Charlie Hebdo...? Is it Permissable for Prisoners of War to be Executed? 56. A Message of Peace. Legal Right Verses Moral Duty

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1 march vol issue three Reaction to Charlie Hebdo...? A Message of Peace 10 Legal Right Verses Moral Duty 38 Is it Permissable for Prisoners of War to be Executed? 56 The Life of the Prophet Muhammad sa 68

2 The Promised Messiah as & imam mahdi The Holy Prophet Muhammad sa prophesied that the Promised Messiah as would be raised near a white minaret, east of Damascus. This prophecy was fulfilled with the advent of the Promised Messiah as from Qadian, India, a city directly east of Damascus. world faiths Response to Slander Verily, those who malign Allah It is worthy of note that the If an evil man, on hearing of and His Messenger Allah Meccans had not merely rejected what is good, comes and creates has cursed them in this world the Holy Prophet sa. Simple a disturbance, you should and in the Hereafter, and has rejection based on naivety does hold your peace. You must not founder of the review of religions makhzan-e-tasaweer prepared for them an abasing punishment. And those who malign believing men and believing women for what they have not earned shall bear the guilt of calumny and a manifest sin. not entail punishment in this life. But when a disbeliever transgresses beyond the limits of humanity and good behaviour, and has recourse to shamelessness and abuse and designs every angrily upbraid him; then he who has come to curse you will merely harm himself. Buddhism, Sutra of Forty-two Sections, 7. Hazrat Mirza Ghulam Ahmad as, the Promised Messiah and Mahdi was born to a noble family in Qadian, India. From an early age he had a keen interest in religion and developed a love for the Holy Prophet Muhammad sa. He was also known for his honesty, friendliness and resolve. Over time his knowledge and understanding of religion and its application to society deepened. Being a Muslim it was his firm belief that all religions were true at their source but with the passage of time had drifted away from their original teachings; he upheld the dignity of religion and demonstrated its relevance to everyone. His earnest defence of religion was ultimately blessed when he started to receive direct revelation from Allah a blessing that he continued for the rest of his life. His mission was to revitalise the truth that all religions held within them and to revive the teachings of Islam. It was through this that he would bring mankind together and establish everlasting peace. In 1889, under Divine Guidance, Hazrat Ahmad as founded the Ahmadiyya Muslim Community a community that has since grown in its stature and strength and has remained active in conveying the message of Islam to the ends of the earth. Hazrat Ahmad as had established himself as a respected writer and had written over 80 books. His writings have been translated into more than 60 languages and continue to inspire readers to this day. One of his greatest scholarly works was The Philosophy of the Teachings of Islam, prepared as a paper and read out at the Conference of Great Religions in He also wrote a fascinating treatise in 1899 entitled Jesus in India, a book that uncovered remarkable evidence of Jesus s as journey to India. In 1902, the Promised Messiah as initiated The Review of Religions which has covered a vast array of topics on religion, philosophy and contemporary issues of the day. It is the longest running English magazine in defence of Islam and the values it teaches. From 1889 until the time of his demise in 1908 tens of thousands of people accepted him. This blessing has continued and will continue through his Khulafa (successors). Currently under the fifth successor, we are seeing that the tide of acceptance is worldwide and that the message of Prophet Ahmad as has really reached the ends of the earth. Islam, the Holy Qur an, Ch.33:V Narrated by Abu Huraira ra : Allah s Apostle sa said, Moses as was a shy man, and that is what the Statement of Allah means: O you who believe be not like those who annoyed Moses as, but Allah proved his innocence of that which they alleged and he was honourable in Allah s Sight. Islam, the Holy Prophet sa, Hadith of Sahih Bukhari. kind of persecution and carries it to the limit, the jealousy of God Almighty is roused and He destroys the wrongdoer out of regard for His Messenger, as He destroyed the people of Noah, and the people of Lot. Islam, the Promised Messiah as, The Essence of Islam, Volume 2, p.373. Those who are insulted but do not insult others in revenge, who hear themselves reproached without replying, who perform good work out of the love of the Lord and rejoice in their sufferings... are as the sun when he goeth forth in his might. Judaism, Talmud, Yoma 23a. The highest charity is refraining from violence. Hinduism, Srimad Bhagavatam, Beloved, never avenge yourselves, but leave it to the wrath of God; for it is written, Vengeance is mine, I will repay, says the Lord. No, if your enemy is hungry, feed him; if he is thirsty, give him drink; for by doing so you will heap burning coals upon his head. Christianity, Romans, 12:19-20.

3 contents BrAt82 shutterstock march 2015 Vol.110 issue three A Message of Peace Hazrat Mirza Ghulam Ahmad as, the Promised Messiah and Imam Mahdi 24 Reaction to Charlie Hebdo Hazrat Mirza Masroor Ahmad aba, worldwide Head of the Ahmadiyya Muslim Community 34 Untold Stories 38 Legal Right Verses Moral Duty: Deconstructing the Opposing Paradigms to Free Speech Ayesha Mahmood Malik, guildford, UK 50 & 90 My Visit to Qadian 56 Islam and the Abolishment of Slavery Hazrat Mirza Bashir Ahmad ra 68 The Life of the Holy Prophet Muhammad as Tommy Kallon, London, UK Makhzan-e-Tasaweer

4 Management Board Note about references Chairman: Munir-Ud-Din Shams Secretary: Syed Amer Safir Board Members: Mubarak Ahmad Zaffar, Ataul Mujeeb Verse references to the Holy Qur an count Bismillah (In the Name Rashed, Naseer Qamar, Abdul Baqi Arshad, Abid Waheed Ahmad Khan, Aziz Ahmad Bilal The English Rendering of the 5 Volume Commentary of the Holy Qur an AMA GALLERY UK of Allah ) as the first verse of each Chapter. In some non-standard texts, this is not counted. Should the reader refer to such texts, the verse quoted in The Review of Religions will be found a verse earlier, i.e. at one verse less than the number quoted in this journal. For the ease of non-muslim readers, sa or (saw) after the words, Holy Prophet, or the name Muhammad, are used normally in small letters. They stand for Sallallahu alaihi wa sallam meaning peace and blessings of Allah be upon him. Likewise, the letters as or (as) after the name of all other prophets is an abbreviation meaning peace be upon him derived from Alaihis salatu wassalam which are words that a Muslim utters out of respect Chief Editor & Manager Syed Amer Safir Editorial Board Amtul Razzaq Carmichael, Bockarie Tommy Kallon, Fazal Ahmad, Hassan Wahab, Hibba Turrauf, Jonathan Butterworth, Mansoor Saqi, Munazza Khan, Murtaza Ahmad, Nakasha Ahmad, Navida Syed, Sarah Waseem, Shahzad Ahmad, Tariq H. Malik Web Developer & IT Hibba Turrauf, Mubashra Ahmad Associate Editors Nakasha Ahmad, Tariq H. Malik (Sub-Editor: Mariam Rahman) Sub-Editors Head: Hibba Turrauf Sub-Editors: Ayesha Malik, Nusrat Haq, Maryam Malik, House Style Guide Head: Maleeha Ahmad Team: Sadia Shah, Humaira Omer Proofreaders Head: Munawara Ghauri. Deputy: Farhana Dar. Proofreaders: Abdul Ghany Jahangeer Khan, Hina Rahman, Amina Abbasi, Ayesha Patel Staff Writers & Researchers Arif Khan, Tazeen Ahmad, Harris Zafar, Meliha Hayat One of the most comprehensive commentaries of the Holy Qur an ever written. whenever he or she comes across that name. The abbreviation ra or (ra) stands for Raziallahu Ta ala anhu and is used for Companions of a Prophet, Distribution/Subscription Head: Mohammad Hanif Team: Sami Ullah, Musa Sattar Art Editor S. Taalay Ahmad meaning Allah be pleased with him or her (when followed by the relevant Print Edition Designer Ahsan Khan Commentary by Hadhrat Mirza Bashir-Ud-Din Mahmud Ahmad (ra) Read it online at: Or Purchase the print version at: Arabic pronoun). Finally, rh or (rh) for Rahemahullahu Ta ala means the Mercy of Allah the Exalted be upon him. In keeping with current universal practice, local transliterations of names of places are preferred Indexing/Tagging Team Head: Mirza Krishan Ahmad. Deputy: Amtus Shakoor Tayyaba Ahmed. Team: Humaira Omer, Humda Sohail, S. Taalay Ahmad, Ruhana Hamood, Mubahil Shakir, Adila Bari, Hassan Raza Ahmad Twitter Hibba Turrauf, Mala Khan, Nudrat Ahmad to their anglicised versions, e.g. Makkah instead of Mecca, etc.

5 Reaction to Charlie Hebdo...? At 11:30am on the morning of 7th January 2015, two masked gunmen armed with Kalashnikov assault rifles entered the Charlie Hebdo magazine offices in France, killing 11 people, including the Editor and several prominent staff. A short while later the gunmen killed a police officer nearby. The following day a gunman shot dead a policewoman and injured a man before fleeing. In another turn of events a gunman took several people hostage at kosher supermarket in East Paris where the police recovered the bodies of four hostages. There has been worldwide condemnation of the brutal murders with people gathering in huge numbers in cities and towns to show their support for the magazine. How should a Muslim respond in such situations? Here we outline the view of the Ahmadiyya Muslim Community... BrAt82 shutterstock

6 A Message of Peace The Promised Messiah as & imam mahdi The Founder of the Ahmadiyya Muslim community. In 1891, he claimed on the basis of Divine revelation, that he was the Promised Messiah and Mahdi whose advent had been foretold by Muhammad, the Holy Prophet of Islam sa and by the scriptures of other faiths. His claim constitutes the basis of the beliefs of the Ahmadiyya Muslim community. Paigham-e-Sulh (A Message of Peace) is the last written work of Hazrat Mirza Ghulam Ahmad as. It was completed on May 25, 1908 the Promised Messiah as passed away on May 26, The citizens of Lahore were the primary audience for this address; however its subject matter is in no way confined to them alone but is of vital importance to the Indian subcontinent and the world at large. The general principles of harmony laid down in the work are applicable to all countries where various religions coexist. The address was read out on his behalf at a conference held on June 21, 1908 at the Punjab University, Lahore for which it was intended. We present an English translation of the last section of this treatise, which we are reproducing as it is particularly relevant to the current times. founder of the review of religions Hazrat Mirza Ghulam Ahmad as Here, I do not wish to censure any particular people nor do I intend to hurt anyone s feelings. But, with a deep sense of mortification, I observe that Islam, being a religion of peace, never attacked the founder of any religion. The Qur an is that revered book which laid the foundation of peace between nations and acknowledged the truth

7 a message of peace Therefore, O Muslims, you should declare: We believe in all the Prophets of God belonging to this world and we do not discriminate between them as to reject one and accept the others. of all Prophets belonging to all the different nations. It is the Holy Qur an which enjoys the unique distinction of teaching us with regards to the Prophets of the entire world that: [We make no distinction between any of them, and to Him we submit.] [1] Therefore, O Muslims, you should declare: We believe in all the Prophets of God belonging to this world and we do not discriminate between them as to reject one and accept the others. Name one book like the Holy Qur an which is so dedicated for the cause of peace. The universal beneficence of God has not been confined by the Qur an to any specific House. It acknowledges the Prophets of the House of Israel, one and all, be they Jacob as, Isaac as, Moses as, David as or Jesus as. And it acknowledges the Prophets of other nations regardless of whether they dwelt in India or Persia. None of them have been labeled as deceitful or imposters. On the contrary, it clearly proclaims that Prophets appeared in every nation and in every township and laid the foundation of peace between all the peoples. Alas, this Messenger of peace is abused and treated with contempt by all peoples alike. O my dear countrymen, I have not expressed this view to offend you or to hurt your sensibilities in any way. But I do desire to submit, in all sincerity, that those who have made it their second nature to vilify the Prophets of other faiths and consider this unjustified behaviour to be a part of their faith, commit an act of unwarranted interference in the affairs of others. They not only sin against God, but they are also guilty of sowing the seed of discord and enmity among mankind. Now answer me with hand on heart: if someone abuses another s father or accuses another s mother of unchaste conduct, will this not be tantamount to assailing the honour of his father himself? If anyone retaliates with similar abuse, will it not be appropriate to say that in reality the blame lies with the person who initiated it? In that case he himself would be the offender of his parents honour. God, through the Holy Qur an, has cultivated refined and respectful etiquettes. He admonishes: [ revile not whom they call upon beside Allah, lest they, out of spite, revile Allah in their ignorance ] [2] In other words, do not even abuse the idols of the non-believers lest they abuse your God out of ignorance. Now consider that this is the Qur anic teaching despite the fact that it treats idols as of no significance. Yet God teaches the Muslims to abstain from insulting even idols and admonishes them instead to adopt a course of gentle persuasion lest the idolaters should be provoked, in turn, to abuse God. The Muslims would then be responsible for such abuse. What manner of people are they who revile the name of this great Prophet of Islam and speak of him with utter disrespect, brutally assailing his honour and tarnishing his spotless character? He is the highly revered Prophet whose name is held in such awe as when uttered the great Muslim kings vacate their thrones and bow their heads to his commands. They consider it an honour to be counted among the humblest of his servants. Is this respect not a bounty of God? Those who dare insult the recipient of such honour do, in fact, quarrel with God Himself. The Holy Prophet Muhammad sa holds such a high station with God that to prove his truth He has shown the world great miracles. Is this not the work of His Mighty hand, which has bowed the heads of two hundred million people before Muhammad s sa threshold? Granted that every Prophet had many a heavenly signs in his support, but the peerless signs shown in Muhammad s sa support outnumber them all. They continue to appear even today as they were manifested in the past. Alas, you cannot understand an argument as plain as this: when the earth is filled with sin and becomes uncouth and when wickedness, debauchery, and impertinence weigh heavier on the scale of God than acts of righteousness, it is then that God s Mercy requires of Him to send one of His servants who would set the 12 The Review of Religions march 2015 march 2015 The Review of Religions 13

8 a message of peace The first phase of the Holy Prophet s sa reformation began with that of the Arabs. The Arabian Peninsula was in such a hapless state that it was hard to refer to its dwellers as humans. disorder right. Sickness and disease call for a healer. You of all people should be able to understand this better than others. You hold the view that the Vedas were not revealed at a time when the ocean of sin was in spate, but that they were revealed, instead when the calm of sinlessness prevailed over land and sea. Do you then consider it inconceivable that a Prophet should appear when the flood of sin rages high and rapidly inundates every country of the world? I do hope that you are not so ignorant of the facts of history. When our Holy Prophet sa honoured the office of prophethood with his advent, the age had plunged into utter darkness and no aspect of human conduct was free from the blemish of sin and false beliefs. Pundit Dyanand writes in his book Satyarath Prakash, that even in the land of Aryavart [which takes pride in its monotheistic beliefs] idolatry had replaced the worship of God, and the Vedic faith had become extensively corrupted. Reverend Pfander, a European priest and a staunch defender of the Christian faith, also endorses these views in his book, Mizan-ul-Haq. He observes that at the time of the inception of Islam, the Christians had become the most corrupt among all the religious denominations. The lewd and wanton conduct of the Christians of the time was a source of shame and dishonour for Christianity. The Holy Qur an, justifying its revelation, speaks of the same in the following verse: [Corruption has appeared on land and sea ] [3] That is: corruption has appeared on the land and the sea. This verse implies that every nation, whether in a state of ignorance or whether it presumed itself to be wise, was not free from corruption. Thus it is established on the authority of all testimonies that the entire mankind, during the age of Prophet Muhammad sa were they oriental or occidental, those belonging to the land of Aryas or those who were dwellers of the Arabian desert, so also those who inhabited islands, had all become moral destitutes. There was not one among them whose relation with God was without blemish. Evil practices contaminated the entire earth. Why then cannot a man of sound mind understand this simple matter of commonsense that it was the right time and the right age, with reference to which human reason can accept, that an exceptionally eminent Prophet must be raised? As to the question concerning the reformation which this Prophet brought about with his advent, none can answer like a Muslim with reference to the overwhelming evidence of the great reformation brought about by the Holy Prophet of Islam sa. It is beyond the scope of a Christian, Jew or Aryan to answer this question with such clarity and with the support of such irrefutable evidence. The first phase of the Holy Prophet s sa reformation began with that of the Arabs. The Arabian Peninsula was in such a hapless state that it was hard to refer to its dwellers as humans. Name an evil which they did not exhibit; name a form of idolatry which they did not practise. To steal and rob was the order of the day, and committing pointless murder was like trampling an insignificant ant under their feet. They murdered innocent children and usurped all that belonged to them. It was not rare for them to bury their daughters alive. They took pride in fornication and boasted of it in their songs. Drinking was so common among them that there was no house without cellars of wine. They led the whole world in gambling. Beasts would feel ashamed at being likened to them and snakes and wolves would be disgraced if called Arabs. When our Prophet sa stood up with a resolve to reform them and decided to cleanse their hearts with all his spiritual intent, within a matter of a short time they displayed such rapid changes as transformed them from beasts into humans and then from ordinary humans into a cultured people and from a cultured people they became Godly and became totally immersed in the love of God. For the sake of that love they suffered every torture as though their sense of pain had been paralysed. They were subjected to extreme suffering by different modes of torture and were ruthlessly flogged. They were made to lie on burning sand and imprisoned. They were deprived of food and water until they reached the verge of death; but at every trial they continued to march forward. 14 The Review of Religions march 2015 march 2015 The Review of Religions 15

