Shaykh Muhammad Karam Shah (RA) (7)
Surat al-Kawthar[1]
From Tafsir Diya al-Qur’an by Diya al-Ummah, Ash-Shaykh, Pir, Muhammad Karam Shah rahmatu’Llahi ta‘ala ‘alayhi
English Rendering: Tahir Mahmood Kiani
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
إِنَّآ أَعۡطَيۡنَـٰكَ ٱلۡكَوۡثَرَ (١) فَصَلِّ لِرَبِّكَ وَٱنۡحَرۡ (٢) إِنَّ شَانِئَكَ هُوَ ٱلۡأَبۡتَرُ (٣)
INRODUCTION
Name
The name of this noble chapter is ‘al-Kawthar’, which is mentioned within its first verse.
This chapter comprises of one unit[2] and three verses. It consists of ten words and forty letters.
Revelation
‘Allamah Jalaluddin as-Suyuti rahmatu’Llahi ta‘ala ‘alayhi[3] cites two statements regarding the revelation of this chapter:
1. One is that of Sayyiduna Anas radiy Allahu ta‘ala ‘anhu[4], who says that this chapter was revealed [when the Beloved Messenger Muhammad sall Allahu ta‘ala ‘alayhi wa-sallam[5] was resident] in the noble city of Madinah. The gist of his narration is ‘We were in the company of the Prophet sall Allahu ta‘ala ‘alayhi wa-sallam when he [sall Allahu ta‘ala ‘alayhi wa-sallam] was, all of a sudden, overcome with revelation, and the head of the Prophet sall Allahu ta‘ala ‘alayhi wa-sallam bowed forwards. A short while later, he [sall Allahu ta‘ala ‘alayhi wa-sallam] raised his head, smiling. People inquired the reason for his smile and he [sall Allahu ta‘ala ‘alayhi wa-sallam] replied, ‘Allah ta‘ala has revealed this chapter to me…’ and he recited the chapter of al-Kawthar.’[6]
2. On the other hand, Ibn Mardawiyyah relates the statement of Sayyiduna Ibn ‘Abbas, Sayyiduna ‘Abdullah ibn Zubayr and Sayyidah ‘A’ishah radiy Allahu ta‘ala ‘anhum that this chapter was revealed [when the Beloved Messenger Muhammad sall Allahu ta‘ala ‘alayhi wa-sallam was resident] in the holy city of Makkah.
The statements of these [latter] Senior Companions [radiy Allahu ta‘ala ‘anhum] shall be preferred over the statement of that of Sayyiduna Anas [radiy Allahu ta‘ala ‘anhu], that this chapter was revealed in Makkah, and is therefore a Makki [chapter.] The reason behind the report by the latter [, Sayyiduna Anas radiy Allahu ta‘ala ‘anhu,] may be explained thus, that many chapters are such that have been revealed many times over. It could be that this chapter may have been revealed a second instance at this gathering behind particular wisdom, and this is corroborated by another narration of Sayyiduna Anas [radiy Allahu ta‘ala ‘anhu], reported by Imam Muslim, Tirmidhi and other muhaddiths[7].
The Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam] said:
‘When I entered Paradise on the Night of the Ascension[8], I saw therein a river - tents of pearls were fixed on either of its banks. When I paddled my hand in its water, the aroma of pure musk began emanating from it. I inquired [Sayyiduna] Jibra’il [‘alayhi ’s-salam] regarding [that aroma] and he replied:
‘hadha al-kawthar alladhi a‘taka-hu Allah ’
‘This is the River al-Kawthar, which Allah ta‘ala has bestowed upon you.’’
The Ascension[9] took place in Makkah, and the tidings of being bestowed with al-Kawthar were given in that very night, and so the disclosure of this bestowment must also have been made in Makkah.
Moreover, [Imam] al-Suyuti [rahmatu’Llahi ta‘ala ‘alayhi] writes:
‘al-mash’hur bayna ahl at-tafsir wa ’l-maghazi anna hadhihi ’s-surah makkiyyah’ (Tafsir ad-Durr al-Manthur)
‘It is common knowledge among the exegetes [of the Noble Qur’an] and analysts that this chapter is Makki[10].’
Furthermore, the expression of this chapter resembles very much that of [other] Makki chapters.
Historical Background
Mother of the Believers[11] Sayyidah Khadijah [radiy Allahu ta‘ala ‘anha] gave birth to four daughters and two sons of the Prophet aall Allahu ta‘ala ‘alayhi wa-sallam. One son was named Qasim and the other ‘Abdullah, known appellatively as Tayyib and Tahir, respectively.
Prior to the announcement of his prophethood, the people of Makkah held the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam] in high esteem. They were expecting something noble from him. They were so impressed by the conduct and character of the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam] that they would call him [with the noble titles of] ‘as-Sadiq’[12] and ‘al-Amin’[13].
When the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam] stood atop the Mount Safa and invited all to ‘qulu la ilaha illa’Llahu, tuflihu (Say, ‘There is no god but Allah, and you shall prosper)’ their countenances changed [dramatically]. Their hearts were overwhelmed with passions of hate, contempt and enmity. They would be irritated with everything associated with the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam] and everything that would be a cause of sorrow to the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam], it would be a cause of pleasure to them. Thus, when both the sons of the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam] passed away, in succession, in their infancy, the people of Makkah were not saddened to the slightest. In fact, they expressed satisfaction and pleasure. The dire threat which they were anticipating against their beliefs, culture and civilisation was, to some extent, reduced. They began to console themselves by saying that because the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam] has no male heir to continue a succession, the death of the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam] would also be the end of his religion.
Abtar: One who has no son is known as abtar [in the Arabic language].
The insolent people from the [tribe of] Quraysh would use this very word against the Beloved [Messenger] of Allah [sall Allahu ta‘ala ‘alayhi wa-sallam]. Abu Lahab was though an uncle of the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam], but his grudge and hostility against the latter was such that upon the death of the second son of the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam], his happiness knew no bounds. He ran to the [other] polytheists and broke these uplifting glad tidings to them, ‘batira muhammad al-laylah (Tonight, Muhammad has been severed [of progeny]).’
‘As ibn Wa’il would say [as a taunt]:
‘inna muhammadan abtaru, la ibna la-hu yaqumu maqama-hu ba‘da-hu, fa-idha mata inqata‘a dhikra-hu, wa istarhamtum min-hu
(Indeed, Muhammad is severed [of male posterity]; he has no son who would succeed him after him. When he dies, his mention will no longer be and you shall then be relieved of him).’
When heart-wrenching episodes such as these exceeded their limits, and the strength of his [sall Allahu ta‘ala ‘alayhi wa-sallam] tolerance began to dwindle by their taunting and reproaching, Allah, the Most Generous, revealed this blessed chapter to His Beloved Bondsman and Holy Messenger [sall Allahu ta‘ala ‘alayhi wa-sallam], which [, in itself,] explains, in an extremely brief and yet exceedingly impressive manner, the blissful news of limitless and uncountable bounties and blessings, over which Allah ta‘ala had rendered His Beloved [sall Allahu ta‘ala ‘alayhi wa-sallam] a master, an explanation of which is to follow.
He [subhana-Hu wa-ta‘ala] declares [, to the disbelievers,] ‘Do you believe that his [sall Allahu ta‘ala ‘alayhi wa-sallam] mention shall be wiped out, that his name and legacy shall remain no more? Hark! Hark! This is absurd.
- The grace-emitting spring of My Beloved Messenger [sall Allahu ta‘ala ‘alayhi wa-sallam] shall flow forth forever and the world shall satiate itself thereby,
- the pious shall continuously offer their florid garlands of devotion and love in his [sall Allahu ta‘ala ‘alayhi wa-sallam] beauteous court ,
- those of fervour and zeal shall continue to disseminate the universal gathering with his [sall Allahu ta‘ala ‘alayhi wa-sallam] remembrance,
- the spiritually exhilarating intonations of ‘peace and blessings [be upon him]’ shall, ad finitum, herald the glad tidings of the Spring [of spiritual bliss],
- so long as the banner of My Grandeur continues to fly over the terrestrial and the empyrean, the remembrance of My Beloved [sall Allahu ta‘ala ‘alayhi wa-sallam] shall persist, and the lamp which I, Myself, have kindled, it shall continue to emit its light despite the fierce and violent tempests.
The heart of whom is an abode to enmity against my Beloved Prophet [Sall Allahu ta‘ala ‘alayhi wa-sallam] - may he perish! may the name and legacy of that individual be wiped out! may he be severed from the root!’
The fourteen-century-old history of Islam confirms and acknowledges this statement of Allah [subbhna-Hu wa-ta‘ala] and this shall always continue likewise! In fact, those people [of Makkah] experienced it themselves, when only a few years later, they became his [sall Allahu ta‘ala ‘alayhi wa-sallam] servants and disciples, on their own accord.
That chaste and pure individual, who emigrated from Makkah one dark night, in the state of poverty and helplessness, the colleague of whom was none, other than Sayyiduna Abu Bakr as-Siddiq [radiy Allahu ta‘ala ‘anhu], he headed [back] in the direction of Makkah, a number of years later, with an army of ten thousand, and Makkah opened up its once-closed gates in his [sall Allahu ta‘ala ‘alayhi wa-sallam] reception, and all the leaders of the Quraysh [of Makkah], heads bowed, presented themselves at his [sall Allahu ta‘ala ‘alayhi wa-sallam] court.
One other point of interest to remember here: In the Glorious Qur’an, wherever the lofty status of the Beloved Prophet, who is the Mercy to all the Worlds [sall Allahu ta‘ala ‘alayhi wa-sallam], has been mentioned, there is a note of commonality – and that is, that Allah ta‘ala has firstly mentioned Himself, and thereafter, He states the glory of His Beloved [sall Allahu ta‘ala ‘alayhi wa-sallam]. For example:
‘subhana ’lladhi asra bi ‘abdi-Hi laylan…’[14]
(Pure [and Glorified] is He Who took His Bondsman by night…)
‘wa ma arsalna-ka illa rahmata ’lli ’l-‘alamin’[15]
(And We have not sent you [O’ Muhammad sall Allahu ta‘ala ‘alayhi wa-sallam] but a mercy to all the worlds.)
Likewise, here also [we find]:
‘inna a‘tayna-ka ’l-kawthar’[16]
(Surely, We have bestowed upon you [sall Allahu ta‘ala ‘alayhi wa-sallam] al-kawthar)
What is the logic behind this?
As far as my humble understanding is concerned, I see two reasons behind this:
1. One of them is so that, after observing the incomprehensible splendours of the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam], people do not take him [sall Allahu ta‘ala ‘alayhi wa-sallam] as God, therefore, He [subhana-Hu wa-ta‘ala] declares that these splendours are not his [Sall Allahu ta‘ala ‘alayhi wa-sallam] own, and that it is I, the Lord of the Earth and the Heavens, Who has conferred them to him [sall Allahu ta‘ala ‘alayhi wa-sallam],
2. The second wisdom is so that no imprudent individual would deny the splendours of the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam], because it is Allah ta‘ala Who has bestowed them to him [sall Allahu ta‘ala ‘alayhi wa-sallam], Who is Omniscient, All-Wise and All-Powerful.
Whoever denies the splendours of the Messengers [‘alayhim al-salam ], he, in reality, is denying the power and wisdom, the attributes of benevolence and philanthropy of Allah ta‘ala.
al-hamdu li ’Llahi ’lladhi a‘ta nabiyya-na min al-mawahib as-sunniyyah ma la tuhsa, wa’l-mahamid al-jalilah ma la tu‘add
(All praise is to Allah Who has bestowed our Prophet with innumerable wonderful talents that cannot be numbered, and with magnificent encomiums that cannot be calculated.)
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سُوۡرَةُ الکَوثَر
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
In the Name of Allah, the Divinely Compassionate, the Ever-Merciful.
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إِنَّآ أَعۡطَيۡنَـٰكَ ٱلۡكَوۡثَرَ (١) |
inna a‘tayna-ka’l-kawthar
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1. Verily, We have bestowed upon you in abundance (whatever We have given you O’ Muhammad sall Allahu ta‘ala ‘alayhi wa-sallam); |
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فَصَلِّ لِرَبِّكَ وَٱنۡحَرۡ (٢) |
fa-salli li-Rabbi-ka wa ’nhar |
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2. So (continue to) turn in prayer to your Lord and sacrifice (to Him only).
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إِنَّ شَانِئَكَ هُوَ ٱلۡأَبۡتَرُ (٣) |
inna shani’a-ka huwa ’l-abtar |
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3. Surely, it is your enemy (O’ Muhammad sall Allahu ta‘ala ‘alayhi wa-sallam) who will be severed (from all future hope). |
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The commendation yet continues, which had begun from the Chapter of ad-Duha (the Glorious Morning Light)[17], of the wonderful attributes and splendours of the Prophet, the Mercy for all the Worlds sall Allahu ta‘ala ‘alayhi wa ali-hi wa-sallam.
Allah ta‘ala has mentioned, under various headings in the chapters in between, those bounties and favours which He [subhana-Hu wa-ta‘ala] bestowed to either His Beloved [sall Allahu ta‘ala ‘alayhi wa-sallam], or by virtue of [His Beloved sall Allahu ta‘ala ‘alayhi wa-sallam], to the followers of His Beloved Prophet Muhammad [sall Allahu ta‘ala ‘alayhi wa-sallam]. In this chapter, He [subhana-Hu wa-ta‘ala ] has synopsised all those captions in just one word of ‘al-Kawthar’,
- so that the divine verity-seeing Eye may incessantly gaze upon each individual wonder of Muhammadan beauty and inebriate itself,
it may remain lost in the grace and allurements of that embodiment of exquisite and elegance,
the heart may continuously sacrifice itself to the benevolences of that perpetual beauty.
- Each and every expression of His [sall Allahu ta‘ala ‘alayhi wa-sallam] is enlivening,
each and every style of His [sall Allahu ta‘ala ‘alayhi wa-sallam] is exhilarating.
- When Divine Articulation describes the prestige of its Beloved [sall Allahu ta‘ala ‘alayhi wa-sallam], it begins to adopt a unique format. He [subhana-Hu wa-ta‘ala] says:
‘inna …’[18]
(Surely, We have…)
The plural pronoun [‘We’] has been used. The wording of plurality occasionally denotes profusion and amount, and it sometimes appears as an expression of greatness and status[19]. Here, the objective is the latter, which means,
‘We - Who are the Creators of and Masters of the earth and sky,
We - Who are the Embellishers and Illuminators of the universal ceremony,
We - the vast mat of munificence and philanthropy of Whom is forever laid spread, and is for all an open invitation.
O’ Beloved [sall Allahu ta‘ala ‘alayhi wa-sallam]!
We have bestowed ‘al-Kawthar’ upon you. Whatsoever We may wish to give, none can prevent that, and whatsoever We have given, none can seize that.’
In the stead of the word ‘atayna’[20], the word ‘a‘tayna’[21] is stated here. The conceptual difference in both words is manifest. Upon researching the literal meaning of the word ‘a‘ta ’[22], Ibn Manzur writes:
‘al-i‘ta’u wa’l-mu‘atatu jami‘an: al-munawalah
wa qad a‘ta-hu ’sh-shay’a, wa atawtu ’ah-shay’a: tanawalat-hu bi ’l-yad ’
meaning, to hand over a thing to another with one’s own hand. (Lisan al-‘Arab)
According to this research, the connotation of the verse is thus, ‘We have, with Our Divine Hand, handed over ‘al-Kawthar’ to you, We have rendered you a master over it.’
‘Allamah Nayshapuri [rahmatu’Llahi ta‘ala ‘alayhi], states in his exegesis [of the Holy Qur’an] that there are various [positive] exaggerations in this verse:
‘min-ha at-tasdir bi-anna, wa min-ha al-jam‘u ’l-mufidu li’t-ta‘zim, wa min-ha lafz al-i‘ta’ duna al-ita’ – wa fi al-i‘ta’ dalilu ’t-tamlik duna al-ita’, wa min-ha sighat al-madi ad-dallatu ‘ala at-tahqiq’
This verse commences with the word ‘inna ’, which denotes intensification. Thereafter, the pronoun of plurality has been used, which denotes reverence. Moreover, the word [from the infinitive] ‘i‘ta’ ’[23]has been mentioned, not ‘ita’ ’[24]- proprietorship is found in the word ‘i‘ta’’ whereas this meaning is not to be found in [the latter] ‘ita’ ’. Furthermore, the wording for the past tense has been used here, which indicates ascertainment, meaning, that this has already taken place.
‘Allamah Alusi [rahmatu’Llahi ta‘ala ‘alayhi] writes:
‘wa fi isnad al-i‘ta’i ilayhi duna al-ita’i isharatun ila anna dhalika ita’un ‘ala jihat at-tamlik ’
Here, the ascription of ‘i‘ta’ is towards the nominative pronoun, rather than of the word ‘ita’ ’. This indicates the fact that Allah ta‘ala has rendered the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam] the master of ‘al-Kawthar’. What magnificence of generosity and munificence of the Bestower [subhana-Hu wa-ta‘ala], and what high and lofty status of the recipient [sall Allahu ta‘ala ‘alayhi wa-sallam].
