UNDERSTANDING JIHAD & THE CONDITIONAL PROMISE

Compiled By: Pak Saviour

In its literal sense jihad in Arabic simply means struggle - striving to one's utmost to further a worthy cause. As we say in English, "We must struggle against this prejudice".

There is a difference, however between the word, struggle and jihad. The word struggle does not connote the sense of reward or worship in the religious sense of the word. But when the word jihad became a part of Islamic terminology, the sense of reward or worship came to be associated with it, that is to say, if struggle is struggle in the simple sense of word, jihad means a struggle which is an act of worship, the engagement of which earns reward to the person concerned. As the Qur'ân says: Strive for the cause of God as you ought to strive.(22:78)

It is a common human trait to work very hard in order to achieve some goal. There are words in every language including Arabic, to express this human quality. The word Jihad conveys this same sense of striving, that is, a great striving.

JIHAD IN THE DICTIONARY The root of the word jihad is judh, which means striving one's utmost. For instance we say in Arabicbazala juhduhu (I exerted my  utmost struggle). Jihad or ijtihad thus means, striving one's utmost in any matter.

THE WORD JIHAD IN THE QURAN 
The word Jihad or its derivative has appeared in the Quran for four times in the same literal sense, as we find in the Arabic dictionary. At each place it has been used in the sense of effort and strength and not in the sense of  war and fighting.

The first verse in the Quran in this connection is: "Say: 'If your father, your sons, your brothers, your wives, your tribes, the property you have acquired, the commerce in which you fear a decline, the homes in which you love, are dearer to you than God. His Apostle and the striving in his cause (Jihad fi sabilihii), then wait until God shall fulfill his decree. God does not guide the rebellious." (9:24)

In this verse of the Quran the Muslims are enjoined to extend their full support to the mission of the prophet, to the extent of making sacrifices. Here the phrase "jihad fisabilil lah" has appeared for helping the Prophet in his mission of dissemination of the message of Islam, and not for waging war.

Another verse of Quran says:

"Do not listen to the unbelievers, but strive with them strenuously with it (the Quran)"(22:52)

The word jihad is again clearly used for the mission of the Prophet. No other sense can be implied by the word jihad in this context of doing jihad with the Quran.

The word jihad has appeared in the Quran for the third time in chapter titled "Mumtahana" .

"If you have come out to strive in My Way and seek My Good pleasure." (60:1)

This verse was revealed shortly before the conquest of Mecca. The Prophet was preparing for the journey from Medina to Makkah. It was indeed a peaceful journey made for achieving peaceful results in the form of Hudaybiyah peace treaty. One incident makes it clear that it was a march of peace. For during this march one Muslim uttered these words aloud: "Today is the day of fighting". The Prophet  responded immediately, saying that " No today is the day of mercy."

The fourth time the Quran has used this word in chapter 22:

"And strive in his cause as you ought to strive." (22:78)

Here too jihad  is used for struggle for the cause of God's religion.

The word "Jihad" has nowhere  been used in the Quran to mean in the sense of war in the sense of launching an offensive. It is used rather to mean struggle. For fighting and war another word calledqital is used. Qital is to engage in war at the time of aggression on the part of the enemies. The qital or war is purely in self-defence in accordance in accordance with God's commandment also involves a struggle this came to be called jihad as well.

THE COMMAND OF WAR IN ISLAM

There are certain verses in the Quran conveying the command to do battle (qital) 22:39. The first point in this connection is that the launching of an offensive by the believers is not totally forbidden. It is permissible with certain conditions. The Quran states:

"Fight for the sake of God those that fight against you, but do not be aggressive."(2:190)

This clearly shows that only defensive war is permitted in Islam. The believers are allowed to fight in self defence. Initiating hostility is not permitted for Muslims. The Quran says: "They were the first to attack you." (9:13)

What is to be noted is that even in the case of the offensive being launched by the other party, the believer's are not supposed to retaliate immediately. Instead, all efforts should be made to avert war. Only when avoidance has become impossible battle is the inevitably resorted to in defence.

This stand point is fully supported by the example of the Prophet.

The biographers of the Prophet have put the number of ghazwa (battle) at more than 80. This gives the impression that the Prophet of Islam in his 23 year Prophetic career waged four battles in a year. But this impression is entirely baseless. The truth is that in his entire Prophetic life , he engaged in war only on three occasions. All the other incidents described as ghazwa (war) were intact examples of avoidance of war, and not instances of involvement  in battle.

For instance, in this books of Seerah (Biography) the incident of Al Ahzab is called a ghazwa (battle), where as truth is that on this occasion, the armed tribes of Arabia, twelve thousand in number, reached the borders of Madina for waging war, but the Prophet advised his Companions to dig a trench between them. This successfully prevented a battle from taking place. The same is the case of with all the other incidents called ghazwa.

The opponents of the Prophet repeatedly tried to get him embroiled in war, but on all such occasions, he managed to resort for some such strategy as averted the war, thus defusing the situation invariably.

There are only three instances of Muslims really entering the field of battle. Badr, Uhud and Hunayn. The events tell us that at all these occasions, war had become inevitable.

The prophet was compelled to encounter the aggressors in self-defence. Furthermore, these battles lasted only for  half a day, each beginning from noon and ending with the setting of the sun.

Thus, it would be proper to say that the Prophet in his entire life-span had actively engaged in war for a total of a day and a half that is to say, the Prophet had observed the principle of non-violence throughout his 23-year Prophetic carrier, except one and a half days.

Another well-known instance of the Prophet's dislike for hostilities is the Hudaybiya peace treaty made by accepting, unilaterally, all the conditions of the enemy. In the case of the conquest of Mecca, he avoided battle altogether by making a rapid entry into the city with ten thousands Muslims - a number large enough to awe his enemies into submission. In this way, on all occasions, the Prophet endeavoured to achieve his objectives by peaceful means.

This makes it quite clear that Muslims are not permitted to initiate hostilities. Except in cases where self-defence has become inevitable. The Quran in no circumstances gives permission for wanton violence.

In the past, when the sword was the only weapon of war, militancy did not lead to mass loss of life and property such as modern warfare brings in its wake. In former times, fighting was confined to the battlefield; the only sufferers were those engaged in the battle. But today, the spear and the sword have been replaced by megabombs and devastating long range missiles, so that killing and destruction take place on a horrendous scale. It is the entire human community which has now become the global arena of war. Even the air we breathe and the water we drink are left polluted in war's aftermath. Hence people find Islam outdated and irrelevant today precisely because of its militant interpretation.

What is needed is to discard the militant and political interpretation of Islam, and to adopt the original 'old' version of Islam based on peace, mercy and the love of mankind. The so called Muslim Fundamentalists have been exhorting their co-religionists to do battle all over the world. But the Quran says: "...and God calls to the home of peace." (10:25).

THE RELIGIOUS AND MORAL DOCTRINE ON JIHAD 

Jihad means to strive hard, or to fight to defend one`s life, property, freedom, and religion. Jihad can also refer to an attempt to free other people from oppression and tyranny. Importantly, Islaam strongly opposes kidnapping, terrorism, or hijacking against civilian targets, even at the time of war. 

Ibn al-Qayyim (Rahimahullaah)  said, "The jihaad with decisive proofs [from the Book and the Sunnah] and the tongue takes precedence over the jihaad with the sword and the spear." [Al-Jawaab us-Saheeh of Ibn Taymiyyah (1/237)].

