (rz) then said

    “again I pronounce we do not give KUFFIR that meaning which they (other Muslims ) give. According to us ,the term KUFFIR is applicable after a certain limit. When a person consider ISLAM as his religion and quranic commands as his manual of action , he gets the right of being called as the MUSLIM but in TRUE SENSE he becomes MUSLISM when he acts on the Islamic teachings, but when he denies of some fundamental of islam then HE IS CALLED A MULSLIM but in TRUE SENSE he does not remain a Muslim ”

    “we do not consider KAFFIR is the one who rejects Hazrat MUHAMMAD (saw) as a prophet – when some one say that I believe in hazrat Muhammad (saw) then who else can say that you do not believe in hazrat Muhamamd (saw)… in our opinion denying of some fundamental of islam is KUFFIR and such a person cannot be a TRUE MUSLIM ”

    “if that definition of KUFFIR is used which these Muslims use , then in our opinion , according to that definition , there is no KAFFIR in Christians , Hindus , Jews, and other non muslims ”

    Above is taken from the sermon of hazrat mirza basher ul deen (rz).

    above sermon is clearly telling us that according the hazrat Musleah Maood ‘s (rz) a person will remain Muslim . however, he does not remains a true Muslim . Denial of hazrat messiah Maood (as) makes the musilm a kaffir in that sense and not in the sense of non Muslim .
    a person becomes a NON MUSILIM only when he says that I am leaving the islam , until he calls himself a muslims no one has the right to make him non muslim.

  5. AA

    MashaAllah Brother, JazakAllah for sharing your posts. They are always thought provoking, honest and full of knowledge. May Allah swt shower you with His choicest blessings.

    I have found it is more so the elder generation that find it difficult to break tradition of their forefathers and research into Islam independently. It is a fear of alienation and rejection by family that stops people searching for the truth. Relationships are important but they are things of this world, the most important relationship you can have, is the one with Allah Almighty. Someone once told me that Allah is the best friend you will ever have. I didn’t understand this at the time, until there was a time in my life when people I trusted proved that they were not trustworthy. God is great and so ever merciful!

    We haven’t reached this age yet, we have our lives ahead of us InshaAllah, it is difficult for elders to search for the truth when they are set in their ways, this may not be the case for everyone, but most. When I did Bai’at, I felt relief but I also felt sorrow for all the people who were still living blindly, the way I used to.

    However, Hadhur (atba) mentioned relationships in his Friday Sermon:
    “Huzur aba asserted that Ahmadis must have complete trust and faith in Allah. Trust in people instead of Allah, results in disillusionment and frustration, which leads to conflict. Thus, to avoid conflict, Ahmadis must develop a strong relationship with Allah. A strong relationship with Allah will give rise to successful and solid relationships with fellow human beings. Consequently society and the world will become like heaven. Huzur aba called attention to the fact that without Taqwa, even worldly relationships and materialistic gains will start to crumble. So, Ahmadis must not sacrifice Taqwa for materialistic reasons.”

    If people did follow this advice, then maybe people would worry more about pleasing Allah Almighty instead of pleasing people and therefore one would be compelled to search for the truth.

    May Allah guide us to the straight path.


  6. Not all non-Ahmadis are kafir. Those who denounce the Promised Messiah (as) and those who reject him by calling him a kafir are. Those who are unaware and ignorant of who or what the Promised Messiah (as) was for any reason are not necessarily so. Anyways, that is between them and Allah. Our point is that WE cannot call anyone a kafir explicitly. But there is a general application to those who fall into the categories of rejectors and denouncers of him. Someone’s true spiritual state is not disclosed to anyone in full except Allah. So we can never determine this ourselves. Who are we to judge?

    We simply accept that those who are kafir in the sight of Allah are as such. But we do not meddle into that. It is not for anyone to call anyone else kafir in the first place, unless a person outwardly claims they are kafir. Its a matter of giving the benefit of the doubt. But, our doubt only comes in the form of performing prayers behind non-Ahmadi Muslims. That is the only case where we are become separate because as I said, we are unaware of the spiritual station of everyone. Thus, in order to safeguard our prayers, we do not perform them behind those who doubt, reject or denounce the Promised Messiah (as) because then our prayers to Allah might be in jeopardy. That is the only time when another person’s possibility of being kafir is considered because we have to make sure that all of our prayers are accepted.

