Khatem e Nubuwat (Finality of Prophethood),7th September 1974,A Historic day.

On September 7, 1974, Pakistan's National Assembly passed a historic constitutional amendment declaring the (Ahmadiyya)Qadiani/mirzai community as non-Muslims. This day is significant in Pakistan's history, as it marked a turning point in the country's religious and political landscape regarding the issue of "Khatm-e-Nubuwwat" (the finality of the Prophethood).

Background:

1. Khatm-e-Nubuwwat (Finality of Prophethood):

The concept of "Khatm-e-Nubuwwat" is a fundamental tenet of Islamic belief, which holds that Prophet Muhammad (PBUH) is the last and final prophet of Islam. The belief in the finality of Prophethood is considered central to the faith, and any claim of prophethood after Muhammad (PBUH) is rejected in mainstream Islam.

2. The (Ahmadiyya)Qadiani/Mirzai Controversy:

The Ahmadiyya/qadiani/Mirzai community, founded in the late 19th century by Mirza Ghulam Ahmad in British India, faced criticism and opposition from mainstream Muslim scholars and sects because Ahmad claimed to be a prophet or a Mahdi (Messiah), which contradicted the doctrine of the finality of Prophethood. This led to decades of tension and conflict between the Ahmadiyya community and other Muslim sects.

3. Political and Social Pressures:

By the early 1970s, there were increasing demands from religious groups and political parties in Pakistan to officially declare Ahmadis as non-Muslims. The issue became a point of contention, leading to civil unrest and violence in various parts of the country.

September 7, 1974 – The Second Amendment to the Constitution:

1. The Second Amendment:

On September 7, 1974, under the leadership of Prime Minister Zulfikar Ali Bhutto, the National Assembly of Pakistan unanimously passed the Second Amendment to the Constitution. This amendment legally defined "Muslims" and "non-Muslims" in Pakistan, specifically declaring Ahmadis (both the Qadiani and Lahori groups) as non-Muslims.

2. Text of the Amendment:

The amendment inserted a new clause in Article 260 of the Constitution, stating: - "A person who does not believe in the absolute and unqualified finality of the Prophethood of Muhammad (peace be upon him), the last of the Prophets, or claims to be a prophet in any sense of the word or of any description whatsoever, after Muhammad (peace be upon him), or recognizes such a claimant as a prophet or a religious reformer, is not a Muslim for the purposes of the Constitution or law."

3. Impact and Aftermath:

Legal and Social Marginalization:

The declaration resulted in the legal and social marginalization of the Ahmadiyya community in Pakistan. They were prohibited from calling themselves Muslims or using Islamic terminology in their religious practices. This Qadiani /mirzai community didn,t understand themselves as a minority this was the bone of contention between Muslims and this community because they did not use islamic terminology.

Strengthening Religious Identity:

For many in Pakistan, this amendment was seen as a move to protect the sanctity of Islamic beliefs and to strengthen the country's religious identity.

Ongoing Controversy:

The issue remains highly sensitive and continues to be a point of legal, social, and political debate in Pakistan, particularly regarding religious freedom and human rights. The events of September 7, 1974, continue to have a profound impact on Pakistan's religious and political landscape,The consipiracy of qadianis against Muslim beliefs had ended but new consipiracies started against this homeland.

History of this issue in pakistan

The issue of declaring the Ahmadiyya(Qadiani/mirzai) community as non-Muslims has a long and tumultuous history in Pakistan, with significant events occurring well before the Second Amendment in 1974. The roots of this controversy can be traced back to the early years of Pakistan's formation, with major incidents like the **1953 anti-Ahmadiyya riots** marking a turning point in the country's religious and political history.
The **Ahmadiyya (qadiani/mirzai)community**, founded by Mirza Ghulam Ahmad in the late 19th century in British India, faced opposition from mainstream Muslim scholars due to its theological differences, especially the belief that Mirza Ghulam Ahmad was a prophet. This was viewed as a contradiction to the core Islamic belief in the **finality of Prophethood (Khatm-e-Nubuwwat)**, which holds that Prophet Muhammad (PBUH) is the last prophet. The community was subject to criticism and persecution from various religious groups even before the independence of Pakistan in 1947.

The 1953 Anti-Ahmadiyya Riots:

1.The Call for Declaration of Ahmadis as Non-Muslims:

- After the creation of Pakistan, religious parties such as **Majlis-e-Ahrar-e-Islam** and **Jamaat-e-Islami** intensified their campaign against the Ahmadis, demanding that the government declare them as non-Muslims and remove them from key positions, such as that of **Foreign Minister Zafarullah Khan**, who was an Ahmadi. - The calls for action were accompanied by increasing hostility and public agitation, particularly in the province of Punjab.

2. Formation of Majlis-e-Ahrar and the Agitation:

- **Majlis-e-Ahrar-e-Islam**, a political party that had opposed the creation of Pakistan, became one of the most vocal opponents of the Ahmadiyya community. It organized large-scale protests and demonstrations in Lahore, demanding that Ahmadis be declared non-Muslims. - The **Jamaat-e-Islami** and other religious parties supported the demand and mobilized their followers, resulting in heightened tensions and a volatile atmosphere in Lahore and other cities.

