The. Brand New Vol. II of the Life and Character of Seal of Prophets 46. Means to Peace. vol issue five. Peace - An Islamic Jihad

Transcription

1 may 2012 vol issue five The Devastating Consequences of a Nuclear War and the Critical Need for Absolute Justice Keynote Address at 9th Annual Peace Symposium 18 Peace - An Islamic Jihad 8 Brand New Vol. II of the Life and Character of Seal of Prophets 46 Means to Peace 6

2 The Promised Messiah and imam mahdi and founder of the review of religions The Holy Prophet Muhammad (saw) 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. makhzan-e-tasaweer Hadhrat 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 (saw). 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, Hadhrat 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. Hadhrat 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 (as) s 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 Khalifas (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.

3 world faiths Peace And the servants of the Gracious God are those who walk on the earth in a dignified manner, and when the ignorant address them, they say, Peace! Islam, the Holy Qur an, Ch.25:V.64 My dear ones, there is nothing like peace and compromise. Islam, the Promised Messiah (as), Message of Peace, p. 27 God is peace, His name is peace, all is bound together in peace. Judaism, Zohar, Leviticus 10b Narrated Um Kulthum bint Uqba: That she heard Allah s Apostle saying, He who makes peace between the people by inventing good information or saying good things, is not a liar. Islam, the Holy Prophet Muhammad (saw), Hadith of Sahih Bukhari Blessed are the peacemakers, for they shall be called sons of God. Christianity, Bible, Matthew 5:9 He brings together those who are divided, he encourages those who are friendly; he is a peacemaker, a lover of peace, impassioned for peace, a speaker of words that make for peace. Buddhism, Digha Nikaya xiii. 75, Tevigga Sutta As rivers flow into the ocean but cannot make the vast ocean overflow, so flow the streams of the sense-world into the sea of peace that is the sage. Hinduism, Bhagavad Gita, 2:70

4 contents may Editorial Means to Peace Amer Safir, UK 8 Notes and Comments Peace An Islamic Jihad Fareed Ahmad, UK 12 The Philosophy of the Teachings of Islam Part 16 The Fifth Question - What are the main sources of Divine knowledge, and how can one attain comprehension of the existence of God?. Hadhrat Mirza Ghulam Ahmad (as), the Promised Messiah and Imam Mahdi 18 NEW The Devastating Consequences of a Nuclear War and the Critical Need for Absolute Justice Head of the Ahmadiyya Muslim Community gives an urgent message to the world at the 9th Annual Peace Symposium: Time is running out. Injustices and hostilities between nations are threatening to boil over into a global conflict. A World War looms before us, which would involve nuclear weapons, and thus we are heading towards a most terrifying destruction. We must take action to save the world from catastrophe. Hadhrat Mirza Masroor Ahmad, Khalifatul Masih V (aba), Head of the worldwide Ahmadiyya Muslim Community

