The Afghan Martyrs — Page 155
Here the words, "until such time as the Almighty creates conditions for the other kind," deserve deep reflection. It is evident that the Promised Messiah (PBUH) also believed in 'Jehad' with a sword and because of absence of the relative conditions he was convinced of the need for postponement. As he was wholly subservient to the Holy Quran he could never ever have repealed the concept of 'Jehad' with a sword and he was nol empowered to do so. In his edict he only deferred its application. He also referred to the Hadeeth 'Yamna-ul-Harb' suggesting that as there would be religious freedom during the era of the Promised Messiah (PBUH) he would not engage in a struggle with a sword. In the end we record an opinion of the Musleh Maood (MAPH) where he has further clarified the issue in regard to the Ahmadiyya belief concerning 'Jehad': "Just as offering Namaz is compulsory similarly in this faith when the need arises it is equally compulsory to fight. . . . It should be clearly remembered that 'Jehad' is included in those matters which Islam declares to be an essential part of the faith. It has even been said that at the time of 'Jehad' whoever turns his back IS condemned to Hell. II (Report Majilis Mushawarat 1950) Now we make an assessment of the view of the Ahmadiyya Jamaat concerning 'Jehad' from another angle. As long as the conditions pertaining to I Jehad , with a sword did not exist they fully, wholly and energetically engaged themselves in 'Jehad-bil- Quran l (also described as Jehad-e-Kabeer) and 'Jehad-bin-Nafs' (also described as Jehad-e-Akbar). It remained engaged in repelling assaults by Christians, Arya Samaj ees and others when they attacked Islam. Later on, after the creation of Pakistan when the Dogra Regime and the Indian forces were perpetrating 155