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The Ahmadiyya Muslim Community is the only Islamic organization to believe that the long-awaited Messiah has come in the person of Mirza Ghulam Ahmad(as) (1835-1908) of Qadian. Ahmad(as) claimed to be the metaphorical second coming of Jesus(as) of Nazareth and the divine guide, whose advent was foretold by the Prophet of Islam, Muhammad(saw). We believe that according to the Qur’an and the sayings of the Prophet Muhammad(saw) it is clear that the latter day messiah would be an imam from amongst the Muslims. Ahmadiyya Muslim Community believes that God sent Ahmad(as), like Jesus(as), to end religious wars, condemn bloodshed and re-institute morality, justice and peace. Ahmad(as)’s advent has brought about an unprecedented era of Islamic revival. He divested Islam of fanatical beliefs and practices by vigorously championing Islam’s true and essential teachings.

In The Name Of Allah... Welcome to Ahmadi Answers The Ahmadiyya Muslim Community is the only Islamic organization to believe that the long-awaited Messiah has come in the person of Mirza Ghulam Ahmad(as) (1835-1908) of Qadian. Ahmad(as) claimed to be the metaphorical second coming of Jesus(as) of Nazareth and the divine guide, whose advent was foretold by the Prophet of Islam, Muhammad(saw). We believe that according to the Qur’an and the sayings of the Prophet Muhammad(saw) it is clear that the latter day messiah would be an imam from amongst the Muslims. Ahmadiyya Muslim Community believes that God sent Ahmad(as), like Jesus(as), to end religious wars, condemn bloodshed and re-institute morality, justice and peace. Ahmad(as)’s advent has brought about an unprecedented era of Islamic revival. He divested Islam of fanatical beliefs and practices by vigorously championing Islam’s true and essential teachings. . 

Abrogation of Jihad?


One of the most popular allegations against the founder of Ahmadiyyat, The Promised Messiah (as) Hazrat Mirza Ghulam Ahmad(as) is that he had abrogated Jihad. This is just another deception of the anti Ahmadi Muslims. They quote the passage quite often where Ahmad(as) has stated:

“’We believe that there is none worthy of worship except Allah and Seyyidna Hadhrat Muhammad Mustaphasa is His Messenger and is the Seal of Prophets. We believe that the angels, the resurrection of the body, the day of judgment, heaven and hell are a reality. We also believe that whatever God, the Lord of the Hosts has stated in the noble Quran and whatever our Prophetsa has said in relation to these is true. We believe that whosoever subtracts the smallest particle in from the law of Islam, or adds to it, or lays the foundation of neglecting obligations and indifference towards them, is without faith and is turned away from Islam. I admonish the members of my community that they should, in true sincerity, have faith in the Kalimah; Laa ilaaha ila1laah Muhammadur Rasuulullaah and they should die in this faith. They should believe in all prophets and books, the truth of which is affirmed by the noble Quran. They should observe the fast and perform the salat and pay the zakat and performHajj and carry out all that God Almighty and His Messenger have prescribed and also abstain from all that has been forbidden and thus conform in every respect to Islamic commandments. They should accept all that is supported by the consensus of the righteous ones who have passed away and all that is considered as part of Islam by the consensus of the Ahle Sunnat. We call to witness the heavens and the earth that this is our religion” (Ruhani Khazain, Volume 14, Page 323, Ayyamus Sulh Page 87)

The anti Ahmadis try to state that because Ahmad(as) has not mentioned Jihad in the summary of his beliefs prove that the Ahmadi Muslims who follow him do not believe in jihad and are totally against it. This is one of the most ignorant allegation as it seems that these people raising such allegations have never read the ahadith of the Holy Prophet(saw). For example one hadith from the Book of Belief of Sahih Bukhari states:

