Khaatam l Nabeyyeen (saw)

                        

All Muslims believe that Muhammad (saw) is the last of 'Nabis'/ ‘Khaatamal Nabeyyeen’. This belief is corner stone of Muslims’ faith; but  Qadyanis attach a different connotation to this term ‘Khaatamal Nabeyyeen’. In the succeeding lines, we will analyze this issue in the light of relevant text of Quran and Sunnah.

Quran says:

“Muhammad (saw) is not the father of [any] one of your men, but [he is] the Messenger of Allah and last of the 'Nabis'. And ever is Allah , of all things, Knowing” (al-ahzab-40).

In this verse two statements have been given; the first statement is that Muhammad (saw) is father of no man, and the second statement is that he [Muhammad (saw)] is the Messenger and last of the 'Nabis'. Apparently there seems to be no connection between these two statements. But actually there is a link between these two statements, and the link is that both statements contain predictions. Just ponder when this verse was revealed, many wives of Muhammad (saw) were alive; any one of them could give birth to a male child and that male child might grow to become a 'rajul’/ man'. But if it happened so, this verse would have been proved to be wrong, because this verse states that our Nabi (saw) is father of no man. So it was not to be happened so. Actually this verse contains a prediction that either no male child will be born to Muhammad's (saw) wife, or if male child will be born, such child will not reach the age of puberty to become a man. We know this prediction turned out to be true. Similarly second statement also contains a prediction that after Muhammad (saw) there will be no 'Nabi'. The verse also contains a third statement that “ Allah is knowing of all things; this third statement also suggests that the previous two statements are about Allah’s knowledge/information.

In the above quoted verse, word 'khaatama l nabeyyeen' means seal of the 'Nabis'. The word ‘khaatam’ is noun and its verb is  'khatam'; both in its noun and verb forms, it is is used in Quran in 'istilahi'/ idiomatic meaning (al-baqra-7; al-anam-46; al-jathiyah-23; Yasin-65). In its 'istilahi'/ idiomatic meaning, ‘khaatam’/seal means  closing something. In words, ‘khaatama l nabeyyeen’, word 'khaatam'/seal is noun  and 'khaatam l Nabeyyeen' would mean ‘closing the chain of Nabis’. 

Another 'istilahi'/ idiomatic meaning of word ‘khaatam’/ seal, in Arabic,  is 'validating/confirming'; but this meaning is less probable, in the present verse, for two reasons. First, for 'validating/confirming', Quran uses another word ‘musaddiq’ (e.g. al-baqra-89,101;al-imran-81); nowhere in Quran, word 'khaatam' or 'khatam' has been used for 'confirming'. Secondly,  confirmation is a process in which identity/particulars of a person/thing is certified. Quran has certified identity of almost two dozens prophets, but this certification may not be called confirmation by Muhammad (saw); it is confirmation by Quran. If it may be taken as confirmation by Muhammad (saw), it has to be taken as confirmation by all Muslims as well. In other words, this confirmation is not something specific and confined to Muhammad (saw); it means such confirmation may not warrant a title of 'Confirming the Nabeyyeen'. 

Our Nabi (saw) has also mentioned, in his sayings, about a few prophets which have not been mentioned in Quran; but such prophets are, most probably, not more than single digit in number. Taking into account total number of prophets which are more than one lac, confirmation of such a small number of prophets by Muhammad (saw) may not warrant the title of 'Confirming the Prophets'.  In short,  ‘khaatam l nabeyyeen’s more probable meaning is 'closing of chain of Nabis' and the least probable meaning is 'Confirming 'Nabis'. The meaning 'closing the chain of Nabis' has been verified by Muhammad (saw) himself through many hadith. 

