Post by Abdullah on Jun 19, 2016 19:53:14 GMT
The Ahmadiyya, Social Media and Public Policy
Are the Ahmadiyya community using social media to insert their beliefs into public opinion and governmental policy?
Introduction
In this article I intend to address one of the questions raised by a chapter in Simon Ross Valentines – Islam and the Ahmadiyya Jama’at (community) (Valentine, 2008). It is not intended to be an extension or continuation of his work. Indeed an analysis of that work itself is needed, as some areas reflect misunderstandings with regard to core Islamic beliefs. This is not uncommon even among normative Muslims themselves, and therefore does not detract from the overall insight that this work provides into the community. It would also be unfair to criticise a work which this article so heavily leans on.
This article is intended to be brief in its initial state, but will be expanded on in due course. The aim of this article is not to be a means of division between communities, but the start of dialogue, and an open question. It therefore remains free to be questioned and challenged for any opinions that are presented within it.
I also hope that it will support those unfamiliar with the differences between the Ahmadiyya interpretation of Islam and normative Islam, in understanding the context of activities on social media and charitable acts by the Ahmadiyya community, especially the media facing spokespeople.
The Ahmadiyya community promote themselves as wanting a secular government with separation of Mosque and state. (Khan, 2010). This notion was initially started by Mirza Ghulam Ahmad who according to Iain Adamson, had always stayed away from politics and alluded the same for his followers. (Adamson, 1990).
This was formalised within the Ahmadiyya community by the 2nd Khalifa, Mirza Bashir ud-Din Mahmood Ahmad, who was the son of Mirza Ghulam Ahmad. He advocated separation of State governance and religion, although believed they would both run as a parallel system (Mir, 2008).
Iain Adamson provided insight through his interactions with the community. Adamson recalled the 4th Khalifa, Mirza Tahir Ahmad alluded to the actual aims of the community, “Moral Guidance was the Khalifa’s responsibility. Religion can never be totally disassociated from Politics. It is the duty of all religions to keep reminding politicians of their moral obligations to mankind” (Adamson, 1990).
Valentine quotes an Ahmadiyya Bulletin from 2002 when he says In Britain and the western world generally the Ahmadi endeavour to “Influence opinion-makers through newspaper and the media” and “get involved in social issues – the political face of Islam”.
I have sought to enter into dialogue with several media personalities including the US based Qasim Rashid, a prominent Ahmadi, and other media facing Ahmadi’s in the UK. I found them unwilling or unable to respond when questioned on the content of articles they had published. After politely asking a small number of questions and providing links to where the questions were raised, I found myself quickly blocked and accused of being a troll. For some the article ends here, surely an internet troll never believes they are a troll. However I’m confident that my twitter thread would reveal a level of politeness and tolerance, far from such accusations.
It’s also clear that such personalities are happy to engage with those that hold abhorrent views such as his article “A Nazi Threatens Me Because I’m Muslim” (Rashid, 2016). So an unwillingness to engage with those that calmly questions their knowledge of Islam and its creed, is rather disappointing.
The rationale behind mentioning the above, is because it is partially in response to this, that I was inspired to write this article. Inevitably some bias therefore will be engrained in my opinion, so I will ask others, with greater impartiality to lead on taking the question forward or indeed rejecting it.
To be clear, I have also conversed with Ahmadi’s (mostly converts) who offer only polite dialogue and friendship and to those few I am thankful for their input. Regardless of the differences between us, we are all one mankind and all answerable to Allah.
The Ahmadiyya community state “Love for all Hatred for None”, as their motto. This motto is used to draw in supporters from all different communities in uniting behind them. They emphasise charitable activities and issue press releases, to promote themselves. Valentine after spending a year with the group, observed a cheque being handed over for the Lord Mayors appeal commented rhetorically, “Would the Ahmadi community still be doing this if they simply sent a cheque to the charity concerned, or even did it anonymously?” (Valentine, 2008)
Certainly the Ahmadi present examples of positive stories that show their valuable contribution to society (Community, 2016). They also emphasise their interaction with people of other faiths.
