As we all know, nowadays, the Ahmadi-trolls on social media are running around and denying that Ahmadis had ever done Takfir on anyone. The truth is, the soon to be Qadiani branch of Ahmadis began doing open Takfir on all Muslims (shias. sunnis, sufi’s, all muslims), in 1911, at that point they weren’t “qadianis” yet, since the split happened in 1914. The Split happened in 1914, and the Lahoris vs. Qadiani’s arguments began. They debated each other on a few topics, Prophethood, Takfir, Khilafat and Ismuhu Ahmad, the birth of Esa (As) was never an issue. The Lahori-Ahmadi position on Takfir was via Muhammad Ali in 1918 (See “The Split in the Ahmadiyya Movement”, page 124), he essentially said the deniers of MGA were not Kafir’s, whereas, the Khalifa, Mirza Basheer ud Din Mahmud and his brother and family believed MGA to be a full fledged Prophet and thus deniers of the prophethood was Kafirs per the Quran (even the Lahori-Ahmadi’s via their denial of MGA’s prophethood). In Mirza Mahmud Ahmad’s 1911 essay, he wrote plainly that any deniers of MGA were Kafir’s, even those who hadn’t heard of MGA (he even quoted MGA’s letter to Dr. Khan of 1906). Muhammad Ali quoted Mirza Mahmud Ahmad’s famous essay of 1911 (which was initially revoked by the Khalifa, Noorudin), Khwaja Kamaluddin had also immediately written a response/clarification in 1911 wherein he asserted that the deniers of MGA were not Kafir. In 1914, the Al-Hilal of March-1914, (which was edited by the famous Maulana Abu Kalamazad, who also wrote an obituary on MGA wherein he stated that MGA died of cholera) claimed that Qadiani-Ahmadi’s seriously believed that deniers of MGA are kafirs absolutely. While Muhammad Ali was still at Qadian (March of 1914), he got published in the Pagham-e-Sulh and was against declaring Muslims as Kafirs in contrast to the group of Ahmadi’s who followed the new Khalifa.
About a year after the split, in March-April of 1915, Mirza Bashir Ahmad wrote one of the most controversial essay’s in Ahmadiyya history, it would later be called Kalimatul-Fasl, in this book, he did Takfir on all Muslims and Lahori Ahmadi’s. Muhammad Ali responded to this in 1918 in his book, ‘The Split in the Ahmadiyya Movement”. Muhammad Ali argued that MGA was not a prophet and thus his deniers could never be Kafir’s. Even in 1919, the Khalifa continued to do open Takfir. However, by 1922, the Khalifa finally responded to Muhammad Ali in his famous book, “Aenas Sadaqat” (The Mirror of Truth)(December of 1921)) in english as “Truth About the Split”(1924). In this book, the Khalifa admitted to doing Takfir, however, he seems to have been softening his stance and referred to Muslims as “ghair-ahmadi-musalman” in english as non-ahmadi-muslims. A year later (1923), he strictly forbade Ahmadi’s to call Muslims as Kafir’s openly, and most Qadiani-Ahmadi’s complied (see the ROR of 1923). Qadiani-Ahmadi’s would secretly consider Muslims as Kafir’s for the next 25+ years. In 1935, the Al-fazl published an essay which seems to quote MGA’s Takfiri comments of 1906, thus confirming that Qadiani-Ahmadi’s were still doing silent Takfir in their hearts.
This topic would flare up again in 1953, during the Munir inquiry. In 1965, the Lahori-Ahmadi’s published “Truth Triumphs”, in this book, they accused the Khalifa of changing his position on Takfir in 1953 and adopting the Lahori position, however, the Lahori-Ahmadi’s missed the main point here, i.e., the qadiani-Ahmadi’s had been practicing silent Takfir since 1923, and the statements of the Khalifa in 1953 were simply an extension of that. The Qadiani-Ahmadi’s responded with “Truth Prevails”, which was ordered by Mirza Nasir Ahmad via Qazi Muhammad Nazeer, (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966 (See page xiv). They argued that the Khalifa, and MGA, only meant Kafir in terms of “small kufr” or kufr wherein someone remains a Muslim.
