Hatred Against Ahmadiyya Muslims

Ahmadis are True Muslims

A. Abdul Aziz, Sri Lanka

Asian Tribune, 4th May, 2008

Based on the Holy Quran and the tradition of the Holy Prophet (PBUH), no Government or individual has any right to declare whether a person is Muslim or not. Only Allah can judge it, according to the Holy Quran. It is a universally agreed upon principle that before determining whether an individual or a group belongs to a particular species, an all-encompassing and exclusive definition of such a species is made, which acts as a touch-stone. As long as such a definition exists, it becomes quite easy to decide whether or not any particular individual or group may be counted as a member of that species. In this context, it will be necessary to keep the following observations in view:

1. Can any definition of a Muslim be found in the Holy Quran, or by the Holy Prophet (PBUH) which definition may have been applied without any exception during the lifetime of the Holy Prophet (PBUH)? If there does exist such a definition then what is it?

2. Can it be considered legitimate for anyone to propose any definition, in any era, which is in disregard of such a definition which is found in the Holy Quran or by the Holy Prophet (PBUH), a definition that can be shown to have been applied in the lifetime of the Holy Prophet (PBUH)?

3. During the time of Hazrat Abu Bakr Sideeque (R.A.), when revolt against Islam was on, did he or the Companions of the Holy Prophet (PBUH) feel any need to modify the definition which had prevailed during the lifetime of the Holy Prophet (PBUH)?

4. Was there any instance during the lifetime of the Holy Prophet (PBUH) or during the period of the Rightly Guided Caliphate (Khilafat Rashida) of declaring any one to be a non-Muslim despite one's affirmation of the kalima La Ilaha Illallahu Muhammadhur Rasoolullah, and further expressing one's belief in the remaining Four Pillars of Islam i.e. daily prayer, Zakat, Fasting and Pilgrimage to Mecca, any such person was still declared to be non-Muslim?

5. If it were to be considered legitimate to declare someone to be outside the pale of Islam, notwithstanding one's belief in the five Pillars of Islam, just because one's interpretation of a few verses in the Holy Quran is unacceptable to some Muslim divines of certain sects; or if one is declared to be outside the pale of Islam for entertaining a belief which runs counter to Islam in the view of certain sects, then such explanations and identification of such beliefs will have to be made so as to incorporate these in the positive definition of a Muslim, i.e., the statement that if any sect believes in the five Pillars of Islam but, additionally, adheres to this set of identified beliefs, then he will be declared to be outside the pale of Islam.

The only acceptable and practical definition of a Muslim is one which may be definitively predicated upon the Holy Quran, one which is clearly established to have been narrated by the Holy Prophet (PBUH), and adherence to which definition is clearly established throughout the lifetime of the Holy Prophet (PBUH) and the period of the Rightly Guided Caliphs. Any attempt to define a Muslim which bypasses this paradigm will not be free of pitfalls and lacunae. In particular, all the definitions which were formulated in the era subsequent to the aforementioned period (when the continued fragmentation of Islam eventually resulted in seventy-three sects) deserve to be rejected because these mutually contradictory and cannot be simultaneously reconciled. Accepting any one such definition of a Muslim is impracticable because such a "Muslim" will be found to be non-Muslim on the basis of the rest of the definitions. There in no way out of this quagmire.

We must adopt a Constitutional definition which was precisely formulated by the Khatamul Ambiya Hazrat Muhammad (PBUH) and which constitutes a glorious charter for an Islamic country. In this context, I quote below, two sayings of the Holy Prophet (PBUH):

1. Hazrat Abu Hurairah relates that the Holy Prophet (PBUH) said :

'Ask me question", but (his companions) were diffident to ask. Meanwhile, a man came in and sat in front of the Holy Prophet (PBUH) and asked: 'What is Islam?" The Holy Prophet (PBUH) replied: 'Do not associate partners with Allah, offer prayer, pay Zakat and fast in Ramadhan'. The man replied: 'You have spoken the truth'. (Muslim - Kithab ul Iman.)

