AhmadiAnswers | Other Muslims Kaffir?
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Other Muslims Kaffir?

The allegation of the non Ahmadi Muslims is that Hazrat Mirza Ghulam Ahmadas declared all the non Ahmadi Muslims to be disbelievers. This is totally false and has no basis. We will first present some quotations of the Promised Messiahas himself.


” From the beginning, I have been of the view that no one becomes a kafir or a dajjal by rejecting my claim Such a one would certainly be in error and astray from the right path. I do not call him faithless but he who rejects the truth which God Almighty has disclosed to me would be in error and astray from the straight path. I do not designate anyone who believes in the Kalimah as a kafir, unless by rejecting me and calling me a kafir, he himself becomes a kafir. In this matter, my opponents have always taken a lead. they called me kafir and prepared fatwas against me. I did not take the lead in preparing fatwas against them. They would be prepared to confess that if I am a Muslim in the estimation of God Almighty, then by calling me a kafir, they themselves become one according to the fatwa of the Holy Prophetsa. Thus I do not call them kafir but they themselves fall within the purview of the fatwa of the Holy Prophetsaw” (Tiryaq-ul-Qulub, Pages 130-131, Ruhani Khazain Volume 15, Pages 432-433)


In reply to a fatwa of an Indian Mullah, he further stated:


” These people first prepared a fatwa of kufr against me and nearly 200 maulvis put their seal upon it, calling me a kafir. In these fatwas, such hostility was shown that some Ulama even wrote that these people are worse in disbelief than the Jews and the Christians. They broadcast these fatwas saying that these people must not be buried in Muslim cemeteries nor saluted with salaam and greetings, and that it is not proper to say prayers behind them because they are kafirs nor must they be allowed to enter mosques because they would pollute them but if they did enter the mosques, then these must be washed. They stated that it is allowable to steal their property and they may also be killed because they reject the impending advent of the bloody Mahdi and deny Jihad”(Haqiqat-ul-Wahi, Pages 119-129, Ruhani Khazain, Volume 22 Pages 122-123)


He also states:


“One kind of kufr is that a man does not at all believe in Islam, and he does not accept the Holy Prophet Mohammad as an Apostle of God.”

“The second kind of kufr is, for instance, that he does not believe in the Promised Messiah… Even after the whole case has been fully and duly put before him, he declines to believe in one, whose truth has been supported by the Holy Prophet, with great emphasis and insistence, and whose truth, moreover, is found to have been confirmed by the Scriptures of the earlier Prophets: Therefore, since he rejects the decision of the Apostle of God, and of Allah Himself, he becomes a kafir . When you look deeply at this question, the two kinds of kufr are found to be one and the same thing. There is really no room for doubt that in the eyes of the Lord, where the case has been fully and duly put before, a kafir of the first or the second kind, on the Day of the Qiyama, he will be held culpable. And. where, in the eyes of the Lord, the case has not yet come to be duly and fully stated, and the man is a mokazzib, or munkir, though the Sharia, based as it is on the exterior, also would pronounce that he is a kafir ; and we too shall hold he is a kafir . But in the eyes of the Lord, under His law that He does not burden anyone beyond capacity, the man in question will not be held culpable. All the same, it would not be for us to issue a decree for his release and salvation. His would be a matter strictly between himself and his Maker, wherein we have no standing, whatsoever.” (Haqiqatul Wahi, pages 179-180)


He also states:

“I announce it plainly that it is not a trivial matter to denounce me. He who calls me a kafir will have to become a kafir first. He who describes me as faithless and misguided will have to confess his own error and humiliation. He who charges me with departing from the Qur’an and Hadith will have first departed from them himself, for I affirm the truthfulness of the Qur’an and Hadith and am in turn affirmed by them. I am not misguided but am the Mahdi [Guided One]. I am not a kafir but I am the foremost of believers. God has revealed to me that whatever I say is the truth. Whoever has faith in God and believes in the truth of the Holy Qur’an and the Holy Prophetsaw, it should be enough for him to listen to me in silence. But what remedy is there for him who is impertinent and disrespectful! God Himself will admonish him. I, therefore, desire that for the sake of God you should reflect upon this matter and should advise your friends not to hasten to deny me but reflect honestly and impartially.” (Malfuzat, Volume 4, Page 16)


