In his endeavors 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. He states that while the followers of Hadhrat Imam Abu Hahifarh agree with the above declaration, Hadhrat Ahmadas has failed to mention Jihad in this summary of his beliefs, thereby suggesting by implication that Ahmadi Muslims are disbelievers.4 Alas! were this petty pir of Gujjo conversant with the articles of the Islamic faith and the pillars of Islam which Hadhrat Gabrielas had expounded to Hadhrat Muhammadsa on the command of God Almighty, he would have known better since the aforementioned statement of Hadhrat Ahmad'sas conforms to the requirements of the Islamic faith and its practice as taught to Muslims by the Messenger of Godsa. For instance, the famous collection of Hadeeth, the Sahih of Bukhari reports:

'Narrated Abu Hurairara; One day while the Prophetsa was sitting in the company of some people, [The angel] Gabrielas came and asked, "What is faith?" Allah's Apostlesa replied, "Faith is to believe in Allah, His angels, [the] meeting with Him, His Apostles, and to believe in Resurrection." Then he further asked, "What is Islam?" Allah's Apostlesa replied, "To worship Allah Alone and none else, to offer prayers perfectly, to pay the compulsory charity [Zakat] and to observe fasts during the month of Ramadhan.'5

This Hadeeth has also been recorded on the authority of Hadhrat Yahya ibn Y'amurrh that Hadhrat 'Abd Allah ibn Umarra who narrated:

My father Umar ibn Khattab told me: One day, we were sitting in the company of the Messenger of Allahsa when there appeared before us a man dressed in extremely white clothes, his hair extraordinarily black. There was no sign of [fatigue] of journey on him. None amongst us recognized him. At last, he sat along with the Apostlesa. He leaned his knees before his knees and placed his palms on his tights and said: Muhammad, inform me about al Islam. The Messenger of Allahsa said: Al Islam implies that you testify that there is no god but Allah and that Muhammad is the messenger of Allah, and you establish prayer, pay Zakat, observe fast of Ramadhan, and perform pilgrimage to the [House] if you are solvent enough [to bear the expense of the] journey. He [the inquirer] said; You have told the truth. He [Umar ibn Khattab] said: It amazed us that, he would put the question and then he would himself verify the truth. He [the inquirer] said: Inform me about Iman [faith]. He [the Holy Prophet] replied: That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the day of Judgment, and you affirm your faith in Divine Decree to good and evil.' He [the inquirer] said: You have told the truth.'6

The Sahih of Muslim reports this Hadeeth on the authority of Hadhrat Abu Hurairara also in which Iman has been stated to 'affirm faith in Allah, His angels, His Books, mankind's eventual meeting with Him, His Messengers and in Resurrection' and Islam has been stated to 'signify that you worship Allah and do not associate anything with Him and you establish obligatory prayer and pay the zakat and observe the fast.'7 Hadhrat Imam Muslimra also states that this Hadeeth was narrated to him by Hadhrat Muhammad ibn 'Abd Allahrh on the authority of Hadhrat Muhammad ibn Bj5hth who narrated it on the authority of Hadhrat Abu Hayyan al Taymira with the same definition of Iman and Islam.8

In yet another instance, Hadeeth literature reports on the authority of Hadhrat Abu Hurairara that Prophet Muhammadsa told his companions to 'ask him about matters pertaining to religion but they [were too much overawed out of profound respect for him to ask him anything.] In the meantime, a man came and sat next to him and asked him to explain Islam and Iman to him to which the Messenger of Allahsa gave the above definition of Iman and Islam. This description of Islam has also been reported in Sahih Bukhari which states:

Hence, these statements of Prophet Muhammad'ssa belief in relation to Iman and Islam as reported by these works of Hadeeth do not, in any manner whatsoever, differ from Hadhrat Ahmad'sas aforementioned statement of belief quoted by Abdul Hafeez from his works Ayyamus Sulh Nor do numerous such other statements attributed to Hadhrat Muhammadsa by the authentic books of Hadeeth.