2. The Holy Prophet (PBUH) said: 'One who observes the same prayer as we do, faces the same direction (in prayer) as we do, and partakes from the animal slaughtered by us, then such a one is a Muslim concerning whom there is a covenant of Allah and His Messenger; so you must not seek to hoodwink Allah in the matter of this Covenant'. (Bukhari - Kitabus Salat, Baab - Fazl Istiqbal Il Qibla)

Our Spiritual Master Holy Prophet (PBUH), has done us all a tremendous favor by spelling out this definition in such comprehensive and unambiguous terms, and thereby laying the foundation of the international unification of the Islamic World. It is incumbent upon every Muslim Government to accord explicit recognition to this cohesive foundation in its respective Constitution. Failure to do so would perpetuate disunity among the followers of Islam and their trials and tribulations would continue unabated.

We, the Ahmadi Muslims follow all the teachings of Islam, as contained in the Holy Quran, the Sunnah (practice) and Ahadith (sayings) of the Holy Prophet Muhammad (PBUH).

We believe in the six articles of Faith, which are described in the Holy Quran, and summed up in the sayings of the Holy Prophet Muhammad (PBUH):

We, as Ahmadi Muslims, believe in the absolute Unity of Allah, believe in the Angels, believe in all Divine Books, revealed to various Prophets by Allah. However, the Holy Quran is the only one free from human alteration. It is the final, and the eternal guidance. We believe in all the Prophets that Allah raised for the guidance of humanity. Prophet Muhammad (PBUH) is the Leader and the Seal of all of them. He brought the final Law and he was the perfect human being. We believe in the Day of Judgment to be an indubitable fact. We believe in the Decree of Allah. Allah is the All-powerful, and we have firm faith in all His determinations.

We practice five pillars of Islam. (1) Bearing witness that there is none worthy of worship but Allah, and Muhammad is His Servant and His Messenger (Declaration of faith) (2) Observance of prayer (3) Paying Zakah (4) Fasting during Ramadhan (5) Pilgrimage of kabah, the house of Allah.

After describing our beliefs and our practice, let us see what distinguishes from the other Muslims. The Holy Prophet Muhammad (PBUH) had foretold the appearance of grand reformer (named Messiah and Imam Mahdi) in the latter days for the revival of Islam. We believe Hazrat Mirza Ghulam Ahmad of Qadian (peace be on him) to be this Promised Messiah and Mahdi. The Promised Messiah came according to the prophecies of Prophet Muhammad (PBUH), who had also instructed every Muslim to recognize the Messiah and partake of his blessings. Hazrat Mirza Ghulam Ahmad (1835 - 1908) followed and taught the exact same religion that was practiced by the Holy Prophet Muhammad(PBUH).

If this is so, then- What is the basic difference that distinguishes his followers from other Muslims? Is the difference confined to the acceptance of the Promised Messiah only, or does it go beyond that? The answers are:

Ahmadi Muslims are those who accepted the Promised Messiah as commanded by the Holy Prophet (PBUH).

In the 1880s Hazrat Mirza Ghulam Ahmad declared himself to be the Promised Messiah and the Mahdi under Divine commandment. For all Muslims, it is very important to understand his mission, as foretold by the Holy Prophet of Islam (PBUH).

Hazrat Mirza Ghulam Ahmad rendered an inestimable service not only to Islam but to humanity at large by his powerful refutations of incorrect doctrines. As a result of this, his followers have been and still are severely persecuted by ignorant Mullahs and their followers.

In March 23, 1889, Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Mahdi founded the Ahmadiyya Muslim Jamaat under Divine guidance. Its main objective is to re-establish the original purity and beauty of Islam. In the beginning he was all alone, lacking all worldly resources, and only a few responded to this call. His opponents who were strong and powerful raised an unprecedented storm of hostility.

In this moment of trial, Allah the Almighty stood by him with the Divine assurance: I shall cause thy message to reach the corners of the earth. Today, there is an organized and dynamic community with a population of tens of millions of Ahmadi Muslims living in more than 190 countries of the world including Sri Lanka. They are now led by his fifth successor (Caliph) Hazrat Mirza Masroor Ahmad.

