The Holy Qur’an has clearly mentioned a bargain between Allah and His servants and the Nizam-e-Wasiyyat or any such system which has been initiated or founded at the behest of Allah, direct injunction from Allah, falls under that category. And therefore says, Exactly the Nizam-e-Wasiyyat is mentioned. Allah has bought from the believers their lives and their wealth. For what price? Because Allah would give in return to them Jannah. This Jannah, Beshti Makbara means the Makbara of those, graveyard of those who have been promised Jannah.
There is no certificate of Jannah issued by Beshti Makbara office or by anyone. That is totally wrong. Don’t consider that whoever has been issued a certificate, he receives a certificate of Jannah. Only his case is referred to this verse. We hope that Allah would keep his promise if this man has kept his promise. And the certificate is only to that effect. We don’t know whether this man who joined Nizam-e-Wasiyyat has actually kept his part of the promise or not. But hoping so, apparently to best of our knowledge, he has done so.
So we have every right to say that if he kept his part of the promise, Allah would positively keep his part and he would become a Jannah-teen. That is what Beshti Makbara means. The system again is based on the traditions and instructions of Hazrat Muhammad Mustafa sallallahu alaihi wa sallam and agrees to those limitations. You cannot will more than one third of your property. And this is exactly the injunction of Hazrat Rasul-e-Karim sallallahu alaihi wa sallam. You cannot will, in fact according to Islamic jurisprudence, you have a right to interfere in your own properties to some extent, not beyond. According to the system of will of the Holy Quran, you cannot interfere in that system in as much as those people who are mentioned therein. They have a fixed portion of inheritance. No man, despite the fact that he owns that property, has a right to interfere and change that ratio and portion. To that extent, you have no right over your property. But again, you have a right to give one third of your total property to somebody else, depriving your lawful inheritors of that right of inheritance. When you will that one third of my property will go to somebody else, that is not only permissible in the Holy Quran, some rules and regulations have been laid out about that.
That whenever death approaches you, you should will. About what? About that property in which you have the right of interference. So, I am explaining this because it also solves another question. Our Nasheed Muslim applicable to these two verses. Some older Muslim scholars erroneously inferred that because a set portion or a set proportion has been mentioned in the Holy Quran, so the earlier verse which enjoined upon every Muslim that at the time of approaching death they should make a will, that has been cancelled. And the previous verse is Mansooh, that is cancelled out, and the later verse is the cancelled out. Hazrat Masih Maud A.S. categorically rejected this concept of Nasheed and Mansooh. So, all those verses which were supposed to be either Nasheed or Mansooh, they have been solved by Jamaat-e-Ahmadiyya or in the grace of Allah by Hazrat Masih Maud A.S. teachings.
And these are two verses, for instance, which could not even be solved by latest scholars, who did not believe in 500 verses to have been cancelled. Some earlier had gone up to that. But the latest scholars reduced the number and ultimately, Hazrat Shah Waliullah Muhafiz Delvi reduced this number to just five. Still, such scholars could not solve this apparent contradiction between the two verses regarding the way. According to Jamaat-e-Ahmadiyya, Huzoor-e-Akhilam Sallallahu alaihi wa sallam accepted the property in the way of Allah to a certain extent. And beyond that, he did not accept. He said, no more. At times when some people wanted to give everything in the way of Allah, Huzoor-e-Akhilam Sallallahu alaihi wa sallam told him that, no, this is when someone did it, Huzoor-e-Akhilam Sallallahu alaihi wa sallam told him that, no, your children have a right upon you. You have a right upon you. Give them their due rights.
And only a portion thereof can be given to Allah. Apparently, these are contradictory to such traditions in which Hazrat Umar is known to have offered half of what he had. Hazrat Abu Bakr is known to have offered the whole, whatever he had. But these verses, these traditions are misunderstood. It is mentioned that what they had in their house, of that they parted with half, of that they parted in full. Not that the house and their gardens or the whole property was handed over. So, that is a sort of wedding money or cash in olden days. Whatever you had of the property, of the household property and things, it only applies to that. And the words are very clear about it. The words of the tradition. That whatever was possessed of Hazrat Abu Bakr, he had in his house. He offered everything.
So, it should not be misunderstood. Ahmad Sallallahu alaihi wa sallam was consistent about it. And he taught very clearly that your own family, your children have a specific right and you should not be deprived of that right. And that right has been mentioned in the verse where definite proportions are laid out. A ratio has been fixed. This much would be inherited by that, that much. And the earlier verse gives you the right to dispense with your money as much as you please. Not as much, but as you like it. The way you please it. So, according to this verse and according to the interpretations drawn from the traditions of Hazrat Muhammad Mustafa Sallallahu alaihi wa sallam, Hazrat Masih Maud alaihi wa sallam, under Allah’s guidance, fixed it to be one third, not more. So, beyond one third of Masih is not accepted by Jamaat-e-Ahmadiyya. If somebody wills that the entire property after my death should go to Jamaat-e-Ahmadiyya, he will be rejected. That offer will be rejected. Unless he is a Qalala, he leaves no inheritor.
In that case, anyway, that could come to the Jamaat. So, that is an exceptional situation. So, the Nizam-e-Wasiyyat has not only been mentioned in the Holy Qur’an, but its maximum and the minimum is also mentioned in the Holy Qur’an, in a way. That, you know, that maximum, I’m sorry, maximum is mentioned, the minimum is not mentioned. That is one tenth. So, that I said, I mean, when I said that, it was not right. The minimum can be inferred. So far, I have not been able to find out where maximum has been mentioned and from which verse or tradition of Rasul-ul-ayat-ul-Salam, Hazrat Rasim-ul-ayat-ul-Islam has inferred that one tenth. But, whether we are able to pinpoint that area, it does not make any difference whether we do it or not, because in this case, he was directly guided by Allah.
So, when he was Imam Mahdi, he was directly guided by Allah. So, Allah knew better the spirit of Islam. So, in that sense, without reference to the earlier authorities, we can say that, generally speaking, one tenth is supposed to be a good sacrifice. Not the maximum here. A very good example of sacrifice. One third is the maximum, beyond which you are not permitted. In between there are stages, which can be met by different people according to their own capacity. But, in Roza, I have found a similarity of one tenth sacrifice. You know, out of twelve months, you keep one month as fasting, that is one twelfth. But, it was the practice of Hazrat Rasim-ul-ayat-ul-Islam to add six more fasts to the month. So, that would be exactly one tenth of the year. Add six fasts to one month of fasting, thirty-six, so out of 360 days, according to the lunar system, they are not 365, but 360 days. So, add six days to the month, and they become exactly one tenth. So, from that I infer that something is there in one tenth, which is applicable to sacrifices.
