Comments by Zia H Shah MD, Chief Editor of the Muslim Times
As the non-Ahmadis should not call the Ahmadis ‘non-Muslims’ the reverse is also true. The Ahmadis should not call the non-Ahmadis ‘non-Muslims’ in direct words, implied words or by their actions directly or indirectly. Only then the genuine Muslim brotherhood suggested by the Prophet Muhammad, may peace be on him, and true interfaith tolerance and civic society can exist.
The video is in Urdu:
Pakistanis, drop everything & listen to this. Q: Do you consider Ahmadis Muslim?@JavedGhamidi: Anyone who claims to be a Muslim, I have no authority to pass Takfir on them. Takfir has been condemned by Islam. We can disagree on theology without passing judgment. #NoTakfir RT pic.twitter.com/pgSVss5IGu
— Kashif N Chaudhry (@KashifMD) January 9, 2018
Javed Ahmad Ghamidi (Urdu: جاوید احمد غامدی) (born 1951) is a Pakistani Islamic modernist theologist who hosted a primetime religious-spiritual show on Dunya News, Ilm-o-Hikmat, Ghamidi Key Saath (Urdu: علم و حکمت غامدی کے ساتھ) (Knowledge and Wisdom with Ghamidi).
Ghamidi declares the Ahmadis to be Muslims in unequivocal terms in the beginning of this video and towards the end of it. However, he does not believe in continuation of the prophethood after the holy Prophet Muhammad, may peace be on him:
— TheMuslimTimes (@TheMuslimTimes2) July 17, 2017
Quran scholar and exegete, and educationist, who extended the work of his tutor, Amin Ahsan Islahi, Ghamidi is the founder of Al-Mawrid Institute of Islamic Sciences and its sister organisation Danish Sara. He became a member of Council of Islamic Ideology on 28 January 2006 for a couple of years, a constitutional body responsible for giving legal advice on Islamic issues to Pakistan Government and the Parliament. He has also taught at the Civil Services Academy from 1980 until 1991. He is running an intellectual movement similar to Wastiyya in Egypt on the popular electronic media of Pakistan.
Ghamidi’s discourse is primarily with the traditionalists on the one end and Jamaat-e-Islami and its seceding groups on the other. In Ghamidi’s arguments, there is no reference to the Western sources, human rights or current philosophies of crime and punishment. Nonetheless he reaches conclusions which are similar to those of Islamic modernists and progressives on the subject, within the traditional Islamic framework.