Ahmadiyya

Ahmadiyya (/ˌɑːməˈdiːə/, also UK: /-ˈdiːjə/),[1][2][3] officially the Ahmadiyya Muslim Community[4] or
the Ahmadiyya Muslim Jama'at (Arabic: ‫اﻟﺠﻤﺎﻋﺔ اﻹﺳﻼﻣﻴﺔ اﻷﺣﻤﺪﻳﺔ‬, romanized: al-Jamāʿah al-
Islāmīyah al-Aḥmadīyah; Urdu: ‫ﺟﻤﺎﻋﺖ اﺣﻤﺪﯾﮧ ﻣﺴﻠﻤﮧ‬, romanized: Jamā'at Aḥmadiyyah Muslimah), is
an Islamic revival[5] or messianic[6] movement originating in Punjab, British India, in the late 19th
century.[7][8][9] It was founded by Mirza Ghulam Ahmad (1835–1908), who claimed to have been
divinely appointed as both the Promised Mahdi (Guided One) and Messiah expected by Muslims
to appear towards the end times and bring about, by peaceful means, the final triumph of
Islam;[10] as well as to embody, in this capacity, the expected eschatological figure of other major
religious traditions.[11] Adherents of the Ahmadiyya—a term adopted expressly in reference to
Muhammad's alternative name Aḥmad[12][13][14][15]—are known as Ahmadi Muslims or simply
Ahmadis.

The White Minaret and the Ahmadiyya flag in Qadian, India. For Ahmadi Muslims, the two symbolize the advent of the
Mirza Ghulam Ahmad.
Ahmadi thought emphasizes the belief that Islam is the final dispensation for humanity as
revealed to Muhammad and the necessity of restoring it to its true intent and pristine form,
which had been lost through the centuries.[7] Its adherents consider Ahmad to have appeared as
the Mahdi—bearing the qualities of Jesus in accordance with their reading of scriptural
prophecies—to revitalize Islam and set in motion its moral system that would bring about lasting
peace.[16] They believe that upon divine guidance he purged Islam of foreign accretions in belief
and practice by championing what is, in their view, Islam's original precepts as practised by
Muhammad and the early Muslim community.[17][18] Ahmadis thus view themselves as leading
the propagation and renaissance of Islam.[19]

Mirza Ghulam Ahmad established the Community (or Jamāʿat) on 23 March 1889 by formally
accepting allegiance from his supporters. Since his death, the Community has been led by a
succession of Caliphs. By 2017 it had spread to 210 countries and territories of the world with
concentrations in South Asia, West Africa, East Africa, and Indonesia. The Ahmadis have a
strong missionary tradition, having formed the first Muslim missionary organization to arrive in
Britain and other Western countries.[20] Currently, the community is led by its caliph, Mirza
Masroor Ahmad, and is estimated to number between 10 and 20 million worldwide.[21][22][23]

The movement is almost entirely a single, highly organized group. However, in the early history of
the community, some Ahmadis dissented over the nature of Ahmad's prophetic status and
succession. They formed the Lahore Ahmadiyya Movement, which has since dwindled to a small
fraction of all Ahmadis. Some Ahmadiyya-specific beliefs have been thought of as opposed to
current conceptions of Islamic orthodoxy and the movement has faced persecution in many
parts of the world.[24][23][25][26] The term Qādiyānī is used pejoratively to refer to the
movement.[27]

Naming and etymology

Ahmadiyya

Arabic ‫أﺣﻤﺪﻳﺔ‬

Romanization Aḥmadīya(t)

Literal meaning fellowship/followers of Aḥmad, i.e. Muhammad

The Ahmadiyya movement was founded in 1889, but the name Aḥmadīyah was not adopted until
about a decade later. In a manifesto dated 4 November 1900, Mirza Ghulam Ahmad announced
that the name chosen to identify the movement from other Muslim groups would be in reference
to Muhammad's alternative name Aḥmad.[28][15] According to him, the meaning of the name
Muḥammad—"the most praised one"—comported with the traits of glory and indicated the
triumphant career of the Islamic prophet following his migration to Medina; but Aḥmad, an
Arabic elative form meaning "highly praised" and also "one who praises the most", comported
with the beauty of his sermons and conveyed the perseverance and forbearance that
characterized his earlier life at Mecca. Accordingly, these two names reflected two aspects or
modalities of Islam and in later times it was the latter aspect that was destined to be the chief
characteristic of its progress.[29][13][15][30] Ghulam Ahmad deemed it a blameworthy innovation
(bid‘ah) to label an Islamic group or school after anyone other than Muhammad.[31] The
announcement of 1900 stated:

The name which is appropriate for this Movement and which we

prefer for ourselves and for our Jamā'at is Muslims of the Aḥmadīyah
Section. And it is permissible that it also be referred to as Muslims of the
Aḥmadī school.[32]

Lexicology

The term Aḥmadīyah—formed by way of suffixation (nisba) from Aḥmad and the suffix -īya(t)
(comparable to the English -ness)—is an abstract noun used in reference to the movement itself;
while the term Aḥmadī (adjectivally denoting affiliation to Aḥmad) is a noun used in reference to
an adherent of the movement, whether male or female. Despite Ahmadis dissociating the name
from their founder, deriving it instead from Islamic prophecy[33] and the name variant of
Muhammad,[13] some Sunni Muslims, especially in the Indian subcontinent from where the
movement originated, refer to Ahmadis using the pejorative terms Qādiyānī—derived from
Qadian, the home town of Ghulam Ahmad; or Mirzaī—from Mirza, one of his titles.[34] Both are
externally attributed names and are never used by the Ahmadiyya Muslim Community itself.[35]

Summary of beliefs

The Six articles of Islamic Faith and the Five Pillars of Islam constitute the basis of Ahmadi
belief and practice. Likewise, Ahmadis accept the Quran as their holy text, face the Kaaba during
prayer, follow the sunnah (normative practice of Muhammad) and accept the authority of the
ahadith (sing. hadith; reported sayings of and narrations about Muhammad).[36] In the derivation
of Ahmadi doctrine and practice, the Quran has supreme authority followed by the sunnah and
the ahadith. Quranic rulings cannot be overruled by any other secondary or explanatory source. If
a hadith is found to be in manifest conflict with the Quran and defies all possible efforts at
harmonization, it is rejected regardless of the classification of its authenticity.[35][37] Their
acceptance of the authority of the four Rightly Guided caliphs (successors) as legitimate leaders
of the Muslim community following Muhammad's death and their belief that a caliph need not
be a descendant of Muhammad fundamentally aligns Ahmadis with the Sunni tradition of Islam
rather than with the Shi'a tradition. In matters of fiqh (Islamic jurisprudence), Ahmadis reject
strict adherence (taqlid) to any particular school of thought (madhhab), giving foremost
precedence to the Quran and sunnah, but usually base their rulings on the Hanafi methodology in
cases where these sources lack clear elaboration.[38] What essentially distinguishes Ahmadi
Muslims from other Muslims is their belief in Mirza Ghulam Ahmad, the founder of the
movement, as both the promised Mahdi (Guided One) and Messiah foretold by Muhammad to
appear in the end times. Summarising his claim, Ahmad writes:

The task for which God has appointed me is that I should remove the
malaise that afflicts the relationship between God and His creatures
and restore the relationship of love and sincerity between them.
Through the proclamation of truth and by putting an end to religious
conflicts, I should bring about peace and manifest the Divine verities
that have become hidden from the eyes of the world. I am called upon
to demonstrate spirituality which lies buried under egoistic darkness. It
is for me to demonstrate by practice, and not by words alone, the
Divine powers which penetrate into a human being and are manifested
through prayer or attention. Above all, it is my task to re-establish in
people’s hearts the eternal plant of the pure and shining Unity of God
which is free from every impurity of polytheism, and which has now
completely disappeared. All this will be accomplished, not through my
power, but through the power of the Almighty God, Who is the God of
heaven and earth.[39]

In keeping with this, he believed his objective was to defend and propagate Islam globally
through peaceful means, to revive the forgotten Islamic values of peace, forgiveness and
sympathy for all mankind, and to establish peace in the world through the teachings of Islam. He
believed that his message had special relevance for the Western world, which, he believed, had
descended into materialism.[40]

Ahmadi teachings state that all the major world religions have divine origins and are part of the
divine plan towards the establishment of Islam as the final religion, because Islam is the most
complete and perfected the previous teachings of other religions,[41] which (they believe) have
drifted away from their original form and been corrupted. The message which the founders of
these religions brought was, therefore, essentially the same as that of Islam, albeit incomplete.
The completion and consummation of the development of religion came about with the advent
of Muhammad. However, the global conveyance, recognition and eventual acceptance of his
message (i.e. the perfection of the manifestation of Muhammad's prophethood) was destined to
occur with the coming of the Mahdi.[42] Thus, Ahmadi Muslims regard Mirza Ghulam Ahmad as
that Mahdi and, by extension, the "Promised One" of all religions fulfilling eschatological
prophecies found in the scriptures of the Abrahamic religions, as well as Zoroastrianism, the
Indian religions, Native American traditions and others.[43] Ahmadi Muslims believe that Ahmad
was divinely commissioned as a true reflection of Muhammad's prophethood to establish the
unity of God and to remind mankind of their duties towards God and His creation.[44][45]
Summarising the Islamic faith, Ahmad writes:

There are only two complete parts of faith. One is to love God and the
other is to love mankind to such a degree that you consider the
suffering and the trials and tribulations of others as your own and that
you pray for them.[46]

Articles of faith

Ahmadi Muslims subscribe to the same beliefs as the majority of Muslims,[47] but with a
difference of opinion on the meaning of Khatam an-Nabiyyin. The six articles of faith are
identical to those believed in by Sunni Muslims, and are based on the Quran and traditions of
Muhammad:

Unity of God
 

The Shahada, outside the Mahmood Mosque in Zurich, proclaiming the oneness of God.

Ahmadi Muslims firmly believe in the absolute Unity of God.[47] Acknowledgement of this
principle is the most important and the cardinal principle of Islam as interpreted by the
Community. All other Islamic beliefs spring from this belief. The belief in the Unity of God is
thought to influence a person's life in all its aspects and is believed to have much wider meaning
and deeper applications. For example, elaborating on the Oneness of God, the Quranic verse
"There is no all-encompassing power except God" is believed to negate all forms of fear with the
exception of the fear of God. It instills a sense of complete dependence on God and that every
good emanates from Him. In general, the belief in unity of God is thought to liberate believers
from all forms of carnal passions, slavery and perceptions of earthly imprisonment. The founder
of the Community writes:

The Unity of God is a light which illumines the heart only after the
negation of all deities, whether they belong to the inner world or the
outer world. It permeates every particle of man's being. How can this
be acquired without the aid of God and His Messenger? The duty of
man is only to bring death upon his ego and turn his back to devilish
pride. He should not boast of his having been reared in the cradle of
knowledge but should consider himself as if he were merely an
ignorant person, and occupy himself in supplications. Then the light of
Unity will descend upon him from God and will bestow new life upon
Him.[48]
It is further believed that the Islamic concept of Oneness of God inculcates the realization of the
Oneness of the human species and thus removes all impediments in this regard. The diversity of
all human races, ethnicities and colours are considered worthy of acceptance. Moreover, it is
thought that a belief in the Unity of God creates a sense of absolute harmony between the
Creator and the creation. It is understood that there can be no contradiction between the word of
God and work of God.[49][50]

Islam recognises God as the fountain-head of all excellences, free from all imperfection as
understood by the Community. God is recognised as a Living God who manifests himself
everywhere and listens to the prayers of his servants. Distinctively, however, Ahmadi Muslims
recognise that the attributes of God are eternal. On account of this, Ahmadi teachings propound
the view that God communicates with mankind as he did before.

