The Ahmadiyya Movement in Nepal: An Analysis Based on Islamic Perspectives

1. Introduction

The Ahmadiyya Community, founded by Mirza Ghulam Ahmad (1835-1908) in Qadian, Punjab (then India, now Pakistan), presents a unique theological challenge within the global Islamic landscape. While identifying themselves as Muslims, their core beliefs regarding the nature of prophethood diverge fundamentally from the universally accepted tenets of mainstream Sunni and Shia Islam. This divergence has resulted in widespread theological rejection, formal fatwas, and significant tension between Ahmadi communities and the broader Muslim Ummah. Nepal, with its small but established Ahmadi population primarily composed of refugees from Pakistan, serves as a microcosm of these global theological and communal dynamics.

2. Ahmadiyya Presence in Nepal: A Brief History
The Ahmadiyya community's presence in Nepal is relatively recent, primarily emerging after the 1974 constitutional amendment in Pakistan declaring Ahmadis non-Muslims and the subsequent 1984 anti-Ahmadi ordinances. Facing severe persecution, many Ahmadis sought refuge in neighboring countries, including Nepal, starting notably in the late 1980s and early 1990s. Estimates place their current numbers in Nepal between 500 and 2,000 individuals. They have established prayer houses (which they term "Bait-ul Zikr" or "Mubarak Mosque") and community centers, primarily in Kathmandu. However, their presence has not been without friction. The community has faced arrests, deportations, and significant opposition from mainstream Nepali Muslim organizations who view their beliefs as heretical. The Nepali government, while constitutionally secular, has at times restricted their activities under pressure from Muslim groups citing religious sensitivities.

3. Foundational Ahmadi Claims and the Orthodox Islamic Rebuttal
The central point of contention lies in the Ahmadiyya interpretation of prophethood, as articulated in Mirza Ghulam Ahmad's own writings and subsequent Ahmadi literature. Mainstream Islamic scholarship universally rejects these claims based on explicit Quranic verses and Mutawatir (mass-transmitted) Hadith:

• Claim 1: Mirza Ghulam Ahmad as a Prophet (Nabi) and Messiah (Mahdi):
  Ahmadiyya theology holds that Mirza Ghulam Ahmad was both the Promised Messiah (Mahdi) and a Prophet (Nabi), albeit a "non-law-bearing" or "subordinate" prophet (Zilli Nabi/Ummati Nabi) under the sharia of Prophet Muhammad (PBUH). They cite their interpretations of certain Hadith predicting the Messiah's return and reinterpret Quranic verses about prophethood.
• Islamic Rebuttal (Quran & Hadith):
  The Quran explicitly states the finality of Prophet Muhammad's (PBUH) prophethood: "Muhammad is not the father of [any] one of your men, but [he is] the Messenger of Allah and last of the prophets. And ever is Allah, of all things, Knowing." (Quran 33:40 - Surah Al-Ahzab). The Arabic term "Khatam an-Nabiyyin" (Seal of the Prophets) is understood unanimously by classical and contemporary scholars to mean the absolute end of prophethood. Numerous Sahih Hadith reinforce this finality. The Prophet (PBUH) said: "There will be no Prophet after me." (Sahih al-Bukhari 3532, Sahih Muslim 2289). Another narration states: "The Children of Israel were led by prophets; whenever a prophet died, another succeeded him. But no prophet will come after me; only caliphs will succeed me." (Sahih al-Bukhari 3455, Sahih Muslim 1842). The concept of any prophet, "subordinate" or otherwise, appearing after Prophet Muhammad (PBUH) is categorically rejected as a denial of this core Islamic belief. Claiming prophethood for Mirza Ghulam Ahmad is seen as a direct contradiction of the Quran and the unequivocal statements of the Prophet (PBUH) himself.
• Claim 2: Jesus (Isa - AS) Did Not Ascend Bodily to Heaven and Died Naturally:
  Ahmadis reject the orthodox Islamic belief in the bodily ascension of Jesus (AS) to heaven. They believe Jesus (AS) survived the crucifixion attempt, traveled to Kashmir, and died a natural death there. Mirza Ghulam Ahmad claimed to be the "second advent" of Jesus (AS) in spirit and likeness, fulfilling the prophecies.
• Islamic Rebuttal (Quran & Hadith):
  The Quran clearly states: "And [for] their saying, 'Indeed, we have killed the Messiah, Jesus, the son of Maryam, the messenger of Allah.' And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them... Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise." (Quran 4:157-158 - Surah An-Nisa). Mainstream Islam holds that Jesus (AS) was neither killed nor crucified but was raised bodily to heaven by Allah and will return physically before the Day of Judgment. This belief is firmly established in Tafsir (exegesis) and Hadith. Denying the ascension and claiming Jesus (AS) died a natural death contradicts the explicit Quranic text and the established understanding of his return as a future event.
• Claim 3: Continuous Revelation and Divine Inspiration:
  Ahmadiyya theology emphasizes continuous divine revelation (Wahy) and inspiration (Ilham) to their Khalifas and pious members, albeit subordinate to the Quran. Mirza Ghulam Ahmad claimed to receive direct revelations from God.
• Islamic Rebuttal:
  While mainstream Islam acknowledges inspiration (Ilham) for saints (Awliya), it strictly limits divine revelation (Wahy) to the Prophets. The Quran is declared the final and complete revelation: "This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion." (Quran 5:3 - Surah Al-Ma'idah). Claiming new divine revelation after the completion of the religion and the finality of prophethood is seen as an attempt to add to or alter the final message, undermining the perfection and finality of Islam as revealed to Prophet Muhammad (PBUH).