    And proof of the distinguishing factor of praying behind anyone who rejects the Promised Messiah (as) comes from the fact that the famous hadith from Sahih Muslim narrated by Nawas Ibn Sam’an says that Isa (as) the Prophet of Allah would take his companions to Mount Tur and they would pray there. This is an allusion to the followers of the Promised Messiah (as) only associating within themselves for the most part until Yajuj Majuj’s power is demolished by Allah through the efficacy of their prayers. Even now Hudhur mentioned to the Jamaat that we should focus on Tahajjud often and hold nawafil fasts once every week. Contrast the Jamaat’s attitude with that Hadith and you will understand what is going on in the world very clearly.

  7. If you mean that the accuser here being the Promised Messiah (as), who is calling someone else a kafir is a contradiction, then I say you haven’t considered this quote you gave carefully enough. He said that God told him that those who do not accept him are kafir. How can you argue with Allah? When Allah says something then you should accept it.

    It applies to those who do not accept him, and those who denounce him. Read some of the above comments and you will see the quotes which explain this further.

  8. Its a matter of willingly rejecting a Prophet of Allah when you have full knowledge of who he is. Those who are ignorant of the exactly what the Promised Messiah (as) has said will definitely be forgiven. For example, those who are misled by the mullahs to not even hear what we say or not even credit anything we say. I think those who are brainwashed will be forgiven. Read the Fatwas against the Jamaat on the internet by searching for Qadiani fatwas and you will see why I this is the case.

    But those who are fully aware of what he sees, then twists it or simply rejects it for whatever reason while knowing in his heart that he/she must accept, then they have accepted disbelief in their hearts. Only those who outwardly call us kafir themselves become kafir as you may read in the above hadith. This is why no one from the Jamaat outwardly calls them kafir because those who do that to us qualify themselves as such with Allah. There is no need to call anyone kafir when they becomes witnesses about it to themselves. A curse returns to the one who curses others when it is not deserved by the one who is being cursed. That is the general spiritual law in application here.

    So Masih-e-Maud (as) is affirming this that those who reject him become witnesses themselves of their disbelief, and as such he has nothing to do with it. Only they are responsible for it and they are accountable for it towards Allah, not us. The attitude most take towards the Jamaat is usually that we must be accountable to them that we are kafir in this life. That is the basis of the law against us calling ourselves Muslim. See how opposite our attitude is compared to theirs? And there is only ‘they’ when it is those who severely oppose Masih-e-Maud (as). Otherwise, everyone is our Muslim brethren in faith and there is no difference between us. So no commentary of the above is needed, only a careful reading of it and deliberation over the seriousness of the rejection of a Prophet of Allah and the consequences on one’s own iman. No one is a watcher over anyone else.

  9. I too have found this attitude of blindly following their respective scholars. It immediately stultifies any kind of discussion and any kind of investigative reasoning when the other party simply declares: “I believe in it because so-and-so mufti has pronounced it.” Really does my head in

  10. Takfir (the practise of calling others professing to be Muslims as non-Muslims) is categorically rejected by the Qur’an, Sunnah, and pious Friends of God (saints) of early Islam.

    (al-Qur’an al-Kareem, Surah al-Nisaa’ [The Women], Ayah 95 [4:95]):
    “O ye who believe! when you go forth in the cause of Allah, make proper investigation and say not to anyone who greets you with the greeting of peace (as-Salamu ‘Alaykum), “Thou art not a believer.”

    Narrated Abu Huraira: Allah’s Apostle said, “If a man says to his brother, O kafir (disbeliever)!’ Then surely one of them is such (i.e., a Kafir). ” (Sahih al-Bukhari, Book #73, Hadith #125)

    The Prophet (sallAllahu ‘alayhi wa sallam) mentioned 2 types of ‘Ulemah fi’l-Ummah. The righteous ones who are those who will be “like the Prophets of Bani Isra’eel”, and also those that are “the worst creatures under as-Samaa’ (the heavens)”.

