Muhammad Afzal Upal Moderate Fundamentalists Muhammad Afzal Upal Moderate Max Mustermann FundamentalistsFunktion der Darstellung The Ahmadiyya Muslim Jama’at in the Lens of Cognitive Science of Religion Unterscheidung als Hilfs- und Orientierungsbegriff zur Dekodierung ManagingHerausgegeben Editor: von Katarzyna Tempczyk Max Mustermann Associate Editor: Rasa Pranskevičiūtė Language Editor: Wayne Smith Journal xyz 2017; 1 (2): 122–135 The First Decade (1964-1972) Research Article Max Musterman, Paul Placeholder What Is So Different About Neuroenhancement? Was ist so anders am Neuroenhancement? Pharmacological and Mental Self-transformation in Ethic Comparison Pharmakologische und mentale Selbstveränderung im ethischen Vergleich https://doi.org/10.1515/xyz-2017-0010 received February 9, 2013; accepted March 25, 2013; published online July 12, 2014 Abstract: In the concept of the aesthetic formation of knowledge and its as soon as possible and success-oriented application, insights and profits without the reference to the arguments developed around 1900. The main investigation also includes the period between the entry into force and the presentation in its current version. Their function as part of the literary portrayal and narrative technique. Keywords: Function, transmission, investigation, principal, period Dedicated to Paul Placeholder 1 Studies and Investigations The main investigation also includes the period between the entry into force and the presentation in its current version. Their function as part of the literary por- trayal and narrative technique. *Max Musterman: Institute of Marine Biology, National Taiwan Ocean University, 2 Pei-Ning Road Keelung 20224, Taiwan (R.O.C), e-mail: [email protected] Paul Placeholder: Institute of Marine Biology, National Taiwan Ocean University, 2 Pei-Ning ISBN: 978-3-11-055648-3 Road Keelung 20224, Taiwan (R.O.C), e-mail: [email protected] e-ISBN: 978-3-11-055664-3 Open Access. © ���� Mustermann and Placeholder, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivativesThis �.� work License. is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 4.0 License. For details go to http://creativecommons.org/licenses/by-nc-nd/4.0/. Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. © 2017 Muhammad Afzal Upal Published by De Gruyter Open Ltd, Warsaw/Berlin Part of Walter de Gruyter GmbH, Berlin/Boston The book is published with open access at www.degruyter.com. Managing Editor: Katarzyna Tempczyk Associate Editor: Rasa Pranskevičiūtė Language Editor: Wayne Smith www.degruyteropen.com Cover illustration: © Thinkstock Contents Acknowledgement — VIII 1 Introduction — 1 1.1 Ahmadiyya Muslim Community — 8 1.2 Scholarly Studies of the Ahmadiyya Muslim Jama’at — 13 1.3 Approaches for Studying New Religious Movements — 14 1.4 Sources for the Book — 20 1.5 Outline — 22 2 Tribal Gods: My God Is Better than Yours — 25 2.1 Wired for Tribal Thinking — 26 2.2 Muslim Hierarchy-Enhancing Myths — 28 3 Social Identity Change Entrepreneurs — 32 3.1 Social-Identity-Change Entrepreneurs as Weavers and Sellers of Stories — 34 4 Attraction of the New — 41 4.1 Is Religion Counterintuitive? — 42 4.2 Just for Laughs — 45 4.3 Semantic Memory — 46 4.3.1 Learning a Spreading Activation Memory — 50 4.3.2 Teasing Apart Consequences of the Content-Based and Context-Based Model — 55 4.3.2.1 Memory for a Concept Is Affected by the Context in which It Is Placed — 56 4.3.2.2 All MCI Concepts Are Not Created Equal — 57 4.3.2.3 Intuitive Expectation-Sets — 58 4.3.2.4 Some Intuitive Concepts Are More Suprising Than Some Countrintuitive Concepts — 63 4.3.2.5 No Distinction between Concepts Learned Through ‘‘Maturationally Natural” and ‘‘Practiced Natural” Processes — 65 4.3.2.6 Counterintuitive Concepts Should Take Longer to Process Than Intuitive Concepts — 66 4.3.2.7 Counterintuitive Concepts Should Become Less-So Overtime — 66 4.4 Chapter Summary — 67 5 Social Counterintuiveness — 69 5.1 Ratcheting-up of Social Counterintuitiveness — 71 5.2 Splits in Religious Movement — 75 6 Shared Beliefs of Northwestern Indian Muslims — 77 6.1 Northwestern Indian Muslim Perceptions of Themselves — 77 6.2 Beliefs about Jesus — 85 6.3 Beliefs about the Mahdi — 87 6.4 Perception of the British Rule — 90 6.5 Perceptions of Christian Missionaries — 95 6.6 Chapter Summary — 105 7 Mirza Ghulam Ahmad — 107 7.1 How Ahmad’s Friends & Family Helped Him Realize His Role in Life — 132 7.2 The Social Identity Change Entrepreneurship (SIE) Model and Ahmad’s Religious Innovations — 138 ... T 7.3 Summary — 139 8 Ratcheting Up of Counterintuitiveness in Ahmadiyya Doctrine — 141 8.1 Gradual Growth of Ahmad’s Religious Innovations — 141 8.2 Evolution of Ahmadi Doctrine After Ahmad & The Big Split — 144 8.2.1 Nur-ud-Din as a Successor to Ahmad — 144 8.2.2 