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This study examines the argument that Islam is far removed from violence in any form. It also delves into the discussion that many of the terrorist activities that have been carried out in America have much to do with homegrown terrorism than those related to Islam. At the center of this research is the Ahmadiyya Muslim Community which sees itself as an authentic form of Islam attuned to American values and offering a concise and rational version of Islam. This study explores the various outreach initiatives and activities of the Ahmadiyya that supports the counter-narrative that Islam does not condone violence. Following the various engagements and activities by the Ahmadiyya that are conducted both online and physically with the Hispanic and African community in Miami, the study concludes that the counter-narrative of Islam by the Ahmadiyya is far from the violence perpetrated in its name.

Thesis (Th. M.)--Northwest Baptist Theological Seminary, 1988. / Vita. Includes bibliographical references (leaves [183-189]).

This master thesis deals with the modern messianic Ahmadiyya movement founded in the 19th century in Punjab, India, which later spread to Europe as a missionary movement. Followers of the Ahmadiyya consider themselves Muslims, but are considered heretics by the Muslim majority, and persecuted in many parts of the world because of their faith. The work presents the origin and history of the movement against the background of the life of its founder, Mirza Ghulam Ahmad, as well as the general context of messianism and the theory of the restoration of faith in India. It also maps the situation after the death of Ghulam Ahmad and the doctrinal schism in the movement. The aim of the thesis is to answer the question of the identity and exclusivity of the Ahmadiyya movement in the context of Islam, as well as to point out the connection between its political activity before the partition of India and the subsequent persecution in Pakistan after 1947. The work is based not only on the works of Mirza Ghulam Ahmad and rich Ahmadiyya production, but also on academic studies of Western researchers and religious and social periodicals. Keywords: ahmadiyya, movement, Islam, messianism, India, Ahmad

In this study, a discourse analysis is performed on the discourse among Muslims in Sweden about the Ahmadiyya Muslim Community, its founder and its adherents. Previous research shows that globally, Muslims of all denominations, both Sunni and Shia, consider followers of Ahmadiyya to be non-Muslim. This study shows that the anti-Ahmadiyya discourse is also present amongst Muslims in Sweden, and examines the different types of discourse strategies that are applied. Ahmadiyya played an important role in introducing Islam in Sweden. However, there is a lack of academic research regarding its relationship with other denominations of Islam, even though many researchers have previously referred to it whenever the movement comes under discussion.

This study is a comparative analysis of the marginalizarion of the Baha'is in Iran and the Ahmadis in Pakistan over the last forty years. It explores the relationship between Islam, the ulama and the state as explanatory variables. In particular, the increasing political influence of fundamentalist ulama and their closer association with state mechanisms, accompanied by the creation of a "purist," "Islamic" state ideology in Iran and Pakistan, leads to greater discrimination against these two heterodox Muslim minorities. The outcome is continuing institutionalized, state-sponsored discrimination that denies substantial legal, political and social rights to the Baha'is and the Ahmadis.

In the Islamic world, the term Jihad bears intricate meaning, and its rightful interpretation has occupied many scholars and Muslims across the globe. For some, it relates to the personal struggle that one may have to deal with on a regular basis. For others, the term operates on the basis of a willingness to fight. While the latter interpretation seems to be shared by extremist terrorists of organisations such as ISIS and Al Qaeda, the majority of Muslims have an entirely different interpretation of jihad. This essay wishes to delve deeper into this intricate term in order to come closer to an understanding of Jihad. This is done by conducting a qualitative and comparative analysis of three magazines of propaganda: the Ahmadiyya Community, the Islamic State and Al Qaeda respectively. The results of the study showed that the Ahmadiyya Community claim that a vital aspect of jihad is “jihad-of-the-pen”, a concept which aims to educate other people on the peaceful nature of Islam. Because of the wrongful interpretation of Jihad by extremist organisations, the Ahmadiyya Community take to the pen in order to battle these misinterpretations while also wanting to show that Islam is a peaceful religion. Furthermore, they claim that this wrongful interpretation affects the way ordinary law-abiding Muslim citizens are being viewed upon. Moreover, the findings also showed that ISIS and Al Qaeda interpret jihad as being the “jihad-of-the-sword”, whereby it is considered to be the sixth pillar. While ISIS use the concept of jihad to justify its fighting of the disbelievers, including Muslims who deal with ‘Crusader’ Western democracies, Al Qaeda aims their jihad towards the United States, whom they feel are the root to everything terror. The essay concludes with a the notion that research on this topic should focus more on peaceful jihad, the kind of personal and inner struggle that is being advocated by the Ahmadiyya communities. Literature, such as Understanding Jihad, Field of Blood, and The Secret History of Al Qaeda, has all too much tended to the violent-nature of jihad and left the peaceful, inner struggle out of the discussion. More research can be conducted on this topic to further paint the picture of peaceful struggle, which is a struggle that is felt for the absolute majority of Muslims throughout this world.