Angels

The belief in angels is fundamental to the Ahmadiyya Muslim Community. They are spiritual
beings created by God to obey him and implement his commandments. Unlike human beings,
angels have no free will and cannot act independently. Under God's command, they bring
revelations to the Prophets, bring punishment on the Prophets' enemies, glorify God with his
praise, and keep records of human beings' deeds. Angels are not visible to the physical eye. Yet,
according to the Ahmadiyya Muslim Community, they do sometimes appear to man in one form
or another. This appearance, however, is not physical but a spiritual manifestation.[51] Ahmadi
Muslims regards angels as celestial beings who have their own entity as persons. The major role
they play is the transmission of messages from God to human beings. According to the Quran,
the entire material universe as well as the religious universe is governed by some spiritual
powers, which are referred to as angels. Whatever they do is in complete submission to the Will
of God and the design that he created for things. According to Islam, as interpreted by Ahmadi
Muslims, they cannot deviate from the set course or functions allocated to them, or from the
overall plan of things made by God.[52]

Books
 

Some of the many Quran translations by Ahmadi translators at the 2009 Frankfurt Book Fair

For Ahmadi Muslims, the third article in Islam is concerned with the belief in all the divine
scriptures as revealed by God to his Prophets. This includes, the Torah, the Gospel, the Psalms,
the scrolls of Abraham, and the Quran. Before the advent of Islam, the history of religion is
understood as a series of dispensations where each messenger brought teachings suitable for
the time and place. Thus, at the time of their inception, the divine teachings sent by God
concurred in their fundamentals, with the exception of minor details that were chosen to
complement the time and place. With the exception of the Quran, it is believed that the divine
scriptures are susceptible to human interpolation. Islam recognises that God sent his prophets
to every nation and isolated communities of the world. Thus, according to the Ahmadi teachings,
books outside of the Abrahamic tradition, such as the Vedas and Avesta are too considered as
being of divine origin. Among the recognised books, the Community believes that the Quran is
the final divine scripture revealed by God to mankind. The teachings of the Quran are considered
timeless.[53]

Prophets

According to the Ahmadi Muslim view, the fourth article of faith in Islam is concerned with the
belief in all divine prophets sent by God. Ahmadi Muslims believe that when the world is filled
with unrighteousness and immorality, or when a specific part of the world displays these
attributes, or when the followers of a certain law (religion) become corrupt or incorporate
corrupted teachings into the faith, thus making the faith obsolete or in need of a Divine
Sustainer, then a Prophet of God is sent to re-establish His Divine Will. Aside from the belief in all
prophets in the Quran and the Old Testament, the Community also regards Zoroaster, Krishna,
Buddha, Confucius as prophets.[54]
According to the Ahmadiyya belief, the technical Islamic terms "warner" (natheer), "prophet"
(nabi), "messenger" (rasul) and "envoy" (mursal) are synonymous in meaning. However, there are
two kinds of prophethood as understood by the Community: Law-bearing prophets, who bring a
new law and dispensation, such as Moses (given the Torah) and Muhammad (given the Quran);
and non-law-bearing prophets, who appear within a given dispensation such as Jeremiah, Jesus
and Mirza Ghulam Ahmad. Adam is regarded as the first human with whom God spoke and
revealed to him his divine will and thus the first prophet, but is not regarded as the first human
on earth by the Ahmadiyya Muslim Community, contrary to traditional Islamic, Jewish and
Christian interpretations. This view is based on the Quran itself, according to the Ahmadiyya
Muslim Community.[55] Ahmadis believe Muhammad to be the final law-bearing prophet but
teach the continuity of prophethood.

Day of Judgement

The fifth article of faith relates to the Day of Judgment.[56] According to the Ahmadis, after belief
in one God, belief in the Day of Judgement is the most emphasized doctrine mentioned in the
Quran.[56] According to Ahmadi Muslim beliefs, the entire universe will come to an end on the
Day of Judgment, a position also taken by all other Islamic sects and schools of thought. The
dead will be resurrected and accounts will be taken of their deeds. People with good records will
enter into Heaven while those with bad records will be thrown into Hell.[56] Hell is understood in
Ahmadiyya as a temporary abode, lasting an extremely long time but not everlasting, much like
in mainstream Judaism. It is thought to be like a hospital, where souls are cleansed of their sins,
and this view is based on the Quran and Hadith.[57]

Divine decree

The Ahmadiyya Muslim Community believes that divine decree controls the eventual outcome of
all actions in this universe. Within the boundaries of divine decree, man is given free will to
choose the course.[58] Ahmadi Muslims believe that they will be judged on the basis of their
intentions and deeds on the Day of Judgment. Ahmadis believe that science is the study of the
acts of God and religion is the study of the word of God and the two cannot possibly contradict
each other. They believe that Adam, the prophet, was simply the first Prophet and not the first
human on earth, as understood by them being in the Quran. Ahmadi Muslims do believe in the
theory of biological evolution, albeit guided by God.

Five pillars
 

Though many Ahmadi Muslims perform Hajj, they are not permitted by Saudi law.[59]

The Pillars of Islam (arkan al-Islam; also arkan ad-din, "pillars of religion") are five basic acts in
Islam, considered obligatory for all Ahmadi Muslims.[60] The Quran presents them as a
framework for worship and a sign of commitment to the faith. They are: (1) the shahadah
(creed), (2) daily prayers (salat), (3) almsgiving (zakah), (4) fasting during Ramadan, and (5) the
pilgrimage to Mecca (hajj) at least once in a lifetime.[61] Ahmadi Muslims agree with both Shia
and Sunni sects on the essential details for the performance of these acts. However, Ahmadi
Muslims in Pakistan are prohibited by law, and to some extent in other Muslim countries by
persecution, from self-identifying as Muslims. This creates some level of difficulty in performing
the obligatory acts. Although Ahmadi Muslims from some countries do perform the pilgrimage
to Mecca, they are not allowed under Saudi law.[59]

Distinct teachings

Although the Five Pillars of Islam and the six articles of belief of Ahmadi Muslims are identical
to those of mainstream Sunni Muslims and central to Ahmadi belief,[62] distinct Ahmadiyya
beliefs include:

Second Coming

Contrary to mainstream Islamic belief, Ahmadi Muslims believe that Jesus was crucified and
survived the four hours on the cross.[63] He was later revived from a swoon in the tomb.[64]
Ahmadis believe that Jesus died in Kashmir of old age whilst seeking the Lost Tribes of
Israel.[63][65][66][67] Jesus' remains are believed to be entombed in the Roza Bal shrine in Kashmir
under the name Yuz Asaf.[63][65] In particular, it is believed that the biblical and the Islamic
prophecies concerning the second coming of Jesus were metaphorical, and that Mirza Ghulam
Ahmad personally fulfilled these prophecies and the second advent of Jesus. Ahmadi Muslims
also believe that the "promised messiah" and the "Imam Mahdi" are the same person, and that it
is through his teachings, influence and prayers and those of his followers that Islam will defeat
the Anti-Christ or Dajjal in a period similar to the period of time it took for nascent Christianity to
rise (Ahmadiyya relationship with Christianity) and that the Dajjal's power will slowly fade away,
heralding the prophesied final victory of Islam and the age of peace.

The White Minaret in the Aqsa Mosque, Qadian, India. For Ahmadi Muslims, it symbolizes the advent of Mirza Ghulam
Ahmad and the ultimate preeminence of Islam.

Seal of Prophets
Although Ahmadi Muslims believe that the Quran is the final message of God for mankind, they
also believe that God continues to communicate with his chosen individuals in the same way he
is believed to have done in the past. All of God's attributes are eternal. In particular, Ahmadi
Muslims believe that Muhammad brought prophethood to perfection and was the last law-
bearing prophet and the apex of humankind's spiritual evolution. New prophets can come, but
they must be completely subordinate to Muhammad and will not be able to exceed him in
excellence nor alter his teaching or bring any new law or religion. They are also thought of as
reflections of Muhammad rather than independently made into Prophets, like the Prophets of
antiquity.[68]

Jihad

According to Ahmadi Muslim belief, Jihad can be divided into three categories: Jihad al-Akbar
(Greater Jihad) is that against the self and refers to striving against one's low desires such as
anger, lust and hatred; Jihad al-Kabīr (Great Jihad) refers to the peaceful propagation of Islam,
with special emphasis on spreading the true message of Islam by the pen; Jihad al-Asghar
(Smaller Jihad) is an armed struggle only to be resorted to in self-defence under situations of
extreme religious persecution whilst not being able to follow one's fundamental religious beliefs,
and even then only under the direct instruction of the Caliph.[69] Ahmadi Muslims point out that
as per Islamic prophecy, Mirza Ghulam Ahmad rendered Jihad in its military form as inapplicable
in the present age as Islam, as a religion, is not being attacked militarily but through literature
and other media, and therefore the response should be likewise.[70] They believe that the answer
of hate should be given by love.[71]

Concerning terrorism, the fourth Caliph of the Community wrote in 1989:

As far as Islam is concerned, it categorically rejects and condemns

every form of terrorism. It does not provide any cover or justification
for any act of violence, be it committed by an individual, a group or a
government.[72]

Abrogation

Unlike most scholars of other Islamic sects,[73] Ahmadi Muslims do not believe that any verses
of the Quran abrogate or cancel other verses. All Quranic verses have equal validity, in keeping
with their emphasis on the "unsurpassable beauty and unquestionable validity of the Qur'ān".[74]
The harmonization of apparently incompatible rulings is resolved through their juridical deflation
in Ahmadī fiqh, so that a ruling (considered to have applicability only to the specific situation for
which it was revealed), is effective not because it was revealed last, but because it is most
suited to the situation at hand.[74]

Religion and science

Ahmadi Muslims believe that there cannot be a conflict between the word of God and the work of
God, and thus religion and science must work in harmony with each other.[75] With particular
reference to this relationship, the second Caliph of the Ahmadiyya Muslim Community states
that in order to understand God's revelation, it is necessary to study His work, and in order to
realize the significance of His work, it is necessary to study His word.[76] According to the Nobel
laureate, Abdus Salam, a devout Ahmadi Muslim, 750 verses of the Quran (almost one eighth of
the book) exhort believers to study Nature, to reflect, to make the best use of reason in their
search for the ultimate and to make the acquiring of knowledge and scientific comprehension
part of the community's life.[77]

Cyclical nature of history

A final distinct beliefs is the notion that the history of religion is cyclic and is renewed every
seven millennia. The present cycle from the time of the Biblical Adam is split into seven epochs
or ages, parallel to the seven days of the week, with periods for light and darkness. Mirza
Ghulam Ahmad appeared as the promised Messiah at the sixth epoch heralding the seventh and
final age of mankind,[78] as a day in the estimation of God is like a thousand years of man's
reckoning.[Quran 22:47 (https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A2002.02.0006%3Asura%3D2
2%3Averse%3D47) ]
According to Ghulam Ahmad, just as the sixth day of the week is reserved for
Jumu'ah (congregational prayers), likewise his age is destined for a global assembling of
mankind in which the world is to unite under one universal religion: Islam.