5 MANAGEMENT BOARD Munir-ud-din Shams (Chairman) Syed Amer Safir (Secretary) Ataul Mujeeb Rashed, Naseer Ahmad Qamar Mubarak Ahmad Zafar, Aziz Ahmad Bilal, Abid Waheed Ahmad Khan, Abdul Baqi Arshad CHIEF EDITOR & MANAGER Syed Amer Safir EDITORIAL BOARD Bockarie Tommy Kallon, Fazal Ahmad, Hibba Turrauf, Mansoor Saqi, Munazza Khan, Nakasha Ahmad, Navida Sayed, Sarah Waseem PROOFREADERS 46 Abdul Ghany Jahangeer Khan, Farhana Dar, Munavara Ghauri, Hina Rehman DISTRIBUTION Muhammad Hanif 46 NEW & EXCLUSIVE The Life and Character of the Seal of Prophets (saw) Volume II Brand new English translation of Volume II of the epic Biography of the Holy Founder of Islam, Muhammad (saw), which will be serialised in The Review of Religions prior to its release in book form. This is the first publication of this translation, exclusive to The Review of Religions. We present the life story of the model human being, who was sent as a Mercy to all Mankind. Hadhrat Mirza Bashir Ahmad (ra) 64 Calendar of Religious Events and Festivals May 2012 DESIGN AND LAYOUT Ahsan Khan SPECIAL CONTRIBUTORS Arif Khan, Maleeha Ahmad, Khullat Munir, Mansoor Clarke, Sami Ullah, Shehzad Ahmad, Professor Amtul Razzaq Carmichael Web developer Masood Nasir indexing & tagging team Taalay Ahmad, Amtus Shakoor Tayyaba, Humaira Omer, Humda Sohail, Ruhana Hamood, Mirza Krishan Ahmad, Mubahil Shakir, Shahid Malik, Adila Bari, Hassan Raza Ahmad Views expressed in this publication are not necessarily the beliefs of the Ahmadiyya Muslim community. All correspondence should be forwarded to the Editor at: The Review of Religions Tahir House, 22 Deer Park Road London, SW19 3TL, United Kingdom Telephone: Fax: info@reviewofreligions.org

6 editorial In This Edition: The Means to Peace amer safir, uk In the last Edition of The Review of Religions, we featured the historic letters sent by Hadhrat Mirza Masroor Ahmad (aba), Khalifatul Masih V, Head of the worldwide Ahmadiyya Muslim Community to various world leaders. In the letters, His Holiness reminded world leaders of their responsibilities to uphold justice, and that hostilities between nations on a small-scale were threatening to erupt into a World War. He said that world leaders needed to take urgent action, or otherwise, as a result of the availability of nuclear weapons, a global conflict would result in colossal destruction that would lead to generation after generation being born with defects. His Holiness presented the true teachings of Islam and explained that the Holy Prophet Muhammad (saw), the Founder of Islam, was the Mercy to all Mankind, who brought teachings of peace, love and brotherhood to the world. In light of these urgent letters to world leaders, we have decided to base our current Edition around just 3 articles. The first main article is the continuation of our serialisation of The Philosophy of the Teachings of Islam, the most important treatise by Hadhrat Mirza Ghulam Ahmad (as). Hadhrat Ahmad (as) was the Promised Messiah and Imam Mahdi who had been prophesied to appear in the latter ages by the Holy Prophet Muhammad (saw). His mission was to revive the true teachings of Islam. The Philosophy of the Teachings of Islam presents the deep 6 The Review of Religions may 2012

7 philosophy of Islamic teachings in a manner unmatched by anyone in this age. It is of vital significance in light of the current of negativity that surrounds Islamic doctrines in the media, and in the Western world. Our second main article in this Edition is the historic and moving address by Hadhrat Mirza Masroor Ahmad (aba), Head of the worldwide Ahmadiyya Muslim Community, at the 9 th Annual Peace Symposium (a concise overview of the Peace Symposium has been provided in the Notes & Comments on the following pages). We included a small extract from this address in our last Edition to introduce the letters sent by His Holiness. In this Edition, we have included the full transcript of the address, which is the first time the full transcript will have been published anywhere. His Holiness provides a stark warning to the world of the consequences of continued negligence to God s commands. The outbreak of a Third World War is discussed in detail, as well as the means for mankind to prevent such a disaster from occurring. In his letters to world leaders, and his address at the 9 th Peace Symposium and in fact at every occasion, Hadhrat Mirza Masroor Ahmad (aba) has presented the peerless example of the Holy Prophet Muhammad (saw) as a model for mankind to follow. The Holy Prophet (saw) was the Prince of Peace, and provided the best and most effective guidance for the establishment of mutual harmony at every level of society. In this light, The Review of Religions is also proud to present the start of our exclusive serialisation of the new English translation of Volume II of Seerat Khatamun Nabiyyin The Life and Character of the Seal of Prophets, prior to its release in book form. This is the Magnus Opus of Hadhrat Mirza Bashir Ahmad (ra), and is one of the most outstanding biographies of the Holy Prophet (saw). Volume I was being serialised in The Review of Religions up until the last Edition. As Volume I has been published as a book, we are discontinuing its serialisation and instead will start featuring Volume II from this Edition. We hope and pray our readers derive maximum benefit from the articles in this Edition. may 2012 The Review of Religions 7