Since this self proclaimed Ahnaf scholar of Islam has not stated the grounds on which he has taken exception to Jihad not being mentioned in this particular passage of Hadhrat Ahmad'sas writings, one is not certain of the aspect from which one ought to discuss his objection. However, if he must insist that Jihad should necessarily have been a part of this definition in Ayyamus Sulh or else Ahmadi Muslims cannot be classified as Muslims, then one would ask him if he professes to know more of the faith of Islam than Hadhrat Gabrielas who, on the command of God, informed Hadhrat Muhammadsa of the Islamic faith and Hadhrat Muhammadsa who, thereafter, taught Islam to Muslims for all times?

Abdul Hafeez might want to make a capital issue of the aforementioned statement and if he did, one would not be surprised considering that despite such clear definition of Iman and Islam by the Prophet of Islamsa, people like this ignorant pir of Gujjo have chosen to ignore the verdict of Hadhrat Muhammadsa in favour of what scholars of Ahnaf in the sub continent of India have believed Iman and Islam to be. In case the author of Two in One is not aware, Hadrat Nizam ud Din Auliarh was brought to the Court of the Moghul Emperor on charges of acting contrary to the Shari'ah of Islam by none other than his predecessors - the 7th century Hijri scholars of the Hanifi school of Jurisprudence.

Apparently, Hadhrat Sultan ul Auliarh was accused by the Ahnaf scholars of India for listening to music, allegedly contrary to the injunctions of Islam. When asked if he had anything to say, he presented his defense from the works of Hadeeth12 at which the Chief Hanifite Mufti in India stated:

'What have you to do with the Hadeeth and Sunnah of the Holy Prophet? You are a follower of Imam Abu Hanifa so let us have evidence from Abu Hanifa in your defence.'13

Somewhat taken aback at this statement by the Mufti, the revered saint responded:

Historical documents state that Chief Ahnaf Mufti and his equally bigoted and ignorant companions from the clergy became excited at Hadhrat Nizam ud Din Aulia'srh surprise that they were prepared to give preference to the servant, Hadhrat Imam Abu Hanifalsrh opinion over the master, Hadhrat Muhammadsa. Hence, they exclaimed:

'We take refuge in God. This man has the audacity to belittle the Upholder of the Shariah and insult the supporters of Abu Hanifa's jurisprudence. He says, "Who is Abu Hanifa?" and only a few moments he claimed to be a follower of Abu Hanifa'15

The Chief Ahnaf Mufti and his Ahnaf colleagues finally managed to excite the public at large and they all began to shout:

'Oh! He is insulting Imam Abu Hanifa. This man is a backslider. He is most insolent.'16

Maybe, this episode of history might give Abdul Hafeez an indication of whose footsteps he seems to be following and one also hopes that he is not proud of his spiritual Ahnaf predecessors who caused such distress to one of Islam's most respected and venerable personalities, the Sultan ul Aulia, Hadhrat Nizam ud Din Auliarh.

The crux of the matter is that Jihad is not mentioned in this statement of Hadhrat Mirza Ghulam Ahmadas in Ayyamus Solh because it has not been mentioned in the definition of either Iman or Islam by the aforementioned statements of the Prophet of Islam, Hadhrat Muhammadsa. But this does not mean that Hadhrat Ahmadsa did not consider Jihad to be an integral and also an essential part of the Islamic faith. The only difference between his concept of Jihad and that of Abdul Hafeez's is that of interpretation. While the latter believes that it only means the yielding of the sword to shed the blood of innocent people and coerce them into believing in Islam, Hadhrat Ahmadas believed that 'God has set forth clearly that there shall be no compulsion in religion'17 and that 'Islam does not permit the use of force or coercion for the purpose of the propagation of Faith.'18 He discussed this often in his writings and stated that 'striving in the cause of Allah which is designated Jihad is a doctrine, the philosophy of which needs to be clearly understood.'19 He then proceeded to state that 'the root of the Arabic word Jihad means striving and has been metaphorically applied to fighting in the cause of religion'20 but this did not mean that the Holy Quran gives an arbitrary command to fight. On the contrary, Hadhrat Ahmadas stated that the Holy Quran:

'gives the command to fight only against those people who prevent others from believing in God, and stop them from obeying His commandments and worshipping Him. It gives the command to fight against those who attack Muslims without cause, expel them from their homes and countries and prevent others from becoming Muslims. These are they with whom God is wroth, and Muslims must fight them if they do not desist.'21