Nasr bin Zakariyaa (Rahimahullaah) said, I heard Muhammad bin Yahyaa adh-Dhuhlee saying, I heard Yahyaa bin Yahyaa saying, "Defence of the Sunnah is more superior than Jihaad in the path of Allaah." So I said, "A man spends his wealth, tires his body and strives (in jihaad), so is this one (still) better than him? He said, "Yes, by many times!" [Dhammu ul-Kalaam of al-Harawi].

Ibn Hazam (Rahimahullaah) said: There is nothing more harmful to the branches of knowledge and its people than those who enter themselves into it and they are not from its people. They are ignorant and yet they think they have knowledge, they cause corruption whilst thinking they are correcting the affairs. [at Ta'aalam wa Atharuhu 'alal Fikr wal Kitaab pg 7]

Ibn Taymiyyah (Rahimahullaah) said: Indeed the people of Truth and the Sunnah do not follow anyone [unconditionally] except the messenger of Allaah  , the one who does not speak from his desires - it is only revelation revealed to him.

THE CONDITIONAL PROMISE

“Allâh has promised to those amongst you who believe and do righteous actions that He will certainly grant them khilâfah (succession) on the earth, as He granted it to those before them; and that He will grant them authority to practice their religion, the one that He has chosen for them; and He will change their state from one of fear in which they lived to one of peace and security. They will worship Me alone, not associating any partner with Me. But whosoever disbelieves after this, then they are the rebellious ones.“ ^[1]

 Al-Hâfidh Ibn Kathîr (d.774H) - rahimahullâh - said:^[2]

“This is a promise from Allâh - the Most High - to His Messenger, may the prayers of Allâh and the peace be upon him, that He will make his Ummah the khulafâ’ (successors) upon the earth. Meaning that they will be the leaders and rulers over mankind, by which nations will be corrected and to whom mankind will submit. And that He will replace their state of fear in which they lived, to one of security and dominion. Allâh - the Blessed, the Most High - has fulfilled His promise, and to Him belongs all praise and thanks. For the Prophet sallallâhu ’alayhi wa sallam did not die until Allâh made him conquer Makkah, Khaybar, al-Bahrain, the remaining lands of the Arabian peninsula and the whole of Yemen. He took jizyah corn the magians of Hajar and from the people of the surrounding areas of Syria. The Prophet sallallâhu ’alayhi wa sallam received gifts from Heraclius - the king of Rome; the ruler of Egypt and Alexandria - the Mawqawqis; the kings of Omân; and Negus, the king of Ethiopia, who became king after Ashamah died - may Allâh have mercy upon him and grant him nobility.

After the Messenger of Allâh sallallâhu ’alayhi wa sallam died, Allâh having chosen for him the reward which is with Him, Abû Bakr as-Siddîq was then established as his Khalîfah (successor), taking charge unwaveringly. Abû Bakr took the Arabian peninsula and put it in order. He sent forth the armies of Islâm to the lands of Persia, under the command of Khâlid ibn al-Walîd, radiallâhu ’anhu. They conquered parts of these lands, slaying a number of its inhabitants. A second army was sent to the lands of Syria, under the leadership of Abû ’Ubaydah - radiallâhu ‘anhu - and those who followed him. A third army was sent to Egypt under the leadership of ’Amr ibn al-’آs radiallâhu ’anhu. It was during his time that the armies sent to Syria conquered the cities of Busra, Damascus and its environs from the land of Hawrân and its surroundings. Allâh - the Mighty and Majestic - took Abû Bakr’s soul - choosing for him the reward which is with Him. Allâh blessed the people of Islâm by inspiring as-Siddîq to choose ’Umar al-Fârûq as a successor.

’Umar then stood up, taking charge completely. The heavens will not witness - after the Prophets - anyone like ’Umar, whether in the strength of his reign or the fulfillment of justice. It was during his time that the conquest of Syria was completed; as was that of Egypt to its farthest reaches, as well as the province of Persia. He destroyed Kisrâ (Chosroes) and humiliated him to the utmost, forcing him to retreat back to the furthest reaches of his kingdom.

Similarly, ’Umar destroyed Qaysar (Caesar), wresting from his hands the lands of Syria and bottling him up in Constantinople. He spent the wealth (conquered from them) in the path of Allâh - as the Messenger of Allâh had informed and promised - may the most complete salâm and most purest salâh be upon the Messenger from his Lord.

Then there was the rule of ’Uthmân, under whom the possessions of Islâm extended to the furthest eastern and western reaches of the earth. The lands of the west were conquered to the farthest reaches of what lies there - Andalus, Cyprus, the lands of Qairawân and the lands of Ceuta - which is next to the all-encompassing ocean; and to the farthest lands of China. Kisrâ was killed and his kingdom totally vanquished. The cities of al-’Irâq, Khurasân and Ahwâz were conquered and the Muslims slew a large number of Turks. Allâh having humiliated the Turks and their great king the Kha-Khan. The wealth of the east and the west was collected and brought to the Amîrul-Mu’minîn (leader of the Believers) ’Uthmân ibn ’Affân, radiallâhu ’anhu. All this came about as a result of the blessings of his recitation, study and gathering the Ummah upon the preservation of the Qur‘ân.

It is confirmed in the Sahîh ^[3] that the Messenger of Allâh sallallâhu ’alayhi wa sallam said: “Indeed Allâh gathered up the earth for me, so that I saw its east and west. Indeed, the dominion of my Ummah will reach what gathered up for me, from it.”

We fluctuate in what Allâh has promised us with and in what His Messenger has promised. Allâh and His Messenger have spoken the truth. We ask Allâh to grant us îmân (faith) in Him and His Messenger, and that we establish gratitude for what Allâh has given us, in the manner that He is pleased with.

Imâm Muslim ibn al-Hajjâj said in his Sahîh, that Ibn Abî ’Umar related to us, that Sufyân related to us from ’Abdul-Maiik ibn ’Umayr, from Jâbir ibn Samarah who said: I heard the Messenger of Allâh, sallallâhu ’alayhi wa sallam say: “The affair of the people will continue to remain upright while twelve men are in charge of them.” The Prophet sallallâhu ’alayhi wa sallam then said something which I could not make out. So I asked my father: What did the Messenger of Allâh, sallallâhu ’alayhi wa sallam, say? He replied: “They are all from Quraish.” This narration is also reported by al-Bukhârî. [4]

In this narration there exists a clear evidence that all twelve of these men must be leaders from Quraish. They are not the twelve imâms claimed by the Shî’ah, because many of them had no leadership over the Muslims. As for these twelve, they will be from Quraish and they will be just rulers. The glad tidings of their appearance has also occurred in the previous scriptures. Furthermore it is not necessary that they succeed one another. Rather, their appearance in the Ummah could be successive or separate. Four of them were in order, namely, Abû Bakr, ’Umar, ’Uthmân and ’Alî, radiallâhu ’anhum. After these four there was a gap. Others amongst the twelve appeared as and when Allâh willed. It is possible that some of them will appear during a time only which Allâh - the Most High - knows. Among them will be the Mahdî whose name will be that of the Messenger, sallallâhu ’alayhi wa sallam, and his kunyâ that of his kunyâ. He will fill the earth with justice as it is filled with tyranny and injustice.

