Ahmadiyya teaching

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The teachings of Ahmadiyya are based on Islam , the Koran and the Hadith . In addition, the writings of Mirza Ghulam Ahmad are of great importance, especially when interpreting the Koran and Hadith. The central values ​​of Islam ( prayer , alms , fasting , ...) are shared. In particular, the question of whether there can be other prophets after Mohammed divides Sunni and Shiite Muslims on the one hand and Ahmadiyya on the other.

The rejection of the caliphate led to the separation of the Ahmadiyya Andschuman Ischat-i-Islam Lahore (AAIIL) from the Ahmadiyya Muslim Jamaat (AMJ). In addition, the Ahmadiyya groups differ in the position of the founder Mirza Ghulam Ahmad, whether he is to be regarded as a “prophet” (AMJ) or a “reformer” and “innovator” (AAIIL).

Articles of Faith

The Articles of Faith of the Ahmadiyya Movement, in accordance with Islamic orthodoxy, define the Koran as the word of God that guides and guides people, and the Prophet Mohammed as the perfect embodiment of Islamic teachings, whose example ( Sunna ) every Muslim should follow. However, each new age brings with it new challenges, and over time the original understanding of religion is gradually being lost. For this reason, God promised the Muslims to renew or reform the religion from time to time.

The God-given task of a mujaddid (renewer of religion) is to restore the original teachings of religion, to bring new truths from the Koran that meet the needs, challenges and doubts of the respective age, and the living faith in the hearts of Muslims through new knowledge to awaken religious experience and divine signs granted by God to the mujaddid.

The Ahmadiyya’s special understanding of Islam includes the following beliefs, some of which are regarded as sectarian by majority Islam:

  • Islam is international .
God has called his prophets among all peoples, not only among the Israelites (as already generally recognized among Muslims), but also in India, China, Persia, etc. A Muslim must believe in all these prophets, respect them and believe in their scriptures. Islam restores the original purity of the eternal truth they have taught and expands the validity of national teachings to provide a universal belief for all people. Virtue / piety , good people and truth can be found in all peoples. God is the same for all people, regardless of their nationality , race or religion .
  • Islam is tolerant .
He gives everyone complete freedom to adopt, represent and practice a belief and religion . Differences in belief and interpretation, with whomever they coexist, must be tolerated . Criticism of Islam can only be answered with words, every perceived insult must be endured with patience; the answer by force is alien to the teachings of Islam. The general idea of ​​Islam as an intolerant religion is completely wrong.
  • Islam is peaceful .
He condemns all use of violence with the exception of unavoidable self-defense . All battles of early Islam were purely defensive battles. Muslims must live peacefully under any form of society that allows them religious freedom . The impression that Islam calls upon its followers to wage war or rebel in order to establish their own form of society is completely wrong. The concept of jihad is widely misunderstood: it meant first and foremost a spiritual , intellectual and moral effort to improve oneself and then others.
  • Islam is not sectarian .
Everyone who professes the Kalima (the saying “There is no god but Allah and Muhammad is his messenger”) must be treated like a brother to the Muslims . No inquisition (questioning, investigation) regarding beliefs or (belief) motives is allowed. Decisions that, under certain circumstances, excommunicate people from Islam who profess the Kalima are completely contrary to Islamic teaching.
  • Islam is rational .
He emphatically demands the use of reason and secured, especially scientific knowledge in all things, including religious matters. Accordingly, Islam claims to support all of its teachings with arguments wherever possible and to not contradict theories recognized by science (e.g. the neo- Darwinian theory of evolution ) in its teachings . At the same time, he is aware that beliefs as such cannot be deductively derived from pure reason ( Kant ) and / or scientific knowledge, otherwise they would not be beliefs, but scientific or philosophical theories. The insight into this fundamental difference between belief and knowledge distinguishes it from numerous fundamentalist beliefs, which claim to be provable through pure argumentation and / or science. Belief cannot be based on reason (in the sense of "being deducible"), but it must not contradict it either. For exegesis of the Koran, this means that the Koran must be interpreted in the light of science and reason. Blind allegiance to apparently unambiguous Quranic verses or religious leaders is rejected, thoughtless imitation is not recommended and freedom of thought is granted. H. especially that doubts about everything are allowed.
  • Islam is alive .
His worship does not consist of rituals that can be performed without thinking and without feeling. Its importance lies in bringing the human soul into contact with a living God. Muslims need to know the purpose of prayer and fasting and then practice them in their true spirit. God hears people's requests and answers their prayers. At all times there have been Saints who were near God and who received revelations . Their example shows that there is a living God who communicates himself to humanity.
  • Islam is progressive .
The Quran constantly reveals new treasures of knowledge in response to the new problems, philosophies and thoughts of each age.
  • Islam supports women .
A great number of misunderstandings have sparked at this point, mainly because local traditions have been mixed with the teachings of Islam. According to Islamic understanding, the woman is a complete and independent human being, just like the man. She should have the same authority over her life (including marriage and divorce matters ) as the man has over his life.
  • Islam teaches the highest morality .
He requires Muslims to develop the highest moral abilities themselves and to show this noble disposition, also at the expense of personal and national interests. Islamic society is not created by imposing laws and rules on people. It is achieved solely by reforming the character of individuals through moral practice and good example. And that's exactly what the Prophet Muhammad did.
  • Islam wins hearts .
He seeks to win the hearts and minds of people in an empathetic, loving way, through arguments of reason and moral appeals. He condemns fanaticism , coercion and intolerance as a means of spreading the faith. Islam has never been disseminated by force, nor will its prophesied triumph be brought about by such means.
  • Islam is complete .
The Koran and the life of the Prophet Mohammed give mankind a complete and perfect guiding rule for all future times. The Prophet Mohammed is the best and perfect example of the highest morality, which is why he is called the "Seal of the Prophets". But mujaddids (innovators) will be called out by God to revive and rekindle the light of the Islamic faith.