It is certainly fortunate that through the Promised Messiah, peace be on him, the grand spiritual revolution of the latter days, as foretold by the Holy Prophet of Islam (PBUH) is gaining momentum throughout the nations of the world. This is a Divine mission which is bound to succeed and no power on earth will ever be able to block its onward march, Insha Allah (if Allah so wills).

LOVE FOR ALL; HATRED FOR NONE.

Links: Introduction of Ahmadiyyat | Ahmadiyyat - The Renaissance of Islam

The Ahmadiyya Muslim Community

Ahmadiyya Muslim Community

An Overview

The Ahmadiyya Muslim Community (AMC) is a dynamic, fast growing international revival movement within Islam. Founded in 1889, AMC spans over 193 countries with membership exceeding tens of millions. Its current headquarters are in the United Kingdom.

AMC is the only Islamic organization to believe that the long-awaited Messiah has come in the person of Mirza Ghulam Ahmad (as) (1835-1908) of Qadian. Ahmad (as) claimed to be the metaphorical second coming of Jesus (as) of Nazareth and the divine guide, whose advent was foretold by the Prophet of Islam, Muhammad (sa). AMC believes that God sent Ahmad (as), like Jesus (as), to end religious wars, condemn bloodshed and reinstitute morality, justice and peace. Ahmad’s (as) advent has brought about an unprecedented era of Islamic revival. He divested Islam of fanatical beliefs and practices by vigorously championing Islam’s true and essential teachings. He also recognized the noble teachings of the great religious founders and saints, including Zoroaster (as), Abraham (as), Moses (as), Jesus (as), Krishna (as), Buddha (as), Confucius (as), Lao Tzu and Guru Nanak, and explained how such teachings converged into the one true Islam.

AMC is the leading Islamic organization to categorically reject terrorism in any form. Over a century ago, Ahmad (as) emphatically declared that an aggressive “jihad by the sword” has no place in Islam. In its place, he taught his followers to wage a bloodless, intellectual “jihad of the pen” to defend Islam. To this end, Ahmad (as) penned over 80 books and tens of thousands of letters, delivered hundreds of lectures, and engaged in scores of public debates. His rigorous and rational defenses of Islam unsettled conventional Muslim thinking. As part of its effort to revive Islam, AMC continues to spread Ahmad’s (as) teachings of moderation and restraint in the face of bitter opposition from parts of the Muslim world.

Similarly, AMC is the only Islamic organization to endorse a separation of mosque and state. Over a century ago, Ahmad (as) taught his followers to protect the sanctity of both religion and government by becoming righteous souls as well as loyal citizens. He cautioned against irrational interpretations of Quranic pronouncements and misapplications of Islamic law. He continually voiced his concerns over protecting the rights of God’s creatures. Today, AMC continues to be an advocate for universal human rights and protections for religious and other minorities. It champions the empowerment and education of women. Its members are among the most law-abiding, educated, and engaged Muslims in the world.

AMC is the foremost Islamic organization with a central spiritual leader. Over a century ago, Ahmad (as) reminded his followers of God’s promise to safeguard the message of Islam through khilafat(the spiritual institution of successorship to prophethood). AMC believes that only spiritual successorship can uphold the true values of Islam and unite humanity. Five spiritual leaders have succeeded Ahmad (as) since his demise in 1908. AMC’s fifth and current spiritual head, Mirza Masroor Ahmad, resides in the United Kingdom. Under the leadership of its spiritual successors, AMC has now built over 10,000 mosques, over 500 schools, and over 30 hospitals. It has translated the Holy Quran into over 60 languages. It propagates the true teachings of Islam and the message of peace and tolerance through a twenty-four hour satellite television channel (MTA), the Internet (alislam.org) and print (Islam International Publications). It has been at the forefront of worldwide disaster relief through an independent charitable organization, Humanity First.

One Community, One Leader

A documentary about the Ahmadiyya Muslim Community in the eyes of world dignitaries.