3. Outbreak of Riots in Lahore:

- The situation escalated into violent riots in March 1953 in Lahore, which became the epicenter of the unrest. The protests, which began as peaceful demonstrations, quickly turned violent, with clashes between the police and protesters. - **Hundreds of Muslims were martyred** in these processions and clashes, as the government, led by **Prime Minister Khawaja Nazimuddin**, struggled to maintain control. The protests led to widespread rioting, looting, and arson, resulting in significant loss of life and property.

4. Imposition of Martial Law:

- To restore order, the government declared **martial law** in Lahore on March 6, 1953, for the first time in Pakistan's history. The military, under the command of **Lieutenant General Azam Khan**, was deployed to restore peace, and the riots were eventually quelled. - The imposition of martial law marked a significant moment in Pakistan's history, highlighting the state's inability to control sectarian conflicts through civilian means.

5. The Munir Inquiry Report:

- In response to the riots, the government set up an inquiry commission headed by **Justice Muhammad Munir** and **Justice M. R. Kayani** to investigate the causes of the disturbances. The resulting **Munir Inquiry Report (1954)** became a landmark document that analyzed the root causes of the violence and the role of religious parties. - The report concluded that there was no consensus among Islamic scholars on the definition of a Muslim, and it criticized the role of religious parties in inciting violence. It also warned against the dangers of using religion for political purposes, which could threaten the stability of the state.

Impact and Aftermath:

1. Heightened Sectarian Divides:

- The 1953 riots deepened sectarian divides in Pakistan and set the stage for future conflicts. The issue of the Ahmadiyya community's status remained unresolved but became more prominent in the religious and political discourse.

2. Political and Religious Implications:

- The anti-Ahmadiyya riots also revealed the challenges of maintaining a secular state in a country with a Muslim majority where religious identity plays a critical role. The state had to navigate the delicate balance between religious sentiments and legal governance.

3. Prelude to the 1974 Constitutional Amendment:

- The events of 1953 were a precursor to the larger movement that culminated in the **1974 Second Amendment**, where the Ahmadiyya community was officially declared non-Muslim by the Pakistani state. The events of 1953 showed that the state could not ignore religious sentiments and that the demand for declaring Ahmadis non-Muslims was only growing stronger.
The 1953 anti-Ahmadiyya riots were a significant and tragic event in Pakistan's history, resulting in the deaths of hundreds of Muslims and setting the stage for future religious and political developments. The issue of Khatm-e-Nubuwwat and the status of the Ahmadiyya community remains a deeply sensitive and divisive topic in Pakistan's social and political landscape.

Roll of Allama Shah Ahmad Noorani

Allama Shah Ahmad Noorani played a crucial role in the events leading up to the Second Amendment of the Constitution of Pakistan in 1974, which declared Ahmadis as non-Muslims. He was a prominent Islamic scholar, politician, and leader of the **Jamiat Ulema-e-Pakistan (JUP)**, a religious political party in Pakistan. Noorani was a staunch advocate for the protection of **Khatm-e-Nubuwwat** (the finality of the Prophethood) and was at the forefront of the movement that led to the constitutional amendment.

1. Leader of the Movement for Khatm-e-Nubuwwat:

- Allama Shah Ahmad Noorani was one of the key religious leaders who spearheaded the campaign to declare the Ahmadiyya community as non-Muslims. He, along with other scholars from various Islamic sects, actively mobilized public opinion and organized protests and gatherings to press for this demand. Noorani's leadership and persuasive oratory were instrumental in uniting different sects of Muslims on this issue, bringing together scholars from Deobandi, Barelvi, and other Sunni and Shia schools of thought. This was a rare instance of unity among diverse Islamic groups, which is largely attributed to his efforts.

2. Debates in the National Assembly:

- As a member of the National Assembly, Allama Noorani played a pivotal role in the parliamentary debates that led to the Second Amendment. He was a vocal advocate for the amendment and was actively involved in the proceedings of the Special Committee of the National Assembly, where the Ahmadiyya leadership was summoned to explain their beliefs. Noorani and other scholars, including Maulana Mufti Mahmood and Maulana Abdul Haq, presented their arguments against the Ahmadiyya faith, emphasizing that Ahmadis did not believe in the finality of Prophet Muhammad (PBUH) and therefore could not be considered Muslims according to Islamic teachings.

3. Collaboration with Other Religious Leaders:

Noorani worked closely with leaders from other religious parties and organizations, such as **Jamiat Ulema-e-Islam (JUI)**, **Jamaat-e-Islami (JI)**, and the **Majlis-e-Ahrar-e-Islam**, to create a unified front. This coalition exerted considerable pressure on the government to take action on the issue of Khatm-e-Nubuwwat. - The successful passage of the Second Amendment was a result of the concerted efforts of these religious leaders, with Noorani being one of the most prominent figures in this movement.

4. Impact of His Efforts:

- Allama Shah Ahmad Noorani's efforts were instrumental in shaping the religious and political landscape of Pakistan. His advocacy for the amendment was based on the belief that it was essential to protect Islamic teachings and the faith of the Muslim majority in Pakistan. The amendment had long-term implications for the Ahmadiyya community, resulting in their legal and social marginalization, as well as further restrictions on their religious practices.
Allama Shah Ahmad Noorani's leadership and efforts were crucial in the passage of the Second Amendment to Pakistan's Constitution in 1974. He was a key figure in the movement to protect the finality of Prophethood and played a significant role in shaping the country's religious and political policies regarding this sensitive issue.