    If you believe in mental freedom then surely you have to use your own mind for interpretation too? This is a prevalent problem I personally see among most Orthodox Muslims today. The stronghold grip that Taqlid (non-questioning belief of whatever the present-day scholars say) has on the Muslims; shockingly especially among the youth.

    Wikipedia’s definition of Taqlid: “an Arabic term in Islamic legal terminology connoting “imitation”, that is; following the decisions of a religious authority without necessarily examining the scriptural basis or reasoning of that decision, such as accepting and following the verdict of scholars of jurisprudence (fiqh) without demanding an explanation of the processes by which they arrive at it, hence adherence to one of the classical schools (madhhab) of jurisprudence.” (

    It cannot be the scholars acting as your brain 100%; they are humans too. Even the Mujjadideen (Reformers) of Islam like Imam Ghazali, Imam Alif Thani, made minor mistakes on certain theological things.

    And who would you trust more? The scholars of today, some of which may fall under the category of those who are “the worst creatures under the canopy of heaven” according to Rasul Allah (sallAllahu ‘alayhi wa sallam) himself, or the pious saintly Wali’ Allah scholars of the past?

    Of course each and every Mujjadid (Reformer) and pious saint of Islam was insulted by the “orthodox” clergy of the time, and many even received fatwas of apostasy upon them.

    Most people don’t know that Imam Abu Hanifah (rahmatAllahu ‘alayh), founder of the Hanafi madhhab (school of thought) was considered a heretic and kafir by the ‘Ulemah of his time, and put into jail because he wouldn’t submit to the “not-so” righteous “Caliph” of the time. In jail he died while he was in Sajdah. The torment didn’t even stop there. After he died, his body was taken out of his grave and replaced with that of a dog. And later on that place was converted into a lavatory. This is one of the greatest saints of Islam.

    In this book is a list of all the torments and fatwas of apostasy that the righteous saints and scholars of Islam had to face, from every century since Islam’s inception:

    So now, what did the classical righteous scholars have to say about Takfir?

    It is put no better than by the Mujjadid and Hujjah al-Islam, Imam Abu Hamid al-Ghazali (rahmatAllahu ‘alayh) in his book “Faysal al-Tafriqa Bayna al-Islam wa’l-Zandaqa” or “The Decisive Criterion for Distinguishing Islam from Masked Infidelity”):

    “those who rush to condemn people who go against any school as Unbelievers are reckless ignoramuses. For, how could the jurist, purely on the basis of his mastery of Islamic law (fiqh), assume this enormous task? In what branch of the law does he encounter the (aforementioned) skills and sciences? So when you see the jurist who knows nothing but law plunging into matters of branding people Unbelievers or condemning them as misguided, turn away from him and occupy neither your heart nor your tongue with him. For, challenging others with one’s knowledge is a deeply ingrained human instinct over which the ignorant are able to exercise no control” (pg. 120)

    So I just showed you an Ayah of the Noble Qur’an, Hadith (there are many others against Takfir), and interpetration by a saintly classical scholar and Wali’ Allah.

    If you are a mainstream Muslim subscribing to either the Sunni or Shi’ah stream of thought, this does indeed concern you because the present-day scholars you look up to (some of them) condemn millions of Muslims following the Ahmadi madhab to be kuffar based on their own ideas. I just showed you classical fundamental Islamic sources proving that is haraam.

    We don’t want to commit haraam deeds right?

    The scholars today are unfortunately in error when dismissing Ahmadi Muslims as kuffar without property researching the madhab which is their duty as scholars (may Allah forgive and preserve them).

    And if you believe in the argument that the majority must be right, you are commiting a philosophical “Argumentum Ad Populum” (appeal to the people), a fallacious argument that concludes a proposition to be true because many or most people believe it; it alleges: “If many believe so, it is so.” The world’s majority population at one point believed the earth was flat, Did this make it true? They also believed that the speed of light was the fastest constant in the Universe, while recently scientists have found that neutrinos are faster than the speed of light, conducting over 16,000 trials with an uncertainty of +- 6 sigma (really, really certain).