Imâm Ahmad, Abû Dâwûd, at-Tirmidhî and an-Nasâ’î have all reported from the hadîth of Sa’îd ibn Juhmân, from Safînah - the mawlâ of the Messenger of Allâh sallallâhu ’alayhi wa sallam, that the Messenger of Allâh sallâllâhu ’alayhi wa sallam said: “The Succesorship (al-Khilâfah) after me will last for thirty years. Then kingship will appear.” [5]

Ar-Rabî’ ibn Anas has said that Abûl-’آliyah has remarked concerning this verse: “The Prophet, sallallâhu ’alayhi wa sallam, and his Companions were in Makkah for ten years afraid, secretly calling to Allâh and His worship alone, He has no partner. They remained in such a state until they were ordered to migrate to Madînah. They were ordered by Allâh to fight. While they were (in Madînah) they were in constant fear (of attack). They would go to sleep armed and awake armed. They remained patient upon that state as long as Allâh willed. Until one day, one among the Companions said: “O Messenger of Allah! Will we remain in a state of fear until the end of time? Will there not come a day when we will be in a state of security, so we may lay down our weapons?” The Messenger of Allâh, sallallâhu ’alayhi wa sallam, then said: “Be patient for a while. For there will come a time when any man from you would sit in a large crowd unarmed.” Allâh sent down this verse and made His Prophet victorious over the Arabian Peninsula. The Prophet’s Companions were now safe and could lay down their weapons. Allâh - the Most High - then took the soul of His Prophet, sallallâhu ’alayhi wa sallam, and the Muslims remained in such a state during the leadership of Abû Bakr, ’Umar and ’Uthmân. Until the Muslims fell into what they fell into from discord. So fear entered their hearts and they took armies and guards for protection. For they had changed, so Allâh changed their state.”

One of the Salaf has remarked that the khilâfah of both Abû Bakr and ’Umar is true. He then recited this verse. Al-Bara’ ibn ’Azîb has said: “This verse was revealed while we were in a state of extreme fear.”

This noble verse is similar in meaning to His statement - the Most High: “And remember when you were few and were reckoned weak in the land and were afraid that men might kidnap you, but He (i.e. Allâh) provided a safe place for you, and strengthened you with His help and provided you good things so that you might be grateful.” [6] 

His statement - the Most High: “as he granted that to those before them.” This verse is similar to what Allâh has said about Mûsa, ’alayhis salâm, that he said to his people: “It may be that your Lord will destroy your enemy and make you succeed (the present rulers) on earth, so that He may see how you act.” [7 ] 

And Allâh - the Most High - has said: “And We wished to confer a favour upon those who were oppressed in the land; and to make them leaders and to make them heirs; and to establish them on earth...” [8] 

And Allâh’s statement: “And that He will change their state after the fear in which they lived to one of security and peace.” This is similar to what the Messenger of Allâh, sallallâhu ’alayhi wa sallam, said to ’Adî ibn Hâtim when ’Adî came as a delegation to the Messenger. The Messenger said: “Do you know Hira?” ’Adî replied: “I have not seen it but I have heard of it.” The Messenger then said: “By Him in Whose Hand is my soul! Allâh will complete this matter (i.e. Islâm) until a woman will be able to travel from Hira until she goes around the House (i.e. the Ka’bah) not needing the protection of anyone. And you will certainly conquer the treasures of Kisra ibn Hurmuz.” I (i.e. ’Adî) replied: “Kisra ibn Hurmuz!” The Prophet replied: “Yes! Kisra ibn Hurmuz. Money will be spent until no-one will accept it.” Adî ibn Hâtim said: “Now here is the woman leaving from Hira until she goes around the House. And I was among those who conquered the treasures of Kisra. And by Him in Whose Hand is my soul! The third matter will come to pass because the Messenger of Allâh, sallallâhu ’alayhi wa sallam, has said so.”

Ahmad reports upon ’Ubayy ibn Ka’b who said that the Messenger of Allâh, sallallâhu ’alayhi wa sallam, has said: “Give good news to this Ummah of ease of life, exalted stature, establishment of their religion, victory and leadership on earth. Whoever does acts of the Hereafter for this world, he will have no portion of the Hereafter.” [9]

And Allâh’s statement: “They worship Me alone and do not associate anything with Me.” Ahmad reports upon Mu’âdh who said; I was sitting behind the Prophet, sallallâhu ’alayhi wa sallam, on a donkey. There was nothing between the Prophet, sallallâhu ’alayhi wa sallam, and I except the end of his saddle. The Prophet said to me: “O Mu’âdh ibn Jabal!” I said: “Here I am O Messenger of Allâh in your service.” The Prophet continued to ride on for some time and then he said to me: “O Mu’âdh ibn Jabal!” I said; “Here I am O Messenger fo Allâh in your service.” The Prophet said: “Do you know what is the right of Allâh upon His slave?” I said: “Allâh and His Messenger know best.” He said: “The right of Allâh upon the slaves is that they worship Him and do not associate anything with Him.” The Prophet continued to ride on for some time and then he said to me: “O Mu’âdh ibn Jabal!” I said: “Here I am O Messenger of Allâh, at your service.” The Prophet said: “Do you know what is the right of the slaves upon Allâh if they (worship Him alone)?” I said: “Allâh and His Messenger know best.” He said: “The right of the slaves upon Allâh is that He does not punish whosoever does not associate anything with Him.” This narration is also reported in the two Sahîhs. [10]

And Allâh’s statement: “But whoever disbelieved after this, they are the rebellious ones.” Meaning: Whoever steps outside of my obedience after that promise, he has stepped outside of the Command of His Lord, and sufficient is that as a great sin. Since the Prophet’s Companions, radiâllâhu ’anhum were the most upright and obedient of people after the Prophet, sallallâhu ’alayhi wa sallam, in fulfilling the Commands of Allâh - the Mighty and Majestic - their victory was accordingly. The Companions of the Prophet made the Word of Allâh supreme, so Allâh Himself aided hem in such a manner that He subdued for them the rest of mankind, as well as their lands.

When the people after the Prophet’s Companions fell short in adhering to some of Allâh’s Commands, their victory accordingly fell short. It is, however, affirmed in both Sahîhs (i.e. al-Bukhârî and Muslim) in many ways from the Messenger of Allâh sallallâhu ’alayhi wa sallam that he said:  “There will not cease to be a group from my Ummah victorious, upon the Truth, not being harmed by those who abandoned them or go against them, until Allâh’s affair comes, and they are like that.” [11] 

And in a narration: “Until the last of them fights Masîhud-Dajâl.” [12 ]

And in a narration: “They will be victorious until the Day of Judgement, then ’Eesâ ibn Maryam will descend.” [13]

All these narrations are authentic and there is no contradiction between any of them.

Shaykh ’Abdur-Rahmân as-Sa’dî (d.1376H) said: ^[14] “This is one of His true promises whose meaning and accomplishment has been witnessed. He promised those who came with îmân (faith) and ’amalus-sâlih (righteous and correct actions) from this Ummah, that He will cause them to be the successors upon this earth, so that they are the ones in authority and in charge of the affairs. Further, that He would establish their Dîn - that which He was pleased with for them, which is the Dîn of Islâm, which gained ascendancy over all other religions. He was pleased with it for this Ummah, due to its excellence, nobility and His favours upon it, in that He enabled them to establish it, and to establish its laws and prescriptions - relating both to manifest and non-manifest matters - upon themselves and upon others, so that the people of other religions and the rest of the unbelievers are conquered and humbled.

And that He would change their condition of fear to one of security, since it was previously the case that one of them would not be able to manifest his Dîn, and they suffered harm and injury from the unbelievers. The united body of Muslims was very small in number, in comparison to the rest of the people of the earth, who combined to attack them and hope for their downfall.

However, Allâh promised them these things when the âyah was sent down, at a time when they were not witnessing ascendancy and establishment upon the earth, nor the ability to fully establish the Dîn of Islâm and full security - such as would enable them to worship Allâh, not associating anything with Him - in a state of not having to fear anyone except Allâh.