Legal school classification of the Ahmadiyya

In the Sharia, the Ahmadiyya is close to the Hanefite school of law. An important doctrine is the rejection of Taqlid (literally: imitation), according to which every Muslim is obliged to direct his actions according to the school of law to which he belongs from birth or by joining. In each individual case, it should be possible to select a decision that corresponds to the needs of the time from the doctrines of various schools of law or to make it anew by applying ijtihād (independent decision on a legal question based on the interpretation of sources). The Koran is considered to be the primary source of law. In second place comes the Sunnah (the model) of the Prophet, which has kept itself alive in the Muslim community through the centuries. The hadith (tradition) forms the third place in the order of legal sources followed by qiyās ( conclusion by analogy).

Although the Ahmadiyya emphatically insists on rephrasing legal questions based on the interpretation of sources, it is largely based on the Hanafi school of law. The few cases in which she decided otherwise are mostly of minor importance.

Mirza Ghulam Ahmad exercised in his capacity as Mahdi and Messiah in several cases ijtihad . For example, he declared jihad (for religious reasons) lifted. In doing so, he set himself in opposition to the majority, for whom the obligation to jihad always remains, especially in what was then India, where the colonial power Great Britain had replaced a Muslim empire. This earned him the charge of complicity with England.

His legal ruling ( fatwa ) on bank interest was also trend- setting. Although he considered interest in any form to be inadmissible, he advised his followers to accept the usual bank interest rates for savings. You should not use the money for yourself, but rather spend it on the Islamic mission ( Da'wa ). He emphasized that this regulation was limited in time and space. Once Islam has recovered from its current weakness, this dispensation will be void. In another legal verdict, he rejected life insurance because he equated it with gambling.

apostasy

Muslim theologians agree that apostasy is a criminal offense. The Ahmadiyya, however, has theologically decided against punishing apostates. One of Nuur ud-Din's most significant legal pronouncements is his fatwa stating that in addition to Jews and Christians , Parsis , followers of Zoroaster, as well as Hindus and Buddhists belong to the Ahl al-kitāb (script owners). A few years ago the Ahmadiyya Center in Rabwah published a book on "Fiqh-e-Ahmadiyya".