8 notes & comments Peace: An Islamic Jihad fareed ahmad, uk To the prince and the pauper peace is equally prized and equally cherished. To this end everyone within his own sphere of influence has something to offer, be it a prayer, a kind word or good deed, or indeed all three. The simple fact is that the more we can do for the cause of peace the more we stand to gain and in view of the state of the world today few issues could be of greater importance or urgency. In this regard religion has much to offer, but Islam goes beyond mere offerings by requiring Muslims to engage in a holy struggle, or Jihad, for the sake of peace. This Jihad is very different from the Jihadist acts that confront us on our screens and in our newspapers, for this Jihad seeks no self-glory, power or grandeur, rather it is a jihad that is spiritual, submissive and sublime. It springs from the realisation of the insignificance of man before an Almighty Being, without Whom no progress is possible. In this respect the Holy Qur an emphatically declares that: Only that which Allah wills comes to pass. There is no power save in Allah. (Ch.18:V.40) Such clear teachings bring into sharp focus the utter fragility of human endeavour in the absence of Divine succour. This is why the Holy Qur an repeatedly draws attention to the remembrance of God, and at every turn and juncture we are urged to draw sustenance from this blessed spring, for those who receive God s blessings are, Those who remember Allah standing, sitting and lying on their sides (3:192) If one can grasp the import of this principle only then can one begin his 8 The Review of Religions may 2012

9 This Jihad is very different from the Jihadist acts that confront us on our screens and in our newspapers, for this Jihad seeks no self-glory, power or grandeur. journey towards true peace, for peace that is not rooted in God is no peace at all. This is the true Islam that was revived in this era by Hadhrat Mirza Ghulam Ahmad (as), the Founder of the Ahmadiyya Muslim community, who was the Reformer promised for this age, the Promised Messiah and the Imam Mahdi. His peaceful renaissance of Islam has been carried forward through his Khulafa, or spiritual successors. Over the past century, they have urged their community to play a positive role in uniting mankind for the sake of peace. On countless occasions they have counselled the world to hearken to call of God and to abide by man s obligations to God and His creation. One such forum for this call to peace has been the UK National Peace Symposium, which has been held at the Baitul Futuh Mosque since The symposium seeks to enlighten people about the real teachings of Islam and build understanding and respect between all people. Hadhrat Mirza Masroor Ahmad (aba), the worldwide Head of the Ahmadiyya Muslim community delivered the first keynote address at the symposium in 2004, in which he stressed that for the cause of peace one should: Never stop struggling unless we establish peace in the world. His Holiness has certainly held true to this and the symposium has grown from its humble beginnings to become a major national event for all faith communities, which is now attended by people from all sections of society. In his speeches at the symposium, Hadhrat Mirza Masroor Ahmad (aba) has repeatedly drawn the world s attention to the principles of peace espoused by all faiths, but especially in Islam. In national and international affairs, for example, he has explained that: may 2012 The Review of Religions 9