Having said all that, it may be noted that Quran is 'Words of Allah' and as such Quranic words have multiple meanings; all such meanings of a Quranic word are to be accepted, if they are not contradictory to each other, and not contradictory to any other Quranic verse by apparent meaning or by inference. On the basis of this principle of interpretation of Quran, all three meanings ('closing of chain of Nabis' and 'Confirming Nabis', and 'Kamal e Nabuwwah') of 'Khaatama l Nabeyyeen' may be adopted; because all three meanings are not contradictory to each other, neither are they contradictory to any other Quranic verse.

 Qadyanis' stance (faith in mirza's nabuwwat) is not tenable in the light of facts stated above; Mirza's claim for 'nabuwwat' is no more than a blatant lie.

Concept of Fitnah and Qadyaniat (2)

                 

From the foregoing discussion (in the first part), it is evident that ‘Qadyaniat’ is a ‘fitna’ of first type in Muslim societies because Qadyanis are propagating religious views which are not primarily based on Quran and Sunnah; which are primarily based on Mirza Ghulam qadyani’s views.

 No doubt, Qadyanis’ religious views do not have vitality and strength to convert majority of Muslims on their side;  they would live and extinguish as a negligible minority. The real Qadyani danger lies in two facts: first, Mirza Qadyani’s views are not comprehensive enough to provide for basis of  social systems (including political, economic, ideological); second, neither do Qadyanis adopt Sunnah as primary basis of social systems (they do not believe in such segments of Sunnah and Quran which contradict mirza's views). When these two facts are taken into account in the backdrop of a third fact that Qadyanis are sitting in the lap of western nations and they will continue to be so( because the protector and the protected can best serve each other’s interests) it becomes almost evident that Qadyanis’  views would always be subservient to - though might be different from- those of western nations; keeping in view the fact that Qadyanis would always seek protection and support from western nations, being a  minority  which cannot be converted into majority in Muslim societies, it becomes clear that Qadyanis’ social systems (particular ideological system) would always be subservient to (though might be different from) those of  western nations’s.  The Qadyanis’ social values and systems would never be able to pose any challenge to western systems; rather Qadyanis’ social systems would always be supporting to western systems.  In this way, an unholy alliance is inevitable to emerge between Qadyanis and western nations. The essence of this alliance has to be hostility to Muslim world, which both western nations and Qadyanis share in common.

Though Qadyanis-West alliance cannot take over Pakistan, by converting Muslim majority to Qadyani faith, they can damage Pakistan’s interests by appointing Qadyani agents to key posts in Pakistan; such agents are assigned tasks to promote western/Qadyanis’ interests in Pakistan even at the cost of Pakistan’s interests. Because such Qadyanis are able, in most cases, to conceal their Qadyani affinities, such agents are most secured and efficient tools in advancing western/Qadyanis’ interests in Pakistan. Pakistani authorities, without depriving Qadyanis of job opportunities, should adopt most cautious policy for appointments to key posts in Pakistan. 

 Qadyanis must not be allowed to propagate their religious views; such a permission would lead to more conversions to Qadyanis' religion, which would mean more anti-Islamic and potential agents available to promote anti-Islamic interests in Pakistan, and more 'fasad' in Pakistan's Islamic society, particularly in Ideological sphere. Every civilization allows/ forbids establishment and growth of institutions on the basis of principle whether or not such institutions would promote and strengthen the very rationale of existence of that civilization. In USA and many other democracies establishment of communist political and economic systems is not possible/ allowed; in erstwhile USSR  establishment of western model political and economic system was not allowed. Though in western democracies generally, propagation of ideas running counter to ideological basis of  western systems is permitted, such permission is possible only because western societies do not take Ideology itself as a system. But  in Muslim societies Ideology has to be a religious Ideology and as such religious Ideology itself has to be taken as system like political, economic and other social systems.  In Islamic societies, an Ideology running counter to Islamic Ideology is not to be permitted as establishment of communist political/ economic systems is not permitted in western societies. In Islamic Ideology, our Nabi (saw)  is the linchpin around which all Islamic civilization's systems revolve; our Nabi's (saw) sayings and deeds provide basis to all Islamic systems. Qadyanis, believing in Mirza's prophet hood,  are bound to prefer mirza's views over our Nabi's (saw) views; as such Qadyanis' Ideology runs counter to Islamic Ideology and must not be allowed to be propagated in Islamic societies like Pakistan. Propagation of 'qadyaniat' is a crime under Pakistan's laws; Pakistan must implement in letter and spirit the legal provisions regarding propagation of 'Qadyaniat' (concluded).