Jihad

Jihad describes the efforts or endeavors on God's path to implement and spread belief in Allah and the truths of the message of the Koran. The Ahmadiyya differentiates between three levels:

  • The greatest jihad ( jihād akbar ):
The fight against the lower self, the soul that leads to evil, the weaknesses and faults that nobody likes to talk about (private jihad)
  • The great jihad ( jihād kabīr ):
Spreading wisdom and knowledge, primarily based on the teachings of the "Holy Koran" (social jihad, social engagement, mission, dawa)
  • The little jihad ( jihād saghīr ):
The defense of faith, property and life, if necessary with a weapon. This only applies to the case of defense (jihad of the sword).

For this structure, the Ahmadiyya refers to the Prophet Mohammed, who, according to a hadith, is said to have said when he returned from a campaign:

"We come from the little jihad and the greatest jihad lies ahead of us."

The mystic's struggle for knowledge of God is accordingly understood as jihad, as is the missionary activity of a preacher. Jihad can also be understood secularly, as in Tunisia the fight against illiteracy was declared as jihad.

Mirza Ghulam Ahmad taught that today's jihad is not the “jihad of the sword”, but the “jihad of the tongue” and the “jihad of the pen”, ie a “fight of the argument”.

homosexuality

The Ahmadiyya rejects homosexuality as un-Islamic, un-Christian and un-Jewish behavior. However, it does not mean to incite persecution, hatred or violence. Homosexual disposition should not be shown publicly. It is said of lesbian Muslim women: “But if you allow them to move freely in society, they can also infect other women. For this reason, the ban on going out should suffice, and they are not allowed to go out alone unaccompanied. ”Members who are openly homosexual must therefore expect expulsion from the community.

Differences from Sunnis and Shiites

Although the Five Pillars of Islam and the Six Principles of Belief are shared, Ahmadiyya doctrine differs from Sunni and Shiite principles in the following:

  • Abrogation : The Koran does not contain any contradictions and none of its verses are abrogated, the Koran takes precedence over hadiths and traditions . This means that no verse of the Koran contradicts another and no hadith can contradict verses of the Koran. Hadith that contradict the Koran are not accepted by the Ahmadiyya because, unlike the Koran, they are not considered God's word.
  • Jihad : The (warlike) jihad may only be used as a defense in extreme situations of religious persecution, but not as a political weapon or as a pretext for conquering foreign territories. Emigration is preferable to struggle. ( Sura 8 : 72, 22:58)
  • Isa ibn Maryam : Jesus Christ, who was hanging on the cross, survived and recovered in a burial chamber. He then emigrated to Kashmir under the name Yuz Asaf , where he was looking for the " lost tribes of Israel ". After a long teaching activity, he died of natural causes. Yuz Asaf's grave is located in Srinagar , the capital of Kashmir. He also foretold the arrival of the Prophet Mohammed, which Christians misunderstood as the "Holy Spirit".
  • Mahdi : The “Messiah” and “Mahdi” are one and the same person and Islam will defeat the anti-Christian ( Dajāl ) in a similarly long period of time that nascent Christianity needed to establish itself (300 years). Muslims believe that Jesus will rise in person from heaven in the "last days" to "kill the pig and break the cross" - literally - to revive Islam. Ahmadis believe that the "rebirth" of Islam takes place through spiritual renewal (killing the pig) and victory over Christianity is achieved through the power of argument (breaking the cross).
  • Prophethood : For Sunnis and Shiites, prophethood through Mohammed is complete. The Ahmadiyya Muslim Jamaat believes that Muhammad brought prophethood to perfection and was the last “law-making” prophet, perfecting man's spiritual development. Nevertheless, the AMJ considers further prophets to be possible, but these are subordinate to Mohammed and can neither rise above him nor change his teachings nor bring a new (divine) law or religion. While the AMJ understands Mirza Ghulam Ahmad as a prophet subordinate to Mohammed, the Ahmadiyya Andschuman Ischat-i-Islam Lahore denies the possibility that prophets appear after Mohammed. The AAIIL sees Mirza Ghulam Ahmad as merely a “reformer” and “innovator”.
  • Revelation : The Ahmadiyya believes in the continuation of "divine revelation". Although the Koran is regarded as God's ultimate message to humanity, God continues to have the quality of revealing himself to chosen individuals, just as it is believed that He always has. All divine attributes are considered eternal. The AMJ attributes the ability to receive “divine revelations”, above all, to its spiritual leader, the Caliphate ul-Massih .
  • Ijtihad : Sunnis and Shiites declared the " gates of Ijtihad " to be closed in the fourth or fifth century of Islamic calendar . The "closing of the gates of ijtihad" is controversial and its reopening is often suggested or actually opened by some in practice, but this has not yet been recognized in either fundamentalist or conservative Islam. The Ahmadiyya understands itself u. a. therefore as a “reform community” because it considers the independent interpretation of legal sources (ijtihad) to be necessary and permitted and also makes use of it in Fiqh-e-Ahmadiyya .