So the first and foremost ones of this Ummah combined îmân and righteous and correct action to a degree surpassing everyone else, so He established them in the land and gave them authority over the people, and granted them the conquest of the east and the west. They attained full security and complete authority and establishment - and this one of the astounding Signs of Allâh.

This applies until the Hour is established - that whenever the Muslims combine îmân and righteous and correct action -then that which Allâh promises will certainly occur. Indeed, Allâh only grants that they be overcome by the unbelievers and the hypocrites, and that they suffer humiliation when the Muslims neglect îmân and righteous and correct action.”

References

1. Sûrah Nûr 24:55
2. Tafsîr Qur‘ânul-’Adhîm (3/311-313).
3. Related by Muslim (8/171) and also Abû Dâwûd (no.4252), from Thawbân radiallâhu ’anhu.
4. Related by al-Bukhârî (6/416), Muslim (6/3-4) and also Ahmad (5/101), the wording is from Ahmad.
5. Sahîh: Related by Abû Dâwûd (no.4646), at-Tirmidhî (2/35) and others. It was authenticated by at-Tabarî in his I’tiqâd (p.8) and al-Hâfidh Ibn Hajar in Fathul-Bârî (13/182).
6. Sûrah Anfâl 8:26
7. Sûrah A’râf 7:129
8. Sûrah Qasas 28:5-6
9. Sahîh: Related by Ahmad (4/134) and al-Hâkim (4/311) and it was authenticated by al-Albânî in Ahkâmul-Janâ’iz (p.52).
10. Related by al-Bukhârî (6/58) and Muslim (1/232).
11. Related by Muslim (6/52-53) and at-Tirmidhî (2/36) from Thawbân radiallâhu ’anhu.
12. Sahîh: Related by Ahmad (4/429), Abû Dâwûd (1/388-389) and al-Hâkim (4/450), from Imrân ibn Husayyin radiallâhu ’anhu. It was authenticated by al-Albânî in as-Sahîhah (no.1959).
13. Related by Imâm Muslim (l/95) and Ahmad (3/384) from Jâbir radiallâhu ’anhu.
14. Taysîrul-Karîmir-Rahmân (4/123).

Pakistan-The Armed Forces in a New World Order

The Zia era ended as it had begun, with a Bhutto in power, for Benazir's party emerged with a narrow victory. Her position was much different from that of her father. She became prime minister under a constitution that left great power in the hands of the president, her parliamentary majority was narrow, and the army was strong, self-confident, and unwilling to renounce its political role. As the price of power, Benazir had to negotiate an arrangement with President Ishaq Khan and General Beg by which she reportedly promised to keep Zia's constitutional changes and to limit her involvement in military affairs, including management of the fighting in Afghanistan and nuclear weapons policy.

Several times Benazir ineffectually challenged the armed forces and the president on military matters. She was never able to find a comfortable relationship with these other two major players of the triangle of political power in Pakistan. She showed interest in improving relations with India but had little scope to take concrete steps. She skillfully cultivated her good ties to Washington, but overall her performance as prime minister was disappointing, and when the president--with the obvious backing of the army--dismissed her in August 1990 and called for new elections, there was little opposition.

The elections brought to power the Islamic Democratic Alliance (Islami Jamhoori Ittehad--IJI), a coalition that enjoyed the implicit support of both the president and the armed forces. Punjab's chief minister, Mian Nawaz Sharif, a businessman and prot�g� of Zia, became prime minister. Although the dismissal of Benazir had been against the spirit, if not the letter, of the constitution, the new power arrangement seemed to offer Pakistan favorable prospects for stable representative rule because the three power centers were all in apparent alignment, and Nawaz Sharif represented the interests of the Punjabi majority. The arrangement worked adequately for some time, and when General Beg's time for retirement as chief of the army staff came, he did not attempt to force an extension of his tour of duty.

Beg's replacement, General Asif Nawaz Janjua, was a much lower-profile leader and sought to lead the army away from corruption and toward a renewed emphasis on professionalism and a sensible adaptation to the post-Cold War realities of Pakistan's strategic position. The army, however, was drawn into politics in May 1992 when the law and order situation in Sindh deteriorated so badly that the provincial government invited the army to restore public order under Article 147 of the constitution. Although the army could not solve Sindh's many problems, it made significant progress in combatting the cycle of terror, banditry, and kidnapping that had plagued the province. The army stopped short of imposing martial law, but it intervened in the politics of the province and, in the process, moved against political allies of Nawaz Sharif, the IJI coalition prime minister, who was already at odds with the president.

General Janjua died suddenly in January 1993, and President Ishaq Khan used his prerogative to reach well down the list of lieutenant generals to appoint Abdul Waheed, a highly regarded officer without apparent political aspirations. Waheed seemed to fit Pakistani political scientist Mohammad Waseem's description as "the transition from a group of conservative generals led by Zia who were inspired by Islamic ideals to a relatively liberal and modernist generation of military officers who have positive attitudes toward Western-style democracy."

Waheed was quickly called upon to demonstrate his commitment to democratic process. When a power struggle between the president and the prime minister in April 1993 resulted in Prime Minister Nawaz Sharif's ouster, the military resisted the temptation to take charge during the ensuing period of political turmoil. In July, Waheed brokered a settlement in which both the prime minister and the president resigned, a neutral caretaker government was appointed, and new elections were scheduled for October.

There remained different points of view within the officer corps, almost all of whom had little respect for politicians and feared that an incompetent civilian leader might irreparably damage their core values--the integrity of the military and the security of Pakistan. Some officers were politically ambitious and had found their period of power under Zia rewarding-- financially and otherwise. Many, however, believed that any political activity, whether in the context of martial law or in the context of helping elected leaders deal with crises caused by politicians' ineptitude, undermined discipline and morale and detracted from the ability of the armed forces to perform military missions. Retired General Shaukat Riza, describing an earlier period of martial law observed: "After a short period of hot, righteous action, military men succumb to setting their mark on whatever is served up to them. Martial Law is disarmed, leaving in its wake a debris of shattered dreams and wasting social order."

On balance, the army preferred to avoid direct involvement unless the political order threatened to collapse completely. The crucial question for Pakistan's political future was in the shaping of the middle ground. Should the armed forces simply be recognized as having a voice in Pakistan's politics, or should their role be formally institutionalized? Zia's attempts to do the latter through creation of a National Security Council had been successfully resisted by Junejo, but the question remained central to Pakistan's security as well as to its politics.

The external relations of the military deteriorated sharply in the post-Zia period because of the collapse of Pakistan's relationship with the United States. President George Bush determined in October 1990 that he could no longer certify that Pakistan did not possess nuclear weapons and, as required by the Pressler Amendment to the Foreign Assistance Act, terminated all United States assistance to Pakistan that was not already in the pipeline. Pakistan handled the cutoff with little public rancor and committed itself to freezing the nuclear program in an attempt to placate the United States. Washington permitted such commercial purchases as spare parts for aircraft and the continued joint naval and special forces exercises, but such key items as fighter aircraft on order were kept in abeyance. Further, the United States moved to reclaim nine ships that were on loan--about half of Pakistan's surface fleet.