9 a message of peace Our Holy Prophet sa did not appear in the land of Arabia in the capacity of a monarch. It, therefore, cannot be suspected that he had royal majesty and power with him, such that the people gathered under his banner for fear of their lives. There were so many among them whose children were slain before their very eyes and there were many among them who were themselves crucified in front of their children. The singular devotion with which they laid down their lives is such that even to think of it agitates one to tears. If it is not the command of God and the power of spiritual attention of His Prophet sa, which worked magic on their hearts, what else could it have been which gravitated them so irresistibly towards Islam? What magic transformed them and made them bow on the threshold of a humble man who had once treaded the streets of Makkah without any kind of friendship, wealth, or power? There had to be a spiritual hand which lifted them from such lowly depths to such dazzling heights. Even more amazing is the fact that many among them were those who, in their earlier stages of rejection, were sworn enemies of the Holy Prophet sa and thirsty after his blood. I see no greater miracle than this; that one so helpless, poor and penniless as he, could wash their hearts of all the stains of enmity and hatred and draw them so powerfully towards himself. So much so that they cast away their royal garments willingly for the sake of God and accepted the humility of being clothed in sackcloth. Some, in their ignorance, blame Islam for Jihad to spread its message and of gaining converts at the point of the sword. They claim that these converts were forced to change their religion under the threat of the sword. Woe to them a thousand times! They have exceeded all limits in their injustice and in their efforts to conceal the truth. O pity! What is wrong with them, that they wilfully turn away from reality? Our Holy Prophet sa did not appear in the land of Arabia in the capacity of a monarch. It, therefore, cannot be suspected that he had royal majesty and power with him, such that the people gathered under his banner for fear of their lives. Now the question one faces is simply this: When he waged his lone spiritual battle for the pronouncement of God s Unity and for the establishment of the truth of his ministry in a state of utter helplessness and poverty, then where was that sword which struck terror in their hearts, and coerced the meek into submission? And had they refused to believe or had they persisted in their rejection of him, from which king did he beg for a contingent army to be sent to his aid so that they may be forced to yield? O seekers of truth! Rest assured that all these allegations are fabrications by those who are sworn enemies of Islam. Cast a glance at history. Muhammad sa was that same orphan whose father died shortly after his birth and whose mother passed away leaving him behind as a child of only a few months. That child on whom God had extended His hand of support was nurtured in His care without any other patronage. During those hard times of orphanhood, he tended goats belonging to others. None was his mentor except God. And even up to the age of twenty-five, none of his uncles were willing to offer their daughter s hand in marriage to him as it appeared that he would be unable to meet even the basic household expenses. Moreover, he was unlettered and was not trained in any skill or profession. As he approached the age of forty, lo, there he was with his heart powerfully drawn towards his Lord, Allah, the Gracious. There was a cave, a few miles from Makkah by the name of Hira. It was here that he would retire by himself and, concealed from the eyes of men, become lost in the remembrance of God. One day, in that very cave, while he was praying in seclusion, God revealed Himself to him, and he was told: The people have turned their backs on the path of Allah and the earth is befouled with sin. So I [God Almighty] appoint you as My Messenger and send you to the world, so that you may warn the people that they should turn back to their Lord before His punishment befalls them. Being unlettered, he was frightened by this command and beseeched God: I know not how to read and write. Then God filled his bosom with all faculties of spiritual knowledge and enlightened his heart. With the blessing of his quwwate-qudsiyyah [power of purification], the humble and meek started entering the circle of obedience to him. But the powerful leaders mustered all their forces to oppose him tooth and nail. They went even to the length of plotting to kill him and many men and many women were put to agonising death. As a last measure they surrounded the house of the Holy 16 The Review of Religions march 2015 march 2015 The Review of Religions 17

10 a message of peace The religion of Islam does not permit any compulsion in matters of faith. Who commanded the application of force and what were the means of coercion available to them? Prophet sa with intent to murder him. But who can touch him whom God protects. God revealed to him: leave this town forthwith and I will remain with you at every step. Accordingly he left Makkah and took Abu Bakr ra along and remained in hiding for three nights in the cave of Thaur. The enemy gave chase, and with the aid of a tracker were led to the cave. That tracker traced their footsteps right up to the entrance of the cave, telling them: here the track ends, so search for him in this cave. If he is not to be found here then the sky must have swallowed him. Who can limit the boundless wonders of God s creation? In a single night, God so manifested His will that a spider spun its web across the mouth of the cave from end to end and a pigeon built its nest at the entrance of the cave and even laid its eggs therein. When the tracker urged the Makkans to enter the cave, an old man thus retorted: this tracker must be mad. I have been seeing this web across the mouth of the cave since the time when Muhammad sa was not even born. At this, people began to disperse and gave up the idea of searching the cave. After this, the Holy Prophet sa travelled to Madinah secretly. The majority of the inhabitants of Madinah accepted him, causing the people of Makkah to seethe in rage, lamenting: our prey has slipped out of our hands. They then became occupied in plots to murder the Holy Prophet sa. A small party from among the Makkans who had accepted Muhammad sa also left Makkah and migrated to different countries. Some took shelter under the Emperor of Abyssinia. [4] Some, however, were left behind in Makkah, as they lacked adequate provisions for such journeys; they were tormented to the extreme. The Holy Qur an mentions how they wailed and moaned day and night to God. The cruelties of the infidels from among the Quraish exceeded all bounds. They started to murder the helpless, poor, women and orphaned children. They went to the extent of killing some women with such ruthlessness as to have bound their legs each to different camels tightly and driving them in opposite directions. Thus they died as they split in two. When the transgression of these merciless infidels reached this stage, God, who turns to His servants with mercy, revealed to His Messenger: The supplications of the afflicted have reached Me. Thus this day, I permit them to stand up to their persecutors and remember that a people who raise their sword against the innocent will themselves perish by the sword. Yet, transgress not, because God does not befriend those who transgress. This is the spirit and essence of Islamic jihad which has been maliciously portrayed in the wrong light. God is forbearing, indeed, but when the mischief of a people crosses all limits, then He does not let the transgressors go unpunished. Then He Himself creates conditions which result in their destruction. I know not how and from where our opponents heard that Islam was spread by the might of the sword. God in the Holy Qur an pronounced that there is no compulsion in Islam: [There should be no compulsion in religion ] [5] That is: The religion of Islam does not permit any compulsion in matters of faith. Who commanded the application of force and what were the means of coercion available to them? And again, such people as are coerced into changing their faith do not display such dedication and such quality of belief that without any financial returns and despite being a mere few hundred they dare to confront the army of thousands. When the same reached the number of one thousand, they somehow acquired the strength to defeat enemies running into hundreds of thousands. They readily offered their lives in defence of their faith, to be slaughtered like sheep and goats. They stamped the testimony to the truth of Islam with their own blood. Moreover, they became so enamoured with the task of spreading the Unity of God that, willingly accepting all kinds of hardships like ascetics, they crossed the deserts of Africa to disseminate the message of Islam so that their blessed teachings should bear the fruit of truth. Thus they succeeded in converting tens of millions of Chinese people to Islam. Then they entered India in the style of 18 The Review of Religions march 2015 march 2015 The Review of Religions 19

11 a message of peace Can you claim in honesty that such as these are really the fruits of the sword of Islam, whose hearts remain infidel while the tongues alone profess the faith? Nay! It is the work of those whose hearts were filled with the light of faith. dervishes wearing sackcloth and succeeded in converting many from the Arya faith to Islam. They even reached the frontiers of Europe and raised loud and clear the message: [There is none worthy of worship except Allah] [Muslim creed] Can you claim in honesty that such as these are really the fruits of the sword of Islam, whose hearts remain infidel while the tongues alone profess the faith? Nay! It is the work of those whose hearts were filled with the light of faith. Nothing but God dwelled in their hearts. Now we turn our attention to the study of Islamic teachings and its true nature. It should be clearly borne in mind that the predominant purpose of Islamic teachings is to establish the Unity and Majesty of God on earth, to completely eradicate idolatry and to gather all scattered religious denominations around a single article of faith and turn them into one people. The religions which appeared before Islam and the Prophets and Messengers who came were confined to the reformation of their own respective nation and country; whatever they did for their moral uplift was all aimed for the benefit of their own people. This is why Jesus as unambiguously admitted that his teachings were for the House of Israel alone. It is reported that when a woman who did not belong to the Israelites beseeched him with humility for him to show her the way, he rejected her plea. The poor woman even went to the extent of likening herself to a dog to evoke pity, and implored guidance. He again rejected her plea on the ground that he was sent only for the sheep of the House of Israel. Finally, she was silenced. But our Prophet sa nowhere pronounced that he had been sent only for the Arabs. On the contrary, the Holy Qur an commands him to say: [Say O Mankind! Truly I am a messenger to you all from Allah ] [6] That is, tell the people that I am a Messenger to you all from Allah. It should be remembered that it was no fault of Jesus as that he gave such a curt answer to the woman. The time had not yet come for a universal teaching. This was the teaching vouchsafed to Jesus as by God: You are specifically sent for the House of Israel. You have no concern with others. As I mentioned above, the moral teachings of Jesus as were confined to the Jewish people. The Torah taught a tooth for a tooth, an eye for an eye, and an ear for the ear [7]. The purport of the teaching was to provide a commandment to the Jews to establish justice and prevent them from committing transgressions and excesses. This was necessary because having spent four hundred years in slavery, cruelty and meanness had become their second nature. Hence the profound Wisdom of God so planned that to counter the overemphasis of cruelty and revenge in their natures, the teachings of forgiveness and love was highly stressed to the same degree. Hence the moral teaching found in the Gospels is specifically for the Jewish people and not for the whole world as Jesus as had no concern with other people. The teaching which Jesus as brought did not only have the drawback of not being addressed to all mankind, but it also had another shortcoming. As the Torah overemphasises revenge to one extreme, the Gospels, turn to the other extreme as regards the teaching of forgiveness. Both these scriptures fail to bring into focus all the possible branches of human nature. As for the Torah, it remains concerned with only one branch, while the Gospels hold fast to the other exclusively. Both teachings lack balance. As it is evident that to punish on every occasion is not appropriate nor is it in accordance with the dictates of justice, likewise to forgive and to overlook faults indiscriminately is contrary to the spirit of human reform. In view of this the Holy Qur an does not entirely agree with either, but instead proposes the following: 20 The Review of Religions march 2015 march 2015 The Review of Religions 21

12 a message of peace The religions which appeared before Islam and the Prophets and Messengers who came were confined to the reformation of their own respective nation and country; [The recompense of an injury is the like thereof, but whoso forgives and his act brings about reformation, his reward is with Allah.] [8] So an injury can only be avenged to the extent of the injury received, as is taught by the Torah. But whoever prefers to forgive, as is taught by the Gospels, then such forgiveness is only permitted when the person forgiven is likely to respond with reform and the final outcome is positive and healthy and the whole episode ends up well. Otherwise, the routine teaching remains the same as that of the Torah. [9] endnotes 1. Holy Qur an, Surah Aal-E- Imran, Verse Holy Qur an, Surah Al-An am, Verse The Review of Religions march Holy Qur an, Surah Al-Rum, Verse Current day Ethiopia. 5. Holy Qur an, Surah Al-Baqarah, Verse Holy Qur an, Surah Al-A raf, Verse See (Exodus, 21:24), (Leviticus, 24:20), and (Deuteronomy, 19:21). 8. Holy Qur an, Surah Al-Shura, Verse Hazrat Mirza Ghulam Ahmad as, A Message of Peace (Tilford, UK: Islam Inernational Publications Ltd, 2007), Your feedback is important to us Write to us with comments, feedback and suggestions at info@reviewof Religions.org A solitary voice, raised in Makkah, was, under Divine Command, calling people to the worship of One God and proclaiming that through responding to this call would humankind achieve true dignity, honour, prosperity and happiness both here and Hereafter. That voice was the voice of the Holy Prophet Muhammad, the Seal of the Prophets. In this popular biography, Hazrat Mirza Bashir-Ud- Din Mahmud Ahmad outlines the life of the most influential man in history in an easy-to-digest manner. Read online here: books/life-of-muhammad.pdf Purchase book here: org/englishbooks.html

13 Reaction to Charlie Hebdo English Translation by Shahzad Ahmad and Tariq Malik hazrat mirza masroor ahmad aba, khalifatul masih v, head of the worldwide ahmadi y ya muslim communit y Here, The Review of Religions presents the response given at the time by the worldwide leader of tens of millions of Ahmadi Muslims, Hazrat Mirza Masroor Ahmad aba, Worldwide Head of the Ahmadiyya Muslim Community. Hazrat Mirza Masroor Ahmad aba delivering the Friday Sermon from UK s largest Mosque, Baitul Futuh (file photo) Makhzan-e-Tasaweer

14 response to charlie hebdo If only the Muslim organisations that commit mayhem in the name of Islam could understand that Islam s teachings of love and affection can bring the world into the fold of Islam so much quicker. At 11:30am on the morning of 7 th January 2015, two masked gunmen armed with Kalashnikov assault rifles entered the Charlie Hebdo magazine offices in France, killing 11 people, including the Editor and several prominent staff. A short while later the gunmen killed a police officer nearby. The following day a gunman shot dead a policewoman and injured a man before fleeing. In another turn of events a gunman took several people hostage at kosher supermarket in East Paris where the police recovered the bodies of four hostages. There has been worldwide condemnation of the brutal murders with people gathering in huge numbers in cities and towns to show their support for the magazine. In his Friday Sermon of 9 th January 2015, Hazrat Mirza Masroor Ahmad spoke briefly regarding the Charlie Hebdo Attack. We should pray for Muslims living in the world and in Europe as an atrocity and grave injustice has taken place in France in the name of Islam and the Holy Prophet sa, despite it not having anything even remotely to do with teachings of Islam. We always maintain and prove that to take the law into one s own hands and to kill and murder someone in this manner has nothing to do with Islam s teachings. Yet so-called Muslims and Muslim organisations do not desist from their transgression and wrong doings. Consequently, Muslims living here in Europe and Western countries could face an inappropriate backlash from the local population, and even more so the publication, whose editor along with others were brutally murdered, could react alongside other individuals and members of the Press, and wrongly attack the person of the Holy Prophet sa. May God enable the governments here to successfully contain people from reacting wrongly and apprehend and punish the perpetrators according to the law. If there is a backlash, Muslims who have no one to guide them will also react erroneously and thus disorder and strife will continue to grow and there is a danger that it may escalate. Today, it is the duty of members of the Ahmadiyya Muslim Community to pray for both sides to desist from excesses and cruelties. Similarly during these days, focus on reciting Durud Shareef [invoking blessings and salutations upon the Holy Prophet sa ] abundantly. Those who can help to create a peaceful environment within their spheres of influence should make efforts towards doing so. May Allah the Almighty save the world from a state of anarchy and may the disorder and strife rapidly transform into a state of peace. The following week Hazrat Mirza Masroor Ahmad aba in his Friday Sermon of 16 th January 2015 discussed the Charlie Hebdo attacks in more detail In the last Friday Sermon I briefly spoke about the recent incident in Paris, in which people calling themselves Muslims attacked the office of a magazine and killed 12 people. I drew the attention of the members of the Community to invoke Durud. The victory of Islam will not be through murder and destruction, rather we will succeed in our objectives by invoking Durud on the Holy Prophet sa. I also expressed my concern that in response to the attack there could be a wrong reaction and this was to be expected of such people. By reacting wrongly the [magazine] have again published caricatures [of the Holy Prophet sa ]. These have caused us great pain yet again, and indeed they would hurt the sentiments of any true Muslim. What was achieved by these acts of extremism? The wrongful act that the magazine committed 2-3 years ago, which had been forgotten, has once again resurfaced because of the erroneous actions of those calling themselves Muslims. Whatever this magazine has done in the past met with a strong reaction from Western leaders who condemned it. Many governments said that they would never allow their newspapers to act in the same manner. However, after last week s incident many leaders and people, who seemed to be intellectual and sensible, have announced their support for this appalling magazine, which is now being financially helped with millions of dollars from various sources. The magazine which published only sixty thousand copies and was said to be on the verge of shutting down and dying out, has now exceeded more than five million copies in its publication within weeks and days, as a result of the wrong actions of those who falsely call themselves Muslims. Now, 26 The Review of Religions march 2015 march 2015 The Review of Religions 27