Comparison of dogmas

Belief Sunnis and Shiites Lahore Ahmadiyya Movement Ahmadiyya Muslim Jamaat
The Second Coming of Isa bin Maryam In the "last days" Jesus will come down from heaven in person. Jesus will not come back in person. The accounts of his second coming are to be understood allegorically and refer to Mirza Ghulam Ahmad.
He will descend on a minaret "east of Damascus" . The prophecies of the second appearance of Jesus were fulfilled in the person of Mirza Ghulam Ahmad. As a sign of this fulfillment, the “ White Minaret ” was built in Qadian, which is east of Damascus.
The position of Mirza Ghulam Ahmad Sunnis and Shiites see Mirza Ghulam Ahmad as an apostate and one of 30 false prophets against whom the prophet Mohammed warned. He is a prophet in an allegorical sense only. He is considered a “reformer” and “innovator”. He is a “prophet” in the full sense of the word with the exception that he did not bring any new law (Koran).
He is the "mujaddid of the 14th Islamic century". He is the Messiah (2nd appearance of Jesus) and the Mahdi .
Kalima Shahada The Kalima Shahada is "La illaha ilallah, muhammadur rasullulah".
Speaking the Kalima is the basis of being a Muslim . In some countries (Pakistan, Bangladesh, ...) consent to the statement “Mirza Ghulam Ahmad is an apostate” is a prerequisite for being considered a Muslim. No one who speaks the Kalima Shahada can be declared a non-Muslim by anyone else.
Mirza Ghulam Ahmad condemned Muslims declaring other Muslims to be infidels ("kafir"). Even so, Sunnis and Shiites who speak the Kalima are referred to as "Kafir" in reference to their disbelief in the prophethood of Mirza Ghulam Ahmad.
The conclusion of prophethood Mohammed is "seal of the prophets" خاتم النبيين / ḫātam an-nabiyyīna
The expression “seal of the prophets” in the Koran means that Mohammed is the last prophet. Mohammed is the last prophet. Mohammed is the “greatest” and “best” prophet, but not the “last” prophet. He brought prophethood to perfection and completed the religious law (Koran).
Nevertheless, this does not exclude the reappearance of an "old" prophet, e.g. B. the return of Jesus in the "last days". No prophet, new or old, can come after him. Prophets after Muhammad must follow his sunna (example) and hadith (message). They have to bear the stamp of Muhammad (seal), are not allowed to bring any new law (Koran) and cannot exceed it in perfection.
Mirza Ghulam Ahmad is the mujaddid (innovator) of the 14th Islamic century, but not a prophet. Mirza Ghulam Ahmad was the mujaddid (innovator) of the 14th Islamic century and a prophet (subordinate to Mohammed).
Jesus Christ Isâ (Jesus) did not die on the cross.
Jesus was miraculously born through the Virgin Mary (Maryam). The virgin birth is rejected. Jesus was born through the Virgin Mary, but can be explained rationally.
There are several versions of the crucifixion event: a) God saved Jesus by conjuring up a great mess so that nobody really knows what was happening, b) someone other than Jesus was crucified (mistake theory) Jesus escaped the "accursed death" on the cross and died a natural death. He will not come back in person.