In late 1993, the administration of President William J. Clinton, citing what it considered to be asymmetrical treatment accorded to Pakistan and India over their respective nuclear programs, proposed revising the Pressler Amendment and certain "country-specific" sections of the Foreign Assistance Act. The administration argued that by the time nuclear nonproliferation provisions had been added to the Foreign Assistance Act, India had already acquired the capability to build nuclear weapons and thus Pakistan had borne the brunt of most United States sanctions. In early 1994, the administration withdrew its proposal to revise the amendment because of strong criticism from a number of influential members of Congress, including Senator Pressler himself. In March the administration was reported as "floating" a proposal for releasing to Pakistan up to twenty- eight F-16 fighter aircraft--already paid for and part of a long- standing commercial order but undeliverable because of the Pressler Amendment. The proposal, which was certain to be challenged in the United States Congress, was to be part of a broader initiative to get India and Pakistan to halt their production of weapons-grade nuclear material and to discourage them from deploying surface-to-surface ballistic missiles.

The impact on Pakistan's military readiness by the United States decision to halt assistance has been described by observers as near catastrophic, but even more important than the money and equipment involved was the strategic signal sent by the aid cutoff. As long as Pakistan was in the front line of opposition to the Soviet invasion of Afghanistan, the United States found ways of continuing its aid despite Pakistan's nuclear program. Once the Soviet forces left Afghanistan and the Soviet Union itself ceased to exist, Pakistan's importance dwindled. Whatever limited successes Pakistan may have had in salvaging parts of the relationship with the United States, it was clear that the end of the Cold War marked the end of Pakistan's strategic role.

The loss of United States support came at a difficult time. Unrest in Indian Kashmir had developed rapidly after 1989, and Pakistan inevitably supplied moral and covert materiel support, thus raising the specter of a new conflict with India. There were serious concerns in early 1990 that a war might break out. At United States prompting, both sides took effective steps to reduce the danger. Neither country wanted a conflict, but Pakistan remained in a quandary because it could not ignore events in Kashmir although it did not have substantial international support for its position. The United States and China made clear their unwillingness to provide political or materiel support to Pakistan, thus increasing still further the latter's sense of isolation.

The Soviet withdrawal from Afghanistan removed a potential threat to Pakistan, and the substantial retreat of Russia from the security affairs of the subcontinent offset somewhat the withdrawal of the United States. For the first time since 1947, Pakistan was not concerned about a two-front threat. Further, the emergence of five independent Muslim republics in Central Asia raised hopes that they might become allies and offer Pakistan both the political support and the strategic depth it lacked. As long as Afghanistan was in chaos, Pakistan would lack direct access to the new republics. However, it was still far from certain in the early 1990s whether or not the republics would find Pakistan an interesting political partner.

Approaching the next century, Pakistan faces yet another reconfiguration of the forces that determine its security environment. As Russia, China, and the United States stand back from South Asia, there are fewer constraints on India. Yet other sweeping changes are under way in the international environment. Pakistan remains engaged in its search for outside help to ensure its security. The end of the Cold War was only changed the terms of the problem.

Pakistan-The Two Nations Theory

Events in the late 1920s and 1930s led Muslims to begin to think that their destiny might be in a separate state, a concept that developed into the demand for partition. Motilal Nehru convened an "all-party" conference in 1929 to suggest changes that would lead to independence when the British took up the report of the Simon Commission. The majority of the delegates demanded the end of the system of separate electorates. Jinnah, in turn, put forward fifteen points that would satisfy Muslim interests--in particular, the retention of separate electorates or the creation of "safeguards" to prevent a Hindu-controlled legislature. Jinnah's proposals were rejected, and from then on cooperation between Hindus and Muslims in the independence movement was rare.

In his presidential address to the Muslim League session at Allahabad in 1930, the leading modern Muslim philosopher in South Asia, Sir Muhammad Iqbal (1876-1938), described India as Asia in miniature, in which a unitary form of government was inconceivable and religious community rather than territory was the basis for identification. To him, communalism in its highest sense was the key to the formation of a harmonious whole in India. Therefore, he demanded the establishment of a confederated India to include a Muslim state consisting of Punjab, North-West Frontier Province, Sindh, and Balochistan. In subsequent speeches and writings, Iqbal reiterated the claims of Muslims to be considered a nation "based on unity of language, race, history, religion, and identity of economic interests."

Iqbal gave no name to his projected state. That was done by a group of students at Cambridge in Britain who issued a pamphlet in 1933 entitledNow or Never. They opposed the idea of federation, denied that India was a single country, and demanded partition into regions, the northwest receiving national status as a "Pakistan." They explained the term as follows: "Pakistan . . . is . . . composed of letters taken from the names of our homelands: that is, Punjab, Afghania [North-West Frontier Province], Kashmir, Iran, Sindh, Tukharistan, Afghanistan, and Balochistan. It means the land of the Paks, the spiritually pure and clean."

In 1934 Jinnah returned to the leadership of the Muslim League after a period of residence in London, but found it divided and without a sense of mission. He set about restoring a sense of purpose to Muslims, and he emphasized the Two Nations Theory.

The 1937-40 period was critical in the growth of the Two Nations Theory. Under the 1935 Government of India Act, elections to the provincial legislative assemblies were held in 1937. Congress gained majorities in seven of the eleven provinces. Congress took a strictly legalistic stand on the formation of provincial ministries and refused to form coalition governments with the Muslim League, even in the United Provinces (Uttar Pradesh in contemporary India), which had a substantial Muslim minority, and vigorously denied the Muslim League's claim to be the only true representative of Indian Muslims. This claim, however, was not substantiated because the Muslim League had done poorly in the elections, especially in the Muslim-majority provinces such as Punjab and the North-West Frontier Province. The conduct of Congress governments in the Muslim-minority provinces permanently alienated the Muslim League.

By the late 1930s, Jinnah was convinced of the need for a unifying issue among Muslims, and Pakistan was the obvious answer. At its annual session in Lahore on March 23, 1940, the Muslim League resolved that the areas of Muslim majority in northwestern and eastern India should be grouped together to constitute independent states--autonomous and sovereign--and that any independence plan without this provision was unacceptable to Muslims. Federation was rejected. The Lahore Resolution was often referred to as the "Pakistan Resolution"; however, the word Pakistan did not appear in it.

An interesting aspect of the Pakistan movement was that it received its greatest support from areas in which Muslims were a minority. In those areas, the main issue was finding an alternative to replacing British rule with Congress, that is, Hindu, rule.

Pakistan-The Seeds of Muslim Nationalism

The uprising of 1857-58 was the last fitful assertion of an all but moribund Mughal Empire. Mutinous sepoys had marched from Meerut, the site of the first outbreak, to Delhi proclaiming their intention to restore the poet-emperor Bahadur Shah II to imperial glory. British forces with Punjabi sepoys recaptured Delhi and banished the emperor to Burma, where he died in penury in 1862. British distrust of Muslim aristocracy resulted from the rebellious sepoys' attempt to restore the power of the emperor. Muslim leaders were alleged to have had a major role in planning and leading the revolt, although the revolt itself was a series of badly planned and uncoordinated uprisings and the principal leaders, Nana Sahib and Tantia Topi, were Hindus. In the eyes of British rulers, Muslim leaders had been discredited.

As a consequence, the landed Muslim upper classes in the north Indian heartland retreated into cultural and political isolation, while fellow Muslims in Punjab were rewarded for assisting the British. The former failed to reemerge economically and produced no large group comparable to the upwardly mobile British-educated Hindu middle class. They did not revise the doctrines of Islam to meet the challenges posed by alien rule, Christian missionaries, and revivalist Hindu sects, such as the Arya Samaj, attempting reconversion to Hinduism. The former Muslim rulers of India were in danger of becoming a permanent noncompetitive class in the British Raj at the very time the forces of Indian nationalism were gathering strength.