Ahmadi media personalities are outspoken on current issues. Qasim Rashid tweeting @muslimiq is very active and recently tweeted about the comparison of media perception between the Murderer who killed Lee Rigby and the Killer of MP Jo Cox (@muslimiq, 2016)
This public facing context is especially poignant in understanding the beliefs of the Ahmadi community. When we look a little below the surface a different picture emerges. An event relished by the community that would emphasise they are not what they claim to be is the murder of a Hindu Pandit Lekh Ram.
The Ahmadi Prophet Mirza Ghulam prophesised the murder and stated it would occur within a period of six years. After a period of 4 years had passed, and people were getting restless for an outcome, he further expanded on his claim mentioning the death in gruesome detail. This occurred when Pandit Lekh Ram was stabbed in the stomach by an unknown assailant (Community, 2016)
Were a person to prophesise the murder of another person today, within a period of six years, and if that person was found to be stabbed in the chest and murdered, certainly questions would be asked. The Ahmadiyya community today celebrate this murder as “A Prophecy which… helped establish the truth of Islam throughout the country of India”. (Razi, 2015)
For those that asked questions about his involvement, Mirza Ghulam challenged them to accuse him of being involved in the crime, the condition being that they must do this in person in Qadian. Mirza continued that if the person wasn’t dead within within one year then he will be proven to be a liar (Qadiani, 1893) (Razi, 2015).
So considering this in 2016, a person prophesises a murder, when that person prophesied to die is killed, invites anyone who believes he was involved to accuse him in person, subsequently states that person will die within one year, and if they don’t the prophesier is guilty of the first murder. I think that can be left to the reader to mull over for themselves.
It is important to note that this prophesised murder is mentioned frequently by the community including the current World Head of the Ahmadiyya Community in his Friday sermons, as noted on the official press release website of the community (Ahmad, 2015). This case certainly seems to have more in common with cult or mafia like conduct rather than that of a Prophet.
Extravagant Claims
The Ahmadiyya community make many extravagant claims about an unprecedented growth on Twitter, Facebook and other social media sources. These claims centre on the premise that “The Ahmadiyya are the fastest growing sect within Islam”. This rather bold claim when researched source back to a single channel, the infrequently published World Christian Encyclopaedia (Barrett, 1982). The latest version of which was published over 15 years ago (David B. Barrett, 2001). The Ahmadiyya community provided the raw data for it themselves through the team of researchers. (Barrett, 1982) The encyclopaedia is acknowledged as a flawed source (Becky Hsu, 2008), but still consistently quoted by the community and repeated by journalists, who have taken the word of the Ahmadiyya community at face value (McKenzie, 2015).
The community unreservedly repeat it without referencing its source (Rashid, 2014). On social media it is repeated as a mantra by the community despite after questioning few knowing the age of the source or its origin. The premise of the argument that they are the fastest growing sect also centres on the Ahmadiyya interpretation of what constitutes a sect.
I would welcome an extensive debate on this exact subject, because after speaking to several Ahmadi Imams it appears that the group has little understanding of the normative position on sects within Islam. It is this lack of scholarship in core creedal matters that exposes the Ahmadiyya community as a new belief system disconnected from the historical scholarship of Islam.
Inserting Ahmadiyya specifc beliefs into public opinion
In a recent article Waqar Ahmedi a Birmingham based Head of Religious Education, published an article that stated, “Why my Children won’t be fasting this Ramadan” (Ahmedi, 2016). The article cites his evidence from the Qur’an and hadith and it would suggest that he has an extensive knowledge of the subject, and came about these conclusions through detailed research. I conversed with Ahmedi in relation to this article and he stated categorically that he is, “not an expert and has never claimed to be”. His evidence should be questioned, firstly because he is not an authority to make such statements and secondly because they do not concur with the normative position on the age of fasting becoming obligatory.
The position of the Ahmadiyya community on fasting stems from the second caliph Ahmadiyya who stated that one should start regularly fasting at 15 and it becomes obligatory at 18 years of age. It has no bearing on the time of year or length of the day (Tahir, 2011).
Reading the official Ahmadiyya opinion alongside Waqar Ahmedi’s article we now understand that the Ahmadiyya state fasting is not mandatory until a person reaches 18 years of age. Ahmedi states that his daughter (14) and his other children will not be fasting this year. He avoids stating the real reason for this, specifically that the Ahmadiyya do not believe it is required.