Now, an attempt to comprehend the meaning of ‘al-Kawthar’ will show you the amount of the oceans of excellences and exquisites that have been contained therein:
1. ‘Allamah [Mahmud] al-Alusi [rahmatu’Llahi ta‘ala ‘alayhi]states:
‘al-kawthar: huwa faw‘alun min al-kathrah, sighatun mubalaghatun: ash-shay’ al-kathir kathrat al-mufratah ’
‘al-Kawthar’ is derived from ‘al-kathrah’, upon the measure of ‘faw‘al’, which itself is a noun of exaggeration. It means, ‘the abundance of a thing in such that such copiousness cannot be comprehended’.[25]
2. ‘Allamah [Jalaluddin] al-Qurtubi [rahmatu’Llahi ta‘ala ‘alayhi]writes:
‘wa ’l-‘arabu tusamma kullu shay’in kathirin fi ’l-‘adadi wa ’l-qadri wa ’l-khatri kawtharan ’
‘Whatsoever is huge in number, measure and significance, is called ‘Kawthar’ [with the Arabs].’[26]
One noteworthy point here is that the common rule is that both the qualified noun and its attribute are both generally mentioned together, but here, it is in oppos
BISMI-L-LAAHI-R-RAHMAANI-R-RAHEEM
I commence the translation of the booklet “ISLAAM MEIN `AURAT KA MAQAAM” by the Late and Great Pir Muhammad Karam Shah Al-Azhari (Rahim-Allaahu `Anhu), in the Glorious Name of Almighty Allaah, the One and Only God, the Omniscient, the Omnipotent. May all praise be the Allaah the Lord of the Worlds, and salutations to His Beloved Messenger Muhammad (Sall-Allaahu`Alayhi wa-Sallam) on whom we invoke the blessings of Almighty Allaah for ever and ever.
Brothers and Sisters,
It is an honour for me to present this brief but concise piece of work entitled “ The True Status of Woman in Islaam ”. However it may be, it is no original concept of my own, but rather, a small structure on the base of the Urdu booklet known as “Islaam Mein `Aurat Ka Maqaam” which is related to the great Thinker of Islaam, Mufassir of the Noble Qur’aan and Spiritual Guide of many, the unforgettable Pir Muhammad Karam Shah Al-Azhari (May the Blessings of Almighty Allaah shower upon him) whose soul proceeded from this world to the next in April 1998.
May I also clarify that it is due to confining this work to the main subject of the above-mentioned Urdu booklet and its conciseness and that my original objective was its translation, the reader may notice that I have not touched many topics which may have come under the same heading. Nevertheless, I have slightly extended my views to the modern pro-feminist errors, which many of those who reason will agree to, that could jeopardise the world in general, and the West in particular.
I hope this booklet proves beneficial to the reader and helps in erasing any doubts and ambiguities concerning the status of woman in Islaam.
May we all pray for the departed soul of the Great Pir Muhammad Karam Shah Al-Azhari (Rahmatu-l-Laahi `Alayhi).
Tahir Mahmood Kiani
Graduate of Jamia al-Karam
B.A./LL.B (Honours) Shariah & Law (IIUI)
Woman is the twin half of man. She comprises half of the total population of the world. She has roles to play and duties to fulfil in this huge world of ours where she performs the characters of mother, wife and daughter, which ultimately go on to prove her eminence and importance in both the domestic and social dimensions. This is the sole reason for her equality in rights and duties with man. Mind you, these rights and duties are distributed equally, with respect to the natural being of the sexes which is why many of these rights are not the same. The first to declare these rights and duties for the female was the most consummate and elaborate socio-political system of them all – Islaam.
Islaam appeared as a saviour for the whole creation in general, but let us not forget that humans were the main objective, and as we all know, the human race includes, as well as man, the female gender. Islaam bestowed upon woman the right to breathe freely, the right to speak truly, the right to safeguard her rights, the right to prosper and the right to excel. It also advised her to adopt modesty, decency and virtue. It gave examples of pious women such as Maryam (A.S.) and the wife (A.R.) of Pharaoh which helped encourage chastity and goodness and elevated the dignity of women who followed suit, creating women of the highest calibre, women like Khadeejah (R.A.), `Aaishah (R.A.) and Raabi`ah al-Basriyyah (A.R.).
It was Islaam that paved the way for the progress, development and prosperity of women and let us be convinced that its advent was literally the illumination of a beacon for others to follow.
* * * * * * *
In the following pages, we shall be touching the main areas of oppression that befell woman, the neglect and brutality she faced in her domestic and social environments as a mother, wife and daughter, and how Islaam pioneered in restoring her true honour and reputation. We shall finally be concluding with the dangers the Western world is facing due to the unlimited and unbridled rights and privileges it has gifted to women.
THE TRUE STATUS OF WOMAN IN ISLAAM
Prior to discussing what status Islaam gave woman after its advent, it would be appropriate for us to take a short trip to the past and briefly encounter the situation and problems prevailing then.
Just over fourteen centuries ago, in ante-Islaamic times, woman, literally, had no existence. She had been extinct for a long time. The simple reason is because she was not considered a part of the society. It was a supremely man’s society where woman was heavily burdened with duties but enjoyed almost no rights at all. She was oppressed and neglected in every way. She was to bear and raise children at home and serve her husband like a slave would serve his master. Female children would be buried alive and a widowed mother could lawfully be remarried to her stepsons and foster sons.
Under these traditions where abysmal chaos, anarchy and extreme sexism dominated the scene, Divine mercy intervened and Islaam jumped in as the hero, the saviour. It elevated the neglected, socially rejected and legally abused woman from the deep and dark abyss of savagery and oppression by raising her status and literally placing blessings upon her head and Paradise under her feet.
Declaration of Equal Rights
1- The Blessed Qur’aan, the Word of Almighty Allaah, revealed to the Last of the Messengers, Muhammad (May the peace and blessings of Allaah always shower upon him), was the first to declare equal rights for women.
“wa lahunna mithlu-l-ladhee `alayhinna bi-l-ma`roof(i)” (2:228)
“And for women are rights over men similar to those of men over women.”
There are democracies today that boast themselves champions of equality and on the other hand mudsling at Muslims by saying that Islaam does not give equal rights and opportunities to women by restricting them from socially mixing in with men and imposing numerous duties and limitations on them. Let us first get our facts right. Islaam does let women work in a decent manner, in a decent atmosphere and adopt a decent profession that suits her nature. Islaam does not, however, permit women, and at the same time men, to socialise with the opposite sex due to the fact that it may lead to illicit relations between them, and this is the main problem which could jeopardise the natural family structure. Then again, nature plays a leading role in the determination of rights and duties for each being. The male can never be a mother, biologically, and naturally speaking of course, and neither can the female become a biological father. That is as simple as it can get. Both genders have their own biological compositions, their own set of rights and their own set of duties. The Holy Qur’aan says:
“wa laysa-dh-dhakaru ka-l-unthaa” (3:36)
“The Male is not like the Female.”
Alexis Carrel, The French Laureate, agrees with this divine verse when he states in “Man, the Unknown” that the differences existing between man and woman are of fundamental nature than is usually realised. Ignorance of these fundamental facts has led promoters of feminism to believe that both sexes should have the same responsibilities. In reality, woman differs profoundly from man. Every cell of her body bears the mark of her sex.
He goes on to say that because males and females also have differences in the disposition of their nerves and in their mental and emotional talents, therefore women should develop their aptitudes without imitating the males. Partisans of women’s liberation aim at a false conception of equality as if that miserable condition meant a precise similarity and identity in upbringing, employment, responsibilities and duties.
It is evident that the biological composition of males and females is very different and therefore their rights and duties are distributed according to these differences. It is not right to give them the same rights in every social aspect but equal rights as Islaam does. Remember, equal rights does not mean same rights.
Right of Inheritance
2- Women, before the advent of Islaam, had no right of inheritance. Places like Iran, India, Arabia and the whole of Europe were enveloped in a darkness and experiencing a chaos that no woman could hope for a successful protest. Speaking of the obvious, she would be maltreated, abused and tortured if she mentioned any such right.
Islaam was the first to grant woman the right to inherit. The Noble Qur’aan says:
“li-r-rijaali naseebum-mim-maa taraka-l-waalidaani wa-l-aqraboona, wa li-n-nisaa’i naseebum-mim-maa taraka-l-waalidaani wa-l-aqraboona …” (4:7)
“For men there is a share of which is left by their parents and close relatives; and for women is (also) a share of which is left by their (the women’s) parents and close relatives.”
Woman, before the advent of Islaam, could not inherit, and in fact, on the contrary, she herself would be inherited. She would be considered a part of the inheritance herself, either kept or sold by the male inheritors.
Today, some societies do allow women to inherit but let it be known that this rule was introduced by Islaam. It is a right enjoyed by the woman, young or old, implemented since the first days of Islaam.
Right to Work for Income
3- Islaam does permit woman to work and earn for a living. This right Islaam gave to her fourteen centuries ago when the rest of the world had discarded her.
“li-r-rijaali naseebun-mim-maa-ktasaboo,wa li-n-nisaa’i naseebun-mim-maa-ktasabn(a)” (4:32)
“For the men there is a share (in the wealth) of what they earn, and for women there is a share (in the wealth) of what they (women) earn.”
The above verse of the Glorious Qur’aan clarifies the position of Islaam with respect to the occupational working of women. There are, however, some legal conditions and restrictions that must be kept in mind at all times.
Islaam does not require women to participate in trade, the vocations and professions unless it is very necessary. As I have mentioned earlier, the biological formations and physiological structures of either sex are very different and therefore they are assigned to play a distinct role in the family. The main role of the woman is to look after her matrimonial home, bear and bring up children in a befitting manner, etc. If she can perform this role perfectly and also work outside the home to supplement her husband’s income, she may do so, as long as her work does not ask her to transgress the boundaries drawn by the Islamic Canon, the Shariah.
These are the three fundamental changes brought by Islaam to raise the status of women in our societies. If Islaam had not amended these social precedents, it would have been hard to reckon that any other social, political or welfare system would have done so because they were definitely inconceivable by the simple human mind.
* * * * * * *
Basically, woman has three important roles to play in a society. She is either a mother, a daughter or a wife. None of these roles were respectfully recognised until Islaam brought about some very essential changes. In the next few pages, we shall be explaining, very briefly, the predominant customs and practices relating to the immoral exploitation of women with respect to their three roles and how Islaam terminated that oppression and blessed women with their due honour and reputation.
1- Daughter
Among many of the tribes of Arabia, it had become an established custom to get rid of the newly born daughter as soon as possible. To the father, the birth of a daughter meant the birth of a curse. It would send a wave of rage within the stonehearted father who would immediately bury her alive, watching her screaming and crying helplessly for sympathy and fatherly affection. Many a female child would suffer similar consequences, sooner or later.
When Islaam came, the teachings of the Holy Qur’aan and the guidance of the Mercy for the Universe, the Messenger Muhammad (May the peace and blessings of Almighty Allaah always shower upon him) helped eradicate such evil completely. The Merciful Messenger (Sall-Allaahu`Alayhi wa-Sallam) promised Paradise to anyone who would bring his daughters up according to Islaamic teachings and then wed them to pious husbands. Other similar teachings in the Glorious Qur’aan and in the example of the Final Prophet (Sall-Allaahu`Alayhi wa-Sallam) had such a positive impact on social life as a whole that the concept of the so-called ‘curse’ was morally amended, renamed and up to this day has been known as ‘blessing’.
2- Wife
The piteous and miserable condition of the wife is not unknown. She was overworked, underfed and treated worse than an animal. She would breathlessly serve her husband and children, day and night, having very little time for rest. Her toil and moil would hardly be remunerated except for the rags on her back and the bits of food, mostly stale, just enough to keep body and soul in tact.
Her succour appeared in the gift of Islaam, which quickly relieved her of this contempt.
“wa `aashiroo-hunna bi-l-ma`roof(i)” (4:19)
“(Oh Believers!) Live with them (your wives) peacefully.”
“hunna libaasun-lakum wa antum libaasun-lahunn(a)” (2:187)
“They (your wives) are a garment for you and you are a garment for them”
The Beloved Messenger (Sall-Allaahu`Alayhi wa-Sallam) is reported to have said:
“khayrukum khayrun bi-ahlihi wa ana khayrun bi ahlee”
“The best of you is he who is best (in conduct) with his family, and I am best (in conduct) with my family.”
These are only some of the teachings found in the Book of Allaah (`Azza wa-Jall) and in the Sunnah of the Beloved Messenger of Allaah (Sall-Allaahu `Alayhu wa-Sallam), which helped reinforce the matrimonial relationship between a man and a woman and helped promote a healthier and moiré peaceful domestic atmosphere.
3- Mother
Islaam honours the mother with the title of “Queen of the Home”, but the situation was not so before Almighty Allaah sent His Final Messenger (Sall-Allaahu`Alayhi wa-Sallam).
The mother would be ill-treated and abused during her matrimonial period by her husband and children, and once widowed, she would often be made part of the inheritance, let alone be only deprived of inheritance. One of her foster sons, stepsons or all of them would be entitled to marry her or cohabit with her. She may even be traded. She was given no eminence at all and was considered nothing more than moveable property that could be bargained at will.
Islaam restored this sacred relationship and put it back into the spotlight by declaring through the words of the Holy Prophet (May Allaah Almighty always shower peace and blessings upon him):
“al-jannatu tahta aqdaami-l-ummahaat(i)”
“Paradise lies under the mothers’ feet.”
There are many such verses and traditions which insist the Muslims to respect and serve their parents, especially their mothers.
Today, the civilised, developed and modern Western world, we will find ‘old people’s homes’, established to shelter those elderly and helpless people who have been rejected and discarded by their unfaithful grown-up children and have no-one to look after them.
= = = = = = =
Islaam, evidently, had enhanced the status and honour of woman when no other religion or social system had ever pondered over the position of her existence. Islaam entitled her to rights she had never experienced before. She was now able to compete with man in every sphere of life and assist in building a healthy and pious social atmosphere. This is what kick-started the ‘progressive society’.
Where man was given the chance to excel in piety and chastity, woman was also encouraged to do likewise, as the Noble Qur’aan says:
“inna-l-muslimeena wa-l-muslimaati, wa-l-mu’mineena wa-l-mu’minaati, wa-l-qaaniteena wa-l-qaanitaati, wa-s-saadiqeena wa-s-saadiqaati, wa-s-saabireena wa-s-saabiraati, wa-l-khaashi`eena wa-l-khaashi`aati, wa-l-mutasaddiqeena wa-l-mutasaddiqaati, wa-s-saa’imeena wa-s-saa’imaati, wa-l-haafizeena furoojahum wa-l-haafizaati, wa-dh-dhaakireena-l-Laaha katheeran-wa-dh-dhaakiraati, a`adda-l-Laahu lahum-maghfiratan-wa-ajran `azeema(n)”
The Glorious Qur’aan (33:35)
“For Muslim men and women,
for believing men and women,
for devout men and women,
for true men and women,
for men and women who are true and constant,
for men and women who humble themselves,
for men and women who give in charity,
for men and women who fast,
for men and women who guard their chastity, and
for men and women who engage much in Allaah’s praise,
for them has Allaah prepared forgiveness and a great reward.”
This verse testifies that both men and women have been given the opportunity to do pious deeds and adopt chastity in order to please their Lord Sovereign, Almighty Allaah (`Azza wa-Jall), and to win for themselves an honourable place in this world and the Hereafter.
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The appearance of Islaam meant the honourable and rightful recognition of woman as a human. It meant her entitlement to equal rights and opportunities to play a positive role in the society, to make good use of her talents. Islaam blessed her with an inconceivable social status as a mother, wife and daughter. It gives her freedom to do whatever she wills, however, whenever and wherever she wills, subject to the rules, regulations, restrictions and injunctions as enunciated by Islaam.
Many Western thinkers still fail to comprehend that unlimited freedom disturbs the natural chastity of the woman. If given unlimited rights or rights unsuitable for her biological physique, the system has every chance of polluting the social environment with uncontrollable corruption and filth. Pornography, prostitution, rape, fornication and homosexuality are only some of the moral diseases plaguing the Western world today.
The world must think again and again and realise that only Islaam holds the solutions to today’s evils facing mankind. The rights and duties, befitting the natural characteristics of a woman, should not only be handed over to her, but also be kept limited and safeguarded to socially administer our lives and to assure the all-round prosperity and everlasting peace the world needs. It was Islaam that pioneered dignity and honour for woman and it is Islaam that shall safeguard it.
Tahir Mahmood Kiani
B.A./LL.B (Honours) Shariah & Law (IIUI)
1988 - United Nations Commission on Human Rights (UNCHR) and the Ahmadiyya Movement
Written by محبوب حسين الأزهرىIntroduction by Translator
Thawban (ra) narrates that the Prophet of Allah (peace and blessings of Allah be upon him) said;
“Indeed in my Ummah there will appear thirty grand liars. Each will claim to be a prophet of Allah, but I am the last prophet and there will be no prophet after me.” (Sunan Abi Dawud, Sunan at-Tirmidhi, Mishkat al-Masabih; Book of Fitan)
Before I present to you a translation of the article by Diya’ al-Ummat, Justice Shaykh Muhammad Karam Shah al-Azhari (ra), I consider it of paramount importance that I shed some light on the value of defending the finality of our beloved Prophet (peace and blessing of Allah be upon him).