10 In his speeches at the symposium, Hadhrat Mirza Masroor Ahmad (aba) has repeatedly drawn the world s attention to the principles of peace espoused by all faiths, but especially in Islam. the foundation of justice will be laid in this world only when the lowest individual of the society, realises that he has to win the pleasure of his Creator and has to follow His commandments; and such individuals collectively try to create peace on a broad basis. (2007) This truly reflects the power and obligations of citizens in the affairs of the state if the electorate is sincere in its belief and actions then this will infuse the whole system of governance with a moral imperative that also implores the leadership to act with honour and justice. He presented a stern warning of failure to embark on such reform by noting that: We must not let our future generation sink into that pit of darkness from which our ancestors brought us out to where we are today. It will be a height of selfishness if for the sake of our false pride or for a temporary gain, we forget the future of our future generations. (2007) Whilst the theme of his speeches have touched on different aspects of peace, they have also reflected a growing anxiety that the increasing unrest and conflicts around the world, coupled with the relentless economic crises, is pushing mankind to the brink of disaster. The most worrying aspect is that rather than turning to God the superpowers (in particular) are choosing to play God and that is a sure path to self-destruction. In the speech by Holiness at this year s symposium, he provided perhaps the starkest warning yet that by denying others their rights, by rejecting the principles of absolute justice and by refusing to accept and follow God s teachings, mankind faces an impending catastrophe on a global scale. He said that: 10 The Review of Religions may 2012

11 This is why in Islam the greatest Jihad is against one s self, and to conquer that requires no swords, bombs or bullets but rather a pure heart and a sincere appreciation of a word from the wise. We must remember that when human efforts fail, then God Almighty issues His Decree to determine the fate of mankind. Before Gods Decree sets into motion and compels people towards Him and towards fulfilling the rights of mankind, it would be far better if the people of the world should themselves come to pay attention to these crucial matters...in todays world, one terrifying manifestation of Gods Decree could be in the shape of another World War. There is no doubt that the effects of such a war and its destruction will not be limited to the war itself or even to this generation. In fact, its horrific consequences will be exhibited for many generations to come. As His Holiness beautifully put it, the fact is that true peace cannot be achieved by insincere words and hollow agreements (2007), and this applies as much to one s relationship with God as it does to ones relationship with each other. There needs to be clarity in one s intention and honesty in one s deeds for peace to have any chance of existing. This can only take root if one s own ego is cast aside, for as they say, man is his own worst enemy. This is why in Islam the greatest Jihad is against one s self, and to conquer that requires no swords, bombs or bullets but rather a pure heart and a sincere appreciation of a word from the wise. In 2005, His Holiness reminded us that, Peace can be secured only when the world recognises its Creator. One can only hope and pray that the world takes heed. Fareed Ahmad is the National Foreign Affairs Secretary of the Ahmadiyya Muslim Association UK may 2012 The Review of Religions 11

12 The Philosophy of the Teachings of Islam part 16 Hadhrat Mirza Ghulam Ahmad (as), the Promised Messiah and Mahdi translated from urdu by sir muhammad zafrulla khan

13 The Holy Qur an, upon which The Philosophy of the Teachings of Islam was based. FIFTH QUESTION Sources of Divine Knowledge The comprehensiveness with which the Holy Qur an has dealt with this subject cannot be set forth at this stage for want of time. We shall, therefore, confine ourselves to a concise statement by way of illustration. The Holy Qur an has drawn attention to three types of knowledge: knowledge by way of certainty of inference, knowledge by way of certainty of sight, and knowledge by way of certainty of experience. As we have already explained, knowledge by certainty of inference is that a thing should be known not directly, but through something through which it can be inferred, as by observing smoke we infer the existence of fire. We do not see the fire, but see the smoke and because of it we believe in the existence of the fire. Then if we see the fire, this, according to the Holy Qur an, would be certainty by sight. If we were to enter into the fire, our knowledge would have the quality of certainty by experience. We have set out all this already and we refer our listeners and readers to that exposition. It should be known that the source of the first type of knowledge, that is to say knowledge by the certainty of inference, is reason and information. God Almighty sets out in the Holy Qur an that the dwellers of hell will affirm that those who go to hell will say if they had exercised their reason and had approached the consideration of religion and doctrine sensibly, or had listened to and read with attention the speeches and writings of the wise and the scholars, they would not have been condemned to hell. 1 This is in accord with another verse where it is said that God Almighty does not require human beings to accept anything that is beyond their It should be known that the source of the first type of knowledge, that is to say knowledge by the certainty of inference, is reason and information. intellectual capacity, and only sets forth such doctrines as are comprehensible by men, so that His directives should not impose upon man that which he is not able to bear. 2 These verses also indicate that one can obtain the certainty of knowledge by inference through one s ears also. For instance, we have not visited London and have only heard of it from those who may 2012 The Review of Religions 13

