Doctrine of Jihad not
abrogated / Misconceptions about Jihad / War
to spread religion never allowed / Conditions of Jihad
/ Muslims expressed loyalty to British rule /
Doctrine of Jihad not
abrogated
Another charge against the founder of the Ahmadiyya movement is that
he denied the doctrine of jihad. It is easy to see that anyone
who accepts the Holy Quran and the Holy Prophet Muhammad cannot deny
jihad, injunctions relating to which occupy a considerable portion
of the Holy Quran. The orthodox Muslims believe that some verses of
the Holy Quran have been abrogated by others. The Ahmadiyya movement
has long been fighting against this doctrine, and many enlightened Muslims
now accept the Ahmadi view that no verse, not even one word or one jot
of the Holy Quran was abrogated. Under the heading, "A statement of
some of our beliefs", the founder of the Ahmadiyya movement wrote:
"God speaks to His servants in this umma, and they are given
the semblance of prophets, and they are not really prophets, for the
Quran has made perfect the needs of Law, and they are given only an
understanding of the Quran, and they cannot add to, or detract from
it aught; and whoever adds to, or detracts from it, he is of the devils
who are wicked." (Mawahib al-Rahman, pp. 66-67)
It is therefore impossible that, holding such a belief, Hazrat Mirza
Ghulam Ahmad could say that he abrogated jihad, which was made
obligatory by the Holy Quran and which was one of the five fundamentals
of Islam. I quote a passage from his pamphlet entitled The Jihad
to show that he differed from the ‘ulama only in his interpretation
of jihad as inculcated by the Holy Quran:
"It should be remembered that the doctrine of jihad as understood
by the Muslim ‘ulama of our day, who call themselves Maulvis,
is not true . . . These people are so persistent in their belief, which
is entirely wrong and against the Quran and Hadith, that the man who
does not believe in it and is against it is called a Dajjal."
(The Jihad, pp. 5-6)
Misconceptions about
Jihad
It would appear from this that, according to the founder of the Ahmadiyya
movement, the doctrine of jihad as understood by the ‘ulama
was opposed to the true teachings of the Holy Quran and Hadith. What
Ahmad rejected was not the doctrine of jihad but the orthodox
interpretation thereof, which had given rise in the West to grave misconceptions
regarding the doctrine of jihad, so that even unprejudiced Western
writers thought the word jihad to be synonymous with war undertaken
for forcing the religion of Islam upon non-Muslims. Thus, in the Encyclopaedia
of Islam, the article on "Jihad" opens with the following words:
"The spread of Islam by arms is a religious duty upon Muslims in general".
Klein, in his Religion of Islam, makes an even more sweeping
statement: "Jihad . . . The fighting against unbelievers with the object
of either winning them over to Islam, or subduing and exterminating
them in case they refuse to become Muslims."
In the Muslim popular mind there was an even greater misconception,
that the killing of an unbeliever was jihad and that such an
act entitled the perpetrator to be called a ghazi. This conception,
coupled with the prevailing belief in the advent of a Mahdi who would
put all non-Muslims to the sword if they refused to accept Islam, opposed
as it was to the plain teachings of the Holy Quran, was doing immense
harm to the cause of the spread of Islam among non-Muslims. With very
few exceptions, even educated Muslims were victims of the wrong impression
that Islam enjoined aggressive war against non-believers, and the founder
of the Ahmadiyya movement had to carry on incessant war, not against
jihad as inculcated by the Holy Quran, but against the false
conceptions of it prevalent among both Muslims and non-Muslims.
War to spread religion
never allowed
The way was cleared for removing these misconceptions by establishing
two principles: (1) That jihad means exerting oneself
to the extent of one’s ability and power, whether it is by word or deed,
and that the word is used in this broad sense in the Holy Quran; (2)
that when it is used in the narrower sense of fighting, it means
fighting only in self-defence. If, therefore, all exertions to carry
the message of Islam to non-Muslims by simple preaching, or what may
be called spiritual warfare, fell within the purview of jihad,
a war carried on for the propagation of Islam, if such a one was ever
undertaken by a Muslim ruler, was quite outside the scope of its true
significance, as it was against the basic principle laid down in the
Holy Quran that "there is no compulsion in religion" (2:256). If Ahmad
ever spoke of the abrogation of jihad, it was of this misconception
of the word jihad, not of the jihad as inculcated by the
Holy Quran, every word of which he believed to be a Divine revelation
which could not be abrogated till the day of judgment. Here is another
passage from the pamphlet quoted above:
"Their contention that, since jihad was permitted in the
early days [of Islam], there is no reason why it should be prohibited
now is entirely misconceived. It may be refuted in two ways; firstly,
that this inference is drawn from wrong premises and our Holy Prophet
never used the sword against any people, except those who first took
up the sword [against the Muslims] . . . secondly, that, even if we
suppose for the sake of argument that there was such a jihad
in Islam as these Maulvis think, even so that order does not stand now,
for it is written that, when the Promised Messiah appears, there will
be an end of jihad with the sword and of religious wars." (The
Jihad, p. 6)
It will be seen that the prevalent idea that Islam allowed a jihad
for the spread of religion is refuted in two ways. In the first place,
it is stated that this conception of jihad is against the Holy
Quran and Hadith, as the Holy Prophet raised the sword only in self-defence,
not for the propagation of religion. Further, it is added that, even
if for the sake of argument it is supposed that a jihad for the
propagation of religion was ever undertaken - that such was never undertaken
by the Holy Prophet has been definitely stated in the first part - such
jihad cannot be undertaken now, for it is said of the Promised
Messiah that he will put down (religious) wars yaz’ al-harb,
as plainly stated in the Bukhari. What is aimed at is really
this, that a jihad contrary to the teachings of the Holy Quran
and to the practice of the Holy Prophet, if ever there was one, was
undoubtedly the result of some misconception, and, according to the
hadith quoted above, the Promised Messiah will remove that misconception
and thus put an end to such wars.