    So just because most of the Muslims today believe that Jesus ascended to the heavens and has lived for over 2,000 years (something completely scientifically impossible) and will one day come down, or that there cannot be an Ummati Nabi without a law or new religion within Islam, or that Ahmadi Muslims are kuffar, does not make it true.

    However the Qur’an is never wrong. It says the earth is indeed round as contrary to the opinions of the Jahilliyyah ‘Arabs of the time, and that “make proper investigation and say not to anyone who greets you with the greeting of peace (as-Salamu ‘Alaykum), “Thou art not a believer.”

    Make proper investigation.

    The Qur’an instructs you to do that. It doesn’t say “ask a scholar.”

    Rasul Allah (sallAllahu ‘alayhi wa sallam) once said “The Jews made their scholars into gods besides Allah.”

    I invite you to escape the chains of mental slavery and Taqlid, and enter the realm of logic and truth, al-Lujjah al-Noor (the Sea of Light).

  11. Salaam

    Your question is entirely cleared up by the Qur’an itself which states:

    O ye who believe! when you go forth in the cause of Allah, make proper investigation and say not to anyone who greets you with the greeting of peace, ‘Thou art not a believer.’ You seek the goods of this life, but with Allah are good things in plenty. Such were you before this, but Allah conferred His special favour on you; so do make proper investigation. Surely, Allah is well aware of what you do.

    And yet later in the very same chapter (Al-Nisa), as Tauseef sahib has quoted, it lays down a rule for who is a true believer and who is not, ie: those are true that believe in all the prophets. So we must read these verses together and understand them together for the Qur’an itself says that:
    “none knows its (the Qur’an’s) right interpretation except Allah and those who are firmly grounded in knowledge” (Qur’an 3:8)
    …and then the verse goes on to say why they are the only ones who are grounded in knowledge-because they say and interpret the Qur’an along the guideline that:
    ‘ “the whole of it (the Qur’an) is from our Lord,” ‘ (Qur’an 3:8) ie: they look at the verses of the Qur’an to explain other verses of the Qur’an.
    Thus these verses are not in contradiction but, I believe, point out a beautiful point which is designed to promote dignified social relations between people of different beliefs. Though people may believe in a particular person as a prophet, eg: ahmadi muslims believe in Hazrat Mirza Ghulam Ahmad(as) and indeed, the implication of that belief and the verse of the Qur’an quoted earlier (4:151-153), is that those who do not accept the prophet they believe in, are disbelievers. But believers are not, and I repeat, not permitted by the above quoted verse of the Qur’an (4:95) to go around calling other people kafir nor to hold it in their heart that they are, for Allah alone is Malik e Yaumideen-the Master of the Judgement.
    As pointed out above, if a people call Mirza Ghulam Ahmad a kafir, then they immediately fall under the edict of the Holy Prophet(saw) that when one calls a true believer a disbeliever, then that returns to oneself and one is a disbeliever then in the eyes of God. It should be noted that both the constitutional amendment in Pakistan and then the edict that was pronounced in Mecca in the mid-20th century, the rejection of hazrat Mirza Ghulam Ahmad(as) as the Promised Messiah(as) was used as a new defining feature of a muslim. Therefore, by the Holy Prophet’s (saw) statement, if hazrat Mirza Ghulam Ahmad(as) was a true believer as we believe he was, then all non-ahmadi muslims fall under the purview of his statement by their rejection of him and calling him a kafir.
    It should finally be noted that the coming together of all 72 sects of Islam to label ahmadi Muslims as “non-Muslims” is in direct contravention of the Qur’anic commandment not to call anyone who greets you with the greeting of peace as a non-Muslim. Bearing in mind that the Holy Prophet Muhammad(saw) also said that “my ummah will never be united upon error”, it naturally follows that either this Qur’anic verse that tells Muslims not to label anyone a disbeliever is wrong, or the Muslim clerics who pronounced Ahmadi Muslims are all outside the fold of the Holy Prophet Muhammad’s (saw) true ummah. Hence either ahmadi muslims are the true ummah and Hazrat Mirza Ghulam Ahmad(as) is the Promised Messiah(as) and Mahdi (as), or there is no such thing as a true ummah anymore and God has no care or concern for the guidance of the Muslim people-a belief which in itself is a rejection of Islam and ultimately the concept of God, for He is Al-Hadi-the Guide.