15 response to charlie hebdo Similarly, the Pope has given a very good statement expressing that freedom of speech should have limits, and it does not mean that one should be given complete freedom. some observers estimate that the publication has been given a new lease of life of a further ten to twelve years, whereas before it may not have lasted six months. Therefore, this atrocity has not only fanned a wrongful image of the Islamic teachings in many countries of the word, but has also resurrected a dying enemy. If only the Muslim organisations that commit mayhem in the name of Islam could understand that Islam s teachings of love and affection can bring the world into the fold of Islam so much quicker. The teaching Islam gives on patience and forbearance cannot be matched by any other religion. Materialistic people are blind to faith and do not even refrain from mocking God Almighty, let alone the prophets. If we respond to the actions of the ignorant with ignorance also, it will only lead them to persist further in their actions. Therefore, God Almighty states that instead of responding to them you should pass by and distance yourself from such people who commit vain acts. Not only does socialising with such people or concurring with them make us sinful, but if we respond to the wrongdoer and in return they mock or abuse God Almighty or speak or express anything against the Holy Prophet sa in degrading terms, then we too partake of their sin. Thus, a true Muslim should try to refrain from this and leave the matter with God Almighty, Who has stated that when every individual will return to Him, he will bear the consequences of his actions. Ultimately, we are to return to God Almighty and then He shall reveal to us our deeds. In this age, the enemy of Islam does not want to harm Islam, the teachings of Islam and the Holy Prophet sa with the use of the sword but instead through such petty ploys. By stating that God Almighty and His angels send blessings on the Holy Prophet sa, a fundamental principal has been explained by God Almighty. These actions cannot do any harm to the status of the Holy Prophet sa. Instead of indulging in such vain actions and responding in the same ignorant manner, we should invoke the Durud and blessings on the Holy Prophet sa this is the duty of a true Muslim. Fulfil the rights [of this duty] and you will have fulfilled this obligation. As I mentioned before, that after this incident, those people who were initially against this vulgar magazine are now supporting it in the name of free speech. However, in spite of this, there are some fair-minded people and intellectuals who have disliked the crude depictions of the Holy Prophet sa and have also held the management of the 28 The Review of Religions march 2015 march 2015 The Review of Religions 29

16 response to charlie hebdo In this age, the media has great influence in the world and can play a huge role in igniting [a situation] or diffusing it, and causing disorder or preventing it. magazine responsible. For instance, Henri Roussel, one of the founders of this magazine, Charlie Hebdo, has said that the images published by the magazine were provocative and because of this irresponsible act the Editor has dragged his team to death. He also stated that these activities which had been on-going over the past few years were against their basic policies. Similarly, the Pope has given a very good statement expressing that freedom of speech should have limits, and it does not mean that one should be given complete freedom. He stated that every religion has an honour and it is important to respect that and no religion s repute should be attacked. Illustrating his point, he cited the example of his close friend who organises his tours. He said that if this individual ever cursed his mother or said something abusive about her, the Pope s reaction would be to punch him in the face and that indeed his friend should expect this reaction from him; it is wrong to provoke someone s sentiments and that is what they (the editors) have done. Hence, the blame lies on them. The Pope has indeed given a very realistic statement. The Muslims also need to come to their senses and should not react wrongly after this. In this age, the media has great influence in the world and can play a huge role in igniting [a situation] or diffusing it, and causing disorder or preventing it. It is the first time that the UK and other media outlets of the world have asked the Community (i.e. the Ahmadiyya Muslim Community) for its reaction and viewpoint. In terms of the murders, we have stated that it was an un-islamic act and expressed our commiseration and also maintained that freedom of speech should have limitations otherwise those people who inflame others sentiments, will be responsible for causing disorder in the world. Many other details were also discussed and in the UK [media] it was covered by SKY News, News 5, BBC Radio, LBC, BBC Leeds and London Live. Outside of [UK], there was Fox TV, CNN, Canadian newspapers and similarly various other newspapers in Greece, Ireland, France and the USA that also covered our Community s viewpoint. Some of these interviews took place in the TV studios and through this the true Islamic stance and teaching was conveyed to millions of people. Here in the UK, Amir Sahib (National President Ahmadiyya Muslim Association UK) and Imam Sahib, Attaul Mujeeb Rashed (Missionary In-Charge of Ahmadiyya Muslim Association UK), were interviewed by TV channels, as were the members of our press teams in the USA and France. Our press teams were invited to various studios and interviewed and the newspapers also published our articles. Throughout the world, the press teams in the UK, USA, and Canada, have done well in discharging their duties of conveying the true [Islamic] teaching. A Canadian journalist, who is in contact with the press team in Canada, wrote and asked why is it that the Ahmadiyya Muslim Community has had the most coverage in the media and conveyed the real teaching of Islam, although it is a very small sect among the Muslims? It is indeed God s decree that the Community of the true and ardent devotee of the Holy Prophet sa (i.e. the Promised Messiah as ), is to convey the true teachings of Islam to the world, which he learnt from the Holy Prophet sa of Islam. Therefore, as I mentioned in the previous Friday Sermon, it is our responsibility to convey the message within our own sphere and explain that wrong reactions only produce disorder and nothing else. And the current situation of the world will be further inflamed and then this fire will engulf the world from all four corners, which the world will then be unable to withstand. Therefore, neither should people s sentiments be incited by reacting wrongly, nor should calls be made for God Almighty s chastisement. May God Almighty bring the world to its senses May Allah the Almighty enable us to recite Durud in the true manner. Through this Durud, while we will be the recipients of Allah s nearness, we will also be those who continuously enhance our love of the Holy Prophet sa and who employ their abilities for the work of spreading his Law, and who, according to the teachings of the Holy Prophet s sa teachings, will play their role in terminating mischief and disorder from the world. May Allah grant us the ability to do so. 30 The Review of Religions march 2015 march 2015 The Review of Religions 31

17 The Holy Prophet Muhammad sa patience in the face of persecution The Prophet sa taught that disbelief in the Oneness of God was an offence, punishable in the Hereafter; his teaching contradicted everything that the Makkans had learnt from their forefathers, and so on. Abu Lahab decided to oppose the Prophet sa more than ever. Relations between Muslims and Makkans had become strained. A three-year boycott and blockade had enlarged the gulf between them. Meeting and preaching seemed impossible. The Prophet sa did not mind the ill treatment and the persecution; these were nothing so long as he had the chance to meet and address people. But now it seemed that he had no such chance in Makkah. General antagonism apart, the Prophet sa now found it impossible to appear in any street or public place. If he did, they threw dust at him and sent him back to his house. His daughter wept as she removed the dust. The Prophet sa told her not to weep for God was with him. Ill-treatment did not upset the Prophet sa. He even welcomed it as evidence of interest in his Message. One day, for instance, the Makkans by a general intrigue said nothing to him nor did they ill-treat him in any way. The Prophet sa retired home disappointed, until the reassuring voice of God made him go to his people again. [1] 1. Hazrat Mirza Bashiruddin Mahmud Ahmad ra, Life of Muhammad sa (UK: Islam International Publications Limited, 2014) Masood T

18 UNTOLD STORIES We continue our newly launched series of untold stories from around the world. After travelling across three major continents of the world: Africa (Liberia), Europe (Spain) and Asia (Pakistan) to gain first hand experience before embarking on my life as a missionary of the Ahmadiyya Community, I now reside in Ireland s central hub, Dublin, since May last year. I remember the day after I had arrived, Imam Ibrahim Noonan who was born in an Irish Catholic family, and later converted to Islam, took me around Dublin. One thing that struck me about the people was their adherence to religion. I remember it was late afternoon and Imam Noonan took me to a church. I was surprised to see it full of worshippers. People who had just finished work were entering the church in hordes and even those who seemed to be in a rush to get home, would enter the church, give the gesture of trinity and would leave. Thus my first impression was that these people were undoubtedly religious to the core. This was also evident when I would engage in discussions with them at our stall; various sects of Christianity were preaching, some through songs, others through leafleting and some even hoisting themselves upon stools, preaching the Bible. Though this city may not look different from other cities in appearance, it certainly does have a deep spiritual vibe. All the more intriguing then, to observe the reaction of these people when the worldwide leader of tens of millions of Ahmadi Muslims, Hazrat Mirza Masroor Ahmad a- ba, the Fifth Khalifah of the Promised Messiah as, visited Dublin at the end of September During His Holiness tour, he visited the Irish Parliament. There was a portion of the tour where a few members of the entourage were able to accompany His Holiness into the lower house of Parliament and I was blessed to be one of them. During the parliament proceedings a point came where the issue of how to tackle extremism was raised. Though the deliberations between the TDs (Members of Parliament) were a bit abrupt, had they tilt their heads upwards; the answer was vividly present before them in the personage of His Holiness, Hazrat Mirza Masroor Ahmad aba. Call it coincidence if you will, yet in my view, it seemed that God Almighty had desired to manifest the solution to this problem through His sign, the holy personage of the Successor to the Promised Messiah as. Following the keynote address by His Holiness at the civic reception, I had an opportunity to speak to a TD (Member of Parliament). During our extended discussion, we began to talk about the Hijab (veil). I tried my best to present the philosophy and rationality behind women covering themselves, yet I could see from the expression on her face that she was unconvinced. Then I gave her the example of Mary; I said If the veil was so against the nature of a woman, why is it that in every church and every picture, Mary is depicted with her head covered? She responded, Good point! I noticed she was very content with this reply. So in this way, we are continuing in our efforts to try and remove misconceptions about Islam in Ireland, but much work remains. Regards, Rabeeb Mirza By the grace of Allah the Almighty I had the honour of graduating from the first class of Jamia Ahmadiyya UK (Institute of Language & Theology) in Spending two months in the villages of Mile 91 and Makeni in Sierra Leone, West Africa and having spent some time in Pakistan, it was finally time to take a dive into the vast ocean of missionary work, when the decision was made for me to go to Iceland. Having always been surrounded by either friends or family, moving to a tiny Island across the ocean with a mere five Ahmadis - four of whom told me on the way home from the airport that they were leaving Iceland soon - was certainly one of the greater tasks to test my steadfastness! However, Iceland is currently the country I am privileged and grateful to call my home. One of our weekly activities is our bookstall at the flea market every Saturday and Sunday from 11am to 5pm. Even though the majority of visitors are looking for cheap bargains, some do take a minute to come over and talk once they unexpectedly come across our bookstall. One of my dearest acquaintances from the bookstall is an elderly atheistic Icelandic man, Birgir, his first words being, what is this, what 34 The Review of Religions march 2015 march 2015 The Review of Religions 35

19 are you doing here? Having heard my words, with a smile on my face that we are here to bring a message of peace and to establish a harmonious, peaceful and loving society,- his attitude softened. Though a staunch atheist, we have developed a rather nice rapport. Whenever he does come to the flea market to buy some fish, I notice he comes straight to our bookstall to see me without stopping anywhere else; he conveys his greetings and we hold a small conversation. Once we are done talking, he goes directly to buy his fish and leaves the market. A few weeks ago he took one of my contact cards with information of the Ahmadiyya Community on it. He came back the week after to mention that his son looked at our Website (alislam.org) and remarked, out of all the Muslim Communities, this one seems to be the most sensible. A number of people, whether locals or tourists, come to our bookstall and share rather harsh comments or views at times but nevertheless after engaging in dialogue and hearing our views, and at times sharing some chocolates, the majority leave satisfied and with a smile on their face. Regards, Mansoor Ahmad Malik Your feedback is important to us Write to us with comments, feedback and suggestions at info@reviewof Religions.org The official website of the Ahmadiyya Muslim Community worldwide. You can find a huge collection of free online material, including translation and commentary of the Holy Qur an and you can access literature of the Community including the books written by its founder, Hazrat Mirza Ghulam Ahmad as. 36 The Review of Religions march 2015

20 Legal Right Versus Moral Duty Deconstructing the Opposing Paradigms to Free Speech by Ayesha Mahmood Malik, Guildford, UK Introduction The deadly Paris shootings on the 7 th of January this year, where two gunmen claiming to belong to the Al-Qaeda s branch in Yemen targeted the satirical French weekly newspaper Charlie Hebdo and more recently the attack targeting a free speech debate being held in a cafe in Copenhagen that resulted in one loss of life, have brought questions of free speech in the realm of blasphemy to the forefront once again. The killings were reminiscent of the violent reactions across the Muslim-majority world that were sparked by the publication of the Danish cartoons in the Dutch newspaper Jyllands-Posten in 2006 and the anti-islam video, titled the Innocence of Muslims, uploaded on YouTube in July These incidents and the extremist responses thereto have raised and continue to raise profoundly difficult questions including, amongst others; whether, and if so to what extent, certain speech should be censored under law? Is blasphemy punishable by death under Islamic law? Does Islam condone the vigilantism that blasphemous caricatures of the Holy Prophet sa have sparked across the Muslim-majority world? The following exposition will be an attempt to delineate some of these questions by rendering an analysis of the Qur anic stance on how Muslims should respond to blasphemy and exploring the existing legal frameworks that safeguard freedom of expression under international law. It will be demonstrated that even liberal regimes of free speech have enacted laws that place reasonable restrictions on speech under certain conditions. In underscoring the complexity of language as both a positive and negative ideological force, it will be argued that freedom of speech commands the maintenance of a fine balance between safeguarding a legal right to speech on the one hand and the moral duty not to vilify holy personages on the other. Language and Free Speech The use of language as an expressive tool may be analogised to the sculptor who carves complex and beautiful works of art. If the sculptor s chisel and mallet are not utilised with careful precision, they will cause his work to lose its splendor. So too is the case with language. The speaker may be exemplary in his poetic, literary, political or legal speech but if the speaker s words are chosen recklessly or maliciously, his utterances will be Melinda Fawver shutterstock.com march 2015 The Review of Religions 39

21 legal right versus moral duty nofilm2011 shutterstock.com worthless and at times even hostile. This latter malleability of language as a tool with which pernicious ideologies may be espoused is epitomised by Thomas Paine s prodigious words when he says The greatest tyrannies are always perpretrated in the name of the noblest causes. [1] Language has routinely been recognised as a potent force with which competing ideologies may be expressed and has at times been responsible for generating global political turmoil. Friedrich Nietzsche writing in 1887 went so far as to say that: Governments that seek absolute power over the groups they control use language as a principal support, because they believe that by changing terminology and definitions they can alter the ways individuals and groups think and act. [2] The use of condemnatory words such as inyenzi (a slang epithet meaning cockroaches) to describe the Tutsis in Rwanda eventually led to the Rwandan genocide in 1994 [3]. Today, hate speech geared towards the Ahmadiyya Muslim Community in the Pakistani media has been known to incite mob violence and targeted killings against the Community [4]. Therefore, while free speech is a sacred freedom in so far as it provides an indispensable bridge to a human being s thoughts and as a powerful communicative force, the limitations of language must be appreciated as well. It is these limitations that the Islamic stance on free speech looks to recognise and accommodate. Islam and Blasphemy Notwithstanding the profanity of the caricatures of the Holy Prophet sa published in the French and Dutch papers, the violent and senseless reactions shown by some in the Muslim-majority world paradoxically make a travesty of the Islamic injunctions with respect to blasphemy. No textual evidence can be found in the Qur an to support the contention that the punishment for blasphemy is death, as is claimed by a number of mainstream as well as extremist clerics. Far from relegating the blasphemer to death and ridicule, a practice customary to fatwa [5] -giving radicals today, the Qur an ordains self restraint and patience when blasphemous words are being uttered, commanding the believers when you hear the Signs of Allah being denied and mocked at, sit not with them until they engage in a talk other than that [6] And reiterating this message two chapters later, when thou seest those who engage in vain discourse concerning Our Signs, then turn thou away from them until they engage in a discourse other than that. [7] The essence of the Qur anic message on the question of blasphemy is that of self-restraint, tolerance and justice even in the face of injustice, it provides and let not a people s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. [8] In fact, the question of blasphemy is addressed in the Qur an not only with respect to God, but also idols and imaginary objects of worship, commanding the believers And revile not those whom they call upon beside Allah [9] Moreover, Prophets have always had derogatory words used against them as evinced in many places in the Qur an, for example, Alas for My servants! There The use of language as an expressive tool may be analogised to the sculptor who carves complex and beautiful works of art. If the sculptor s chisel and mallet are not utilised with careful precision, they will cause his work to lose its splendor. So too is the case with language. 40 The Review of Religions march 2015 march 2015 The Review of Religions 41