These sayings themselves explain our view on the non Ahmadi Muslms. The ones who reject the Promised Messiah are Muslims but not true believers. Allah States in the Qur’an:


قَالَتِ الْأَعْرَابُ آمَنَّا ۖ قُلْ لَمْ تُؤْمِنُوا وَلَٰكِنْ قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ ۖ وَإِنْ تُطِيعُوا اللَّهَ وَرَسُولَهُ لَا يَلِتْكُمْ مِنْ أَعْمَالِكُمْ شَيْئًا ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ {15}


The Arabs of the desert say, ‘We believe.’ Say, “You have not believed yet; but rather say, ‘We have accepted Islam,’ for the true belief has not yet entered into your hearts.” But if you obey Allah and His Messenger, He will not detract anything from your deeds Surely, Allah is Most Forgiving, Merciful.(Chapter 49 Verse 15)


A hadith relating to the same ayah which is mentioned states:


أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ الأَعْلَى، قَالَ حَدَّثَنَا مُحَمَّدٌ، – وَهُوَ ابْنُ ثَوْرٍ – قَالَ مَعْمَرٌ وَأَخْبَرَنِي الزُّهْرِيُّ، عَنْ عَامِرِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ أَبِيهِ، قَالَ أَعْطَى النَّبِيُّ صلى الله عليه وسلم رِجَالاً وَلَمْ يُعْطِ رَجُلاً مِنْهُمْ شَيْئًا قَالَ سَعْدٌ يَا رَسُولَ اللَّهِ أَعْطَيْتَ فُلاَنًا وَفُلاَنًا وَلَمْ تُعْطِ فُلاَنًا شَيْئًا وَهُوَ مُؤْمِنٌ ‏.‏ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏”‏ أَوْ مُسْلِمٌ ‏”‏ ‏.‏ حَتَّى أَعَادَهَا سَعْدٌ ثَلاَثًا وَالنَّبِيُّ صلى الله عليه وسلم يَقُولُ ‏”‏ أَوْ مُسْلِمٌ ‏”‏ ‏.‏ ثُمَّ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏”‏ إِنِّي لأُعْطِي رِجَالاً وَأَدَعُ مَنْ هُوَ أَحَبُّ إِلَىَّ مِنْهُمْ لاَ أُعْطِيهِ شَيْئًا مَخَافَةَ أَنْ يُكَبُّوا فِي النَّارِ عَلَى وُجُوهِهِمْ ‏”‏ ‏.‏


It was narrated from ‘Amir bin Sa’d bin Abi Waqqas that his father said:“The Prophetsaw gave a share (of some spoils of war) to some men and not to others. Sa’d said: ‘O Messenger of Allahsaw , you gave to so-and-so and so-and-so, but you did not give anything to so-and-so, and he is a believer.’ The Prophetsaw said: ‘Or a Muslim,’ until Sa’d had repeated it three times, and the Prophetsaw said: ‘I give to some men, and leave those who are dearer to me, without giving them anything, lest (the former) be thrown into Hell on their faces.’”(Sunan An Nasai, Volume 6, Book 47, Hadith #4995)


The Holy Prophetsaw has also beautifully explained similar, of a person being a disbeliever within Islam in the following hadith:


حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنِ الأَعْمَشِ، عَنْ ذَكْوَانَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ “‏ لاَ يَزْنِي الزَّانِي حِينَ يَزْنِي وَهْوَ مُؤْمِنٌ، وَلاَ يَسْرِقُ حِينَ يَسْرِقُ وَهْوَ مُؤْمِنٌ، وَلاَ يَشْرَبُ حِينَ يَشْرَبُهَا وَهْوَ مُؤْمِنٌ، وَالتَّوْبَةُ مَعْرُوضَةٌ بَعْدُ ‏”‏‏.‏