He was of the opinion there is a time for Jihad with the sword and Jihad through other means. He not only believed in Jihad through physical means if conditions which justify it with the sword are found existent but also supported it. He stated that:

However, he insisted that Islam 'commanded us that we should make the same kind of preparation to face the unbelievers as they do to confront us or, that we treat them as they treat us, and as long as they do not raise the sword against us, we do not raise it against them till then.'23 He argued that in the present 'age, the pen had been raised against Islam and it was through it that Muslims had been caused so much pain and suffering. Therefore, the pen should be the weapon of the Muslims.'24 He also 'believed it the duty of every Muslim to join this battle'25 but he did not disregard the injunction of undertaking Jihad by the sword nor abrogate it. On the contrary, he was of the opinion that Islam does permit 'the taking of the sword in opposition to people who take it up against Islam first and who embark upon slaughter first.'26 In his long exposition of the Islamic Jihad, he was quite insistent that under the prevailing conditions:

'The Jihad of this age is to propagate Islam and refute the allegation of the critics; to spread the beauty of the true religion, Islam, in the world, and to manifest the truth of the Holy Prophetsa to the world.'27

But this did not mean that Jihad by the sword now abrogated. On the contrary, Hadhrat Ahmadas stated clearly that under the present conditions:

These statements should therefore establish that Hadhrat Ahmadas did not discount the prospects of Muslims resorting to the use of the sword to conduct Jihad if conditions demanded. However, until then, he considered it against the essence of Islamic teachings to unnecessarily shed the blood of innocent people. He stated:

'The Holy Quran clearly forbids the use of force for the spread of the faith and directs its propagation through its inherent qualities and good example of Muslims. Do not be misled by the notion that in the beginning the Muslims were commanded to take up the sword. The sword was not taken up for the spread of the faith, but in self defense against the enemies of Islam and for the purpose of establishing peace and security. It was no part of the purpose of taking it up to have recourse to coercion in the matter of faith.'29

It is, however, sad that Hadhrat Ahmad'sas opponents cite his statements out of context to allege that he abrogated Jihad and Abdul Hafeez merely follows the wont of his predecessors who have, in the past, often accused Hadhrat Ahmadas of the same. Hence, he claims to cite the founder of the Ahmadiyya Muslim community on the question of Jihad in his book Two in One30 without actually providing any reference of the statement he is alleged to have made because this sly pir of Gujjo knows that if one was to consult the original works of Hadhrat Ahmadas, one would find that what he actually said was:

'I have brought you a commandment which is that Jihad with the sword has been ended but the Jihad of the purification of your spirit must continue to be waged. I say this not on my own part but in order to proclaim the design of God. Reflect on the hadeeth of Bukhari wherein it is stated that the Promised Messiah would put an end to fighting for the faith. Accordingly, I command those who have joined my ranks that they should discard all such notions. They should spread peace on the earth, for this would cause their faith to spread.'31

Now, when Hadhrat Ahmad'sas aforementioned statement is studied in the context of his claim to be the Promised Messiah and the Hadeeth of Hadhrat Muhammadsa in which it is stated that the Promised Messiah will terminate all wars32 the authenticity of which Hadeeth has been numerously accepted by non Ahmadi Muslims33, one cannot see what feasible objection could Abdul Hafeez have to Hadhrat Ahmadas expressing such ophions which he clearly stated were within the framework of Islamic teachings and prophecies of Hadhrat Muhammad Mustaphasa.

Incidentally, Hadhrat Mirza Ghulam Ahmad'sas ophions in relation to Islamic Jihad have been shared by Muslims throughout the history of Islam. For instance, Hadhrat Imam Fakhr ud Din Razirh stated:

'As for the verse, Strive against them a great Jihad, some say that it refers to efforts in preaching while others say it refers to fighting. Some others say it includes both. The first meaning is most accurate because this verse was revealed at Mecca and the command to fight came after the emigration.'34

The famous Indian intellectual, Maulana Abul Kalam Azadwas also of the opinion that:

This view was shared by Sayyid Sulaiman Nadwi of Deoband who stated that 'Jihad is generally taken to mean qital and fighting, but this limitation of significance is entirely wrong.'36 He then proceeded to state:

'It means striving and effort. Its technical meaning is also close to this, that is, to undertake all kinds of struggle and exertion for the supremacy, propagation and defense of the truth and to make sacrifices and employ in the way of God all physical, material and mental resources which He has given to His servants, so much so as to sacrifice one's own life and that of one's family and nation. To oppose the efforts of the opponents of the truth and foil their plans; counter their attacks and be ready to fight them in the field of battle is also Jihad. Regrettably, our opponents have reduced the scope of this important and broad significance without which no movement in the world has or can succeed to merely war with the enemies of the faith.'37

Maulana Muhammad Hasan Rampuri also, was of the opinion that war is not Jihad, but qital and only arises now and then while Jihad is to strive to proclaim the word of God.38 Maulvi Abu Ala Maududi shared this opinion and hence he declared that 'in the terminology of the Shar'iah, qital and jihad are two different things'39 while an organ of the Jami'at Mile Sunnat explained that:

'Jihad is derived from Jahd, meaning literally effort and striving. In the technical sense, it is used for proclaiming the word of God and the supremacy of the success of Islam.'40

Hence, in view of such opinions, Muslim scholars of numerous persuasions have maintained that Jihad does not mean to be engaged in constant strife and blood shedding and killing of innocent people but it means to strive in several other ways in the cause of the truth - an opinion which Hadhrat Ahmadas had expressed and one on account of which people like Abdul Hafeez falsely allege that he abrogated Jihad. Maulvi Zafar Ali Khan maintained that 'Jihad is not simply that one should pick up a sword and dash out to a battlefield but it also includes struggle by speech and writing'41 and so did the late king of Saudi Arabia, Faisal ibn Saud declare:

'You have been called to raise the banner of Jihad in the way of God. Jihad is not taking up the guns or raising the sword. Jihad is to invite to the Book of God and the example of the Prophet; to hold fast to them and to stick to them despite all kinds of difficulties, distress and affliction.'42

It is also a recorded fact of the history of Muslims that despite differing views on many aspects of Islamic teachings, scholars and leaders of numerous sects have universally agreed that Jihad of every age is different and has to be conducted through means which are appropriate to the times. Hence, Maulvi Saeed Abinad of the Jami'at al Ula'a Hind censured the blood thirsty mullahs who insisted that Jihad must be essentially conducted with the sword only and stated that 'the Jihad of every age is different. At Mecca, there was one type of defense and at Madina another.'43 In our present age, however, the famous Muhaddith of Delhi, Allama Abul Haq Haqqani explained that 'to debate and argue with the heretics is also Jihad'44 since, as maintained by the one time leader of the Ahle Hadeeth in India, Maulvi Muhammad Hussain Batalvi:

'The age of the sword is no 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:

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:

This is exactly the kind of Jihad against which Hadhrat Ahmadas argued. He censured the mullah who persisted in giving currency to a belief that 'the employment of the sword for the purpose of the propagation of the faith is a prescribed obligation' and stated that such 'false doctrines are utterly contrary to the Holy Quran and the teachings of the Holy Prophet of Islam.'51 Yet, although he insisted that the 'failure of the appreciation of the philosophy of Jihad has caused people to entertain serious misconceptions concerning it and has rendered the teachings of Islam open to criticism whereas Islam is a holy religion which is a mirror of the law of nature and manifests the glory of God52, he did not consider the use of necessary physical force contrary to Divine will. He believed that 'it is a great error on the part of Islam's opponents that they should imagine a revealed guidance to, under no circumstances, inculcate resistance to the enemy and that it should demonstrate its love and mercy only by way of meekness and gentleness since contemplation of the Divine law of nature clearly shows that such resistance is certainly pure mercy also because mercy does not manifest itself by way of gentleness and tenderness in all circumstances.' Nonetheless, he insisted that:

'No true Muslim has ever believed that Islam should be spread by the sword. Islam has always been propagated through its inherent qualities. Those who, calling themselves Muslims, seek to spread Islam by means of the sword are not aware of its inherent qualities and their conduct resembles the conduct of wild beasts.'53


