Hazrat Qazi Muhammad Nazirra (1898-1980)
Hazrat Qazi Muhammad Nazirra of Lyallpur, Faisalabad, was an eminent religious scholar, researcher and writer. He wrote extensively and added many valuable books to the literature of Jamaat-e-Ahmadiyya.
He was born on 3 September 1898. In 1938, he dedicated his life to the service of Ahmadiyyat. Initially, he was appointed as a teacher of oriental studies and later as a teacher of Arabic Literature at Jamia Ahmadiyya. He also served as a lecturer in theology, Urdu and Persian at Talim-ul-Islam College, Qadian. In May 1955, he was appointed as the principal of Jamia Ahmadiyya. In 1965, he was appointed as nazir islah-o-irshad.
He delivered durus of the Holy Quran and Hadith for many years. He had a deep study of many fields of theology. For many years, he would deliver speeches at Jalsa Salana. His speech was so eloquent that his addresses would be listened to with great interest. Hazrat Qazi Muhammad Nazirra passed away on 15 September 1980.
A dialogue on the truth of the Promised Messiah
A scholar from Damascus once asked: “If you believe that Jesusas, son of Mary, has passed away, then how do you regard Mirza Ghulam Ahmad[as] as the Promised Messiah?”
I replied that the ahadith contain prophecies about the advent of a Messiah. Concerning this awaited figure, the Holy Prophet Muhammad, peace be upon him, clearly stated: امامکم منکم “Your Imam will be from among you” (Sahih al-Bukhari), and فامّکم منکم “Your Imam will be from among yourselves” (Sahih Muslim). In other words, he would be from among the Muslim ummah. Since Hazrat Mirza Ghulam Ahmadas claimed to be the Muhammadan Messiah, and the ahadith specify that the Promised Messiah would arise from the followers of the Holy Prophetsa, we are compelled – after finding his claim truthful – to accept him as the Promised Messiah in accordance with these authentic ahadith.
What if the ahadith are rejected?
The Damascene scholar then asked: “If someone does not consider these ahadith reliable, how would you then establish the truth of his claim to being the Messiah?”
I answered if an individual rejects the ahadith, we would present evidence from the Holy Quran and from rational arguments to demonstrate the truth of the Promised Messiah’sas claim. And, if that person were to deny even the Holy Quran, we would then present before him the supporting signs that Allah the Almighty has manifested to establish the truthfulness of the Promised Messiahas.
Benefits derived from the Promised Messiah
The scholar further inquired: “What benefit have you gained from the personage of Mirza Ghulam Ahmad Sahib[as] – was it political or religious?”
I responded: As far as political benefit is concerned, we have been safeguarded – under the guidance of his teachings – from many of the tribulations of this turbulent age to a far greater degree than other nations. As for religious benefits, they are innumerable and beyond measure.
A global Jamaat
Through the advent of the Promised Messiahas, a Community has been established which has now spread across the world. This is a Jamaat in which every individual has been instilled with a passion, zeal, and fervour for the tabligh [preaching] of Islam and the exaltation of the name of Allah the Almighty.
Remarkably, this spiritual awakening was kindled at a time when people had become utterly indifferent and lifeless in this respect. Even the rulers and leaders of the Muslims had become heedless of this obligation, and the religious scholars were so preoccupied in quarrelling amongst themselves that they remained entirely oblivious to the dangerous preparations and vigilance of the opponents of Islam.
The Promised Messiahas gathered for his Jamaat a treasury of arguments, with which we have been armed to prevail over false religions. Our missionaries are now spread across the globe, and this once-poor but spiritually passionate Community has raised the call of Allahu Akbar in lands of disbelievers by constructing mosques therein.
In short, we had been heedless of the obligation mentioned in the Holy Quran:
کُنۡتُمۡ خَیۡرَ اُمَّۃٍ اُخۡرِجَتۡ لِلنَّاسِ تَاۡمُرُوۡنَ بِالۡمَعۡرُوۡفِ وَتَنۡہَوۡنَ عَنِ الۡمُنۡکَرِ
“[You are the best people raised for the good of mankind; you enjoin what is good and forbid evil. (Ch.3: V.111)]”
However, the Promised Messiahas conferred upon us the great favour of awakening those who were asleep. Through him, life was breathed into the spiritually dead. He directed us towards the higher purpose of life, and through the signs manifested in his favour, we attained the firm conviction that God exists, what He desires of us, and how we may please Him.
Revival of the Quran’s true understanding
Through the Promised Messiahas, we were granted profound insight into the subtleties and deeper meanings of the Holy Quran, and we perceived within our hearts the miraculous nature of God’s wisdom-filled revelation. At this point, the Damascene scholar asked:
“Can a man from Punjab truly comprehend and expound upon the Quran better those to whom [Arabic] language is native?”
I replied, Why not! The Holy Quran is the Book of God and it is meant for the entire world. Allah the Almighty declares:
ثُمَّ اَوۡرَثۡنَا الۡکِتٰبَ الَّذِیۡنَ اصۡطَفَیۡنَا مِنۡ عِبَادِنَا
“[Then We gave the Book for an inheritance to those of Our servants whom We chose. (Ch.35: V.33)]”
This means that the inheritors of this Book have always been His chosen servants. Therefore, if the existence of such chosen ones were confined only to Arabia, then your claim – that no one can understand the Quran better than its native speakers – would hold true. But if the Holy Quran is for all of humanity, then through the quwwat-e-qudsiya [spiritual strength] of the Holy Prophetsa, such individuals can arise in every corner of the world who, receiving knowledge from God, become the inheritors of the Quran. Thus, if a non-Arab claims that, having God as his Teacher, he has been granted deeper knowledge of the Quran than all others, his claim stands valid – because his Teacher is the One who is the Knower of All-Knowledge. The Promised Messiahas provided practical proof of this claim. He wrote, in Arabic, a commentary on Surah al-Fatihah, producing a scholarly work and inviting all scholars to respond in kind. Yet all attempts collapsed, hearts were humbled, and not a single person was able to produce a work in comparison.