The article therefore seems to have no real purpose, other than to attack the orthodox position of the Muslim community. If the position is that Ahmadiyya youth do not have to fast till they reach 18 the articles entire premise seems without purpose. It appears as if his article therefore is not entirely honest in its delivery.
What is the purpose of this article, other than to insert the Ahmadiyya opinion into public opinion?
The most important to address is the “True Islam”, campaign which mixes Ahmadi doctrinal statements at odds with the Muslim understanding, and statements that no rational person would disagree with.
The very statement by the Ahmadi community “True Islam and the Extremists”, suggest anyone who doesn’t support it is extreme. They state that those that disagree with this are guilty of distorting the faith of Islam. The fact it includes dividing elements related to positions they have taken in relation to secularism and other areas shows it serves little purpose than to act as promotional tool for their beliefs rather than real engagement as alluded to by Valentine (Valentine, 2008). The reality of the Ahmadiyya interaction with people of other faiths is purely so they can work on changing the beliefs of those they interact with, rather than for mutual respect and understanding.
In the UK, the Ahmadiyya bloggers attacked Muslim organisations through lobbying journalists, and writing commentary on news sites (The Ahmadiyya Jihad of the Pen). They try to claim that the issue is a sectarian one and that Muslims are acting against them. They have in fact altered the use of the name Qadiani by instilling in the UK public minds that this is a pejorative term. Whilst avoiding the fact their own books cite this name for the founder of their religion.
This action by them is purely to silence organisations that work to refute the claims of Mirza Ghulam and his followers. The community works very hard to make sure journalists do not take seriously any websites that refute the false prophet.
Whilst this goes on they are working on sectarian activities like the "True Islam" campaign mentioned above. This campaign cleverly inserts the Ahmadi specific positions of; none Physical struggle against oppressors, their caliphate, their flawed interpretation of hadith in relation to the messiah and secularism. It also inserts a cleverly worded statement in relation to salvation, which attempts to hide their belief that this refers to all religions before Mirza Ghulams prophethood was announced.
The campaign also includes prohibitions against lying. The major difficulty Muslims have with debating the Ahmadiyya is that the caliph of the time is open to interpret rulings according to his requirements. They thus avoid the scholarly research methodology of the historical schools of fiqh and any requirement to understand the chain of narration for hadith. As time progresses this leads them further away from Islam as they develop their own understanding in a wider range of areas, even describing Jinn as Bacteria. (Tahir, A. M., 2011)
I will expand on this in updates to this article and reference other sources that aim to assert the doctrinal positions of the Ahmadiyya into mainstream public thought and policy.
Bibliography
@muslimiq, Q. R., 2016. Black Muslim: Blood on his Hands / White Racist: Timid Gardener. s.l.:Twitter.
Adamson, I., 1990. A man of God: The life of Khalifatul Masih IV of the Ahmadiyya Movement in Islam. First ed. Bristol: George Shepherd Publishers.
Ahmad, M. M., 2015. Hazrat Mirza Masroor Ahmad also speaks of the need to maintain highest moral standards. [Online]
Available at: www.pressahmadiyya.com/2015/01/love-for-holy-prophet-sa.html?m=1
[Accessed 19 June 2016].
Ahmedi, W., 2016. IBTIMES - Why my children won't be fasting this Ramadan. [Online]
Available at: www.ibtimes.co.uk/why-my-children-wont-be-fasting-this-ramadan-1563350
[Accessed 18 June 2016].
Barrett, D. B., 1982. World Christian Encyclopaedia. First ed. Nairobi, Kenya: Oxford University Press.
Becky Hsu, A. R. C. H. a. J. G., 2008. Estimating the Religious Composition of all Nations: An Empirical Assessment of the World Christian Database. Journal for the Scientific Study of Religion, 47(4), pp. 678-693.
Community, A. M., 2016. Muslims for Peace. [Online]
Available at: Muslimsforpeace.org
[Accessed 19 June 2016].
Community, T. O. w. o. t. A. M., 2016. Prophecy Regarding Lekh Ram. [Online]
Available at: www.alislam.org/library/history/ahmadiyya/19.html
[Accessed 19 June 2016].
