Yahya Bakhtiyar, Mufti Mahmood and many others maintained that the Ahmadis were declared Non-Muslims because their Khalifa accepted in the Parliament that they consider all others Muslims as Kafir.
Mr. Bakhtiyar confirmed this in an interview with Aatish Fishan, Lahore in their May 1994 publication. He thought that during the cross-examination, Mirza Nasir Ahmad was forced to accept that Non-Ahmadis cannot be true Muslims.
|A famous Barelvi Fatwa against M. A. Jinnah. The founder of Pakistan.|
This matter was settled by a comprehensive response in the Mahzarnama by the Khalifatul Mashi III, which not only quoted fatwas (edicts) of heresy, apostasy and worst by all major sects of Islam against each other, but also gave a detailed description of the Ahmadiyya opinion on Kufr , Eeman and Islam.
It all boils down to..
The Ahmadiyya point of view on this matter can be summed up by two phrases used by Imam Raghib in his Mufridaat.
Doon-ul-Eeman: Those Muslims who are at a lower standard of faith; i.e., they are Muslims because they profess to be Muslims.
Fawq-ul-Eeman: Those Muslims who are at a distinguished standard of faith. i.e., they try to fulfill all of the criteria set in the Quran to attain spiritual distinction in the eyes of God.
During the cross-examination, the Attorney General kept discussing the labels of Kufr and Islam as a corporation would use it for copyrights purposes. Something that all the Mullahs present in the house could easily relate to. But the fact is, that Quran does not treat the subject of faith as a copyright issue.
Kufr (denial) has many degrees. A person can commit kufr though their actions while still professing to be a Muslim. For example, someone who does not offer his daily prayers becomes a Kafir. Sahih Muslim, the second most authentic book of Hadith has a chapter on this topic. But does this mean that all those who miss a single prayer in their life become Non-Muslims?
Imam Ibn-e-Taimiyyah, a famous Jurist who is held in high esteem by the more orthodox Sunni sects, also held the same belief. The following statement from his book was quoted by the Khalifatul Masih III in his statement.
"One type of Kufr causes the person to be removed from the Millat (Nation/Ummah) whereas the other type of Kufr does not." (Kitab-ul-Eeman, page 171).
Fawq-ul-Eeman and a Joke:
While discussing the 'True Islam' or the faith which entitles someone to be on Fawq-ul-Eeman, Khalifatul Masih III read a quote from the book of the founder of the community (page 820). This quote outlines the view of Hadhrat Ahmad on what he considered to be the pristine form of faith. Yahya Bakhtiya responded with a joke about a simpleton who responds to a Mullah's description of the razor thin bridge leading to the gardens of paradise;
'Why don't you say I can't go to paradise, Maulvi sahib'. Asked the poor soul.
The proceedings do not record if the house was amused by the joke. But one member did not like the passage being quoted and objected by saying that its just an effort to show how pious the Ahmadis are.
But it becomes abundantly clear from reading the Ahmadiyya responses, that Ahmadis consider all those who delcare and consider themselves to be Muslims as Muslims.
Another fake reference:
The questioning committee comprised of representatives from all religious parties. One of their tasks was to support their questions with appropriate references and quotes. The Attorney General appears to be caught short at numerous occasions where a carefully crafted question was sabotaged themselves by a bogus reference. Mr. Bakhtiyar read a sentence from a speech delivered by Hadhrat Khalifatul Masih II in conference in London.
"Ahmadis to form a separate community from outside (the) Musalman(s)." (page 843)
This sentence does not exist in the speech.
Yahya Bakhtiyar's confusion:
What the Attorney General understood as his triumph was actually an indication of his poor grasp of the matters of faith and spirituality. In his concluding remarks he said
'According to Mirza Nasir Ahmad, he (anyone who does not accept the prophethood of Mirza Ghulam Ahmad) remains within the Millat-e-Muhmmadia, but he is ouside the Dairah or circle of Islam. This was all lost to me.' (page 3037-3038)
Circles and Boundries:
Mr. Bakhtiyar's questions on this issue will give the reader a good indication of his (and the house's) malicious intentions. He pretended not to understand the simple and logical explanation being given by the Khalifatul Masih.
'I thought if he (Mirza Nasir Ahmad) said that we all Muslims and we will said that they (Ahmadis) are Muslims, and ignore these fatwas that have been going on for a long time, but he bluntly said that there were not Haqeeqi Muslims among Non-Ahmadis. It was impossible for a Non-Ahmadi to be a Haqeeqi (True) Muslim.' (page 3039)
One can only express sympathy for the Attorney General's mental capabilities and that of his helpers that they refuse to accept what Quran has made so clear. A verse in Surah Hujrat (49:15) tells the Bedouins that they should not say that are Mo'mins (people of faith), but they are only Muslims.
Even Maudoodi has to accept that certain people
May be counted among the Muslims in the world, may even be treated as Muslims in society, but they cannot be counted as believers in the sight of Allah.
If I understand correctly, Maudoodi's deputies in the Parliament and their friends were trying to play God by their own admission.
|Famous Barelvi Fatwa against Shia Muslims. If these are the moderates, imagine the hardliners!|
This brings us back to the original objection raised by the Ahmadiyya delegation in the Mahzarnama, that
And most serious of all: it (deliberating and legislating upon such manners) clearly runs counter to the teachings of the Holy Quran and the Ahadith of the Holy Prophet, and can prove to be a harbinger of many ills and disorders in the society. (pages 8-9)
If Ahmadis consider others as Muslims, why don't they pray behind them.
This probably has become the most repeated argument against the Pakistani Ahmadi Muslims that they don't pray behind a Non-Ahmadi Imam and also they do not participate in funeral prayers of any other sect. In fact, this arises because two facts are ignored.
a. All leaders/Ulema of other sects have strictly forbidden their followers to pray behind Ahmadis becuase they are Kafirs and according to them they are the followers of an impostor.
b. Why pray behind a person who considers you an apostate, worthy of death etc?. Prayers are acts of worship, not a social occasion.
|Shia Fatwa against Wahabis. 'Wahabis bound for the lowest level of hell!'.|
|Deobandi leaders are Mushrik and Kafir.|
After quoting miscellaneous fatwas of all sects agains Ahmadis and against each other (page 147-164) this heartfelt plea follows, which obviously fell on deaf ears;
For God's sake, do some justice! Have a modicum of fear of God. Have some sense of obligation to being the followers of our lord and master Hadhrat Muhammad, the chosen one (saw), who was the personification of justice. Tell us, how far are the atrocities and injustices being perpetrated against Ahmadis by the ulema of the majority of the aforementioned sects, justified? How far such conduct is becoming of a Muslim; how far does it behove any humble follower of the one who was "Mercy for the Universe"? If one does offer prayers behind them, one is branded as kaafir; if one does not offer prayers behind them, one is still branded as kaafir! It is a no-win situation. What is one supposed to do? Is the only way left for one to retain Islam as his faith is to abstain altogether from offering prayer in congregation—as the majority among the generality of Muslim has already done? (page 164)
A link to the fatwa delivered by Rabita-e-Alam-e-Islami against Ahmadiyya Muslims in 1974.