One response to British rule came to be known as the Deoband Movement, which was led by the ulama, who were expanding traditional Islamic education. The ulama also sought to reform the teaching of Islamic law and to promote its application in contemporary Muslim society. They promoted publications in Urdu, established fund-raising drives, and undertook other modern organizational work on an all-India basis. While most Deobandis eventually were to support the Indian National Congress and a united India, a group that favored the creation of Pakistan later emerged as the core of the Jamiat-ul-Ulama-i-Islam party.

Another response was led by Syed Ahmad Khan (1817-98, known as Sir Syed) and was called the Aligarh Movement after the Muhammadan Anglo-Oriental College (now Aligarh Muslim University), which he founded in 1875 at Aligarh in north-central India. Sir Syed considered access to British education as the best means of social mobility for the sons of the Muslim gentry under colonial rule.

Meanwhile, the beginnings of the Indian nationalist movement were to be discerned in the increasing tendency to form all-India associations representing various interests. English-speaking Indians, predominantly middle-class but from different parts of the country, were discovering the efficacy of association and public meetings in propagating their views to a wider audience and in winning the attention of the British government. In 1885 the Indian National Congress (also referred to as Congress) was founded to formulate proposals and demands to present to the British.

A national, all-India forum, Congress was an umbrella organization. Many of its members envisioned a long British period of tutelage and advocated strictly constitutionalist and gradualist reforms, but after World War I, Congress argued for a speedy end to alien rule. The idea of the territorial integrity of India and opposition to any sectarian division of India, however, always remained sacrosanct to Congress.

Although Sir Syed often voiced demands similar to those made by the founders of Congress--local self-government, Indian representation on the viceroy's and the governors' councils, and equal duties for Indian members of the Indian Civil Service and the judicial service--he remained aloof when Congress was founded and advised his followers not to join Congress, because he thought the organization would be dominated by Hindus and would inevitably become antigovernment. It has been argued that Sir Syed's fear of Hindu domination sowed the seeds for the "Two Nations Theory" later espoused by the All-India Muslim League (also referred to as Muslim League), founded in 1906, and led to its demand for a separate state for the Muslims of India-- reinforcing his view that the British were the only guarantor of the rights of the Muslims. Sir Syed argued that education and not politics was the key to Muslim advancement. Graduates of Aligarh generally made their careers initially in administration, not politics, and thus were not greatly affected by the introduction of representative institutions at the provincial level by the India Councils Act of 1892.

Events in Bengal proved that agitation was as useful as politics. Lord Curzon (George Nathaniel Curzon), the viceroy, partitioned the large province of Bengal (which then included Bihar and Orissa) in 1905. Although the province was unwieldy, Curzon's plan divided the Bengali speakers by creating the new province of Eastern Bengal and Assam and reducing the original province to western Bengal, Bihar, and Orissa. The eastern province had a Muslim majority.

A massive antipartition campaign was launched against the British by Hindus in Bengal, using constitutional methods as well as terrorism spearheaded by revolutionaries. The partition of Bengal was annulled in 1911. The province of Eastern Bengal and Assam was dissolved, Bengal proper was reunited, Assam was separated, and a new province of Bihar and Orissa was created. Although the reunited Bengal province had a small Muslim majority, ambitious Muslims in the province were disgruntled and looked to the Muslim League for better prospects.

In 1906 the All-India Muslim League had been founded in Dhaka to promote loyalty to the British and "to protect and advance the political rights of the Muslims of India and respectfully represent their needs and aspirations to the Government." It was also stated that there was no intention to affect the rights of other religious groups. Earlier that same year, a group of Muslims--the Simla Delegation--led by Aga Khan III, met the viceroy and put forward the concept of "separate electorates." If the proposal were accepted, Muslim members of elected bodies would be chosen from electorates composed of Muslims only, and the number of seats in the elected bodies allotted to Muslims would be at least proportional to the Muslim share of the population, but preferably "weighted" to give Muslims a share in seats somewhat higher than their proportion of the population. The principles of communal representation, separate electorates, and weightage were included in the Government of India Act of 1909 and were expanded to include such other groups as Sikhs and Christians in later constitutional enactments.

WHO IS TRUE IMAM MAHDI?

Any one who sees an optical illusions declares himself a Mahdi. Like Mirza Gulam Ahmed Qadiyaani,Syed Mohammed Jaunpuri, Wallace Fard Muhammad, Elijah Poole (Muhammed), Isa Abdullah (Dwight York's The Ansaarullah Cult), Abdullah Al-Harari Al-Habashi, Deviant Groups like Baha’is, Shi’ah etc. There are many who have called themselves Mahdi, How much Mahdivis we have had already and how much more are waiting in the wing?  Allaah can only help us from these so called Mehdis, it is really becoming difficult to make a choice when we receive them left, right and centre.  When someone has a personality disorder, he talks strange things and then, visualising the natural reaction of the people, automatically becomes paranoid and seeks refuge elsewhere.

Arrival of the “Promised Messiah” has not made life any easier for us.  We were mendicants and we will ever remain mendicants.

Many have claimed that they are Imam Mahdi. The list is big out which few I have mentioned above,Many Muslims have been trapped by this claim. Let us see what Holy Prophet Muhammad had said about the coming of Imam Mahdi.There are saheeh Ahaadeeth that indicate that the Mahdi (peace be upon him) will appear at the end of time. He is one of the signs of the Hour. Among these ahaadeeth are the following:

 Abu Sa’eed al-Khudri reported that the Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: "At the end of the time of my ummah, the Mahdi will appear. Allaah will grant him rain, the earth will bring forth its fruits, he will give a lot of money, cattle will increase and the ummah will become great. He will rule for seven or eight years. (Mustadrak al-Haakim, 4/557-558; he said: this is a hadeeth whose isnaad is saheeh, Al-Dhahabi agreed with him, and al-Albaani said: this is a saheeh sanad, and its men are thiqaat (trustworthy), Silsilat al-ahaadeeth al-saheehah, vol. 2, p. 336, hadeeth 771)

 The world will not come to pass until a man from among my family, whose name will be my name, rules over the Arabs. (Tirmidhi Sahih, Vol. 9, P. 74; Abu Dawud, Sahih, Vol. 5, P. 207; also narrated by Ali b. Abi Talib, Abu Sa'id, Umm Salma, Abu Hurayra)

 Abdullaah ibn Mas’ood reported that the Prophet (Peace & Blessings of Allaah be upon Him) said: "The world will not come to an end until the Arabs are ruled by a man from my family whose name will be the same as mine." (Musnad Ahmad, 5/199, hadeeth 3573. Another version says: "… whose name is the same as mine and whose father’s name is the same as my father’s." Sunan Abi Dawud, 11/370).

 Allah will bring out from concealment al-Mahdi from my family and just before the day of Judgment; even if only one day were to remain in the life of the world, and he will spread on this earth justice and equity and will eradicate tyranny and oppression. (Musnad Ahmad Ibn Hanbal, Vol. 1, P. 99) Even if only a day remains for Qiyamah to come, yet Allah will surely send a man from my family who will fill this world with such justice and fairness, just as it initially was filled with oppression. (Abu Dawood) The promised Mahdi will be among my family. God will make the provisions for his emergence within a single night. (Ibn Majah, Sahih, Vol. 2, P. 519)

 ‘Ali (may Allaah be pleased with him) said: "The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: ‘The Mahdi is one of us, a member of my family. Allaah will guide him in a single night.’" (Musnad Ahmad, 2/58, hadeeth 645, edited by Ahmad al-Shaakir, who said: its isnaad is saheeh; Sunan Ibn Maajah, 2/1367. This hadeeth was also classed as saheeh by al-Albaani in Saheeh al-Jaami’ al-Sagheer, 6735). Ibn Katheer said: "This means that Allaah will forgive him, grant him help, inspire him and guide him, when he was not like this before." (Al-Nihaayah, al-Fitan wa’l-Malaahim, 1/29; edited by Taha Zayni).