History
 Ahmadiyya timeline

1882 Mirza Ghulam Ahmad (without publicity) claims to be the Mujaddid of the fourteenth Islamic century

1889 Mirza Ghulam Ahmad establishes the Ahmadiyya Muslim movement

1890 Mirza Ghulam Ahmad announces his claim to 'The Promised Messiah' and 'The Imam Mahdi' of the Latter days

1908 Mirza Ghulam Ahmad dies in Lahore. Hakeem Noor-ud-Din is elected as the First Caliph

1914 Mirza Basheer-ud-Din Mahmood Ahmad is elected as the Second Caliph

1947 Mirza Basheer-ud-Din Mahmood Ahmad migrates to Lahore, Pakistan

1948 Mirza Basheer-ud-Din Mahmood Ahmad establishes the city of Rabwah as the new headquarters of the
Community

1965 Mirza Nasir Ahmad is elected as the Third Caliph

1982 Mirza Tahir Ahmad is elected as the Fourth Caliph

1984 Mirza Tahir Ahmad migrates to London, England, moving the headquarters to London

2003 Mirza Masroor Ahmad is elected as the Fifth Caliph

2019 The headquarters of the Ahmadiyya Muslim Community is moved from the Fazl Mosque in Southfields, London
to Islamabad in Tilford, Surrey

Formally, the history of the Ahmadiyya Muslim Community begins when Mirza Ghulam Ahmad
took the oath of allegiance from a number of his companions at a home in Ludhiana, India, on 23
March 1889. However, the history can be taken back to the early life Ahmad, when he reportedly
started receiving revelations concerning his future, but also as far back as the traditions of
various world religions. At the end of the 19th century, Mirza Ghulam Ahmad of Qadian
proclaimed himself to be the "Centennial Reformer of Islam" (Mujaddid), metaphorical second
coming of Jesus and the Mahdi (guided one) awaited by the Muslims and obtained a
considerable number of followers especially within the United Provinces, the Punjab and
Sindh.[79] He and his followers claim that his advent was foretold by Muhammad, the Prophet of
Islam, and also by many other religious scriptures of the world. Ahmadiyya emerged in India as a
movement within Islam, also in response to the Christian and Arya Samaj missionary activity
that was widespread in the 19th century.

The Ahmadiyya faith claims to represent the latter-day revival of the religion of Islam. Overseas
Ahmadiyya missionary activities started at an organized level as early as 1913 (for example, the
UK mission in Putney, London). For many modern nations of the world, the Ahmadiyya
movement was their first contact with the proclaimants from the Muslim world.[80] According to
Richard Brent Turner, "until the mid-1950s the Ahmadiyyah was arguably the most influential
community in African-American Islam".[81] Today, the Ahmadiyya Muslim Community has one of
the most active missionary programs in the world. It is particularly large in Africa. In the post
colonial era, the Community is credited for much of the spread of Islam in the continent.[82]

First Caliphate

After the death of Mirza Ghulam Ahmad, Hakeem Noor-ud-Din was unanimously elected as his
first successor and Caliph of the Community. Within the stretch of his Caliphate, a period which
lasted six years, he oversaw a satisfactory English translation of the Quran, the establishment of
the first Ahmadiyya Muslim mission in England and the introduction of various newspapers and
magazines of the Community. As a result of growing financial requirements of the Community,
he set up an official treasury. Most notably, however, he dealt with internal dissensions, when a
number high-ranking office bearers of the Ahmadiyya Council disagreed with some of the
administrative concepts and the authority of the Caliph.

Second Caliphate

The Ahmadiyya Muslim Community Flag, first designed in 1939, during the Second Caliphate

Soon after the death of the first caliph, Mirza Basheer-ud-Din Mahmood Ahmad was elected as
the second caliph, in accordance with the will of his predecessor. However, a faction led by
Maulana Muhammad Ali and Khwaja Kamal-ud-Din strongly opposed his succession and
refused to accept him as the next caliph, which soon led to the formation of the Lahore
Ahmadiyya Movement. This was due to certain doctrinal differences they held with the caliph
such as the nature of Mirza Ghulam Ahmad's prophethood and succession.[83] It has also been
theorised that a clash of personalities with that of the dissenters and the caliph himself, who
had a relatively poor academic background, also played a role.[84] However, the Lahore
Ahmadiyya movement, which settled in Lahore, has had relatively little success and has failed to
attract a sizeable following.[85] In the history of the Community, this event is referred to as 'The
Split' and is sometimes alluded to a prophecy of the founder.

Elected at a young age, Mahmood Ahmad's Caliphate spanned a period of almost 52 years. He
established the organizational structure of the Community and directed extensive missionary
activity outside the subcontinent of India. Several weeks following his election, delegates from
all over India were invited to discuss about propagation of Islam. Two decades later, Mahmood
Ahmad launched a twofold scheme for the establishment of foreign missions and the moral
upbringing of Ahmadi Muslims. The Tehrik-e-Jadid and Waqf-e-Jadid or the 'new scheme' and the
'new dedication' respectively, initially seen as a spiritual battle against the oppressors of the
Ahmadi Muslims, called upon members of the Community to dedicate their time and money for
the sake of their faith. In time the scheme produced a vast amount of literature in defence of
Islam in general and the Ahmadiyya beliefs in particular. The funds were also spent on the
training and dispatching of Ahmadi missionaries outside the Indian sub-continent.[86]

During his time, missions were established in 46 countries, mosques were constructed in many
foreign countries and the Quran published in several major languages of the world. Although the
Community continued to expand in the course of succeeding Caliphates, sometimes at a faster
pace, the second caliph is credited for much of its inception. Ahmad wrote many written works,
the most significant of which is the ten volume commentary of the Quran.[86]

Third Caliphate

Elected on 8 November 1965, Mirza Nasir Ahmad succeeded as the third Caliph of the
Ahmadiyya Muslim Community. Started by his predecessor, he is credited with the expansion of
the missionary work, particularly in Africa, and is seen as having shown great leadership and
guidance to the Community during the period when the National Assembly of Pakistan declared
the Community as a non-Muslim minority.[87][88] Nusrat Jahan Scheme, a scheme dedicated to
serving parts of Africa by running numerous medical clinics and schools was one of the many
outcomes of his 1970 tour of West Africa, regarded as the first ever visit to the continent made
by an Ahmadi Caliph. During his visit for the foundation stone ceremony of the Basharat
Mosque, the first mosque in modern Spain, he coined the popular Ahmadiyya motto: Love for all,
Hatred for None.[89][90]
Mirza Nasir Ahmad established the Fazl-e-Umar Foundation in honour of his predecessor,
oversaw the compilations of dialogues and sayings of the founder of the Community, Mirza
Ghulam Ahmad, and also directed the complete collection of the dreams, visions and verbal
revelations claimed to have been received by the founder.[87]

Fourth Caliphate

Baitur Rehman Mosque near Washington, D.C., is one of several mosques inaugurated by the fourth caliph

Mirza Tahir Ahmad was elected as the fourth Caliph of the Ahmadiyya Muslim Community on 10
June 1982, a day after the death of his predecessor. Following the Ordinance XX that was
promulgated by the government of Pakistan in 1984, which rendered the Caliph unable to
perform his duties and put the very institution in jeopardy, Ahmad left Pakistan and migrated to
London, England, moving the headquarters of the Community to Fazl Mosque, the first mosque
in London.[91] For Ahmadi Muslims, the migration marked a new era in the history of the
Community. Ahmad launched the first Muslim satellite television network, Muslim Television
Ahmadiyya;[92] instituted the Waqfe Nau Scheme, a program to dedicate Ahmadi Muslim children
for the services of the Community; and inaugurated various funds for humanitarian causes such
as the Maryum Shaadi Fund, the Syedna Bilal Fund, for victims of persecution, and the disaster
relief charity Humanity First.[92]

To the Community, Ahmad is noted for his regular Question & Answer Sessions he held in
multiple languages with people of various faiths, professions and cultural backgrounds.
However, Ahmad also wrote many books – the most significant of which include Islam's
Response to Contemporary Issues, Murder in the name of Allah, Absolute Justice, Kindness and
Kinship, Gulf Crisis and The New World Order and his magnum opus[93] Revelation, Rationality,
Knowledge & Truth.
Fifth Caliphate

Following the death of the fourth Caliph in 2003, the Electoral College for the first time in the
history of the Community convened in the western city of London, after which Mirza Masroor
Ahmad was elected as the fifth and current Caliph of the Ahmadiyya Muslim Community. In his
effort to promote his message of peace and facilitate service to humanity, Ahmad travels
globally meeting heads of state, holding peace conferences, and exhibiting Islamic solutions to
world problems.[94] In response to ongoing conflicts, Ahmad has sent letters to world leaders,
including Elizabeth II and Pope Francis. Being the spiritual head of millions of Ahmadi Muslims
residing in over 200 countries and territories of the world, Ahmad travels globally, teaching,
conveying and maintaining correspondence with communities of believers and individuals,
expounding principles of the Islamic faith.

Demographics

Ahmadiyya Muslim population map.

By 2016, the community had been established in 209 countries and territories of the world with
concentrations in South Asia, West Africa, East Africa, and Indonesia. The community is a
minority Muslim sect in almost every country of the world.[95] In some countries like Pakistan, it
is practically illegal to be an Ahmadi Muslim.[96] Together, these factors make it difficult to
estimate the Ahmadiyya population for both the community itself as well as independent
organizations. For this reason, the community gives a figure of "tens of millions";[97] however,
most independent sources variously estimate the population to be at least 10 to 20 million[98]
worldwide, thereby representing around 1% of the world's Muslim population.[99] In 2001, the
World Christian Encyclopedia, estimated that the Ahmadiyya movement was the fastest growing
group within Islam.[100] It is estimated that the country with the largest Ahmadiyya population is
Pakistan, with an estimated 4 million Ahmadi Muslims.[101] The population is almost entirely
contained in the single, organized and united movement, headed by the Caliph. The other is the
Lahore Ahmadiyya Movement, which represents less than 0.2% of the total Ahmadiyya
population.[85] Ahmadiyya are estimated to be from 60,000 to 1 million in India.[102]

Organizational structure

The Caliph

Baitul Futuh Mosque, one of the largest mosques in Europe. The Caliph's Friday Sermon is televised live throughout the
world, via MTA TV

Ahmadi Muslims believe that the Ahmadiyya caliphate is the resumption of the Rightly Guided
Caliphate. This is believed to have been re-established with the appearance of Mirza Ghulam
Ahmad whom Ahmadis believe was the promised Messiah and Mahdi. Ahmadi Muslims
maintain that in accordance with Quranic verses (such as [Quran 24:55 (https://www.perseus.tufts.edu/hopp
er/text?doc=Perseus%3Atext%3A2002.02.0006%3Asura%3D24%3Averse%3D55) ]
) and numerous Hadith on the
issue, Khilāfah or the Caliphate can only be established by God Himself and is a divine blessing
given to those who believe and work righteousness and uphold the unity of God. Therefore, any
movement to establish the Caliphate centred around human endeavours alone is bound to fail,
particularly when the condition of the people diverges from the precepts of prophethood and they
are as a result disunited, their inability to elect a caliph caused fundamentally by the lack of
righteousness in them. It is believed that through visions, dreams and spiritual guidance, God
instils into the hearts and minds of the believers of whom to elect. No campaigning, speeches or
speculation of any kind are permitted. Thus the caliph is designated neither necessarily by right
(i.e. the rightful or competent one in the eyes of the people) nor merely by election but primarily
by God.[103]

According to Ahmadiyya thought, it is not essential for a caliph to be the head of a state, rather
the spiritual and religious significance of the Caliphate is emphasised. It is above all a spiritual
office, with the purpose to uphold, strengthen, spread the teachings of Islam and maintain the
high spiritual and moral standards within the global community established by Muhammad. If a
caliph does happen to bear governmental authority as a head of state, it is incidental and
subsidiary in relation to his overall function as a caliph.[104][105] The caliph is also referred to by
Ahmadi Muslims as Amir al-Mu'minin (Leader of the Faithful). The current and fifth caliph is
Mirza Masroor Ahmad.