I think one saying of the Caliph ‘Umar (ra) will suffice in this matter. ‘Umar (ra) once said to Abu Bakr (ra), “O Abu Bakr! You can take all my pious deeds I have performed in all my life, and exchange them for one night out of your nights you spent with the holy Prophet (peace and blessings of Allah be upon him) in the Cave Hira, and one day out of your days you spent protecting the finality of the holy Prophet (peace and blessings of Allah be upon him).”
It must be put into perspective that on defending the finality of the holy Prophet (peace and blessings of Allah be upon him), Abu Bakr (ra) sacrificed twelve hundred Companions, whereas in the twenty three years of the holy Prophet’s life there were only two hundred and nine (in another narration two hundred and fifty nine) casualties on the Muslim side.
It was probably this very aspect that led Shaykh Muhammad Karam Shah (ra) to unsheathe the sword of his intellect against the Qadiyanis. Shaykh Muhammad Karam Shah (ra) in his renowned Tafsir Diya’ al-Qur’an has dealt with this issue in some depth whilst commenting on the verse;
“Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the seal of the prophets. And Allah has full knowledge of all things.” (33:40). Readers are urged to refer to volume 4, pages 65-78 of Tafsir Diya’ al-Qur’an.In 1988 the Qadiyanis appealed against the Pakistani Government to the Human Rights Commission of the United Nations, in Geneva, Switzerland. These Qadiyanis claimed that the Pakistani Government was taking away the rights of the Qadiyanis in Pakistan. So the Pakistani President, General Zia-ul-Haq, chose the most fit person for the job, Diya’ al-Ummat Justice Shaykh Muhammad Karam Shah al-Azhari (ra) to defend Pakistan and the entire Muslim World in general.
The following is a translation of the article written by Shaykh Muhammad Karam Shah (ra) titled ‘Fitna-e Mirza’iyyat awr Pakistan’ (Diya-e Haram Monthly Journal, October 1988). This article outlines all the events that took place during the days Shaykh Muhammad Karam Shah (ra) took up the stand to defend Islam from this satanic sect at the UN Commission on Human Rights.
‘Fitna-e Mirza’iyyat awr Pakistan’
By Diya’ al-Ummat, Justice Shaykh Muhammad Karam Shah al-Azhari (ra)
The Shari’ah Appellant Bench of the Supreme Court of Pakistan was holding a conference on 30th July 1988, in Lahore. During these days I received a phone call from the President of Pakistan General Zia-ul-Haq. He told me that UN Human Rights Commission had arranged a meeting at Geneva in August. There the Qadiyanis had spread great propaganda that in Pakistan they are being killed, being deprived of working, their places of worship are being destroyed and in general they were being deprived of their human rights.
The President ordered me to go to Geneva and represent Pakistan in this critical situation. At that time I had no experience in representing Pakistan in such meetings. At first, I thought to excuse myself and request the President to find someone more fitting to accomplish this task. But then I remembered the saying of my beloved Prophet (peace and blessings of Allah be upon him) in which he stated, “When a person demands a rank or a responsibility, and he is offered it, then Allah (the glorified) leaves this responsibility to the man's own abilities. But when a person is granted a responsibility without asking for it, then Allah (the glorified) helps and guides the person to the ways of success”.
I thought to myself that I had not asked for this responsibility nor would I ever think to demand such a responsibility but I have been told to take it up. Therefore, according to the saying of the beloved Prophet Muhammad (peace and blessings of Allah be upon him), Allah's help and guidance will be with me. If Allah's support is with me then all difficulties can be dealt with. I then put my trust in my Lord (the glorified) and decided to fulfil the desire of the President of Pakistan.
I returned to Bhera from Lahore on the 8th of August. I remained in Bhera on the 9th and 10th and made necessary arrangements for my long absence. I gave my friends guidance on how to continue my tasks in my absence.
I departed from Bhera on the 11th of August and arrived at the office of the Foreign Ministry and met with the concerned officials. At 1:30 am I departed for Geneva on Pakistan International Airlines (PIA). I had to wait for about two and a half hours in Frankfurt. I arrived in Geneva at 3 pm. Respected Sa‘id Dehlawi was at the airport. He took me to the Intercontinental room number 1020. I requested him to make me aware of the entire situation and the programs that were going to be held. He then handed over to me leaflets in which the Qadiyanis had made all sorts of baseless accusations against the Government of Pakistan and in general the people of Pakistan. These pamphlets were illustrated with photographs and were enough to have a great impact on a person unaware of the reality.
My envoy told me that Pakistan was not a member of the Human Rights Sub-Commission, therefore we cannot say anything nor can we reply to anyone’s remarks, but we have the right to participate by listening only. So I took the initiative to invite a few members at every lunch break, which used to be between 1 pm and 3 pm, and make them aware of the reality. We had no choice but to do this. My envoy promised me that he would try his utmost to invite members, so we could discuss the situation with them.
We had a leave on the weekend, so I decided to use this time wisely and study this subject thoroughly. On the following Monday, I participated in the meeting of the Sub-Commission. The Chairman of the meeting was Mr Bhandara, who was a representative of India.
Rows of chairs were placed in a semi-circle around the stage. The first row was for those who were helping and actually participating in the meeting. The third row was for those who were just allowed to listen; I was also in the third row. The last two rows were for the representatives of the non-governmental associations. I remained for a long while listening to the speeches.
At the one o clock lunch break we met with some members of the Sub-Commission and exchanged some views. The first meeting we held by inviting members was on Tuesday 16th of August 1988. In this meeting representatives of Egypt and Jordan were present. And in the evening we invited the representative of China for a dinner to discuss the current situation. These invitations continued until 25th August 1988. In the evening of the 25th we invited the Chairman Mr Bhandara and his wife to dinner. In these invitations our relationship with the members was very friendly and I tried my utmost to make them understand a few very significant points.
I explained to them, “The first thing you must understand is that the history of nations shows us that there are some reasons why nations separate. Amongst the most popular reasons are nationality, race, language, colour, etc. But according to the religion there is only one reason that separates nations. When a nation has a distinctive relationship with a prophet then a separate nation comes into existence.” I made them understand with some examples, “Take us Muslims for example, we believe in Prophet Moses (peace be upon him) as a lawgiver, Prophet and Messenger of Allah (the glorified). Similarly we also believe in Prophet Jesus (peace be upon him) as a performer of miracles, a Prophet and a mighty Messenger of Allah (the glorified). After believing in Prophet Moses (peace be upon him) and Prophet Jesus (peace be upon him) we are neither Jews nor Christians because our distinctive relationship is with Prophet Muhammad (peace and blessings of Allah be upon him), and for this reason we are Muslims and a different religion and nation.
“If there is a Christian amongst us I ask him that you also believe in Prophet Moses (peace be upon him) as a Prophet of God, but you are still not called Jews because your distinct relationship is with Prophet Jesus (peace be upon him). In the same way, a person was born in our country by the name of Mirza Ghulam Ahmad Qadiyani; he claimed to be a prophet. At this point we are not discussing whether his claim was true or false. Anyway he claimed prophethood, and some acknowledged him as a genuine prophet of God. Now those who believed in him had that same relationship with him that we Muslims have with Prophet Muhammad (peace and blessings of Allah be upon him), or Christians have with Prophet Jesus (peace be upon him), or Jews have with Prophet Moses (peace be upon him). Due to their special link with Mirza Ghulam Ahmad they are now a different religion and known as Mirza’is or Qadiyanis or Ahmadis. But the fact of the matter is that they have no link with Islam, even though they claim to be believers of Prophet Muhammad (peace and blessings of Allah be upon him). The way we don’t become followers of Prophet Moses (peace be upon him) by believing in him, similarly they don’t become followers of Prophet Muhammad (peace and blessings of Allah be upon him) by merely believing in him because their distinct relationship is with Mirza Ghulam Ahmad.
“I have just mentioned the names of Jesus and Moses (peace be upon them) as an example because they are two great Prophets of Allah (the glorified) and everyone is well aware of them. But in reality whoever has a special relationship with his Prophet he is a follower (Ummati) of that Prophet.
“The second thing one must understand is that Mirza Ghulam Ahmad himself began accusing Muslims, who didn’t accept him, of disbelief. It was Mirza himself who said that he who does not accept my prophethood is a disbeliever. He then ordered his followers not to pray with the Muslims, not to participate in funerals of Muslims even if they were great righteous and god-fearing people or even if they were children of the tender age of only six months. He then ordered his followers not to give their daughters in marriage to Muslims. He then stated that he who does not act according to the above commands, his name will be taken out of the list of his followers.
“The famous event must also not be forgotten that when the founder of Pakistan, Qa’id-e A‘zam Muhammad ‘Ali Jinnah passed away, hundreds of thousands of Muslims participated in his funeral. But Sir Zafrullah, who at the time was the foreign minister of Pakistan (and a Qadiyani), did not participate in the funeral of Qa’id-e A‘zam. When questioned by reporters he replied with great pride, “If Qa’id-e A‘zam was a Muslim then consider me as a Kafir (non-Muslim) foreign minister of a Muslim state. But if he was a Kafir then you must consider me as a Muslim foreign minister of a Kafir State.”
“I know you are well aware that the Qadiyanis have been declared a minority in Pakistan, but one thing I must emphasise is that Qadiyanis were not declared a minority by a gathering of religious leaders or scholars, but the law making assembly (A’in Saz Assembly) unanimously declared them a minority. They were declared a minority after months of research and after thoroughly examining the situation. This decision was not biased nor one sided but the leader of the Qadiyanis at that time, Mirza Nasir also participated in the meetings with his scholars. And at times great arguments took place between Mirza Nasir and the assembly. Finally, when Mirza Nasir stated the comment that “I believe Mirza Qadiyani is a prophet of Allah (the glorified) and he who does not have this belief I consider him a disbeliever.” It was then that all the assembly unanimously declared the Qadiyanis a minority. It also must be noted that when an agreement is made not by the majority but by the entire assembly then that agreement is considered a part of the law. The major reason this agreement was reached was due to the comment of Mirza Nasir himself who said that he who does not believe in Mirza Ghulam Ahmad as a prophet is amongst the non-believers.
“At present the population of Muslims in the entire world is around one billion (1,000,000,000) out of which 125,000 are Qadiyanis. According to the leader of the Qadiyanis it is only they who are Muslims and the rest of the population of real Muslims, 999 million 875 thousand (999,875,000), are now no longer Muslims because of his above mentioned statement. None can dare write, announce or think of such a comment but Mirza did not hesitate to do so.”
Another thing which I told the members was that the Qadiyanis claim that Pakistan is depriving them of their human rights, they are being killed, their places of worship being destroyed, they are not being allowed to work, etc. I would just like to say that the people of Pakistan are so open hearted – due to Islam – that in their country there are many minorities residing such as the Hindus, Christians and Zoroastrians, etc. Since the establishment of Pakistan till today there has been no disturbance in the country amongst these different religions. Never has any non-Muslim been deprived of life, or the right to earn, or even been looked at as something strange. So how can it be said that oppression is only being committed against Qadiyanis. Ask the Qadiyanis to specify a human right which is granted to a Pakistani and not to a Qadiyani.
For example, take the academic side. No Qadiyani is deprived from entering primary education, higher education, college education, technical education, post graduation, university education or any other type of education. This year many Qadiyanis have successfully completed education in medical colleges, engineering colleges, and other colleges and according to the law they have been assigned for various jobs. They are also allowed to participate in the competitive examinations; those who succeed are granted high posts.
As far as the governmental departments are concerned, the highest department is the Ministry of Defence. Qadiyanis also have job opportunities in this department and are working in different branches of the Ministry of Defence. The Department of Intelligence is also one of the most important departments in Pakistan, and Qadiyanis are also working in fundamental posts of the Intelligence. Qadiyanis are also working in the Foreign Ministry. They are also running many mills and factories and have numerous acres of agricultural land. They are also successfully running their businesses in very famous areas of Pakistan. I do not understand what right are we depriving them of that is being granted to a Pakistani? Yes, there is one thing strange which is that these Qadiyanis are spreading rumours about Pakistan and trying to prove that it is a corrupt country. They don’t understand that by bringing their own country down they are cutting the roots of that tree which gives them shade and comfort and whose fruits give them delight. Wherever you see these unthankful people in the world you will see them talking ill of Pakistan, but instead of all this Pakistan is still granting them their rights. No individual of Pakistan can dare go abroad and backbite about his country, but these people not only backbite about Pakistan but also enjoy this evil act.
During this conversation one person said to me that these people (Qadiyanis) decorate themselves with the badge of the creed of Islam (bearing witness to the oneness of Allah (the glorified) and the prophethood of Muhammad (peace and blessings of Allah be upon him) but you not only disallow them from wearing it but snatch it and voice your anger against them. This proves in a way you are depriving them of their right to believe in what they want to believe in.
I replied to him by saying that indeed we cannot endure them wearing these badges and we have a valid reason for that. Mirza Qadiyani has written in his books regarding the following verse of the holy Qur’an;
“Muhammad is the messenger of Allah; and those who are with him are strong against unbelievers, (but) compassionate amongst each other” (48:29)
By the words ‘Muhammadur Rasulullah’ (Muhammad is the messenger of Allah), it is not meant that person who was named Muhammad by his grandfather and who is known by this name since fourteen hundred years by his friends, enemies, his believers and by those who don’t believe in him. Mirza Qadiyani writes in his books that this Muhammad means Mirza Ghulam Ahmad. What can be more deceitful! We believe the holy Qur’an to be the word of Allah (the glorified) and guidance for mankind; no one has the right to justify any meaning of the holy Qur’an to meet his desire. Why shouldn’t our hearts be hurt by such comments, if a minority has rights then does the majority have no rights? If hurting the feelings of a minority is a sin then tell me is hurting the feelings of the majority an act of virtue?
After writing this verse Mirza Qadiyani takes a wrong meaning to justify the verse according to his own desire, it is this very reason why we cannot endure their mere proclamation of the creed of Islam. After erasing the name of our beloved Prophet (peace and blessings of Allah be upon him) he puts himself in that position, whilst we don’t even consider him to be a Muslim.
During this conversation my envoy Sa‘id Dehlawi was throughout helping me in getting the right message across. Whenever I felt the need he would explain my comments to them very eloquently.
One benefit our country gained by these conversations of mine, was that in the previous years members of the Human Rights Commission openly took the side of the Qadiyanis against Pakistan, but this year by the grace of Allah (the glorified) no member has said one word against Pakistan or the Muslims.
Anyway, on the 17th of August I received shocking news that disheartened me a great deal. At six o clock after finishing my work I laid on my bed when I heard the telephone ring. I picked up the receiver and recognized that it was Sa‘id Dehlawi. I couldn’t understand exactly what he was saying, probably due to how much he himself too was in pain, but finally in grief, he told me that General Zia-ul-Haq’s plane had crashed. At that time I was in a state that cannot be expressed by words. I felt I had to return to my homeland, Pakistan. But then my heart testified to the reality that the reason I came here has not yet been accomplished and to leave the issue unsettled before completing it is not bravery. I tried to overcome all feelings and decided to stay and complete my obligation.
It was Saturday when I was alone in the room of my hotel. I read in the newspaper that the funeral service of President Zia-ul-Haq was going to take place at 2 pm that day. When it was eleven o clock I looked at my watch and thought it would be two o clock in Pakistan, maybe they might show the funeral service on the television. When I switched on the television I saw the scene that shocked my heart. The soldiers of the Pakistani Army were carrying the coffin of their martyred General. For one hour the channels of Switzerland broadcasted the funeral procession. I thought to myself there was a time when the world would shiver upon hearing the voice of President Zia-ul-Haq, but now he is laid in his final resting place, under the earth. I will never forget those tears that were shed on his funeral and those eyes that for hours were shedding tears on his demise. May Allah (the glorified) have mercy on him and those martyred with him. The scene of his funeral service will never be forgotten, it was as though an ocean of people were present to show their respects. People covered all fields, surrounding mountains and the roads around Faysal Mosque, a crowd of people were also seen on the roof of the mosque. The sadness on the faces of the nation of Pakistan was inexpressible. Everyone, in a state of humbleness, was asking forgiveness from Allah (the glorified) for the martyred President of Pakistan.
In a mosque in Geneva an Isal-e Thawab gathering was held in remembrance of the martyred President, after ‘Asr prayer. I arrived at that Mosque before ‘Asr prayer. Numerous people from the Pakistani Embassy, other departments and Pakistanis in general attended the gathering. Everyone participated by reciting the glorious Qur’an and salutations on the Prophet (peace and blessings of Allah be upon him), sending the reward of what they had recited to the soul of the President and those who were martyred with him. Everyone was in a shocked state and it was heard from them, “Today we have been orphaned for our father has departed from us.” Everyone was expressing his grief according to his own state.
The following weekend was a holiday for the Commission, and on Monday the meeting was held again. At first respects were delivered to the martyred President and sadness of the event was expressed. We all stood for a minute’s silence in showing our condolence to the late President.
It was Friday the 26th of August when I asked my envoy that if my presence was still required I will stay here; otherwise I would prefer returning to Pakistan. He replied that there will be no need for my stay if I wished I could return, and that now the members of the Sub-Commission will undertake a private meeting and discuss all the arguments that have been put forward by us and others, and arise to a decision in which we cannot interfere, therefore if you desire you can leave. So, on that Friday I took the 6:30 pm flight to Frankfurt, Germany.