  12. The question is actually quite simple. A person can call him/herself Muslim, and still be considered a Kafir by Allah. To all intents and purposes, such a person will still be considered a Muslim by true believers. This is why Ahmadi Muslims never have an issue with what is in a person’s heart. If they declare themselves Muslims, we take them at face value. On the other hand, we have a duty to remind them that if they reject someone sent by Allah, then in ALLAH’s eyes, even if not in our eyes, they become disbelievers.

    That is the difference between our attitude and the attitude of non-Ahmadi Muslims. Non-Ahmadi Muslims believe they have the duty to deal with what is in other people’s hearts. If they think someone is a Kafir, despite professing Islam, they believe they have to do something about it, and have to deny that person the right to call him/herself Muslim.

    So, to sum up, the two attitudes are here:

    1. THE AHMADI MUSLIM ATTITUDE: To a person refusing to believe in the Imam Mahdi (a.s.), Ahmadi Muslims will say: “You have every right to call yourself a Muslim, and we will never deprive you of the right to proclaim your Islam and to practise Islam in any way you wish. We will never stop you from peacefully preaching and proselytizing whichever ‘aqeedah you want. We will not legislate against you, nor attempt to prevent you from building mosques. However, remember that you may yet be considered a disbeliever by Allah.”

    2. THE NON-AHMADI MUSLIM ATTITUDE: To a person believing in the Imam Mahdi (a.s.), non-Ahmadi Muslims will say: “You have NO right to call yourself a Muslim; you are trying to cunningly usurp our Muslim identity. We will attempt to deprive you of the right to proclaim your Islam and to practise your faith and to peacefully preach your ‘aqeedah. We will legislate against you and will attempt to destroy your mosques and ban your books. You are Kafirs and you have to declare yourselves Kafirs.”

    Ahmadi Muslims thus never deny non-Ahmadi Muslims their rights. But non-Ahmadi Muslims have been doing their utmost to deprive us of ours.

    We leave it in Allah’s hands to deal with their belief or Kufr. By contrast, non-Ahmadi Muslims think it is their DUTY to deal with the belief or kufr of others.

    All a true Muslim can do is to remind people to behave in ways that do not turn them into Kafirs in Allah’s eyes.

    It is not the duty of a true Muslim to go around forcing others to declare themselves Kafirs.

  13. But I thought the argument is also that any non-ahmadi muslim who does not accept ALL the prophets are kafir in the sight of Allah. Even if they do not call the Promised Messiah a kafir, by not accepting him then according to the Promised Messiah (see my reply at 12:00pm), they are as good as a kafir anyway. A non-ahmadi is precisely that, a person who hasn’t accepted the Promised Messiah (as), even if they believe that Hadhrat MGA was still a muslim.

    So in the sight of Allah, wouldn’t all non-ahmadis be a kafir then? And if they are all kafir in the sight of Allah, then why would Ahmadis not agree with Allah?…and just say yes, non-ahmadis are kafir. I know why, because if we say that then we become kafir too! So we mustn’t bring it onto our tongues, but it’s ok to believe it?

  14. Oh good. Jazakallah RUNMAD. I hope for not only just a thorough explanation but also for a reason why there is such a discrepancy to begin with. Yes I know Tadkirah is not one of the books written by the Promised Messiah (as) and is actually a collection of the dreams, visions and verbal revelations gathered from publications where the Promised Messiah had them published such as newspapers, magazines, journal adverts etc. Therefore I accept there could be a potential discrepancy.

    I’ve looked on the other forum now. Forgive me if I’m wrong, but this original quote in Urdu appeared in the 1956, 1969 and 2004 versions, the latter of which the editors added a reference to the magazine of Dr Abdul Hakim the apostate (murtad) where this quote appears. They then cite this quote from Alfazl dated January 15, 1935 as well. But in line with what you say, recently after a whole century since the 1906 quote, the editors of the latest edition (2009) altogether drop the entire quote.