14 the philosophy of the teachings of islam Thus, there is no doubt that hearing also carries one s knowledge to the stage of certainty by inference. have visited it, but then can we imagine that all of them might have told a lie? Or, we did not live in the time of Emperor Alamgir, nor did we see him, but can we have any doubt that Alamgir was one of the Moghul emperors? How did we arrive at that certainty? The answer is, through the continuity of hearing about him. Thus, there is no doubt that hearing also carries one s knowledge to the stage of certainty by inference. The books of the Prophets are also a source of knowledge through hearing, provided there should be no contradiction in the account that is heard. But if a book claims to be revealed and there are fifty or sixty versions of it, some of which contradict others, then even if a party might have held that only two, or three, or four of them were accurate and that the rest were spurious or fabricated, this would be no kind of proof which could be made the basis of any sure knowledge. All those books would be rejected as unreliable on account of their contradiction and could not be held to be a source of knowledge; for knowledge is only that which bestows a sure understanding, and a collection of contradictions can bestow no certain understanding. The Holy Qur an is not confined merely to knowledge gained through continuity of hearing, it contains well-reasoned arguments which carry conviction. Not one of the doctrines and principles and commandments that it sets forth is sought to be imposed merely by authority; as it has explained, they are all inscribed in man s nature. It is called a Reminder, as it is said that the Blessed Qur an does not set forth anything that is new but is a reminder of that which already exists in man s nature and in the book of nature. 3 At another place, it says that Islam does not try to inculcate anything by compulsion, but sets forth reasons in support of everything. 4 The Qur an possesses a spiritual quality that enlightens the hearts, as it says that it is a healing for that which afflicts the minds. 5 Thus, it is not merely a book that has been transmitted through generations, but comprises reasoned arguments of a high degree and is charged with shining light. Hence, intellectual arguments which have a sound basis undoubtedly lead a person 14 The Review of Religions may 2012

15 to the certainty of knowledge by inference. This is indicated in the following verses: That when wise and sensible persons reflect on the structure of the earth and the heavenly bodies and ponder over the alternation of the day and the night, they discover therein reasons in support of the existence of God. Thereupon they seek divine help for greater enlightenment and they remember God standing, and sitting, and lying on their sides, whereby their intellects are sharpened and their pondering over the structure of the earth and heavenly bodies impels them to affirm that this firm and orderly system could not have been created in vain but is a manifestation of divine attributes. Thus, confessing the Godhead of the Creator of the universe, they supplicate: Lord Thou art Holy above being denied and being attributed imperfect qualities. Safeguard us, therefore, against the fire of hell; meaning that a denial of God is very hell itself and that all comfort and delight proceed from Him and from His recognition. He who is deprived of the recognition of God abides in hell in this very life. 6 The Nature of Human Conscience Human conscience is also a source of knowledge which has been named human nature in the Book of God, as it says to follow the nature designed by Allah, the nature according to which He has fashioned mankind. 7 What is the impress of that nature? It is to believe in God as One, without associate, Creator of all, above birth and death. We have described conscience as a source of knowledge by certainty of inference though, apparently, in this case the mind does not travel from one type of knowledge to another as it does on the observation of smoke to the inference of fire, and yet here also there is a very fine type of transference, which is that God has invested everything with a particular quality which cannot be described in words, but towards which one s mind is directed immediately upon observing that thing or contemplating it. That quality is inherent in everything as smoke is inherent in fire. For instance, when we contemplate the Being of God Almighty and consider what it should be, whether God should be born like us and should suffer and die like us, instantly thereat our heart is tormented and our conscience trembles and indignantly rejects any such idea and cries out that the God, upon Whose powers all our hopes are centred, must be free from all defects and must be Holy and Perfect and Powerful. The moment we think of God, we perceive a perfect relationship between God and Unity, even exceeding that which subsists between fire and smoke. Therefore, the knowledge that we gain through may 2012 The Review of Religions 15