Election for Nur-ud-Din’s Successor — 149 9 Conclusion — 156 Endnotes — 162 Glossary of Arabic/Urdu Terms — 165 Bibliography — 168 Subject Index — 178 Person Index — 180 Geographic Index — 181 Acknowledgement PB Section I owe a debt of gratitude to many people without whose help and guidance this book would not have been possible: my two fathers who taught me to pursue truth even when it runs contrary to the opinions of your friends, neighbours, and those in positions of power and authority; my mother who taught me that I could achieve anything I set my mind to, my wife for showing me that one can be a believer without being consumed by religion, my children for being the best kids in the world, my master’s thesis advisor at the University of Saskatchewan, Eric Neufeld, who taught me how to write scientific papers; my social science colleagues who were kind enough to listen to my half-baked ideas and patiently explain social science concepts in terms that even a computer scientist could understand! - including members of the short- lived I-75 Cognition and Culture Research Group (Ryan Tweney, D. Jason Slone, Lauren Gonce, Kristin Edwards, and Joel Mort), Michael F. Young, Rik Warren, Mary Harmon- Vukic, and Lisa Legault. My interactions with them (especially with Ryan Tweney) provided exactly the support I needed to make the transition from computer scientist to cognitive scientist. I am also thankful to all those who took the time to read through early versions of this book (which were much harder to read than the version in front of you, thanks to their feedback): Mansoor Ahmad, Amtul Rauf, Bushra Upal, Hinna Upal, Justin Lane, two anonymous reviewers, and the language editor at DeGruyter. My lifelong friend Mansoor was particularly helpful in obtaining access to a number of original sources. I am also thankful to my editor Rasa Pranskevičiūtė who conducted two rounds of thorough reviews that resulted in great improvement in the quality of the book. 1 Introduction I grew up calling two men my father. In the West, where many people have a biological father and a step-father, this is not as unusual as it was in Pakistan where I grew up. I did not meet my biological father, Moulana Ali Haidar Upal Shaheed1, until I was seven years old. The only contact with my father during my early childhood was his weekly letters and the occasional black and white photograph that he mailed us from West Africa where he was working as a missionary. My mother says that my primary motivation for learning to read was to be able to read Abbijan’s (Urdu for father) letters on my own instead of having to beg her to read them to me. The older man in whose house we lived and whom I called Abbaji (also meaning father in Urdu) was actually my maternal grandfather. I called him Abbaji because my mother called him Abbaji. I also called my maternal grandmother Ammiji (Urdu for mother) following my mother (whom I called Ammijan, also meaning mother). Rather than correcting me, my grandparents took pleasure in my childish behavior perhaps because they didn’t have a son of their own. In the fiercely patriarchal Pakistani culture not having a son is almost as bad as being childless. Abbaji, my grandfather, had been a proud man in his youth. He was the first one in his village to go to college and the first one in his family to learn English. He graduated as an overseer from an engineering college and worked as a public servant first for the government of British India and then Pakistan. An estimated twelve million Hindus and Muslims died during the ethnic cleansing that followed the partition of the Indian subcontinent into India and Pakistan in 1947. My grandfather who was born and bred in East Punjab followed most Eastern Punjabi Muslims in abandoning his ancestral home for Western Punjab which became part of Pakistan. He avoided the fate of six million Indian Muslims, who were killed by Hindu and Sikh mobs during their ill-fated journeys to Pakistan, in part because he was a member of the well-organized Ahmadiyya Muslim Community2. Caravans of Ahmadi trucks moved together, sometimes under police protection, carrying thousands of Ahmadis from their headquarters in the East Punjabi village of Qadian to the West Punjabi city of Lahore, which became part of Pakistan. Once in Pakistan, the Indian refugees were offered a chance to claim properties in Pakistan abandoned by Hindus and Sikhs in lieu of the properties they had left behind in India. The head of the Ahmadiyya Community, known as the Khalifa (Arabic for Caliph3)-Allah’s infallible viceroy on earth, advised Ahmadis against abandoning their Indian properties because Allah would soon victoriously return Ahmadis to Qadian- the small village where their faith had been born a bare half-century earlier in 1889.