Jesus is in heaven and will come back to earth from there shortly before the "hour". Although Jesus (who is believed to be the prophet) is supposed to come again, this does not affect the claim of Muhammad to be the last prophet. The Jesus teaching is very similar to that of AMJ. However, the Jesus doctrine (except for the virgin birth) is not an essential component of faith and is left to the personal conviction of the individual. After being saved from the cross, Jesus wandered as far as Kashmir in search of the "lost tribes". He died after a long life and was buried in Srinagar under the name Yuz Asaf (Jesus tomb).
Jihad In principle, (martial) jihad is still possible today. Traditionally, this jihad was proclaimed by the Emir-al-Muminin, the leader of the faithful. With the abolition of the Ottoman caliphate and the establishment of nation states in the Islamic world, this is no longer possible in this form. Mirza Ghulam Ahmad has declared the right to take up arms for reasons of belief as revoked. It is one of the prophecies about the appearance of the Messiah that he would abolish the (religiously based) armed jihad.
Today the declaration of jihad must be booked under “ Psychological warfare ”. The ideas about the requirements for jihad vary greatly. Today, Muslims who are persecuted and oppressed have the opportunity to emigrate and find an area where they can live in peace. The armed jihad has been replaced by the jihad of argument. According to one hadith, “the scholar's ink is more valuable than the martyr's blood”.
apostasy The Koran itself does not provide for an earthly punishment for apostasy. However, there are traditions in which Mohammed is said to have called for the death penalty for apostates. The apostasy is seen as a criminal offense in many countries, which are based on Sharia law as a state legal system. (See apostasy in Islam ) The religious freedom granted in the Koran - according to the teachings of the Ahmadiyya (Koran 2: 256, 10:99) applies without restriction. Turning away from the Islamic faith or converting to another religion is not subject to any (earthly) punishment.
Leadership of the Ummah Sunni: The caliph is either elected or at least confirmed by the umma .
The last Ottoman caliph ( Abdülmecit II ) was deposed by Mustafa Kemal Ataturk in 1924 . 		The successor of Mirza Ghulam Ahmad was Nuur ud-Din . After his death, dissent over the leadership of the Ahmadiyya movement led to the split .
Schia : The Imam must be the successor to Mohammed and Ali . The Shiites are waiting for the "Hidden Imam" to reappear. In Iran ( Twelve Shiites ) the highest-ranking Ayatollah leads the Umma, the Islamic community, on behalf of the people. The faction that rejected the caliphate was also called "Lahori" for short after its headquarters. It formed a kind of praesidium with an emir as head. The faction that adhered to the caliphate was also called "Qadiani" for short after its headquarters. She elected Mirza Bashir-ud-Din Mahmud Ahmad to the 2nd  caliphate ul-Masih .
caliphate Sunni: The reestablishment of the caliphate is a recurring discourse in the Islamic world. The idea of ​​the caliphate was discarded with the split in 1914. According to the AMJ, the caliphate that came to an end with the Ottoman Empire was revived by the Ahmadiyya. This does not mean the continuation of the Ottoman caliphate, but a new beginning.
Festivals The festival of breaking the fast ( ´Īd al-fitr )
the festival of sacrifice ('Īd ul-Adha)
Shiites: Martyrdom of Hussain ( Ashura festival ). Jalsa Salana

Koran

translation

The Ahmadiyya translation of the Koran is considered to be the first translation of the Koran into German by a Muslim pen (1939: AAIIL , 1954: AMJ ).