The Consultative Council

The Majlis-ash-Shura or the Consultative Council, in terms of importance, is the highest ranking
institution within the Community after the Caliphate. It was established in 1922 by the second
caliph, Mirza Basheer-ud-Din Mahmood Ahmad. This advisory body meets formally at least once
a year. At the international level, the council is presided over by the caliph. Its main purpose is to
advise the caliph on important matters such as finance, projects, education and other issues
relating to members of the Community. It is required for the caliph to carry out his duties through
consultation, taking into consideration the views of the members of the council. However, it is
not incumbent upon him to always accept the views and recommendations of the members. The
caliph may comment, issue instructions, announce his decisions on the proposals during the
course of the proceedings or may postpone the matter under further reflection. However, in
most cases the caliph accepts the advice given by the majority. At the national level, the council
is presided over by the ʾAmīr (National President). At the conclusion of the proceedings, the
recommendations are sent to the caliph for approval which he may accept, reject or partially
accept.[106]

The Headquarters

The principal headquarters of the Ahmadiyya Muslim Community is the city, town or place where
the caliph resides. As such, since the forced exile of the fourth caliph from Pakistan in 1984, the
de facto headquarters of the Community had been based at the Fazl Mosque in London,
England. In 2019, the fifth caliph moved the headquarters to Islamabad, in Tilford, England on
land bought by the Community in 1985.[107][108] Although the Islamic holy cities of Mecca and
Medina are acknowledged to be more sacred, Qadian is considered to be the spiritual
headquarters of the Community.[109] It is believed, and prophesied, that in the future, the
Ahmadiyya Caliphate will once again return to Qadian, the birthplace of Mirza Ghulam Ahmad.
However, the Ahmadiyya city of Rabwah in Pakistan, since its founding on 20 September 1948
by the second caliph, after the Indian partition, coordinates majority of the organization's activity
around the world. In particular, the city is responsible for, but not exclusively, the two central
bodies of the Community; Central Ahmadiyya Council and the Council for 'The New
Scheme'.[110][111] Another, but much smaller body, the Council for 'New Dedication' , is also active.
All central bodies work under the directive of the caliph.

Sadr Anjuman Ahmadiyya or the Central Ahmadiyya Council, first set up by Mirza Ghulam Ahmad
in 1906, is today responsible for organizing the Community activities in India, Pakistan and
Bangladesh; whereas the Anjuman Tehrik-i-Jadid or the Council for 'The New Scheme', first set up
by the second caliph, is responsible for missions outside the Indian subcontinent.[110] Each
council is further divided into directorates, such as the Department of Financial Affairs, the
Department of Publications, the Department of Education, the Department of External Affairs, and
the Department of Foreign Missions among others.[112] Under the latter council, the Community
has built over 15,000 mosques, over 500 schools, over 30 hospitals and translated the Quran
into over 70 languages.[113] The Anjuman Waqf-i-Jadid or the Council for 'The New Dedication' ,
also initiated by the second caliph, is responsible for training and coordinating religious teachers
in rural communities around the world.

Institutions

Pakistani campus of the Ahmadiyya University in Rabwah

Of all religious institutions of the Ahmadiyya Muslim Community, Jāmi’ah al-Ahmadīyya,

sometimes translated as Ahmadiyya University of Theology and Languages, is particularly
notable. It is an international Islamic seminary and educational institute with several campuses
throughout Africa, Asia, Europe, and North America. Founded in 1906 as a section in Madrassa
Talim ul Islam (later Talim-ul-Islam College) by Mirza Ghulam Ahmad, it is the main centre of the
Ahmadiyya Muslim Community for Islamic learning and the training of missionaries. Graduates
may be appointed by the Caliph either as missionaries of the Community[111] (often called
Murrabi, Imam, or Mawlana) or as Qadis or Muftis of the Community with a specialisation in
matters of fiqh (Islamic Jurisprudence). Some Jamia alumni have also become Islamic
historians. As of 2008, there are over 1,300 graduates of the university working as missionaries
throughout the world.[113]

Auxiliary organizations

There are five organizations auxiliary to the Ahmadiyya Muslim Community. Each organization is
responsible for the spiritual and moral training of their members. The Lajna Ima’illah is the
largest of all the organizations and consists of female members above the age of 15; Majlis
Khuddamul Ahmadiyya is for male members between the ages of 15 and 40; Majlis Ansarullah is
for male members above the age of 40; Nasiratul Ahmadiyya is for girls between the ages of 7
and 15; and Atfalul Ahmadiyya is for boys between the ages of 7 and 15.[111]

The Community

The International Ahmadiyya Muslim Community is divided into National Communities, each with
its National Headquarters. Each National Community is further divided into Regional
Communities, which is again partitioned into Local Communities.[114] In many cases, each Local
Community will have its own mosque, centre or a mission house. The Amīr, or the National
President, though overseen by the central bodies of the Community, directs the National Amila or
the National Executive Body which consists of national secretaries such as the General Secretary,
Secretary for Finance, Secretary for Preaching, Secretary for moral Training, Secretary for
Education, among others. This layout is replicated at regional and local levels with each of their
own President and Executive Bodies.[111][115]
 

The Ahmadiyya Flag and the German flags at the 2009 German Annual Convention

Annual events

Unlike the Muslim holidays of Eid al-Fitr and Eid al-Adha also celebrated by Ahmadi Muslims,
there are several functions observed by Ahmadis though not regarded as religious holidays. As
such, functions are not considered equally obligatory nor is it necessary to celebrate them on the
day normally set for celebration. The most important religious function of the Community is
Jalsa Salana or the Annual Convention, first initiated by Mirza Ghulam Ahmad, is the formal
annual gathering of the Community, for the purpose of increasing one's religious knowledge and
the promotion of harmony, friendship, and solidarity within members of the Community.[116]
Other functions include "Life of the Holy Prophet Day", "Promised Messiah Day", "Promised
Reformer Day" and "Caliphate Day".

Persecution

Ahmadi have been viewed as infidels[117][118] and heretics[119] and the movement has faced at
times violent opposition.[120][121][122] In 1973, the Organisation of Islamic Cooperation officially
declared that the Ahmadiyya was not linked to Islam.[123] In Pakistan, Ahmadis have been
officially declared as non-Muslims by the Government of Pakistan[124] and the term Qādiānī is
often used pejoratively to refer to them and is also used in Pakistani documents.[27]

Ahmadis have been subject to religious persecution and discrimination since the movement's
inception in 1889.[125] The Ahmadis are active translators of the Quran and proselytizers for the
faith; converts to Islam in many parts of the world first discover Islam through the Ahmadis.
However, in many Islamic countries the Ahmadis have been defined as heretics and non-Muslim
and subjected to attacks and often systematic oppression.[25]
 See also

Islamic schools and branches

List of Ahmadis

List of Ahmadiyya buildings and structures

Muslim Television Ahmadiyya International

Ahmadiyya hospitals

References

1. "Ahmadiyya" (https://oed.com/search?searchType=dictionary&q=Ahmadiyya) . Oxford English

Dictionary (Online ed.). Oxford University Press. (Subscription or participating institution membership (https://w
ww.oed.com/public/login/loggingin#withyourlibrary) required.)

2. "Ahmadiyya" (https://www.lexico.com/definition/Ahmadiyya) . Lexico UK English Dictionary. Oxford

University Press. n.d. Retrieved 30 June 2019.

3. "Ahmadiyyah" (https://www.collinsdictionary.com/dictionary/english/ahmadiyyah) . Collins English

Dictionary. HarperCollins. Retrieved 30 June 2019.

4. "History of the Ahmadiyya Community" (https://www.hrw.org/reports/2005/bangladesh0605/3.htm) .

Human Rights Watch. 2005.

5. Khan, Adil Hussain (2015). From Sufism to Ahmadiyya: A Muslim minority Movement in South Asia (http
s://books.google.com/books?id=C2DxBwAAQBAJ) . Indiana University Press. p. 2. ISBN 978-
0253015297.

. Friedmann, Yohanan (2011). "The Ahmadiyyah Movement" (http://www.oxfordbibliographies.com/view/d

ocument/obo-9780195390155/obo-9780195390155-0004.xml) . Oxford Bibliographies.

7. Valentine, Simon (2008). Islam and the Ahmadiyya jamaʻat: History, belief, practice (https://books.google.
com/books?id=Q78O1mjX2tMC&q=+islamic+reform) . Columbia University Press. p. xv. ISBN 978-0-
231-70094-8.

. Morgan, Diane (2009). Essential Islam: A comprehensive guide to belief and practice. Greenwood
Press. p. 242. ISBN 978-0-313-36025-1.

"Founding of Ahmadiyya Jamaat" (https://www.alislam.org/library/history/ahmadiyya/10.html) .

9. Islam, Sirajul; Jamal, Ahmed A., eds. (2012). "Ahmadiya" (http://en.banglapedia.org/index.php?title=Ah

madiya) . Banglapedia: National Encyclopedia of Bangladesh (Second ed.). Asiatic Society of
Bangladesh.
10. Multiple sources:
Preckel, Claudia (2013). "Screening Ṣiddīq Ḥasan Khān's Library: The use of Ḥanbalī literature in 19th
century Bhopal". In Krawietz, B.; Tamer, G. (eds.). Islamic Theology, Philosophy and Law: Debating
Ibn Taymiyya and Ibn Qayyim al-Jawziyya (https://books.google.com/books?id=d2WiuAAACAAJ) .
Berlin, DE: Walter de Gruyter. pp. 174, 208. ISBN 9783110285345.

Lathan, Andrea (2008). "The relativity of categorizing in the context of the Aḥmadiyya". Die Welt des
Islams. 48 (3/4): 376. doi:10.1163/157006008X364749 (https://doi.org/10.1163%2F157006008X3
64749) . JSTOR 27798273 (https://www.jstor.org/stable/27798273) .

Gualtieri, Antonio R. (1989). Conscience and Coercion: Ahmadi Muslims and Orthodoxy in Pakistan
(https://books.google.com/books?id=iCwHaOabz7YC&pg=PA20) . Guernica Editions. p. 20.
ISBN 978-0-920717-41-7.

Rafiq, B.A. (1978). Truth about Ahmadiyyat, Reflection of all the Prophets (https://www.alislam.org/b
ooks/truth/reflection.html) . London Mosque. ISBN 0-85525-013-5.

