How are muslims suppose to live with ahmadis? i hate them being a muslim, i also know that they have been declared as murtid, but i am not sure that wether they all are murtid or just the ones who originated it.
I want to ask in an islamic state how this religion should be governed? does it have the same rights as other non muslims like yahoodis and christians, what should be our behavious be with them? should we give them dawaah politely how much should we boycott them? a detailed answer would be extremly appreciated. JazakAllah
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
According to the general consensus of the `Ulamā’ from the Indian subcontinent, all Qadiyānīs are murtadd (apostates), zindīq (Muslims by name but non-Muslims in belief), and out of the folds of Islam.[1] Similarly, their children and grandchildren are also considered to be non-Muslims due to the beliefs of their parents.[2]
In terms of dealing with the Qādiyānīs, it is important to keep the following points in mind:
- One may not have a close relationship with them[3]
- If one keeps a close relationship with them knowing their beliefs, then such a person endangers one’s own īmān[4]
- It is not permissible to intentionally eat with them, drink with them, say salām to them, answer their salām, accept their invitations (da`wat), or invite them yourself (to a da`wat)[5]
- It is not permissible to conduct any type of business with them; this includes buying from them, selling to them, renting from them, or letting something out to them[6]
- It is not permissible to marry them[7]
- It is not permissible to eat from their slaughtered meat[8]
It should be clear from above that due to the severity of their beliefs, it is incorrect to classify them as being similar to the ahl al-kitāb in any way.[9] However, one should refrain from labelling someone as a Qādiyānī unless a person attributes himself to such a group or one learns that such a person’s belief is consistent with Qādiyānī belief.[10]
Nevertheless, if one has hope that showing good character to a Qādiyānī might bring him towards correct beliefs then one may do so with the intention of tablīgh.[11] In doing so, one should be very cautious and avoid a close “friendly” relationship that causes one to open oneself up to their beliefs.
We believe it to be irrelevant to further comment on the status of their so-called “religion” under an Islamic state.
And Allah Ta’āla Knows Best
Bilal Mohammad
Student Darul Iftaa
New Jersey, USA
Checked and Approved by,
Mufti Ebrahim Desai.
[1] Fatāwā Mahmūdiyyah, v. 2 p. 116, Dārul Iftaa Jāmi`ah Fārūqiyyah;
Ibid., v. 19 p. 100;
Kifayatul Mufti, v. 1 p. 323 & 325, Dārul Ishā`at
[2] Fatāwā Rahīmiyyah, v. 1 p. 196, Dārul Ishā`at;
Kifayatul Mufti, v. 1 p. 328, Dārul Ishā`at
[3] Fatāwā Mahmūdiyyah, v. 2 p. 130, Dārul Iftaa Jāmi`ah Fārūqiyyah
Kifayatul Mufti, v. 1 p. 323 & 325, Dārul Ishā`at;
Ibid., v. 9 p. 112;
Fatāwā Mufti Mahmūd, v. 1 p. 229 & 239, Jamī`at Publications
[4] Ahsanul Fatāwā, v. 1 p. 46, H.M. Saeed Company;
Kifayatul Mufti, v. 1 p. 323, Dārul Ishā`at
[5] Fatāwā Mahmūdiyyah, v. 2 p. 116, Dārul Iftaa Jāmi`ah Fārūqiyyah;
Ibid., v. 19 p. 100;
Kifayatul Mufti, v. 1 p. 325, Dārul Ishā`at;
Fatāwā Mufti Mahmūd, v. 1 p. 229, Jamī`at Publications
[6] Kifayatul Mufti, v. 7 p. 312, Dārul Ishā`at;
Fatāwā Haqqāniyyah, v. 5 p. 333, Jāmi`ah Dārul `Uloom Haqqāniyyah;
Ahsanul Fatāwā, v. 1 p. 46, H.M. Saeed Company
[7] Fatāwā Rahīmiyyah, v. 1 p. 196, Dārul Ishā`at
[8] Ibid.
[9] Ibid.;
Fatāwā Mahmūdiyyah, v. 19 p. 100, Dārul Iftaa Jāmi`ah Fārūqiyyah
[10] Fatāwā Dārul `Uloom Deoband, v. 12 p. 147, Dārul Ishā`at;
Fatāwā `Uthmānī, v. 1 p. 76, Maktabah Ma`āriful Qur’ān
[11] Fatāwā Mahmūdiyyah, v. 2 p. 131, Dārul Iftaa Jāmi`ah Fārūqiyyah