Share
Print
Feedback
Khilāfat and Mujadidīyyat -
An Exposition
Hadhrat Hafiz Mirza Nasir Ahmad - Khalifatul Masih IIIrh
This is a part of the English translation, taken from www.alislam.org, of the full text of the concluding speech of the late Hadrat Mirza Nasir Ahmad, Khalifatul Masih IIIrh, delivered at the final day of the Annual Rally of Majlis Khuddamul Ahmadiyya (Ahmadiyya Youth Organization), on November 6, 1977 at Masjid Aqsa, Rabwah, Pakistan.
The Tajdīd of Religion
The Holy Qur’ān has enjoined to shake up the hypocrites who become the tools of Satan, once or twice a year, so that they might know their position. These hypocrites have tried to create mischief in the minds of some people by ignoring everything else and emphasizing only the tradition relating to the appearance of such people at the end of each century who would rejuvenate religion. They are only a few in numbers but are presently working vigorously in the Karachi Jama`āt.
It is the Grace of God the Exalted that I can definitely tell these people, who are whispering and like to weaken the Jama`āt, that they are mistaken. This lovely Jama`āt of God the Exalted and its lovely youth and my dear children would never fall for their delusion.
Now, I would like to explain this tradition, briefly relating what the forebears have said, what the Promised Messiahas has pronounced and the actual position this tradition holds. This tradition which has been related only once and that only in one of Sihāh Sitta, the six authentic books of tradition, is as follows:
God the Exalted would raise “mann” at the head of each century for this Ummat. (I am stressing particularly on the word "mann") God the Exalted would raise many people who would regenerate religion and enhance its splendor and strike out the innovations that have found their way into it, and would present once more to the world the crystal clear and beautiful face of Islam.
The Messiah and Mahdī
This tradition is in Abu Daūd, in Mustadrik and probably in one other book also. It is only in these three books that this Hadīth has been traced after extensive search for it. On the other hand, I would like to relate at this very moment that the Promised Messiahas has said that he is Mahdī and Messiah. In the reference, I have read about the Messiah, he has said that he is that very Messiah about whom it was disclosed that he will fight the final battle with Satan. He is the Promised Messiah. He has said that the glad tidings foretold about the Messiah are found in thousands of books. Thousands of books contain the glad tidings that the Messiah shall come. Likewise, in my opinion, thousands of books show that the Mahdī will come. In these books it is stated that such would be the signs of the Messiah and such would be the signs of the Mahdī.
The Holy Prophetsa has said with great affection: اِنَّ لَمَھْدِیْنَا ... — for our Mahdī, God the exalted has two signs for his truthfulness which have not been ordained for the truthfulness of anyone else since the beginning of the world. In this sentence there is an expression of great affection; and the high and distinguished position of the Mahdī has been described in it. One marvels at the expression of love of the Holy Prophetsa for the Mahdī and Messiah.
In one Hadīth, the task of the Mahdī has been described thus: He shall purify Islam from all innovations and shall present to the world its bright face in the real form, replete with spiritual beauty. But the world would have become so accustomed with the dust covered face of Islam that he will be accused of introducing a new religion which they will not consider as Islam. But the Holy Prophetsa has said that the Mahdī will present Islam, rectified of all innovations, although the people will assert that he has fabricated his own new religion. We have come across hundreds of such Ahādīth regarding the Mahdī and Messiah, especially in new books which have recently come into the market, beautifully printed in Iran. With great labor they have collected these narratives and preserved them.