11. Khan, Adil Hussain (2015). From Sufism to Ahmadiyya: A Muslim minority movement in south Asia (http
s://books.google.com/books?id=C2DxBwAAQBAJ&q=from+sufism+to+ahmadiyy) . Indiana University
Press. p. 50. ISBN 978-0253015297.

12. Kotin, I.Y. (2012). "Ahmaddiya" (http://sk.sagepub.com/reference/globalreligion/n9.xml) . In M.,

Juergensmeyer; Roof, W.C. (eds.). Encyclopedia of Global Religion. SAGE Publications. p. 22.
doi:10.4135/9781412997898 (https://doi.org/10.4135%2F9781412997898) . ISBN 9780761927297.

13. Rink, Steffen (1997). Religionen feiern: Feste und Feiertage religiöser Gemeinschaften in Deutschland (htt
ps://books.google.com/books?id=5VcRAQAAIAAJ) . Diagonal-Verlag. p. 137. ISBN 9783927165342.

14. Awan, Samina (2009). "Redefinition of identities, subalterns and political Islam: A case of Majlis i Ahrar in
Punjab" (http://pu.edu.pk/home/journal/14/V_46_No2_July-Dec%202009.html) . Journal of the
Research Society of Pakistan. 46 (2): 188–189.

15. Khan, Murtaza (1945). The Name Ahmadiyya and Its Necessity (http://www.aaiil.org/text/books/others/
murtazakhan/nameahmadiyyanecessity/nameahmadiyyanecessity.pdf) (PDF).

1 . Multiple sources:
Gualtieri, Antonio R. (1989). Conscience and Coercion: Ahmadi Muslims and Orthodoxy in Pakistan
(https://books.google.com/books?id=iCwHaOabz7YC&pg=PA18) . Guernica Editions. pp. 18–20.
ISBN 978-0-920717-41-7.

Friedmann, Yohanan (2003). Prophecy Continuous: Aspects of Ahmadi Religious Thought and Its
Medieval Background. Oxford University Press. pp. 116–17, 121. ISBN 965-264-014-X.

Khan, Adil Hussain (2015). From Sufism to Ahmadiyya: A Muslim minority movement in south Asia
(https://books.google.com/books?id=C2DxBwAAQBAJ&q=from+sufism+to+ahmadiyy) . Indiana
University Press. pp. 2, 42–48. ISBN 978-0253015297.
17. Gualtieri, Antonio R. (1989). Conscience and Coercion: Ahmadi Muslims and orthodoxy in Pakistan (http
s://books.google.com/books?id=iCwHaOabz7YC&pg=PA22) . Guernica Editions. p. 22. ISBN 978-0-
920717-41-7.

1 . "An Overview" (http://www.alislam.org/introduction/index.html) . Alislam.org. Retrieved 14 November

2012.

19. Multiple sources:

Valentine, Simon (2008). Islam and the Ahmadiyya jamaʻat: History, belief, practice. Columbia
University Press. pp. xv passim. ISBN 978-0-231-70094-8.

Louis J., Hammann (1985). "Ahmaddiyyat - an introduction" (https://www.alislam.org/introduction/in

tro-louis-hammann.html) . Ahmadiyya Muslim Community [online].

20. Multiple sources:

Geaves, Ron (2017). Islam and Britain: Muslim Mission in an Age of Empire (https://books.google.co
m/books?id=mMA2DwAAQBAJ) . Bloomsbury Publishing. p. 42. ISBN 978-1-4742-7173-8. "They
were the first Muslim organization to send missionaries to the West ..."

Gilham, Jamie (2014). Loyal Enemies: British converts to Islam, 1850–1950 (https://books.google.co
m/books?id=ggQqBgAAQBAJ) . C. Hurst & Co. pp. 123–213. ISBN 978-1-84904-275-8.

Ryad, Umar (2015). "Salafiyya, Ahmadiyya, and European converts to Islam in the interwar period". In
Agai, B.; et al. (eds.). Muslims in Interwar Europe: A transcultural historical perspective (http://books
andjournals.brillonline.com/content/books/b9789004301979s004;jsessionid=ffqTQgEL0qDAjCKz8S
DFsYKU.x-brill-live-03) . Leiden: BRILL. pp. 47–87. doi:10.1163/9789004301979_004 (https://doi.or
g/10.1163%2F9789004301979_004) . "In the interwar period the Ahmadiyya occupied a pioneering
place as a Muslim missionary movement in Europe; they established mosques, printed missionary
publications in a variety of European languages, and attracted many European converts to Islam.: 47 "

Jonker, Gerdien (2015). The Ahmadiyya Quest for Religious Progress: Missionizing Europe 1900–
1965 (https://books.google.com/books?id=GUUpCwAAQBAJ) . Brill Publishers. ISBN 978-90-04-
30529-8.

Kraemer, Hendrik (1960). World Cultures and World Religions: The coming dialogue (https://books.g
oogle.com/books?id=vI7JN_AsWrYC) . James Clarke & Co. p. 267. ISBN 9780227170953. "The
spirit of their tenets and the militant vigour of their founder have made the Ahmadiyya naturally a
group with strong missionary and reforming zeal, both inside the lands of Islam where they are
represented and outside. They constitute almost exclusively the "Muslim Missions" in Western
countries and elsewhere ... They devote themselves with sincere enthusiasm to the task of
proclaiming Islam to the world in a rationalist, often combative way, and try in Muslim lands to purify
and reform the dominant type of popular Islam."

21. "Major Branches of Religions" (https://web.archive.org/web/20150315022054/http://www.adherents.co

m/adh_branches.html) . Adherents.com. 28 October 2005. Archived from the original on 15 March
2015.
22. Multiple sources:
Breach of Faith (https://books.google.com/books?id=yi8ONIe1fv4C&pg=PA8) . Human Rights
Watch. June 2005. p. 8. "Estimates of around 20 million would be appropriate"

DeVries, Larry; Baker, Don; Overmyer, Dan (January 2011). Asian Religions in British Columbia (http
s://books.google.com/books?id=dgtgGhMUgIUC&pg=PA72) . University of Columbia Press.
ISBN 978-0-7748-1662-5. "The community currently numbers around 15 million spread around the
world"

Campo, Juan Eduardo (2009). Encyclopedia of Islam (https://books.google.com/books?id=OZbyz_H

r-eIC&pg=PA23) . p. 24. ISBN 978-0-8160-5454-1. "The total size of the Ahmadiyya community in
2001 was estimated to be more than 10 million"

"Ahmadiyya Muslims" (https://www.pbs.org/wnet/religionandethics/2012/01/20/january-20-2012-ah

madiyya-muslims/10124/) . PBS. 20 January 2012.

"Ahmadiyya Muslim Community: An overview" (https://www.alislam.org/introduction/index.html) .

Al Islam. The Ahmadiyya Muslim Community. Archived (https://web.archive.org/web/201503160122
48/http://www.alislam.org/introduction/index.html) from the original on 16 March 2015. Retrieved
19 April 2015.

23. Lawton, Kim (20 January 2012). "Ahmadiyya Muslims" (https://www.pbs.org/wnet/religionandethics/201

2/01/20/january-20-2012-ahmadiyya-muslims/10124/) . PBS. Archived (https://web.archive.org/web/2
0150310050128/http://www.pbs.org/wnet/religionandethics/2012/01/20/january-20-2012-ahmadiyya-m
uslims/10124/) from the original on 10 March 2015. Retrieved 19 April 2015.

24. Lago, Colin, ed. (2011). The Handbook of Transcultural Counselling and Psychotherapy (https://books.go
ogle.com/books?id=9vREBgAAQBAJ&pg=PA312) . UK: McGraw-Hill Education (published 1 October
2011). p. 312. ISBN 9780335238514.

25. Balzani, Marzia. "Localising Diaspora: The Ahmadi Muslims and the Problem of Multi-sited Ethnography"
(https://web.archive.org/web/20160426164635/http://hc04.commongroundconferences.com/ProposalS
ystem/Presentations/P001446) . Archived from the original (http://hc04.commongroundconferences.c
om/ProposalSystem/Presentations/P001446) on 26 April 2016. Retrieved 17 April 2016.

2 . Cloudhury, Barnie (26 July 2003). "Islamic sect gathers in Surrey" (http://news.bbc.co.uk/2/hi/uk_news/3
098725.stm) . BBC News. Archived (https://web.archive.org/web/20141023074042/http://news.bbc.co.
uk/2/hi/uk_news/3098725.stm) from the original on 23 October 2014. Retrieved 19 April 2015.

27. Gualtieri, Antonio R. (1989). Conscience and Coercion: Ahmadis and Orthodoxy in Pakistan (https://book
s.google.com/books?id=iCwHaOabz7YC&pg=PA14) . Guernica Editions. p. 14. ISBN 978-0-920717-41-7.

2 . Spencer Lavan (1974). The Ahmadiyah Movement: a History and Perspective (https://books.google.com/
books?id=5q1WAAAAMAAJ) . Monohar Book Service. p. 93. ISBN 9780883864555.

29. "A short sketch of the Ahmadiyya Movement" (https://archive.org/details/revuedumondemusu01miss/pa

ge/534/mode/2up) Revue du monde musulman, 1 (1907):535-576. p.545
30. Mirza Ghulam Ahmad: Commentary on The Holy Quran, Volume 1 Surah Fatiha (https://books.google.co.
uk/books?id=60Qm9fprZ9UC&printsec=fnd&pg=PA46&redir_esc0#v=onepage&q&f=false) , Islam
International, 2004, pp. 46–57

31. Malfūẓāt [Dialogues], Vol.2, (London: The Gresham Press, 1984), pp. 208–209.

32. Majmu'a Ishtihārāt, Vol.3, (London: The Gresham Press, 1984), p.364, dated 4 November 1900

33. Khálid Durán, Munir D. Ahmed (2005), 'Pakistan' in W. Ende & U. Steinbach (eds.), Der Islam in der
Gegenwart (https://books.google.co.uk/books/about/Der_Islam_in_der_Gegenwart.html?hl=de&id=Ot46o
yicVZkC&redir_esc=y) (5th edition) Munich: CH Beck, p.355

34. Multiple sources:

Antonio R. Gualtieri (1989). Conscience and Coercion: Ahmadi Muslims and Orthodoxy in Pakistan
(https://books.google.com/books?id=iCwHaOabz7YC&pg=PA14) . Guernica Editions. p. 14.
ISBN 978-0-920717-41-7.

Valentine, Simon (2008). Islam and the Ahmadiyya jamaʻat: history, belief, practice. Columbia
University Press. p. 34. ISBN 978-0-231-70094-8.

Qasmi, Ali Usman (2015). The Ahmadis and the Politics of Religious Exclusion in Pakistan (https://b
ooks.google.com/books?id=F_o1DgAAQBAJ) . Anthem Press. p. 2. ISBN 978-1-78308-425-8.

35. Lathan, Andrea (2008). "The Relativity of Categorizing in the Context of the Aḥmadiyya". Die Welt des
Islams. 48 (3/4): 372–393. doi:10.1163/157006008X364749 (https://doi.org/10.1163%2F157006008X36
4749) . JSTOR 27798273 (https://www.jstor.org/stable/27798273) .