حَدَّثَنَا مُسَدَّدٌ، قَالَ حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا أَبُو حَيَّانَ التَّيْمِيُّ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ كَانَ النَّبِيُّ صلى الله عليه وسلم بَارِزًا يَوْمًا لِلنَّاسِ، فَأَتَاهُ جِبْرِيلُ فَقَالَ مَا الإِيمَانُ قَالَ ‏”‏ الإِيمَانُ أَنْ تُؤْمِنَ بِاللَّهِ وَمَلاَئِكَتِهِ وَبِلِقَائِهِ وَرُسُلِهِ، وَتُؤْمِنَ بِالْبَعْثِ ‏”‏‏.‏ قَالَ مَا الإِسْلاَمُ قَالَ ‏”‏ الإِسْلاَمُ أَنْ تَعْبُدَ اللَّهَ وَلاَ تُشْرِكَ بِهِ، وَتُقِيمَ الصَّلاَةَ، وَتُؤَدِّيَ الزَّكَاةَ الْمَفْرُوضَةَ، وَتَصُومَ رَمَضَانَ ‏”‏‏.‏ قَالَ مَا الإِحْسَانُ قَالَ ‏”‏ أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ ‏”‏‏.‏ قَالَ مَتَى السَّاعَةُ قَالَ ‏”‏ مَا الْمَسْئُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ، وَسَأُخْبِرُكَ عَنْ أَشْرَاطِهَا إِذَا وَلَدَتِ الأَمَةُ رَبَّهَا، وَإِذَا تَطَاوَلَ رُعَاةُ الإِبِلِ الْبُهْمُ فِي الْبُنْيَانِ، فِي خَمْسٍ لاَ يَعْلَمُهُنَّ إِلاَّ اللَّهُ ‏”‏‏.‏ ثُمَّ تَلاَ النَّبِيُّ صلى الله عليه وسلم ‏{‏إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ‏}‏ الآيَةَ‏.‏ ثُمَّ أَدْبَرَ فَقَالَ ‏”‏ رُدُّوهُ ‏”‏‏.‏ فَلَمْ يَرَوْا شَيْئًا‏.‏ فَقَالَ ‏”‏ هَذَا جِبْرِيلُ جَاءَ يُعَلِّمُ النَّاسَ دِينَهُمْ ‏”‏‏.‏ قَالَ أَبُو عَبْدِ اللَّهِ جَعَلَ ذَلِكَ كُلَّهُ مِنَ الإِيمَانِ‏.‏

Narrated Abu Huraira:

One day while the Prophet (ﷺ) was sitting in the company of some people, (The angel) Gabriel came and asked, “What is faith?” Allah’s Messenger (ﷺ) replied, ‘Faith is to believe in Allah, His angels, (the) meeting with Him, His Apostles, and to believe in Resurrection.” Then he further asked, “What is Islam?” Allah’s Messenger (ﷺ) replied, “To worship Allah Alone and none else, to offer prayers perfectly to pay the compulsory charity (Zakat) and to observe fasts during the month of Ramadan.” Then he further asked, “What is Ihsan (perfection)?” Allah’s Messenger (ﷺ) replied, “To worship Allah as if you see Him, and if you cannot achieve this state of devotion then you must consider that He is looking at you.” Then he further asked, “When will the Hour be established?” Allah’s Messenger (ﷺ) replied, “The answerer has no better knowledge than the questioner. But I will inform you about its portents. 

When a slave (lady) gives birth to her master.
 
When the shepherds of black camels start boasting and competing with others in the construction of higher buildings. And the Hour is one of five things which nobody knows except Allah.

The Prophet (ﷺ) then recited: “Verily, with Allah (Alone) is the knowledge of the Hour–.” (31. 34) Then that man (Gabriel) left and the Prophet (ﷺ) asked his companions to call him back, but they could not see him. Then the Prophet (ﷺ) said, “That was Gabriel who came to teach the people their religion.” Abu ‘Abdullah said: He (the Prophet) considered all that as a part of faith.(Sahih Al Bukhari, Volume 1, Book 2, Hadith #48)

Another hadith states:

