Promoted Video: Ghamidi’s Video: Prophet Muhammad’s Role in Islam: Teacher and Guide, Not a Priest or Confessor

Presented by Zia H Shah MD

Introduction: Ahmadi Muslims are followers of Islam who believe that the Promised Messiah (Hazrat Mirza Ghulam Ahmad of Qadian) has already arrived, distinguishing them theologically from other Muslim groups alislam.org. Despite this key difference, Ahmadis adhere to the same Qur’an and prophetic teachings, and uphold Islam’s pillars and articles of faith alislam.org. In many Muslim-majority societies, however, they face ostracism and even official persecution, being erroneously deemed “non-Muslim.” In response, the Ahmadiyya Muslim Community has adopted a deliberate stance of peace and forbearance encapsulated in its motto “Love for All, Hatred for None.” This motto – introduced by the community’s third Khalifa, Hazrat Mirza Nasir Ahmad, and now known worldwide – reflects what Ahmadis consider the essence of Islam alislam.org. Guided by their spiritual ideals, Ahmadi Muslims approach the hostility or estrangement from other Muslims through three interrelated lenses: theological clarity, social outreach, and pragmatic restraint. Throughout these approaches, they constantly emphasize compassion, patience, and repelling hatred with goodness, following the Qur’anic injunction that good and evil are not equal and that one should respond to evil with that which is better alhakam.org. This philosophy, rooted in scripture, has shaped how the Ahmadiyya community seeks to transform enmity into understanding in its relations with the broader Muslim world.

Theological Perspectives: Emphasizing Common Faith with Patience

At the theological level, Ahmadi Muslims stress their common ground with the rest of the Muslim ummah. They assert that they “follow the same holy scriptures and teachings as other Muslims,” honoring the Qur’an, the Prophet Muhammad ﷺ, and all pillars of Islam alislam.org. The primary doctrinal divergence is their conviction that the Mahdi and Messiah has come in the person of their founder, whereas other Muslims await a future advent alislam.org alislam.org. This claim has led many orthodox clerics and governments to label Ahmadis as heretics. Nevertheless, Ahmadis refrain from takfir (excommunicating others) in return and instead focus on positively explaining their beliefs through sermons, literature, and dialogue. They often highlight that their movement is a “revivalist” branch meant to rejuvenate true Islam, not a new religion alislam.org.

Crucially, Ahmadi Muslims endeavor to present their theology with civility and goodwill rather than confrontational debate. They believe that the best way to vindicate their understanding of Islam is by exemplifying the Qur’anic ideal of gracious preaching. The Qur’an extols, “And who is better in speech than he who invites to Allah and does righteous deeds, and says: ‘I am one of the Muslims’” islamawakened.com. Ahmadis see themselves in this verse – calling others to Allah’s path while doing good works and affirming their Muslim identity even in the face of those who deny it. In practice, Ahmadi scholars and missionaries respond to accusations not with anger but with reasoned arguments and personal humility. They often quote the Prophet Muhammad’s example of tolerance and prayer for his enemies, aiming to demonstrate that their love for Islam is undiminished by others’ rejection. By remaining polite and patient in theological discussions, Ahmadis hope to soften hearts over time. Their approach is to “hate the sin, not the sinner,” praying for the guidance of those who oppose them alhakam.org alhakam.org. This restrained and compassionate tone, rooted in Islamic teachings, helps prevent theological disagreements from devolving into personal animosity.

Social Outreach and Bridge-Building with Other Muslims

On the social front, the Ahmadiyya Muslim Community actively seeks to build bridges of understanding, even where relations are strained. Ahmadis frequently engage in humanitarian service, interfaith gatherings, and public campaigns that benefit all citizens, Muslim or not. By visibly serving society – for example through health clinics, educational projects, disaster relief, and peace symposiums – they aim to demonstrate Islamic values in action and dispel misconceptions about their intentions. Such outreach often puts Ahmadis side by side with non-Ahmadi Muslims on charitable initiatives, fostering personal friendships beyond doctrinal differences. The community’s growth to over 200 countries with millions of members has been accompanied by a reputation as a “peace-loving community” that lives by “Love for All, Hatred for None,” a principle they say “reflects the essence of Islam” alislam.org.