 The promised Mahdi will be among my progeny, among the descendants of Fatima. (Abu Dawud, Sahih, Vol. 2, P. 207; Ibn Majah, Sahih, Vol. 2, P. 519)

 Umm Salamah said: "I heard the Messenger of Allaah (Peace & Blessings of Allaah be upon Him) say: ‘The Mahdi is of my lineage and family, from the descendants of Faatimah.’"(Sunan Abu Dawud, 11/373; Sunan Ibn Maajah. 2/1368. Al-Albaani said that it is saheeh in Saheeh al-Jaami, 6734)

 The Mahdi will be of my family, of the descendants of Fatima (the Prophet's daughter).(Sunan Ibn Majah, Vol. 2, Tradition No. 4086) Al-Mahdi is one of us, the members of the household (Ahlul-Bayt). (Sunan Ibn Majah, Vol. 2, Tradition No. 4085)

 Abu Sa’eed al-Khudri said: "The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: ‘The Mahdi is of my lineage, with a high forehead and a long, thin, curved nose. He will fill the earth with fairness and justice as it was filled with oppression and injustice, and he will rule for seven years.’" (Sunan Abi Dawud, Kitaab al-Mahdi, 11/375, hadeeth 4265; Mustadrak al-Haakim, 4/557; he said: this is a saheeh hadeeth according to the conditions of Muslim, although it was not reported by al-Bukhaari and Muslim. See also Saheeh al-Jaami, 6736).

 Our Mahdi will have a broad forehead and a pointed (prominent) nose. He will fill the earth with justice as it is filled with injustice and tyranny. He will rule for seven years. (Abu Dawud, Sahih, Vol. 2, p. 208; Fusul al-muhimma, p. 275) After the death of a Ruler there will be some dispute between the people. At that time a citizen of Madina will flee (from Madina) and go to Makkah. While in Makkah, certain people will approach him between Hajr-ul Aswad and Maqaame Ibraheem, and forcefully pledge their allegiance to him. Thereafter a huge army will proceed from Syria to attack him but when they will be at Baida, which is between Makkah and Madina, they will be swallowed into the ground. On seeing this, the Abdaals of Shaam as well as large numbers of people from Iraq will come to him and pledge their allegiance to him. Then a person from the Quraish, whose uncle will be from the Bani Kalb tribe will send an army to attack him, only to be overpowered, by the will of Allah. This (defeated) army will be that of the Bani Kalb. Unfortunate indeed is he who does not receive a share from the booty of the Kalb. This person (Imam Mahdi) will distribute the spoils of war after the battle. He will lead the people according to the Sunnah and during his reign Islam will spread throughout the world. He will remain till seven years (since his emergence). He will pass away and the Muslims will perform his Janazah salaat. (Abu Dawood) Jaabir (may Allaah be pleased with him) said: "The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: ‘‘Eesaa ibn Maryam will descend, and their leader the Mahdi will say, "Come and lead us in prayer," but he will say, "No, one of them should lead them as an honour to this ummah from Allaah."’" The version narrated by Muslim says: "… Then ‘Eesaa ibn Maryam (Peace be upon him) will descend and their leader will say, ‘Come and lead us in prayer,’ but he will say, ‘No, some of you are leaders over others as an honour from Allaah to this ummah.’" (Reported by Muslim, 225)

 Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: "The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: "He is one of us, behind whom ‘Eesaa ibn Maryam will pray." (Reported by Abi Na’eem in Akhbaar al-Mahdi. Al-Albaani said it is saheeh; see al-Jaami’ al-Sagheer, 5/219, hadeeth 5796).


According to these Reliable, Authentic, and Universally Accepted Narrations, Imam Mahdi will:
1.Be from among the family of Prophet (SAW), among the descendants of Fatima (RA);

2.Have a broad forehead and pointed noise;

3.Appear in one night;

4.Appear just before the day of judgment;

5.Have same name as Hazrat Muhammad (SAW);

6.Escape from Madina to Makkah where people will pledge allegiance to him;

7.Receive pledge and help of Iraqi people;

8.Fight in battles;

9.Rule over the Arabs for seven or Eight years according to Sunnah;

10.Spread justice and equity on earth;

11.Eradicate tyranny and oppression;

12.Lead a prayer in Makkah which Jesus (pbuh) will follow in;

13.NOT be the same individual as the Promised Messiah (Jesus).

14.Allaah will grant him rain, the earth will bring forth its fruits,

15.He will give a lot of money, cattle will increase and the ummah will become great.

16. He is one, behind whom ‘Eesaa ibn Maryam will pray.

Did this all so called Imam Mahdis fulfilled these criteria and performed these duties?The ahaadeeth concerning the appearance of the Mahdi reach the level of Tawaatur in meaning (tawaatur refers to a hadeeth which was narrated by so many people through so many isnaads that it is inconceivable that they could all have agreed on a lie). The imaams and scholars of this ummah have stated this, and a few of their comments are quoted below:

1. Al-Haafiz Abu’l-Hasan al-Aabiri said: "The mutawaatir reports from the Prophet (Peace & Blessings of Allaah be upon Him) describing the Mahdi are very many. They state that the Mahdi will be of his family, that he will rule for seven years, that he will fill the earth with justice, that ‘Eesaa ibn Maryam will emerge and help him to kill the Dajjaal, and that he will lead this ummah in prayer and ‘Eesaa will pray behind him."

2. Muhammad al-Barzanji said, in his book al-Ishaa’ah li Ashraat al-Saa’ah: "The major signs and the signs that will be immediately followed by the Hour: these signs are many, of which the Mahdi will be the first. Know that the ahaadeeth that have been narrated about him in various reports are numerous." He also said: "You know that the ahaadeeth which speak of the Mahdi, his appearance at the end of time, and his lineage and descent from the Prophet (Peace & Blessings of Allaah be upon Him) via Faatimah reach the level of tawaatur in meaning, so there is no point in denying them."

3. Al-‘Allaamah Muhammad al-Safaareeni said: "There are so many reports which speak of the appearance of the Mahdi that they reach the level of tawaatur in meaning; they are very popular among the scholars of Sunnah and have become part of their faith." Then he quotes a number of ahaadeeth and reports about the appearance of the Mahdi and the names of the Sahaabah from whom they were narrated: "Many reports were narrated from the Sahaabah whose names were mentioned and others whose names were not mentioned, may Allaah be pleased with them all, and from the Taabi’een after them, all of which proves that this is definitive knowledge. Belief in the appearance of the Mahdi is obligatory, as it has been confirmed by the scholars and is listed among the beliefs of Ahl al-Sunnah wa’l-Jamaa’ah."

4. Al-‘Allaamah al-Mujtahid al-Shawkaani said: "The ahaadeeth that we have come across that speak of the awaited Mahdi reach the level of tawaatur, including fifty saheeh, hasan and da’eef munjabar ahaadeeth. There are mutawaatir without a doubt; indeed they are more mutawaatir than others, according to all the standards of usool. There are also many reports from the Sahaabah that speak about the Mahdi and that reach the level of marfoo’, so there is no room for individual opinions in such an issue."