David B. Barrett, G. T. K. T. M. J., 2001. World Christian Encyclopaedia. Second ed. Richmond, Virginia: Oxford University Press.
Khan, N. R. a. A. M., 2010. Demystifying Sharia - The Washington Post. [Online]
Available at: www.alislam.org/egazette/updates/demystifying-shariah/
[Accessed 19 June 2016].
McKenzie, M., 2015. Ahmadiyya Muslim Community teaches peace, and is the fastest growing sect of Islam worldwide. [Online]
Available at:
[Accessed Saturday June 2015].
Mir, A. M., 2008. Temporal and Spiritual Authority and the Institution of Khilafat. [Online]
Available at: www.reviewofreligions.org/1715/temporal-and-spiritual-authority-of-the-institution-of-khilafat/
[Accessed 19 June 2016].
Qadiani, M. G. A., 1893. Siraj-e-Munir. In: Ruhani Khazain. Qadian: s.n., pp. 11-29.
Rashid, Q., 2014. 10 Fabrications Muslims Need to Stop Making About Ahmadi Muslims. [Online]
Available at: m.huffpost.com/us/entry/5854492
[Accessed 18 June 2016].
Rashid, Q., 2016. The Blog - A Nazi Threatens Me Because I'm Muslim. [Online]
Available at: m.huffpost.com/us/entry/9184590
[Accessed 18 June 2016].
Razi, A. A. -., 2015. Pandit Lekhram, A Miserable End. [Online]
Available at: ahmadianswers.com/ahmad/truth/prophecies/pandit/
[Accessed 19 June 2016].
Tahir, A. M., 2011. Fasting and its Obligations. [Online]
Available at: www.ahmadiyyagazette.ca/Articles/fasting-and-its-obligations.html
[Accessed 18 June 2016].
Valentine, S. R., 2008. Integration and the preservation of faith. In: Islam and the Ahmadiyya Jama'at. s.l.:s.n.
Tahir, A. M., 2011. The Jinn
Available at: www.alislam.org/library/books/revelation/part_5_section_3.html
[Accessed 25 June 2016].
Are the Ahmadiyya community using social media to insert their beliefs into public opinion and governmental policy?
Introduction
In this article I intend to address one of the questions raised by a chapter in Simon Ross Valentines – Islam and the Ahmadiyya Jama’at (community) (Valentine, 2008). It is not intended to be an extension or continuation of his work. Indeed an analysis of that work itself is needed, as some areas reflect misunderstandings with regard to core Islamic beliefs. This is not uncommon even among normative Muslims themselves, and therefore does not detract from the overall insight that this work provides into the community. It would also be unfair to criticise a work which this article so heavily leans on.
This article is intended to be brief in its initial state, but will be expanded on in due course. The aim of this article is not to be a means of division between communities, but the start of dialogue, and an open question. It therefore remains free to be questioned and challenged for any opinions that are presented within it.
I also hope that it will support those unfamiliar with the differences between the Ahmadiyya interpretation of Islam and normative Islam, in understanding the context of activities on social media and charitable acts by the Ahmadiyya community, especially the media facing spokespeople.
The Ahmadiyya community promote themselves as wanting a secular government with separation of Mosque and state. (Khan, 2010). This notion was initially started by Mirza Ghulam Ahmad who according to Iain Adamson, had always stayed away from politics and alluded the same for his followers. (Adamson, 1990).
This was formalised within the Ahmadiyya community by the 2nd Khalifa, Mirza Bashir ud-Din Mahmood Ahmad, who was the son of Mirza Ghulam Ahmad. He advocated separation of State governance and religion, although believed they would both run as a parallel system (Mir, 2008).
Iain Adamson provided insight through his interactions with the community. Adamson recalled the 4th Khalifa, Mirza Tahir Ahmad alluded to the actual aims of the community, “Moral Guidance was the Khalifa’s responsibility. Religion can never be totally disassociated from Politics. It is the duty of all religions to keep reminding politicians of their moral obligations to mankind” (Adamson, 1990).