Narrated Abu Huraira: The Prophet (ﷺ) said, “The one who commits an illegal sexual intercourse is not a believer at the time of committing illegal sexual intercourse and a thief is not a believer at the time of committing theft and a drinker of alcoholic drink is not a believer at the time of drinking. Yet, (the gate of) repentance is open thereafter.” (Sahih al Bukhari, Hadith #6810)


The non Ahmadi Muslims usually bring a quote of a revelation from a letter which was sent to Dr Hakim. These are not the direct words of Ahmadas rather a revelation from Allah which Ahmadas could best interpret. Despite receiving this revelation, he continued to respect the Muslims and called them Muslims. There is no place in the entire writings of Ahmadas where he himself declared anyone a disbeliever rather he would always quote the hadith which states that one who calls a Muslim a disbeliever is himself a disbeliever. The revelation was the words of Allah and this should show the non Ahmadi Muslims how important it is to accept the Promised Messiah. Even when we go to the last book of Ahmadas called a Message of Peace, he addresses the Muslims by calling them Muslims. This itself shows us that the revelation means that those who reject Ahmadas are not true Muslims in the eyes of Allah. They are not true believers and are deniers of a Messenger. Ahmadas beautifully explains this in Haqiqatul Wahi on page 167 as well, where he explains that those who reject him, only do so because they believe he is false and God forbid a liar. For this reason it is once again obvious that they cannot be true Muslims. Despite this, we do not call them non Muslims nor do we take away their rights they deserve as Muslims like they do to us. We use this term in the same way the Holy Prophetsaw used it when he stated:


“Where a man sallies forth to give support to an unjust person, knowing that he is unjust, the supporter thereby throws himself outside the bounds of Islam” (Mishkat, Volume 2, Kitab ul Adab, Bab-u-Zulm, page 555)


Secondly, the non Ahmadi Muslims should not raise an outcry against this because they themselves believe that those who reject the Messiah, when he comes, would not be true believers as it is common sense. Furthermore, a important quotation of the Promised Messiahas is as follows:


In the end, I conclude by stating some important points. One of them is that Dr. ‘Abdul-Hakim Khan, in his booklet Al-Masihud-Dajjal etc., accuses me of having written in a book of mine that whosoever does not believe in me, shall become a disbeliever and be cast into Hell even if they happen to be in a country where they are unaware of my name and where my message has not yet reached. This is a totally baseless imputation on the part of the said doctor. In no book or announcement of mine, have I said this. He is obliged to produce any of my books which contains a statement to this effect. Remember, as is his wont, he has levelled this false allegation against me out of sheer cunning. It is something which certainly no reasonable person can ever accept. How can a person, who is totally unaware of even my name, be considered accountable? But, yes, since I am the Promised Messiah and God has openly manifested heavenly signs in my support, everyone who in, the estimation of God, has been sufficiently warned regarding my advent as the Promised Messiah and has become aware of my claim will be accountable to God, for no one can turn away with impunity from those who have been sent by Him. This sin is not against me but against the Holy Prophet for whose support I have been sent. He who does not accept me, disobeys not me but him who had prophesied my coming. I hold the same belief with regard to believing in the Holy Prophet as well. He who has heard the call of the Holy Prophet and has been made aware of his advent and who, in the estimation of God, has been sufficiently apprised of his Prophethood, if such a one dies a disbeliever he would be condemned to eternal perdition. The knowledge whether truth has been finally and fully established lies with God alone. However reason requires that since people are gifted with different levels of capabilities and of understanding, the full and final establishment of truth, too, shall not take place in the form of a single uniform stereotype. If those, who on account of their intellectual capacity, can understand and recognize quite easily the Divine arguments and signs and the beauties of faith, reject the Messenger of God, they will belong to the highest level of kufr—disbelief. Those who do not occupy the same level of understanding and knowledge, but if in the sight of God, in keeping with the level of their understanding, truth has been fully brought home to them, they too will be accountable for their disbelief, albeit at a lower level. Anyway it is not for us to determine the quality of the disbelief of each and every individual or whether truth has been fully and finally brought home to them. Instead, it is the prerogative of the All-Knowing God. The best we can say is that whosoever has, in the sight of Allah, been fully and finally apprised of the truth, and whosoever, in the sight of Allah, has been found to be a disbeliever, shall face accountability. Since the Shariah is based on what is overt, we cannot declare a disbeliever to be a believer; nor can we say that they are exempt from accountability. For, a kafir means a disbeliever; its opposite is mu’min or a believer. Appendix: II. pp. 178-181 of Haqiqatul Wahi (pp. 184- 187 of Ruhani Khazain vol. 22).