22 legal right versus moral duty comes not a Messenger to them but they mock at him. [10] The Prophet Muhammad sa, who brought monotheist Islam into the polytheist fabric of Arabian society was labelled a madman, [11] a fabricator, [12] and a victim of deception [13] by his opponents. Insults were also hurled at the Qur an, with people referring to its teachings as mere stories of the ancients. [14] Yet, despite this onslaught of verbal abuse, the Holy Prophet sa remained exemplary in his decorum and tolerance towards those who derided him. For example, Dr. Khaled Abou El Fadl, Professor of Law at the University of California School of Law, narrates how on one occasion the Prophet sa was approached by a group of believers who expressed their deep sense of frustration over the self-restraint and tolerance the Prophet sa displayed towards his foes. The Prophet sa responded, reflecting the general thrust of his revelation and message [15] by stating, But I have been charged with the obligation to forgive. [16] The Prophet s sa life therefore emulated the guidance furnished in the Qur an with respect to the mockery levelled against him and Qur anic teachings for example, the Qur an provides, follow not the disbelievers and hypocrites, and leave alone their annoyance, and put thy trust in Allah; for Allah is sufficient as a Guardian. [17] Therefore, the violence and destruction that blasphemous cartoons of the Prophet sa have spurred globally stand antithetical to the Prophet s sa own example and the Qur anic injunctions on blasphemy. Moreover, the Qur an goes on to say that if discourse is to be undertaken on thorny issues, it must fulfill the requirements of morality, dignity and civic virtue. God states that, Call with wisdom and goodly exhortation, and argue with them in a way that is best. [18] The fact that no temporal punishment has been prescribed for blasphemy in the Qur an, makes it clear that there exists no material jurisdiction for penalising irreverent statements or acts against the Prophet sa or God. The actions of vigilantes who seek to avenge blasphemous acts or words against the Prophet sa or God are thus utterly misguided and misplaced. By the same token, blasphemy laws adopted by some Muslim-majority states, notably Pakistan, where the Pakistani Penal Code prescribes the death penalty for using derogatory remarks against the Prophet sa, [19] are thus in complete contradiction to the teachings of Islam. In spirit and in letter, such laws obscure the dignity and magnanimity of a man whose reputation and reverential status they claim to protect. Restrictions on Free Speech Legal Right Versus Moral Duty Paradigm Echoes of the line of reasoning adopted by the Islamic paradigm on free speech are also reflected in the legitimate restrictions placed on free speech by various international law instruments, including amongst others, the International Covenant on Civil and Political Rights (ICCPR) and the European Convention on Human Rights (ECHR). Both the ICCPR and the ECHR contain qualifying clauses to the articles guaranteeing freedom of expression, stating that the right carries special duties and responsibilities and may thereby be subject to necessary restrictions. Thus, Article 19(3) of the ICCPR provides that: The exercise of the rights provided for in paragraph 2 of this article carries with it special duties and responsibilities. It may therefore be subject to certain restrictions, but these shall only be such as are provided by law and are necessary: (a) For respect of the rights or reputations of others; (b) For the protection of national security or of public order (ordre public), or of public health or morals. [20] Similarly, Article 10(2) of the ECHR states that: Symbiot Shutterstock.com The exercise of these freedoms, since it carries with it duties and responsibilities, may be subject to such formalities, conditions, restrictions or penalties as are prescribed by law and are necessary in a democratic society, in the interests of national security, territorial integrity or public safety, for the prevention of disorder or crime, for the protection of health or morals, for the protection of the reputation or rights of others, for preventing the disclosure of information received in confidence, or for maintaining the authority and impartiality of the judiciary. [21] Pertinently, both these instruments are unanimous in their support for placing legitimate restrictions on the freedom of expression in order to respect or protect the rights and reputations of others. Interestingly, while the wording of these instruments would almost certainly encompass the caricatures of the 42 The Review of Religions march 2015 march 2015 The Review of Religions 43

23 legal right versus moral duty Prophet sa within their ambit as being defamatory, yet these provisions seem not to have been invoked in order to show respect to or protect the personage of the Prophet sa of Islam. Quite the contrary, cartoons depicting the Holy Prophet sa in a derogatory manner have instead been hailed as merely an exercise of free speech that all liberal societies must uphold. This is ironic since such laws have been invoked in order to pass legislation, making holocaust denial a crime in certain European countries. [22] The underpinning philosophy behind placing certain reasonable restrictions on free speech is outlined well in the words of Joseph Carens, Professor at the University of Toronto, who argues that, The question is whether there is sometimes a moral duty not to say something that one has a legal right to say... [23] The main debate as Carens goes on to explain is not about legal limits on speech but about the moral constraints, if any, on how people exercise their rights. [24] A similar approach has been outlined by David Novak, professor of religious studies and philosophy and author of the Jewish Social Contract, who refers to it as retroactive consequentialist reasoning [25] i.e. the process of questioning whether the intended speech is going to accomplish anything positive, and if not, it would be pragmatic to avoid it. It is reported that H. G. Wells had written to Mahatma Gandhi seeking his comments on a document the former had co-authored entitled the Rights of Man. Gandhi, who disagreed with the document s emphasis on rights, responded in the following words: Begin with a charter of Duties of Man and I promise the rights will follow as spring follows winter. [26] Thus, this rights versus duties approach is paradigmatic of the emphasis that Islam places on exercising freedoms with responsibility. A reflection of the Islamic framework of rights giving precedence to duties on moral grounds may be seen in the words of Benjamin Franklin who once proclaimed Only a virtuous people are capable of freedom. [27] Countering Blasphemy Jihad of the Pen Writing in 1902, Hazrat Mirza Ghulam Ahmad, who claimed to be the Promised Messiah as for the latter days declared: There is a lesson [...] for the pro-jihad (Mullahs) [...] The true religion is that which on account of its inherent property and power and its convincing arguments is more powerful than the keenest sword, not that which depends upon steel for its existence. [28] For an Ahmadi Muslim [29], a Muslim who has accepted the claim of Hazrat Mirza Ghulam Ahmad as, the only meaningful manner in which blasphemous content against God or the Prophet sa may be responded to is by undertaking an active campaign to apprise the world about the true teachings of Islam and by celebrating the life and character of the Holy Prophet sa. As Hazrat Mirza Ghulam Ahmad, the Promised Messiah as once proclaimed: Think of the preparations that the opponents of Islam are now making. They are not lining up armies. They are publishing magazines and books. We also should, therefore, pick up our pen and answer their attacks with magazines and books. It is not expedient that the prescription [treatment] and the sickness should be at variance. If the treatment does not conform with the sickness, the consequence is bound to be unprofitable and harmful. [30] Thus, echoing these views in response to a question pertaining to the idea Nejron Photo Shutterstock.com A reflection of the Islamic framework of rights giving precedence to duties on moral grounds may be seen in the words of Benjamin Franklin who once proclaimed Only a virtuous people are capable of freedom. of Jihad from a group of Indonesian dignitaries during his tour of the Asia- Pacific in 2013, Hazrat Mirza Masroor Ahmad, Khalifatul Masih V aba the Fifth Successor to the Promised Messiah as and worldwide Head of the Ahmadiyya Muslim Community stated that: We firmly believe in Jihad, however the type of Jihad required in the modern era has changed. At this time no 44 The Review of Religions march 2015 march 2015 The Review of Religions 45

24 legal right versus moral duty Government or organisation is physically attacking Islam in the name of religion. If Islam is being attacked today it is not by the sword but through the press, through the media and through preaching. And so it is the need of the time that we respond using the very same means. That is what the Promised Messiah as taught to fight with our pens and not with our swords. [31] Conclusion While the debate surrounding the parameters of free speech is enduring as much as it is perplexing, Islam provides clear guidelines with respect to its limits calling for the protection of free speech but within a moralistic framework that defers to the values of human dignity and civic virtue. In keeping within these prescribed limits, there still remains open the means to initiate and engage in enriching and meaningful discourse. Offending holy personages simply because there exists a legal right to do so is akin to an almost dogmatic adherence to liberty causing it to turn on its head. Thus, liberty and freedom must be held up to some moral standards regardless of any corresponding legal rights, as Eleanor Roosevelt once proclaimed: Freedom makes a huge requirement of every human being. With freedom comes responsibility. For the person who is unwilling to grow up, the person who does not want to carry his own weight, this is a frightening prospect. [32] About the author: Ayesha Mahmood Malik is a Contributing Editor of islawmix a project incubated at the Berkman Center for Internet and Society at Harvard University and aimed at bringing clarity to Islamic law in the news. She is also the Sub-Editor at the The Review of Religions. Her writings have appeared in the Oxford Human Rights Hub Blog, the Cambridge Review of International Affairs Blog and the Harvard Human Rights Journal Online. She holds an LLB (Hons) from the University of London and an LLM from Harvard Law School. endnotes 1. Thomas Paine, Quotes by This Author, Our Republic, Author/ Friedrich Nietzsche (2005), 1887 Genealogy of Morals, in Genocide and Crimes Against Humanity (Ed. Dinah L. Shelton and Gale Cengage). 3. See e.g. Ishani Maitra and Mary Kate McGowan, Speech & Harm: Controversies Over Free Speech, (Oxford, UK: Oxford University Press, 2012), 197. See, also, Jolyon Mitchell, Remembering the Rwandan Genocide: Reconsidering the role of Local and Global Media, Global Media Journal 6, fa07/gmj-fa07-mitchell.htm and Human Rights Watch, Propaganda and Practice, last modified August 8 th 2014, htm. 4. See e.g. Geo Apologises for Hate Speech Against the Ahmadis in Amir Liaquat s Show, Dawn.com, updated December 30 th 2014, A ruling on a point of Islamic law given by a recognised authority for more, see, oxforddictionaries.com/definition/english/fatwa. 6. Holy Qur an, Surah Al-Nisa, Verse Holy Qur an, Surah Al-An am, Verse Holy Qur an, Surah Al-Ma idah, Verse Holy Qur an, Surah Al-An am, Verse Holy Qur an, Surah Ya Sin, Verse 31. Other examples include Surah Al-Zukhruf, Verse 8 and Surah Al-Mu minun, Verse Holy Qur an, Surah Al-Hur, Verse Holy Qur an, Surah Al-Nahl, Verse Holy Qur an, Surah Bani Isra il, Verse Holy Qur an, Surah Al-Nahl, Verse Khaled Abou El Fadl, The Death Penalty, Mercy and Islam: A Call for Retrospection, Scholar of the House, Id. 17. Holy Qur an, Surah Al-Ahzab, Verse Holy Qur an, Surah Al-Nahl, Verse Pakistan Penal Code, Financial Monitoring Unit, October 6 th, 1860, fmu.gov.pk/docs/laws/pakistan%20penal%20 Code.pdf. 20. International Covenant on Civil and Political Rights, Office of the High Commissioner for Human Rights, professionalinterest/pages/ccpr.aspx. 46 The Review of Religions march 2015 march 2015 The Review of Religions 47

25 legal right versus moral duty 21. European Convention on Human Rights, ECHR, Convention_ENG.pdf. 22. Dan Bilefsky, EU Adopts Measure Outlawing Holocaust Denial, The New York Times, April 19, 2007, com/2007/04/19/world/europe/19ihteu html?_r=0. Promised Messiah for the latter days as prophesised by the Holy Prophet sa. He founded the Ahmadiyya Muslim Community a revivalist movement in Islam that rejects extremism and stands for peace, justice and loyalty to one s nation. The Ahmadiyya Muslim Community has now spread to more than 206 countries globally and is involved in various charitable and philanthropic pursuits. 23. Joseph Carens, An Ethics Forum on Free Speech, Faculty of Arts & Sciences, University of Toronto, Id. 25. David Novak, An Ethics Forum on Free Speech, Faculty of Arts & Sciences, University of Toronto, Keshavan Nair, Civil Rights and Responsibilities - A Clue From Gandhi, Collaboration, Rights Responsibilities.html. 27. Benjamin Franklin, Great Quotes By: Benjamin Franklin, Pondering Principles, ponderingprinciples.com/quotes/franklin/. 28. Jihad with Sword, Al Islam, 1902, Hazrat Mirza Ghulam Ahmad as, Malfoozat, Vol. 8, p Press Desk Ahmadiyya Muslim Jamaat International, World Head of Ahmadiyya Muslim Jamaat Delivers Concluding Address at Annual Convention in Australia, Al Islam, world-head-of-ahmadiyya-muslim-jamaatdelivers-concluding-address-at-annual-convention-in-australia/. 32. Eleanor Roosevelt, You Learn by Living: Eleven Keys for a More Fulfilling Life, Good Reads, quotes/ freedom-makes-a-huge-requirement-of-every-human-being-with. The world is passing through turbulent times. The global economic crisis continues to manifest new and grave dangers at every juncture. The similarities of the current circumstances to the build-up of the Second World War are stark. Events appear to be moving us rapidly towards a Third World War. The consequences of a nuclear war are beyond our imagination. In this book, the historic addresses of Hazrat Mirza Masroor Ahmad aba, Fifth Khalifah of the Promised Messiah and Supreme Head of the worldwide Ahmadiyya Muslim Community, to prominent dignitaries at Capitol Hill, the House of Commons, the European Parliament and other notable locations around the world have been collated. The book also includes the momentous letters sent by His Holiness to the numerous world leaders. Over and over again, His Holiness has reminded all that the only means of averting a global catastrophe is for nations to establish justice as an absolute requirement of their dealings with others. Even if mutual enmity exists, impartiality must be observed at all times, because history has taught us that this alone is the way to eliminate all traces of hatreds and to build everlasting peace. Read online at: Purchase the book here: Mirza Ghulam Ahmad as claimed to be the 48 The Review of Religions march 2015

26 My Visit to Qadian Masjid Aqsa (Aqsa Mosque) in Qadian. Makhzan-e-Tasaweer Manal Odeh is from Kababeer, Haifa and here recounts her first ever visit to Qadian this past December. In the Name of Allah Most Gracious Ever Merciful Qadian is Dar-ul-Aman (abode of spiritual security); it is that part of the broad, vast and sprawling world, which God has honoured with the birth of the Imam of the latter age, the Promised Messiah, Hazrat Mirza Ghulam Ahmad as, Founder of the Ahmadiyya Muslim Community. I had heard of Qadian since studying the history of Ahmadiyyat. I had always dreamt of visiting it but that dream seemed to be elusive for me! My passion for visiting Qadian always intensified by hearing the stories that my husband, Mohammad Shareef Odeh, who has visited Qadian many times, would frequently share with me. I was always imagining its streets, mosques and of course, the famous cemetery Bahishti Maqbara (Heavenly Graveyard). I would picture the kind people, whose compassion fused with their firm faith, led them to be the people in whose company you wished to be. As is commonly known, everything has its appointed time, and this is what I actually experienced. By the Grace of God, the time that I had off from work this year, coincided with the Qadian Jalsa, which my husband planned to attend. This further increased my desire to attend, so I fervently prayed to Allah the Almighty to facilitate this travel for me. I also wrote to Khalifatul Masih V, Hazrat Mirza Masroor Ahmad aba, Spiritual Head of the Worldwide Ahmadiyya Muslim Community, seeking his prayers. As I was so determined to travel to Qadian, I completed all the requirements necessary, including visa applications, vaccinations and so on. On the 24 th December 2014, alongside another Ahmadi family, I undertook the long journey from Kababeer to Qadian. After three flights in two days, we eventually reached Amritsar airport. The journey to Qadian was more than a three hour drive, which caused some anxiety, as we were travelling at night with poor weather conditions. However, Holy is Allah, once we reached On that night, we offered our prayers in great supplication. We were praying in every corner whilst remembering the stories of the Promised Messiah as which we had always read and heard. Qadian our worries and tiredness transformed into a feeling of security and comfort. We were accommodated in the beautiful building of Sarai Waseem. After a little rest, my husband took us to visit Al-Aqsa Mosque, Baitul Dua, Baitul Fikr and Bahishti Maqbara. Accessing these places was something incredible for me. It was a culmination of a certain spiritual stage, as I would always say to myself that God Willing, I must go to Qadian, to Umrah and Hajj. On that night, we offered our prayers in great supplication. We were praying in every corner whilst remembering the stories of the Promised Messiah as which we had always read and heard. We had visited the Promised Messiah s as home, and then next his room and the kitchen march 2015 The Review of Religions 51

