Marriage with a Qādiyānī


Country: Australia


My friend’s list dad had cleared the confusions of an ahmadi guy about ahmadiyism so she prayed istikhara. She had a good dream about him. He was praying in a beautiful green garden.

He was told to sign the contract which you must do to come out of ahmadiyism.

He was hesitant at first as his sister and mother were still attached to the ahmadi sect.

He eventually signed the contract so they got married.

She married him but during the course of their marriage she noticed when we they had religious discussions he still has ahmadi beliefs. When she confront him and clears his confusions he agrees with her but then months pass and again he still has the same old ahmadi beliefs. What should she do?

(Question published as received)


In the name of Allāh, the Most Gracious, the Most Merciful

As-salāmu ‘alaykum wa-ramatullāhi wa-barakātuh

According to the information you have provided, we understand the following with regard to the scenario in reference:

– Your friend made Istikhārah for a Qādiyānī (“Aḥmadī”) man

– She saw a “good dream”

– The Qādiyānī man then signed a contract denouncing Qādiyānism

– She went ahead with the marriage

– She has now realised that he still holds Qādiyānī beliefs

According to the general consensus of the ‘Ulamā’, all Qādiyānīs are murtadd (apostates), zindīq (Muslims by name but non-Muslims in belief), and out of the fold of Islām. Hence, it is neither permissible to marry them nor have any form of connection with them. [1]

Firstly, it should be borne in mind that when one is making a choice for marriage, one should not solely rely on Istikhārah. It is vital to consider other factors as well, the most important of which being the Dīn of the potential spouse.

Secondly, we are not aware of what the “contract” consisted. Nevertheless, if the man in reference was a Qādiyānī at the time of Nikāḥ, then the Nikāḥ was invalid from its inception.

However, if he truly denounced Qādiyānism before Nikāḥ, but has now reverted back to Qādiyānism, then your friend’s marriage has terminated due to him becoming a murtadd (apostate). She should observe ‘iddah and she shall be free to marry any Muslim man she wishes upon the termination of her ‘iddah. [2]

And Allāh Ta‘ālā Knows Best
(Mufti) Bilal al-Mahmudi

Concurred by,
Mufti Faisal al-Mahmudi


(فتاوى رحيمية ج ١، ص ١٩٦. دار الاشاعت)

Some of the corrupt beliefs held by the Qādiyānīs are:

– Mirzā Ghulām Aḥmad Qādiyānī is the final prophet and not Rasūlullāh (ṣallallāhu ‘alayhi wasallam)

– Waḥy (revelation) would descend upon Mirzā Ghulām like rain. And this revelation would at times be in Arabic or Hindi and at times in Farsi or another language

– Those who do not believe in the prophethood of Mirzā Ghulām are destined to Hell

– Mirzā Ghulām performed 10,000 miracles whereas Rasūlullāh (ṣallallāhu ‘alayhi wasallam) performed 3000 (al-‘iyādhu billāh)

– Mirzā Ghulām had a higher status than Rasūlullāh (ṣallallāhu ‘alayhi wasallam) (al-‘iyādhu billāh)

– The Qur’ān indicates to the prophethood of Mirzā Ghulām

– There are no such things as angels

– Mirzā Ghulām had all the excellences that other prophets (‘alayhimus salām) had

– Rasūlullāh (ṣallallāhu ‘alayhi wasallam) did not ascend for Mi‘rāj literally

N.B. These are just some beliefs of the Qādiyānī sect, there are many others which have not been mentioned here.

(See: Adyān-e-Bāṭilah aur Ṣirāṭ-e-Mustaqīm, p. 135)


قال الإمام الطحاوي: وأي الزوجين ارتد: وقعت الفرقة بينهما بنفس الردة

قال أحمد بن علي أبو بكر الرازي الجصاص الحنفي (المتوفى: 370 هـ): وذلك لأن الردة سبب موجب للتحريم، حادث على العقد. (شرح مختصر الطحاوي للجصاص الرازي. ج ٤، ص ٣٥٨. دار البشائر الاسلامية)

قال: وإذا ارتد المسلم بانت منه امرأته مسلمة كانت أو كتابية دخل بها أو لم يدخل بها عندنا. (المبسوط للسرخسي. ج ٥، ص ٤٩. دار المعرفة)

قال ابن نجيم المصري (المتوفى: 970هـ): وإن أخبرت المرأة أن زوجها قد ارتد لها أن تتزوج بآخر بعد انقضاء العدة في رواية الاستحسان

وفي رواية السير ليس لها أن تتزوج قال شمس الأئمة السرخسي الأصح رواية الاستحسان اهـ. (البحر الرائق شرح كنز الدقائق. ج ٣، ص ٢٣١. دار الكتاب الاسلامي)

(أحسن الفتاوى ج ٦، ص ٣٦٠. سعيد)