When we turn to the writings of the Promised Son, Hazrat Mirza Bashiruddin Mahmood Ahmadra, we notice that he also addressed the Muslims as Muslims rather than non Muslims. The non Ahmadi Muslims do quote some writings out of context but do not understand that he is referring to them being true Muslims and is referring to them as disbelievers in the spiritual sense. He did not take away the right of any one to call themselves Muslims. In 1953, the Promised Son was asked whether a person can be considered a Muslim if he has rejected the Promised Messiah and he himself stated “Yes indeed, in common terms, he will still be considered a Muslim”. People have taken his writings out of context and misinterpreted what he meant by non Muslim or kaffir. Everything he stated in regards to the non Ahmadi Muslims being non Muslims was in regards to spiritual sense rather than a theological sense.


The Promised Son, Hazrat Mirza Bashiruddin Mahmood Ahmadra has also beautifully explained this and states:


” It is evident from this statement itself that the people here I have in mind I take as Muslims. Therefore, when I use the word kafir, I have in my mind kafirs of the second kind which I have defined already, i.e., they are not driven or thrown out of the Millat. When I say they are outside the pale of Islam I have in my mind the view, by Mufradat-i-Raghib on page 240, where Islam has been shown to be of two kinds: one lower than the stage of Iman ; the other above the stage of Iman. In Dunal Iman, in the stage of lower than common Iman, are included people whose Islam remains at a level lower than a proper Iman and in the stage of higher than the common Iman are Muslims who stand at a level of distinction in their faith, higher than the common level. This is why I said that some people fall outside the pale of Islam, I had in my mind people who come under the category of Dunal Iman. There is an authentic Hadith in Mishkat as well, where the Holy Prophet said: `Whosoever helps a man who is unjust, he puts himself thereby out of the
pale of Islam.'”


Many have sadly misunderstood the view of Hazrat Mirza Bashiruddin Mahmood Ahmadra, but this above statement should be enough for one who is a seeker of the truth.


He also stated:


“Moreover there is a great deal of difference between our definition of kufr and theirs. They understand by kufr 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 person conforms to the tenets and teaching 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 as a perfect Muslim.”(Political Solidarity of Islam, Page 9)


He further states:


“It is being emphasised nowadays that the Ahmadis call non-Ahmadis Kafirs. If this allegation is honestly made, then let the Ahrars come forward and prove that it is we that took the offensive in this respect. The fact is that it is they that began the battle and they were the first to call us Kafirs. They are morally bound to find out who threw down the challenge and took the initiative in issuing Fatwas of Kufr. Even now they are daily saying and writing in their newspapers .that Ahmadis are Kajirs. Can they prove that any Ahmadi newspaper has been guilty of thus calling the Ahrars Kafirs? He who calls another person a Kafir without rhyme or reason hurts his feelings and provokes a quarrel. We never do that. It is only when we are asked by a person as .to what we think of him and we are compelled to give an answer that we say we take him to be a Kafir in the sense in which this term has been explained above.”(Political Solidarity of Islam, Page 10)