4. The Unanimous Fatwa and Global Muslim Consensus (Ijma)
The theological deviations outlined above, particularly the claim of prophethood after Muhammad (PBUH), form the basis for the near-unanimous consensus (Ijma) of the global Muslim scholarly community (Ulema) that the Ahmadiyya movement lies outside the fold of Islam. This is not a recent development but dates back to Mirza Ghulam Ahmad's own lifetime and the early 20th century.

• Global Fatwas: Major Islamic bodies and renowned scholars across all schools of thought (Sunni, Shia) have issued fatwas declaring Ahmadis non-Muslims. This includes Al-Azhar University (Egypt), the Islamic Fiqh Academy (Jeddah), the Grand Muftis of Saudi Arabia, Egypt, Syria, and countless others. The Organization of Islamic Cooperation (OIC) has repeatedly condemned Ahmadi beliefs as contrary to Islam.
• Fatwa in Nepal: Nepali Muslim organizations, representing the vast majority of the country's Muslim population, unequivocally align with this global consensus. Bodies like the Nepal Muslim Federation, Darul Ifta wal Qaza Nepali Jame masjid and various local Masjid committees have issued statements and fatwas declaring Ahmadi beliefs as heretical (Kufr) and Ahmadis as non-Muslims. They actively petition the government to restrict Ahmadi proselytization (Dawah) and use of Islamic terminology.
• Basis of the Fatwa: The fatwas are not based on political grounds but solely on the theological principles discussed: the denial of the finality of prophethood of Muhammad (PBUH) and the claim of prophethood for Mirza Ghulam Ahmad. This is considered a rejection of an essential article of faith (Iman) in Islam.

5. Concerns Regarding "Harm" and Community Relations
Mainstream Muslim communities globally, and in Nepal, express several concerns regarding Ahmadiyya activities:

• Misrepresentation of Islam: They believe Ahmadis misrepresent core Islamic beliefs (like the finality of prophethood and the status of Jesus (AS)) to outsiders and potential converts, causing confusion about authentic Islam.
• Proseltyzation (Dawah) Tactics: Accusations exist that Ahmadi dawah sometimes initially presents mainstream Islamic beliefs before introducing Mirza Ghulam Ahmad's specific claims, which is seen as deceptive.
• Use of Islamic Terminology: The use of terms like "Muslim," "Mosque," "Kalima," and "Salaat" by Ahmadis is viewed by mainstream Muslims as a misappropriation, as they believe the theological foundation necessary to validly use these terms is absent.
• Undermining Muslim Unity: The presence of a group claiming prophethood after Muhammad (PBUH) is seen as deeply divisive and harmful to the unity of the Muslim Ummah, creating internal conflict and requiring constant theological clarification and defense.
• Political Advocacy: Mainstream communities sometimes perceive Ahmadi political advocacy (e.g., for recognition as Muslims) as an attempt to legitimize beliefs they consider heretical.

6. Conclusion
The presence of the Ahmadiyya community in Nepal reflects a global theological schism. Analysis of Ahmadiyya foundational texts, particularly the claims of prophethood for Mirza Ghulam Ahmad, reveals fundamental contradictions with doctrines unanimously held as essential to Islamic faith by the global Muslim Ummah, as definitively established by the Quran and Sahih Hadith. These contradictions – specifically the denial of the finality of Prophet Muhammad's (PBUH) prophethood – form the sole and unequivocal basis for the near-universal consensus (Ijma) of Muslim scholars and the issuance of fatwas declaring the Ahmadiyya movement outside the fold of Islam. This consensus is strongly upheld by the mainstream Muslim community in Nepal.

References:

1. The Holy Quran (Multiple Translations & Tafsirs - Particularly Ma'ariful Quran by Mufti Shafi Uthmani)
2. Sahih al-Bukhari (Various editions)
3. Sahih Muslim (Various editions)
4. Mirza Ghulam Ahmad. Barahin-e-Ahmadiyya (Parts I-V). (Ahmadiyya foundational text outlining claims).
5. Mirza Ghulam Ahmad. Tazkirah (Compilation of claimed revelations).
6. Khan, Muhammad Zafrullah. Ahmadiyyat: The Renaissance of Islam. (Ahmadiyya perspective).
7. Friedmann, Yohanan. Prophecy Continuous: Aspects of Ahmadi Religious Thought and its Medieval Background. University of California Press, 1989. (Academic analysis).
8. Saeed, Abdullah. Islamic Thought: An Introduction. Routledge, 2006. (Includes discussion on finality of prophethood).
9. Rulings (Fatawa) from Al-Azhar University (Egypt).
10. 10.Resolutions of the Islamic Fiqh Academy (Jeddah).
11. 11.Statements and Fatwas from Nepal Muslim Federation and prominent Nepali Ulama.
12. 12.Burhani, Ahmad Najib. The Ahmadiyya and the Study of Comparative Religion in Indonesia. PhD Dissertation, Utrecht University, 2012. (Includes context on theological debates).
13. 13.Valentine, Simon Ross. Islam and the Ahmadiyya Jama'at: History, Belief, Practice. Columbia University Press, 2008. (Comprehensive overview).
14. 14.Gualtieri, Antonio R. Conscience and Coercion: Ahmadi Muslims and Orthodoxy in Pakistan. Guernica Editions, 1989. (Context on persecution and theological conflict).