The Ahmadiyya Muslim Community – A Brief Study in Contemporary Islam – Part 4


By: Al-Hafiz Yunus Omotayo

Reviewing Literatures: What They Say About Ahmadiyya; What Ahmadiyya Says About Itself

[B] Non-Ahmadi Muslims’ Literature on Ahmadiyya

Over the decades, a colossal amount of anti-Ahmadiyya literature written mainly by Muslim scholars has been published world over.

The general themes that characterized most of the non-Ahmadi Muslims’ works on Ahmadiyya are based on the issues of the underlying rationales and objectives of the creation of Ahmadiyya and the claims and beliefs of its founder. On the whole, the numerous allegations may as well be categorized under theological, political and general themes.

Their perceived rationales and objectives of Ahmadiyya as clearly expressed in their works include the notion, as Abul Hasan Nadwi puts it, that Ahmadiyya ‘is a religion by itself, and the Qadianis a separate religious community (ummah), parallel to Islam and the Ummah of Islam.’ [Abul Hasan Nadwi, et al, 101] Dr Fathuddin Koya views it as ‘a rebellion against Islam and the prophethood of Muhammad [saw] and the unity of Muslims.’ [Fathudeen S. M. Koya, 1995: xvii] To Mahmood Ali Khan, ‘Qaidianism is a politico-religious movement’ [Chinioti, Maulana Manzoor Ahmad, 1981: 5]; and the Government of Pakistan’s treatise argues that ‘Modern research scholars have established that Ahmadiyyat is the Khud Kashta Pauda [plant] of the British which was planted by the British for safeguarding the interest of the British government’.[Qadiyaniyyat – A Grave Threat to Islam, 1984]

Syed AbdulHafeez Shah concurs to the allegation of British sponsorship of Ahmadiyya and opined that: ‘If Qadiani movement is looked at in historical perspective, it will become obvious why this seedling, namely Mirza, was implanted amongst Muslims of India.’ [Naeem Osman Memon, 1994: 246] He then proceeds to state that in the wake of the 1857 mutiny and the movement of Hadhrat Sayyid Ahmad Shah, the British were facing great difficulties and therefore: ‘To deal with this problem, in 1869, a delegation of British journalists and Christian leaders came to India to find a solution. A renowned historian and scholar Agha Shorish Kashmiri mentioned in “Ajami Israel” p. 19, their report was published under the title of “The Arrival of British Empire in India.” In this report amongst other recommendations one was made, stated that the majority of Indian Muslims had a blind faith in their spiritual leaders and as such if the Government acquired the services of a person who claimed to be an ‘apostolic prophet”, many people would gather around him. Agha Shorish Kashmiri also mentions in his “Khatm e Nubuwwat” that three persons were shortlisted from all over India for this purpose and after interviewing them, Mirza of Qadian was found to be most suitable.’[Naeem Osman Memon, 1994: 246]

Another characteristic feature of the non-Ahmadi Muslim works is the array of criticisms of the various claims and beliefs of the founder of the Ahmadiyya Muslim Community. There are copious allegations of un-Islamic beliefs and erroneous and misleading interpretations leveled against the sect [Abul Hasan Nadwi, et al,]. For instance, S. Abul Ala Maududi criticised the founder of Ahmadiyya’s interpretation and perspective on the concept of Khatam-un-Nabiyyin – a Quranic title given to the Prophet Muhammad [saw] – and as well as his further claim of prophethood and alleged that: It is the Qadianis alone who have, for the first time in the Muslim history, come forward with a novel interpretation of the term Khatam-un-Nabiyeen. According to them, it means that the Holy Prophet is the Seal of prophethood, i.e. he is the seal for authenticating all subsequent prophethoods.’ [S. Abul A’la Maududi, undated: 2-3].

Similarly, they criticized Ahmadiyya belief in the continuity of divine revelation. In Dr Koya’s assertion, ‘The chief claim of Qadiyyanism has been its insistence on the continuation of divine inspiration and the state of prophethood in spite of the Quranic declaration on the issue. Both prophethood and divine inspiration had been terminated after the death of Prophet Muhammad (P.B.O.H). No prophet will emerge after him till the day of resurrection. No inspiration will come to anybody after Muhammad’s (P.B.O.H) exit.’[Fathudeen S. M. Koya, 1995:7]

The founder’s claims of being a Mujaddid [reformer], Imam Mahdi [Divinely Guided Leader] and the Promised Messiah have also been vehemently criticized by the Muslim scholars [Fathudeen  S. M. Koya, 1995: 34].

Furthermore, it is also alleged that Ahmadiyya ‘proclaimed Jihad to have been abrogated forever.’ [Qadianism: A Critical Study, 78]; and forcefully supported colonialism in India and kept apart his followers from all freedom loving parties of India because he declared that ‘God has made the British Government a mound of peace, tranquility and a place of rest for the Ahmadis.’ [Hasan S., 13/14]

It is also alleged that Ahmadiyya Muslim Community has ‘A regular book which ousts the Quran in rank and status; it has twenty parts and its name is Kitabul Mubin. It is divided in Ayats.’ [Zaheer, E.E., 125]. On the basis of such allegations, most anti-Ahmadiyya Muslim authors infer that the Ahmadiyya Muslim Community cannot be considered an integral part of the Islamic Ummah, since its religion is distinct from Islam and it possesses a ‘regular Shariah of its own’ [Zaheer, et al ].

About the Writer:

Al-Hafiz Yunus Omotayo is a Hafizul Quran, an Islamic Missionary and the National Secretary of the Muslim Writers Guild of Nigeria {Majlis Ansar Sultanil Qalam Nigeria}. Email:; Whatsapp: +234 8057437643


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