Question
One of our friends, who is a notable Quran memorizer, is struggling with the issue of buying and selling with Qadiyanis. He believes that the Prophet Muhammad (peace be upon him) dealt with other non-Muslims in trade and did not impose a commercial boycott on anyone. Furthermore, he points out that Allah didn’t withhold sustenance from any disobedient person. Could you please provide some guidance on this matter?
Answer
It’s important to highlight that one of the core beliefs of Islam is the “Finality of Prophethood,” which all Muslims around the world agree upon. However, the Ahmadis not only deny this belief but also regard Mirza Qadiani as a prophet, which has led the entire Muslim community to unanimously declare Ahmadis as the worst kind of infidels. In 1974, Pakistan’s elected parliament officially declared Ahmadis as a non-Muslim minority, and following that, the President of Pakistan amended the penal code by adding “Section 298-B” and “298-C,” prohibiting Ahmadis from using Islamic symbols and spreading the doctrine of Qadianism.
Despite the passage of the Anti-Qadianism Ordinance, the deniers of the Finality of Prophethood (Ahmadis) still attack Muslims’ faith globally in various ways, using funds earned by Muslims themselves. They are required to spend one-tenth of their income on promoting and propagating Qadianism. Thus, we must cut off the sources that empower such Qadiani activities, namely the donations that Ahmadis contribute monthly to convert Muslims into Ahmadis. The most logical and religiously acceptable way to do this is to ensure we don’t spend our own money on things that undermine us; when we buy Qadiani products, the profits are used to erode the faith of our own brothers and sisters.
In situations where it concerns interaction, Ahmadis attempt to deceive Muslims by presenting themselves as such, which means their heretical beliefs can sometimes remain hidden, leading others to mistakenly think they are on the right path. This poses a serious risk of corrupting their faith, especially since they label those who do not regard Mirza Qadiani as a prophet as infidels. Therefore, it is essential to avoid any kind of relationship with them in all matters of life. (Though there is no objection to engaging in lawful worldly matters with non-Muslims), their situation is distinct and more severe than that of non-Muslims, thus any transactions with Ahmadis are not permissible.
Trading with non-Muslims is permissible because they acknowledge their own non-Muslim status; unlike the Qadiyanis, who do not even accept that they are non-Muslim and cannot deceive any Muslim. This is quite clear, and for this reason, the Prophet (ﷺ) also engaged in trade with non-Muslims. However, trading with non-Muslims is correct only when it does not harm a Muslim’s religious beliefs, nor should it affect the power and strength of Muslims, and the Sharia rules must be observed in business dealings.
Among the infidels and atheists, it is stated:
“Moreover, there is consensus among the community to declare as infidels those who oppose the universally acknowledged religion.”
(In the collection of Kashmiri letters, Vol: 3, p: 81, published by Quran Management)
In the explanation of Muwatta:
“And if one acknowledges the truth outwardly but interprets some of the established religious principles differently than the interpretations of the companions and those who followed them, upon which the community is united, then he is a heretic.”
(Explanation of Muwatta, Vol: 1, p: 13)
In the Tafsir of Jalalain and Kashaf:
“And Allah said: And do not lean toward those who have wronged, lest the Fire touch you. In Jalalain: Do not lean towards those who wrong by showing them affection, flattery, or agreeing with their actions, lest the Fire touch you.” (Jalalain: 1/189)
“And in Kashaf: The prohibition encompasses any inclination towards their desires, associating with them, visiting them, flattering them, agreeing with their actions, resembling them in dress, and showing admiration for their beauty and their mention in a way that glorifies them.” (Kashaf: 2/95)
In the Fatawa Alamgiri:
“The apostate, if he sells or buys, this action is conditional. If he is killed due to his apostasy, or if he dies, or joins the land of war, his actions are nullified. If he converts back to Islam, his sale is valid.”
(Second chapter on the rules of halted sales, Vol: 3, p: 359, published by Rashidiya Library)
In the Fatawa Alamgiri:
“There is no harm in a transaction between a Muslim and a Dhimmi if it is something necessary.”
(Fourteenth chapter, Vol: 5, p: 348, published by Rashidiya Library)
In the Spirit of Meanings:
“Meaning, none of you should take any of them as allies in the sense of befriending them as beloved ones.”
(Spirit of Meanings, Vol: 6, p: 156, published by Dar Al-Turath Al-Arabi, Beirut)
Only Allah knows best.