Pakistan – Ahmadis – Ahmadi Beliefs and Practices – State Protection

Refugee Review Tribunal AUSTRALIA RRT RESEARCH RESPONSE Research Response Number: PAK32981 Country: Pakistan Date: 5 March 2008 Keywords: Pakistan – Ahmadis – Ahmadi beliefs and practices – State protection This response was prepared by the Research & Information Services Section of the Refugee Review Tribunal (RRT) after researching publicly accessible information currently available to the RRT within time constraints. This response is not, and does not purport to be, conclusive as to the merit of any particular claim to refugee status or asylum. This research response may not, under any circumstance, be cited in a decision or any other document. Anyone wishing to use this information may only cite the primary source material contained herein. Questions 1. Please provide information on the basic principles of Ahmadi belief and practices in Pakistan. 2. Please provide information as to the extent to which Ahmadis suffer discrimination or other harm in Pakistan. 3. Please provide information as to the extent to which the Pakistani authorities provide protection to Ahmadi people. RESPONSE 1. Please provide information on the basic principles of Ahmadi belief and practices in Pakistan. 2. Please provide information as to the extent to which Ahmadis suffer discrimination or other harm in Pakistan. 3. Please provide information as to the extent to which the Pakistani authorities provide protection to Ahmadi people. In his 2001 The Concise Encyclopaedia of Islam, Cyril Glasse defines Ahmadis’ (or Ahmadiyyah’s) belief, practice and history as follows: Ahmadiyyah. A heterodox sect founded by Mirza Ghulam Ahmad (/251-/326/1835-1908), a Punjabi. Reacting against the efforts of Christian missionaries, he declared himself a mujaddid, a "renewer" (of the faith) in 1882. He identified the Christian West, and particularly the economic, political, and religious colonialism, which was the dominant characteristic in the 19th century, as the manifestation of the dajjal (the "imposter" i.e. apocalyptic Antichrist). Mirza Ghulam did not judge the Occident to be anti-traditional, but simply denounced it for its domination of Islamic countries. However, he ruled out holy war (jihad) as a course of action against the colonial powers, awaiting instead an "awakening" of the Islamic world. He went on to enunciate a doctrine that Jesus had escaped death on the cross and had attained the age of 120 before dying and being buried in Srinagar. (In Islam, Jesus' death on the cross was only apparent; according to the Islamic perspective regarding the crucifixion, Jesus did not die and is still in a principial state, that is. in Being, from which he will return to this world to destroy the dajjal and bring the world to its end.) Mirza Ghulam finally claimed that he was the mahd., as well as the Second Coming of Jesus, and moreover, the last avatara of Vishnu. After Mirza Ghulam's death, the Ahmadiyyah split into two subsects, the Qadianis and Lahorites. The Qadianis (after Qadian, birthplace of Mirza Ghulam) are called the Jama'at-i Ahmadiyyah, maintain his doctrines, more or less as they were propounded, and consider him a nabs', or Prophet. By this, they establish a gulf between those who do not accept Mirza Ghulam as a Prophet, whom the Qadianis therefore consider to be Katirun, or nonbelievers; the Sunnis in turn have been obliged to repudiate, by the pronouncements of religious courts, the Qadianis as non-Muslims. The Qadianis make the distinction that Mirza Ghulam was a Prophet, but not a law-prescribing Prophet (ghayr tashr7'r). To this end they call him a zilli nahi ("shadow Prophet") or buruzi nahi("a manifesting Prophet"). The Lahorites (Anjuman-i Insha'at-i /slam), less heterodox, hold Mirza Ghulam to be a mujaddid or "renewer" only, and have not wished to lose solidarity with the rest of the Islamic world. They were led by "Maulvi" (or "Mawlana", a title) Muhammad 'Ali. He also translated the Koran into English, which was published along with Ahmadiyyah inspired interpretations and commentaries, and also wrote The Religion of Islam. Both Ahmadiyyah subsects were noted for energetic proselytizing through missionaries - a technique adopted from Protestants - the establishment of mosques abroad, and publication of propaganda materials, particularly in English, long before such activities were adopted by the Sunnis. As a result, the Ahmadiyyah gained footholds in Europe and America, and above all, in West Africa, where they organized schools and hospitals. But while accepting the methods of the Christian missionaries and the ideas of Western civilization, both groups are stridently anti- Christian. Their opposition to Christianity lies in their claim that it has deviated from its original beliefs and can no longer be considered a "Religion of the Book" (a revealed religion), and that it is, moreover, the great force for unbelief throughout the world. Among the first claims of Mirza Ghulam to eminence, was that "it was a sign of the Mahdi" to recognize the Dajjal, or Antichrist, as Ghulam recognised him, in Christianity. After the partition of India and Pakistan in 1947, the Qadiani branch moved to Rabwa in Pakistan and is headed by a leader entitled the "Viceroy of the Messiah" (khalifatu-l-masih). The Qadianis are evidently a departure from Islam, but the Lahorites are also considered with extreme reservation by the Sunni World for their sometimes novel and un-traditional interpretations of Islamic doctrine and practices, which include "conversion rituals" resembling Christian baptism. Nevertheless, there are approximately 500,000 Ahmadis, mostly in West Africa (Glasse, Cyril 2001, The Concise Encyclopaedia of Islam, Stacey International, pp 33 – 34 – Attachment 1). In his 2003 The Oxford Dictionary of Islam, John Esposito explains Ahmadis’ belief, practice and history as follows: Ahmadis. Controversial messianic movement founded by Mirza Ghulam Ahmad in Qadian, Punjab (British-controlled India), in 1889. Founder claimed to be a "nonlegislating" prophet (thus not in opposition to the mainstream belief in the finality of Muhammad's "legislative" prophecy) with a divine mandate for the revival and renewal of Islam. Dedicated to peaceful propagation of faith, production of literature, and establishment of mosques and missionary centers. Rejected by the majority of Muslims as heretical since it believes in ongoing prophethood after the death of Muhammad. Currently based in Pakistan, but forbidden to practice, preach, or propagate their faith as Islam or their places of worship as mosques. Consists of two factions: Qadiani and Lahori (who stress Ghulam Ahmad's claim to be a "renewer" of the faith rather than a prophet). Current head, Mirza Tahir Ahmad, resides in London. See also Ghulam Ahmad, Mirza (Esposito, John.L. (ed) 2003, The Oxford Dictionary of Islam, Oxford University Press, Oxford, pp.11 – 12 – Attachment 2). The Ahmadiyya Muslim Community describes Ahmadiyya as follows: The Ahmadiyya Muslim Community is a religious organization, international in its scope, with branches in over 189 countries in Africa, North America, South America, Asia, Australasia, and Europe. This is the most dynamic denomination of Islam in modern history, with worldwide membership exceeding tens of millions. The Ahmadiyya Community was established in 1889 by Hadhrat Mirza Ghulam Ahmad (1835- 1908) in a small and remote village, Qadian, in the Punjab, India. He claimed to be the expected reformer of the latter days, the Awaited One of the world community of religions (The Mahdi and Messiah). The Community he started is an embodiment of the benevolent message of Islam -- peace, universal brotherhood, and submission to the Will of God -- in its pristine purity. Hadhrat Ahmad proclaimed Islam as the religion of man: "The religion of the people of the right path" (98:6) With this conviction, the Ahmadiyya Community, within a century, has reached the corners of the Earth. Wherever the Community is established, it endeavors to exert a constructive influence of Islam through social projects, educational institutes, health services, Islamic publications and construction of mosques, despite being bitterly persecuted in some countries. Ahmadi Muslims have earned the distinction of being a law-abiding, peaceful, persevering and benevolent community. The Ahmadiyya Muslim Community in Islam was created under divine guidance with the objective to rejuvenate Islamic moral and spiritual values. It encourages interfaith dialogue, and diligently defends Islam and tries to correct misunderstandings about Islam in the West. It advocates peace, tolerance, love and understanding among followers of different faiths. It firmly believes in and acts upon the Qur'anic teaching: "There is no compulsion in religion." (2:257) It strongly rejects violence and terrorism in any form and for any reason. The Community offers a clear presentation of Islamic wisdom, philosophy, morals and spirituality as derived from the Holy Qur'an and the practice (Sunnah) of the Holy Prophet of Islam, Muhammad (peace and blessings of Allah be on him). Some Ahmadis', like late Sir Muhammad Zafrulla Khan (who served as the first Foreign Minister of Pakistan; President of the 17th General Assembly of U.N.O.; President and Judge of the International Court of Justice, at the Hague), and Dr. Abdus Salam (the Nobel Laureate in Physics in 1979), have also been recognized by the world community for their outstanding services and achievements. After the demise of its founder, the Ahmadiyya Community has been headed by his elected

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