Counting

The counting of the Ahmadiyya Koran edition includes the Basmala "In the name of Allah, the Most Gracious, the Most Merciful" as the first aya , while other editions of the Koran do not count the Basmala except in Sura 1. This shifts the verse counting by one, except in Suras 1 (here the Basmala is also counted in other editions) and 9 (here the Basmala is missing). The Quran edition counts 6348 verses.

Muqatta'at

The Ahmadiyya translates the mysterious letters (muqatta'at) as follows:

Letters AMJ edition AAIIL output
Alif Lām Mīm I am Allah, the All-Knowing. I am God, the All-Knowing.
Alif Lām Mîm Sād I am Allah, the All-Knowing, the Truthful. I am God, the All-Knower, who is true in His promises.
Alif Lām Rā ' I am Allah, the All-Seeing. I am God, the All-Seeing.
Alif Lām Mīm Rā I am Allah, the All-Knowing, the All-Seeing. I am God, the All-Knowing and All-Seeing.
Kāf Hā ' Yā' ʿAin Sād O omniscient, true one! You suffice, you are the leader. You are sufficient as a guide, O one who knows and who is true!
Ta Ha O perfect man. O perfect man.
Tā ' Sīn Mīm The purifying, the listening, the sublime! All-good, all-hearing, all-knowing God!
Tā Sīn The one who purifies, the one who listens! All-good, all-hearing God!
Yā Sīn O leader! O (perfect) man!
Sād Truer! Real God!
Hā Mīm The prize-worthy, the sublime! Blessed, glorious God!
ʿAin Sīn Qāf The all-knowing, the all-hearing, the all-powerful! All-knowing, all-hearing, all-powerful God!
Qaf The allmighty! Almighty God!

literature

Koran translations

  • Mirza Tahir Ahmad (Ed.): Koran. The Holy Quran. Arabic and German ; Verlag Der Islam; Frankfurt 1954 am Main; last revised edition 1996, not reprinted in 2003, ISBN 3-921458-00-5 ; Online version 2004; 8th revised paperback edition, Frankfurt am Main 2014
  • Sadr ud-Din (translator + ed.): The Koran. Arabic-German ; Translation, introduction and explanation by Maulana Sadr ud-Din; Publishing house of the Muslim Revue (self-printing); Berlin 1939; 2nd unchanged edition 1964; o. ISBN