Taliban's Coercion Betrays Qur'an

By Aloysious Mowe
Visiting Fellow, Woodstock Theological Center

Sufi Mohammed and the Taliban betray a studied ignorance of Islamic scripture, law, and history, in the claims that they make for the imposition of Shari'a in Pakistan. In his repudiation of Pakistan's democratic institutions, Mohammed is quoted as saying that "the Qur'an says supporting an infidel system is a great sin." He does not substantiate this because he cannot do so: the Qur'an makes no mention of an Islamic state, does not prescribe any system of government, and is silent even about the structure and nature of religious authority in Islam (hence the enduring divide between the Sunni and the Shia branches of Islam, which began with a disagreement about who should succeed the Prophet Muhammad, and how this succession should be managed). That a democratic political system that makes room for a plurality of views and beliefs is un-Islamic has yet to be demonstrated. It is because they cannot convince that the Taliban resort to violence and intimidation.

Pope Benedict XVI's address in Regensburg in September 2006 is probably doomed to lie on the garbage heap of history because of the hostile reception it received when the Pope cited derogatory remarks about the Prophet Muhammad made by the Emperor Manuel II Paleologus. It is regrettable that poor advice and worse management on the part of his closest collaborators resulted in the burial of Pope Benedict's important message in Regensburg about religious belief and violence.

Manuel II decried the use of force and violence in religion because violence is incompatible with the nature of God: "God is not pleased by blood, and not acting reasonably is contrary to God's nature...Whoever would lead someone to faith needs the ability to speak well and to reason properly, without violence and threats...To convince a reasonable soul, one does not need a strong arm, or weapons of any kind, or any other means of threatening a person with death..." For Benedict, the decisive statement in this argument against violent conversion is this: not to act in accordance with reason is contrary to God's nature.

Benedict connects the Greek word for "reason" - "Logos" - with the "Logos" of Christian theology, which describes the Christ, the self-revelation of God, as "the Word". He says, "Logos means both reason and word - a reason which is creative and capable of self-communication, precisely as reason." Discourse about belief, whether between different faiths or within a faith community, should be grounded in persuasion and reasoned discussion.

The Qur'an repeatedly emphasizes individual responsibility in matters of belief. "Whoever accepts guidance does so for his own good, whoever strays does so at his own peril. No soul will bear another's burden, nor do We punish until We have sent a messenger" (17:15). There is no sense here of a state or a juridical system that metes out punishment to sinners. Instead there is an invitation to righteousness, and if there is punishment it comes from God, though only after God has mercifully sent a messenger to warn the people. The locus classicus for such a situation is that of Jonah sent to warn the people of Nineveh. Jonah was an instrument of persuasion, not an agent of destruction.

This theme recurs in Qur'an 36:17, where God's messengers say to a hostile crowd to whom they have been sent to call back to the right path: "Our duty is only to deliver the message to you." We find in another place, Qur'an 35:18-26, a summing up of the Prophet's mission. He is sent as a bearer of good news and warning, just as every faith community has had a messenger sent by God to bring them to righteousness.

Punishment lies not in the hands of these representatives of God. They are sent "only to warn", and every person must bear his own burden and be responsible for his own destiny. Coercion has no place in religious belief. The Qur'an says this forcefully in 2:256: "There is no compulsion in religion."

This recurring theme of personal responsibility and non-coercion is consistent with the Qur'an's attitude towards apostates. Despite the fact that some radical Muslims insist that death is the only proper penalty for those who apostatize from Islam, the fact is that the Qur'an, while bemoaning those who leave the true faith, never prescribes a penalty for apostasy in this life. In fact, it is clear from 4:137, which refers to those who leave the faith, then return to it, but then leave again, that apostates are assumed to be living peacefully and unmolested in the community of believers. How else could they have the opportunity to apostatize a second time?

The Muslim scholar, Abdullahi Ahmed An-Na'im, writes in "Islam and the Secular State: Negotiating the Future of Shari'a," that religious observance can only be genuine if it is not subject to coercion via the State's imposition of Islamic law: "In order to be a Muslim by conviction and free choice, which is the only way one can be a Muslim, I need a secular state." Compliance with God's law cannot be coerced by fear of state institutions, nor should there be a possibility that it be faked simply to appease the state's officials. "Belief in Islam," says An-Na'im, "or any other religion, logically requires the possibility of disbelief, because belief has no value if it is coerced."