  15. Not at all. I do not believe anybody to be a kafir. That is a matter between Almighty Allah and them. As the Promised Messiah (as) has said there, he does not call anyone who recites the Shahadah a kafir. However, anyone who does choose to call other people kafirs should be very very mindful of the Holy Prophet’s (saw) determination on this matter. In essence, this whole subject has nothing to do with Ahmadis. Non-Ahmadis who call Ahmadis kafirs have themselves opened the door on the Prophetic tradition mentioned – Ahmadis never started that ball rolling. Thereafter, by the Prophetic standard, either the accuser or the accused must be a kafir. I must stress again that this is something which relates to a saying of the Prophet.

  16. So doesn’t your point just negate this blog article argument “Refutation: Ahmadis believe non-Ahmadi Muslims are kafirs”?

  17. Jazakallah. As previously mentioned you quote the Promised Messiah saying “it has been my faith that the rejection of my claim does not render anyone a kafir or dajjal”. But you’re saying that if a non-ahmadi Muslim believes/calls the Promised Messiah a kafir then that person themselves is a kafir. Fine. So in which situation would a non-ahmadi muslim be perceived “not kafir”? If they said “we don’t believe the claim of the Promised Messiah, but we accept that the Promised Messiah or Ahmadis are still Muslim” then would they not still be kafir according to the question and answer below?

    “Question (6):……you write to Abdul Hakeem Khaan that each such person to whom my invitation [the message of my claim] has reached, and he/she has not accepted me, is not a Muslim. There is a contradiction between this statement and the statement of earlier books. That is, you have previously written in Tiryaaqul-Quloob etc. that no one becomes a kaafir by not believing/acknowledging me [i.e., Mirza Ghulam Ahmad] and now you
    write that [a person] becomes a kaafir by denying me.
    The Answer: It is a strange thing that you consider one who calls [someone] kaafir and one who does not believe/acknowledge [someone] as two types of human beings although in the view of God it is the same type because the person who does not believe/acknowledge me does not believe/acknowledge because of this very reason that he/she determines me [to be] a ‘muftaree’ [a false accuser, a forger, an impostor].
    [Ruhani Khazain v. 22, Haqeeqat-ul-Wahee]

  18. As Ahmadis have been saying all along as Mr Artofmisinformation said, “the point being made here is that it is not the accused who determines if he/she is a kafir or not, but the accuser himself”.

    Another clear decision by the Holy Qur’an is the following:

    [4:151] Surely, those who disbelieve in Allah and His Messengers and desire to make a distinction between Allah and His Messengers, and say, ‘We believe in some and disbelieve in others,’ and desire to take a way in between,
    [4:152] These indeed are veritable disbelievers, and We have prepared for the disbelievers an humiliating punishment.
    [4:153] And as for those who believe in Allah and in all of His Messengers and make no distinction between any of them, these are they whom He will soon give their rewards. And Allah is Most Forgiving, Merciful.

    Here the people who disbelieve in some messengers, be it one is declared a disbeliever (kafir) by Allah. It does not then matter if they profess that they believe in Allah, the fact that they don’t believe in ALL His messengers renders them disbelievers (kafir). [and they actually do not believe in Allah as it also entails believing in all His prophets.

    For example if there is a Muslim who says he believe in Allah and in Holy Holy Prophet(saw), but also says that [God forbid] he does not believe in Prophet Moses(as) and believes him to be a liar and imposter [ God forbid]. What would the status of that person be in sight of Allah.

    We Ahmadis believe that Promised Messiah(as) was a prophet of God who came in complete submission of the Holy Prophet(saw). Disbelieving in even one Prophet(saw) makes one a veritable disbeliever (kafir) in sight of Allah.

  19. Mirza Mahmuad himself refuted this article when he writes:

    To the apostate
    Abdul Hakim of Patiala, he wrote: “At any rate, when
    the great God has revealed to me that every body
    whom my Call has reached and who has failed to
    accept my claim, is not a Muslim, and is liable to
    account before God, how can I at the instance of one
    individual, whose heart is steeped in a thousand
    darknesses, ignore the command of God. It is easier to
    cut off such a one from my Community. Accordingly
    from this date I hereby exclude you from the
    Community of my followers.” Following this, I
    proceeded to explain the purport of the above passage
    in the following words. “The above words apply not
    merely to those who take an active part in denouncing
    the Promised Messiahas; but every person who fails to
    accept him is not a Muslim

    (truth about split page 147)

  20. I’ll try to have more information soon, but recent evidence indicates that the Promised Messiah (as) never wrote those words. It seems that those were the words of someone else, not of the Promised Messiah (as). The revised version of Tadhkarah is intended to rectify this misunderstanding with a thorough explanation.