Frankfurt is a famous city of Germany and also has a famous airport. It is here where Sahibzada ‘Abid Husayn, a graduate of Dar al-‘Ulum al-Muhammadiyyah al-Ghawthiyyah (DMG Bhera), has been fulfilling his duties as an Imam for the past two years. He requested me to visit him which I accepted with pleasure. He welcomed me at the airport with his friends. Firstly, we went to the Pak Dar al-Islam Mosque where we offered our Maghrib prayer.
People began coming to visit me. Sahibzada ‘Abid told me that some Qadiyanis know that I am here and they wish to talk to me. I told him to tell them to come after the next ‘Asr prayer.
After resting at night, we woke up to perform Fajr prayer after which we had breakfast. We then decided to tour around some famous places in Germany. About sixty kilometres away, beside a river there is a beautiful town, I don’t remember the name. But at the peak of the mountain there is a monument, from which there are metal lines that electrically pull carriages. These carriages can hold up to four people. After reaching the top of the mountain and viewing the scenery they then come back to the bottom by the empty carriages. The distance from the bottom to the top of the mountain is approximately two kilometres. At the foot of the mountain there was a beautiful vineyard. The plants of grapes were planted in rows which were about two feet apart, and between each row was a wire to strengthen the plants. The vineyard was full of greenery and beside the vineyard there was the seaport. On the other side of the sea were more vineyards which were spread over a vast area of land and were cultivated with great skill. It was evident that great care had been taken on growing these plants. In general the entire scene was very attractive and eye-catching.
We also went to the peak of the mountain by the electrical carriages. When we got to the top of the mountain by the electrical carriages we saw a solid platform on which was the statue of one of the companions of Christ. Beneath this was a portrait of the emperor William who was on a horse and amidst his army. We stayed there for a while looking at these portraits, then took an empty carriage to the bottom of the mountain. We had left our car at some distance and walked till we reached it, we then headed towards Frankfurt.
Wherever we had the opportunity to visit we realized one thing that the roads of Germany are very smooth and comfortable. There are separate lanes, three for going and three for coming. The land there seems very fertile, and there is no need for irrigation because there is plenty of rain and in every season all types of crops can be grown and harvested. There is also a special system for trees, large areas of lands are allocated for growing trees and on both sides of the roads trees are visible comforting people with their shade. We also saw the beauty of nature whilst travelling through the villages of Germany. We arrived at our destination at about 2 pm. After having dinner, performing Zuhr prayer and taking rest for a while, we prayed ‘Asr prayer at 6:30 pm and began our wait for the Qadiyanis.
At about 6:45 pm the first two Qadiyanis arrived, and then another three arrived until they were around ten. We invited them and gave them a chance to speak. One of them stretched his hand to me and handed some pamphlets to me, and said, “Our Imam has challenged you to a Mubahalah, do you accept?” (Mubahalah is a solemn meeting in which both sides, after summoning their men, women and children, earnestly pray to Allah (the glorified) to invoke curse on those who lie). I replied to them by saying, “Are you unaware of the fact that we have accepted his challenge, and our acceptance was published on the front pages of newspapers. We have specified the night of the twelfth of Rabi‘ al-Awwal, and your Mirza Sb has said that he will come to the Minar-e Pakistan in Lahore on this night.” The Qadiyanis then replied, “Our Mirza Sb doesn’t need to come there, he will pray from home and you also pray from home.”
I replied by saying, “You used the word Mubahalah whilst challenging us, this is a Qur’anic terminology and therefore it will have to be acted upon according to the way of the glorious Qur’an. When the Christians of Najran (Yemen) came to the beloved Prophet Muhammad (peace and blessings of Allah be upon him) and began discussing their belief of Trinity, the Holy Prophet (peace and blessings of Allah be upon him) presented arguments against their belief and in proof of the Oneness of God. But these Christians were staunch in their belief and didn’t accept what the Prophet of Allah (peace and blessings of Allah be upon him) was telling them. It was at this time that Allah (the glorified) commanded His Prophet (peace and blessings of Allah be upon him) to perform Mubahalah, and its explanation is in the following verse;
“Come! Let us gather together our sons and your sons, our women and your women, ourselves and yourselves; then let us earnestly pray, and invoke the curse of Allah on those who lie.” (3:61).
It is most evident from this verse that Mubahalah is when the two parties get together with their families and relatives then earnestly pray to Allah (the glorified) to invoke curse on whoever lies. This is the true meaning of Mubahalah if your Mirza Sb was not up in fulfilling the entire requirements of a Mubahalah then why did he use the word Mubahalah.”
They then told me that his life would be in danger if he came in public. I told them, “The one who is right in his claim is never worried about his life in spreading the truth. Did Abraham (peace be upon him) stop his preaching due to the fear of the fire of Namrud? Did not Moses (peace be upon him) raise the words of truth in front of a tyrant like the Pharaoh?”
These unfortunate people were very stonehearted and kept on insisting that you pray from your house and Mirza Sb will pray from his home. I tried my utmost to make them understand that their Mirza Tahir had used the word Mubahalah, before using this word he should have thought about its meaning and if he couldn’t undertake all the requirements of a Mubahalah then it would have been better for him to keep quiet, or use some other word. These people had nothing to say and became silent. After sitting for a while they departed.
On the following Sunday, after Zuhr prayer, a great conference was held in which this humble servant of Allah delivered a lecture in refutation of the Qadiyanis, duration of which was over two hours. By the grace and bounty of the Omnipresent Allah (the glorified), I am satisfied that the audience would have benefited a lot from my speech, and many doubts would have been erased from the minds of Muslims, which the cunning Qadiyanis were easily spreading.
On the 29th of August, 1988, at 11:30 pm I departed from Frankfurt for Jeddah. The aeroplane arrived at Jeddah airport. Hakim Nazir Ahmad, Gul Ahmad Khan and Haji Mehr Muhammad Siddiq welcomed me. I spent the night at honourable Gul Ahmad Khan’s house. After Fajr prayer we had breakfast, Haji Mehr and I went to Makkah Mukarramah and performed ‘Umrah. We stayed in Makkah for the next two days. I also performed an ‘Umrah for the Isal-e Thawab of the late President Zia-ul-Haq (ra).
We departed from Makkah on Wednesday and headed towards Madinah Munawwarah. It was a few minutes past twelve o clock when we were blessed to arrive in this glorious land, whose stones and pebbles are spiritually more resplendent than the moon and stars. We spent the following Thursday, Friday and Saturday night in the land of the Beloved of Allah (peace and blessings of Allah be upon him). We visited the historical sites of this holy land and the feelings on remembering the glorious events of this land, cannot be put into words, and only those people may enjoy the feeling who have experienced the thrill of visiting these holy places.
Brother Ghulam Rasul took us back to Makkah, and we performed another ‘Umrah. Then for the final time I kissed the covering of the Ka‘bah and headed towards Jeddah. I departed from Jeddah on the PIA flight and arrived at Karachi. From there I took the flight for Islamabad and arrived there at 6 am.
After arriving at my house, the first thing I did was to ring my envoy in Iran to find out what decision had been made, coincidently I got through straight away. When he found out that it was I on the telephone he burst out with the words “Congratulations! Congratulations!” He told me that by the grace and blessings of Allah (the glorified), Pakistan had gained an outstanding result in this great fight for the prevalence of truth. After hearing this joyful news I thanked my Great Creator who had bestowed upon His meagre servant this great blessing.
Even after this great news there was still some grief in my heart, only if the great personality, who chose me for this job, President Zia-ul-Haq could hear this joyous news from my lips. But he wore the robe of martyrdom and went into the presence of his Lord before I could see him again. I immediately decided to go to his grave, I presented the ‘Umrah as Isal-e Thawab to his soul and said, “The reason you had sent me to Geneva, Allah (the glorified) has given us outstanding success in that matter.” The martyred President definitely did hear my words and his soul must also have been in a great state of joy. May Allah (the glorified) have mercy on him, on his brothers and on all Muslims till the Day of Resurrection, Amin.
This article was translated by Zulfqar Haider Pirzada al-Azhari (July 2002). The original article was first published in the Diya-e Haram Monthly Journal, October 1988.
The Gnostic of Siyal; Shaykh al-Islam wa'l-Muslimeen, Khawaja Muhammad Qamar al-Din (1324-1401 AH / 1906-1981 CE)
Written by محبوب حسين الأزهرى
The nineteenth century was a century of great pain and affliction for Muslims residing in the Indian subcontinent. The wide and expansive Muslim empire of India had been divided into numerous smaller states. The ruler of each individual state had become absent-minded and distracted due to his own personal importance to such an extent that he was neither saddened at the state of his community nor was he upset at his nation meeting its own downfall. The Muslims were now fighting amongst each other. The city of Delhi – which was for centuries the main centre of the Islamic state in India – due to the inability of its sovereigns, was now losing its influence and authority. More grievous than this was the state of the believer’s connection and relationship with his merciful Lord and his affectionate Murshid, which was now becoming more and more weak. Various innovations concerning doctrine and practice had enervated the Islamic society. Mosques were deserted, religious schools were unlighted and khanqahs – where once lion-hearted friends of Allah (most high) used to sit – were now at the disposal of artificial unorthodox mendicants and dauntless persons completely lacking the reality of Islam.
Faces enlightened with the light of ma‘rifa and foreheads refulgent from the signs of prostrations were seldom seen. Fountains were drying up that saturated the sown-field of life. Stars began disappearing one-by-one that guided the lost travellers in the wilderness of life towards their true destination.
Consider for yourself, a place where rulers remain preoccupied day and night in conspiracies to overcome and defeat one another, where the general populace day-by-day becomes distanced from its source and origin of life; in such a place what more could be expected and hoped for other than public dishonour, adversity, decline and downfall. That nation despite its smallness in number had ruled over such a vast country for centuries purely due to the might of its good practice, today those qualities of this nation had become a story and fable of the past. The end result of this was that on a certain evening during the year 1857 the sun of this Islamic rule set and disappeared. Every brick of the palaces was destroyed; palaces in which resided a people who had forgotten their Creator, whose days and nights were spent in luxury and gaiety and in whose courts gatherings of carousing, dance and music were always taking place. Foreigners who had now come from a distance of six thousand miles had mercilessly slaughtered these people who had rebelled against their own Creator. Learned scholars were hanged. Religious schools were locked. Precious rarities of knowledge and wisdom were set alight. The common Muslim had become bound in the chains of double slavery; to the British and to the Hindus.
The darkness of despair had spread everywhere. No ray of hope could be seen appearing from any corner. People had understood that the light of Islam would never be lit in this country ever again. The presence of the Muslims would be erased from the history of this country just like a mistaken letter.
The mercy of Allah (most high) manifests itself in many unique ways. When despair and dismay tighten their noose from all sides, when deprivations snatch away even the longing of staying alive from the heart; at exactly that moment Allah’s mercy prepares for the rising of such a sun that becomes a means of prospering the very dark night with a joyous morning. It confers brilliance and splendour to its rays. Upon observing its magnificence the entire world is left in a state of utter astonishment and bewilderment.
Allah (most high) had chosen a village – whose name was not even known to anyone – in the district of Shah Pur in Punjab to be the birthplace of a favoured and accepted servant. In the small settlement of Siyal, such a lamp of ma‘rifa shined in the house of Mian Muhammad Yar (Allah have mercy upon him) who illuminated this dark night of sadness and despondence. Within the multitude of thick trees were a few underdeveloped dwellings. A fortunate person was born in them who awakened the sleeping fate of a world and corrected the deteriorating destinies of hundreds of thousands. The parents selected the name Shams al-Din for their newborn son. Allah’s mercy honoured him with the station of Shams al-‘Arifin. All those who would come to his astana ‘aliya would return back with the ample passion of remembering Allah (most high), following the Prophetic Practice (sunna) and the prime resolve of waving the flag of Islam high up again. Within a few years, a net of such khanqahs was spread throughout the country where preparations were made to lead the persons, unmindful of themselves, towards the position and station of self-knowing and God-knowing servants of Allah (most high). By observing and pondering over the achievements – of reviving the religion and stitching together the dispersed nation – granted by Allah (most high) to this pure personality; the reminiscence of the wanders of the awliya’ of the past is refreshed.
After Khawaja Shams al-‘Arifin, his great son, Khawaja Muhammad Din, adorningly sat upon the spiritual seat as a beauteous embodiment of the qualities of his noble father. He gave this movement of his noble father further strength and energy. This chain of faqr and darwayshi gradually spreading through major cities reached the very distanced and isolated villages that were situated in mountains and deserts.
After Khawaja Muhammad Din, his son, Khawaja Diya’ al-Din, beautified and enhanced not only the khanqah of Siyal Sharif and not only the Chishti Nizami Sufi Order but also all orders of faqr and darwayshi. In this era, the collective struggle against the sway of the British and the domination of the non-Muslims began. This lion-hearted struggler, who throughout his life challenged the foreign rulers in every field, departed from this world at the age of merely forty five years. Allah (most high) favoured Khawaja Diya’ al-Din’s sincerity in such a manner that He granted him a great and unique son; Shaykh al-Islam Khawaja Muhammad Qamar al-Din Siyalwi. For three quarters of a century, Shaykh al-Islam Khawaja Muhammad Qamar al-Din shined above the horizon of life as a full moon spreading light and defeating every form of darkness. At his departure, the entire community is tearful. His obedient followers are manifesting their humble prayers and paying their respects in numerous ways. The special edition of Diya-e Haram Monthly Journal is also a humble beam from this chain of humble prayers.
What aspect of this personality, attributed with all great attributes, should be mentioned and what should not be mentioned in order to be content? This period is very testing of patience for the rose-gatherer in this rose-garden of beauty and perfection.
The physical beauty that Allah (most high) granted Khawaja Muhammad Qamar al-Din, we cannot find any match for it anywhere. Gracious face, high nose, shining gazelle-like eyes, broadness of the fortunate forehead, thickness of the blessed beard and shining tresses would capture the gaze and the heart. Despite the graces of beauty, such a reflection of Allah’s majesty remained resplendent upon the face that no courage to speak in the holy presence remained.
When Khawaja Qamar al-Din’s age was four years, four months and ten days, Khawaja Diya’ al-Din enrolled him to memorise the Qur’an in the class of Hafiz Karim Bakhsh. He very quickly memorised the Qur’an in a short span of time. Following that, capable teachers taught him Persian and Arabic etymology and syntax with much joy and hardwork and this capable student accepted all that he was taught with much joy and enthusiasm. When he was very young and was reading the Kanz al-Daqa’iq, during this time he wrote a commentary on a difficult issue within the Kanz al-Daqa’iq in the Arabic language. After seeing it, great learned scholars were left amazed. This written piece caused a greater sense of enhancing the education and upbringing of this student in the heart of his father; Khawaja Diya’ al-Din. As a result, he looked towards a distinguished scholar from the Khayr Abadi family of knowledge and wisdom, Maulana Mu’in al-Din Ajmayri. At that time, he was the principal teacher at Madrasa ‘Uthmaniyya Dar al-Khayr in Ajmayr (India) and so for some time, Khawaja Diya’ al-Din sent his beloved son to Ajmayr in pursuit of education. Later on, Maulana Ajmayri was brought from Ajmayr to Siyal and Khawaja Qamar al-Din continued acquiring knowledge from him. A student of Maulana Ajmayri, Maulana Muhammad Husayn, also began teaching in Siyal at Dar al-‘Ulum Diya’ Shams al-Islam. Khawaja Qamar al-Din studied philosophy and logic with Maulana Muhammad Din Badhwi. Khawaja Qamar al-Din completed these various sciences and disciplines from these learned scholars. He also completed the Dawra Hadith with Maulana Ajmayri, who consequently bestowed the sanad and ijaza of hadith narration to him.
During the student years, signs of aptitude and a genius could be seen in the personality of Khawaja Qamar al-Din. Allah (most high) granted him such an ability and intellect that he would be able to solve difficult issues with much ease. The memory was so strong that whatever he learnt once was never forgotten. He was a mountain of piety and steadfastness, unyielding and resolute amidst any esoteric passion or exoteric adverse circumstances. His eyes and gaze always remained modestly low looking at the ground before him. The passion for passing on the message of truth was embedded within him from a young age. He would go to every house and encourage people to offer their prayers and whoever would be lazy in performing the prayer, he would show his disappointment.
The number of those associated with the astana ‘aliya of Siyal Sharif is countless and are spread throughout the country of Pakistan. Offering guidance in religious and worldly affairs was Khawaja Qamar al-Din’s duty. Consider for yourself, to whom different people from different tribes and areas would come daily, what would be the state of his busy schedules. It was Khawaja Qamar al-Din’s duty to have arrangements in place for their food and drink and a place to stay. Furthermore, various forms of supererogatory worship and daily waza’if were part of his norm. Whenever, he would begin to perform his salat, that scene was worth seeing. A state of istighraq and deep involvement would be surrounding him. When he would stand it was awe-inspiring, when he would go into ruku‘ it was graceful and when he would prostrate it would seem as if he would not get up due to the pleasure he was feeling in prostrating to his Lord. Even when he would sit in tashah-hud position it was unique. My sinful eyes have not seen anyone perform salat in this manner. His wazifa was less by means of a tasbih as he was always absorbed in the dhikr of Allah (most high) with his heart and soul. And this state was not only during salat but remained at all times.