Importantly, when Ahmadis do encounter social hostility or boycott from certain Muslim circles, they are taught not to reciprocate with bitterness. Instead, they strive to respond to ill-will with kindness and integrity, in keeping with Qur’anic ethics. The Holy Qur’an states, “Nor can goodness and evil be equal. Repel [evil] with that which is best, then the one between whom and thee was enmity will become as though a close friend” alhakam.org. Ahmadi Muslims take this guidance to heart. For instance, if local Muslim leaders forbid interaction with them or if neighbors shun them, Ahmadis may still offer respectful greetings, help them in need, and avoid insulting anyone’s beliefs. Community members often recount how acts of goodwill – such as blood donations, neighborly assistance, or honest business dealings – have improved their relations with fellow Muslims who once mistrusted them. By “repelling” hatred with goodness, they hope to transform enmity into friendship, as the Quran promises. This bridge-building mentality also leads the Ahmadiyya leadership to consistently advocate for dialogue: they invite other Muslims to their annual conventions and open mosque days, emphasizing shared faith in God and the Prophet. Even if such invitations are sometimes refused under pressure from hardliners, the gesture of outreach remains. In everyday life, many Ahmadis interact peacefully with non-Ahmadi coworkers, classmates, and relatives, maintaining that differences in belief should not nullify the bonds of brotherhood and sisterhood in Islam. Their social ethos, guided by “love for all,” compels them to show courtesy and empathy to all Muslims – including those who may curse or boycott them. This altruistic social engagement gradually breaks down barriers and showcases the unifying Islamic values of compassion, charity, and brotherhood.

Pragmatic Restraint in the Face of Persecution

Beyond theology and social efforts, the Ahmadiyya approach is also marked by pragmatic restraint and strategic patience in the face of persecution. In countries like Pakistan and Indonesia, Ahmadis have endured discriminatory laws, mob violence, and decades of intimidation journals.law.harvard.edu journals.law.harvard.edu. Yet the community’s global leadership has consistently forbidden any violent retaliation or militancy. Ahmadis believe that defending their faith does not mean fighting fire with fire; rather, it means steadfastness and trust in God’s justice. The current Khalifa (spiritual head), Mirza Masroor Ahmad, has explicitly instructed Ahmadis under attack to “never respond to hatred with vengeance” pressahmadiyya.com. Instead, he counsels them to persevere with patience and prayer, echoing the Quranic principle that “none is granted [such goodness] except those who are patient” islamawakened.com. This remarkable patience, he notes, is what “makes the Ahmadiyya Muslim Community stand out as unique in the world” pressahmadiyya.com.

In practical terms, pragmatic restraint means that Ahmadis channel their grievances through legal and peaceful means, even when provoked. They seek protection from courts and international human rights forums rather than taking up arms. They also practice internal discipline to avoid giving detractors any excuse to justify their oppression. For example, in Pakistan where Ahmadis are banned from publicly identifying as Muslim, the community has responded by quietly strengthening its own institutions (schools, charities, publications) and by engaging in prayer vigils and diplomacy instead of street protests. Ahmadis often remind themselves of the early Muslims in Mecca who endured persecution with patience until divine relief came. This historical consciousness reinforces their commitment to non-violence. The community’s motto, “Love for All, Hatred for None,” is not just a slogan but a strategy: it prevents them from falling into the trap of anger and rash revenge, which would only fuel a cycle of hostility. Indeed, independent observers have noted that Ahmadis consistently invoke non-retaliation even under severe provocation journals.law.harvard.edu. As a 2025 Al Hakam publication proudly stated, for “many years [Ahmadis have] faced persecution while continuing to respond with peace and prayers, not retaliation. That’s how we live by this motto.” alhakam.org By exercising this pragmatic restraint, the community has managed to survive and even flourish despite adversity, all while keeping its moral high ground. Ahmadis consider this patience a form of jihad (striving) – a struggle to uphold truth and civility over hatred. And in line with Quran 41:36, they actively seek refuge in God from the temptations of Satan that might incite one to anger or violence, reminding themselves that “if an evil whisper from Satan provokes you, seek refuge in Allah; indeed He is the All-Hearing, All-Knowing” islamawakened.com. This spiritual mindset helps individuals remain calm and oriented toward long-term harmony rather than immediate retaliation.

Quranic Ethic of Kindness and Patience: Transforming Enmity into Friendship (Quran 41:33–36)

A profound source of inspiration for Ahmadi Muslims in navigating estrangement with other Muslims is the Holy Qur’an itself – particularly the teachings found in Surah Fussilat (41:33–36). These verses encapsulate the spiritual and ethical approach that the Ahmadiyya community strives to embody when faced with hostility. The passage opens by celebrating the virtue of compassionate outreach: “And who is better in speech than one who invites to Allah and does righteous deeds and says, ‘Indeed, I am among the Muslims (those who submit)’?” islamawakened.com. This rhetorical question from verse 33 establishes that calling others toward God with sincerity is one of the noblest tasks. Ahmadi Muslims see a reflection of their own mission here. Despite being branded outsiders, they continue to invite their fellow Muslims to the unity of God and the love of Muhammad – not with pride or provocation, but with humility as ordinary Muslims. They frequently note that the verse’s ending (“I am one of the Muslims”) resonates deeply for them, as they insist on identifying as Muslims in accordance with their faith, even if human authorities try to deny them that label. By grounding their outreach in righteousness and humble testimony, Ahmadis align with this Quranic model of da‘wah (invitation) through personal example and words of peace.