This second argument on the basis of which people like Abdul Hafeez concoct a charge of the abrogation of Jihad against Hadhrat Mirza Ghulam Ahmadas refers to his declaration that one of the 'principles on which he has been established is the clarification of the doctrine of Jihad which has been misinterpreted by some ignorant Muslims' and that he 'has been given to understand by God Almighty that those practices that are currently regarded as Jihad are entirely opposed to the teaching of the Holy Quran.'54 Hence, he admonished Muslims that under the prevailing conditions in the sub continent of India at that point it was not permissible for them to wage war against a 'benign government or entertain rebellious designs and ill will against it when it afforded them freedom and complete security to discharge their religious obligations to the full.'55

Alas! were this ignorant pir from Gujjo to know that Muslim divines and scholars were universally agreed that Jihad against the British rule at that point of the Indian history was contrary to the principles of Islam. It is, for instance, recorded in relation to Hadhrat Ahmad Shah Barelvirh that when he was going forth to conduct Jihad against the Sikhs, a person asked him why should he go so far to fight against the Sikhs when the British were ruling the country and they were the deniers of Islam, he replied:

This option was shared by Hadhrat Sayyid Ahmad Shah Barelvi'srh disciple, Hadhrat Sayyid Muhammad Ismail Shaheedrh, who was, incidentally, martyred at Balikot while conducting Jihad against the Sikhs. when he was asked as to why did he not give a pronouncement of Jihad against the British, he replied:

Sayyid Nazir Husain, the then Muhaddith of Delhi and the most prominent leader of the Jama'it e Ahle Hadeeth in India was a contemporary of Hadhrat Ahmadas. Although opposed to the entire realm of the Ahmadiyya Muslim Community's philosophy, he expressed an opinion that:

The Muhaddith of Delhi declared British India Darus Salam, i.e., the land of peace, and stated:

Another prominent leader of India, Nawab Siddiq Hasan Khan of Bhopal of the Wahabbi section of the Ahle Hadeeth censured those people who wished to create disorder in British India under the pretext of Jihad. He warned:

He referred to the period of the Indian mutiny of 1857 which fanned the flames of battle and stated that:

The Nawab of Bhopal also declared that whosoever acted against the British Raj in India, he:

Such pronouncements by Muslim divines, scholars and leaders were neither few nor far in between. The author of Two in One may reject the opinions of Maulvi Muhammad Hussain Batalvi on the grounds that he had always been a controversial figure63 but that does not deny the fact that in 1875, he declared that:

Apparently, Maulvi Muhammad Hussain Batalvi sent his said ruling in relation to Jihad against the British:

In case Abdul Hafeez wishes to contest this claim, he ought to be advised that in an edict of 17th July, 1870, the ulama of northern India ruled that:

Similarly, such a Fatwa was also procured from the ulama of east India who declared India to be Darul 1slam67 and stated:

Such pronouncements which declared India Darul Islam were also forthcoming from the Muftis of Mecca and Medina and other Arab divines including Sheikh Jamaluddin ibn 'Abd Allah, Sheikh Umar Hanif, Sheikh Anmad ibn Zihni Shafi and Sheikh Hussain ibn Ibrahim69 They issued such edicts because. as stated by the leader of the Jamaat e Islami, Maulvi Abul Ala Maududi:

What opinion would Abdul Hafeez now express in relation to all the aforementioned Muslim divines and leaders who agreed with Hadhrat Ahmadas that Jihad against the British rule was not permissible? Would he state that they too had abrogated this essential injunction of the Islamic faith?

Incidentally, while Hadhrat Ahmadas agreed with the ulama of the time that Jihad with the sword was not permissible against the legitimate government of India, he still considered India to be Dar ul Harb, i.e., a place of war where Muslims were under a religious obligation to conduct a different kind of Jihad. Hence he declared:


Finally, Abdul Hafeez attempts to make a capital issue of the assistance afforded to the British Raj by the feudal lords of Qadian during the Indian sepoy mutiny of 1857.72 In the first instance, he ought to realize that this assistance was given to the British not by Hadhrat Mirza Ghulam Ahmadas or the Ahmadiyya Muslim Community but by Mirza Ghulam Murtaza who belonged to the Jamait e AhIe Sunnat wal Ahle Hadeeth of India and not Jamaat e Ahmadiyya. Hence, neither Hadhrat Ahmadas nor the Ahmadiyya Muslim Community can, under any criterion, be held responsible for the actions of Hadhrat Ahmad'sas ancestors who subscribed to a school of thought whose leadership committed itself to his opposition after he established the Ahmadiyya Muslim Community. More so when it has already been shown that it was a decree of God Almighty that the name of Hadhrat Ahmad'sas ancestors be blotted out and a foundation of a new family be laid with him. Hence, he stated that God Almighty had revealed to him that:

Such a Divine promise of the beginning of a new dispensation with Hadhrat Mirza Ghulam Ahmadas was also recorded by the Founder of the Ahmadiyya Muslim Community on another occasion when he stated that God Almighty had informed him:

Incidentally, this promise of blotting out the mention of his ancestors included the name of Hadhrat Ahmad'sas father also who had given this assistance to the British Raj. Hence, the Founder of the Ahmadiyya Muslim Community stated that God promised him:

And this promise, the recorded facts of the history of Hadhrat Ahmad'sas family prove, was fulfilled to the letter. Apparently, his ancestors had been granted a pension in consideration of their services to the British Raj76 but as suggested by Abdul Hafeez's own citation of the Ahmadiyya Muslim Community's literature, it was suspended when Hadhrat Ahmadas assumed the position of the head of this family. Hence, he quotes Hadhrat Sahibzada Mirza Bashir Ahmadra, the son of Hadhrat Ahmadas as having stated:

Although this happened as a consequence of the Divine decree that the name of Hadhrat Ahmad'sas ancestors be blotted out the British Raj did not feel obliged to continue this pension any longer after the death of Hadhrat Ahmad'sas elder brother because Hadhrat Ahmad'sas had not rendered any service to the British Raj and was therefore not entitled to any pension. Hence, one cannot see under what criterion Abdul Hafeez can blame Hadhrat Ahmad'sas for the action of his ancestors.

Secondly, one cannot see any reason why the conduct of Hadhrat Ahmad'sas ancestors should be found censurable by Abdul Hafeez considering that the sepoy mutiny of 1857 was acknowledged to be a rebellion by Muslim divines as well as scholars of the Indian sub continent. For instance, Maulvi Muhammad Hussain Batalvi declared that:

The famous Indian educationalist, Sir Syed Ahmad Khan, on the other hand, was much more harsh in his estimation of the conduct of the mutineers. He stated:

The author of Two in One may, conveniently, discard the edicts issued by Maulvi Muhammad Hussain Batalvi and Sir Sayed Ahmad Khan in relation to the mutiny of 1857 on the grounds that 'these two persons have always been controversial in this matter and their opinion carries no weight'80 but this does not alter the fact that the views of these controversial persons was universally shared by the religious as well as secular leadership of the Muslim ummah. The then Sultan of Turkey who was considered to be the Khalifatul Muslimeen issued an edict in favor of the British when pockets of Muslim insurgents joined forces with the Hindus in 1857. It is stated that:

The Sultan of Turkey may have had his own reasons for not being in favor of Muslims being engaged in the mutiny of 1854 but according to the Muslim ulama of the Indian sub continent, the action of the mutineers was positively defined as sinful. Hence, it was recorded in relation to the then Muhaddith of Delhi:

In fact, this universally acknowledged leader of the Jami'at e Ahle Sunnat wal Ahle Hadeeth in India issued an edict that:

Another prominent leader of the Ahle Hadeeth, Nawab Siddiq Hasan Khan of Bhopal alluded to the mutiny of 1857 and stated that 'during the mutiny, some rajas and so called nawabs and men of means interfered with the peace and calm of India under the name of Jihad. They fanned the flames of battle until disorder and hostility reached such a level that women and children, who cannot be killed under the law, were thoughtlessly slaughtered.'84 He, then, proceeded to declare:

This however, was not the extent of the opposition to the Indian mutiny of 1857 by non Ahmadi Muslim divines and scholars of India. The spiritual predecessors of the Ahmadiyya Muslim Community's most committed opponents, the ulama of Deoband warned Muslims against involvement in this dispute and cautioned them that it could be counter productive to the interests of Islam: It is, for instance, stated in Arwah e Salasah, published with notes and commentary by the Deobandi leader Maulvi Ashraf Ali Thanvi:

If Abdul Hafeez's opinion on the question of this conflict is correct then the leaders of Deoband, on the evidence of their own history, stand guilty of treason against the ummah of Islam because Maulvi Ashiq Ali of Deoband states in relation to Maulvi Rashid Ahmad Gongohi of the Nidawatul Ulama:

This struggle which Abdul Hafeez and his colleagues are today so anxious to define as Jihad was fought against by the leaders of non Ahmadia Muslim persuasion who were even wounded, nay, killed fighting against the mutineers. Hence, Maulvi Ashiq All proceeded to state:

Incidentally, many of these non Ahmadi Muslim divines were generously rewarded by the British also. It is recorded by Muslim sources that:

Not even Abdul Hafeez dare deny that these people who were a part of the Indian history at the time of the sepoy mutiny of 1857 were better qualified to determine as to whether this conflict was an Islamic Jihad or an act of wanton savagery. Yet, this ignorant scholar of Islamic history in the subcontinent of India has the nerve to challenge the opinion of people more qualified than him to give this thoroughly un Islamic act of a small section of Muslim fanatics a color of religious legitimacy. 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.


  1. Shah, Syed Abdul Hafeez. Two in One, p.5
  2. Ibid., pgs., 2i & 49
  3. Ahmad, [Hadhrat] Mirza Ghulam. Ayyamus Sulh, p.87; Ruhani Khazain, vol.14 p.323
  4. Shah, Syed Abdul Hafeez. Two in One, p.49
  5. Sahih Bukhari 2.38
  6. Sahih Muslim 1.1
  7. Ibid., 1.2
  8. Ibid., 2.1
  9. Ibid.
  10. Sahih Bukhari 2.2
  11. Shah, Syed Abdul Hafeez. Two in One, p.49
  12. Anwar i Aulia, p.297
  13. Ibid.
  14. Ibid. p.278
  15. Ibid
  16. Ibid
  17. Ahmad, [Hadhrat] Mirza Ghulam. Paigham e Sulh, p. 46;Ruhani Khazain, vol.23, p.468
  18. Ibid., Masih Hindustan Mein; Ruhani Khazain, vol.15, p.4
  19. Ibid., Government Angrezi aur Jihad; Ruhani Khazain, vol.17, p.3
  20. Ibid.
  21. Ibid., Nurul Haq, pt. p.45; Ruhani Khazain, vol.8, p 62
  22. Ibid., Majmu'a Ishtiharat, vol.1, p.360
  23. Ahmad, [Hadhrat] Mirza Ghulam. Haqeeqatul Mahdi, p.28; Ruhani Khazain, vol.14, p.454
  24. Ahmad, [Hadhrat] Mirza Ghulam. Malfoozat, vol.1, p.44
  25. Ibid., 219
  26. Ahmad, [Hadhrat] Mirza Ghulam. Anjam Atham; Ruhani Khazain, vol.11, p.37
  27. Ibid., Loner to Mir Nasir Nawab quoted in Ruhani Kazain
  28. Ibid.
  29. Ibid., Sitara Oaisariyyah, p.10; Ruhani Khazain, vol.15, pp. 120/21
  30. Shah, Syed Abdul Hafeez. Two in One, p.22
  31. Ahmad [Hadhrat] Mirza Ghulam. Government Angrezi aur Jihad; Ruhani Khazain, vol.17, p.15
  32. Sahih Bukhari: 55.44
  33. Maududi, Abul Ala. Finality of Prophethood
  34. Razi, Hadhrat Imam Fakhr ud Din. Tafsir Kabir, vol. iv, p.330
  35. Azad, Maulana Abul Kalam. Masala Khilafat, p.47
  36. Nadwi, Sayyid Sulaiman. vide. Sirat an Nabi, vol. v. p.199
  37. Ibid., pp.200/01
  38. Hasan, Maulana Muhammad. Sawanih Ahmadi p.108