In 1974, at the National Assembly, Mirza Nasir Ahmad confirmed that Ahmadi’s consider Muslims as Kafir’s. In 2006, Ahmadi editors on alislam.org edited the PDF version of the 2004 english edition of Tadhkirah and removed the famous quotation from 1906 wherein MGA tells the famous Ahmadi apostate, Dr. Khan that his deniers are non-Muslim. By the 2010’s, Qasim Rashid and other famous Ahmadi spokesmen totally deny Takfir against Muslims and call the quotation of 1906 as a clerical error of sorts.
See Freidman, “Prophecy Continous” (2003) edition, see page 161
“Mahmud Ahmad wrote in 1923, that though it is true that the non-Ahmadis are infidels, one should not speak about it needlessly 56.”
56—Review of Religions,–22 (1923), page 51
The full PDF of ROR, 1923
A letter from His Holiness Khalifa tul Masih
In a private letter to Dr. Khan, MGA 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). See all urdu editions of Tadhkirah, and the 1976 english edition of Tadhkirah (page 346).
When Mirza Basheer ud Din Mahmud Ahmad returned from Hajj he gave a speech which was quoted in the Al-Badr and had never been quoted or commented upon by any Ahmadi. Nevertheless, in that speech Mirza B. Mahmud Ahmad explains how Ahmadi’s don’t consider other Muslims as Kafir based on their belief that Jesus is alive, instead, Ahmadi’s consider Muslims Kafirs simply because they call Ahmadi’s as Kafirs.
Al-Hilal, dated 25 March 1914, edited by Maulana Abul Kalam Azad)
“For some time, there had been two parties in this Movement over the question of takfir. One party believed that non-Ahmadis are Muslims even though they may not believe in Mirza sahib’s claims. The other party, however, declared openly and clearly that those people who do not believe in Mirza sahib are kafir absolutely — inna li-llahi wa inna ilai-hi raji‘un. The head of the latter party is Mirza Bashir-ud-Din Mahmud Ahmad, and this faction has now made him khalifa but the first group does not accept this. The writing published in this connection by Maulana Muhammad Ali, and the wonderful and admirable courage he has shown in expressing these views while staying in Qadian, where the heads of the other party live, is truly an event which shall always be regarded as a memorable event of this year.” (See Al-Hilal, dated 25 March 1914, edited by Maulana Abul Kalam Azad) (Also See “A Mighty Striving” by Mumtaz Ahmad Faruqi, page 111, online edition).
— Paigham Sulh, 19 March 1914
This was quoted in the Light magazine as of 2007
“””“I have an urge in my heart that compels me to speak out even if I have to accept all manner of tribulation. Calling the followers of the Qibla as being kafir is the crime which Hazrat Mirza
Ghulam Ahmad bitterly accused his opponent Maulvis of committing. But alas! Today we
ourselves are doing what we accused others of. I shudder at the thought of calling those who
recite the Kalima, ‘There is no God but Allah, Muhammad is the Messenger of Allah’, as
being kafirs and excluded from the fold of Islam. … I am prepared to face whatever consequences I may have to bear, and I pray to Allah to give me the strength to be steadfast
upon the truth and grant me patience in adversity.””””
Khwaja Kamaluddin writes “Ikhtalayfaat-e-Silsilaa-e-Ahmadiyya kay Usbaab” (The Causes of Internal Dissensions in the Ahmadiyya Movement), it was published just before or during the 1914 Qadian-Jalsa. He confirms that Mirza Basheer ud Din Mahmud was doing Takfir against all of those who rejected the prophethood of MGA.
The Khalifa, Mirza Basheer ud Din Mahmud Ahmad publishes “Qaul al-Fasl”. In this book, he seems to only discuss the prophethood of MGA and MGA’s connection with the Ismuhu Ahmad verse of the Quran.
The Khalifa, Mirza Basheer ud Din Mahmud Ahmad publishes “Haqiqat-un-Nubuwwat” (Reality of Prophethood) wherein he openly calls all deniers of MGA’s prophethood as Kafirs.