” When a person takes Islam as his religion and accepts the Quranic injunctions and teachings as his guide of action, he is entitled to be called a Muslim. But if he denies a basic principle of the faith of Islam then although he may be called a Muslim yet in reality he is not so. We do not therefore take Kafir to mean that such a person denies the Holy Prophet Muhammad {peace be upon him). Who can say to a person who says that be believes in the Holy Prophet that in reality he has no such faith ? Nor do we take this term to mean the denial of the existence of God. One who says that he has belief in God, who can dare say that he has none? According to our definition of Kufr the denial of a fundemental doctrine of Islam renders a person Kafir. On the other hand only belief in all the essentials of lslam can make a person a true Muslim in the real sense of the word. But we do not at all regard a Kafir to be foredoomed to hell. A Kafir according to our belief could go fo heaven. We will call a person Kafir who, for instance, has throughout his .life remained unacqqainted with Islam, but God will not send him to hell on that account only because through no fault of his he did not come to know of Islam and God is not so cruel as to punish an ignorant person. So when we use the term Kufr we use it in the above sense only. But we never go about calling a person Kafir. It is only when we are compelled in answer to the enquiry of a person to say what we think of him. that we have to give expression to our belief. But with the definition of Kufr as given by the nonAhmadis as our basis of judgment we would not regard as Kafirs even the Hindus, the Jews, the Christians or the other non-Muslim communities, because we believe that there exists no
such community whose every member is foredoomed to everlasting hell.” (Political Solidarity of Islam, Page 12)


Hazrat Mirza Tahir Ahmadra stated:


“The opposite of a believer, is a disbeliever, and the opposite of a Muslim is a non Muslim and in these two things God has placed a difference– For God says [to the Holy Prophetsaw]Tell them God, Who is the Knower of the Unseen, has given me the knowledge that belief has not yet entered in your hearts. Therefore, do not claim to be believers, but we do not take away your right to call yourselves Muslims”


There are some types of kufr which do not make you a non Muslim rather are types of disbelief within Islam as well which is also a way one can explain this issue. Here is an example from the Ahadith:


حَدَّثَنَا يَحْيَى بْنُ يَحْيَى التَّمِيمِيُّ، وَعُثْمَانُ بْنُ أَبِي شَيْبَةَ، كِلاَهُمَا عَنْ جَرِيرٍ، قَالَ يَحْيَى أَخْبَرَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي سُفْيَانَ، قَالَ سَمِعْتُ جَابِرًا، يَقُولُ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقُولُ ‏ “‏ إِنَّ بَيْنَ الرَّجُلِ وَبَيْنَ الشِّرْكِ وَالْكُفْرِ تَرْكَ الصَّلاَةِ ‏”‏ ‏.‏


It is narrated on the authority of Jabir that he heard the Apostle (may peace and blessings be upon him) saying. Verily between man and between polytheism and unbelief is the negligence of prayer.(Sahih Muslim 82 a)


The Holy Prophet Muhammadsaw has described which people have the right to call themselves Muslims. He stated:


حَدَّثَنَا عَمْرُو بْنُ عَبَّاسٍ، قَالَ حَدَّثَنَا ابْنُ الْمَهْدِيِّ، قَالَ حَدَّثَنَا مَنْصُورُ بْنُ سَعْدٍ، عَنْ مَيْمُونِ بْنِ سِيَاهٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ مَنْ صَلَّى صَلاَتَنَا، وَاسْتَقْبَلَ قِبْلَتَنَا، وَأَكَلَ ذَبِيحَتَنَا، فَذَلِكَ الْمُسْلِمُ الَّذِي لَهُ ذِمَّةُ اللَّهِ وَذِمَّةُ رَسُولِهِ، فَلاَ تُخْفِرُوا اللَّهَ فِي ذِمَّتِهِ ‏”‏‏.‏


Narrated Anas bin Malik:Allah’s Messenger (ﷺ) said, “Whoever prays like us and faces our Qibla and eats our slaughtered animals is a Muslim and is under Allah’s and His Apostle’s protection. So do not betray Allah by betraying those who are in His protection.”(Sahih al Bukhari, Hadith #391)


I also humbly suggest the non Ahmadi Muslims to be careful with their takfir because the Holy Prophetsaw stated:

حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا إِسْحَاقُ بْنُ يُوسُفَ الأَزْرَقُ، عَنْ هِشَامٍ الدَّسْتَوَائِيِّ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي قِلاَبَةَ، عَنْ ثَابِتِ بْنِ الضَّحَّاكِ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ “‏ لَيْسَ عَلَى الْعَبْدِ نَذْرٌ فِيمَا لاَ يَمْلِكُ وَلاَعِنُ الْمُؤْمِنِ كَقَاتِلِهِ وَمَنْ قَذَفَ مُؤْمِنًا بِكُفْرٍ فَهُوَ كَقَاتِلِهِ وَمَنْ قَتَلَ نَفْسَهُ بِشَيْءٍ عَذَّبَهُ اللَّهُ بِمَا قَتَلَ بِهِ نَفْسَهُ يَوْمَ الْقِيَامَةِ ‏”‏ ‏.‏ وَفِي الْبَابِ عَنْ أَبِي ذَرٍّ وَابْنِ عُمَرَ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏


Narrated Ad-Dhahak:that the Prophet (ﷺ) said: “It is not for a slave (of Allah) to vow about something he does not possess, and cursing a believer is like killing him, and whoever accuses a believer of disbelief, then it is like he has killed him, and whoever kills himself with something, then Allah will punish him with whatever he killed himself with on the Day of Judgment.”(Jami’at Tirmidhi Hadith #2636)


Some have also raised a ignorant allegation that those who oppose Ahmadas are opposing Muhammadsaw and are jahanami meaning hell abound. There is nothing wrong with such a statement. The Holy Prophetsaw stated:


حَدَّثَنَا مَحْمُودُ بْنُ غَيْلاَنَ، حَدَّثَنَا أَبُو دَاوُدَ الْحَفَرِيُّ، عَنْ سُفْيَانَ الثَّوْرِيِّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ زِيَادِ بْنِ أَنْعُمَ الإِفْرِيقِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ يَزِيدَ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ لَيَأْتِيَنَّ عَلَى أُمَّتِي مَا أَتَى عَلَى بَنِي إِسْرَائِيلَ حَذْوَ النَّعْلِ بِالنَّعْلِ حَتَّى إِنْ كَانَ مِنْهُمْ مَنْ أَتَى أُمَّهُ عَلاَنِيَةً لَكَانَ فِي أُمَّتِي مَنْ يَصْنَعُ ذَلِكَ وَإِنَّ بَنِي إِسْرَائِيلَ تَفَرَّقَتْ عَلَى ثِنْتَيْنِ وَسَبْعِينَ مِلَّةً وَتَفْتَرِقُ أُمَّتِي عَلَى ثَلاَثٍ وَسَبْعِينَ مِلَّةً كُلُّهُمْ فِي النَّارِ إِلاَّ مِلَّةً وَاحِدَةً قَالُوا وَمَنْ هِيَ يَا رَسُولَ اللَّهِ قَالَ مَا أَنَا عَلَيْهِ وَأَصْحَابِي ‏”‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ مُفَسَّرٌ حَسَنٌ غَرِيبٌ لاَ نَعْرِفُهُ مِثْلَ هَذَا إِلاَّ مِنْ هَذَا الْوَجْهِ ‏.‏


Narrated ‘Abdullah bin ‘Amr:that the Messenger of Allah (ﷺ) said: “What befell the children of Isra’il will befall my Ummah, step by step, such that if there was one who had intercourse with his mother in the open, then there would be someone from my Ummah who would do that. Indeed the children of Isra’il split into seventy-two sects, and my Ummah will split into seventy-three sects. All of them are in the Fire Except one sect.” He said: “And which is it O Messenger of Allah?” He said: “What I am upon and my Companions.”(Jami’ at-Tirmidhi, Hadith #2641)


This hadith does not mean that the Holy Prophetsaw declared all other Muslims to be disbelievers, rather only stated that they would be on the wrong path. It is obvious that those who reject a Messenger sent by God cannot be on the heavenly path. Hell abound only refers to being on the wrong path and the Prophetsaw spoke in this way so such a allegation against Ahmadas would be rendered useless.