Mujaddid in Each Century
On the other hand, as I have stated earlier, the Hadīth regarding the appearance of Mujaddid at the end of each century is found only in two or three books. I have not come across any Hadīth in any book, however, which describes any specific signs for any Mujaddid. There is not a single saying of the Holy Prophetsa mentioning any such signs for a Mujaddid, nor has the Holy Qur’ān made any mention of it. When I pondered over this Tradition, I discovered that this tradition is devoid of the concept that a Mujaddid would appear at the head of each century. This Hadīth says that Mann (من ) would appear at the head of each century which means such vicegerents of the Holy Prophetsa would come who would implement the regeneration of religion. The meaning of the word Mann (من ) in Arabic purports single, dual or many. Hence, if we take the meaning of many then it indicates that there would be a number of people (vicegerents of the Holy Prophetsa, virtuous and righteous) who would be engaged in the service of the religion of Islam. There is no mention of a mere singular person.
It is written in Lisanul Arab — a famous book of Arabic lexicon that the word of “Mann” (من ) تکون لِلواحد والاثنین والجمع — that this word is spoken for singular, for two, and for more. The lexicon of the Holy Qur’ān, Mufridāt Imām Rāghib says:
یُعبّر بہٖ من الواحد و الجمع والمذکّر والمؤنث
it gives the expression of singular as well as of plural, ofmasculine as well as of feminine. In accordance with these meaningsthe Hadīth meant that there would be at the head of each centurysuch men and such women having nearness to God engaged in the service of religion.
When we observe the Great Qur’ān we find that the word Mann (مَنْ ) has been used in singular form as well as in plural form. In Sura Baqarah we read:
[2:113] بَلٰى مَنْ اَسْلَمَ وَجْهَهٗ لِلّٰهِ وَهُوَ مُحْسِنٌ فَلَهٗۤ اَجْرُهٗ عِنْدَ رَبِّهٖ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُوْنَ
Whosoever submits his attention and his entire entity to Allah the Exalted, and implements the conditions of `ebādāt (services), فَلَهٗۤ اَجْرُهٗ عِنْدَ رَبِّهٖ — each one of these would find reward with God, and then said: وَلَا خَوْفٌ عَلَيْهِمْ ; here plural number has been used regarding Mann, (مَنْ ) i.e., no fear shall come upon such people neither shall they grieve. In Sūrah Yūnus it says:
[10:43] وَمِنْهُمْ مَّنْ يَّسْتَمِعُوْنَ اِلَيْكَؕ …
And among them are some who give ear to thee…
يَّسْتَمِعُوْنَ in Arabic language is plural number. In this place meaning of Mann (مَنْ ) is that a lot of people who apparently turn their attention towards thee as if they hear thee while they were not hearing.
Again in Sūra Taghābon we read:
[64:10] …ؕ وَمَنْ يُّؤْمِنْۢ بِاللّٰهِ وَيَعْمَلْ صَالِحًـا يُّكَفِّرْ عَنْهُ سَيِّاٰتِهٖ وَيُدْخِلْهُ جَنّٰتٍ تَجْرِىْ مِنْ تَحْتِهَا الْاَنْهٰرُ خٰلِدِيْنَ فِيْهَاۤ اَبَدًاؕ …
And whoso believes in Allāh and acts righteously, the Grace of God would be sent upon him and he would be made to enter heavens خٰلِدِيْنَ فِيْهَاۤ اَبَدًا — and they shall all be dwellers of these heavens. The expression of Mann(مَنْ )has been described in خٰلِدِيْنَ .
The Real Meaning of Mujaddid
When we notice the sayings of the early great researchers and Auliya Allāh — the saints of God, we find that they have connoted the samemeaning of Mann which I have taken in the foregoing.Imām Almanawi explaining مَنْ یُّجْدِدْ says, Mann (مَنْ )
purports one person or more than one person. Allāma Ibn Kathīr says, each nation claims that it is only their Imām that has beenreferred to in this Hadīth. But the clear fact is this, that it should beapplied to the divine scholars of each group. Alqamī says, by Tajdīd (the regeneration) is meant that he would revive afresh all those values
of Islam which people have discarded. He says further: Remember it well that a Mujaddid does not announce his claim of being a Mujaddid, rather he is recognized by the people with circumstances, conditions and through his services which he renders to Islam.