There was always plenty of baraka from Allah (most high) in the langarkhana at the astana ‘aliya of Siyal Sharif. Day and night hundreds of guests were provided with meals. Khawaja Qamar al-Din never had the desire to accumulate wealth; whatever came was quickly spent. During the era of Yahya Khan, when the government had announced that by a certain date all five hundred rupee notes and all one hundred rupee notes must be returned in order to thwart and control the black market trade, everyone was suddenly worried and day and night frantically pursued the exchange of their notes. Respected Khawaja Qamar al-Din told me personally that at that time he only possessed eight anahs in his pocket and hence he was not worried in the least. The servants of Allah (most high) not only keep their hearts but also their pockets free and pure from wealth.
Whenever a religious or national movement rose in the country and a need for personal and financial sacrifice was felt, this servant of Allah (most high) attributed with all his pure and unconditional devotion was always seen at the forefront. His struggle was not limited to merely a physical one but through the medium of his tongue and pen, he remained preoccupied throughout his life in raising high the banner of truth. If falsity raised its head in any form and in any corner of the state, the valor of Khawaja Qamar al-Din fell heavily upon it.
During the British era, a wave of tribulations flooded the land. Somewhere pseudo-missionaries of Christianity pelted the veracity of Islam with their arrows of taunt and insult. Somewhere the mischief of rejecting the finality of prophethood (inkar khatm al-nubuwwa) occurred, and in someplace else rambles of those insulting the status of prophethood cropped up. Somewhere organised conspiracies of disrespect towards the Prophetic Companions (sahaba) transpired, and in someplace else impudence towards the greatness and dignity of the respected Prophetic Household (ahl al-bayt) ensued. In short, this beloved servant of the chosen Messenger (peace and blessings of Allah be upon him) of Allah (most high) fought with all. He put up a bold front and with the help of Allah (most high) forced all to experience a divulging defeat.
When the movement began for the independence of India, the Congress was at the forefront whose leadership was in the hands of some prejudiced and narrow-minded Hindus. However, the deceit of the main Hindu leaders had allured many Muslims to their tune and to raise their same voice. Many Muslim scholars, leaders and the learned had become devotees of Indian nationality and stood side by side with the Hindu leaders. At that moment Qa’id A‘zam Muhammad ‘Ali Jinnah demanded the formation of Pakistan. Khawaja Qamar al-Din – through his light of firasat – perceived the truth of Qa’id A‘zam’s position whilst great intellectuals of that time could not decide whether the claim of Qa’id A‘zam had any acceptance or weight in it or not, or whether it is practicable or not. Khawaja Qamar al-Din, with firm resolve and certainty, announced his assistance and loyalty to Qa’id A‘zam in the struggle to acquire Pakistan. History testifies that this man of truth, whatever step he took he did not stop until he reached his desired destination and objective.
The pursuing of a referendum in the province of Sarhad was much dangerous as the Khan Brothers had great influence and power here and they were blind devotees of Gandhi. The Red Shirts movement was accepted here to such an extent that in every town and village of the Sarhad province, red flags were waving. If in this referendum the Muslim League was defeated then the dream of Pakistan would have become dispersed and diminished before any interpretation could be given. The bravery of the people who paved the way for the success of the Muslim community in Sarhad, without a doubt at the front of this group, you would clearly see the shining face of Khawaja Qamar al-Din.
After Pakistan came into existence, for a long time it remained in a dilemma of life and death. Those people, who were granted the responsibility of its premiership, increased the difficulties of this new state as a result of their incompetence or their criminal defalcation. However, 1970 was a period of far more anxiety and worry for the Muslim nation. At that time such a movement began here that rose purely with the tenacity of making socialism the modus operandi of the country and not Islam. Though, all the previous rulers that came did not present any worthwhile service for the implementation of nizam Mustafa (way of the Chosen One), and even if they took a step towards this direction it was with great dissatisfaction. However, this particular time-period brought within its embrace an uproarious and troublesome doomsday.
The impostures of Bhutto had impressed the imprints of socialism in the minds of the nation to such an extent that slogans of death to Islam could be heard on common roads. There was a fear that in this country which was attained by the blood of hundreds of thousands of martyrs and by the sacrifices of their prime of youth for the sake of Islam, now the system of Marx and Lenin may be enforced.
The slogans of Bhutto’s comrades were very thunderous and vociferous creating an overwhelming, subdued and fearful atmosphere. Great politicians were under the mandible of the regime. Many scholars of the gown and turban were assisting Bhutto by sowing the seeds of socialism in this home of Islam. In this atmosphere of fear and terror, dread and despair, a voice called out, “Pakistan will become the burial ground of socialism.” The entire nation was startled and friends and foes were left amazed at the courage and bravery of the one shouting this slogan. They began rubbing their eyes and were anxious to see the face of this person who caused a commotion throughout the country with his sublimely enchanting call.
Who was making this call and who was shouting this slogan? He was none other than the leader of us Sunnis, the murshid of us Chishtis, Khawaja Muhammad Qamar al-Din Siyalwi. This call acted as the horn of Israfil and the sleeping nation woke up. It was only a case of this awakening that the burst of those slogans of falsity ended and that spell was broken which had engulfed the entire nation and especially the youthful generation in a bad way. In such a fragile period, when the leadership of Jam‘iyyat ‘Ulama’i Pakistan (JUP) and the flag of Islam’s greatness came in to the hands of this determined man of truth from the family of Shams al-‘Arifin, the tables were turned and the ambitions of Bhutto and his followers were turned to dust that desired to empty this land from Islam and make it a centre for socialism.
The servants of the Chosen One (peace and blessings of Allah be upon him) were first pitted against the British rule, then were tested against the Hindus and then internal troubles seized their attention and focus. During this period, the fitna of the Ahmadiyya Movement (Mirza’iyyat, Qadiyaniyyat) fearless of any form of hindrance kept on spreading its tentacles and strengthening its foundations. They had found plenty of time to organise their resources and formalise their conspiracies. Their people had already taken positions within the civil courts and during this time they also stabilised their positions in the military; in the land, naval and air forces. This was to such an extent that an Ahmadi, Zafar Chaudhry, was successful in becoming the Chief of the Pakistan Air Force. He had developed such courage that in the month of December during their six day conference in Rabwah, he ordered the Pakistan Air Force to pay respect to his false prophet.
They had the hope that in one leap they would be able to capture the premiership of Pakistan. In order to protect the nation of His Beloved (peace and blessings of Allah be upon him) from the dangerous conspiracies of these stooges of foreigners and enemies of Islam and the Muslims, Allah (most high) caused a small incident that took place at the railway station in Rabwah to be the means for this rescue. Following this incident, the movement of khatm al-nubuwwa (finality of prophethood) spread to all corners of the country. This eventually led to the government being forced to declare the Ahmadis a non-Muslim minority. In this time, the brave and leading role that Shaykh al-Islam Khawaja Qamar al-Din played is evident and not in need of further explanation.
Khawaja Qamar al-Din’s services during the nizam Mustafa movement shall forever remain luminous and glittering.
It was the fourteenth of Ramadan (1401 AH / 1981 CE), the day was Friday and every corner of the astana ‘aliya of Siyal Sharif was overcrowded due to the sheer number of visitors. Khawaja Qamar al-Din prayed the Salat al-Jumu‘a in his mosque and said farewell to all his servants and followers with abundant prayers. On this day, he opened his fast at his home with his family contrary to his normal practice. He spent the night in Siyal Sharif. The son of Sahibzada Ghulam Nasir al-Din had been in Lahore under medical treatment. A programme was made to go to Lahore to enquire about his health. After eating the predawn meal of suhur, Khawaja Qamar al-Din paid his respects at the shrine of Shams al-‘Arifin and after offering prayers began the last journey of his life.
About a few miles from Sargodha, on the Sargodha Lahore Road is a bridge of Chack Eleven. The lifelong driver of Khawaja Qamar al-Din, Ghulam Haider – who had been driving for his murshid for forty five years – was driving the car. It was seven in the morning and the sun had risen, there was light everywhere. From in front of the Chack Eleven Bridge, Ghulam Haider saw a lorry coming towards him. The lorry was coming from the wrong direction, the careful driver just as before moved the car further left, however the lorry did not correct its direction. To this, Ghulam Haider took the car off-road. However, the lorry driver did not control his lorry. Suddenly a thunderous accident occurred that completely destroyed the car. The driver, Ghulam Haider, died on the spot offering the sacrifice of his life at the feet of his Shaykh.
Another servant, Allah Bakhsh, who was due to get married a few days after, was sitting on the back seat. He was also crowned with the crown of martyrdom. The other two companions, Haji Muhammad Nawaz – who was a close servant to Khawaja Qamar al-Din – his arm was broken and the fourth companion, Muhammad Aslam, was severely injured.
Khawaja Qamar al-Din was sitting on the front passenger seat next to the driver. After hearing the noise of this collision, people from all around gathered. Khawaja Qamar al-Din was taken out and the ankle-bone of his right leg was fractured. The blessed face and other parts of the body seemed completely fine. When he was taken out of the vehicle and sat down, a person came forward and offered water. Khawaja Qamar al-Din refused to drink and stated, “I am fasting.” Then he was laid on a bedstead and taken to Sargodha District Hospital on the back of a van.
The news of this painful tragedy spread like wild-fire in all directions. Crowds and crowds began to gather at the hospital.
We, at Bhera, were informed in the evening of this accident; however, the giver of this news also told us that Khawaja Qamar al-Din was fine and well. The next day early in the morning, I along with my relatives went to Sargodha to enquire of his state and health. At that moment, the doctors were dressing his wounds. The entire grounds of the hospital were filled with devotees and followers. Everyone’s tongues were uttering words of gratitude, for Allah (most high) had protected and saved their kind leader from this severe accident.
We were all so happy that the arrow of fate was mistaken. However, fate itself was smiling at our naivety. For two days, Khawaja Qamar al-Din remained under medical treatment at Sargodha District Hospital. When the President of Pakistan, General Muhammad Zia-ul-Haq heard of this tragedy, he became restless. Every ten to fifteen minutes, he himself was phoning the hospital to find out about the state of Khawaja Qamar al-Din and he kept on emphasising to the doctors that there must be no shortfall in his medical treatment.
On the seventeenth of Ramadan, the doctors advised that for further treatment Khawaja Qamar al-Din must be taken to CMH (Combined Military Hospital) in Lahore. Eventually, he was taken there and when the doctors saw the colour of his fingernails, they became worried and said, “You have come late.” Despite the great efforts of the doctors at CMH Lahore, the decree of Allah (most high) had been fulfilled and that great personality, who spread light shining as the full moon above the horizon of life for a quarter of a century, became concealed from our eyes, left this temporary world and was honoured to present himself in the eternal court of his true Beloved. Inna lillahi wa inna ilayhi raji’un.
Time remained preoccupied in search for such a leader in order to enlighten its night of sorrow, but, this struggle did not bear any fruit. The Muslim nation will always keep the memory of this leader close to their hearts who guided it with great courage during every type of difficulty and calamity. The circles of disciples and followers will always remain restless for a glimpse of the luminous face of their Shaykh.
The one who always loved and was affectionate towards students, who recognised the status and positions of the scholars, who fulfilled the rights of the respect and honour of the Prophetic Household, the protector of the dignity of the Prophetic Companions, the grieved lover of the beauty of Muhammad (peace and blessings of Allah be upon him), the one who would not be distanced from the remembrance of Allah (most high) for a moment, the light of the eyes of the people of the heart, the guide of the people of wisdom and intellect, the leader of the caravan of love and affection, the Shaykh of Islam and the Muslims, Khawaja Muhammad Qamar al-Din (Allah be well pleased with him); outwardly, he is hidden and concealed from our eyes, however, the lamps of his devotion and love will always shine.
The article has been adapted from two articles written by Diya’ al-Ummat, Justice Shaykh Muhammad Karam Shah al-Azhari (ra) about Shaykh al-Islam Khawaja Muhammad Qamar al-Din Siyalwi (ra). The first was written and published in Diya-e Haram Monthly Journal in August 1981 and the second in September 1981.
THE HEALTHY MIND is enamoured to such people who are pure and abstemious, whose entire life is dedicated to a great cause, whose presence is an origin of blessings and virtues, whose self is clean from vileness such as egotism, jealousy, selfishness, etc., who appear upon the horizon of life as the illuminant sun and the luminous moon. Every moment of their hired out life is spent in the solicitude of the human race. When they eventually leave from here, they leave behind them, as a remembrance, such influence and ideas that become a beacon of light for generations to come.
However, when derangement captures the mind, perversity captures the vision, enmity captures the thought, then those people become a centre of its interest, but rather devotion, who are an embodiment of pride and arrogance, who become so blind by the pseudo-passion of leadership that they feel no hesitation in abandoning the decrees of justice and equity. They do not even abstain from ambuscading the nation’s freedom and sense of honour. They appear as a storm of oppression and tyranny, and wherever they pass by create misery and ruin.
The insubordination (fitna) of the Kharijiyya, for many centuries has been falling as lightening upon the peaceful and cheerful nature of this nation. With its mischief making, it kept alight the flame of war and dispute, ravage and killing. In the end, upon the intellectual front the divine scholars defeated them and upon the war front the stone-splitting sword of the Muslim soldiers forced them to surrender their arms. Today, the same insubordination is once again rising up but this time their disciples and followers are two steps ahead of their predecessors. Previously the Khawarij were repugnant towards Sayyiduna ‘Ali (Allah be pleased with him) and his pure family and at the same time they were extremely hostile towards Yazid and those who shared the same thought. But, today’s Khawarij are straining every nerve to prove that Yazid was a rightful Caliph, a Muslim warrior and a great hero of this nation. Behind this covering, there is a strong sentiment of diminishing the status of the Ahl al-Bayt especially the great Imam, Sayyiduna Husayn (Allah be pleased with him).
This movement, with regards to its effects and consequences, is dangerous beyond description. Up till today, it has been the state that whenever a tyrannical and despotic ruler is appointed over us, without giving any concern to the contrariness of the situation, by remembering the model of Shabbir (The appellation given to Imam Husayn) and by becoming carefree of the results, we raise the flag of mutiny against him and we jump on to the battlefield with all that we have. When the Islamic Philosopher Sir ‘Allama Muhammad Iqbal called out to his nation - which was indigent and wretched economically, backward and lacking behind educationally and helpless and distracted politically – to break the chains of slavery, he presented the character of Sayyiduna Imam Husayn (Allah be pleased with him). He says:
Prophet Moses and the Pharaoh, Shabbir and Yazid, these two are the powers that become prominent in a struggling life.
The secret of the continuance of truth is hidden in the strength of Shabbir, and in the destiny of falsehood lies the death of regret and failure.
After expressing this reality that all colourful and decorating associations in the workshop of life, in essence, are grateful to the favour of the strength of Shabbir, Iqbal mentions the perpetual heroic deed of Sayyiduna Imam Husayn (Allah be pleased with him):
When the Caliphate broke its relationship with the Qur’an, and dissolved poison in the goblet of freedom and liberty.
The honour of the best of nations was lifted, like the much needed clouds of rain.
This cloud rained above the land of Karbala and then left, it cultivated the tulip in the desolated land and then left.
By giving your head you struck at the root of oppression and despotism till the end of time, and the surge of your pure blood originated the flowerbed.
By sacrificing himself and his entire family, Sayyiduna Imam Husayn taught the Islamic Nation the following lesson:
Other than Almighty Allah, a Muslim is slave to no one; his head cannot bow down in front of any Pharaoh.
If these people make the life and flawless character of Hussain (Allah be pleased with him) – a fearless supporter of truth and honesty, a brave guardian of the dignity of mankind and a bold warrior of the freedom of thought – doubtful in the eyes of the youth then how would the passion of struggling ardently for the sake of truth, in a world that is helpless and lacking of means, be created in their hearts.
If Yazid is the rightly guided caliph then permanently end this fruitless fate that the political system of Islam is a proclamation of esteemed values such as superiority of truth, high acclamation of the truthful, justice, freedom and equality. An Islam in which Yazid is a rightly guided caliph and the likes of Ibn Ziyad, Shimar, Sinan ibn Anas and Khawli are the structure of the caliphate, to associate the destiny of humanity to that Islam is foolishness of the last degree. In reality, this is not the Islam that the beloved of Allah (most high) and the Prophet of Mercy (peace and blessings of Allah be upon him) brought with him. The beneficence of his training was able to create a federation of pure nature such as the respected Companions. He provided the history of mankind with just rulers such as the four Caliphs.
If these people unfortunately become successful in their contemptible purpose, by their speech and writing eclipse the character of Sayyiduna Husayn (Allah be pleased with him) and conquer the campaign of proving that a person such as Yazid is a hero of the nation; then the dangerous, but rather disastrous, effects that could appear have been mentioned above.
That is why it is necessary that reliable and credible sources of the history of the nation be referred to and whatever is established beyond doubt be presented to the nation, so that there is enough for the peace of mind of those people who are wandering in search of truth with the honesty of their hearts. Firstly, we will analyze the personal character of their praised one, Yazid, and will see what qualities and auspicious characteristics he possessed. Then we will look at what was the reality of the golden deeds that he carried out during his reign. Then we will review those qualities and praiseworthy attributes of him that his fanatics present with great enthusiasm. Finally, we will look at what was the view of the nobles of the nation regarding Yazid and how they saw his way of oppression and injustice. It would not be difficult for you, in the end, to decide what this person deserves; praise or reproach.
