Political Solidarity of Islam — Page 9
these fatwas of their own Uleina ? It is, therefore quite wrong to say that this hue and cry is due only tC: the fact that we call them Kafi:rs, for it is a crime of which they are much more guilty than we :are. Moreover, there is a great deal of difference bet\J\reen our definition of K ufr and theirs. They understand by J( ufr to mean the denial of Islam, which is the meaning we do not ascribe to this term when using it about the non-Ahmadis. Our view is that if a petso11 conforms to the tenets and teachings of Islam to a given extent, he is entitled to be called a Muslim. But when he falls below even that point then although he may be called a Muslim, he cannot be regarded a perfect Muslim. We never allege on the basis of this definition that every Ka/fr is doomed to hell-fire for ever. We do not call even the Jews and the Christians to be Kafirs of that description. On the other hand. we believe, that every Hindu, Sikh or Christian or even an atheist will ultimately find the grace of God and finally God will say to him, " go and enter heaven". So there lies a vast difference between the two view. , points. Under their definition of Kufr they consign ·a person to everlasting perdition. Spiritually it grinds to atoms the person to whom it applies. For him there is no hope, no salvation. But we call others Kaftr~ only technically. According to our definition of Kufr it is quite possible that a person who dies a Kafir may go to heaven on account of some good in him, and his want of faith may be overlooked on account of his ignorance of the true faith, or on account of the real teachings having not reached him. On the other hand it is quite possible that a man, apparently a Muslim, may be sent to hell, because he failed to act up to the requirements of the faith. A Hindu, a Christian, a Jew; an atheist, a Sikh and a non-Ahmadi, dying in a state of Kufr, according to our belief, may be admitted to heaven, on the ground that as far as it lay in his power he endeavoured to cultivate piety, did good deeds, and that there was no opportunity for him to be acquainted with the true teachings of I slam. Similarly it is possible that a man styling himself an Ahmadi who does not act up to the teachings of Ahmadiyyat may go to hell. There lies, therefore, a world of difference between the term of Kufr ~s used. by us alld the one