Valentine quotes an Ahmadiyya Bulletin from 2002 when he says In Britain and the western world generally the Ahmadi endeavour to “Influence opinion-makers through newspaper and the media” and “get involved in social issues – the political face of Islam”.
I have sought to enter into dialogue with several media personalities including the US based Qasim Rashid, a prominent Ahmadi, and other media facing Ahmadi’s in the UK. I found them unwilling or unable to respond when questioned on the content of articles they had published. After politely asking a small number of questions and providing links to where the questions were raised, I found myself quickly blocked and accused of being a troll. For some the article ends here, surely an internet troll never believes they are a troll. However I’m confident that my twitter thread would reveal a level of politeness and tolerance, far from such accusations.
It’s also clear that such personalities are happy to engage with those that hold abhorrent views such as his article “A Nazi Threatens Me Because I’m Muslim” (Rashid, 2016). So an unwillingness to engage with those that calmly questions their knowledge of Islam and its creed, is rather disappointing.
The rationale behind mentioning the above, is because it is partially in response to this, that I was inspired to write this article. Inevitably some bias therefore will be engrained in my opinion, so I will ask others, with greater impartiality to lead on taking the question forward or indeed rejecting it.
To be clear, I have also conversed with Ahmadi’s (mostly converts) who offer only polite dialogue and friendship and to those few I am thankful for their input. Regardless of the differences between us, we are all one mankind and all answerable to Allah.
The Ahmadiyya community state “Love for all Hatred for None”, as their motto. This motto is used to draw in supporters from all different communities in uniting behind them. They emphasise charitable activities and issue press releases, to promote themselves. Valentine after spending a year with the group, observed a cheque being handed over for the Lord Mayors appeal commented rhetorically, “Would the Ahmadi community still be doing this if they simply sent a cheque to the charity concerned, or even did it anonymously?” (Valentine, 2008)
Certainly the Ahmadi present examples of positive stories that show their valuable contribution to society (Community, 2016). They also emphasise their interaction with people of other faiths.
Ahmadi media personalities are outspoken on current issues. Qasim Rashid tweeting @muslimiq is very active and recently tweeted about the comparison of media perception between the Murderer who killed Lee Rigby and the Killer of MP Jo Cox (@muslimiq, 2016)
This public facing context is especially poignant in understanding the beliefs of the Ahmadi community. When we look a little below the surface a different picture emerges. An event relished by the community that would emphasise they are not what they claim to be is the murder of a Hindu Pandit Lekh Ram.
The Ahmadi Prophet Mirza Ghulam prophesised the murder and stated it would occur within a period of six years. After a period of 4 years had passed, and people were getting restless for an outcome, he further expanded on his claim mentioning the death in gruesome detail. This occurred when Pandit Lekh Ram was stabbed in the stomach by an unknown assailant (Community, 2016)
Were a person to prophesise the murder of another person today, within a period of six years, and if that person was found to be stabbed in the chest and murdered, certainly questions would be asked. The Ahmadiyya community today celebrate this murder as “A Prophecy which… helped establish the truth of Islam throughout the country of India”. (Razi, 2015)
For those that asked questions about his involvement, Mirza Ghulam challenged them to accuse him of being involved in the crime, the condition being that they must do this in person in Qadian. Mirza continued that if the person wasn’t dead within within one year then he will be proven to be a liar (Qadiani, 1893) (Razi, 2015).
So considering this in 2016, a person prophesises a murder, when that person prophesied to die is killed, invites anyone who believes he was involved to accuse him in person, subsequently states that person will die within one year, and if they don’t the prophesier is guilty of the first murder. I think that can be left to the reader to mull over for themselves.
It is important to note that this prophesised murder is mentioned frequently by the community including the current World Head of the Ahmadiyya Community in his Friday sermons, as noted on the official press release website of the community (Ahmad, 2015). This case certainly seems to have more in common with cult or mafia like conduct rather than that of a Prophet.
