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Abrogation of Jihad

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ABROGATION OF JIHAD In his endeavours to prove that Hadhrat Mirza Ghulam Ahmadas opposed the concept of Jihad1 in Islam, Abdul Hafeez cites2 a passage from Hadhrat Ahmad'sas book titled Ayyamus Sulh in which he, according to his original work stated: 'We believe that there is none worthy of worship except Allah and Seyyidna Hadhrat Muhammad Mustaphasa is His Messenger and is the Seal of Prophets. We believe that the angels, the resurrection of the body, the day of judgment, heaven and hell are a reality. We also believe that whatever God, the Lord of the Hosts has stated in the noble Quran and whatever our Prophetsa has said in relation to these is true. We believe that whosoever subtracts the smallest particle in from the law of Islam, or adds to it, or lays the foundation of neglecting obligations and indifference towards them, is without faith and is turned away from Islam. I admonish the members of my community that they should, in true sincerity, have faith in the Kalimah; Laa ilaaha ila1laah Muhammadur Rasuulullaah and they should die in this faith. They should believe in all prophets and books, the truth of which is affirmed by the noble Quran. They should observe the fast and perform the salat and pay the zakat and perform Hajj and carry out all that God Almighty and His Messenger have prescribed and also abstain from all that has been forbidden and thus conform in every respect to Islamic commandments. They should accept all that is supported by the consensus of the righteous ones who have passed away and all that is considered as part of Islam by the consensus of the Ahle Sunnat. We call to witness the heavens and the earth that this is our religion.'3 The author of Two in One then attempts to find a flaw in this statement of the Ahmadiyya Muslim faith. ...read more.


Now instead of the sword, it is necessary to wield the pen.'45 Since Abdul Hafeez finds Maulvi Muhammad Hussain Batalvi's views unacceptable because he finds him to be a controversial figure46 one can assure him that his views to the effect that the age of the sword was no more and this was the age of the pen was shared by the majority of the Muslim ulama of that time. This is evident from Abdul Hafeez's spiritual mentor, Maulvi Sanaullah Amritsari's statement in which he referred to that period of history and stated: 'As at that time our ulama had declared Jihad with the sword to be rebellion and insurrection, and to be haram, and the opponents of Islam were waging war by the pen, the need then was for Jihad with the pen.'47 This opinion was, amongst others, shared by Allama Muhammad Iqbal, held in high regard by Abdul Hafeez for his unfavorable statements against the Ahmadiyya Muslim Community. He stated that: 'The powers of Islam are not limited. There was an age of the sword. Today is the age of the pen. It attacks from within and without, and compels you from every angle to accept it.48 Incidentally, such views continue to be held by Muslims of several persuasions. Maulvi Zahid al Husaini, for instance, stated not too long ago: 'This is the age of Jihad by the pen. Today, the pen has spread much trouble. The person who does Jihad by the pen is the greatest Mujahid.'49 So did the Director General of the Islamic Foundation at Leicester declare that 'Jihad represents to Muslims all efforts to strive seriously and ceaselessly to fulfil the divine will in human life but: 'The war of aggression, Islam rules out, because Islam has come to bring an end to aggression and establish peace.'50 This is exactly the kind of Jihad against which Hadhrat Ahmadas argued. ...read more.


The extent of Abdul Hafeez's ignorance in these matters is evident from his assumption that the British had some cause to fear the movement of Hadhrat Syed Ahmed Shahrh 90 while it has already been shown that the revered saint declared that even though the British were deniers of Islam, they did not oppress Muslims nor prevent them from their religious duties and therefore, not only was there no reason for Muslims to undertake Jihad against them and needlessly shed blood on both sides but such an action would be contrary to the principles of Islam.91 His deputy Hadhrat Sayyid Muhammad Ismailrh also declared that it was in no way obligatory for Muslims to fight the British and if someone attacked them, then Muslims must fight the aggressors and not let their government, i.e., the British Government, be harmed a whit.92 Incidentally, it may be relevant to state here that both these saints fell in battle at Balakot in 1831 fighting against the Sikhs.93 why then should the author of Two in One want to distort the facts of history? Is it possible that he is ignorant of true facts or is he lying intentionally? Finally, while still on this question of Jihad, Abdul Hafeez begs a question of Ahmadi Muslims as to whether they are against Jihad.94 if he must know, he is assured that they are not against true Islamic Jihad. what they are against is the kind of wanton savagery witnessed during the 1857 mutiny which his own aforementioned spiritual predecessors called un Islamic and sinful; an act of great mischief and wickedness and a breach of covenant as well as an act of banditry. They are against this kind of brutality against which his mentors, Meer Mehboob Ali, Haji Imadullah Makki, Haflz Zamaan, Maulvi Rashid Ahmad Gangohi, Syed Muhammad Ahmad Lucknowi and also Hadhrat Muhammad Qasim Nanotovirh fought, not only verbally but against which they also raised the sword. ...read more.

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