27 my visit to qadian In the morning, after having breakfast, we went to the venue of the Jalsa, which was very well organised. I sat in front of a big screen showing the proceedings of the Jalsa. of Hazrat Amma Jaan ra, the mother of the believers, the revered wife of the Promised Messiah as. Tears flowed out of our eyes at the real glory, which I personally felt in Bahishti Maqbara, while I stood in front of the grave of the Promised Messiah as. I said to my husband what glory! I stood in awe before his grave, which was large, so white and surrounded by the graves of the righteous, pious members of the Community. We stood there for a long time to satisfy our eyes. This visit lasted until the early hours of Friday, which was the first day of Jalsa Salana. We went back to the house to rest before offering our Tahajjud (optional prayer offered in the latter part of the night) and Fajr (pre-dawn) prayers. In the morning, after having breakfast, we went to the venue of the Jalsa, which was very well organised. I sat in front of a big screen showing the proceedings of the Jalsa. Eventually Arabic translation was also arranged, which enabled the Arabs attending the Jalsa to benefit greatly from the speeches. Jalsa Qadian was unique in all respects, but in particular as we were offering Tahajjud and the five daily prayers in the mosque. Both the extremely cold weather and the love shown to us by people, had a profound impact. On the last day, we were eager to hear the speech of Khalifatul Masih V aba from London. A year ago I had attended the last session of Qadian Jalsa in London, with such a wish that one day I would be among those crowds in Qadian. This year I fulfilled my desire, Alhamdulillah (all praise be to Allah). In the days that followed the Jalsa, we visited Hoshiarpur and Ludhiana. We saw the place where the Promised Messiah as received the pledge of allegiance (Bai at) for the first time.from there we moved to visit the Jama at (Community) in Kerala. We witnessed how those Ahmadis sincerely abide by the motto given to the Ahmadiyya Muslim Community by Hazrat Mirza Nasir Ahmad, Khalifatul Masih III rh ; Love for All, Hatred for None. The English Rendering of the 5 Volume Commentary of the Holy Qur an One of the most comprehensive commentaries of the Holy Qur an ever written. Commentary by Hadhrat Mirza Bashir-Ud-Din Mahmud Ahmad (ra) Read it online at: Or Purchase the print version at: AMA GALLERY UK 52 The Review of Religions march 2015

28 The Holy Prophet Muhammad sa tolerance in response to abuse The Holy Prophet sa himself was no exception to the cruel treatment meted out to the Faithful. These cruelties, perpetrated against a weak and innocent group and their honest, well-meaning but helpless Leader sa, were not wasted, however. Decent men saw all this and became drawn to Islam. The Prophet sa was once resting on Safa, a hill near the Ka ba. The Makkan chief Abu Jahl, the Prophet s sa arch-enemy, passed by and began to pour vile abuse on him. The Prophet sa said nothing and went home. A woman-slave of his household was a witness to this distressing scene. Hamza ra, the Prophet s sa uncle, a brave man feared by all his townsmen, returned home from a hunt in the jungle and entered the house proudly, his bow hung on his shoulder. The woman-slave had not forgotten the morning scene. She was disgusted to see Hamza ra walk home thus. She taunted him, saying that he thought himself brave and went about armed but knew not what Abu Jahl had done to his innocent nephew in the morning. Hamza ra heard an account of the morning incident. Though not a believer, he possessed nobility of character. He may have been impressed by the Prophet s sa Message, but not to the extent of joining openly. When he heard of this wanton attack by Abu Jahl, he could not hold back. His hesitancy about the new Message was gone. He began to feel that so far he had been too casual about it. He made straight for the Ka bah, where the chiefs of Makkah were wont to meet and confer. He took his bow and struck Abu Jahl hard. Count me from today a follower of Muhammad sa, he said. You abused him this morning because he would say nothing. If you are brave, come out and fight me. Abu Jahl was dumbfounded. His friends rose to help but, afraid of Hamza ra and his tribe, Abu Jahl stopped them, thinking an open fight would cost too dearly. He was really to blame, he said, about the morning incident (Hisham and Tabari). [2] Masood T 2. Hazrat Mirza Bashiruddin Mahmud Ahmad ra, Life of Muhammad sa (UK: Islam International Publications Limited, 2014)

29 First ever serialisation of the newly translated Volume II of Hazrat Mirza Bashir Ahmad s ra outstanding biography, Seerat Khatamun Nabiyyin, on the life and character of the Holy Prophet Muhammad sa. Translated from the Urdu by Ayyaz Mahmood Khan volume 11 Hazrat Mirza Bashir Ahmad ra chapter v Conduct of the Holy Prophet sa with Slaves and His Teachings on the Issue of Slavery Masjid Quba, the first Mosque built in Islam Is it Permissible for Prisoners to be executed? The question as to whether it is permissible to kill prisoners or not has been briefly answered above; Islam does not permit this. However, since various Muslim scholars have disagreed upon this issue and Christian historians have also made it a target of objection, it is necessary to write about this in some detail. Hence, first and foremost it should be known that from the verse of Surah Muhammad sa, which has been quoted above [1], it becomes very clearly evident that it is unlawful to kill prisoners of war. After a Qur anic verdict, no individual possesses the right to propose another method. However, for the additional satisfaction of readers, we wish to mention that the translation we have rendered of this Qur anic verse is not an invention of the current time. Rather, the Companions interpreted it in the same manner and their actions were according to this. As such, there is a narration in the Ahadith as follows: Hence, first and foremost it should be known that from the verse of Surah Muhammad sa, which has been quoted above, it becomes very clearly evident that it is unlawful to kill prisoners of war. ع ن ا ح ل س ن أن ا ح ل ج اج أ ت ب أس ري ف ق ال ل ع ح بد اهلل ب ح ن ع م ر : ق ح م ف اقحت حله. ف ق ال اب ح ن ع م ر : م ا ب ذ ا أ م رن ا. ي ق ول اهلل ت ب ار ك و ت ع ال : ح ت إ ذ ا أ ثحخ حنت م وه ح م ف ش د وا الحو ث ا ق ف إ م ا م ن ا ب ح عد و إ م ا ف د اء. Meaning, Hasan relates that on one occasion a prisoner was presented before Hajjaj, and Hazrat Abdullah bin Umarra was also present. Hajjaj addressed Ibni Umarra saying, Stand up and take off his head. Ibni Umarra responded, We have not been ordered to do so. Allah the Exalted states, When prisoners are taken in war, they march 2015 The Review of Religions 57

30 life & character of the seal of the prophets The clear verse of the Holy Qur an which has been quoted above, coupled with this clear elaboration leaves no room for doubt or uncertainty that the issue of the legalisation of killing prisoners is absolutely incorrect and without foundation. should either be released as an act of benevolence or released on ransom. There is no commandment to kill them. [2] Similarly, it is related by Hasan Basri and Ata bin Abi Rabah: ال ت حقت ل األ ح سر ى ب ح ل ي ت خ ي ر ب ح ي الحم ن و الحف د اء. Meaning, A prisoner is not to be killed, 2 rather, the commandment is that either he should be released as an act of benevolence or on ransom. [3] The clear verse of the Holy Qur an which has been quoted above, coupled with this clear elaboration leaves no room for doubt or uncertainty that the issue of the legalisation of killing prisoners is absolutely incorrect and without foundation. Islam does not at all permit that a prisoner of war be killed. At this instance, if the question arises as to why certain Muslim scholars have fallen into error as regards to this matter, then the answer is that this misunderstanding has arisen due to the fact that allegedly, certain examples can be found in history where the Holy Prophet sa killed various prisoners of war. However, the people who have drawn conclusions from these examples have not paused to contemplate that those prisoners of war who were ordered to death by the Holy Prophet sa were not killed in their capacity as prisoners of war. Rather, the reason for their execution was because they were liable to be put to death on account of various other crimes. It is obvious that if a prisoner is guilty of a crime for which the punishment is death, his being taken captive cannot save him from this punishment. If a free individual may be executed in punishment of a crime, then why not a prisoner? Hence, as shall be proven at its appropriate place, every such prisoner who was ordered to death by the Holy Prophet sa, was not put to death on the basis that he was a warrior belonging to an enemy tribe or because he was an individual from a combatant nation. Rather, he was executed because he had become guilty of such a crime for which the punishment was death. However, upon witnessing the apparent state whereby certain prisoners were executed, various scholars have drawn the conclusion that it is permissible to execute a prisoner as well. However, such a concept is categorically incorrect and baseless in light of both the Islamic teaching as well as the practice of the Holy Prophet sa. This is an outline of the teaching, which has been given by Islam with respect to prisoners of war. Every sensible individual can appreciate that this is a very just law granted to the world by God through the Holy Prophet sa. Even those nations, which are referred to as advanced and civilised in this day and age, have not been able to give the world a better law; whereby, on the one hand, if war lingers on unnecessarily, international injustice has been suppressed, and on the other hand, an aspect of benevolence and kindness has also been maintained in the best possible manner. As a matter of fact, if one contemplates, this law has given more importance to treating the enemy with compassion and benevolence, even more so than employing measures of self-defence. Indeed, to this day, there has been no nation which has ordered just and benevolent treatment towards such enemies who were thirsty for their blood and who sought to destroy them. Specific Issue Relating to Bond-Women Now, we close our discussion relevant to slavery by alluding briefly to the issue of bond-women or female-slaves. An allegation has been raised, that by granting unrestricted permission to maintain intimate relations with bond-women, the Holy Prophet sa has God-forbid, opened the door of lust for his followers. In this respect, firstly, we wish to state in principle, the fundamental purpose in allowing intimate relations between man and woman in Islam. In order to judge the deeds of the Holy Prophet sa and his Companions and in order to discern the intentions, which were hidden behind them, the most accurate method is to study the fundamental purpose for which such actions were carried out and permitted by the Holy Prophet sa and his Companions in accordance with the injunctions of the religion itself. In the Holy Qur an we see that among the purposes of marriage, the purpose mentioned for intimate relations between man and woman by Allah the Exalted is as follows: 58 The Review of Religions march 2015 march 2015 The Review of Religions 59

31 life & character of the seal of the prophets In these circumstances, lust, etc., is completely out of the question and ill-thinking of this nature can only be harboured by such a person who is either completely oblivious of Islamic teaching and Islamic history. Meaning, O ye Muslims! With the exception of such and such close female relatives, all other women are lawful and allowed to you, that you fix for them their dowries and marry them. Rather, your purpose for marriage should be to protect yourselves from vices and illnesses, and it should not at all be for the purpose of gratifying lust. [4] This teaching had such a deep influence on the dispositions of the Companions that in the likeness of a person who is influenced by something and submits to its very core, the honourable Companions would present themselves before the Holy Prophet sa and request permission to abstain from women all together. However, the Holy Prophet sa who possessed a balanced nature and desired to save his followers from ways of extremity and keep them grounded upon a position of moderation, prohibited them from following such a course. Therefore, it is mentioned in a Hadith: س ح عت س ح عد ب ح ن أ ب و ق اص ي ق و ل: ر د ر س ح ول اهلل ص ل ى اهلل ع ل ح يه و س ل م ع ل ى ع ثحم ان ب ح ن م ظحع ح ون الت ب ت ل و ل ح و أذ ن له ال ح خت ص ح ين ا. Meaning, Sa d bin Abi Waqqasra relates 4 that Uthman bin Maz unra sought permission of Holy Prophet sa to allow him to abstain from women all together, but the Holy Prophet sa did not grant permission. For if the Holy Prophet sa had granted permission, we were prepared to become as eunuchs. [5] In these circumstances, lust, etc., is completely out of the question and ill-thinking of this nature can only be harboured by such a person who is either completely oblivious of Islamic teaching and Islamic history, or he has himself become so entangled in this filth that he can see no other intention except for an indecent one, in the actions of others as well. However, the question as to what the Islamic teaching is regarding bondwomen requires an answer. Hence, in this regard, first and foremost it should be known that in the general injunctions relevant to slavery, no differentiation has been made between the issue of a slave or a bond-woman. In other words, those rights which slaves are entitled to are also enjoyed by bond-women as well. Albeit, there is this much difference, that Islam has more emphatically encouraged that bond-women be given a good education and morally trained, freed and taken into a tie of matrimony. [6] Moreover, until bond-women remain in a state of slavery, it has been appreciated that free people settle relationships of marriage with them, so that this family union may result in a most speedy reformation in the civilisation and society of slaves. It is for this very fundamental purpose that the issue of bond-women has been excluded from the extreme limit of polygamy. [7] This is so that the greatest possible opportunities become available for the reformation of the civilisation and society of slaves and bond-women, and so that they become capable of manumission as quickly as possible. In this regard, various Qur anic verses have been recorded in the exposition above, and as such, there is no need for reiteration here. Now remains the question as to whether a formal announcement of marriage is required for bond-women or not. This is dependent on varying circumstances. Firstly, when there is a question of marriage between a bond-woman and a slave. Secondly, when there is a question of marriage between a bond-woman and a free man, who is not her owner and master. Thirdly, when there is a question of marriage between a slave and a free woman. Fourthly, when there is a question of marriage between a bond-woman and her master and owner. Among these four probable cases, it is universally accepted that for the first three cases, an official announcement of marriage is required, and without it a relationship of marriage cannot be established. However, in the fourth case, in the matter of relations between a master and bond-woman, most scholars do not deem an official announcement of marriage to be necessary. The summary of their argument is that since a master possesses a right of ownership over his bond-woman; therefore, in legal terms this should be considered as representing a right to marriage, and no separate and official announcement of marriage is required. The reason being that the safeguarding of morals, society and genealogy, which 60 The Review of Religions march 2015 march 2015 The Review of Religions 61

32 life & character of the seal of the prophets The question may arise as to why women were captured during wars in the first place, so that dangers of this nature would arise. are taken into account at the official announcement of marriage, are equally attained by this 4relationship which is created as a result of a right of ownership as well. [8] A Question of Female Prisoners At this instance it is also necessary to mention that Islam has instituted a special system for those women who participate in war against the Muslims on behalf of the disbelievers, and are taken captive as prisoners. Muslims may establish a bond of marriage with such female prisoners whose husbands do not arrive quickly to have them released on ransom, or who do not demand their own release as per the method of Mukatabat. The fundamental purpose for this as stated by Islam, is to prevent the moral deterioration of these female slaves and the people who hold them captive; and so that immorality and promiscuity does not spread. History shows that generally, whenever a nation has been faced with a large-scale war, usually, the ills of adultery and fornication have become widespread. The reason being that: firstly, the ratio of women generally increases after war; secondly, due to the hardships of war, the nerves of men are affected in such a manner that their faculties of self-control generally fall weaker. Hence, since Islam gives more precedence to the safeguarding of individual and national morality above all other civil and societal issues, it was necessary to institute special precautionary injunctions for circumstances of this nature. As such, on the one hand exceptional permission for polygamy has been granted. On the other hand, Muslims have been permitted as an exception, to maintain intimate relations with those women who are taken captive in such wars wherein a nation has waged an attack against the Muslims in order to destroy their religion; if their husbands are not taken captive along with them; or if they do not arrive quickly to have them released; or if these female prisoners do not demand freedom according to the method of Mukatabat themselves. This is in order to ensure that the morals of these female prisoners are not corrupted, and also to prevent the spread of fornication within the Muslim society on their account. Additionally, in order to prevent a mix-up or confusion in lineage, a condition has been stipulated which states that this relationship should only take place with these female prisoners after the assurance that they are not already pregnant. [9] Perhaps this system may appear strange to a lover of modern civilisation and culture. However, if the circumstances are kept in mind, for which this system was proposed, at least, those people who know how to sacrifice other ideals for the thought of safeguarding individual and national morality, can appreciate that this was a very wise system according to the circumstances in which it was instituted. As such, in these exceptional circumstances it was considered necessary for the true interests of mankind. In addition to this, it should also be remembered that when the door of Mukatabat is open to every female prisoner, it shall be assumed with regards to such a woman who does not benefit from this, that she desires to sever her past relations and become a part of the Islamic society. Hence, in this case it cannot be objectionable for a relationship to be established between her and a Muslim man. The question may arise as to why women were captured during wars in the first place, so that dangers of this nature would arise. The answer to this is that in that era, it was a general practice in Arabia for women to frequently participate in war. At times, they would even physically participate as well. The task of rousing the spirits of the warriors was primarily entrusted to women. Hence, in these circumstances, there was no reason why they should not have been taken captive. If a woman may be imprisoned in criminal cases and this practically occurs in every country and nation, why then should a combatant woman not be taken captive in the field of battle? In addition to this, during that era, the disbelieving people would take Muslim women as captives; as a matter of fact, they would even keep them as bond-woman. Moreover, in these early wars, a general ultimatum given by these wicked souls was that they would take the Muslim women as captives, make them bond-women, and would have intimate relations with them as if they were slaves. [10] For this reason, the God of Islam, Who is forbearing on the one hand, but possesses great indignation on the other, permitted the Muslims that if needed, they may treat the disbelievers in a similar manner, if not exactly the same, 62 The Review of Religions march 2015 march 2015 The Review of Religions 63