Extravagant Claims
The Ahmadiyya community make many extravagant claims about an unprecedented growth on Twitter, Facebook and other social media sources. These claims centre on the premise that “The Ahmadiyya are the fastest growing sect within Islam”. This rather bold claim when researched source back to a single channel, the infrequently published World Christian Encyclopaedia (Barrett, 1982). The latest version of which was published over 15 years ago (David B. Barrett, 2001). The Ahmadiyya community provided the raw data for it themselves through the team of researchers. (Barrett, 1982) The encyclopaedia is acknowledged as a flawed source (Becky Hsu, 2008), but still consistently quoted by the community and repeated by journalists, who have taken the word of the Ahmadiyya community at face value (McKenzie, 2015).
The community unreservedly repeat it without referencing its source (Rashid, 2014). On social media it is repeated as a mantra by the community despite after questioning few knowing the age of the source or its origin. The premise of the argument that they are the fastest growing sect also centres on the Ahmadiyya interpretation of what constitutes a sect.
I would welcome an extensive debate on this exact subject, because after speaking to several Ahmadi Imams it appears that the group has little understanding of the normative position on sects within Islam. It is this lack of scholarship in core creedal matters that exposes the Ahmadiyya community as a new belief system disconnected from the historical scholarship of Islam.
Inserting Ahmadiyya specifc beliefs into public opinion
In a recent article Waqar Ahmedi a Birmingham based Head of Religious Education, published an article that stated, “Why my Children won’t be fasting this Ramadan” (Ahmedi, 2016). The article cites his evidence from the Qur’an and hadith and it would suggest that he has an extensive knowledge of the subject, and came about these conclusions through detailed research. I conversed with Ahmedi in relation to this article and he stated categorically that he is, “not an expert and has never claimed to be”. His evidence should be questioned, firstly because he is not an authority to make such statements and secondly because they do not concur with the normative position on the age of fasting becoming obligatory.
The position of the Ahmadiyya community on fasting stems from the second caliph Ahmadiyya who stated that one should start regularly fasting at 15 and it becomes obligatory at 18 years of age. It has no bearing on the time of year or length of the day (Tahir, 2011).
Reading the official Ahmadiyya opinion alongside Waqar Ahmedi’s article we now understand that the Ahmadiyya state fasting is not mandatory until a person reaches 18 years of age. Ahmedi states that his daughter (14) and his other children will not be fasting this year. He avoids stating the real reason for this, specifically that the Ahmadiyya do not believe it is required.
The article therefore seems to have no real purpose, other than to attack the orthodox position of the Muslim community. If the position is that Ahmadiyya youth do not have to fast till they reach 18 the articles entire premise seems without purpose. It appears as if his article therefore is not entirely honest in its delivery.
What is the purpose of this article, other than to insert the Ahmadiyya opinion into public opinion?
The most important to address is the “True Islam”, campaign which mixes Ahmadi doctrinal statements at odds with the Muslim understanding, and statements that no rational person would disagree with.
The very statement by the Ahmadi community “True Islam and the Extremists”, suggest anyone who doesn’t support it is extreme. They state that those that disagree with this are guilty of distorting the faith of Islam. The fact it includes dividing elements related to positions they have taken in relation to secularism and other areas shows it serves little purpose than to act as promotional tool for their beliefs rather than real engagement as alluded to by Valentine (Valentine, 2008). The reality of the Ahmadiyya interaction with people of other faiths is purely so they can work on changing the beliefs of those they interact with, rather than for mutual respect and understanding.
In the UK, the Ahmadiyya bloggers attacked Muslim organisations through lobbying journalists, and writing commentary on news sites (The Ahmadiyya Jihad of the Pen). They try to claim that the issue is a sectarian one and that Muslims are acting against them. They have in fact altered the use of the name Qadiani by instilling in the UK public minds that this is a pejorative term. Whilst avoiding the fact their own books cite this name for the founder of their religion.
This action by them is purely to silence organisations that work to refute the claims of Mirza Ghulam and his followers. The community works very hard to make sure journalists do not take seriously any websites that refute the false prophet.
Whilst this goes on they are working on sectarian activities like the "True Islam" campaign mentioned above. This campaign cleverly inserts the Ahmadi specific positions of; none Physical struggle against oppressors, their caliphate, their flawed interpretation of hadith in relation to the messiah and secularism. It also inserts a cleverly worded statement in relation to salvation, which attempts to hide their belief that this refers to all religions before Mirza Ghulams prophethood was announced.