A question on Quranic interpretation
The Damascene scholar asked: “May I enquire from you the commentary of a particular verse?” I replied: “You are most welcome to ask.”
He said: “Allah the Almighty states:
اِنَّ اللّٰہَ لَا یَاۡمُرُ بِالۡفَحۡشَآءِ
“‘[Allah never enjoins evil (Ch.7: V.29)],’ i.e., God does not command evil deeds. Yet, in another place He states:
وَإِذَآ أَرَدۡنَآ أَن نُّهۡلِكَ قَرۡيَةً أَمَرۡنَا مُتۡرَفِيهَا فَفَسَقُواْ
“‘[Before We decide to destroy a township, We command the affluent section of its people to adopt the ways of righteousness, whereupon they decide on disobedience (Ch.17: V.17)],’ i.e., when God intends to destroy a township, He commands its affluent ones to commit sin, and they commit it. Here, there seems to be a contradiction between the two verses. How can this be resolved?”
I responded: There is absolutely no contradiction between these verses. In the first, Allah declares as a general principle that He does not command evil. In the second, the same principle is illustrated in practice. When Allah intends to bring about the downfall of a people, He conveys His commandments to their affluent ones. But instead of obeying Him, they disobey and rebel. Nowhere in this verse does it say that Allah the Almighty commands them to commit sin. Since Allah has already stated His law – that He never commands evil – it is certain that the meaning of “command” here is that Allah enjoins righteousness, but the people defy Him.
Those translators who have taken this verse to mean that [God forbid], Allah the Almighty commands sin have fallen into grave error.
Claim of prophethood
The Damascene scholar then remarked: “I accept Mirza Ghulam Ahmad Sahib[as] as a great reformer, but I am not prepared to acknowledge his claim to prophethood.”
I replied: “The reason for this is that you have not yet thoroughly investigated the claim of the Promised Messiahas. Since you are the one asking questions, allow me in turn to ask you about the meaning of a verse.”
The scholar responded, “You may ask without hesitation.”
I asked him that Allah the Almighty declares in Surah al-Haqqah:
وَلَوۡ تَقَوَّلَ عَلَیۡنَا بَعۡضَ الۡاَقَاوِیۡلِ۔ لَاَخَذۡنَا مِنۡہُ بِالۡیَمِیۡنِ۔ ثُمَّ لَقَطَعۡنَا مِنۡہُ الۡوَتِیۡنَ
“[If he had fabricated any saying and attributed it to Us, We would surely have seized him by the right hand, and then surely We would have severed his large artery. (Ch.69: V.45-47)]”
Please tell me, what is the meaning of this verse?
The Damascene scholar replied: “The literal meaning is this: if Muhammadsa had fabricated anything and falsely attributed it to God, then Allah states that He would have seized him by the right hand and cut off his life-artery. Wateen refers to a vein in the throat. These are the literal meanings; as for the deeper interpretation, I do not know.”
The true meaning of the verse in Surah al-Haqqah
I said: “Allow me, sir, to share with you the actual meaning of this verse, as taught to us by the Promised Messiahas. Through this verse, Allah the Almighty has provided proof that the Holy Quran is His revealed Word and Divine revelation. He explains that if Muhammad, peace be upon him, had fabricated anything, he would have been slain. Yet, the fact that he was granted a long span of 23 years after the commencement of his revelation shows beyond doubt that he had not forged the Holy Quran. Rather, it was Allah Himself who revealed it, and his claim was entirely in accordance with the will of God.
Sound reason also affirms this argument; it is inconceivable that God would grant such a lengthy reprieve to one who fabricated lies against Him.”
The Damascene scholar responded: “Very well – may Allah reward you.”
Proof of the truth of the Promised Messiah
I continued: “On this very basis, the Promised Messiahas also established the truth of his own claim. He explained that just as the Holy Prophetsa could not have been granted 23 years after his claim if he had been fabricating revelations, so too it is impossible that I, who have lived for more than 23 years after proclaiming the claim of divine revelation, could be considered a liar against Allah. Just as Prophet Muhammad’ssa twenty-three years after his claim served as proof of his truthfulness, likewise, my extended life span after my claim is itself proof of my truth.”
A challenge to the critics
“Therefore, in light of this Quranic verse, if anyone were to reject the claims of the Promised Messiahas and denounce him, such a person would have no right to then present this very verse as proof of the Prophet Muhammad’ssa truthfulness before the deniers of the Quran. For the opponents could retort: ‘When you deny Mirza Ghulam Ahmad[as] despite his having been granted more than twenty-three years after his claim, then on what grounds do you use the same reasoning for Muhammad[sa], who likewise lived twenty-three years after his claim, as proof of his truthfulness?’”
Closing of the dialogue
The Damascene scholar replied: “Let us leave aside further theological discussion for now. But if I am granted the opportunity, I shall visit Qadian and stay there for two or three months.”
The respected scholar gave me his address and then departed.
Qazi Muhammad Nazir (Maulvi Fazil and Munshi Fazil), President of Anjuman Ahmadiyya Lyallpur.
(Translated by Al Hakam from the original Urdu, published in the 19 September 1925 issue of Al Fazl)