حَدَّثَنِي أَبُو خَيْثَمَةَ، زُهَيْرُ بْنُ حَرْبٍ حَدَّثَنَا وَكِيعٌ، عَنْ كَهْمَسٍ، عَنْ عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ، عَنْ يَحْيَى بْنِ يَعْمَرَ، ح وَحَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُعَاذٍ الْعَنْبَرِيُّ، – وَهَذَا حَدِيثُهُ – حَدَّثَنَا أَبِي، حَدَّثَنَا كَهْمَسٌ، عَنِ ابْنِ بُرَيْدَةَ، عَنْ يَحْيَى بْنِ يَعْمَرَ، قَالَ كَانَ أَوَّلَ مَنْ قَالَ فِي الْقَدَرِ بِالْبَصْرَةِ مَعْبَدٌ الْجُهَنِيُّ فَانْطَلَقْتُ أَنَا وَحُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ الْحِمْيَرِيُّ حَاجَّيْنِ أَوْ مُعْتَمِرَيْنِ فَقُلْنَا لَوْ لَقِينَا أَحَدًا مِنْ أَصْحَابِ رَسُولِ اللَّهِ صلى الله عليه وسلم فَسَأَلْنَاهُ عَمَّا يَقُولُ هَؤُلاَءِ فِي الْقَدَرِ فَوُفِّقَ لَنَا عَبْدُ اللَّهِ بْنُ عُمَرَ بْنِ الْخَطَّابِ دَاخِلاً الْمَسْجِدَ فَاكْتَنَفْتُهُ أَنَا وَصَاحِبِي أَحَدُنَا عَنْ يَمِينِهِ وَالآخَرُ عَنْ شِمَالِهِ فَظَنَنْتُ أَنَّ صَاحِبِي سَيَكِلُ الْكَلاَمَ إِلَىَّ فَقُلْتُ أَبَا عَبْدِ الرَّحْمَنِ إِنَّهُ قَدْ ظَهَرَ قِبَلَنَا نَاسٌ يَقْرَءُونَ الْقُرْآنَ وَيَتَقَفَّرُونَ الْعِلْمَ – وَذَكَرَ مِنْ شَأْنِهِمْ – وَأَنَّهُمْ يَزْعُمُونَ أَنْ لاَ قَدَرَ وَأَنَّ الأَمْرَ أُنُفٌ ‏.‏ قَالَ فَإِذَا لَقِيتَ أُولَئِكَ فَأَخْبِرْهُمْ أَنِّي بَرِيءٌ مِنْهُمْ وَأَنَّهُمْ بُرَآءُ مِنِّي وَالَّذِي يَحْلِفُ بِهِ عَبْدُ اللَّهِ بْنُ عُمَرَ لَوْ أَنَّ لأَحَدِهِمْ مِثْلَ أُحُدٍ ذَهَبًا فَأَنْفَقَهُ مَا قَبِلَ اللَّهُ مِنْهُ حَتَّى يُؤْمِنَ بِالْقَدَرِ ثُمَّ قَالَ حَدَّثَنِي أَبِي عُمَرُ بْنُ الْخَطَّابِ قَالَ بَيْنَمَا نَحْنُ عِنْدَ رَسُولِ اللَّهِ صلى الله عليه وسلم ذَاتَ يَوْمٍ إِذْ طَلَعَ عَلَيْنَا رَجُلٌ شَدِيدُ بَيَاضِ الثِّيَابِ شَدِيدُ سَوَادِ الشَّعَرِ لاَ يُرَى عَلَيْهِ أَثَرُ السَّفَرِ وَلاَ يَعْرِفُهُ مِنَّا أَحَدٌ حَتَّى جَلَسَ إِلَى النَّبِيِّ صلى الله عليه وسلم فَأَسْنَدَ رُكْبَتَيْهِ إِلَى رُكْبَتَيْهِ وَوَضَعَ كَفَّيْهِ عَلَى فَخِذَيْهِ وَقَالَ يَا مُحَمَّدُ أَخْبِرْنِي عَنِ الإِسْلاَمِ ‏.‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ الإِسْلاَمُ أَنْ تَشْهَدَ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ وَتُقِيمَ الصَّلاَةَ وَتُؤْتِيَ الزَّكَاةَ وَتَصُومَ رَمَضَانَ وَتَحُجَّ الْبَيْتَ إِنِ اسْتَطَعْتَ إِلَيْهِ سَبِيلاً ‏.‏ قَالَ صَدَقْتَ ‏.‏ قَالَ فَعَجِبْنَا لَهُ يَسْأَلُهُ وَيُصَدِّقُهُ ‏.‏ قَالَ فَأَخْبِرْنِي عَنِ الإِيمَانِ ‏.‏ قَالَ ‏”‏ أَنْ تُؤْمِنَ بِاللَّهِ وَمَلاَئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الآخِرِ وَتُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ ‏”‏ ‏.‏ قَالَ صَدَقْتَ ‏.‏ قَالَ فَأَخْبِرْنِي عَنِ الإِحْسَانِ ‏.‏ قَالَ ‏”‏ أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ ‏”‏ ‏.‏ قَالَ فَأَخْبِرْنِي عَنِ السَّاعَةِ ‏.‏ قَالَ ‏”‏ مَا الْمَسْئُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ ‏”‏ ‏.‏ قَالَ فَأَخْبِرْنِي عَنْ أَمَارَتِهَا ‏.‏ قَالَ ‏”‏ أَنْ تَلِدَ الأَمَةُ رَبَّتَهَا وَأَنْ تَرَى الْحُفَاةَ الْعُرَاةَ الْعَالَةَ رِعَاءَ الشَّاءِ يَتَطَاوَلُونَ فِي الْبُنْيَانِ ‏”‏ ‏.‏ قَالَ ثُمَّ انْطَلَقَ فَلَبِثْتُ مَلِيًّا ثُمَّ قَالَ لِي ‏”‏ يَا عُمَرُ أَتَدْرِي مَنِ السَّائِلُ ‏”‏ ‏.‏ قُلْتُ اللَّهُ وَرَسُولُهُ أَعْلَمُ ‏.‏ قَالَ ‏”‏ فَإِنَّهُ جِبْرِيلُ أَتَاكُمْ يُعَلِّمُكُمْ دِينَكُمْ ‏”‏ ‏.‏