Individual evidence

  1. ↑ AAIIL : The Movement , The Movement
  2. ↑ Muniruddin Ahmed : The Fiqh of the Ahmadiyya. Archived from the original on March 15, 2008 ; accessed in 2008 .
  3. ↑ AMJ : “Islam does not provide for a secular punishment for apostasy”, in: Death to the Heretic? - On zealots and apostates in Islam ( memento of July 21, 2012 in the web archive archive.today ), White Minaret, January 1998, page 20
    AMJ: Punishment for Apostasy (alislam.org)
  4. ↑ AMJ: 60 questions and answers: homosexuality  ( page no longer available , search in web archives )@1@ 2Template: Dead Link / member.lycos.de
  5. ↑ The Ahmadiyya community refrains from claiming that there is a connection between homosexuality and the consumption of pork , taz of April 27, 2007
  6. ↑ The Religions of Mankind Volume 25 Islam: III. Islamic culture - contemporary trends - popular piety. Kohlkammer, 1990. p. 420
  7. ↑ AMJ: Truth about Jihaad - The actual Islamic concept  ( page no longer available , search in web archives )@1@ 2Template: Dead Link / www.ahmadiyya-islam.org .
  8. ^ AAIIL: True Meaning of Jihad .
  9. ↑ AAIIL: Bulletin 2001 (PDF; 253 kB)
  10. ↑ Hadayatullah Hübsch: What does Islam want?  ( Page no longer available , search in web archives ), in: “Der Islam” September 1998@1@ 2Template: Dead Link / member.lycos.de
  11. ↑ AMJ: How can Ahmadiyya be true if it is rejected by Orthodox Islam? Archived from the original on October 22, 2008 ; Retrieved August 29, 2012 . Hadith: Muslim, The Book of Faith (Kitab Al-Iman), Chapter 72, Book 1, Nos. 287-289 & Bukhari, Prophets, Volume 4, Book 55, Number 657; Quoted in: Selected Hadith , No. 87
  12. ↑ AMJ: The Promised Messiah and Mehdi - The Question of Finality of Prophethood , by Dr. Aziz Ahmad Chaudhry
  13. ↑ AAIIL: The Issue of Khatam-un-Nabiyyin ( Memento from June 2, 2010 in the Internet Archive )
  14. ↑ Islamic View of the Coming / Return of Jesus ( Memento of the original dated September 23, 2015 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. @1@ 2Template: Webachiv / IABot / www.islamicperspectives.com
  15. ^ AAIIL: Mirza Ghulam Ahmad Sahib of Qadian never Claimed Prophethood
  16. ↑ AMJ: A Prophet Like Unto Moses
  17. ↑ a b The difference between the Muslims and the Ahmadiyya (sect) ( Memento from January 11, 2015 in the Internet Archive ) (PDF; 38 kB)
  18. ↑ Who Was the Impostor of Qadian? - 30 liars
  19. ^ AAIIL: The Use of the Terms Nabi & Rasul For Non-prophets ( Memento of August 27, 2011)
  20. ↑ AMJ: A World Reformer
  21. ↑ Pakistani Constitution: Constitution (Second Amendment) Act, 1974
  22. ^ Pakistani government form with "Anti Ahmadiyya" passport. (pdf) Archived from the original on March 27, 2009 ; Retrieved August 29, 2012 .
  23. ^ AAIIL: Hazrat Mirza Ghulam Ahmad regarded other Muslims as Muslims
  24. ↑ a b The Religions of Mankind Volume 25: Islam: III. Islamic culture - contemporary trends - popular piety. Kohlhammer, 1990. p. 418
  25. ↑ a b Further Similarities and Differences (between esoteric, exoteric & Sunni / Shia)
  26. ↑ AAIIL: The Issue of Khatam-un-Nabiyyin ( Memento from June 2, 2010 in the Internet Archive )
  27. ↑ The Religions of Mankind Volume 25 Islam: III. Islamic culture - contemporary trends - popular piety. Kohlkammer, 1990. p. 419
  28. ^ Yohanan Friedmann: Prophecy Continuous: Aspects of Ahmadi Religious Thought and Its Medieval Background , Oxford University Press India 2003 (2nd edition), p. 149
  29. ^ Early History of Islam ( Memento of April 4, 2008 in the Internet Archive )
  30. ↑ Humphrey J. Fisher: Ahmadiyyah: A study in contemporary Islam on the West African coast , Oxford University Press, London 1963, p. 65
  31. ↑ Gospel Network : Crucifixion and Redemption in Islam. Archived from the original on September 9, 2010 ; Retrieved August 29, 2012 .
  32. ↑ AAIIL: The Birth of Jesus ( Memento of May 17, 2008 in the Internet Archive )
  33. ↑ AMJ: Jesus Migrated to India
  34. ↑ The Religions of Mankind Volume 25 Islam: III. Islamic culture - contemporary trends - popular piety. Kohlkammer, 1990. p. 421
  35. ↑ AMJ: Death to the heretic? About zealots and apostates in Islam ( memento of July 21, 2012 in the web archive archive.today ), in: "White Minaret", January 1998, page 20
    AMJ: Punishment for Apostasy (alislam.org)
  36. ↑ AMJ: Koran - The Holy Quran . Islam International Publications Ltd., 1st edition 1954, last revised edition 1996, reprinted in 2003
  37. ↑ AAIIL: The Koran - Arabic-German , by Maulana Sadr ud-Din , Verlag der Moslemischen Revue, 1939, unaltered reprint 1964 and 2006