  21. It is not for any muslim to call another muslim kafir. Constantly Ahmadis are addressed as kafir. In discussions. in intellectual or so called intellectual meetings. The list brothers is endless.

    Love for all Hatred for none. This needs to be the moto of all muslims. We are all different as with our genetic build up it is different and unique. So should our understanding and general fear of Allah, It is not for anyone of us to address each other as kafir as the Holy Prophet (saw) said
    ( i cannot remember the exact quotation) None of us have been inside each others hearts and we do not know what is inside . Administrator has beautifully explained this that only Allah decides this and it is not for us to decide .

  22. Jazak Allah Nemo: This subject is one that causes great confusion. It is confusing because the point being made here is that it is not the accused who determines if he/she is a kafir or not, but the accuser himself. As in the hadith quoted by brother McAcidFlow, if I, for example, call you a kafir when in fact you are a Muslim, as you are, then I bring upon myself the determination, due to my false and unjust accusation, that I am a kafir (i.e., my false accusation makes me a kafir – awdu billahi min dhalik).

    Therefore, if the Promised Messiah (as) is rejected by someone and called a heretic / unbeliever, then as he has clear conviction that Almighty Allah has spoken to him and conveyed upon him the status he claims to have reached (Mahdi and Messiah) then the only possible conclusion under the Prophet’s (saw) hadith is that the accuser brings kufr upon himself. This is, therefore, not something in the hands of the Promised Messiah (As), but already determined by the Prophetic hadith mentioned.

    I posted additional information on this here:

    Furthermore, please take a look at some of the books in which the Promised Messiah (‘alayhi al-salam) addresses various non-Ahmadi scholars – he almost always treats them with the utmost respect.

  23. But what’s amazing is this. Ask them to put Hazrat Ahmad (as) aside for the moment. Ask them, when Isa (as) returns based on their understanding, what would they think of a Muslim who rejects Isa (as) as the Promised Messiah??

    With some minority exceptions noted, most every single one will say they would consider such a Muslim a kafir and a non-Muslim at all.

    And yet, as those who have accepted the Imam Mahdi and Messih (as), we still consider them Muslim even though, to our understanding, they have rejected a true Prophet of Allah. smh

  24. Also, at the beginning and end of your quote, the Promised Messiah (as) says “it has been my faith that the rejection of my claim does not render anyone a kafir or dajjal” and “My faith in reality is that I do not regard any Muslim as kafir.” i.e the Promised Messiah (as) doesn’t personally believe that those rejecting him are kafir under his own definition/belief. However in the middle part of the quote you have given, the Promised Mesiah (as) himself admits that this would contradict what the Holy Prophet (saw) would have made of it (“those who call me kafir only render themselves kafir in accordance with the Holy Prophet’s edict in the matter”). I’m confused dot com!

  25. But non-ahmadi’s quote that the Promised Messiah (a.s.) wrote: “God Almighty has conveyed it to me that every person to whom my call is conveyed and who does not accept me is not a Muslim and is accountable to God for his default.” (Letter addressed to Dr. Abdul Hakeem). [TADHKIRAH, recorded under the year 1906]. Hopefully there is a short explanation why this contradicts the above statement.

  26. (al-Qur’an al-Kareem, Surah al-Nisaa’ [The Women], Ayah 95 [4:95]):

    “O ye who believe! when you go forth in the cause of Allah, make proper investigation and say not to anyone who greets you with the greeting of peace (as-Salamu ‘Alaykum), “Thou art not a believer.”

  27. Narrated Abu Huraira: Allah’s Apostle said, “If a man says to his brother, O kafir (disbeliever)!’ Then surely one of them is such (i.e., a Kafir). ” (Sahih al-Bukhari, Book #73, Hadith #125)

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