3 . Multiple sources:
Annemarie Schimmel et al.: Der Islam III. Volksfrömmigkeit, Islamische Kultur, Zeitgenössische
Strömungen. Kohlhammer Verlag, Stuttgart 1990, S. 418–420

Marzia Balzani.'An ethnographer among the Ahmadis: Learning Islam in the suburbs' in Gabriele
Marranci (ed.) Studying Islam in Practice. (https://books.google.co.uk/books?id=lcpiAgAAQBAJ&so
urce=gbs_navlinks_s) Routledge, 2014, p.117.

"Islam" (http://www.alislam.org/islam/) , Al Islam Online

37. Mirza Ghulam Ahmad (2004) The Essence of Islam, Vol. II, pp. 129–39, (https://www.alislam.org/library/b
rowse/book/The_Essence_of_Islam/?p=2&l=English#page/129/mode/1up) Tilford: Islam International
3 . Multiple sources:
Adil Hussain Khan. "From Sufism to Ahmadiyya: A Muslim Minority Movement in South Asia" (http
s://books.google.co.uk/books?id=C2DxBwAAQBAJ&dq=from+sufism+to+ahmadiyy&source=gbs_na
vlinks_s) Indiana University Press, 6 April 2015 ISBN 978-0253015297
"It may be useful to mention that Ahmadis do not actually adhere to the Hanafi school of
thought like most South Asian Muslims, even though many rulings are loosely based on Hanafi
methodology." p.12

"Ahmadis claim to base their legal methodology primarily on rulings and principles of the Hanafi
madhhab but reject strict adherence to any particular school of thought, which is likely a direct
result of Ghulam Ahmad’s Ahl-i Hadith influence." p.59

Lathan, Andrea (2008). "The Relativity of Categorizing in the Context of the Aḥmadiyya". Die Welt des
Islams. 48 (3/4): 372–393. doi:10.1163/157006008X364749 (https://doi.org/10.1163%2F15700600
8X364749) . JSTOR 27798273 (https://www.jstor.org/stable/27798273) . "For him [Ghulam
Ahmad] the main source of law was the Qurʾān, followed by the Prophet’s actions and statements
(sunna) and the traditions (aḥādīth). The tradition would only meet approval if it did not contradict
the Qurʾān. If all three sources did not lead to a solution, Ghulām Aḥmad would refer to the
jurisprudence (fiqh) of the Ḥanafī school and to the ijtihād by the scholars of the Aḥmadiyya."

Muniruddin Ahmed, Das Fiqh der Ahmadiyya (https://web.archive.org/web/20080315020027/http://

munirdahmed.netfirms.com/Fiqh.html) . Archived (https://web.archive.org/web/20080315020027/
http://munirdahmed.netfirms.com/Fiqh.html) 15 March 2008 at the Wayback Machine

Mirza Bashiruddin Mahmud Ahmad: What is Ahmadiyyat? Question Answered by the Head of the
Ahmadiyya Community (https://www.alislam.org/library/books/What-is-Ahmadiyyat.pdf) , 1963;
pp.26–31

"Question & Answer Session (3 March 1996) with Hadhrat Mirza Tahir Ahmad, Islam Ahmadiyya" (htt
ps://www.youtube.com/watch?v=hWIkm-nXbK0&t=30s) . Retrieved 8 February 2017 – via YouTube.

39. A.R. Dard. Life of Ahmad (http://www.tarbiyyat.org/LifeOfMuhammad/LifeOfAhmad.pdf) (PDF). Islami

International Publications. p. XV. Retrieved 3 September 2014.

40. Ina Wunn: Muslimische Gruppierungen in Deutschland. Kohlhammer, Stuttgart 2007, S. 158

41. "The Promised Messiah – Prophecies Fulfilled" (http://www.alislam.org/library/articles/The_Promised_M

essiah_Prophecies_Fulfilled-20081007MN.html) . Alislam.org. Archived (https://web.archive.org/web/2
0110725000642/http://www.alislam.org/library/articles/The_Promised_Messiah_Prophecies_Fulfilled-20
081007MN.html) from the original on 25 July 2011. Retrieved 13 August 2011.

42. "The Holy Quran" (http://www.alislam.org/quran/tafseer/?page=2739&region=E1&CR=EN,E2) .

Alislam.org. Archived (https://web.archive.org/web/20110725000651/http://www.alislam.org/quran/tafs
eer/?page=2739&region=E1&CR=EN%2CE2) from the original on 25 July 2011. Retrieved 13 August
2011.
43. Invitation to Ahmadiyyat by Mirza Bashir-ud-Din Mahmood Ahmad Part II, Argument 4, Chapter "Promised
Messiah, Promised One of All Religions"

44. Simon Ross Valentine (2008). Islam and the Ahmadiyya jamaʻat: history, belief, practice (https://books.go
ogle.com/books?id=Q78O1mjX2tMC&q=simon+ross+valentine+ahmadiyya) . Columbia University
Press. pp. 32–33. ISBN 978-0-231-70094-8.

45. Nasir Mahmood Malik (2007). "Raising Ahmadi Children in the West" (http://www.alislam.org/library/artic
les/2007WCJSSpeech_20071228.pdf) (PDF). Al Islam. Retrieved 10 June 2011.

4 . "Islam – A Threat or a Source of Peace" (http://www.reviewofreligions.org/11030/islam-a-threat-or-a-sour

ce-of-peace/) . Review of Religions. 27 July 2014. Retrieved 3 September 2014.

47. Gallagher, Eugene V.; Willsky-Ciollo, Lydia, eds. (2021). "The Ahmadiyya Movement" (https://books.googl
e.com/books?id=Id4aEAAAQBAJ&pg=PA8) . New Religions: Emerging Faiths and Religious Cultures in
the Modern World. 1. Santa Barbara, California: ABC-CLIO. pp. 8–11. ISBN 978-1-4408-6235-9.

4 . "Mirza Ghulam Ahmad on the Unity of Allah" (https://web.archive.org/web/20140703080224/http://www.

alislam.org/allah/roohani%20khazain.html) . Al Islam. Archived from the original (https://www.alislam.o
rg/allah/roohani%20khazain.html) on 3 July 2014.

49. Welcome to Ahmadiyyat, the True Islam (http://www.alislam.org/books/ahmadiyyat/WelcomeBook2nd

Ed.pdf) (PDF). Islami International Publications. p. 54.

50. "Allah" (http://www.alislam.org/allah/) . Alislam.org. Archived (https://web.archive.org/web/201107250

00636/http://www.alislam.org/allah/) from the original on 25 July 2011. Retrieved 13 August 2011.

51. Welcome to Ahmadiyyat, the True Islam (http://www.alislam.org/books/ahmadiyyat/WelcomeBook2nd

Ed.pdf) (PDF). Islam International Publications. p. 64.

52. Welcome to Ahmadiyyat, the True Islam (http://www.alislam.org/books/ahmadiyyat/WelcomeBook2nd

Ed.pdf) (PDF). Islam International Publications. p. 65.

53. "A Book of Religious Knowledge" by Waheed Ahmad, pg. 34

54. Multiple sources:

Minahan, James (2012). Ethnic groups of South Asia and the Pacific: An Encyclopedia. Santa
Barbara: ABC-Clio. pp. 6–8. ISBN 978-1-59884-659-1.

"Finality of Prophethood | Hadhrat Muhammad (PUBH) the Last Prophet – Al Islam Online" (http://w
ww.alislam.org/books/truth/finality.html) . Alislam.org. 29 November 1966. Archived (https://web.a
rchive.org/web/20110724234544/http://www.alislam.org/books/truth/finality.html) from the
original on 24 July 2011. Retrieved 30 May 2021.

"Lord Krishna and Jesus Christ" (https://www.alislam.org/question-answer/lord-krishna-jesus-chri

st/) . Alislam.org. 11 February 2000. Retrieved 30 May 2021.

55. "Man Lived on Earth Even Before the Advent of Adam" (http://www.alislam.org/library/links/00000179.
html) . Alislam.org. 16 February 2000.
5 . Welcome to Ahmadiyyat, The True Islam (http://www.alislam.org/books/ahmadiyyat/WelcomeBook2ndE
d.pdf) (PDF). Islam International Publications. p. 72.

57. Welcome to Ahmadiyyat, the True Islam (http://www.alislam.org/books/ahmadiyyat/WelcomeBook2nd

Ed.pdf) (PDF). Islami International Publications. p. 73.

5 . Welcome to Ahmadiyyat, The True Islam (http://www.alislam.org/books/ahmadiyyat/WelcomeBook2ndE

d.pdf) (PDF). Islam International Publications. pp. 73–74.

59. "Ahmadiyya Islam" (http://www.globalsecurity.org/military/intro/islam-ahmadi.htm) . Retrieved

3 September 2014.

0. Robert Dannin (August 2005). Black Pilgrimage to Islam (https://books.google.com/books?id=jWymQkzS

AtMC&pg=PA37) . p. 37. ISBN 9780195300246. Retrieved 3 September 2014.

1. Juan Eduardo Campo (2009). Encyclopedia of Islam (https://books.google.com/books?id=OZbyz_Hr-eIC

&pg=PA24) . p. 24. ISBN 9781438126968. Retrieved 3 September 2014.

2. "Islam" (http://www.alislam.org/islam/) . Al Islam.

3.  • "Jesus Son of Mary – Islamic Beliefs" (https://www.alislam.org/articles/jesus-son-of-mary-islamic-be

liefs/) . Alislam.org. Ahmadiyya Muslim Community. 2020. Retrieved 14 July 2021.
 • Goraya, Azhar Ahmad (2020). "Jesus Christ died a Natural Death" (https://www.alislam.org/articles/jes
us-christ-died-natural-death/) . Alislam.org. Ahmadiyya Muslim Community. Retrieved 14 July 2021.
 • Iqbal, Farhan (2020). "30 Verses of the Holy Quran which prove the Natural Death of Jesus Christ" (http
s://www.alislam.org/articles/30-verses-of-holy-quran-which-prove-natural-death-of-jesus-christ/) .
Alislam.org. Ahmadiyya Muslim Community. Retrieved 14 July 2021.

4. "Jesus, a Humble Prophet of God" (http://www.alislam.org/topics/jesus/index.php) . Al Islam.

5. Korbel, Jonathan; Preckel, Claudia (2016). "Ghulām Aḥmad al-Qādiyānī: The Messiah of the Christians—
Peace upon Him—in India (India, 1908)" (https://books.google.com/books?id=ZtY6DQAAQBAJ&pg=PA
426) . In Bentlage, Björn; Eggert, Marion; Krämer, Hans-Martin; Reichmuth, Stefan (eds.). Religious
Dynamics under the Impact of Imperialism and Colonialism. Numen Book Series. 154. Leiden: Brill
Publishers. pp. 426–442. doi:10.1163/9789004329003_034 (https://doi.org/10.1163%2F9789004329003
_034) . ISBN 978-90-04-32511-1.

. Leirvik, Oddbjørn (2010). "Christ in the Qurʾān and in Ḥadīth" (https://books.google.com/books?id=Gzd_I2

AFswwC&pg=PA34) . Images of Jesus Christ in Islam (2nd ed.). London: Continuum International.
pp. 34–36, 129–132. doi:10.5040/9781472548528.ch-002 (https://doi.org/10.5040%2F9781472548528.
ch-002) . ISBN 978-1-4411-7739-1.