33 life & character of the seal of the prophets in order to bring them to their senses and so that they do not grow bolder and more daring in their persecution. Those who are aware of the requirements of war can understand that every so often it becomes necessary to employ a retributive strategy, and this is why the law of warfare is always different from civil law. Hence, this was a necessity of unavoidable circumstances, without which there was no other option. When a state of affairs came about that women were taken captive, and the disbelieving people would consider it lawful to treat the Muslim women in any way desirable, it was also necessary to institute a special law so that the inevitable and dangerous results of this conduct could be prevented. Albeit, in the current era, the disbelieving people do not treat the Muslims in this manner, and even if women are imprisoned, they are kept as state prisoners. Therefore, according to the fundamental Qur anic injunction mentioned above, in this era it would be unlawful for Muslims to take disbelieving women as captives without any real necessity or to give them into the custody of individual Muslims after their being taken captive, and thus practice a form of enslavement. [11] At this instance, the doubt may arise in someone s heart that in certain circumstances the verdict of the Islamic Shari at is one thing, and in others, it is something else. The answer is that such a practice is not a deficiency, rather, if one contemplates, it is this very point that is evidence of the complete and universal nature of the Islamic Shari at. For this proves that varying circumstances have been fully taken into account by the Islamic Shari at. On the one hand, certain injunctions, which are fundamental in principle, have been kept in a firm and unchangeable nature, where there is no room for alteration. On the other hand, there are many such injunctions as well where the form of the commandment is flexible along with a change in circumstances; or in accordance with varying circumstances there is room for modern, but lawful interpretations of the law. As such, the Holy Qur an states itself: decisive in meaning, i.e., which are fundamental principles that are applied in all circumstances in the same manner - and there are others that are susceptible of different interpretations, i.e., they possess such flexibility as can take on different forms which are similar to one another in varying circumstances. [12] In summary, the Islamic teaching on slavery is divided into two parts. Firstly, that teaching which relates to such people, who for some reason or other had drawn into a cruel circle of slavery and their morals and habits were generally very inferior and ignoble; the very quality which makes a person capable of living a free life in the world were absent in them. With regards to such people, Islam proposed that first their morals and values be set aright, and as they continue to be reformed, so too they continue to be released. Furthermore, it proposed such a system be set in place that after their manumission, the freedom of such people proves to be a freedom in the true sense of the word, and not merely an orthodox and superficial freedom. Moreover, the task of supervising this system was included among the obligations of the Islamic State, so that people did not act lazily or negligently in any way. Secondly, the fundamental teaching given by Islam relevant to the issue of taking in slaves, and in light of which all forms of cruel slavery were categorically abolished. Then remains the issue of prisoners of war. As regards to this issue, undoubtedly, in various circumstances permission to take slaves has been granted as a method of retribution. However, if one contemplates the details of this, it becomes clearly evident that this is not slavery of the type generally known in the non-muslim world. Rather, this is actually a form of imprisonment, and even this retaliatory and pseudo-slavery which has been permitted, is impermissible and unlawful in the current era. The reason being that now a system of state prisons has been established, and non-muslims do not enslave the Muslims, rather, they are kept as state prisoners. Hence, it is also impermissible for Muslims as well to distribute disbelieving prisoners into the individual custody of Muslims, and create a form of slavery. As far as the issue of the treatment of slaves and prisoners of war is concerned, Islam has given such a just and benevolent teaching, that the like of it cannot be presented by any nation in any era. الل ه م ص ل ع ل ى م م د و ع ل ى أ ح صح اب م م د و ب ار حك و س ل ح م Meaning, God has revealed the Holy [13] Qur an in a form where certain verses are 64 The Review of Religions march 2015 march 2015 The Review of Religions 65

34 life & character of the seal of the prophets endnotes 1. Holy Qur an, Surah Muhammad, Verse Qadi Abu Yusuf Ya qub bin Ibrahim, Kitabul- Kharaj, (Baulaq, 1302 A.H.), Al-Imam Ahmad bin Hajar Al- Asqalani, Fathul-Bari Sharhu Sahihil-Bukhari, Vol. 6, Kitabul-Jihad Was-Siyar, Babu Fa-Imma Mannan Ba du Wa Imma Fida an..., Qadimi Kutub Khanah, Aram Bagh (Karachi), 187. Wal-Imarati Wal-Fai i, Babu Fi Khabarin- Nadir, Hadith No Chashmah-e-Ma rifat, Ruhani Khaza in, Vol. 23, p. 253 (Footnote), Edition Holy Qur an, Surah Aal-e- Imran, Verse O Allah! Bless Muhammad sa and the Companions of Muhammad sa, and grant peace and prosperity. [Publishers] 4. Holy Qur an, Surah Al-Nisa, Verse Sahihul-Bukhari, Kitabun-Nikah, Babu Ma Yukrahu Minat-Tabattuli Wal-Khisa i, Hadith No Sahihul-Bukhari, Kitabun-Nikah, Babuttikhadhis-Sarariyyi Wa Man A ataqa Jariyatan Thumma Tazawwajaha, Hadith No Holy Qur an, Surah Al-Nisa, Verse And Allah knows best. [Publishers] 9. Sunanut-Tirmidhi, Kitabus-Siyar, Babu Ma Ja a Fi Karahiyati Wat il-hubala Minas-Sabaya, Hadith No Your feedback is important to us Write to us with comments, feedback and suggestions at info@reviewof Religions.org The Review of Religions is serialising the brand new translation of Seerat Khatamun Nabiyyin, The Life and Character of the Seal of Prophets, Volume II. 10. Sunanu Abi Dawud, Kitabul-Kharaji 66 The Review of Religions march 2015

35 M. Tahir The Life of the Holy Prophet Muhammad sa by Tommy Kallon, London, UK Introduction Cognisance is my true possession, wisdom is the root of my religion, love is my foundation, zeal is my impetus, remembrance of Allah is my companion and comforter, steadfastness is my treasure, sorrow is my companion, knowledge is my tool, patience is my covering, contentment is a blessing, poverty is my honour, piety is my profession, my belief is my strength, truthfulness is my associate, obedience is my lineage, striving in the cause of Allah is my civility and prayer is the comfort of my eyes. [1] A solitary voice, raised in Makkah, was, under Divine Command, calling men to the worship of One God and proclaiming that through responding to this call would humankind achieve true dignity, honour, prosperity and happiness both here and Hereafter. This rare and striking self-description of the Holy Prophet sa so aptly and so consummately encapsulates his multifaceted attributes and character. His life is simply the most remarkable of chapters in the annals of human history. The condition of the world at the time of his advent summed up in the Holy Qur an as, Corruption has appeared on land and sea [2] could not have presaged the promotion of spiritual values, the inculcation of the moral principles, the diminution of evil and the expansion of the human intellect that were to occur in the space of a few years. The close of the sixth and opening of the seventh century was indeed the darkest period of the Dark Ages and over the Arabian Peninsula in particular the darkness was at its deepest. The Arabs were ignorant alike of the arts of peace and the rules of war. The absence of any form of organised government left life and property insecure. Rapine, brutality, indiscipline and the mad pursuit of pleasure were the order of the day. No one, neither seer nor philosopher could have ordained that healing would come out of Arabia. Yet that is exactly what came to pass. A solitary voice, raised in Makkah, was, under Divine Command, calling men to the worship of One God and proclaiming that through responding to this call would humankind achieve true dignity, honour, prosperity and happiness both here march 2015 The Review of Religions 69

36 the life of the holy prophet muhammad sa It changed the course of human history and flung wide open the gates of progress in all directions. Its impact continues to be felt today. and Hereafter. That voice was the voice of the Holy Prophet Muhammad, the Seal of the Prophets sa. Initially, it was received with laughter, scorn and ridicule. However, within an astonishingly brief period, over vast areas darkness was dispelled, order was established, all manner of beneficent institutions sprang into life, a high moral order was set up and the blessings of knowledge, learning and science began to be widely diffused. The world experienced an astounding revolution. This was no freak spectacle. It was no sudden flare up followed by an even more sudden collapse. This was a phenomenon characterised by strength and endurance, by potency and permanency. It changed the course of human history and flung wide open the gates of progress in all directions. Its impact continues to be felt today. What is the secret of this unprecedented and unparalleled success? The answer lies Old map of Asia. Marzolino shutterstock.com in the life and character of the Seal of the Prophets sa. He was, as is well known, born an orphan, his father having died before his birth. He lost his mother and guardian grandfather in quick succession while still a little boy after which he was taken into the care of his uncle, Abu Talib, who raised him. Abu Talib was very fond of his nephew and always watched over him with great care and affection but it appears that his wife was not affected by these considerations to the same degree. It often happened that she would distribute something among her own children, leaving out their little cousin. If Abu Talib chanced to come home on such occasions, he would find his little nephew sitting apart, a perfect picture of dignity without a trace of sulkiness on his face. Such incidents were not uncommon and all those who witnessed them are unanimous in their testimony that the young orphan never betrayed any sense of jealousy of his cousins nor did he give expression to any grievance. These were remarkable qualities of patience and contentment that would be fully manifested in his latter life. Early Life In his early life, therefore, the grand Divine design is retrospectively perceptible that God Himself was his true Guardian. This is confirmed beyond question by the fact that he emerged from his boyhood and youth spent in the debased and morally bereft society of Makkah without the least stain on his character. He never paid homage to an idol nor partook of any food presented to an idol as offering. He never consumed liquor, nor gambled and in general kept The Hira Cave in Makkah. artpixelgraphy image shutterstock.com aloof of all the frivolous activities of his fellow youths. Retreat to Cave Hira All the authorities are agreed in ascribing to the youth of the Holy Prophet sa a modesty of deportment and purity of manners rare among the people of Makkah. Endowed with a refined mind and serene disposition, thoughtful and meditative by nature, he lived much within himself and the ponderings of his heart supplied occupation for leisure hours as he would repair, for several days on end, to the solitary confines of Cave Hira in quiet contemplation over the universe, peering into the mysteries of creation, of life and death, of good and evil; reflecting over the travails which 70 The Review of Religions march 2015 march 2015 The Review of Religions 71

37 the life of the holy prophet muhammad sa This noble and honourable conduct of the unobtrusive youth won the approbation of his fellow citizens and by common consent he received the titles The Honest and The Truthful. This is something worthy of further consideration. oppressed his soul, his righteous indignation at the idolatry, immorality and iniquities of his people; and seeking communion with his Maker, the Invisible Power which governs the universe. The Honest and Truthful This noble and honourable conduct of the unobtrusive youth won the approbation of his fellow citizens and by common consent he received the titles The Honest and The Truthful. This is something worthy of further consideration. Had it been the practice of the people of Makkah to confer such a distinction upon eminent individuals in each generation even then the recipient would have been looked upon as having very high morals. But the history of Makkah and of Arabia furnishes no indication that it was customary for the Arabs to confer these titles upon eminent individuals in each generation. On the contrary, through centuries of Arab history we find that it was only in the case of the Holy Prophet of Islam sa that his people conferred the titles The Honest and The Truthful. This is conclusive proof of the fact that the Holy Prophet sa possessed the qualities of honesty and truthfulness to a matchless and peerless degree in the estimation of his people. Features By now the Holy Prophet sa had arrived at full maturity and it is related that in his prime, the Holy Prophet sa was distinguished by the beauty of his person: his figure was commanding, his aspect majestic, his features regular and most expressive, his eyes black and his health robust. His captivating smile, his rich and sonorous voice, the graceful dignity of his gestures and the apparent frankness and heartiness of his manner gained him favourable attention of all whom he spoke to. His perception was quick and active, his memory capacious and retentive, his imagination sublime and lively, his judgement clear and lucid, his courage dauntless, his patience enduring and his tenacity of purpose admirable. His natural eloquence was enhanced by the use of the purest dialect of Arabia and adorned by the charm of a graceful diction. Marriage It was around this time that his uncle recommended him for employment to Khadijah ra, a wealthy, highly respected widow among the Quraish. He acquitted himself so honourably and she was so impressed by his integrity, personality, business acumen and nobility of character that, despite being forty years old and fifteen years his senior, she made a proposal of marriage to him, which he readily accepted. Notwithstanding the disparity of years, their marriage by all accounts was a singularly happy one, with the Holy Prophet sa, to his honour it must be added, living most affectionately with her and her alone, never availing himself of the prevalent custom which allowed him, at discretion, to have a plurality of wives. The Holy Prophet sa continued to take a modest interest in public affairs after marriage. When a dispute arose during the reconstruction of the Holy Ka bah which threatened to plunge different clans of the Quraish into war, it was his wise and sagacious arbitration which saved the situation and settled the dispute to the satisfaction of all. However it was in the service of the poor, the weak and the marginalised that he exerted himself the most. He was a founding and very proud member of the Hilful Fazul, a chivalrous league pledged to defend the weak, to champion the oppressed and to vindicate their rights against tyranny and aggression. Many were the slaves who owed their freedom to him and many were the widows and orphans who lived on his generosity. He had received wealth and property from Hazrat Khadijah ra after their marriage and he distributed this entirely among the destitute without keeping a penny to himself. It is a tribute of monumental proportions to Hazrat Khadijah ra who, being the richest woman of Arabia suddenly became one of its poorest and never raised an eyebrow, living the rest of her life most faithfully with the Holy Prophet sa. She was in love with a man who had not yet emerged as a Prophet of God. But it was not the outward charm of the man but his inner beauty which she was in love with. This became evident when, fifteen years later, he received the Divine Call inviting him to the ministry. He was so completely alarmed and shaken by the force he had seen that he returned home 72 The Review of Religions march 2015 march 2015 The Review of Religions 73

38 the life of the holy prophet muhammad sa Image from Mediaeval and Modern History, (1905) Myers, P. V. N. (Philip Van Ness), p.72. It was the purity of the man within which at once convinced his wife that he was a true prophet. As such she became the first believer in Islam in the realisation that a true man cannot a false prophet make. atremble as if a fever was about to overtake him. Hazrat Khadijah ra turned to him and said: I have known you for some time and I know you look after the requirements of the needy and share their miseries. You are a person who carried the burdens of those whose backs are broken under the load of afflictions. You are restoring the virtues, which have disappeared from the earth. You are kind and considerate to relations and observe the very best conduct in relationships. You are true and always have been so. How could God let you go to waste? I believe in what you have seen. [3] It was the purity of the man within which at once convinced his wife that he was a true prophet. As such she became the first believer in Islam in the realisation that a true man cannot a false prophet make. Persecution and Steadfastness With the reassurance of his beloved wife and with subsequent revelations he received, conviction in the divinity of his mission now replaced the doubts he had struggled with in his mind. Standing alone, he proclaimed the glory of Allah, publicly denounced the idolatry and the evils ways of his people, and invited them to the worship of the One True God and to a better life. The Quraish were the guardians of the Holy Ka bah, the holy precinct to which all Arabia made pilgrimage. It was a great source of prestige and profit to them and ranked first and foremost among their vested interests. They were therefore seriously alarmed by the public preaching against the idols in the Ka bah and at once assumed active hostility towards the Holy Prophet sa. The respected citizen of rank and high descent, the Al Ameen (trust worthy) of his people would now be subjected to insults, to personal violence and to the bitterest persecution. The early converts who were mostly humble were also subjected to great and relentless oppression. Despite suffering untold miseries, their numbers still continued to increase which caused concern among the Makkahns. They attempted to broker a compromise, offering to accept the Holy Prophet s sa religion if he would agree to their idols being worshipped as intercessors to his God. Anyone driven by ulterior motives might have entertained such a proposition. The Holy Prophet sa, however, firmly rejected and declared that their respective beliefs were mutually exclusive and hence admit no room for such a compromise. Following this a deputation was sent to his uncle, Abu Talib, offering the Holy Prophet sa riches and power as an inducement to stop preaching and threatened that unless Abu Talib persuaded him to give up preaching on the pain of being disowned by him, Abu Talib would himself be disowned by his people and forced to bear the consequences with his nephew. Abu Talib conveyed the ultimatum from the delegation but the Holy Prophet sa firmly replied that while he lamented his uncle s dilemma he was under Divine instructions which he could not disobey. The One and Only God is my Witness when I say that if they were to place the sun in my right hand and the moon in my left hand, I would not desist from preaching the truth of 74 The Review of Religions march 2015 march 2015 The Review of Religions 75