Concept of 'Fitnah' and Qadyaniat (1)

                       

Allah has declared ‘fitna’ an evil which is worse than murder. That is why the people involved in ‘fitna’ are held liable to be killed so that ‘fitna’ may be quelled. In the succeeding lines, we will shed light on Quranic concept of ‘fitna’, the types of people involved in ‘fitna’, and the places subjected to ‘fitna’.

Allah says:

“Fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors” (al-baqra-190).

“And kill them wherever you overtake them and expel them from wherever they have expelled you, and fitnah is worse than killing. And do not fight them at al-Masjid al- îaram until they fight you there. But if they fight you, then kill them. Such is the recompense of the disbelievers” (al-baqra-191).

“Fight them until there is no [more] fitnah and [until] ‘Deen’ is for Allah. But if they cease, then there is to be no aggression except against the oppressors” (al-baqra-193).

“but averting [people] from the way of Allah and disbelief in Him……….. are greater [evil] in the sight of Allah. And fitnah is greater than killing" (al-baqra-217).

From these verses of Sura al-baqra and other Quranic verses dealing with subject of ‘Fitnah’,  following points can be adduced:

I. There are two types of ‘fitnah’; the first type of ‘fitnah’ is to establish non-Islamic systems- political, social, ideological, economic, ethical, administrative or legal systems- OR replacement of Islamic systems with non-Islamic systems. Al-baqra-193 states: “Fight them until there is no [more] fitnah and [until] ‘Deen’ is for Allah. But if they cease, then there is to be no aggression except against the oppressors”.  In this verse, word ‘fitnah’ means replacement of ‘Deen’/ Islamic systems with non-Islamic systems OR establishment of non-Islamic sytems; other  instances,  among many others, in which word ‘fitnah’ has been used in the same sense are al-nisa-91; al-anfal-73, 39; al-baqra-217; al-mumtahanah-5.

  

ii. The second type of ‘fitnah’ is trial which may lead to violations of Islamic systems (al-anfal-28; al-taghabun-15; al-ankabut-10). Such violations of Islamic injunctions /systems do not tantamount to establishment of non-Islamic system or replacement of Islamic systems with non-Islamic ones. 

iii.          Only non-Muslims may be involved in the first type of ‘fitnah’ (al-baqra-217); whereas Muslims may be involved in the second type of ‘fitnah’. The first type of ‘fitnah’ pertains to only Islamic societies (al-baqra-191). In other words, it is only in Islamic societies that non-Muslims’ efforts to establish non-Islamic system or replace Islamic systems with non-Islamic ones are called ‘fitnah’; such efforts by non-Muslims in non-Muslim societies are not called ‘fitnah’. It does not mean that establishment of non-Islamic systems in non-Islamic societies is permissible in Quran; it is not permissible, but it is not called ‘fitnah’ in Quranic terminology.

iv.          The first type of ‘fitnah’ has been declared worse than killing (al-baqra-191; 217). The people involved in this type of ‘fitnah’ may be held liable to be killed by the state/Islamic society (al-baqra-191). But if these non-Muslims restraint propagating ‘fitnah’ (if they give up efforts to establish non-Islamic systems or replace Islamic systems with non-Islamic ones), they are no more liable to be killed by the state(al-baqra-193).

v.           The first type of ‘fitna’ leads to ‘fasad’/ corruption in society; it results in deshaping of Islamic systems and makes them corrupted (al-anfal-73).

vi.          One form of the first type of ‘fitnah’ is ‘irtidad’/sedition from religion (al-ahzaab-14).