Mirza Bashir Ahmad writes his first series of essay’s at age 22 which are published in the Urdu version of the Review of Religions. This ends becoming a book called Kalimatul-Fasl, which is one of the most controversial books in Ahmadiyya history.
Muhammad Ali responded with “Prophethood in Islam”, a huge book, which was published in December of 1915. In this book, Muhammad Ali discussed his opposition to the Tafkir of the Qadiani-Ahmadi’s. In summary, Muhammad Ali writes that Muslims who deny MGA are not Kafirs, since MGA was not a real prophet (instead just a metaphorical one).
December–Late, During the 1915 Qadian Jalsa
Anwar-i Khilafat is a book which is the text of a speech delivered by the Khalifa, Mirza Basheer-ud Din Mahmud Ahmad at the December 1915 annual Jalsa at Qadian. It was published a few months later in 1916. In this book, the Khalifa argued most emphatically that the prophecy of Jesus about the coming Ahmad, referred to in the Quran in 61:6, does not apply to the Prophet Muhammad but to Hazrat Mirza Ghulam Ahmad. He also continues to deal with the points of difference between his followers and the Lahore Ahmadis. The first issue that he raises in this connection is the interpretation of the prophecy about the coming Ahmad. This book is available online at the Qadiani website in the collection Anwar-ul-‘Uloom, v. 3, no. 5 from the link http://www.alislam.org/urdu/au/?j=3.
Al-Fazl, September 1917, proves Ahmadiyya Takfir towards all Sunni’s/Shia’s.
Maulana Muhammad Ali refuted these ideas and arguments most forcefully in his Urdu book of some 90 pages entitled Ahmad Mujtaba, published in December 1917. He also covered the same subject in English in his book Split in the Ahmadiyya Movement, published in January 1918. In summary, Muhammad Ali argued that MGA was not a prophet and thus his deniers could never be Kafir’s per islamic law.
We have found a reference to the Al-Fazl of 1919 wherein the Khalifa, Mirza Basheer ud Din Mahmud Ahmad expressly calls all deniers of MGA’s prophethood as Kafirs and deniers of God. Its from a recent online edition of Al-Hakam.
The Khalifa finally responded to Muhammad Ali in his famous book, “Aenas Sadaqat” (The Mirror of Truth)(December of 1921)) in english as “Truth About the Split”(1924). In this book, the Khalifa admitted to doing Takfir, however, he seems to have been softening his stance and referred to Muslims as “ghair-ahmadi-musalman” in english as non-ahmadi-muslims.
Muhammad Ali responds to Aenas Sadaqat, with “Haqiqat-i-Ikhtilaf” (Reality of our Differences) and explains how the Khalifa at Qadian is running a family business. However, Muhammad Ali didn’t catch how the Khalifa was slowly moving away from open Takfir to silent Takfir.
The Al-fazl quoted MGA’s letter of 1906 wherein he did Takfir in his private letter to Dr. Khan.
“God has revealed it to me that the person who did not believe in me after having heard about me is not a Muslim.” (Al-Fazl , Qadian, Jan 15, 1935 – Al-Hukum , 4:24, Mirza Ghulam Qadiani
This book(Political Solidarity of Islam) was a Friday khutba delivered by Mirza Mahmud Ahmad on 26th April 1935. An article appered in Paigham Sulh in its issue of 11th May 1935 by Maulana Umar-ud-Din Shimlavi commenting on this khutba. And in Paigham Sulh dated 15 May 1935 the Friday khutba of Maulana Muhammad Ali delivered on 3rd May 1935 (i.e. the next Friday after Mirza Mahmud Ahmad gave his khutba) is published responding to Mirza Mahmud Ahmad’s khutba. Read at this link Maulana Muhamamd Ali’s khutba of 3 May 1935.
Maulana Muhammad Ali also deals with Mirza Mahmud Ahmad’s absurd claim on p. 11 that: “It was the late Khwaja Kamal-ud-Din, who by his speeches and writings, at first, started this question of Kufr and Islam in our Community.”
After 1935, the controversy between the Lahore and Qadiani Jamaats continued on the same issues, and was very fierce between 1940 and 1946. See this link.