An-Na'im does not suggest a separation of religious belief from public policy. The state is a political institution that is supposed to be influenced by the interests and concerns of its citizens, and this includes their religious and ethical commitments. The proper realm for religious conviction, however, is not the state but politics, which is the art of persuasion and negotiation in questions of policy. The state itself should remain resolutely secular, meaning that it is neutral regarding doctrine, and that its essential institutions and concepts, such as constitutionalism, human rights, and equal citizenship, act to safeguard the human rights of minorities, even minorities of one.

Those who wish to impose Islamic law on all and sundry act as though the Shari'a is a clear and unambiguous artifact known in all places and for all times by every Muslim person. Islamic law has never functioned in this manner. There has long been a multiplicity of schools of law in Islam, each with its own method and doctrine, and often disagreeing with one another on even basic matters that the uninformed take to be immutable and essential Islamic rules, such as those regulating the consumption of alcohol. Islamic law is not laid down; rather, it is worked out in the dynamic interplay between different schools, between scholars of the past and those in the present, between one text and another.

An-Na'im reminds us that the exercise of state power always involves individual human actors, each one of whom has a personal perspective on the matters at hand. The process of formulating and implementing public policy and legislation therefore "is subject to human error and fallibility, which means that it can always be challenged or questioned without violating the direct and immediate divine will of God." It is for this reason, says An-Na'im, that public policy and legislation should be supported by civic reason rather than through state coercion.

It is characteristic of Islamic law that legal opinions and judgments are classically closed by the formula, Allahu 'alam: God knows best. It is that space for error in the all too human effort to articulate a divine law that the Taliban seek to close off. In doing so, they set themselves against the wisdom of Islamic tradition.

Aloysious Mowe, S.J., is International Visiting Fellow at the Woodstock Theological Center, Georgetown University.

By Aloysious Mowe | April 23, 2009; 9:12 AM ET | Category: Georgetown/On Faith

Islamophobia: A Definition

Islamophobia: A Definition

Runnymede Trust:
The Runnymede Trust has identified eight components that they say define Islamophobia.
This definition, from the 1997 document 'Islamophobia: A Challenge For Us All' is widely accepted, including by the European Monitoring Centre on Racism and Xenophobia.
The eight components are:

1) Islam is seen as a monolithic bloc, static and unresponsive to change.
2) Islam is seen as separate and 'other'. It does not have values in common with other cultures, is not affected by them and does not influence them.
3) Islam is seen as inferior to the West. It is seen as barbaric, irrational, primitive and sexist.
4) Islam is seen as violent, aggressive, threatening, supportive of terrorism and engaged in a 'clash of civilisations'.
5) Islam is seen as a political ideology and is used for political or military advantage.
6) Criticisms made of the West by Islam are rejected out of hand.
7) Hostility towards Islam is used to justify discriminatory practices towards Muslims and exclusion of Muslims from mainstream society.
8) Anti-Muslim hostility is seen as natural or normal.

For a summary of the 1997 report, see here

For the follow-up report from 2004, 'Islamophobia: Issues, Challenges, and Action', see here

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Wikipedia
Islamophobia is the fear and/or hatred of Islam, Muslims or Islamic culture. Islamophobia can be characterised by the belief that all or most Muslims are religious fanatics, have violent tendencies towards non-Muslims, and reject as directly opposed to Islam such concepts as equality, tolerance, and democracy.

It is viewed as a new form of racism whereby Muslims, an ethno-religious group, not a race, are nevertheless constructed as a race.

A set of negative assumptions are made of the entire group to the detriment of members of that group.

During the 1990's many sociologists and cultural analysts observed a shift in forms of prejudice from ones based on skin colour to ones based on notions of cultural superiority and otherness.