39 the life of the holy prophet muhammad sa the One God [4], was the Holy Prophet s sa firm and noble response. When all attempts to dissuade the Holy Prophet sa from propagating his faith failed, the fury of the Makkans knew no bounds. Social ostracism of the Muslims would be their next move. Encamped and imprisoned in a valley under close watch, blockaded and denied access to provisions, a boycott was thus imposed upon the small community of Muslims which lasted for several years inflicting terrible hardships and privations on them. Steadfastness is the hallmark of true Prophets and the Holy Prophet sa s incomparable demonstration of resoluteness in the face of extreme persecution is indeed testament to his truth and belief in the Divine origin of his claim. For a long period, writes the Promised Messiah as, he had to bear hardships, to be steadfast under which was not possible for a cunning impostor. [5] Migration If, however, faith in God was to be preserved and fostered, escape from Makkah was the only way left. The death of his faithful and beloved wife, Hazrat Khadijah ra, had left the Holy Prophet sa bereft of his principal source of earthly comfort and consolation, and the death of his dear uncle, Abu Talib, in the same month left him, without the latter s protection, exposed to more brutal and savage persecution. There was no more room left for any meaningful dialogue in Makkah. Thirteen years after the commencement of his ministry, therefore, the Holy Prophet sa received the Divine command to leave Makkah. His miraculous escape from Makkah, against all odds, on the same very night his enemies had avowed his assassination and his subsequent safe passage to Medina despite the Makkahn s reward of one hundred camels proclaimed for his person, dead or alive, is truly a sign of consummate Divine support for the Holy Prophet sa. Commentators are also agreed that it is an event which marks the dawn of a new era in the history of Islam and of the world. Lieutenant-General Sir John Bagot Glubb, for example, writes: When the fugitives had whispered goodbye to Abu Bakr s son and daughter outside the cave on Mount Thaur and the camels had padded silently away into the darkness beneath the sharp Arabian stars, the curtain rose on one of the greatest dramas of human history. How little did Caesar or Chosroes, surrounded by their great armies and engaged in a long and bitter war for world supremacy, realise that four ragged Arabs riding silently through the bare mountains of the Hejaz were about to inaugurate a movement which would put an end to both their great imperial dominions. [6] Life in Madinah In Madinah the Holy Prophet sa was not only enthusiastically and joyfully received by the Muslims but was also, by mutual agreement of all sections of society, invited to assume the role of Chief Executive of Madinah, uniting in his person the offices of Sovereign, Judge, General and Prophet. The Holy Prophet sa was now free to preach his faith and his followers increased rapidly. With his own blessed hands and with the aid of The Prophet s sa Mosque in Madinah AHMAD FAIZAL YAHYA shutterstock his holy companions, he built a mosque of a simple and unassuming character, and from a rough and unadorned pulpit within this he expounded the absolute Oneness of Allah and inveighed against the idolatry of his nation; transformed their vice and wickedness into virtue and righteousness; bridled the vindictive passions of his fellow countrymen and drilled into them the magnificent ideal of the common brotherhood of man; he received and dialogued with emissaries and religious delegations from within and outside Arabia; addressed letters of invitation to Islam to rulers of countries in close proximity to Arabia; he enacted 76 The Review of Religions march 2015 march 2015 The Review of Religions 77

40 the life of the holy prophet muhammad sa Even where he possessed more than imperial power nothing could exceed his simple ways and austere habits. He lived in a small adobe hut and slept on the ground. the compendium of laws and inaugurated the institutions of a movement that was destined to extend itself over the then know world; he awakened in his followers intense spiritual hunger and breathed into them such a spirit of zeal, enthusiasm and devotedness that observers were compelled to confess that he received far greater reverence and commanded more implicit obedience that the Chosroes of Persia and the Caesars of Constantinople. The view taken by Sir Thomas Carlyle is too original and striking to be omitted here. He writes: They record with just pride that he would mend his own shoes, patch his own cloak. A poor, hard-toiling, ill-provided man, careless of what vulgar men toil for. Not a bad man, I should say, something better in him than hunger of any sort or these wild Arab men fighting and jostling three and twenty years at his hand, in close contact with him always, would not have reverenced him so! They were wild men bursting ever and anon into quarrel, into all kinds of fierce sincerity; without right worth, and manhood, no man could have commanded them. They called him prophet, you say? Why, he stood there face to face with them, bare not enshrined in any mystery, visibly clouting his cloak, cobbling his shoes, fighting, counselling, ordering in the midst of them, they must have seen what kind of man he was. Let him be called what you like, no emperor with his dignity was ever obeyed as this man in a cloak of his own clouting. During three and twenty years of rough actual trial, I find something of a veritable hero necessary for that of itself. [7] Simplicity The Holy Prophet sa was indeed a personification of simplicity. Even where he possessed more than imperial power nothing could exceed his simple ways and austere habits. He lived in a small adobe hut and slept on the ground. His household was the most basic and his home was bare of decorations. He would do his own household work, sweep out his own chambers, mend his own shoes and patch his own cloak. He was granted abundant wealth of the world but he did not soil his holy hands with it, preferring poverty to wealth and meekness to power. Apart from his awe-inspiring and majestic countenance, he was undistinguished amongst his companions in his manner of dress so much so that unacquainted visitors would often mistake Hazrat Abu Bakr ra for the Prophet. At home he divided his morsel with his servant and when he journeyed he shared his ride with him. His staple food consisted of dried dates, barley bread and water; his luxuries were milk and honey. It is related by his Holy Consort that they would often pass a whole month without once lighting a fire to cook and that on the day of his demise, there was no food in his house except for a few dates. Yet, by then he was the acknowledged ruler of the whole of Arabia. Jihad Returning to his life in Madinah, while he was engaged in matters religious, his attention was not the less directed at secular ones. Following his escape to Medina, the Makkans began to organise the Arab tribes in a series of alliances designed to bring about his destruction and that of his companions and of anyone who might dare to lend him aid and support. A state of war was thus ushered in, in pursuit of their relentless purpose. To the Holy Prophet s sa many and various responsibilities and anxieties were now added the responsibility of the defence of Medina and the protection of the increasing number of Muslims scattered around the peninsula against an enemy who far outnumbered them. He proved himself to be a wise leader, a farsighted statesman and an adept commander. During the following years of his life, he and his followers had to contend against heavy odds and had to endure severe privations and sufferings but it is was here that his towering qualities of absolute trust in Allah, fidelity, high resolve, bravery, forgiveness, generosity, beneficence, compassion and magnanimity came to the fore. Before the Battle of Badr commenced, for instance, he refrained his Companions from denying enemy combatants access to the only available water spring which was situated in the Muslim encampment when they came to fetch water to drink. Such was the lofty standard of the character of the Holy Prophet sa even when dealing with an enemy who had, during the years of the social boycott in Makkah, blockaded food and drink from reaching even Muslim children. He condemned and forbade all brutal and 78 The Review of Religions march 2015 march 2015 The Review of Religions 79

41 the life of the holy prophet muhammad sa History furnishes no parallel instance of such complete forgiveness, such utter beneficence, on so large a scale. savage practices of war and instituted a set of rules designed to render even war humane. He instructed his followers to molest not the harmless votaries of domestic seclusion, to spare women, children, the elderly and the infirm; to abstain from demolishing public buildings, to destroy not means of sustenance, to respect fruit trees and to injure not the palm tree useful both for its shade and for its verdure. Victory In what can be seen as a categorical manifestation of Divine support and succour, all expeditions undertaken by Makkan forces against the Muslims were successfully beaten back by the Holy Prophet sa and his Companions despite their vastly inferior numbers, the paucity of their weaponry and in possession of hardly any horses or camels to mount. The ultimate victory came in the eighth year after Hijra when the Holy Prophet sa, at the head of ten thousand men, marched on Makkah and gained a bloodless conquest of the city, its inhabitants having surrendered at discretion. The humility of the Holy Prophet sa shone the most on this grand day. His entry into his native city was not marked by any triumphalism, pomp or circumstance nor was there any display of valour and vanity. Rather, in a token of gratitude and thanksgiving to his Lord, he entered the city with his head bowed down so low that his head almost touched upon the camel s hump which he rode. He did not permit any word of taunt or humiliation of his erstwhile persecutors and after gaining complete control of the prestigious city, he neither indulged in lavish celebrations nor held any victory parades. Instead he retired to the house of his cousin, the daughter of Abu Talib, who could but offer him a meal of very stale bread garnished with the dregs of leftover vinegar. It is reported that the bread was so hard it had to be soaked in water to soften it before the Holy Prophet sa could eat it. Compare this with the extravagant feasts and revelries held by victorious emperors and generals throughout history and we shall then better appreciate the nobility and humility of the Seal of the Prophets sa. This glorious day will, however, always be remembered for the generosity and magnanimity which the Holy Prophet sa displayed towards his enemies. All the scorn and ridicule; all the hatred and enmity; the long years of bitter, cruel and sustained persecution; all the fighting, the hardship and suffering; the loss of dear and devoted family and friends were all, in the moment of triumph, pardoned and forgiven in an instant. History furnishes no parallel instance of such complete forgiveness, such utter beneficence, on so large a scale. Stanley Lane Poole has described this event in these words: The day of Mohammed s greatest triumph over his enemies was also the day of his grandest victory over himself. He freely forgave the Kureysh all the years of sorrow and cruel scorn they had inflicted on him; he gave an amnesty to the whole population of Mekka... The army followed his example, and entered quietly and peacefully; no house was robbed, no women insulted It was thus Mohammad entered again his native city. Through the annals of conquest there is no triumphant entry comparable to this one. [8] Loyalty On this occasion, the Holy Prophet sa also displayed a remarkable expression of loyalty. While he was addressing the Makkans announcing his decision to forgive and forget, misgivings arose in the minds of the Ansar, the Madinite Muslims. The scenes of homecoming and reconciliation which they witnessed led them to believe that the Holy Prophet sa was parting company with them to settle down once more in Makkah. Realising this the Holy Prophet sa addressed them saying, Do you know who I am? I am a Servant of God and His Messenger. How can I give you up? You stood by me, and sacrificed your lives when the Faith of God had no earthly help. How can I give you up and settle elsewhere? No, Ansar, this is impossible. I left Makkah for the sake of God and I cannot return to it. I will live and die with you. [9] The Ansar were moved to tears by this singular expression of love and loyalty. The Revolution of Islam It was indeed such noble and sterling qualities which continued to win the hearts of his contemporaries so much so that within the space of the next two years leading up to his departure from this 80 The Review of Religions march 2015 march 2015 The Review of Religions 81

42 the life of the holy prophet muhammad sa One of the doors to the Prophet s Mosque in Madinah. Muhammad has been inscribed in Arabic in the centre. AHMAD FAIZAL YAHYA shutterstock world, Arabia in its entirety, previously immersed in paganism, misguidance and creature worship, abandoned the darkness of idolatry and embraced the light of Islam. Thus was idolatry abolished throughout Arabia and replaced with the true concept of the Unity of Allah. No materialistic philosophy can ever explain this transformation. Indeed no materialistic philosophy can ever explain how the erstwhile enemies of the Holy Prophet sa came to cherish the purest love and deepest reverence for him. Men who used to loathe him and send their children against him were now willing to lay down their lives in the cause of his religion. Women who had earlier cut open the bodies of the Companions of the Holy Prophet sa and chewed upon their livers in hatred would now pray for their children to be martyred in his defence. No one inspired by worldly motives could have effected such a change; no one inspired by worldly motives could have commanded such love and veneration. The Holy Prophet sa wrought such a radical transformation in the lives of his countrymen which seemed impossible at the time of his birth and in doing so conferred an inestimable favour upon humanity at large. At a time when the night with all its horrors and evils had encompassed the entire surface of the earth, with unbound sanctifying power he brought about a marvellous change in the lives of his contemporaries raising them and hence humankind to the highest points of intellectual, moral and spiritual progress. The Promised Messiah as comments on the transformation in these words: The acceptance of Islam illuminated their hearts and changed their lives into virtue and their wickedness into genius. Their nightly carousals were abandoned for the sake of vigils and prayers, and their morning bouts were changed to paeans of praise and thanksgiving. Anyone who would carefully ponder over this remarkable change; how those wild Arabs abandoned their former postures and hewed through the forest of their passions and desires to make their way to their Lord, cannot fail to conclude that it was all due to the sanctifying power of Muhammad sa, the supreme Prophet elected by God for His everlasting grace. And one may well wonder at the uniqueness of his power which picked up the Holy Companions from the depths of the earth and led them to the stage of the elect. He found them like beasts, devoid of the notions of Divine unity and piety, who knew not the difference between virtue and vice. He taught them the rules of human propriety and explained to them the principles of communal and social life, instructed them in the laws of hygiene, in the rules of marriage relations and domestic economy, in the principles of diet and dress, of sanitation, treatment and prevention of disease and, in general, inculcated lessons of moderation in all matters. And when they had mastered the rules of physical life, he led them on from physical to moral and spiritual qualities and to lessons in principled conduct so as to enable them to develop a spiritual life. And, after they had been confirmed in morals and versed in the practice of good conduct, he invited them to the heights of the nearness of God and union with Him and initiated them in the Divine mysteries, and directed them to the Supreme Lord of Majesty and Power, so that they might freely crop the green verdure of love in the holy precincts of God and enjoy the privilege of His approval and acceptance. [10] Sincerity Towards the close of his life an incident occurred which, in the opinion of every candid and impartial mind, exonerates the Holy Prophet sa from all the imputations of imposture with which he has been assailed. His only surviving son, Ibrahim, passed away in his infancy. It was indeed an agonising loss for him at an old age to see the demise of his only son. An eclipse of the sun occurred at that same precise hour and some common people spoke of this prodigy as a mark of Divine condolence. Now would have been the moment to cement his false claim; to confirm the delusion and 82 The Review of Religions march 2015 march 2015 The Review of Religions 83