Personal Character
First of all, we will present the view of Ziyad ibn Samiyya, who was loyal, with his heart and soul, to Yazid and his family. Who, along with his sons, not only sacrificed his body, soul and wealth but his reputation as well and also surrendered his faith and belief for Yazid. Such a loyal and devoted person cannot be accused of enmity, prejudice, partiality, etc. Whatever he said regarding Yazid must have been said by placing the importunity of vigilance and carefulness before him. The famous historian Ibn Jarir Tabari has narrated the following event. By studying it, the view of Ziyad regarding Yazid will be clearly understood.
‘When Mu‘awiyya (Allah be pleased with him) [fearful of a future civil war] decided that people take the oath of allegiance with Yazid, he wrote to Ziyad asking for his opinion regarding this. Ziyad discussed this matter with ‘Ubayd ibn Ka‘b, in whom he had confidence, and informed him that the Amir al-Mu’minin (‘Commander of the Faithful’, title of Caliph) had written to him that he has decided that people swear allegiance to the caliphate of Yazid, at the same time he is fearful that people will view this with abomination, nevertheless, he wishes that people agree upon swearing allegiance to Yazid. Ziyad further said to ‘Ubayd, “this is a very important issue, it is directly related to Islam, this and guaranteeing this is a great responsibility. Yazid possesses a very reckless temperament, negligence and scorn are his habits and other than that he is in love with hunting. You go and meet with the Amir al-Mu’minin and pass this message of mine on to him, inform him of the mischievousness of Yazid and ask him to be patient regarding this issue and not to jump to any quick conclusion because even if the desired pearl is attained late it is still better than a person rushing things up and losing his desired pearl in the process.”’ [Tarikh al-Tabari, vol. 6, page 169]
‘Allama Ibn Athir in his book of history, al-Kamil, has narrated this event with the same exact wording. It is as though according to even such a loyal person as Ziyad the character of Yazid is disliked and blemished. However, in the end it was decided that Amir Mu‘awiyya (Allah be pleased with him) should not be made aware of the actual situation of Yazid, but Yazid should personally be advised to abandon his wrongdoings. This also highlights that Amir Mu‘awiyya (Allah be pleased with him) was not fully aware of the conduct and practices of Yazid and also that his governors and dignitaries of the realm had lost the courage to make him aware of the actual state.
Observe the following narration; ‘One day, in the presence of Amir al-Mu’minin ‘Umar ibn ‘Abd al-‘Aziz, Yazid was mentioned. One of those present spoke out, “Amir al-Mu’minin Yazid said…” Suddenly, ‘Umar ibn ‘Abd al-‘Aziz spoke out in anger, “How dare you call a [wicked] person such as Yazid the commander of the faithful.” Then he ordered that the one who says Amir al-Mu’minin be lashed twenty times.’ [Tahzib al-Tahdib, vol. 1, page 361]
Everyone is aware that the family of ‘Umar ibn ‘Abd al-‘Aziz was from the tribe of Banu Umayya. However, he could not tolerate anyone calling Yazid with the blessed appellation of Amir al-Mu’minin. He not only expressed his disappointment at the person saying this but also gave him a punishment of twenty lashes so that in future no body even dares to call Yazid Amir al-Mu’minin. Therefore, do these research scholars who have come about thirteen hundred years later know the character and profile of Yazid better than ‘Umar ibn ‘Abd al-‘Aziz. When even he did not consider him to be worthy of such a post, what right do we and anyone else have in giving such a person the titles of Amir al-Mu’minin and rightly guided caliph and thus degrading these appellations of respect and honour?
Just before his martyrdom, Sayyiduna Imam Husayn (Allah be pleased with him) stood up on the burning ground of Karbala and in the middle of the scattered around corpses of his young children, brothers and relatives; he gave his last sermon in which he shed a light upon the character and profile of this artificial rightly guided caliph. He said:
“O people! Allah’s Messenger (peace and blessings of Allah be upon him) stated that he who sees such a tyrant ruler who makes the haram of Allah (most high) halal, who breaks the promise of Allah (most high), who opposes the Sunnah of Allah’s Messenger (peace and blessings of Allah be upon him), who treats the people of Allah (most high) with sin and oppression, then that person who is seeing this does not attempt to change this through his sayings and actions, on the day of judgment he will be put in the same station of hell as that oppressive ruler. O people! Listen carefully, indeed they [Yazid and his henchmen] have made the following of Satan compulsory upon themselves, they have turned away from the obedience of the utmost Kind, they have spread mischief, they have held the bounds of Islam in abeyance, they themselves embezzle the property of spoils (fay’), they have made the halal of Allah (most high) haram and the haram halal. It is obligatory upon me that I raise the flag of rebellion against such an unjust ruler.” [Tarikh al-Tabari, vol. 6, page 229; al-Kamil, vol. 4, page 48]
In this sermon, Imam Husayn (Allah be pleased with him) has explained in great detail the reason why he raised the flag of Jihad against Yazid. No lie can ever be uttered by the tongue of such a personality as Imam Husayn (Allah be pleased with him), especially at the last instance of life when he is about to appear before the majesty of Allah (most high). Just pay a little attention and bring this scene before your imagination that the Shiites of Kufa, by sending hundreds of letters and messengers and by great imploration and adulation, call his eminence to their place. But when the whip of Ibn Ziyad flutters in the air ready to lash upon their backs, they break their oath of allegiance (bay‘at). Not only do they draw back from helping Imam Husayn (Allah be pleased with him) but rather challengingly stand in opposition to him. Whilst observing this dreadful scene of the betrayal of his Shiites, what must have been going through the blessed heart and mind of Imam Husayn (Allah be pleased with him)? It was becoming clear to him that there was no deed of remedy other than drinking from the goblet of martyrdom. Before leaving this world and before presenting himself before the court of the all-powerful Lord, it cannot even be imagined for a moment that Imam Husayn (Allah be pleased with him) was calumnious and, therefore, falsely accused Yazid and the leaders of his regime. Even in any delicate and sensitive situation, it is very far from the dignity of Imam Husayn (Allah be pleased with him) that he leaves the way of honesty and truthfulness. Indeed the reasons for Jihad that he presented at that moment are in fact an interpretation of honesty and truthfulness. Be just yourself and realize that the person regarding whom this is the opinion of the great Imam (Allah be pleased with him), only those people will have the courage to call him the rightly guided caliph or Amir al-Mu’minin who are unaware of the grand status of the Imam (Allah be pleased with him).
Observe another testimony and this witness is ‘Abdullah. His father’s name is Hanzala who is a martyr of the battle of Uhud and was washed by the angels. To be the son of such a renowned father is not a small honour in itself, however, due to his own personal qualities, piety and asceticism, he was entitled with the appellation of Rahib. His interest to the world and worldly affairs was nominal. Most of his time was spent in the remembrance of Allah (most high) in utter privacy. This ‘Abdullah, along with a delegation from the people of Madina, went to meet Yazid. This delegation spent numerous days there. They became aware of the daily practices and customs of this person and when they came back they informed the people of Madina about the behaviour and affairs of Yazid. The people of Madina were astonished and bewildered after hearing of his sinfulness and impiety. Hence, all the people of Madina broke their allegiance (bay‘at) to this sinful person. Review what this delegation told the people of Madina regarding Yazid:
‘We have come from such a person who has no faith, who drinks wine, who plays the tambourine, slave-girls sing before him, who plays with dogs, till late in the evening thieves and bad character people sit beside him chatting of fables, and O people of Madina! We make you witness that we have taken off and thrown away the collar of bay‘at to that person.’ [Tarikh al-Tabari, vol. 7, page 4; al-Kamil, vol. 4, page 103]
One member of this delegation was the son of Zubayr, Munzir. He did not come back with the delegation but, from Damascus, he went to Kufa. From there he arrived at Madina. Regarding Yazid, consider his opinion as well:
‘By God! Yazid has given me a gift of one hundred thousand dirhams; nevertheless, this gift is not able to stop me from expressing the truth regarding him. By God! He is a drunkard and he drinks so much alcohol that he misses prayer due to its intoxication. – Whatever the other members of the delegation said about Yazid, he agreed to every single word.’ [al-Kamil, vol. 4, page 104; Tarikh al-Tabari, vol. 7, page 4]
At this moment, the fanatics of Yazid say that ‘Abdullah and his associates invited the offspring of ‘Ali (Allah be pleased with him), Muhammad ibn Hanafiyya (Allah be pleased with him), to participate in this religious war but he refused and when the members of this delegation talked about the uncultured character and manners of Yazid he spoke out in answer, “I have also stayed with Yazid and have never seen him drink wine.” These people, by taking this quote of Ibn Hanafiyya (Allah be pleased with him), become facile in proving the chastity and innocence of Yazid. Although if they thought this that in the presence of such a personality how was it possible that he drank wine or committed other acts of indecency. For him not to commit these acts during the presence of Ibn Hanafiyya (Allah be pleased with him) is not a valid proof that he did not pollute his self with these acts in the absence of Ibn Hanafiyya (Allah be pleased with him). Great boozers and libertines become chaste and pious for a temporary necessity and we have ample of evidences that testify to his misconduct.
Before we move on further, impress this point within your minds. What roused the people of Madina in breaking their bay‘at and allegiance to Yazid?
This event took place after the blood stained occurrence of Karbala in which the Yazidan army by neglecting the rights of apostleship, rights of kinship, kindness and benevolence, in short, all rights, devastated the garden of prophethood. There was undoubtedly no misconception in the minds of the people of Madina that Yazid will deal with them in the same despotic or even a much more terrible manner. They were also aware that the realm of Yazid had become established in many provinces of the Islamic dominion. The city of Madina, on its own, did not have the strength for a successful confrontation with his realm, as it had a great abundance of military, weapons and other resources. If all the young and old of Madina got together, they still could not even amount to a minute part of his army. They knew the end result of this Jihad very well. That is why it is connivance and overlooking true realities to say that ‘Abdullah desired to be the caliph himself and wanted to seize the throne of leadership and thus he did all this. There was no such thing as balance between his strength and the might of Yazid. This is why an unbiased observer becomes forced in saying that he took this courageous step only to protect the political system of Islam and the sanctity of the system of khilafa (caliphate). After the event of Karbala, he wanted the world to truly believe that the servants of the Chosen One, Muhammad (peace and blessings of Allah be upon him), are not willing to accept as the leader of the Islamic dominion or the Khalifat al-Muslimin anyone who fits the aforementioned descriptions. This was the reason why the people of Madina, despite their small number, limited weaponry and lack of resources, along with their leader manly leaped upon the field of Jihad. The courage, spirit and devotion, with which these custodians of the Hanifi faith confronted the huge army of Yazid, reawakened the memory of Badr and Hunayn. ‘Abdullah fought with great determination. Furious fighting was occurring, he called out to his youthful children that come and fight with your lives and sacrifice your heads to safeguard the honour of the system of the Chosen One (peace and blessings of Allah be upon him). The fortunate children, answering the call of their struggling father, one by one moved forward, pounced upon the enemy like severe punishment, drank from the goblet of martyrdom and departed to the heaven above. One after the other, all of his seven sons offered their heads. At the instant when pieces of his liver were being cut and began falling, the splendour of his selflessness was worth seeing; a sword was in his hand that was moving fast as lightening, with great zeal and ardour he himself was reciting the following martial song and was giving warmth to the hearts of the fellow defenders:
‘That person be ruined who has intended of disturbance and mischief and has revolted, who has ignored and neglected the truth and the verses of guidance. The utmost Kind Lord destroys that person who revolts.’ [al-Kamil, vol. 4, page 117]
Whilst reciting this martial song, he surrendered his life to the Creator. By the wordings of this song that were echoed by his tongue just before death, his initial opinion regarding Yazid is again certified. Whatever a Sahabi (Companion of the Prophet) utters at the time when he begins his journey towards the hereafter, there can be no adulteration of falsity, hypocrisy and pretence in it, but, in reality, it is the voice of his heart. This song confirms his previous views concerning Yazid.
In the end, I present the view of ‘Allama Ibn Kathir concerning Yazid that he wrote in his history after studying, with deep penetrating vision, all of the sayings and traditions mentioned in praise and criticism of Yazid. The fanatics and eulogizers of Yazid also present this reference; however, they only limit it to the first few lines. I am writing the full reference and by studying it the reality of the situation will become clear:
‘Yazid possessed some great qualities such as generosity, affability, eloquence, fondness for poetry, bravery and had a favourable view in national matters. He was handsome and good socially. Apart from this, he had faults. He was captivated by desires, sometimes he would not pray and when he would, it would be after the time for prayer had passed.’ [al-Bidaya wa’l-Nihaya, vol. 8, page 230]
In this same book, on page 235, ‘Allama Ibn Kathir writes about Yazid:
‘Yazid was very famous for things such as song and music, drinking of wine and alcohol, singing, hunting, possessing slaves and slave-girls, rearing dogs, wrestling for amusement between rams, bears and monkeys. When he would wake up in the morning he would be in a state of intoxication and drunkenness.’ [al-Bidaya wa’l-Nihaya, vol. 8, page 235]
This was Yazid about whom the opinion of the most loyal Ziyad and the views of the others you have just read above. In the reflection of these sayings you can easily witness the features of the blemished character of Yazid. In the praise and commendation of such a person today books are being written, pamphlets are being published, speeches being made and above all – calamity upon calamity – an unsuccessful attempt is being made to give him superiority over such a personality whose name is Husayn (Allah be pleased with him), fidahu abi wa ummi (may my mother and father be sacrificed for him). Husayn (Allah be pleased with him) is he who by listening to his pure remembrance the dejected hearts become alive again, by studying his legend of Jihad the blighted courage and bleak enthusiasm become alive again and the longing to confront falsehood makes one restless. That Husayn (Allah be pleased with him) about whom the Beloved of the Lord of all the Worlds (peace and blessings of Allah be upon him) stated the following:
Usama ibn Zayd says that the Prophet (peace and blessings of Allah be upon him) would embrace Hasan and Husayn and would utter the following supplication; “O Allah! I love these two, You love them as well.”
The Prophet (peace and blessings of Allah be upon him) said, “In the garden of this world these two are my flowers.” [Sahih al-Bukhari, Chapter of al-Manakib, vol. 1, page 53]
From the many ahadith of Sunan al-Tirmidhi, consider only the following:
The Prophet (peace and blessings of Allah be upon him) stated, “Hasan and Husayn are the leaders of the youth of paradise.”
Here we have completed a section on the personal life of Yazid.
This article was translated by Bakhtyar Haider Pirzada al-Azhari (December 2003). The original article can be found in volume two of ‘Maqalat’ by Diya’ al-Ummat, Justice Shaykh Muhammad Karam Shah al-Azhari (d. 1419 AH).
The chosen slaves to whom Allah (most high) grants the honour of prophethood, He entrusts them with the crucial and sacred responsibility of performing the islah of humanity. By doing so they can enrich humanity with the joy of success in both worlds.
What is meant by islah is a subject that demands attention. If you fill with pearls and jewels the empty sack of a destitute person, you have alleviated his poverty. However, it is very difficult to say that you have also reformed him or performed his islah. It is quite possible that this person who was harmless and satisfied whilst in the state of poverty, now due to inebriating himself with the intoxicant of wealth, he fans the flames of destruction and mischief. A person who does not even have a shelter to cover his head, and is lying on the footpath being targeted by the constant high-handedness of the weather. If you provide a comfortable residence for him, he becomes free from the cruelty of the rain and blustery winds. Again, this does not mean that you have reformed him or performed his islah. It may well be that he adorns himself with the association of mirth and luxury, and as a result along with his comrades drowns in the darkness of impiety and sinfulness.
There is only one true way of islah and that is that the heart which beats within the person be set right.
The person whose heart is set right, poverty and hardship cannot stain his human dignity, and the abundance of wealth cannot make him proud and arrogant. If he is a dervish sitting upon a palm-leaf mat, even then no ruler of the time can buy and take away his self-respect. If he has ascended the throne, even then he will not commit any unsuitable act that would cause his modesty to be tarnished or strike at the delicate values of justice and kindness. The knowledge of such a person remains pitted against the darkness of ignorance. His wealth is spent in lighting the candle of joy and happiness within the darkness of despair and deprivation. His rank and dignity can be seen protecting the weak and helping the helpless. If you place a reformed person who has achieved islah in any type of circumstances, grant him the highest station of choice and authority, he will still be an embodiment of goodness, splendour and light. Whoever comes under the shadow of his affection, will gain peace and tranquillity. Wherever he passes by, he will lavishly distribute the treasures of joy and delight.
The King of the kingdom of knowledge and wisdom, the Confidant of human psyche and the Leader of the universe (peace and blessings of Allah be upon him) has illustrated this reality in the following words;
“Verily in the body there is a morsel: when it is sound, the whole body is sound; and when it is corrupt, the whole body is corrupt. [This morsel] is the heart.”