Nevertheless, See page 9 and many other pages…
“Moreover, there is a great deal of difference betwreen our definition of Kufr and theirs. They understand by Kufr to mean the denial of Islam, which is the meaning we do not ascribe to this term when using it about the non-Ahmadis. Our view is that if a person conforms to the tenets and teachings of Islam to a given extent, he is entitled to be called a Muslim. But when he falls below even that point then although he may be called a Muslim, he cannot be regarded a perfect Muslim. We never allege on the basis of this definition that every Kafir is doomed to hell-fire for ever. We do not call even the Jews and the Christians to be Kafirs of that description. On the other hand, we believe, that every Hindu, Sikh or Christian or even an atheist will ultimately find the grace of God and finally God will say to him, “go and enter heaven”. So there lies a vast difference between the two view-points. Under their definition of Kufr they consign a person to everlasting perdition. Spiritually it grinds to atoms the person to whom it applies. For him there is no hope, no salvation. But we call others Kafirs only technically. According to our definition of Kufr it is quite possible that a person who dies a Kafir may….” (p. 9)
To the strange allegation by Mirza Mahmud Ahmad in this booklet that:
“It was the late Khwaja Kamal-ud-Din, who by his speeches and writings, at first, started this question of Kufr and Islam in our Community. We have never felt the need or necessity to raise it. It is the Lahore Seceders to whom the late Khwaja Sahib belonged who sometimes feel irresistibly inclined to revert to this question…” (p. 11 of https://www.alislam.org/library/books/Political-Solidarity-of-Islam.pdf)
Maulana Muhammad Ali gives the following reply in his khutba of 3rd May 1935:
“It is a pity that the Khalifa sahib did not mention why the late Khwaja sahib raised this question. What was the fault of Khwaja sahib, about whom it is now being alleged that the question of takfir arose because of him? It was that he was giving a series of lectures [i.e., to the general Muslims in India] in which he stated that all those who profess the Kalima hold to the same principles of Islam and are Muslims. The current Khalifa, who was not then the Khalifa, did not like this. He wrote an entire pamphlet to say that the Khwaja sahib was wrong, and that all those who profess the Kalima but have not joined the bai`at of Hazrat Mirza sahib are kafir. So the Khwaja sahib’s fault was that he called Muslims as Muslims, and the Khalifa sahib is therefore helpless in having to call them as kafir because the Khwaja sahib called them Muslims. If the Khwaja sahib had not committed this mistake, of calling those who profess the Kalima as Muslims, the Khalifa sahib would not have needed to declare them as kafir!
What a curious logic? And now it is the ‘Lahore Seceders’ who enjoy raising this question, and they are in reality responsible for why the Khalifa sahib declares Muslims as kafir! Why? Because when they declare those who profess the Kalima to be Muslims, the Khalifa sahib is annoyed and says: No, they are all kafir.”
I mentioned above (link) that an article appeared in Paigham Sulh in its issue of 11th May 1935 by Maulana Umar-ud-Din Shimlavi commenting on this khutba by Mirza Mahmud Ahmad, referred to by Bilal above. I must admit that I was remiss and negligent in not actually reading this article! It doesn’t only comment on that khutba, it notes the attempt to back peddle.
So I have made this two page article available at this link.
Its title is: “Kufr collapsed after much hope and prayer” (Kufr toota khuda khuda kar ke), su
In Paigham Sulh of 14 September 1935, Dr Basharat Ahmad has commented on the 1935 khutbah of Mirza Mahmud Ahmad being discussed above. Here is a link to his article.
In brief, the following is what he writes:
Some people have misunderstood that Mirza Mahmud Ahmad has in this khutbah changed his belief that other Muslims are kafir. In fact, he has not shifted one inch. What he has done is to tell other Muslims: “Just as your Ulama call us as kafir, we call you as kafir. So why are you unhappy with us? Let us both love each other because we both love calling other Muslims as kafir.” The other reason he has given is: “Your Ulama believe that all kafirs will necessarily go to hell, but we don’t believe that all kafirs will necessarily go to hell.” So Mirza Mahmud Ahmad’s calling them kafir is not as bad as their calling Ahmadis as kafir, because he is not despatching them to hell, as they are despatching Ahmadis to hell. But this is also his belief about all non-Muslims such as Jews and Christians, that a Jew or a Christian is not necessarily doomed to hell. So there is no difference between his belief about non-Muslims and about other Muslims. On the issue of takfir he has not moved one inch. What he has said relates to punishment in the hereafter. In this world, he treats other Muslims as kafir and excluded from the fold of Islam.