It is narrated on the authority of Yahya b. Ya’mur that the first man who discussed qadr (Divine Decree) in Basra was Ma’bad al-Juhani. I along with Humaid b. ‘Abdur-Rahman Himyari set out for pilgrimage or for ‘Umrah and said:

Should it so happen that we come into contact with one of the Companions of the Messenger of Allah (peace be upon him) we shall ask him about what is talked abouttaqdir (Divine Decree). Accidentally we came across Abdullah ibn Umar ibn al-Khattab, while he was entering the mosque. My companion and I surrounded him. One of us (stood) on his right and the other stood on his left. I expected that my companion would authorize me to speak. I therefore said: Abu Abdur Rahman! There have appeared some people in our land who recite the Qur’an and pursue knowledge. And then after talking about their affairs, added: They (such people) claim that there is no such thing as Divine Decree and events are not predestined. He (Abdullah ibn Umar) said: When you happen to meet such people tell them that I have nothing to do with them and they have nothing to do with me. And verily they are in no way responsible for my (belief). Abdullah ibn Umar swore by Him (the Lord) (and said): If any one of them (who does not believe in the Divine Decree) had with him gold equal to the bulk of (the mountain) Uhud and spent it (in the way of Allah), Allah would not accept it unless he affirmed his faith in Divine Decree. He further said: My father, Umar ibn al-Khattab, told me: One day we were sitting in the company of Allah’s Apostle (peace be upon him) when there appeared before us a man dressed in pure white clothes, his hair extraordinarily black. There were no signs of travel on him. None amongst us recognized him. At last he sat with the Apostle (peace be upon him) He knelt before him placed his palms on his thighs and said: Muhammad, inform me about al-Islam. The Messenger of Allah (peace be upon him) said: Al-Islam implies that you testify that there is no god but Allah and that Muhammad is the messenger of Allah, and you establish prayer, pay Zakat, observe the fast of Ramadan, and perform pilgrimage to the (House) if you are solvent enough the journey. He (the inquirer) said: You have told the truth. He (Umar ibn al-Khattab) said: It amazed us that he would put the question and then he would himself verify the truth. He (the inquirer) said: Inform me about Iman (faith). He (the Holy Prophet) replied: That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree about good and evil. He (the inquirer) said: You have told the truth. He (the inquirer) again said: Inform me about al-Ihsan (performance of good deeds). He (the Holy Prophet) said: That you worship Allah as if you are seeing Him, for though you don’t see Him, He, verily, sees you. He (the enquirer) again said: Inform me about the hour (of the Doom). He (the Holy Prophet) remarked: One who is asked knows no more than the one who is inquiring (about it). He (the inquirer) said: Tell me some of its indications. He (the Holy Prophet) said: That the slave-girl will give birth to her mistress and master, that you will find barefooted, destitute goat-herds vying with one another in the construction of magnificent buildings. He (the narrator, Umar ibn al-Khattab) said: Then he (the inquirer) went on his way but I stayed with him (the Holy Prophet) for a long while. He then, said to me: Umar, do you know who this inquirer was? I replied: Allah and His Apostle knows best. He (the Holy Prophet) remarked: He was Gabriel (the angel). He came to you in order to instruct you in matters of religion.(Sahih Muslim Book 1, Hadith #1)