It is worth considering how this action of the heart’s islah can be achieved. How can the light of islah be lit in the heart? The fort of the heart is very firm whose enclosure is robust and tall. There is no such catapult as yet that can bombard this fort and capture it. No such Alexander, Caesar, Napoleon or Hitler has been born yet who can proclaim his triumph over the realm of the heart.
Regardless of how true the words are, how high the standard of rhetoric and eloquence and how pleasant the tone of the one speaking; these words bounce off the ears of the audience. The heart does not accept such words, let alone listen to them, until the actions of the speaker testify to his words. The more beautiful, elegant and passionate his actions become and the more sincerity there is; the wider the sphere of his influence within the heart.
When the entire humanity was engulfed in the darkness of misguidance. The heart-rending scene of ‘layers of darkness, one upon the other’ was bringing down calamity upon calamity. The ocean of Allah’s mercy raged fiercely. Hence, for the rectitude of humanity He revealed a scripture of guidance in the form of the holy Qur’an. However, it was not the case that the archangel Gabriel brought this clear book from the divine court and placed it on the summit of Mount Abu Qubays, so that the people of Makkah, by reading it, could come out from the marsh of misguidance and begin following the path of guidance. Rather, before presenting to people this truthful call, arrangements were made for a caller to make this call. In order to wave the flag of truth in the realm of the heart, Allah (most high) placed His beloved, Muhammad (peace and blessings of Allah be upon him), within His embrace of mercy and affection, arranged for his training and then perfected him. It is a divine statement;
“(O Beloved!) Did not your Lord find you an orphan, so He embraced you with His affection and mercy.”
In another place Allah (most high) declared, “Verily you reside within Our gaze”; you are always in front of Our eyes, your solitude and public appearance, the effect of your weeping nights, the passion of your supplications, the anxiety of your compassionate heart, the preoccupation of your days; all of this we are observing and supervising. In some instances the noble Prophet (peace and blessings of Allah be upon) describing this reality stated, “My Lord taught me adab, and taught it with perfection.”
After this outstanding education, upbringing, purification and splendour, Allah (most high) gave this orphan of Banu Hashim the Book and sent him for the guidance of the entire world. It is a divine statement;
“Verily for you in the Messenger of Allah there is an excellent example.”
This is to say that if you want to apprehend the message of truth, then study the blessed Qur’an thoroughly. In addition, if you aspire to witness the allures of those teachings manifested in a perceptible body, then observe the days and nights in the life of My Beloved. The truth being discussed by the verses and words of the praised Qur’an, you will observe its living example in the person of the Chosen One (peace and blessings of Allah be upon him). Whatever you shall read in the Book, here you will see the exact same. A discrepancy as fine as a hair you will not find.
“Look again - do you see any imperfection? Then look again and again, your sight will return to you dazzled and exhausted.”
For this reason, when somebody approached the Mother of the believers, A’isha Siddiqa (Allah be pleased with her), and asked about the conduct of the noble Prophet (peace and blessings of Alah be upon him) she replied, “His conduct was the Qur’an.” Only Siddiqa, the daughter of the great Siddiq, could have given such a short and comprehensive answer.
Ponder again over the previous verses. It is a divine statement; “Verily for you in the Messenger of Allah there is an Uswa Hasana.”
Uswa literally means example. Only Uswa has not been mentioned here, rather it has been attributed with a description. There are numerous words in the Arabic language that can become descriptions for Uswa, such as Uswa Kamila (complete example), Uswa Samiya (exalted example), etc. However, the description that the all-Knowing and all-Wise Lord chose to describe the Uswa of His Mesenger is Hasana. Hasana literally means Zat Husn, i.e. the possessor of beauty and splendour. In this way Allah (most high) clarified that the action of My Beloved is not an example of any common form, rather it is such that it comprises of beauty and splendour. As a result, locks on hearts will fall apart in front of his grace and elegance and rocky plains of opposition shall be caused to melt due to the passion of his elegant manners.
The underlying wisdom in this expression (Uswa Hasana) is that the heart is always a tributary and devotee of only beauty. Its proud head knows only to bow down at the alluring benevolence of the beloved. This beauty has come together with all its elegance and splendour in the Prophetic life. Those who possess knowledge understand that beauty has innumerable guises. Example of such beauty other than Rukh Zayba (graceful face), Qamat Bala (grandeur of stature), Chashm Gizalein (gazelle-like eyes), also include integrity, steadfastness, bravery and generosity; all of these are manifestations of beauty and all can be seen in the Prophetic example crossing their own zenith. If there is a lover of any aspect of beauty and a true judge of any form of that beauty, let him be admitted into the court of Prophetic beauty, he will surely spontaneously proclaim out aloud;
Excel the shine of the tresses so curlyCapture the sense, mind, heart and gaze.
Upon entering this realm, the heart changes. The standard of good and bad changes, the notion of gain and loss changes. As a result the call of truth takes its place within the heart and with much passion a person begins to chant;
atani hawaha qabl an a‘rif al-hawa;
fa sadafa qalban khaliyan fa tamakkana.
Its love came when I knew not the meaning of love;It found my heart empty, so it ingrained therein.
It is for this very reason that amongst those who acquired benefit from the Chosen One (peace and blessings of Allah be upon him) we find Arabs as well as non-Arabs, the brave and generous as well as the weak and feeble, the rich and wealthy as well as the poor and needy. Whosoever is attracted to any form of beauty, here he comes and spontaneously submits himself. The truth-discerning gaze witnesses in abundance the beauteous reflection of the Beloved’s beauty within the biographies of the Prophetic Companions (Allah be pleased with them all). Rays of prophethood can be seen reflecting upon those who drank from the Prophet’s fountain of benevolence.
Just as beautiful and attractive the Prophet’s example is, so it is broad and spacious. There is no phase of life that it cannot exemplify. There is no illness of humanity that it does not possess an antidote for. To eliminate layers upon layers of darkness is its distinctive quality. With its blessings all impurities depart, the heart and soul become pure, and character and conduct become so firm and stable that no force can jolt such a person from his position. Be it worship, affairs of life, culture and civilization, economics and mode of life; in short, whichever field it may be, the merciful cloud of Uswa Hasana always casts a shadow over them, and with its drizzle awakens the dying abilities, develops them and fills life with passion and delight.
It is not possible for me in this short essay to briefly mention all aspects of the Prophet’s Uswa Hasana. However I will become fortunate by presenting to you two distinct flowers from this garden of wisdom. Due to their effect a zealous storm occurred in the hearts of the peasants and Bedouins of Arabia, which ultimately led to a great revolution.
The noble Prophet (peace and blessings of Allah be upon him) was once returning from a journey and decided to camp along the way. Various people were entrusted with various responsibilities. Some were erecting tents, some were arranging fodder for the animals, some were bringing water and some were mixing the flour. Everyone was preoccupied in their individual duties. The holy Prophet (peace and blessings of Allah be upon him) quietly departs from them and heads elsewhere. After a while the Prophetic Companions become worried and restless for not seeing the Prophet (peace and blessings of Allah be upon him) amongst them. Restless gazes suddenly begin wandering in all four directions in search of their beloved.
As the delay continues, anxiety and impatience intensifies. Eventually the Prophetic Companions observe a radiant figure in the distance. When they approach the figure they are bewildered and astonished as this figure is none other than their Leader and Guide (peace and blessings of Allah be upon him) who was coming out from the forest carrying firewood upon his own blessed head. The Prophetic Companions humbly speak out, “O Messenger of Allah! Why did you bother yourself as such, were we servants not sufficient for this service?” The noble Prophet (peace and blessings of Allah be upon him) replied with such simplicity, “You were all busy in work, and I did not feel it appropriate to sit as someone credible while you all worked.”
The Prophetic Companions who by seeing this radiant scene had already become enthralled, after hearing this intimate response, their faith and certainty further increased.
Who is unaware of the account of the Trench, when the Prophetic Companions were busy digging the trench, their respected Prophet (peace and blessings of Allah be upon him) was also striking the rocky ground with a pickaxe in his hands and was sometimes placing a basket full of soil on his bounteous head in order to take it for emptying.
It was these captivating factors from the practical life of the noble Prophet (peace and blessings of Allah be upon him) that transformed the Arab Bedouins into lovers and adorers of Islam. Even today if we desire that the call to Islam be admired and this call of truth to cause a change in hearts, then there is only one way and that is to present to people the beautiful features of the Qur’anic teachings through the clear reflection of the Prophetic biography and character. So that they witness with their own eyes the beauty of truth and submit themselves before it. Until we do not show people the various aspects of the biography of the noble Prophet (peace and blessings of Allah be upon him), we cannot discharge ourselves from the responsibility of preaching nor will we be able to cause people to understand our discourse.
Humanity’s need for Islam is much greater today than ever before. Developed nations have despaired over their culture and civilization. It is their need that they quench their thirst from the sweet fountain of Islam. For this reason, every person whose heart feels for humanity, who is restless due to the ignorance and astray of his brothers, who has complete and firm faith in the prophethood and call of the noble Prophet (peace and blessings of Allah be upon him), it is his pleasant obligation that he presents the Prophetic biography in an authentic and appealing manner in order to provide guidance for the humanity that roams in darkness.
This article was translated by Zulfqar Haider Pirzada al-Azhari (April 2006). The original article can be found in volume one of ‘Maqalat’ by Diya’ al-Ummat, Justice Shaykh Muhammad Karam Shah al-Azhari (ra).
Huzoor Zia-ul-Ummah, Justice Pir Muhammad Karam Shahra versus Qadyani’ism
Written by محبوب حسين الأزهرىOriginally written in Urdu by Huzoor Zia-ul-Ummah, translated into English by Zulfquar Haider Pirzada.
Before I present to you a translation of Huzoor Zia-ul-Ummah's article, I consider it of paramount importance that I shed some light on the value of defending the finality of our beloved Prophet (Peace and Blessing of Allah be upon him). I think one saying of the Caliph Umar (May Allah be pleased with him) will suffice in this matter. The companion Umar (May Allah be pleased with him) once said to the Great Abu Bakr (May Allah be pleased with him), "O Abu Bakr you can take all my pious deeds I have performed in all my life, and in exchange them for one night out of your nights you spent with the Holy Prophet in the Cave Hira, and one day out of your days you spent protecting the finality of the Holy Prophet (Peace and blessings of Allah be upon him)."
It must also be put into perspective that on defending the finality of the Holy Prophet, Abu Bakr (May Allah be pleased with him) sacrificed 1200 companions, whereas in the 23 years of the Holy Prophet (Peace and blessings of Allah be upon him) there were only 209 (according to some narration 259) casualties on the Muslim side. It was probably this very aspect that led Huzoor Zia-ul-Ummah to unsheath the sword of his intellect against the Qadyanis.
In 1988 the Qadyanis appealed against the Pakistani Government to the Human Rights Commission, in Geneva. These Qadyanis claimed that the Pakistani Government was taking away the rights of Qadyanis in Pakistan. So, General Zia-ul-Haq (May Allah have mercy on him) chose the most fit person for the job, Justice Pir Muhammad Karam Shah Al-Azhari (May Allah be pleased with him) to defend Pakistan and the entire Muslim World in General. The following is a translation of the article Huzoor Zia-ul-Ummah (May Allah be pleased with him) wrote titled ‘Fitna-e-Mirza'iyyat aur Pakistan’ (Zia-e-Haram, April 2000, Vol.:30, No.:7). This article outlines all the events that took place during the days Huzoor Zia-ul-Ummah took up the stand to defend Islam from this satanic sect. Huzoor Zia-ul-Ummah writes:
The Sharia Department of the Supreme Court of Pakistan was holding a conference on 30th July 1988, in Lahore. During these days I received a phone call from the President of Pakistan General Zia-ul-Haq (May Allah have mercy on him). He told me that U.N.O's Human Rights department had arranged a meeting in Geneva on the 8th of August. There the Qadyanis had spread great propaganda that in Pakistan they are being killed, being deprived of working, their places of worship are being destroyed and in general they were being deprived of their human rights.
The President (May Allah have mercy on him) ordered me to go to Geneva and represent Pakistan in this critical situation. At that time I had no experience in representing Pakistan in such meetings. At first, I thought to excuse myself and request the President to find someone more fitting to accomplish this task. But then I remembered the saying of my beloved Prophet (Peace and blessings of Allah be upon him) in which he stated:
“When a person demands for a rank or a responsibility, and he is offered this, then Allah (The Glorified) leaves this responsibility to the man's own abilities. But when a person is granted a responsibility without asking for it, then Almighty Allah (The Glorified) helps and guides the person to the ways of success”.
I thought to myself that I had not asked for this responsibility nor would I ever think to demand such a responsibility but I have been told to take it up. Therefore, according to the saying of the beloved Prophet Muhammad (Peace and blessings of Allah be upon him) Almighty Allah's (The Glorified) help and guidance will be with me. If Allah's (The Glorified) support is with me then all difficulties can be dealt with. I then put my trust in my Lord (The Glorified) and decided to fulfil the desire of the President of Pakistan.
I returned to Bhera Sharif from Lahore on the 8th of August. I remained in Bhera on the 9th and 10th and made necessary arrangements for my long absence. I gave my friends guidance on how to continue my tasks in my absence.
I departed from Bhera on the 11th of August and arrived at the office of the Foreign Ministry and met with the relevant officials. And at 2:30am I departed for Geneva on PIA Airlines.
I had to wait for about two and a half hours in Frankfurt. I arrived in Geneva at 3:00pm. Respected Saeed Dehlvi was at the airport. He took me to The Intercontinental room no.: 1020. I requested him to make me aware of the entire situation and the programs that were going to be held. He then handed over to me a leaflet in which the Qadyanis had made all sorts of accusations against the Government of Pakistan and in general the people of Pakistan. This pamphlet was illustrated with photographs and was enough to have a great impact on a person unaware of the reality.
My envoy told me that Pakistan was not a member of the Human Rights Sub-Commission, therefore we cannot say anything nor can we reply to anyone's statement, but we have only the right to participate by listening.
So, I took the initiative to invite a few members at every lunch break, which used to be between 1 and 3pm, and make them aware of the reality. We had no choice but to do this. My envoy promised me that he would try his utmost to invite members, so we could discuss the situation with them.
We had a leave on the weekend, so I decided to use this time wisely and study this subject thoroughly. On the following Monday I participated in the meeting of the Sub-Commission. The chairman of the meeting was Mr. Bhandara, who was a representative of India.
Rows of chairs were placed in a semi-circle around the stage. The first row was for those who were helping and actually participating in the meeting. The third row was for those who were just allowed to listen; I was also in the third row. The last two rows were for the representatives of the non-governmental associations. I remained for a long while listening to the speeches.
At the one o clock lunch break we met with some members of the Sub-Commission and exchanged some views. The first meeting we held by inviting members was on Tuesday 16th of August 1988. In this meeting representatives of Egypt and Jordan were present. And in the evening we invited the representative of China for a dinner to discuss the current situation. These invitations continued until 25th August '88. In the evening of the 25th we invited the chairman Mr. Bhandara and his wife to dinner. In these invitations our relationship with the members was very friendly like and I tried my utmost to make them understand two very significant points.
I explained to them, the first thing you must understand is that through the eyes of the world there are some reasons why nations separate. Amongst the most popular reasons are nationality, race, language, colour, etc. But through the eyes of religion there is only one reason that separates nations. When a nation has a distinctive relationship with a prophet then a separate nation comes into existence." I made them understand with some examples. "Take us Muslims for example, we believe in Prophet Moses (Peace be upon him) as a lawgiver, Prophet and Messenger of Allah (The Glorified). Similarly we also believe in Prophet Jesus (Peace be upon him) as a performer of miracles, a Prophet and a mighty Messenger of Almighty Allah (The Glorified). After believing in Prophet Moses (Peace be upon him) and Prophet Jesus (Peace be upon him) we are neither Jews nor Christians because our distinctive relationship is with Prophet Muhammad (Peace and blessings of Allah be upon him), and for this reason we are Muslims and a different religion and nation.
If there is a Christian amongst us I ask him that you also believe in Prophet Moses (Peace be upon him) as a Prophet of God, but you are still not considered Jews because your distinct relationship is with Prophet Jesus (Peace be upon him). In the same way, a person was born in our country by the name of Mirza Ghulam Ahmad; he claimed to be a prophet. At this point we are not discussing whether his claim was true or false. Anyway he claimed prophet hood, and some acknowledged him as a genuine prophet of God. Now those who believed in him had that same relationship with him that we Muslims have with Prophet Muhammad (Peace and blessings of Allah be upon him), or Christians have with Prophet Jesus (Peace be upon him), or Jews have with Prophet Moses (Peace be upon him). Due to their special link with Mirza Ghulam Ahmad they are now a different religion and known as Mirzais or Qadyanis or Ahmadis. But the fact of the matter is that they have no link with Islam, even though they claim to be believers of Prophet Muhammad (Peace and blessings of Allah be upon him). The way we don't become followers of Moses (Peace be upon him) by believing in him, similarly they don't become followers of Muhammad (Peace and blessings of Allah be upon him) by merely believing in him because their distinct relationship is with Mirza Ghulam Ahmad.
I have just mentioned the names of Jesus and Moses (Peace be upon them) as an example because they are two great Prophets of Allah (The Glorified) and everyone is well aware of them. But in reality whoever has a special relationship with his Prophet he is a follower (Ummati) of that Prophet.