The next verse (41:34) delivers a powerful principle that defines Ahmadi interactions with adversaries: “Good and evil cannot be equal. Repel evil with that which is best, and behold, the one between whom and you was enmity will become as though a warm friend.” alhakam.org. Here, the Qur’an commands believers to respond to hostility not with equal hostility, but with a greater good – with patience, empathy, forgiveness, and benevolence. The promised outcome is almost miraculous: an enemy may be transformed into an intimate friend by the power of good conduct. Ahmadi Muslims often cite this verse to explain why they refuse to retaliate in kind to persecution. They hold that hate cannot be driven out by hate; it can only be driven out by love and goodness. Historical anecdotes in the community tell of bitter opponents whose hearts changed after witnessing the Ahmadis’ steadfast kindness. For instance, it is recorded that the founder, Mirza Ghulam Ahmad, prayed sincerely even for those who maligned him, and some of those very people later softened in their stance. This Quranic teaching also underlies the community’s motto “Love for All, Hatred for None.” As one Ahmadi author wrote, “Repel evil with that which is best. And lo, he, between whom and thyself was enmity, will become as though he were a warm friend.” This is the ethic they strive for, and “the endeavour…should be love for all, hatred for none,” in the words of the Third Khalifa alislam.org alislam.org. By consciously replacing vengeance with acts of kindness – for example, responding to abuse with a smile, or to injustice with prayers for guidance – Ahmadis attempt to embody the Quran’s promise of turning enmity into friendship.

The Qur’an, however, is realistic about the difficulty of this path. In verse 41:35 it cautions that such graceful conduct in the face of evil requires exceptional character: “But none is granted it (this quality) except those who are steadfastly patient, and none is granted it except one blessed with a great fortune.” islamawakened.com Patience (sabr) is thus identified as the key to unlocking the transformative power of goodness. Ahmadi Muslims interpret this to mean that only by enduring hardship with fortitude and trusting in Allah can they hope to see hearts change. This aligns with their understanding that responding with restraint is not a sign of weakness, but of spiritual strength. The community often hears reminders in sermons that patience is “the way of the prophets” and the hallmark of true faith pressahmadiyya.com. Indeed, Ahmadis regard their patience in adversity as a divinely rewarded fortune – a chance to follow in the footsteps of the Holy Prophet and other prophets who won over their fiercest foes through love and perseverance. Every Ahmadi who bears insults without lashing back, or who returns to rebuild a vandalized mosque rather than seek revenge, is conscious that they are exercising a Quranic patience for which Allah has promised immense reward.

Finally, verse 41:36 provides spiritual counsel on managing the inner struggle during these trials: “And if an evil whisper from Satan provokes you, then seek refuge in Allah. Indeed, He alone is the All-Hearing, All-Knowing.” islamawakened.com. This verse acknowledges that even the most patient believer may feel pangs of anger or temptation to respond to aggression in a base way – those are the “whispers of Satan.” The remedy the Qur’an offers is to turn back to God in prayer, remembering His presence and help. Ahmadi Muslims actively incorporate this advice when dealing with hostility. Rather than acting on rash impulses, they pause and pray for Allah’s guidance and protection against vindictiveness. It is not uncommon for an Ahmadi facing persecution – such as a false blasphemy charge or an unruly mob – to quietly recite “a‘oodhu billahi minash-shaytanir rajeem” (I seek refuge in Allah from Satan the accursed) and then respond calmly. This practice reflects a conscious effort to let God’s will, not ego or anger, dictate their reaction. The community as a whole also collectively prays for their oppressors and for patience in their own hearts. In doing so, they draw upon the Quranic assurance that God hears those who endure for His sake and knows the trials they face islamawakened.com.

In sum, Quran 41:33–36 provides a divine blueprint for how Ahmadi Muslims relate to those Muslims who reject or oppose them. It teaches calling people towards goodness with wisdom, responding to enmity with superior virtue, being arduously patient, and constantly seeking Allah’s help to stay the course. These spiritual and ethical teachings perfectly dovetail with the Ahmadiyya motto “Love for All, Hatred for None.” Ahmadis interpret “Love for All” as an active commitment to goodwill even towards those who hate them, and “Hatred for None” as a resolve to purge vengeance from their hearts – concepts essentially derived from the Quranic verses above alislam.org. By firmly rooting their theological stance, social interactions, and pragmatic responses in these Quranic values, Ahmadi Muslims endeavor to not only de-escalate conflicts, but to convert hostility into heartfelt brotherhood. While challenges remain and acceptance from other Muslim groups is limited, the Ahmadis hold that with unwavering faith and the Quran as their guide, “even he between whom and you was enmity” can one day be “as though a dear friend” by Allah’s grace alhakam.org. This optimistic, scripture-centered approach continues to define Ahmadi relations with the wider Muslim community, reflecting a profound trust in the power of patience, prayer and love to heal divisions.

Sources: The Holy Qur’an (41:33–36); Official Ahmadiyya Muslim Jamaat publications and sermons alislam.org alhakam.org alhakam.org alislam.org pressahmadiyya.com, which elaborate on the community’s principles of “Love for All, Hatred for None” and the emphasis on patience, non-retaliation, and compassion in the face of persecution.