Another hadith states:

حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، قَالَ أَخْبَرَنَا حَنْظَلَةُ بْنُ أَبِي سُفْيَانَ، عَنْ عِكْرِمَةَ بْنِ خَالِدٍ، عَنِ ابْنِ عُمَرَ ـ رضى الله عنهما ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ بُنِيَ الإِسْلاَمُ عَلَى خَمْسٍ شَهَادَةِ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَإِقَامِ الصَّلاَةِ، وَإِيتَاءِ الزَّكَاةِ، وَالْحَجِّ، وَصَوْمِ رَمَضَانَ ‏”‏‏.‏

Narrated Ibn ‘Umar:

Allah’s Messenger (ﷺ) said: Islam is based on (the following) five (principles):
To testify that none has the right to be worshipped but Allah and Muhammad is Allah’s Messenger (ﷺ).
To offer the (compulsory congregational) prayers dutifully and perfectly.
To pay Zakat (i.e. obligatory charity) .
To perform Hajj. (i.e. Pilgrimage to Mecca)
To observe fast during the month of Ramadan.

(Sahih Al Bukhari, Volume 1, Book 2, Hadith #8)

All of these ahadith of the Holy Prophet(saw) which are only a few of many more, which speak about the belief in relation to Islam and ones faith, do not differ from the statement of Ahmad(as) at all. I ask the people who raise such questions whether they believe they know more about the articles of faith and pillars of Islam more than the Holy Prophet Muhammad(saw) and the Angel Gabriel who brought such revelation from Allah? Yes Jihad is not mentioned in Ayyamus Sulh by Ahmad(as) but neither has it been mentioned by the Holy Prophet(saw) or by Allah for an article of faith or a pillar of Islam. This does not mean jihad is not important as Ahmad(as) himself wrote hundreds of pages on Jihad and in fact an entire book was dedicated to this subject alone. The only difference between the opponents of the true Islam is they do not understand what jihad is. They believe jihad is the wearing of a sword and killing the innocent people while we believe in the Qur’an and that there is no compulsion in religion and no one should be brought to a religion through force.

Ahmad(as) has stated:

‘As to the means and arrangements to be used, whether for physical warfare or spiritual warfare, whether the battle is by sword or by the pen, the following verse is sufficient for our guidance: ‘Make ready for them whatever force you can.’ In this verse God empowers us to employ against the enemy all suitable means and to use the method which we consider to be most effective.'(Ruhani Khazain Volume 14, Page 454, Haqeeqatul Mahdi page 28)