Shaikh Muhammad Tahir Gujratī (1509-1578), who was a great divine of the sixteenth century, has given a note on this Hadīth, that instead of being in unison regarding its expression the divines have differed. They have differed in recognizing as to who was Mujaddid of which century and who was not; and each sect of them has applied it to its own Imām. Nevertheless, it is more appropriate to apply it to a general expression and should not be particularized with Fuqahā (the jurists), because the Muslims certainly had been greatly benefitted by all Olil Amr (rulers), Mohaddith (Traditionists), Qurra’a (Reciters of Qur’ān), Wā’iz (Monitors) and Zāhid (Devotees). Therefore, they are all Mujaddids and the Hadīth means that when a century will pass they would be alive, and none of the centuries could efface their names and trace. And there is an indication about it in Hadīth. The indication is that those people who carry out the task of regeneration at the head of each century would be a Jamā`at of great saints.
Consequently, in the first century Hadrat Umar Bin Abdul `Aziz, many Fuqahā (Jurists), Muhaddithīn (Traditionists) and beside them (in other ranks too) are saints as regenerators of religion too numerous to be counted. So many Mujaddids at the head of each century has he enumerated along with Hadrat Umar Bin Abdul `Aziz. Likewise, he has mentioned at the head of each century as many divines as he could remember who are definitely more than one.
There is another book — Darajat Mirqatus Saūd Ilā Sunan-e-Abī Daūd. In this book, in the margin of above mentioned Hadīth of AbuDaūd, it is written that it is appropriate that the Hadīth should bemeant to imply a general expression. Hence, it is concluded thatwhoever is raised at the head of the century should not be a singleperson but rather there is a probability of more than one. No doubt,the benefit the Islamic Ummat gains from Fuqahā (Jurists) is fairlyextensive, yet the advantage it gains beside them from different stagesof Olil Amr (rulers), Muhaddithīn (Traditionists), Qurra’a (reciters of Qur’ān), Wa’izūn (monitors), and Zuhhād (devotees) is also equally great. Each art and science has a peculiar benefit which cannot be achieved from others.
As a matter of fact, the protection of the law of politics and the spread of Adab (literature) is very important for the preservation of religion, as it safeguards human life and establishes the law of Shari'at, which is the task of the rulers. Hence, all those authorities who implement the law of Shariat are as Mujaddid with Sheikh Muhammad Tahir Gujratī, as a Faqīh (Jurist) is Mujaddid or as mystic saint and supplicator people are Mujaddid. Therefore, the best and proper way is to admit that in this Hadīth, at the head of each century there is indication of the existence of a Jamā`at of such divines who would revive the religion for the people and would protect it for the entire world.
The Tajdīd—a Duty of All Muslims
A group of divines has written that it was the responsibility of the entire Ummat — the responsibility of each individual of the Muslim Ummat, to regenerate the religion of Islam, as we enjoin upon you (members of the community) to learn the religion and spread it in the world. Everyone does not do it, so in each country a Jamā`at stands up
which carries out this task as Farz Kifāya (a duty enjoined upon all Muslims, but if it is performed by a few, it is regarded as having been performed by all). That Jamā`at works in order to have forgiveness of Allāh for those who do not work, but if these too do not work, their sins should also not be forgiven.
Therefore nothing is mentioned in the noble Hadīth about the coming of a single person; neither in accordance with the lexicon meanings nor in accordance with the sayings of early divines whose references I have just read, nor in accordance with the commentary of the Promised Messiahas.