43 the life of the holy prophet muhammad sa affirm that it was indeed a heavenly tribute to his son. However, far from listening to the voice of flattery like an imposter would have done and far from encouraging such a superstitious notion on the part of the ignorant among his followers, the Holy Prophet sa expressed great displeasure and severely condemned it explaining that heavenly bodies and their phenomena are governed by Divine laws and had no relation whatsoever to the life or death of any person. If this does not affirm the Holy Prophet s sa sincerity, we know not what will. An imposter would never have declined such an inviting opportunity to lay false claim to heavenly endorsement of his prophethood! Devotion to Allah Indeed only a true prophet would have so readily and so completely resigned himself to the Will of Allah under all circumstances as did the Seal of the Prophet sa. In rejection and in persecution, in trial and in adversity, in the loss of his parents, children, wives, family members and countless companions, his life presents manifold and diverse instances where the Holy Prophet sa went through a succession of bitter experiences. He bore all these losses and calamities cheerfully, submitting to the Will of Allah at all times and remaining resolutely steadfast in his task. Once while on a pilgrimage, he visited the grave of his mother and the tender recollection of her so overcame him that his eyes welled up with tears. His companions asked what the matter was and he replied saying that it was the tomb of his dear mother. God had given him permission to visit it but had not granted him permission to pray upon it. This incident again shows the level of obedience which the Holy Prophet sa had for Divine ordinances. However much he was overcome by emotion, however much he yearned to submit his humble entreaties and solicitations on her behalf, he could not go against the Divine command not to pray for anyone who dies in a state of idolatry, instead to entrust their affair to God. Every action of the Holy Prophet sa was governed by his love of Allah. Everything he did was an act of worship. He supplicated Allah when arising in the morning and when retiring to sleep at night; when starting a meal and upon its completion; when leaving his home and when returning home, when entering and when exiting the mosque; he supplicated when donning on his attire, when putting on new shoes, when mounting his ride; he supplicated upon the sighting of the moon, upon the falling of rain, upon an eclipse. In short, he constantly supplicated his Lord in everything thing, great or small, that he did. Such was his reliance on Divine grace and mercy. Farewell During his final pilgrimage to Makkah, the Holy Prophet sa delivered an address in the Valley of Arafat in front of a concourse of one hundred thousand devout pilgrims, the largest assembly of mankind he ever addressed. This address, which became known as the Farewell Sermon, contains a beautiful embodiment of the entire spirit and teaching of Islam. It shows how deep was the Holy Prophet s concern for the welfare of man and the peace of the world. The Holy Prophet sa knew his end was near. He had hints from God. Among the cares and anxieties to which he gave expression were his care and anxiety about the status of women. He took care that he should not pass away from this world to the next without assuring women the status which was their right in the sight of God. Next he expressed solicitude for the welfare of the prisoners of war who were treated as slaves and subjected to all kinds of cruelties. He admonished his followers to order their lives in accordance with the Also known as the Mount of Mercy (Jabl ar- Rahmah), according to Tradition it is the place where the Prophet Muhammad sa delivered the Farewell Sermon. Creative Commons Image by Omar Chatriwala Courtesy of Al Jazeera English on Flickr commandments of God; to take particular care that no trespass was committed against any person in respect of his life, property or honour. He taught that all men, whatever their social status or ethnicity, were equal in the sight of God, the only distinction being the degree of one s God-consciousness. No man ever showed such concern and care for the good of man, the welfare of women, the rights of the weak, the promotion of equality among mankind and the peace of the world as did the Holy Prophet of Islam sa. When the time of his departure from this life came, he was given a choice by God either to return to Him or spend some more years in this earthly existence. His response was: To 84 The Review of Religions march 2015 march 2015 The Review of Religions 85

44 the life of the holy prophet muhammad sa the blessed Companionship On High; the blessed Companionship On High. [11] These were the last words he uttered before passing on to life eternal. Thus ended a life which, in every shape and form, was consecrated to the service of Allah and His creation. Thus ended a life which, in every shape or form, was a mercy for the universe. [12] Conclusion This was the life and character of the Seal of the Prophets sa. He was a model of virtue, uprightness, sobriety, purity and piety. His was a life of grand success. He started as an orphaned child and ended as the arbiter of the destinies of a whole nation. He was raised at a time when the whole world was steeped in ignorance and darkness and he departed the world having restored its lost truth and converted its darkness into light. Prophethood ended with him not only because he was the Seal of the Prophets but because all the excellences of Prophethood reached their climax in him. In the role Divine wisdom imposed upon him, he acquitted himself with distinction and with acclamation, with honour and with credit. In his high moral qualities, his spiritual power, his perfect example, his exemplary teachings, his high resolve, his intellectual prowess, his inexhaustible genius, his boundless virtues, his graceful disposition, his devotion to duty, his steadfastness in the face of extreme adversity, his refusal to abdicate his ministry on the pain of death, his conviction in his ultimate success, in short, in his every aspect of life, he exhibited such bright signs that every unbiased soul is compelled to admit that he was indeed the perfect man matchless, peerless, inimitable, incomparable. In the words of William Shakespeare, we shall not look upon his like again. [13] With humility he assumed the mantle of prophethood. With dignity he discharged his office. With serenity he departed this life. We recognise in him such superlative qualities which are beyond the pale of expression. Where most leaders become compromised by power, his excellences shone more in power. His politeness to the great, his affability to the humble and his dignified bearing to the presumptuous, writes John Davenport, procured him respect, admiration and applause His simple eloquence, rendered impressive by the countenance wherein awfulness of majesty was tempered by an amiable sweetness, excited emotions of veneration and love, and he was gifted with that authoritative air of genius which alike influences the learned and commands the illiterate. [14] When Hazrat Aishah ra was asked to describe his character, she replied without hesitation, without reservation and without equivocation, that his character was the Qur an. [15] It is patently obvious what she meant. He practised what he preached, he preached what he practised. To know him is to know the Qur an and to know the Qur an is to know him. His greatest follower, Hazrat Mirza Ghulam Ahmad, the Promised Messiah as, has summed up the proof of his truth in a Persian poem which may be rendered as follows: Truthfulness, rectitude and uprightness he adores; Falsehood, corruption and all kind of mischief he abhors. He is the master yet a servant of the weak and humble; He is the king yet he attends the helpless. Unlettered, yet unmatched in respect of his inner learning and wisdom. What brighter proof can there be of his truth? Every excellence found its culmination in his holy person; No wonder the reign of all Prophets ended with him. My eye has roamed far afield but has found not Any spring purer than the faith he inculcated. O Lord! Convey to him our humble salutations, And to all Prophets, his brethren. [16] May Allah, in His infinite grace and mercy, send down His peace and choicest blessings on His noble prophet and enable us all to emulate his excellent example. Ameen. About the Author - Tommy Kallon, a long serving member of The Review of Religions Editorial Board, is the President of the Pan- African Ahmadiyya Muslim Association UK and Head of Programmes for Humanity First, an International Charity. He is also a Vice President of Majlis Ansarullah UK, the Ahmadiyya Muslim Senior Auxiliary Association in the UK, and a former President of Majlis Khuddamul Ahmadiyya UK (MKA), the Ahmadiyya Muslim Youth Association UK. 86 The Review of Religions march 2015 march 2015 The Review of Religions 87

45 the life of the holy prophet muhammad sa endnotes 1. (Quoted from The Holy Prophet of Islam sa by Dr Karimullah Zirvi, pp ) 2. Holy Qur an, Surah Al-Rum, Verse Hazrat Mirza Tahir Ahmad rh, The Seal of Prophets: His Personality and Character (Tilford, UK: Islam International Publications Ltd, 2003), Hazrat Mirza Bashiruddin Mahmud Ahmad ra, Life of Muhammad sa (Tilford, UK: Islam International Publications Ltd, 2014), Extracts from the Writings, Speeches, Announcements and Discourses of the Promised Messiah Hazrat Mirza Ghulam Ahmad of Qadian as, The Essence of Islam, Vol.1 (Tilford, UK: Islam International Publications Ltd, 2007), Zia Shah, The Holy Prophet sa in the Eyes of Non-Muslims, Al Islam, org/library/links/eyes.html. 7. Longmans English Classics: Thomas Carlyle On Heroes, Hero-Worship and the Heroic in History, p (Quoted in Introduction to Higgins Apology for Mohammad). Ahmad ra, Life of Muhammad sa (Tilford, UK: Islam International Publications Ltd, 2014), Hazrat Mirza Ghulam Ahmad as, Najm-ul- Huda, Ruhani Khazain Vol Muhammad Zafrullah Khan, Muhammad: Seal of the Prophets, library/books/muhammad_seal_of_the_prophets/index.html. 12. The Qur an, Surah Al-Anbiya, Verse 108, translated by Muhammad Zafrallah Khan, p William Shakespeare, Hamlet, Act 1, Scene II. 14. John Davenport, An Apology for Muhammad and the Koran, p Musnad Ahmad bin Hanbal, Vol. 6, p.91, quoted from The Holy Prophet of Islam sa by Dr Karimullah Zirvi, p Hazrat Mirza Ghulam Ahmad as, Barahin-e- Ahmadiyya Part 1. The world is passing through turbulent times. The global economic crisis continues to manifest new and grave dangers at every juncture. The similarities of the current circumstances to the build-up of the Second World War are stark. Events appear to be moving us rapidly towards a Third World War. The consequences of a nuclear war are beyond our imagination. In this book, the historic addresses of Hazrat Mirza Masroor Ahmad aba, Fifth Khalifah of the Promised Messiah and Supreme Head of the worldwide Ahmadiyya Muslim Community, to prominent dignitaries at Capitol Hill, the House of Commons, the European Parliament and other notable locations around the world have been collated. The book also includes the momentous letters sent by His Holiness to the numerous world leaders. Over and over again, His Holiness has reminded all that the only means of averting a global catastrophe is for nations to establish justice as an absolute requirement of their dealings with others. Even if mutual enmity exists, impartiality must be observed at all times, because history has taught us that this alone is the way to eliminate all traces of hatreds and to build everlasting peace. Read online at: Purchase the book here: 9. Hazrat Mirza Bashiruddin Mahmud 88 The Review of Religions march 2015

46 My Visit to Qadian In the name of Allah, the Gracious, the Merciful Buthaina Qazaq Odeh, an Arab Ahmadi, reflects on her memorable visit to Qadian, India. By the Grace of Allah, my husband and I were able to participate in the recent Jalsa Salana (Annual Convention) Qadian along with the President of the Ahmadiyya Community, Kababeer, Mohammad Shareef Odeh, and his wife. We were also accompanied by some other members from Kababeer. We arrived in Qadian at night time. Despite the late hour, we were fortunate enough to visit Bahishti Maqbara (Heavenly Graveyard). It was really a piece of paradise and I felt such a unique sense of comfort and peace, as I have never felt before. I had a desire to stay, however our time was limited on this blessed trip. Hence we left quickly, in order to visit as many other sites as possible. We then visited Masjid Aqsa, Masjid Mubarak and the house of the Promised Messiah as, which is adjacent to Masjid Mubarak. We entered all the rooms including Baitul Du a and the room in which the Promised Messiah as retreated for 9 months. We had a wonderful opportunity to offer Nafl (voluntary prayers) in each of the rooms. We prayed and were thankful for Allah s blessings. We begged for His Mercy on the Ummah (Muslim Community) of Muhammad sa and prayed that He may illuminate their hearts and bless them with the acceptance of the Imam Mahdi as and his message for the world. In the morning we prepared ourselves to participate in the first day of the Jalsa. I was surprised by the large number of women and children who had travelled to participate in this Jalsa from all over the world, especially Pakistan. This was despite the very poor weather conditions; heavy fog, extreme cold and the constant possibility of rain. By the grace of Allah, we were able to listen and benefit from the addresses and speeches that were being translated into Arabic throughout the Jalsa programme. Despite the cold and heavy fog, I was remarkably focused and absorbed during the profound speeches and immersed in the spiritual atmosphere in that special part of the world. I also did not notice any restlessness from the audience which included children. Amongst the special things that impressed me was hearing the sound of the Azaan (the Muslim call to prayer) from the Minarat-ul-Masih, the wonderful, melodious sound of the recitation of the Imam during Salaat (the obligatory Muslim prayers), and listening to his prayers during Tahajjud (a voluntary night-time prayer). These were indeed heart-warming. By the grace of Allah, I was able to participate daily in these prayers in Masjid Mubarak. Four days after the completion of the Jalsa, we were blessed to visit the house where the Promised Messiah as performed Itikaaf for 40 days in the city of Hoshiarpur in We then proceeded to Ludhiana, the city in which the first Bai at (pledge of allegiance) was taken and where forty companions gave allegiance to Hazrat Mirza Ghulam Ahmad, the Promised Messiah as in By the grace of Allah, we had the opportunity to also pray in each one of these places. We spent a total of four days in Qadian. These four days were ample to witness the unique hospitality that Qadian extends to its guests, taking into account every visitor s background and the requirements of their comfort. May Allah Almighty immensely reward those who are in charge of this hospitality. I sincerely urge all who read this article to travel to Qadian, as its treasures are invaluable and well worth the fatigue of any travel. We prayed and were thankful for Allah s blessings. We begged for His Mercy on the Ummah (Muslim Community) of Muhammadsa and prayed that He may illuminate their hearts and bless them with the acceptance of the Imam Mahdi as and his message for the world. 90 The Review of Religions march 2015 march 2015 The Review of Religions 91

47 FIGHT AGAINST EBOLA Donate online: Donate by Phone: Call Donate by text: text HFHF77 AMOUNT to Deadly virus without cure Thousands dead in Africa Real threat of Pandemic Must be stopped NOW Humanity First has joined other Governments and NGOs to fight Ebola. WE NEED YOUR HELP THE PHILOSOPHY OF THE TEACHINGS OF ISLAM MIRZA GHULAM AHMAD THE PROMISED MESSIAH & MAHDI AS Read online: Or purchase here: store.alislam.org/englishbooks.html SERIALISED IN The Review of Religions The Review of Religions serialised the famous treatise The Philosophy of the Teachings of Islam, by the founder of the Ahmadiyya Muslim Community. Initially written for the Conference of Great Religions on December 26-29,1896, each speaker at the conference was asked to present to the audience the beauties of their own religion based upon its scripture, proving that it was the true religion, based on the following topics: The Physical, Moral, and Spiritual States of Man; What is the State of Man after Death? The Object of Man s Life and the Means of its Attainment; The Operation of the Practical Ordinances of the Law in This Life and the Next; Sources of Divine Knowledge U.K Charity Registration No Unit 27, Red Lion Business Park, Red Lion Road, Surbiton, KT6 7QD

48 Calendar of Religious Events & Festivals march 2015 Thursday 5 th March Faith: Jewish Event: Purim Purim commemorates the deliverance of the Jewish people during the Persian Empire when a plot had formed to destroy them. Friday 6 th March Faith: Hindu Event: Holi Holi is an ancient Hindu religious festival also known as the festival of colours. It is celebrated with a Holika bonfire the night before Holi. The next day participants chase and colour each other with dry powder and coloured water. The word Holi originates from the evil sister of demon king Hiranyakashipu, Holika. Friday 6 th March Faith: Sikh Event: Hola Mohalla This Sikh festival lasts for a week and consists of various activities, including camping and displaying of prowess and bravery. It originates from Guru Gobind Singh, who was fighting both Aurangzeb (the sixth Mughal Emperor) and the Hill Rajputs, when he started the tradition of overseeing mock battles and poetry contests. Monday 23 rd March Faith: Muslim Event: Masih-e-Maud as Day (The Promised Messiah as Day) Masih-e-Maud as day is celebrated by members of the Ahmadiyya Muslim Community. It marks the day when Hazrat Mirza Ghulam Ahmad, the Promised Messiah as, took an oath of allegiance from forty members in Ludhiana, and initiated the movement. Note about references Verse references to the Holy Qur an count Bismillah (In the Name of Allah ) as the first verse of each Chapter. In some non-standard texts, this is not counted. Should the reader refer to such texts, the verse quoted in The Review of Religions will be found a verse earlier, i.e. at one verse less than the number quoted in this journal. For the ease of non-muslim readers, sa or (saw) after the words, Holy Prophet, or the name Muhammad, are used normally in small letters. They stand for Sallallahu alaihi wa sallam meaning peace and blessings of Allah be upon him. Likewise, the letters as or (as) after the name of all other prophets is an abbreviation meaning peace be upon him derived from Alaihis salatu wassalam which are words that a Muslim utters out of respect whenever he or she comes across that name. The abbreviation ra or (ra) stands for Raziallahu Ta ala anhu and is used for Companions of a Prophet, meaning Allah be pleased with him or her (when followed by the relevant Arabic pronoun). Finally, rh or (rh) for Rahemahullahu Ta ala means the Mercy of Allah the Exalted be upon him. In keeping with current universal practice, local transliterations of names of places are preferred to their anglicised versions, e.g. Makkah instead of Mecca, etc. SUBSCRIPTION Subscription Contacts: India - Khursheed Ahmad india@reviewofreligions.org Tel: Tel: Fax: USA Faiza Bajwa usa@reviewofreligions.org Canada Sheikh Abdul Wadood canada@reviewofreligions.org Tel: Nigeria Qasim Oyekola nigeria@reviewofreligions.org Tel: Ghana Ragheb Zia ul Haq ghana@reviewofreligions.org Tel: UK - Sheikh Tahir uk@reviewofreligions.org For all other subscription issues or for general enquiries info@reviewofreligions.org or contact Head Office: Tahir House 22 Deer Park Road, London SW19 3TL

49 The Review of Religions, in print since 1902, is one of the longest-running comparative religious magazines. The objective of the magazine is to present the teachings of Islam, reflecting its rational, harmonious and inspiring nature. It also brings together articles and viewpoints on different religions and seeks to make discussions on religion and religious philosophy accessible to a wider readership. The magazine is devoted to promoting intellectual and lively debate that is based on respect for all prophets and religions. Islam repeatedly stresses the need to seek knowledge and The Review of Religions provides a unique platform for people to acquire, and share knowledge. Yearly subscription is only 15 sterling or $30 for overseas customers. To subscribe, or for more info, visit Follow us on spine march 2015 Reaction to Charlie Hebdo...? Islamic Publications, 2015 ISSN No vol issue three