5. Al-‘Allaamah al-Shaykh Siddeeq Hasan Khaan said: "Even though there are different versions of reports concerning the Mahdi, they are so many that they reach the level of tawaatur in meaning. They are to be found in al-Sunan and other books of Islam."

6. Al-Shaykh Muhammad ibn Ja’far al-Kattaani said: "The conclusion is that the ahaadeeth narrated concerning the Mahdi are mutawaatir, as are the ahaadeeth concerning the Dajjaal and the descent of ‘Eesaa ibn Maryam, upon whom be peace." (See Ashraat al-Saa’ah by Yoosuf ibn ‘Abdullaah al-Waabil, pp. 195-203).

You should be aware that some liars have fabricated ahaadeeth about the Mahdi, and others have even claimed to be he, or that he belongs to a group other than Ahl al-Sunnah wa’l-Jamaa’ah. Some of these "false mahdis" have tried to deceive the slaves of Allaah for some worldly gain and to distort the picture of Islaam. Some have started movements and revolutions and gathered those people and supporters whom they were able to deceive. Then they were destroyed, and their lies and falsehood were exposed. None of this affects the belief of Ahl al-Sunnah wa’l-Jamaa’ah in the Mahdi, upon whom be peace, and that he will undoubtedly appear and rule the earth in accordance with Islamic Sharee’ah. And Allaah knows best.

And Now Hadith regarding the coming of Hazrat Eisa Ibne Maryam

Mirza Gulam Ahmed being Imam Mehdi claimed that he is the Promised Messiah, Eisa Ibne Maryamalso, that was prophesiced by the Holy Prophet, who he will come before the Day of Judgement. Was he correct in his claim? Let us see, what Holy Prophet SAW said about this: "By Him in Whose Hand is my life, Ibn Maryam (Jesus Christ) would certainly pronounce Talbiyah for Hajj or for Umrah or for both (simultaneously as a Qarin) in the valley of Rawha." (Sahih Muslim, Book 7, No. 2877) "Allah will send Maseeh ibne Maryam (Messiah son of Mary). Thus he will descend near the White Eastern Minaret of Damascus, clad in two yellow sheets, leaning on the shoulders of two angels." (Sahih Muslim, Vol. 8, P. 192-193) "Hazrat Masih will die after completing the duration he was destined to pass in the world and that Muslims would offer his funeral prayers and bury him next to the grave of the holy Prophet (Saws), Hazrat Abu Bakr (RA) and Hazrat Umar (RA)." (Mishkat, P. 480) "By Him in Whose Hands my soul is, Son of Mary (Jesus) will shortly descend amongst you people (Muslims) as a just ruler and will break the Cross and kill the pig and abolish the Jizyah (a tax taken from the non-Muslims, who are in the protection, of the Muslim government). Then there will be abundance of money and no one will accept charitable gifts." (Sahih Bukhari, Vol. 3, Book 34, No. 425) Mujammi Ibn Jariyah al-Ansari (RA) stated that he heard the Messenger of Allah (SAW) say: The son of Mary will kill the Anti-Christ (Dajjal) at the door of Ludda. (Tirmidhi and Ahmad)

According to these Authentic and Universally accepted Hadith:

1. The Promised Messiah is none other than Hazrat Isa bin Maryam (pbuh) (Jesus);
2. He will descend among Muslims, near the White Eastern Minaret of Damascus, Syria, clad in two yellow sheets (dyed with saffron), while leaning on the shoulders of two angels;
3. He will pray behind Imam Mahdi;
4. He will fight with, chase, and kills Dajjal (the Anti-Christ) at the gate of Ludd;
5. Messiah will rule justly according to the Laws of Islam and not Gospel;
6. People of the Book will accept him as a Messenger of Allah (SWT) and will embrace Islam (Quran 4:159); subsequently, Cross (Christianity) and Jizyah tax (on non-Muslims) will be abolished;
5. He will encounter attack of Gog and Magog and will be victorious;
6. Islam and justice will rule, oppression will be eliminated, and no fighting (War) will be needed (will be abolished);
7. Everyone will be well off and hatred, jealousy, and grudge will disappear;
8. Messiah will perform Hajj and/or Umra;
9. He will die after living on earth for 40 years and will be buried in a grave next to the holy Prophet(SAW).
10. His advent is a sign for the closeness of the day of Judgment (Quran, 43:61)

Did Mirza Ghulam Ahmed Qadiani fulfil any of these conditions, which Holy Prophet SAAW swore that they would take place?

Was Mirza Ghulam Ahmad Qadiani, the Prophet or the Promised Messiah or Imam Mahdi?

Read carefully these Ahaadeeth, look at the state of Muslim world. Mirza knew that he was lying about being a Prophet of God, or Promised Messiah or Imam Mahdi, because: Mirza was son of Chiragh Bibi, and not Son of Mary! He did not belong to the family of Holy Prophet SAAW. He never got a chance to rule the country and establish justice.

Mirza Qadiani admitted: "I do not claim that I am the same Mahdi who will come according to (words of Hadith) 'from the son of Fatima and from my progeny' etc." (Braheen-e-Ahmadiyya V, Roohani Khazain vol.21 p.356) "We admit this that several Mahdis may have come before and possibly will come in future as well and probably someone by the name of Imam Muhammad may also appear." (Roohani Khazain vol.3 p.379) "It is possible and quite possible that at some time in future such Messiah may appear upon whom the literal words of Hadith (of Holy Prophet) fit, because this humble self has not come with the Reign and Command of this world, but with poverty and humility." (Izala-e-Auham, Roohani Khazain vol 3 p.197) "It is possible that in future no Messiah may come. It is possible 10,000 more Messiah may come and one of them may descend in Damascus." (Izala-e-Auham, Roohani Khazain vol 3 p.251)

Dear Brothers! Mirza knew that he is not that Imam Mahdi, the Divine Leader that is promised by Holy Prophet SAAW, yet his followers keep insisting that he was Imam Mahdi. If he is Imam Mahdi, then obviously he miserably failed to do his job.

Dear Readers! Mirza himself was aware that whatever he has claimed is totally against what has been mentioned by Holy Prophet Muhammad but he was so overcome by his satanic desires that he did not realize that he is committing blasphemy. He justified his claims by saying:

"The basis for our claims is not Hadith but Quran and that Wahi which comes to me. Yes, in support we also present those Hadith which are according to Quran and DO NOT CONTRADICT MY WAHI. Rest of the Hadith, I THROW THEM AWAY LIKE A WASTE PAPER." (Roohani Khazain vol.19 p.140)

Dear Readers! It is clear that the founder of Ahmadiyya Movement had laid claims contradictory to Quran and Hadith. The Islamic scholars of Makkah, Madina, Cairo and the entire Muslim world declared as apostate, disbelievers, and out of the fold of Islam, him and his followers. He died 100 years ago, but his followers continue to deceive people in the name of Islam. Ignorance from Islamic teachings, and, ignorance from Mirza Ghulam and his teachings is the basic fault, which is exploited by the missionaries of Ahmadiyya. It is the duty of every Muslim to be on their guard against such deception. No Muslim should be allowed to get trapped out of ignorance. Knowingly if someone joins them, then of course there is no compulsion in religion.

May Allah protect Muslims from the fraudulent doctrine of these Deviant Movements Like Qadiyaniyat and Mehdiviyat movement in the name of Islam. O Allah! Bring ignorant Muslims who have been trapped by them, back to the fold of Islam, let them see what is right and what is wrong and then give them the hidayah to follow the right path. Ameen.