The second thing one must understand is that Mirza Ghulam Ahmad himself began accusing Muslims, who didn't accept him, of disbelief. It was Mirza himself who said that he who does not accept my prophet hood is out of the fold of Islam. He then ordered his followers not to pray with the Muslims, not to participate in funerals of Muslims even if they were great Muttaqis' (God fearers) or even if they were children of the age of only 6 months. He then ordered his followers not to give their daughters in marriage to Muslims. He then stated that he who does not act according to the above commands, his name will be taken out of the list of his followers.
The famous event must also not be forgotten that when the founder of Pakistan Qaid-e-Azam Muhammad Ali Jinnah passed away Muslims participated in his funeral. But Sir Zafarullah, who at the time was the foreign minister of Pakistan (and a Qadyani), did not participate in the funeral of Qaid-e-Azam. When questioned by reporters he replied with proud that “if Qaid-e-Azam was a Muslim then consider me as a Kaafir (non-Muslim) foreign minister of a Muslim state. But if he was a Kaafir then you must consider me as a Muslim foreign minister of a Kaafir State.”
I know you are well aware that Qadyanis have been declared a minority in Pakistan, but one thing I must emphasise is that Qadyanis were not declared a minority by a gathering of religious leaders or scholars, but the Law Making Assembly (Aa'een-e-Saaz Assembly) unanimously declared them a minority. They were declared a minority after months of research and after thoroughly examining the situation. This decision was not biased nor one sided but the leader of the Qadyanis at that time, Mirza Naasir also participated in the meetings with his scholars. And at times great arguments took place between Mirza Naasir and the assembly. Finally, when Mirza Naasir stated the comment that "I believe Mirza Qadyani is a Prophet of Allah (The Glorified) and he who does not have this belief I consider him a disbeliever." It was then that all the assembly unanimously declared Qadyanis a minority. It also must be noted that when an agreement is made not by the majority but by the entire assembly then that agreement is considered a part of the law. The major reason this agreement was reached was due to the comment of Mirza Naasir who said that he who does not believe in Mirza Ghulam Ahmad is out of the fold of Islam.
At present the population of Muslims in the entire world is around one billion, out of which 125,000 are Qadyanis. According to the chief of the Qadyanis it is only they who are Muslims and the rest of the population of Muslims, 999 million 875 thousand are non Muslims (999,875,000), are now no longer Muslims because of one of his statements. No author can dare write nor think of such a comment but Mirza did not hesitate in saying anything.
Another thing which I told the members was Qadyanis claim that Pakistan is depriving them of their human rights, they are being killed, their places of worship being destroyed, they are not being allowed to work, etc, etc. I would just like to say that the people of Pakistan are so open hearted, due to Islam, that in their country there are many minorities residing such as Hindus, Christians, Paarsis (Fire worshippers), etc. Since Pakistan was established till today there has been no disturbance in the country amongst these different religions. Never has any non-Muslim been deprived of life, or the right to earn, or even been looked at as something strange. So how can it be said that oppression is only being committed on Qadyanis. Ask the Qadyanis to specify a human right which is granted to a Pakistani and not to a Qadyani.
For example take the academic side. No Qadyani is deprived from entering primary education, higher education, college education, technical education, post graduation, university education or any other type of education.
In this year many Qadyanis have successfully completed education in medical colleges, engineering colleges, and other colleges and according to the law they have been assigned for various jobs. They are also allowed to participate in the muqaabalah examinations, those who succeed are granted high posts.
As far as the governmental departments are concerned, the highest department is the ministry of defence. Qadyanis are also involved in this department and are working in different branches of the Ministry of Defence. The department of Intelligence is also one of the most important departments in Pakistan, and Qadyanis are also working in fundamental posts of the Intelligence. Qadyanis are also working in the foreign ministry. They are also running many mills and factories and have numerous acres of agricultural land. They are also successfully running their businesses in very famous areas of Pakistan. I do not understand what right are we depriving them of, which is being granted to a Pakistani. Yes, there is one thing that Qadyanis are making the most of and Pakistanis are not. This is that they are spreading rumours about their own country, trying to prove that it is a corrupt country. They don't understand that by bringing their own country down they are cutting the roots of that tree which gives them shade and comfort and whose fruits give them delight. Wherever you see these unthankful people in the world you will see them talking bad about Pakistan, but even so Pakistan is still granting them their rights. No individual of Pakistan can dare go abroad and backbite about his country, but these people not only backbite about Pakistan but also enjoy this evil act.
During this conversation one person said to me that these people (Qadyanis) sow the seed of the creed of Islam (bear witness to the oneness of Allah (The Glorified) and the prophet hood of Muhammad (Peace and blessings of Allah be upon him) but you not only disallow them from sowing that seed but also voice your anger against them. This in a way is depriving them of their right to believe in what they want to.
I replied to him by saying that indeed we cannot endure them sowing that seed, but we have a valid reason for that. Mirza Qadyani has wrote in his books that in the following verse of the holy Qur'an:
“Muhammad is the messenger of Allah; and those who are with him are strong against unbelievers, (but) compassionate amongst each other” (Al-Fath 48:29)
By the words ‘Muhammadur Rasoolollah’ (Muhammad is the messenger of Allah) it is not meant that person who was named Muhammad by his grandfather and who is known by this name from fourteen hundred years by his friends, enemies, his believers and by those who don't believe in him. Mirza Qadyani writes in his books that this Muhammad means Mirza Ghulam Ahmad. What can be more deceitful, we believe the Holy Qur'an to be the word of Allah (The Glorified) and a guidance for mankind, no one has the right to justify any meaning of the Holy Qur'an to meet his desire. Why shouldn't our hearts be disheartened by such comments, if a minority has rights then doesn't the majority have rights? If hurting the feelings of a minority is a sin then isn't hurting the feelings of the majority a sin?
After writing this verse Mirza Qadyani takes a wrong meaning to justify the verse according to his desire, it is this very reason why we cannot endure their mere proclamation of the creed of Islam after taking a person whom we don't consider to be Muslim to mean by the word Muhammad (Peace and blessings of Allah be upon him).
During this conversation my envoy Saeed Dehlvi was throughout helping me in getting the right message across. Whenever I felt the need he would explain my comments to them very eloquently.
One benefit our country gained by these conversations of mine, was that in the previous years members of the Human Rights Department openly took the side of Qadyanis against Pakistan, but this year by the grace of Allah (The Glorified) no member has said one word against Pakistan or the Muslims.
Anyway, on the 17th of August I received shocking news that disheartened me a great deal. At six o clock after finishing my work I laid on my bed when I heard the telephone ring. I picked up the receiver and recognized that it was Saeed Dehlvi. I couldn’t understand exactly what he was saying, probably due to how much he himself too was in pain, but finally in grief, he told me that General Zia-ul-Haq’s plane had crashed. At that time I was in a state that cannot be expressed by words. I felt I had to return to my homeland, Pakistan. But then my heart testified to the reality that the reason I came here has not yet been accomplished and to leave the issue unsettled before completing it is not bravery. I tried to overcome all feelings and decided to stay and complete my obligation.
It was Saturday when I was alone in the room of my hotel. I read in the newspaper that the funeral service of President Zia-ul-Haq was going to take place at 2:00pm that day. When it was eleven o clock I looked at my watch and thought it would be two o clock in Pakistan, maybe they might show the funeral service on the television. When I switched on the television I saw the scene that shocked my heart. The soldiers of the Pakistani Army were carrying the coffin of their martyred General. For one hour the channels of Switzerland broadcasted the funeral procession. I thought to myself there was a time when the world would shiver upon hearing the voice of President Zia-ul-Haq, but now he is laid in his final resting place, under the earth. I will never forget those tears that were shed on his funeral and those eyes that for hours were shedding tears on his demise. May Allah (The Glorified) have mercy on him and those martyred with him. The scene of his funeral service will never be forgotten, it was as though an ocean of people were present to show their respects. People covered all fields, surrounding mountains and the roads around Faisal Mosque, a crowd of people were also seen on the roof of the mosque. The sadness on the faces of the nation of Pakistan was inexpressible. Everyone, in a state of humbleness, was asking forgiveness from Allah (The Glorified) for the martyred President of Pakistan.
In a mosque in Geneva an Eesaal-e-Thawaab gathering was held in remembrance of the martyred President, after Asr prayer. I arrived at that Mosque before Asr prayer. Numerous people from the Pakistani Embassies, other departments and Pakistanis in general attended the gathering. Everyone participated by reciting the Glorious Qur’an and salutations on the Prophet (Peace and Blessings of Allah be upon him), sending the reward of what they had recited to the soul of the President and those who were martyred with him. Everyone was in a shocked state and it was heard from them, “today we have been orphaned for our father has departed from us”, and everyone was expressing his grief according to his state.
The following weekend was a holiday for the Commission, and on Monday the meeting was held again. At first respects were delivered to the martyred President and sadness of the event was expressed. We all stood for a minute’s silence in showing our condolence to the late President.
It was the Friday on the 26th of August when I asked my envoy that if my presence was still required I will stay here, otherwise I would prefer returning to Pakistan. He replied that there will be no need for my stay if I wished I could return, and that now the members of the Sub-Commission will undertake a private meeting and discuss all the arguments that have been put forward by us and others, and arise to a decision in which we cannot interfere, therefore if you desire you can leave. So, on that Friday I took the 6:30pm flight to Frankfurt, Germany.
Frankfurt is a famous city of Germany and also has a famous airport. It is here where Sahibzada Aabid Hussain, the graduate of Darul-Uloom Muhammadia Ghousia, has been fulfilling his duties as an Imam for the past two years. He requested me to visit him which I accepted with pleasure. He welcomed me at the airport with his friends. Firstly we went to the Paak Darul Islam Mosque were we offered our Maghrib Prayer.
People came to visit me, and Sahibzada Abid Sahib told me that some Qadyanis know that you are here and they wish to talk to you. I told him to tell them to come after the next Asr Prayer.
After resting at night, we woke up to perform Fajr Prayer after which we had breakfast. We then decided to tour around some famous places in Germany. About sixty kilometres away, beside a river there is a beautiful town, I don’t remember the name. But at the peak of the mountain there is monument, from which there are metal lines that electrically pull carriages. These carriages can hold up to four people. After reaching the top of the mountain and viewing the scenery they then come back to the bottom by the empty carriages. The distance from the bottom to the top of the mountain is approximately two kilometers. At the foot of the mountain there was a beautiful vineyard. The plants of grapes were planted in rows which were about two feet apart, and between each row was a wire to strengthen the plants. The vineyard was full of greenary and beside the vineyard there was the seaport. On the other side of the sea were more vineyards which were spread over a vast area of land and were cultivated with great skill. It was evident that great care had been taken on growing these plants. In general the entire scene was very attractive and eye-catching.
We also went to the peak of the mountain by the electrical carriages. When we got to the top of the mountain by the electrical carriages we saw a solid platform on which was the statue of one of the companions of Christ. Beneath this was a portrait of Emperor William who was on a horse and amidst his army. We stayed there for a while looking at these portraits, then took an empty carriage to the bottom of the mountain. We had left our car at some distance and walked till we reached it, we then headed towards Frankfurt.
Wherever we had the opportunity to visit we realized one thing that the roads of Germany are very smooth and comfortable. There are separate lanes, three for going and three for coming. The land there seems very fertile, and there is no need for irrigation because there is plenty of rain and in every season all types of crops can be grown and harvested. There is also a special system for trees, large areas of lands are allocated for growing trees and on both sides of the roads trees are visible comforting people with their shade. We also saw the beauty of nature whilst travelling through the villages of Germany. We arrived at our destination at about 2:00pm. After having dinner, performing Zuhr prayer and taking rest for a while, we prayed Asr prayer at 6:30pm and began our wait for the Qadyanis.
At about 6:45pm the first two Qadyanis arrived, and then another three arrived until they were around ten. We invited them and gave them a chance to speak. One of them stretched his hand to me and handed some pamphlets to me, and said “Our Imam has challenged you to a Mubaahalah do you accept?” (Mubaahalah is a solemn meeting in which both sides, after summoning their men, women and children, earnestly pray to Allah (The Glorified) to invoke curse on those who lie). I replied to them by saying “Are you unaware of the fact that we have accepted his challenge, and our acceptance was published on the front pages of newspapers. We have specified the night of the twelfth of Rabi-ul-Awwal, and your Mirza Sahib has said that he will come to the Minaare Pakistan on this night.” These Qadyanis then replied, “Our Mirza Sahib doesn’t need to come there, he will pray from home and you also pray from home.”
I replied by saying, “You used the word Mubaahalah whilst challenging us, this is a Qur’anic terminology and therefore it will have to be acted upon according to the way of the Glorious Qur’an. When the Christians of Najran (Yemen) came to the beloved Prophet Muhammad (Peace and Blessings of Allah be upon him) and began discussing their belief of Trinity, the Holy Prophet (Peace and Blessings of Allah be upon him) presented arguments against their belief and in proof of the Oneness of God. But these Christians were staunch in their belief and didn’t accept what the Prophet of Allah (Peace and Blessings of Allah be upon him) was telling them. It was at this time that Allah (The Glorified) commanded His Prophet (Peace and Blessings of Allah be upon him) to perform Mubaahalah, and its explanation is in the following verse:
“… come! let us gather together our sons and your sons, our women and your women, ourselves and yourselves; then let us earnestly pray, and invoke the curse of Allah on those who lie.” (3:61).
It is most evident from this verse that Mubaahalah is when the two parties get together with their families and relatives then earnestly pray to Allah (The Glorified) to invoke curse on whoever lies. This is the true meaning of Mubaahalah if your Mirza Sahib was not up in fulfilling the entire requirements of a Mubaahalah then why did he use the word ‘Mubaahalah’.”
They then told me that his life would be in danger if he came in public. I told them, “The one who is right in his claim is never worried about his life in spreading the truth. Did Ibraheem (Peace be upon him) stop his preaching due to the fear of the fire of Namrood? Didn’t Musa (Peace be upon him) raise the words of truth in front of a tyrant like Fir’awn?”
These unfortunate people were very stonehearted and kept on insisting that you pray from your house and Mirza Sahib will pray from his home. I tried my utmost to make them understand that their Mirza Tahir had used the word ‘Mubaahalah’, before using this word he should have thought about its meaning and if he couldn’t undertake all the requirements of a Mubaahalah then it would have been better for him to keep quiet, or use some other word. These people had nothing to say and became silent. After sitting for a while they departed.
On the following Sunday, after Zuhr prayer, a great conference was held in which this humble servant of Allah (his excellency Huzoor Zia-ul-Ummahra) delivered a lecture in refutation of the Qadyanis, duration of which was over two hours. By the grace and bounty of the Omnipresent Allah (The Glorified) I am satisfied that the audience would have benefited a lot from my speech, and many doubts would have been erased from the minds of Muslims, which the cunning Qadyanis were easily spreading.
On the 29th of August, 1988, at 11:30 I departed from Frankfurt for Jeddah. The aeroplane arrived at Jeddah airport at about 8:30. Hakeem Nazeer Ahmad Sahib, Gul Ahmad Khan Sahib and Haji Mehr Muhammad Siddeeq welcomed me. I spent the night at honourable Gul Ahmad Khan Sahib’s house. After Fajr prayer we had breakfast, Haji Mehr Sahib and I went to Makkah Mukarramah and performed Umrah. We stayed in Makkah for the next two days. I also performed an Umrah for the Eesaal-e-Sawaab of the late President Zia-ul-Haq (May Allah have mercy on him)
We departed from Makkah at 6:15 on the Wednesday and headed towards Madina Munawwarah. It was a few minutes past twelve o clock when we were blessed to arrive in this glorious land, whose stones and pebbles are spiritually more resplendent than the moon and stars. We spent the following Thursday, Friday and Saturday night in the land of the beloved of Allah (The Glorified). We visited the historical sites of this holy land and the feelings on remembering the glorious events of this land, cannot be put into words, and only those people may enjoy the feeling who have experienced the thrill of visiting these holy places.
Brother Ghulam Rasool took us back to Makkah, and we performed another Umrah. Then for the final time I kissed the covering of the Ka’bah and headed towards Jeddah. I departed from Jeddah on the PIA flight and arrived at Karachi at 8:30. From there I took the flight for Islamabad and arrived there at 6:00am.
After arriving at my house, the first thing I did was to ring my envoy in Iran to find out what decision had been made, coincidently I got through straight away. When he found out that it was I on the telephone he burst out with the words ..
Congratulations
Congratulations
He told me that by the grace and blessings of Almighty Allah (The Glorified), Pakistan had gained an outstanding result in this great fight for the prevalence of truth. After hearing this joyful news I thanked my Great Creator who had bestowed upon His meagre servant this great blessing.
Even after this great news there was still some grief in my heart, only if the great personality, who chose me for this job, President Zia-ul-Haq could hear this joyous news from my lips. But he wore the robe of martyrdom and went into the presence of his Lord before I could see him again. I immediately decided to go to his grave, I presented the Umrah as Eesale Thawaab to his soul and said, “the reason you had sent me to Geneva, Allah (The Glorified) has given us outstanding success in that matter”, the martyred President definitely did hear my words and his soul must also have been in a great state of joy. May Allah (The Glorified) have mercy on him, on his brothers and on all Muslims till the Day of Resurrection, Ameen.