There is no denying fact that Islamic systems are based on Quran and Sunnah;  majority of Islamic systems are based on Sunnah. In other words, Islamic systems are what have been designed following our Nabi (saw). The root of every Islamic system is what has been done or stated by our Nabi (saw). In the process of framing and executing Islamic systems- political, social, economic, legal, ethical, administrative, ideological systems- if anybody’s concepts or views run counter to what has been done or stated by our Nabi (saw), such  viewpoints are to be neglected and thrown away. In this process of framing Islamic systems, only such views are accepted which are supported by Quran and Sunnah directly or by inference. In short, Islamic systems’ foundation and essence is sayings and deeds of our beloved Nabi (saw).

Qadyanis believed in prophethood of Mirza Ghulam Qadyani; in other words they believe in only such segments of Sunnah which are supported by views and deeds of mirza ghulam qadyani. No such Quranic interpretation or Sunnah is accepted by Qadyanis, if such Quranic interpretation or Sunnah is contradictory to mirza’s views. As such whatever concept of religious systems Qadyanis have in their minds, such systems have to be based on views of mirza ghulam qadyani. 
Primarily Qadyani people are followers of Mirza Qadyani, and follow Quran and Sunnah only to the extent it is allowed by mirza qadyani's views. In other words primarily Qadyani people are followers of Mirza Qadyani, and follow our Nabi (saww) only to the extent Mirza Qadyani allows them. It is just like we follow previous Messengers only to the extent our Nabi (saww) allows us through Quran and Sunnah; because primarily we, the Muslims, are followers of our Nabi (saww). In this way what Qadyani people are  propagating is not the Deen of our Nabi (saww); rather it is Deen of Mirza Qadyani. Qadyani are trying to establish Mirza Qadyani's un-islamic   systems whose foundation and essence is NOT sayings and deeds of our Nabi (saw) rather whose foundation and essence is mirza’s views.

One may argue that many Muslim sects too follow our Nabi (saww) through views of their scholars/ 'ulema'; if such Muslim sects remain primarily followers of our Nabi (saww), why Qadyani people may not remain primarily followers of our Nabi (saww) by following our Nabi (saww) only through Mirza Qadyani's views. The answer is that it is not included in the Muslim sects' fundamentals of Eman/Faith that they should follow our Nabi (saww) through views of their scholars/ ulema; the Muslim sects take their scholars/ulema' views only as authentic source to ascertain what is contained in Quran and sunnah. It is quite possible that people belonging to a certain Muslim sect switch over from one scholar's views to any other scholar's views, belonging to the same sect or different sect. Such switching over from views of one scholar to another scholar's is permissible according to fundamentals of Eman/Faith having by such Muslim sects, because it is not included in the Muslim sects' fundamentals of Faith/Eman that they should follow our Nabi (saww) and Quran through views of a particular scholar/ ulema.    But it is included in Qadyani people's fundamentals of Faith/Eman that they must primarily follow Mirza Qadyani and follow our Nabi (saww) only to the extent Mirza's views allow them; if any Qadyani does not do so, he does not remain in the Qadyani Eman/Faith.