  39. Maududi, Sayyid Abu Ala. Mashriq, Lahore, 12 October, 1965
  40. Da'wat 13 November, 1964
  41. Khan, Maulvi Zafar Ali. Zamindar, Lahore, 12 June, 1938
  42. Saud, Faisal ibn. Umm al Qura, 24 April, 1965
  43. Al Jami'at, 28 January, 1931, p.2
  44. Haqqani, Abdul Haqq. Tafsir Haqqani, vol. iv, p.112
  45. Batalvi, Maulvi Muhammad Hussain. lsha'atus Sunnah, vol. vi, no.12, Dec., 1883, p.364
  46. Shah, Syed Abdul Hafeez. Two in One, p.68
  47. Amritsari, Maulvi Sanaullah. Iman, 1948
  48. Iqbal, Muhammad. Paigham e Sulh, 4 January, 1928
  49. Husaini, Maulvi Zahid al. Khuddum ud Din, Lahore, 1 October, 1965
  50. Ahmad, Prof. Khurshid. International Review of Missions, Oct, 1976, vol ixv, p.252
  51. Ahmad, [Hadhrat] Mirza Ghulam. Government Angrezi aur Jihad; Ruhani Khazain, vol.17 pp.7/8
  52. Ibid., p.3
  53. Ibid., Tiryaqul Qulub, p.21; Ruhani Khazain, vol.16, p.167
  54. Ibid., Tohfa Qaisariyya, p.10; Ruhani Khazain, vol. 12, p.262
  55. Ibid.
  56. Barelvi, [Hadhrat] Sayyid Ahmad Shah. vide. Musalmanon ka Roshan Mustaqbil
  57. Shaheed, [Hadhrat] Sayyid Muhammad Ismail. vide. Hayyat Tayabba
  58. Husain, Maulvi Nazir. vide. Ata Ullah Shah Bukhari, p.135
  59. Ibid., Fatwa Naziriyya, vol. iv, p. 472
  60. Khan, Nawab Siddiq Hasan. Taijuman e Wahabiyya, p.7
  61. Ibid., p.15
  62. Ibid., p.17
  63. Shah, Syed Abdul Hafeez. Two in One, p.68
  64. Khan, Nawab Siddiq Hasan. Tarjuman e Wahabiyya, p.61
  65. Ibid.
  66. Hunter, W.W. The Indian Musalmans, p.218
  67. Ibid., p.122
  68. Ibid., p.219
  69. Kashmiri, Shurush. Ata.Ullah Shah Bukhari, p.131
  70. Maududi, Sayid Abul Ala. Book on Interests, pt 1, pp. 77/78
  71. Ahmad, [Hadhrat] Mirza Ghulam. Al Hakam, vol. v, June 17, 1901, p.2
  72. Shah, Syed Abdul Hafeez. Two in One, p.54
  73. Ahmad, [Hadhrat] Mirza Ghulam. Haqeeqatul Wahi, p.76; Ruhani Khazain, vol.22, p.79
  74. Ibid., Kitabul Bariyyah, p.161; Ruhani Khazain, vol.13, p.179
  75. Ibid., Tiryaqul Qulub, p.69; Ruhani Khazain, vol. 15, p.185
  76. Dard, A.R. Life of Ahmad, pp. 13/14
  77. vide. Shah, Sayid Abdul Hafeez. Two in One, p.9
  78. Batalvi, Maluvi Muhammad Hussain. Al Iqtisad fi Masail al Jihad, p.49
  79. Khan, Sir Syed Ahmad. Baghawat e Hind
  80. Shah, Syed Abdul Hafeez. Two in One, p.68
  81. Khan, Murtaza Ahmad. Tarikh Aqwam 'Alam, p.540
  82. Isha'atas Sunnati, vol. vi, no.10, October i883, p.288
  83. Ibid.
  84. Khan, Nawab Siddiq Hasan. Tarjuman e Wahabiyya, p.5
  85. Ibid.
  86. pp. 445/446. Marginal Note. Revised by Maulvi Ashra Ali Thanvi
  87. Ali, Maulvi Ashiq. Tadhkirah al Rasheed, pp. 74/75
  88. Ibid.
  89. Qaisar a' Tawreekh, vol.2, p.351
  90. Shah, Syed Abdul Hafeez. Two in One, p.88
  91. Barelvi, [Hadhrat] Sayyid Ahmad Shah, vide. Musalmaon ka Roshan Mustaqbil
  92. Shaheed, [Hadhrat] Sayyid Ismail. vide. Hayyat e Tayyaba
  93. Hasan, Prof. Masud ul. History of Islam, vol.2, p.674
  94. Shah, Seed Abdul Hafeez. Two in One, p.36