7. "Death of Jesus" (http://www.aaiil.org/uk/newsletters/2001/1001ukbulletin.pdf) , by Shahid Aziz,

Bulletin October 2001, Ahmadiyya Anjuman Ishaat Islam Lahore (UK)
The Promised Mehdi and Messiah (http://www.alislam.org/library/books/promisedmessiah/index.htm?p
age=50) , p. 50, "Jesus Migrated to India", by Aziz Ahmad Chaudhry, Islam International Publications
Limited
 . The Promised Messiah and Mehdi – The Question of Finality of Prophethood (http://www.alislam.org/libr
ary/books/promisedmessiah/index.htm?page=37) , by Dr. Aziz Ahmad Chaudhry, Islam International
Publications Limited.

9. "Suspension of Jihad" (https://web.archive.org/web/20120414065050/http://www.whyahmadi.org/3_1

0.html) . Archived from the original (http://www.whyahmadi.org/3_10.html) on 14 April 2012.
Retrieved 3 September 2014.

70. Simon Ross Valentine (2008). Islam and the Ahmadiyya Jama'at: History, Belief, Practice (https://books.g
oogle.com/books?id=MdRth02Q6nAC&pg=PA190) . Columbia University Press. p. 190.
ISBN 9781850659167. Retrieved 3 September 2014.

71. "True Concept of Islamic Jihad" (http://www.reviewofreligions.org/2671/true-concept-of-islamic-

jihad/) . Review of Religions. 15 October 2010. Retrieved 3 September 2014.

72. "Is Islam a Threat to Poland and World Peace?" (http://www.reviewofreligions.org/2621/is-islam-a-threat-

to-poland-and-world-peace/) . Review of Religions. 15 September 2010. Retrieved 3 September 2014.

73. Multiple sources:

Fatoohi, Louay (2012). Abrogation in the Qur'an and Islamic Law. Routledge. pp. 70–80.
ISBN 9781138809512.

An-Na'im, Abdullahi Ahmed (1996). Toward An Islamic Reformation: Civil Liberties, Human Rights,
and International Law. Syracuse University Press. pp. 20–22.

John Burton (1990), Islamic Theories of Abrogation, pp. 43–44, 56–59, 122–124, Edinburgh
University Press, ISBN 0-7486-0108-2, page 95

74. Friedmann, Jihād in Ahmadī Thought, ISBN 965-264-014-X, p. 227

75. Mathieu Guidère (20 July 2012). Historical Dictionary of Islamic Fundamentalism (https://books.google.c
om/books?id=tCvhzGiDMYsC&pg=PA22) . p. 22. ISBN 9780810879652. Retrieved 3 September 2014.

7 . "From the Archives:Why I believe in Islam" (http://www.reviewofreligions.org/4023/from-the-archives-why

-i-believe-in-islam/) . Review of Religions. 15 June 2011. Retrieved 3 September 2014.

77. Ayub K. Ommaya. "The Rise and Decline of Science in Islam" (http://www.members.tripod.com/ppim/pag
e571.htm) . Retrieved 3 September 2014.

7 . Daud A Hanif (2003). "Prophets of God" (http://www.alislam.org/library/articles/new/Prophets_of_God.

html) . The Muslim Sunrise (2).

79. "H.H. Risley and E.A. Gait, (1903), Report of the Census of India, 1901, Calcutta, Superintendent of
Government Printing, p. 373" (https://web.archive.org/web/20120205180023/http://www.chaf.lib.latrobe.
edu.au/dcd/page.php?title=&record=1512) . Chinese Heritage of the Australian Federation Project.
Archived from the original (http://www.chaf.lib.latrobe.edu.au/dcd/page.php?title=&record=1512) on 5
February 2012.
 0. Egdunas Racius (2004). The Multiple Nature of the Islamic Da'wa (http://ethesis.helsinki.fi/julkaisut/hu
m/aasia/vk/racius/themulti.pdf) (PDF). University of Helsinki. pp. 158–160. ISBN 952-10-0489-4.

1. Turner, Richard Brent (2003). Islam in the African-American Experience (https://archive.org/details/islami

ntheaf_turn_2003_000_10461993) . Indiana University Press. ISBN 978-0-253-34323-9.

2. Michael Nkuzi Nnam (2007). Colonial Mentality in Africa (https://books.google.com/books?id=7tlxoF7Y5

BEC&pg=PA89) . US. p. 89. ISBN 978-0-7618-3291-1.

3. Simon Ross Valentine (2008). Islam and the Ahmadiyya Jama'at: History, Belief, Practice (https://books.g
oogle.com/books?id=MdRth02Q6nAC&pg=PA250) . Columbia University Press. p. 56.
ISBN 9781850659167. Retrieved 25 August 2014.

4. Friedmann, Yohanan (2003). Prophecy Continuous: Aspects of Ahmadi Religious Thought and Its
Medieval Background. Oxford University Press. p. 21. ISBN 965-264-014-X.

5. The Lahore Ahmadiyya Movement has unofficially stated its total population to be up to 30,000, of which
5,000 to 10,000 live in Pakistan. On this basis, the Lahore Ahmadiyya Movement represents
approximately 0.2% of the total Ahmadiyya population. See:
Simon Ross Valentine (6 October 2008). Islam and the Ahmadiyya Jamaʻat: History, Belief, Practice
(https://books.google.com/books?id=Q78O1mjX2tMC&pg=PA61) . Columbia University Press.
p. 61. ISBN 978-0-231-70094-8.

"Pakistan: Situation of members of the Lahori Ahmadiyya Movement in Pakistan" (http://www.refwor

ld.org/cgi-bin/texis/vtx/rwmain?page=country&category=&publisher=IRBC&type=QUERYRESPONSE
&coi=PAK&rid=&docid=45f1478f20&skip=0) . Retrieved 30 April 2014.

. Moulvi Bashir Ahmad Dehlavi (23 February 2000). "Hazrat Mirza Bashiruddin Mahmood Ahmad" (http://w
ww.alislam.org/library/mahmood1.html) . Retrieved 25 August 2014.

7. "Hazrat Hafiz Mirza Nasir Ahmad" (https://www.alislam.org/library/nasir1.html) . Retrieved 25 August

2014.

. Ishtiaq Ahmed (4 May 2011). The Politics of Religion in South and Southeast Asia (https://books.google.
com/books?id=2T8oSfy3GZgC&pg=PA89) . Routledge. p. 89. ISBN 9781136727030. Retrieved
28 August 2014.

9. Iain Adamson. A Man of God. p. 127.

90. "The Lives of the Successors of the Promised Messiah" (https://web.archive.org/web/20140817122519/

http://www.whyahmadi.org/1_12.html) . Archived from the original (http://www.whyahmadi.org/1_12.
html) on 17 August 2014. Retrieved 28 August 2014.

91. Richard C. Martín. Encyclopedia of Islam & the Muslim World (https://books.google.com/books?id=xL9Y
AwAAQBAJ&pg=PA31) . p. 31. Retrieved 3 September 2014.
 92. "Hadhrat Mirza Tahir Ahmad (1928–2003)" (https://archive.today/20140903214403/http://www.londonb
ookfair.co.uk/Global-Elements/LBF-2012/Exhibitor-Directory/Exhibitors/Exhibitor-Libraries/Libraries/?coI
d=23548) . London Book Fair. Archived from the original (http://www.londonbookfair.co.uk/Global-Elem
ents/LBF-2012/Exhibitor-Directory/Exhibitors/Exhibitor-Libraries/Libraries/?coId=23548) on 3
September 2014. Retrieved 3 September 2014.

93. David Buckley (28 May 2008). Where the Waters Meet: Convergence and Complementarity in Therapy
and Theology (https://books.google.com/books?id=k7C1sRfldM4C&pg=PA75) . Karnac Books. p. 75.
ISBN 9781780493886. Retrieved 3 September 2014.

94. "Clamoring for the Khalifa" (https://www.wsj.com/news/articles/SB10001424127887324059704578474

981045877660) . The Wall Street Journal. 12 May 2013. Retrieved 3 September 2014.

95. "The Minority's Minority" (https://web.archive.org/web/20150626100223/http://archive.tehelka.com/stor

y_main53.asp?filename=Ne280712Minority.asp) . Archived from the original (http://archive.tehelka.co
m/story_main53.asp?filename=Ne280712Minority.asp) on 26 June 2015. Retrieved 16 June 2015.

9 . "The 1974 ouster of the 'heretics': What really happened?" (http://www.dawn.com/news/1057427) . 21

November 2013.

97. "An Overview" (http://www.alislam.org/introduction/index.html) . Al Islam. Retrieved 4 March 2014.

9 . See:
Breach of Faith (https://books.google.com/books?id=yi8ONIe1fv4C&pg=PA8) . Human Rights
Watch. June 2005. p. 8. "Estimates of around 20 million would be appropriate"

Larry DeVries; Don Baker; Dan Overmyer (January 2011). Asian Religions in British Columbia (https://
books.google.com/books?id=dgtgGhMUgIUC&pg=PA72) . University of Columbia Press. ISBN 978-
0-7748-1662-5. "The community currently numbers around 15 million spread around the world"

Juan Eduardo Campo (2009). Encyclopedia of Islam (https://books.google.com/books?id=OZbyz_Hr

-eIC&pg=PA23) . p. 24. ISBN 978-0-8160-5454-1. "The total size of the Ahmadiyya community in
2001 was estimated to be more than 10 million"

"Ahmadiyya Muslims" (https://www.pbs.org/wnet/religionandethics/2012/01/20/january-20-2012-ah

madiyya-muslims/10124/) . PBS. 20 January 2012. Retrieved 6 October 2013.

99. A figure of 10 to 20 million represents 0.62% to 1.25% of the worlds Muslim population.

100. As of 2001 the Ahmadiyya Movement had been the fastest growing sect over decades across multiple
editions of the World Christian Encyclopedia. The 2001 edition placed the growth rate at 3.25%, which
was the highest of all Islamic sects and schools of thought. See:
David B. Barrett; George Thomas Kurian; Todd M. Johnson, eds. (15 February 2001). World Christian
Encyclopedia. Oxford University Press USA. ISBN 0195079639.
101. The 1998 Pakistani census states that there are 291,000 (0.22%) Ahmadis in Pakistan. However, the
Ahmadiyya Muslim Community has boycotted the census since 1974 which renders official Pakistani
figures to be inaccurate. Independent groups have estimated the Pakistani Ahmadiyya population to be
somewhere between 2 million and 5 million Ahmadis. However, the 4 million figure is the most quoted
figure and is approximately 2.2% of the country. See:
over 2 million: Immigration and Refugee Board of Canada (4 December 2008). "Pakistan: The
situation of Ahmadis, including legal status and political, education and employment rights; societal
attitudes toward Ahmadis (2006 - Nov. 2008)" (http://www.unhcr.org/refworld/docid/49913b5f2c.
html) . Retrieved 28 June 2012.

3 million: International Federation for Human Rights: International Fact-Finding Mission. Freedoms
of Expression, of Association and of Assembly in Pakistan. Ausgabe 408/2, Januar 2005, S. 61 (PDF
(http://www.fidh.org/IMG/pdf/pk408a-2.pdf) )

3–4 million: Commission on International Religious Freedom: Annual Report of the United States
Commission on International Religious Freedom. 2005, S. 130

4.910.000: James Minahan: Encyclopedia of the stateless nations. Ethnic and national groups
around the world. Greenwood Press . Westport 2002, page 52

"Pakistan: Situation of members of the Lahori Ahmadiyya Movement in Pakistan" (http://www.refwor

ld.org/cgi-bin/texis/vtx/rwmain?page=country&category=&publisher=IRBC&type=QUERYRESPONSE
&coi=PAK&rid=&docid=45f1478f20&skip=0) . Retrieved 30 April 2014.

