Rizwan Khan, Missionary, USA
The three main reasons I’ve come across for the claim that religion is a cult are:
1) There is one leader who is overly revered and obeyed;
2) Followers are trapped inside the organisation and cannot leave, and if they try to leave, they are ostracised or penalised;
3) There is behaviour conformity, and people are guilted into behaving a certain way.
Does this apply to Islam and particularly to the Ahmadiyya Muslim Community? Let’s go over each of these points.
1. There is one leader who is ‘overly’ revered and obeyed
This is a point that is raised by atheists in bad faith because, since they deny religion, they obviously would think any religious leader is “overly” revered. If they were arguing in good faith, they would instead address the basis of their disagreement, which is with religion itself.
For example, I disagree with Catholics on their belief that the Pope is raised by God. Therefore, I naturally think they give undue reverence and obedience to the Pope, since I don’t believe God raised him. Despite this, I am capable of understanding why they hold the Pope in such reverence. I can understand that if they genuinely believe God raises him, then naturally they would obey him and hold him in the highest respect. Why wouldn’t they? I can understand this while still disagreeing with them.
I don’t try to debate a Catholic on how I think they “overly” revere the Pope. If I want to disagree with a Catholic, then I disagree on whether God has raised that person or not. I don’t debate them on how I think they are giving undue reverence to the Pope. That conversation would be meaningless. The reverence they give is consistent with their belief in his status.
Similarly, when a Muslim believes someone is raised by God, he naturally holds him in reverence and obeys him. The first Khalifa of Islam, Hazrat Abu Bakrra, exemplified this point. When the incident of Isra [the spiritual night journey] took place, where the Holy Prophetsa was taken to Baitul Maqdis and the Al-Aqsa Mosque, people began talking about it. Some who were weak of faith were sceptical that the event actually happened.
At that time, some of the hypocrites came running to Hazrat Abu Bakrra and asked him if he thought the Holy Prophet really went on such a journey, since Baitul Maqdis was approximately at a distance of 1,300 kilometres from Mecca. Hazrat Abu Bakrra stated that if the Holy Prophetsa had said this, then this was surely the truth.
People asked Hazrat Abu Bakrra whether he was testifying to this. Hazrat Abu Bakrra replied, “Yes, I attest to that and I will also attest to that which may seem to be even more improbable.” Hazrat Abu Bakrra then stated, “I also testify to the heavenly news which is revealed to the Holy Prophetsa every morning and every night.” For this reason, Hazrat Abu Bakrra was known by the title of Siddiq. (Al-Mustadrak ala al-Sahihain lil Hakim, Kitab Marifat al-Sahabah, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], p. 4458)
Even an atheist can agree and can understand that if someone believes there is a Supreme Being, and that Supreme Being raised someone for the guidance of the world, then, of course, they would have to follow him and hold him in the highest reverence. How can he not? He would be inconsistent with his own beliefs if he didn’t.
An atheist, who does not believe in the Supreme Being, naturally would believe that a prophet of God or a Khalifa is given undue reverence and obedience. Since he believes that person to be false, there’s no other position he can possibly take. The real point of discussion is: does God even exist? It is simple; if you don’t believe God exists, then that is the point of debate. Thus, an atheist who enters the conversation in good faith would debate whether God even exists and then whether God has raised this person.
While rejecting the existence of God, to then try and debate with a believer on what the correct etiquette is for a relationship between a prophet of God and his follower is a conversation that many atheists try to start in bad faith.
2. Followers are ‘trapped’ inside an organisation, and cannot leave without being ostracised or penalised
Islam has taught a basic principle, which is, “There should be no compulsion in religion.” (Surah al-Baqarah, Ch.2: V.257) No one can be forced to stay in a religion. In the same way that a person can leave their previous religion and enter Islam, a person can leave Islam and join another religion, or no religion. This freedom is a fundamental human right established by the Holy Quran. This is the principle that the Ahmadiyya Muslim Community adheres to following the teachings of Islam.
The present head of the Ahmadiyya Muslim Community, Hazrat Mirza Masroor Ahmadaa, said:
“Faith is a personal matter of the heart – ‘La ikraha fid-deen’ – there is neither compulsion nor coercion in religion.
“If someone thinks the Jamaat is not right and leaves after some time, but does not engage in opposition, and does not speak ill of the Promised Messiahas, and does not use disrespectful words regarding him, then, by all means, keep a relationship with them. It may be that this relationship of yours with them, at some point, may serve as a means of positive change for them and they may change their views, seek forgiveness and come back.
“Conversely, if you, as his friend, continue to create a distance from him, then they will only move further away […] Paying homage to friendship requires that if they are not opposing [the Jamaat], you should maintain cordial relations with him and even if they are showing opposition, there is still no harm in saying salaam etc. It could be that you become a means for their reformation at some point.” (“Palestinian Ahmadis from the West Bank meet Hazrat Amirul Momineen”, www.alhakam.org, 18 June 2021)
3. There is behaviour conformity, and people are ‘guilted’ into behaving a certain way
I wonder if the atheists who make this point have the self-awareness to look around at their society. Analyse the most atheistic and liberal parts of society. What is used to regulate behaviour? It’s Cancel Culture. People know exactly what they can and can’t say. They know that if they even say one wrong word, they’ll get shamed, they’ll get ostracised from social and political circles.
Whatever the hive mind dictates is political correctness; that’s what they have to conform to. These are the social pressures they are raised from childhood to conform to. They are the product of a society that shames and cancels people for taking even one step out of line. This is the reason why they don’t take one step out of line.
They walk on that line perfectly because they know exactly what they can and can’t do, and from childhood, they know the exact consequences that will happen when they step out of line. The ground reality is that social pressure exists in every society. It is inevitable. It can have negative or positive applications. The only question is, is society using it positively or negatively?
Islam has taught the use of social pressure only in a way that brings about positive change. This is the principle that the Ahmadiyya Muslim Community adheres to per the teachings of Islam. The Second Head of the Ahmadiyya Muslim Community, Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, explained:
“[For example], it is our obligation to apply legitimate pressure on a person who, after having joined the Community and taken the pledge of allegiance, is lax about their responsibilities. They have to live their lives in accordance with Islamic law because they are now part of the Community. If they dishonour themselves, they also dishonour the Jama‘at and their weaknesses and failings have the potential to harm it. Any pressure exerted on them would be legitimate because they joined the Community of their own free will and thereby gave it the right to oblige them in certain matters. For instance, when children are placed in a boarding school, they consent to the teacher’s authority over them without objection. Those who disagree with the way the Jama‘at functions are free to leave it.” (The True Revolution – Part 18: Social teachings of Islam and establishing a just civilisation, www.alhakam.org)
Being a member of a religious organisation is for a purpose. When atheists see it as nothing more than a social club, they fundamentally fail to understand what a religious community is. For example, football clubs set membership requirements like a practice regimen, uniform standard, and even behaviour guidelines on and off the field. If a person does not want to live by those guidelines, they are free to leave that club. Leaving the club does not mean he is ostracised for leaving.
Similar is the case with the Ahmadiyya Muslim Community. The inalienable human right and freedom to leave that religion or community can never be hindered. In Islam and the Ahmadiyya Muslim Community, social pressure is used in the same way it is used in every society and every community, whether religious or irreligious. However, Islam regulates that it can only be used in a way that does not deprive anyone of their rights or trap anyone. Social pressure can only be used for positive change.