In short, Muslim sects follow our Nabi (saww) through views of their Imam, scholars/'ulema' because they take thier Imam's, scholar's/ulema's views as the authentic source to know what is contained in Quran and Sunnah; it is not included in fundamentals of their Faith/Eman that if they do not do so, they would be excluded from Islamic Faith/Eman. But Qadyani people take Mirza's views not only as a source to ascertain true sunnah and Quranic interpretation but also as included in the fundamentals of Qadyani Faith/Eman. If a Qadyani does not take Mirza's views as included in fundamentals of Faith/Eman, he is excluded from Qadyani Faith/Eman. But a Muslim's Faith/Eman does not require him to include any particular Imam's, scholar's/ ulema's views as included in the fundamentals of Islamic Faith/Eman; a Muslim may remain a Muslim without believing in views of a particular Imam, scholar/ ulema. 
From the foregoing, one should not adduce that minorities should not be allowed to preach their religions in Islamic societies; the minorities may be allowed to  preach their religion. But there is difference between Qadyani way of preaching and other minorities way of preaching; other minorities preach their religion, but they do not change tenors of Islamic Faith. But Qadyanis preach their religion by changing tenors of Islamic Faith. In this way Qadyanis actually try to change Islamic Ideology. That is why they should not be allowed to preach as our Nabi (s.a.w.w) did not allow 'munafqeen' to preach their religion and burnt down 'masjid e zarrar'. 
   

From this discussion it is evident that Qadyanis are trying to propagate non-Islamic systems in Pakistan and other Muslim societies. As such their activities come under category of ‘fitnah’ of first type. All Muslim societies including Pakistan should deal with Qadyanis’ activities as ‘fitnah’ of first type. There is no other option to quell this ‘fitnah’ which is  leading to ‘fasad’/ deshaping of Islamic systems in the words of al-anfal-73. This ‘fitnah’ is also promoting ‘irtidad’ in the words of al-ahzab-14. (Plz also see my article "Propagation and Enforcement of Islam and Qadyaniat) (continued).

Quranic Concept of 'Fitnah'

                       

Allah has declared ‘fitna’ an evil which is worse than murder. That is why the people involved in ‘fitna’ are held liable to be killed so that ‘fitna’ may be quelled. In the succeeding lines, we will shed light on Quranic concept of ‘fitna’, the types of people involved in ‘fitna’, and the places subjected to ‘fitna’.

Allah says:

“Fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors” (al-baqra-190).

“And kill them wherever you overtake them and expel them from wherever they have expelled you, and fitnah is worse than killing. And do not fight them at al-Masjid al- îaram until they fight you there. But if they fight you, then kill them. Such is the recompense of the disbelievers” (al-baqra-191).

“Fight them until there is no [more] fitnah and [until] ‘Deen’ is for Allah. But if they cease, then there is to be no aggression except against the oppressors” (al-baqra-193).

“but averting [people] from the way of Allah and disbelief in Him……….. are greater [evil] in the sight of Allah. And fitnah is greater than killing" (al-baqra-217).

From these verses of Sura al-baqra and other Quranic verses dealing with subject of ‘Fitnah’,  following points can be adduced:

i. There are two types of ‘fitnah’; the first type of ‘fitnah’ is to establish non-Islamic systems- political, social, ideological, economic, ethical, administrative or legal systems- OR replacement of Islamic systems with non-Islamic systems. Al-baqra-193 states: “Fight them until there is no [more] fitnah and [until] ‘Deen’ is for Allah. But if they cease, then there is to be no aggression except against the oppressors”.  In this verse, word ‘fitnah’ means replacement of ‘Deen’/ Islamic systems with non-Islamic systems OR establishment of non-Islamic sytems; other  instances,  among many others, in which word ‘fitnah’ has been used in the same sense are al-nisa-91; al-anfal-73, 39; al-baqra-217; al-mumtahanah-5.

  

ii.  The second type of ‘fitnah’ is trial which may lead to violations of Islamic systems (al-anfal-28; al-taghabun-15; al-ankabut-10). Such violations of Islamic injunctions /systems do not tantamount to establishment of non-Islamic system or replacement of Islamic systems with non-Islamic ones. 

iii.          Only non-Muslims may be involved in the first type of ‘fitnah’ (al-baqra-217); whereas Muslims may be involved in the second type of ‘fitnah’. The first type of ‘fitnah’ pertains to only Islamic societies (al-baqra-191). In other words, it is only in Islamic societies that non-Muslims’ efforts to establish non-Islamic system or replace Islamic systems with non-Islamic ones are called ‘fitnah’; such efforts by non-Muslims in non-Muslim societies are not called ‘fitnah’. It does not mean that establishment of non-Islamic systems in non-Islamic societies is permissible in Quran; it is not permissible, but it is not called ‘fitnah’ in Quranic terminology.