102. "Wretched of the Land" (http://www.outlookindia.com/article/wretched-of-the-land/265665) .

103. The Holy Quran with English Translation and Commentary (https://archive.org/details/holyquranwitheng0
003unse) . Surrey: Islam International Publications. 1988. p. 1870. ISBN 1-85372-045-3.

104. Mirza Basheer-ud-Din Mahmood Ahmad (2009). Khilafat-e-Rashidah (http://www.alislam.org/library/book

s/Khilafat-e-Rashida.pdf) (PDF). Islam International Publications. ISBN 978-1-85372-620-0.

105. Rafi Ahmad (3 March 2011). "The Islamic Khilafat – Its Rise, Fall, and Re-emergence" (http://www.alislam.
org/egazette/updates/the-islamic-khilafat-its-rise-fall-and-re-emergence/) .

10 . Welcome to Ahmadiyyat, the true Islam (http://www.alislam.org/books/ahmadiyyat/WelcomeBook2nd

Ed.pdf) (PDF). Islam International Publications. pp. 318–324. Retrieved 24 August 2014.

107. "Head of Ahmadiyya Muslim Community Opens New Central Mosque in Islamabad, Tilford, UK" (http://w
ww.pressahmadiyya.com/press-releases/2019/05/head-ahmadiyya-muslim-community-opens-new-centr
al-mosque-islamabad-tilford-uk/) . Press & Media Office. 19 May 2019. Retrieved 4 April 2020.

10 . "Muslim leader opens new Tilford mosque" (http://www.farnhamherald.com/article.cfm?id=135979&hea

dline=Muslim%20leader%20opens%20new%20Tilford%20mosque&sectionIs=news&searchyear=2019) .
Farnham Herald. Retrieved 9 May 2020.

109. Welcome to Ahmadiyyat, the true Islam (http://www.alislam.org/books/ahmadiyyat/WelcomeBook2nd

Ed.pdf) (PDF). Islam International Publications. p. 324. Retrieved 24 August 2014.
110. Simon Ross Valentine (2008). Islam and the Ahmadiyya Jama'at: History, Belief, Practice (https://books.g
oogle.com/books?id=MdRth02Q6nAC&pg=PA77) . p. 86. ISBN 9781850659167. Retrieved 24 August
2014.

111. "Organisational Structure" (https://web.archive.org/web/20140817122231/http://www.whyahmadi.org/4_

4.html) . Archived from the original (http://www.whyahmadi.org/4_4.html) on 17 August 2014.
Retrieved 25 August 2014.

112. Welcome to Ahmadiyyat, the true Islam (http://www.alislam.org/books/ahmadiyyat/WelcomeBook2nd

Ed.pdf) (PDF). Islam International Publications. pp. 324–342. Retrieved 24 August 2014.

113. "Tehrike-Jadid-Scheme" (http://www.ahmadiyya.us/lajna/TEHRIKE-JADID-Scheme.pdf) (PDF). Retrieved

25 August 2014.

114. Jamie S. Scott (January 2012). The Religions of Canadians (https://books.google.com/books?id=GbZJ2

ZszYw8C&pg=PA198) . University of Toronto Press. p. 198. ISBN 9781442605169. Retrieved 25 August
2014.

115. Welcome to Ahmadiyyat, the true Islam (http://www.alislam.org/books/ahmadiyyat/WelcomeBook2nd

Ed.pdf) (PDF). Islam International Publications. pp. 357–360. Retrieved 24 August 2014.

11 . "Renewing a Pledge of Unity and Peace" (https://www.washingtonpost.com/wp-dyn/content/article/200

5/09/04/AR2005090401432.html) . The Washington Post. 5 September 2005. Retrieved 25 August
2014.

117. Imam, Zainab (1 June 2016). "The day I declared my best friend kafir just so I could get a passport" (htt
p://www.dawn.com/news/1261622) . DAWN.COM. Retrieved 14 August 2021.

11 . Sayeed, Saad (16 November 2017). "Pakistan's long-persecuted Ahmadi minority fear becoming election
scapegoat" (https://www.reuters.com/article/us-pakistan-election-ahmadis-idUSKBN1DG04H) .
Reuters. Retrieved 14 August 2021.

119. Paracha, Nadeem F. (21 November 2013). "The 1974 ouster of the 'heretics': What really happened?" (htt
p://www.dawn.com/news/1057427) . DAWN.COM. Retrieved 14 August 2021.

120. "Who are the Ahmadi?" (http://news.bbc.co.uk/2/hi/south_asia/8711026.stm) . BBC News. 28 May

2010. Archived (https://web.archive.org/web/20100530013220/http://news.bbc.co.uk/2/hi/south_asia/8
711026.stm) from the original on 30 May 2010.

121. Burhani, Ahmad Najib (2013). When Muslims are not Muslims: The Ahmadiyya community and the
discourse on heresy in Indonesia (https://alexandria.ucsb.edu/lib/ark:/48907/f3707zhx) . Santa
Barbara, California: University of California. ISBN 9781303424861.

122. Haq, Zia (2 October 2011). " 'Heretical' Ahmadiyya sect raises Muslim hackles" (https://web.archive.org/w
eb/20150419082837/http://www.hindustantimes.com/newdelhi/heretical-ahmadiyya-sect-raises-muslim
-hackles/article1-752846.aspx) . Hindustan Times. New Delhi. Archived from the original (https://www.h
industantimes.com/newdelhi/heretical-ahmadiyya-sect-raises-muslim-hackles/article1-752846.aspx)
on 19 April 2015.
123. Harrigan, Jane; El-Said, Hamed (2009), "Faith-Based Welfare and Jordan's Muslim Brotherhood
Movement" (https://dx.doi.org/10.1057/9781137001580_4) , Economic Liberalisation, Social Capital
and Islamic Welfare Provision, London: Palgrave Macmillan UK, pp. 56–77,
doi:10.1057/9781137001580_4 (https://doi.org/10.1057%2F9781137001580_4) , ISBN 978-1-349-
30033-4, retrieved 14 August 2021

124. "Constitution (Second Amendment) Act, 1974" (http://www.pakistani.org/pakistan/constitution/amendm

ents/2amendment.html) . The Constitution of Pakistan. pakistani.org. Retrieved 21 January 2020.

125. Dhume, Sadanand (1 December 2017). "Pakistan Persecutes a Muslim Minority" (https://www.wsj.com/a
rticles/pakistan-persecutes-a-muslim-minority-1512087028) . The Wall Street Journal. ISSN 0099-9660
(https://www.worldcat.org/issn/0099-9660) .

Further reading

Mirza Basheer-ud-Din Mahmood Ahmad (1980). Invitation to Ahmadiyyat (http://www.alislam.org/books/i

nvitation/content.html) . Routledge & Kegan Ltd. ISBN 0-7100-0119-3.

Mirza Basheer-ud-Din Mahmood Ahmad (1924). Ahmadiyyat or the true Islam (http://www.alislam.org/libr
ary/books/Ahmadiyyat-or-The-True-Islam-20080506MN.pdf) (PDF). Islam International Publications.
ISBN 1-85372-982-5.

Mirza Tahir Ahmad (2004). With Love to the Muslims of the World: The Ahmadiyya Perspective (http://ww
w.alislam.org/library/books/muslims/with-love-to-Muslims.pdf) (PDF). Surrey: Islam International
Publications. ISBN 1-85372-744-X.

Mirza Tahir Ahmad (1985). An Elementary Study of Islam (https://books.google.com/books?id=iU1Yn4s

SXEkC) . Surrey: Islam International Publications. ISBN 1-85372-562-5.

Syed Hasanat Ahmad (2010). An Introduction to the Hidden Treasures of Islam (http://www.alislam.org/lib
rary/books/Hidden-Treasures-of-Islam.pdf) (PDF). Surrey: Islam International Publications. ISBN 978-1-
84880-050-2.

Humphrey J Fisher (1963). Ahmadiyya: a study in contemporary Islam on the West African coast. Nigeria:
Oxford University Press.

Yohanan Friedmann (2003). Prophecy Continuous: Aspects of Ahmadi Religious Thought and Its Medieval
Background. Oxford University Press. ISBN 965-264-014-X.

Antonio R. Gualtieri (1989). Conscience And Coercion. Canada: Guernica Editions. ISBN 0-920717-41-1.

Antonio Gualtieri (2004). The Ahmadis: community, gender, and politics in a Muslim society. Canada:
McGill-Queen's University Press. ISBN 0-7735-2738-9.

Shaikh Abdul Hadi (2008). Basics of Religious Education (http://www.alislam.org/library/books/BasicsRel

igiousEducation.pdf) (PDF) (5th ed.). Canada: Islam International Publications. ISBN 978-1882494-03-
3.
Farhan Iqbal; Imtiaz Ahmed Sra (2014). With Love to Muhammad, The Khatam-un-Nabiyyin: The Ahmadiyya
Muslim Understanding of Finality of Prophethood (http://www.alislam.org/library/books/With-Love-to-Muh
ammad.pdf) (PDF). Canada: Islam International Publications. ISBN 978-0-9937731-0-5.

Muhammad Zafarullah Khan (1978). Ahmadiyyat: The Renaissance of Islam. Tabshir Publications. ISBN 0-
85525-015-1.

Korbel, Jonathan; Preckel, Claudia (2016). "Ghulām Aḥmad al-Qādiyānī: The Messiah of the Christians—
Peace upon Him—in India (India, 1908)" (https://books.google.com/books?id=ZtY6DQAAQBAJ&pg=PA
426) . In Bentlage, Björn; Eggert, Marion; Krämer, Hans-Martin; Reichmuth, Stefan (eds.). Religious
Dynamics under the Impact of Imperialism and Colonialism. Numen Book Series. 154. Leiden: Brill
Publishers. pp. 426–442. doi:10.1163/9789004329003_034 (https://doi.org/10.1163%2F978900432900
3_034) . ISBN 978-90-04-32511-1. Retrieved 10 November 2020.

Simon Ross Valentine (2008). Islam and the Ahmadiyya jamaʻat: history, belief, practice (https://books.goo
gle.com/books?id=MdRth02Q6nAC) . Columbia University Press. ISBN 978-0-231-70094-8.

Karimullah Zirvi. Welcome to Ahmadiyyat, the True Islam (http://www.alislam.org/books/ahmadiyyat/Welc

omeBook2ndEd.pdf) (PDF). Islam International Publications.

External links

Wikisource has several original texts related to: Ahmadiyya

Wikiquote has quotations related to: Ahmadiyya

Wikimedia Commons has media related to Ahmadiyya.

Official website of the Ahmadiyya Muslim Community (http://www.alislam.org)

An Introduction and a short sketch of history of the Ahmadiyya Muslim Community (http://ww
w.alislam.org/introduction/Islam-Ahmadiyyat.html)

Official website highlighting the persecution of the Ahmadiyya Muslim Community (http://ww
w.persecutionofahmadis.org/)
Retrieved from
"https://en.wikipedia.org/w/index.php?
title=Ahmadiyya&oldid=1055430508"

Last edited 3 days ago by Sirius86

Wikipedia