16 the philosophy of the teachings of islam Therefore, the knowledge that we gain through conscience is knowledge at the stage of certainty through inference. conscience is knowledge at the stage of certainty through inference. But there is another stage about it which is called knowledge through certainty of sight. That is a degree of knowledge when there is no intermediary between us and that of which we have gained knowledge. For instance, when we perceive a good or bad smell through our sense of smell, or perceive the sweetness or saltness of something through our sense of taste, or perceive the warmth or coldness of anything through our sense of feeling, all such knowledge is, as it were, certainty through sight. With regard to the hereafter our knowledge arrives at the degree of certainty by sight when we receive direct revelation and hear the voice of God through our ears, and behold the true and clear visions of God with our eyes. Without a doubt we are in need of direct revelation for the purpose of achieving such perfect understanding for which our hearts hunger and thirst in our beings. If God Almighty has not provided the means of such comprehension for us in advance then why has He created this hunger and thirst in our hearts? Can we be content that in this life, which is our only measure for the hereafter, we should believe in the true and perfect and mighty and living God only on the basis of tales and stories, or should depend upon understanding or reason alone, which understanding is still defective and incomplete? Do not the hearts of true lovers of God desire that they should enjoy the delight of converse with the Beloved, and should those who have given up everything in the world for the sake of God and have devoted their hearts and lives to Him, be content with repining in a dim light without beholding the countenance of that Sun of Truth? Is it not true that an affirmation by the Living God: I am present; bestows such a degree of understanding compared with which the self-conceived books of all the philosophers amount to nothing at all? What can those so-called philosophers who are themselves blind teach us? In short, if God Almighty designs to bestow perfect understanding upon His seekers then He has certainly kept open the way of converse with them. In this context God, the Glorious, has taught us the supplication in the Holy 16 The Review of Religions may 2012

17 Qur an: O God guide us to the path of steadfastness which is the path of those on whom you have bestowed your favours. 8 Here, by divine favours is meant heavenly knowledge by way of revelation and visions that are bestowed directly upon man. At another place it is said that upon those who, having believed in God, continue steadfast, descend God s angels reassuring them: Fear not, nor grieve, and rejoice in the paradise that you have been promised. 9 Here it is clearly stated that the righteous servants of God receive revelation from God at times of fear and grief and angels descend upon them to reassure them. At another place it is said that the friends of God receive glad tidings in this life through revelation and converse with God and will also have the same experience in the hereafter. 10 CONTINUES IN THE NEXT EDITION endnotes 1. And they will say, If we had but listened or possessed sense, we should not have been among the inmates of the blazing Fire. (Ch.67:V.11) 2. Allah burdens not any soul beyond its capacity. (Ch.2:V.287) 3. And this is a blessed Reminder (Ch.21:V.51) 4. There should be no compulsion in religion... (Ch.2:V.257) 5. A cure for whatever disease there is in the hearts (Ch.10:V.58) 6. In the creation of the heavens and the earth and in the alternation of the night and the day there are indeed Signs for men of understanding; those who remember Allah while standing, sitting, and lying on their sides, and ponder over the creation of the heavens and the earth: Our Lord, Thou hast not created this in vain; nay, Holy art Thou; save us, then, from the punishment of the Fire. (Ch.3:Vs ) 7. And follow the nature made by Allah the nature in which He has created mankind... (Ch.30:V.31) 8. Guide us in the right path the path of those on Thou hast bestowed Thy blessings (Ch.1:Vs.6-7) 9. As for those who say, Our Lord is Allah, and then remain steadfast, the angels descend on them, saying: Fear you not, nor grieve; and rejoice in the Garden that you were promised. (Ch.41:V.31) 10. For them are glad tidings in the present life and also in the Hereafter (Ch.10:V.65) may 2012 The Review of Religions 17