Conditions of Jihad
This position is made still more clear in an Arabic letter, addressed
to the Muslims of the world, and forming a supplement to his book, Tuhfa
Golarwiyya. In this letter he says:
"There is not the least doubt that the conditions laid down for
jihad [in the Holy Quran] are not to be met with at the present
time and in this country; so it is illegal for the Muslims to fight
for [the propagation of] religion and to kill anyone who rejects the
Sacred Law, for God has made clear the illegality of jihad when
there is peace and security." (Tuhfa Golarwiyya, Supplement,
p. 30)
It is here made clear that jihad with the sword is allowed by
Islam only under certain conditions, and, as those conditions are not
met with at the present time in the country in which the writer lives,
therefore jihad with the sword is illegal here at the present
time. This argument leads to the definite conclusion that jihad
may be legal in another country in which exist the necessary conditions
laid down in the Holy Quran, or even here when the conditions have changed.
These conditions are expressly stated in the Holy Book: "And fight in
the way of God against those who fight against you, and be not aggressive,
for God does not love the aggressors" (2:191).
Muslims expressed
loyalty to British rule
In this connection may be mentioned another charge relative to his
attitude towards the British Government in India. As stated at the beginning
of this book, the Sikhs, who ruled the Punjab before the advent of the
British rule, had not only ousted Ahmad’s family from their estate,
but, in their later days, there was such lawlessness in the country
as made life impossible for the Muslims, who were not allowed the free
exercise of their religion, and whose very culture was on the verge
of being swept away. It was at such a time that the British Government
stepped in and saved the Muslims from annihilation. Thus, people who
with their own eyes had seen the woes of the Muslims, or even their
descendants, considered the British Government as a blessing, for through
it they were saved. For allowing full liberty of religion and conscience
and for establishing peace where before there were anarchy and lawlessness,
Mirza Ghulam Ahmad was not alone in praising the English rule. All writers
of that time considered it their duty to give vent to similar expressions
of loyalty and thankfulness. Sir Syed Ahmad Khan, who occupied a position
among the Muslims which has not been vouchsafed to any other leader
since his time, wrote exactly in the same strain as did Mirza Ghulam
Ahmad. Even the Wahabis, who remained for a long time in the bad books
of the Government, declared from the housetops their loyalty to the
Government. Thus wrote Maulvi Muhammad Jabbar, the famous Wahabi leader:
"Before all, I thank the Government under which we can publicly
and with the beat of drums teach the religious doctrines of our pure
faith without any interference whatsoever, and we can pay back our opponents
whether they are Christians or others in their own coin. Such religious
liberty we cannot have even under the Sultan of Turkey." (Barakat
-i-Islam, Title page, 2)
Another famous Ahl Hadith leader, Maulvi Muhammad Husain of
Batala, wrote:
"Considering the Divine Law and the present condition of the Muslims,
we have said that this is not the time of the sword." (Isha’at al-Sunna,
Safar, 1301 A.H., p. 366)
Nawab Siddiq Hasan Khan, another great leader and writer, went even
further:
"A perusal of historical books shows that the peace, security and
liberty which all people have received under this rule have never been
obtained under any other rule." (Tarjuman Wahabia, p. 8)
"Whoever goes against it [i.e., loyalty and faithfulness to the British
rule], not only is a mischief-maker in the eyes of the rulers, but
he shall also be farthest from what Islam requires and from the way
of the faithful, and he shall be regarded as a violator of the covenant,
unfaithful in his religion and a perpetrator of the greatest sin,
and what his condition will be on the day of judgment will become
evident there." (Op. cit., pp. 23-24)
There was another reason why Mirza Ghulam Ahmad had to lay special
stress on loyalty to the British rule. He claimed to be the Promised
Mahdi, and, as the name of Mahdi was associated with the sword, the
Government for many years regarded the Ahmadiyya movement with distrust,
thinking that the founder might at any time rise in revolt against it.
It was to remove this wrong impression that Hazrat Ahmad laid much stress
on his faithfulness to the British rule. Moreover, he was laying the
foundations of a missionary society with the grand aim of spreading
Islam throughout the world, and such a society could do its work only
by remaining loyal to the Government established by law in any country
and by remaining aloof from all political agitation.
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