Religious Persecution of Ahmadiyya Muslim Community
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Author: Hadhrat Mirza Tahir Ahmadra, 4th Caliph of Ahmadiyya Muslim Community.
Description: The doctrine of Christianity has acquired its present shape through a process of change that is spread nearly over it's entire history. Rather than venture into the endless debate on the course of this evolutionary process, the author has chosen to examine the current Christian beliefs primarily on the basis of logic and reason. Among others, the subject of 'Sonship' of Jesus Christ, Atonement, Trinity and the second coming of the Messiah have been discussed at length in this book. (read it online)
US$6.99 [Order]
The Heavenly Decree is the English translation of Asmani Faisala by Hadrat Mirza Ghulam Ahmad, the Promised Messiah and Mahdi (as) and the Founder of Ahmadiyya Muslim Jama'at. It is addressed to his contemporary ulema, specially Miyan Nadhir Husain Dehlawi and Maulawi Muhammad Husain of Batala who had issued a fatwa of heresy against the Promised Messiahas and declared him a non-Muslim, because he (the Promised Messiahas) had claimed that Jesus Christ had died a natural death and the second coming of Masih ibni Mariam (Jesus Christ) is fulfilled by the advent of Hadrat Mirza Ghulam Ahmadas. Because (by the time the book was written) the ulema had refused to debate this issue with the Promised Messiah, he invited them, in this book, to a spiritual contest in which the question whether someone is a Muslim or not would be settled by Allah himself on the basis of four criteria of a true believer as laid down by Him in the Holy Quran. He also spelled out the modus operandi of this contest and fixed the period of time frame within which this contest would be decreed by Allah. He declared that God would not desert him and would help him and would grant him victory.
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Home Media Reports 2010 A matter of faith
A matter of faith
Express Tribune, Pakistan
A matter of faith
Basil Nabil Malik
By Basil Nabi Malik
May 03, 2010
The writer is a lawyer with Malik, Chaudhry, Ahmed and Siddiqi in Karachi (

It is common knowledge that we are duty bound to follow and respect the Constitution of Pakistan and each and every one of its articles. However, the same becomes a tad bit difficult when certain unpalatable clauses are added which really have no business being in the constitution.

For example, if I were to ask anyone as to the definition of a ‘Muslim’, I am guessing the last place they’d look would be in the Constitution of Pakistan. However, lo and behold Article 260 of our constitution actually defines the term. Ironically, all this happened during the time of Zulfikar Ali Bhutto, though he was, of course, pressured to do this by certain religious quarters.

Although it was clearly a political move, the method was unique. Rather than to go into the intricacies and complications of trying to forge a unanimously agreed-upon definition, which many thought was next to impossible and perhaps even unnecessary, he thought it fit to zero in on an exclusionary clause which ‘enlightened’ us on what a Muslim could not be.

However, clearly, this was the kind of medieval quackery that only ‘scheming politicians’ could think of. It took the likes of General Zia in 1985 to give us an affirmative definition of a Muslim, sans the discussions and attempts at consensus building, which in all likelihood, he probably found irrelevant. He did this in the form of the President’s Order No. 24 of 1985, whereby Article 260(3) was substituted with what can best be described as intriguing definitions of the terms ‘Muslim’ and ‘non-Muslim’.

The word ‘Muslim’ entailed: “a person who believes in the unity and oneness of Almighty Allah, in the absolute and unqualified finality of the Prophethood of Muhammad (pbuh), the last of the Prophets and does not believe in, or recognise as a prophet or religious reformer, any person who claimed or claims to be a prophet, in any sense of the word or of any description whatsoever, after Muhammad (pbuh)”. General Zia, however, didn’t leave it at that.

For some odd reason, he didn’t feel that the people of the country would actually be able to understand the term ‘Muslim’ and so the definition of ‘non-Muslim’ was also inserted. The term ‘non-Muslim’ was defined as: “a person who is not a Muslim and includes a person belonging to the Christian, Hindu, Sikh, Buddhist or Parsi community, a person of the Qadiani Group or the Lahori Group who call themselves ‘Ahmadis’ or by any other name or a Bahai and a person belonging to any of the Scheduled Castes”.

Effectively, in one stroke, General Zia did what Justice Munir in the Munir Report of 1954 dreaded and forewarned against: the adoption of certain religious worldviews at the expense of others, thereby inducing divisions in society. To be more exact, after asking a variety of the ulema as to what the definition of a Muslim would entail and receiving varying responses, Justice Munir said in the report that: “keeping in view the several definitions given by the ulema [defining the term Muslim], need we make any comment except that no two learned divines are agreed on this fundamental.”

The point is that what business is it of the state to get into this whole matter of defining who is a Muslim and who isn’t. One would have thought that this is a matter best left to individuals themselves and is something to be assessed by their conduct and actions — and in any case it is a private matter for each individual. It’s a pity that the 18th amendment chose to ignore this in the present constitution.

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