iv.            The first type of ‘fitnah’ has been declared worse than killing (al-baqra-191; 217). The people involved in this type of ‘fitnah’ are held liable to be killed by the state/Islamic society (al-baqra-191). But if these non-Muslims restraint propagating ‘fitnah’ (if they give up efforts to establish non-Islamic systems or replace Islamic systems with non- Islamic ones), they are no more liable to be killed (al-baqra-193).

v.           The first type of ‘fitna’ leads to ‘fasad’/ corruption in society; it results in deshaping of Islamic systems and makes them corrupted (al-anfal-73).

vi.      One form of the first type of ‘fitnah’ is ‘irtidad’/sedition from religion (al-ahzaab-14).

Aulia Allah

                                    

Aulia Allah are those blessed people who succeed in attaining a certain levels of spiritual elevations. Some of them are given responsibility to manage world affairs; it is just like recruiting/selecting civil officers to manage government’s affairs. Like civil officers function within the limits of laws/rules, ‘Aulia’ function within limits as contained in Quran and elaborated in sunnah. The basic qualification for a ‘wali’ is to be a ‘saleh’- a follower of Nabi (saw); the basic identity of a ‘wali’ is to be free from fear and grief.

Allah says:

“…..Indeed, the earth belongs to Allah. He causes to inherit it whom He wills of His servants…”(aaraf-128).

“And We have already written in the book [of Psalms] after the Reminder that the land is inherited by My pious servants /salehoon” (al-anbiyaa-105).

 From these two verses, it is clear that ownership of earth belongs to Allah and He makes this earth inherited by His ‘saleh’/pious servants. In other words, this earth always has to be ruled by pious people. But  it is our common experience that this earth is frequently ruled by people who are not pious. Actually apparent rulers of this earth may be or may not be pious people but real and hidden rulers of this earth are always pious/’saleh’ people. Aulia are such hidden rulers which manage this world’s affairs.

The minimum qualification for ‘Aulia’ is to be ‘saleh’/pious. Various virtues have been mentioned in Quran and sunnah; some virtues are  apparent e.g. virtues pertaining to Aabid, Zahid, Aalim, Zakir, munfiq, muttaqi, khasheh; some virtues are hidden e.g. virtues pertaining to mumin, sabir, mutahhir, muhsin, mutawakkil. When a person has attained a certain degree of apparent and hidden virtues, he is graced with spiritual level of ‘saleheen’. Saleheen/pious are those people who do their deeds for Allah’s sake, following our Nabi (saw).

The basic identity of Aulia is to be free from fear and grief.

Allah says:

“Behold! verily on the friends of Allah there is no fear, nor do they grieve” (yunus-62).

 Some scholars interpret this verse as " Aulia Allah would have no fear and grief on Day of Judgement"; but there is nothing in this verse to confine these qualities of Aulia Allah to Day of Judgement. Nor does any Hadith confine such qualities of Aulia to Day of Judgement. This verse states about lack of fear and grief onto Aulia in this earthly life as well as in life after death . It is in this worldly life too that Aulia do not fall prey of fear and grief. It is not that fear or grief does not come to Aulia; fear or grief does come to Aulia (al-imran-176; al-tauba-40) but they pull themselves out of it and do not allow it to be dominating over them.

Other identities of 'Aulia Allah' are that "they are humble in their prayers; they desist from what is vain; they are observant of zakat; they guard their private parts; they faithfully observe their trusts and covenants; they carefully maintain their prayers- all such people are inheritors. They will inherit al-Firdaus also" (al-muminun-1-11). As stated above, these inheritors of earth are in fact rulers/ 'aulia' of this earth; aulia inherit not only this earth but also al-Firdaus.