The campaign also includes prohibitions against lying. The major difficulty Muslims have with debating the Ahmadiyya is that the caliph of the time is open to interpret rulings according to his requirements. They thus avoid the scholarly research methodology of the historical schools of fiqh and any requirement to understand the chain of narration for hadith. As time progresses this leads them further away from Islam as they develop their own understanding in a wider range of areas, even describing Jinn as Bacteria. (Tahir, A. M., 2011)
I will expand on this in updates to this article and reference other sources that aim to assert the doctrinal positions of the Ahmadiyya into mainstream public thought and policy.
Bibliography
@muslimiq, Q. R., 2016. Black Muslim: Blood on his Hands / White Racist: Timid Gardener. s.l.:Twitter.
Adamson, I., 1990. A man of God: The life of Khalifatul Masih IV of the Ahmadiyya Movement in Islam. First ed. Bristol: George Shepherd Publishers.
Ahmad, M. M., 2015. Hazrat Mirza Masroor Ahmad also speaks of the need to maintain highest moral standards. [Online]
Available at: www.pressahmadiyya.com/2015/01/love-for-holy-prophet-sa.html?m=1
[Accessed 19 June 2016].
Ahmedi, W., 2016. IBTIMES - Why my children won't be fasting this Ramadan. [Online]
Available at: www.ibtimes.co.uk/why-my-children-wont-be-fasting-this-ramadan-1563350
[Accessed 18 June 2016].
Barrett, D. B., 1982. World Christian Encyclopaedia. First ed. Nairobi, Kenya: Oxford University Press.
Becky Hsu, A. R. C. H. a. J. G., 2008. Estimating the Religious Composition of all Nations: An Empirical Assessment of the World Christian Database. Journal for the Scientific Study of Religion, 47(4), pp. 678-693.
Community, A. M., 2016. Muslims for Peace. [Online]
Available at: Muslimsforpeace.org
[Accessed 19 June 2016].
Community, T. O. w. o. t. A. M., 2016. Prophecy Regarding Lekh Ram. [Online]
Available at: www.alislam.org/library/history/ahmadiyya/19.html
[Accessed 19 June 2016].
David B. Barrett, G. T. K. T. M. J., 2001. World Christian Encyclopaedia. Second ed. Richmond, Virginia: Oxford University Press.
Khan, N. R. a. A. M., 2010. Demystifying Sharia - The Washington Post. [Online]
Available at: www.alislam.org/egazette/updates/demystifying-shariah/
[Accessed 19 June 2016].
McKenzie, M., 2015. Ahmadiyya Muslim Community teaches peace, and is the fastest growing sect of Islam worldwide. [Online]
Available at:
[Accessed Saturday June 2015].
Mir, A. M., 2008. Temporal and Spiritual Authority and the Institution of Khilafat. [Online]
Available at: www.reviewofreligions.org/1715/temporal-and-spiritual-authority-of-the-institution-of-khilafat/
[Accessed 19 June 2016].
Qadiani, M. G. A., 1893. Siraj-e-Munir. In: Ruhani Khazain. Qadian: s.n., pp. 11-29.
Rashid, Q., 2014. 10 Fabrications Muslims Need to Stop Making About Ahmadi Muslims. [Online]
Available at: m.huffpost.com/us/entry/5854492
[Accessed 18 June 2016].
Rashid, Q., 2016. The Blog - A Nazi Threatens Me Because I'm Muslim. [Online]
Available at: m.huffpost.com/us/entry/9184590
[Accessed 18 June 2016].
Razi, A. A. -., 2015. Pandit Lekhram, A Miserable End. [Online]
Available at: ahmadianswers.com/ahmad/truth/prophecies/pandit/
[Accessed 19 June 2016].
Tahir, A. M., 2011. Fasting and its Obligations. [Online]
Available at: www.ahmadiyyagazette.ca/Articles/fasting-and-its-obligations.html
[Accessed 18 June 2016].
Valentine, S. R., 2008. Integration and the preservation of faith. In: Islam and the Ahmadiyya Jama'at. s.l.:s.n.
Tahir, A. M., 2011. The Jinn
Available at: www.alislam.org/library/books/revelation/part_5_section_3.html
[Accessed 25 June 2016].