I have related earlier that the Promised Messiahas has said that there are so many traditions about his being the Messiah that they number into thousands. I have also related that the signs have been foretold about the Messiah and Mahdīas. For instance, it is in the Holy Qur’ān that in the age of the Messiah, printing press would be established to publish the books and there would be means of carrying books from one place to another. It would not be impossible for a Missionary of Jamā`at Ahmadiyya to be sent to Africa. The means of communication would be so highly developed that a place where man could not, in the past, have reached in years, he would be there in a matter of hours. It takes only nine to ten hours for a flight to arrive in England. Likewise, those of our Missionaries who go to Africa, their flight time is ten to eleven hours. Of course, during the flight the airplane stops and thus takes little more time. Now within a week people make three trips of the entire world. Our Muslim traveler (of the past) had to go up to a distance of half of the world in search of education, with practically no hopes of returning for the rest of his life to the members of his family. But now there are facilities of airplane for going quickly from one place to another and from one country to another.
A Basic Principle
The Promised Messiahas has informed us of a basic principle, that a Hadīth — an instruction spoken by the Holy Prophetsa which has been preserved in accordance with the rules of Rivāyāt (narration), does not add an iota to the Holy Qur’ān nor subtract anything from it. Try to understand this principle fully and keep it in mind.
Now when we search the Holy Qur’ān, we do not find the word of Tajdīd-e-Dīn (regeneration of religion) or of Mujaddid (Regenerator) from its beginning to its end. Hence, we have to ponder over the other discourse related by the Promised Messiahas. He said, whatsoever the Holy Prophetsa has spoken is the commentary of one or the other verse of the Holy Qur’ān. Again he said, the rank of the Holy Prophetsa was very high and par excellence. He used to learn from God the Exalted. We do agree that he may give a deep commentary of a verse of the Holy Qur’ān but a person of ordinary understanding could not comprehend its source and could not trace the verse he had elucidated. Nevertheless, whether one can follow or not, it can never be outside of the commentary of any verse of the Holy Qur’ān.
Tajdīd and Istikhlaf
If this Hadīth of Tajdīd e Dīn (regeneration of religion) is correct (and indeed it is correct) then it ought to be a commentary of some verse of the Holy Qur’ān. And if it is not the commentary of any one verse of the Holy Qur’ān (in my opinion it is wrong to say so, it certainly is a commentary of a verse) then we should say that this Hadīth is not Sahīh (correct). A narrator may have taken a wrong assertion and related it further. The Promised Messiahas has informed us that this (Hadīth of Abu Daūd) is the commentary of Ayati Istikhlāf which had just been recited by the Qarī (the reciter of the Qur’ān). Allāh the Exalted says:
[24:56] وَعَدَ اللّٰهُ الَّذِيْنَ اٰمَنُوْا مِنْكُمْ وَ عَمِلُوا الصّٰلِحٰتِ لَـيَسْتَخْلِفَـنَّهُمْ فِىْ الْاَرْضِ كَمَا اسْتَخْلَفَ الَّذِيْنَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِيْنَهُمُ الَّذِىْ ارْتَضٰى لَهُمْ وَلَـيُبَدِّلَــنَّهُمْ مِّنْۢ بَعْدِ خَوْفِهِمْ اَمْنًاؕ يَعْبُدُوْنَنِىْ لَا يُشْرِكُوْنَ بِىْ شَيْـًٔـاؕ وَمَنْ كَفَرَ بَعْدَ ذٰلِكَ فَاُولٰٓٮِٕكَ هُمُ الْفٰسِقُوْنَ
Allah has promised to those among you who believe and do good works that He will surely make them Successors in the earth, as He made Successors from among those who were before them; and that He will surely establish for them their religion which He has chosen for them; and that He will surely give them in exchange security and peace after their fear: They will worship Me, and they will not associate anything with Me. Then whoso is ungrateful after that, they will be the rebellious.
This noble verse is called Ayat-e-Istikhlāf. The Promised Messiahas commenting on this Ayat (verse) in his speeches and in his writings, has used the word Khalifa and Mujaddid as synonymous, to tell us that where he speaks of Mujaddid he means Khalifa. If this Hadīth does not comply with the expression of the Holy Qur’ān then we have to discard this Hadīth.