Entry in Wikipedia

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Imam Dr Abduljalil Sajid:
One of the members of the Runnymede Trust's Commission on British Muslims and Islamophobia which published the famous 1997 report argues that:

"Hostility towards Islam and Muslims has been a feature of European societies since the eighth century of the Common Era. It has taken different forms, however, at different times and has fulfilled a variety of functions. For example, the hostility in Spain in the fifteenth century was not the same as the hostility that had been expressed and mobilised in the Crusades. Nor was the hostility during the time of the Ottoman Empire or that which was prevalent throughout the age of empires and colonialism. It may be more apt to speak of 'Islamophobias' rather than of a single phenomenon. Each version of Islamophobia has its own features as well as similarities with, and borrowings from, other versions."

Read the full article

Living Today for a Better Tomorrow

Sayings of the Holy Prophet Muhammad (saw) on the elderly:

163. The excellence of the older person

353. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, "Anyone who does not show mercy to our children nor acknowledge the right of our old people is not one of us."

354. 'Abdullah ibn 'Amr ibn al-'As reported that it reached him that the Prophet, may Allah bless him and grant him peace, said, "Anyone who does not show mercy to our children nor acknowledge the right of our old people is not one of us."

May is Older Americans Month, a great time to bring attention to the issues that affect older adults and create community-wide opportunities to help older Americans improve their quality of life. This year’s theme is “Living Today For a Better Tomorrow,” and we, as a nation, must work together to give older adults the tools they need to make healthy decisions.

By 2030, one in every five Americans will be age 65 or older. Although the risk of disease increases with advancing age, poor health is not an inevitable consequence of aging. Many illnesses, disabilities and even death associated with chronic disease are preventable.

Nearly 40% of deaths in America can be attributed to poor health habits such as lack of physical exercise, poor eating habits and smoking. Older Americans can prevent or control chronic disease by adopting healthy habits such as exercising regularly, maintaining a healthy diet and ceasing tobacco use.

The benefits of regular physical activity include weight control; healthy bones, muscles and joints; arthritis relief; reduced symptoms of anxiety and depression; and more. Exercise does not have to be strenuous and is safe for people of all age groups. In fact, it’s healthier to exercise than eliminate it altogether. Older Americans can greatly benefit from a regular exercise routine that includes strength, balance, stretching and endurance exercises.

In addition to a regular exercise routine, good nutrition is vital in maintaining good health. Improving older Americans’ diets can reduce the occurrence of chronic diseases, but most older adults over age 65 do not maintain a healthy diet. Reducing saturated fats and eating a balanced diet of fruits, vegetables, and grains can help out older Americans on the right track to staying healthy.

Tobacco use increases the risk of heart disease and cancer and is the single most preventable cause of death in the United States. Older adults who stop smoking will gain immediate and long-term health benefits.

While it’s important for older Americans to have good physical health, it’s equally important that they maintain good mental health. Nearly 20 percent of Americans age 55 and older experience depression and anxiety disorders.

Studies have shown that engaging in social activities within the community can greatly improve mental health. In fact, research has demonstrated a strong relationship between volunteering and mental health and that volunteering provides older adults with greater benefits than younger volunteers. Benefits include improved mental and physical health, greater life satisfaction, lower rates of depression and lower mortality rates.

The U.S. Administration on Aging and its National Aging Services Network support a number of successful programs throughout the country that are helping older adults live better today and in the future. These programs keep people independent and out of nursing homes through streamlined access to health and long term care information and options and provide home and community-based systems of services that include the support for family caregivers. These programs also encourage older people to remain active and make behavioral changes through the increased use of evidence-based disease prevention programs under the Older Americans Act as well as the use of preventive benefits available under Medicare.

Americans of all ages and backgrounds can celebrate Older Americans Month. Contact your local Agency on Aging and volunteer for activities in your area; promote community, state, and national efforts to serve older adults; and find ways to enrich the lives of older adults who touch your life. Additionally, actively search out ways you can involve your community’s older adults in volunteer efforts, allowing them to share their wisdom and energy. By working together, we can improve the health and well being of our Nation’s older adults and pave the way for better health as we age.