There is a khutba by Maulana Muhammad Ali on 26 April 1940 (Paigham Sulh, 3 May 1940), entitled: “Khalifa of Qadian refuses to enter conclusive debate. The issue of Kufr and Islam is the real root of our difference.”
In it he states:
“Everyone knows that for long an argument has been going on about this, and the world knows only that Mirza Mahmud Ahmad considers non-Ahmadis as kafir and excluded from the fold of Islam. He has himself written in his book Ainah-i Sadaqat: … [here he quotes Ainah-i Sadaqat, p. 35] If he has now changed his belief, who is stopping him from declaring this and announcing his new belief that non-Ahmadis have committed kufr of the lower kind and are not excluded from the fold of Islam? … Qadianis consider the khalifa to be infallible. … So Mirza Mahmud Ahmad could say that in 1917 it was correct that non-Ahmadis are kafir and excluded from the fold of Islam even if they have never heard the name of the Promised Messiah, but today in 1940 it is correct that they are not excluded from the fold of Islam, because the khalifa appointed by God cannot commit an error.”
At the Munir Enquiry Commission, the Khalifa claimed that when he wrote Kafir for Muslims in 1921 and before, he only meant small-Kafirs, Muslim-Kafirs essentially. Here is the quote:
“It is evident from this statement itself that the people here I have in mind I take as Muslims. Therefore, when I use the word kafir, I have in my mind kafirs of the second kind which I have defined already, i.e., they are not driven or thrown out of the Millat. When I say they are outside the pale of Islam I have in my mind the view, by Mufradat-i-Raghib on page 240, where Islam has been shown to be of two kinds: one lower than the stage of Iman ; the other above the stage of Iman. In DunalIman, in the stage of lower than common Iman, are included people whose Islam remains at a level lower than a proper Iman and in the stage of higher than the common Iman are Muslims who stand at a level of distinction in their faith, higher than the common level. This is why I said that some people fall outside the pale of Islam, I had in my mind people who come under the category of Dunal Iman. There is an authentic Hadith in Mishkat as well, where the Holy Prophet said: `Whosoever helps a man who is unjust, he puts himself thereby out of the pale of Islam.’”
In 1965, the Lahori-Ahmadi’s published “Truth Triumphs”, in this book, they accused the Khalifa of changing his position on Takfir in 1953 and adopting the Lahori position, however, the Lahori-Ahmadi’s missed the main point here, i.e., the qadiani-Ahmadi’s had been practicing silent Takfir since 1923, and the statements of the Khalifa in 1953 were simply an extension of that.
The Qadiani-Ahmadi’s responded with “Truth Prevails”, which was ordered by Mirza Nasir Ahmad via Qazi Muhammad Nazeer, (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966 (See page xiv). They argued that the Khalifa, and MGA, only meant Kafir in terms of “small kufr” or kufr wherein someone remains a Muslim.
Mirza Nasir Ahmad discussed his father’s and uncle’s statements on Takfir in 1974 at the National Assembly hearings.
In 2006, the Ahmadiyya movement made a PDF version of Tadhkirah, dated as 2006.
This is important to note. Just 2 years after mass publishing this new english translation of Tadhkirah, they edited out MGA’s comments of Takfir and wherein MGA calls his cousins widow as a prostitute. Download the Full 2004 english edition of Tadhkirah here: Tadhkirah 2006 PDF version
In the new version of the Tadhkirah (2009)
This revelation does not exist!!! It seems that Mirza Masroor Ahmad ordered that some controversial revelations be totally deleted.
2018 online english edition of Tadhkirah
Links and Related Essays
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