Ahmad(as) explained beautifully that during his time Islam was being attacked by the pen so it was the duty of the Muslims to reply with the pen and subtle arguments against the anti Islamists rather than raging a war against them. The pen is a weapon for Muslims and it’s our duty to do this jihad of pen as well and it is the jihad of our time today. Taking up the sword against people who take it against Islam is allowed (Ruhani Khazain volume 11, page 37, Anjam-e-Atham)

Ahmad(as) further stated: “The Jihad of this age is to propagate Islam and refute the allegations of the critics; to spread the beauty of the true religion, Islam, in the world, and to manifest the truth of the Holy Prophet(saw) to the world” (Letter to Mir Nawab in Ruhani Khazain)

It should be remembered that Ahmad(as) did not abrogate the Jihad of the sword at all. He clearly stated that it is the conditions that matter and stated:

“This is Jihad, until God produces different circumstances in the world” (Letter to Mir Nawab In Ruhani Khazain)

It is clear that Ahmad(as) did not abrogate Jihad at all rather described the conditions one needs in order to participate in the jihad of the sword which were clearly not fulfilled. Ahmad(as) further stated:

“’The Holy Quran clearly forbids the use of force for the spread of the faith and directs its propagation through its inherent qualities and good example of Muslims. Do not be misled by the notion that in the beginning the Muslims were commanded to take up the sword. The sword was not taken up for the spread of the faith, but in self defense against the enemies of Islam and for the purpose of establishing peace and security. It was no part of the purpose of taking it up to have recourse to coercion in the matter of faith.”(Ruhani Khazain Volume 15, Pages 120-121)

Ahmad(as) has also stated:

“I have brought you a commandment which is that Jihad with the sword has been ended but the Jihad of the purification of your spirit must continue to be waged. I say this not on my own part but in order to proclaim the design of God. Reflect on the hadeeth of Bukhari wherein it is stated that the Promised Messiah would put an end to fighting for the faith. Accordingly, I command those who have joined my ranks that they should discard all such notions. They should spread peace on the earth, for this would cause their faith to spread.”(Ruhani Khazain Volume 17 page 15, British Government and Jihad)

This is completely taken out of context as the Promised Messiah(as) was mentioning the Hadith of the Holy Prophet Muhammad(saw) where it is stated that the Messiah(as) would end religious wars and this is a authentic hadith which the non Ahmadi Muslims accept and is present in Bukhari in a different version stating that he would abolish Jizya, while Fathul Bari makes it clear that the meaning of this is end religious wars which is also present in some versions of Bukhari.

Many Muslims throughout the history of Islam have had similar views to Hazrat Mirza Ghulam Ahmad(as) on the concept of Jihad. One famous person is Hazrat Imam Fakhr Ud Din Razi(ra) the writer of the great tafsir called tafsir kabir, who stated:

“As for the verse, Strive against them a great Jihad, some say that it refers to efforts in preaching while others say it refers to fighting. Some others say it includes both. The first meaning is most accurate because this verse was revealed at Mecca and the command to fight came after the emigration.”(Razi, Hadhrat Imam Fakhr ud Din Razi, Tafsir Kabir, Volume iv, page 330)

Furthermore, the famous Indian intellectual who many know named Maulana Abul Kalam Azadwas stated:

“There is a serious misconception regarding what Jihad is. Many people think that Jihad means only to fight. The critics of Islam too labor under this misunderstanding whereas to think thus is to utterly narrow the practical scope of this sacred commandment. Jihad means to strive to the utmost. In the Quran and the Sunnah terminology, this utmost exertion, which is undertaken for the sake of truth rather than personal ends, is indicated by the word jihad.”(Azad, Maulana Abul Kalam, Masala Khilafat, page 47)”

The same view was also held into account by Sayyid Sulaiman Nadwi of Deoband who stated that Jihad is generally taken to mean qital and fighting but this limitation of significance is entirely wrong (Nadwi, Sayyid Sulaiman, Vide. Sirat an Nabi volume v page 199)

He also stated:

“It means striving and effort. Its technical meaning is also close to this, that is, to undertake all kinds of struggle and exertion for the supremacy, propagation and defense of the truth and to make sacrifices and employ in the way of God all physical, material and mental resources which He has given to His servants, so much so as to sacrifice one’s own life and that of one’s family and nation. To oppose the efforts of the opponents of the truth and foil their plans; counter their attacks and be ready to fight them in the field of battle is also Jihad. Regrettably, our opponents have reduced the scope of this important and broad significance without which no movement in the world has or can succeed to merely war with the enemies of the faith” (Nadwi, Sayyid Sulaiman, Vide. Sirat an Nabi Volume V, Pages 200-201)

Maulana Muhammad Hasan Rampuri was also of the same opinion that war is not Jihad but qital and only arises now and then while jihad is to strive to proclaim the word of God(Hasan, Maulana Muhammad, Sawanih Ahmadi page 108)

Maulvi Abu Ala Maududi also had a similar opinion since he declared that in the terminology of the shariah qital and jihad are two different things (Maududi, Abul Ala, Finality of Prophethood)

A person of the Jamiat Mile Sunnat stated:

“Jihad is derived from Jahd, meaning literally effort and striving. In the technical sense, it is used for proclaiming the word of God and the supremacy of the success of Islam (Dawat, 13 November 1964)

One of the Kings of Saudi Arabia named Faisal Ibn Saud stated:

“You have been called to raise the banner of jihad in the way of God. Jihad is not taking up the guns or raising the sword. Jihad is to invite to the Book of God and the example of the Prophet; to hold fast to them and to stick to them despite all kinds of difficulties,distress and affliction (Saud, Faisal Ibn Umm al Quran, 24 April 1965)

There were many differences in the ummah on this subject which is another reason the messiah was sent by Allah which was to fix these differences and show the true interpretation. Maulvi Saeed Abinad of the Jamiat at Ula’a Hind hated the opinion of the mullahs who were thirsty to kill the disbelievers and only believed jihad to be of the sword and stated that the jihad of every age is different (Al Jamiat 28 January 1931 page 2)

The famous Muhaddith of Delhi Allama Abdul Haq Haqqani also stated “to debate and argue with the heretics is also jihad” (Haqqani, Abdul Haqq Tafsir Haqqani volume iv page 112)

Even one of the bitterest opponent of Islam Ahmadiyya Muhammad Hussain Batalvi a a scholar for the Ahle Hadith stated:

“The age of the sword is no more. Now instead of the sword, it is necessary to wield the pen” (Batalvi, Maulvi Muhammad Hussain, Ishaatus Sunnah, volume vi number 12, December 1883, page 364)

Maulvi Sanaullah Amrtisari another maulvi who hated the true Islam stated:

“As at that time our ulama had declared Jihad with the sword to be rebellion and insurrection, and to be haram, and the opponents of Islam were waging war by the pen, the need then was for Jihad with the pen” (Amritsari, Maulvi Sanaullah Iman 1948)

Allama Muhammad Iqbal also stated:

“The powers of Islam are not limited. There was an age of the sword. Today is the age of the pen. It attacks from within and without and compels you from every angle to accept it” (Iqbal, Muhammad, Paigam e Sulh, 4 January 1928)

Maulvi Zahid Al Hussaini Stated:

“This is the age of Jihad by the pen. Today the pen has spread much trouble. The person who does Jihad by the pen is the greatest Mujahid” (Husaini, Maulvi Zahid al Khuddum Ud Din Lahore, 1 October 1965)

The director general of the Islamic foundation at Leicester stated:

“The war of aggression, Islam rules out, because Islam has come to bring an end to aggression and establish peace” (Ahmad, Prof Khurshid, International Review of Missions, October 1976, Volume ixv Page 252)

These are similar statements to what Ahmad(as) had said over hundred years ago. He explained the true teachings of Islam to the Muslim world and stated:

“No true Muslim has ever believed that Islam should be spread by the sword. Islam has always been propagated through its inherent qualities. Those who, calling themselves Muslims seek to spread Islam by means of the sword are not aware of its inherent qualities and their conduct resembles the conduct of wild beasts” (Ruhani Khazain, Volume 16, Page 167, Tiryaqul Qulub, Page 21)