18 The Devastating Consequences of a Nuclear War and the Critical Need for Absolute Justice Keynote Address at the 9th Annual Peace Symposium, 2012 hadhrat mirza masroor ahmad (aba), khalifatul masih v, head of the worldwide ahmadi y ya muslim communit y 18 The Review of Religions may 2012

19 On 24th March 2012, the 9th Annual Peace Symposium was held at the Baitul Futuh Mosque the largest Mosque in Western Europe in Morden and organised by the Ahmadiyya Muslim Jama at (Community) in the UK. The event attracted an audience of more than 1000 people, including government ministers, ambassadors of state, members of both the House of Commons and the House of Lords, the Mayor of London, various other dignitaries, professionals, neighbours and guests from all walks of life. The theme of this year s Symposium was International Peace. In his welcome address, Rafiq Hayat, the National President of the Ahmadiyya Muslim Association UK, said that under the leadership of its Khalifa, the Ahmadiyya Community was constantly engaged in promoting values of peace, tolerance and loyalty to one s country. This event is organised each year by the Ahmadiyya Muslim Community and is just one of our many efforts to try and fulfil our desire for peace to be established in the world. may 2012 The Review of Religions 19

20 keynote address at the 9th annual peace symposium, 2012 Siobhain McDonagh, MP for Mitcham and Morden and Chair of the UK All Party Parliamentary Group for the Ahmadiyya Muslim Community, said that though progress had been made, there was still much to achieve in terms of making sure that all people around the world were granted religious freedom. Tanveer Khokhar Rt Hon Ed Davey MP, Secretary of State for Energy and Climate Change, said that Hadhrat Mirza Masroor Ahmad (aba) was a great leader for peace. He also spoke about the risk of climate change and its effects on food and water security in the world. Tanveer Khokhar Tanveer Khokhar Tanveer Khokhar The Mayor of London, Boris Johnson, thanked the Ahmadiyya Muslim Jama at for contributing in so many ways towards promoting peace and tolerance in London and bringing people together. He pledged to always support the Community and its charitable work. Stephen Hammond MP read out a message from Rt Hon Eric Pickles MP, the Secretary of State for Communities and Local Government, in which he praised the Ahmadiyya Muslim Jama at for promoting tolerance throughout Britain s communities. 20 The Review of Religions may 2012

21 Tanveer Khokhar Tanveer Khokhar Andrew Stunnell OBE MP, said the UK Government greatly appreciated the efforts of the Ahmadiyya Muslim Community towards promoting charitable works and community cohesion. He said it was his first visit to the Baitul Futuh Mosque and found it to be a very impressive building. Lord Eric Avebury said that not enough was being done to prevent wars and conflicts. He said to simply walk away from such challenges would be morally wrong. He said that despite being a victim of persecution in a number of countries, the Ahmadiyya Muslim Jama at was leading the way in striving for peace throughout the world. Councillor Stephen Alambritis, Leader of Merton Council, said that the Council was proud of the Ahmadiyya Mosque and proud of the Ahmadiyya Muslim Community. Tanveer Khokhar The 3rd Annual Ahmadiyya Muslim Prize for the Advancement of Peace may 2012 The Review of Religions 21

22 keynote address at the 9th annual peace symposium, 2012 was presented by Hadhrat Mirza Masroor Ahmad (aba) to the charity, SOS Children s Villages UK, in recognition of its continued efforts to alleviating the suffering of orphaned and abandoned children around the world and towards fulfilling its vision of a loving home for every child. Accepting the award on behalf of the charity was its UK President, Dame Mary Richardson DBE, who said it was essential to always put the welfare of children first and that she was deeply moved, honoured and privileged to receive the prize. Other guests in attendance included: Rt Hon Justine Greening MP secretary of state for transport Jane Ellison MP (battersea) Seema Malhotra MP (feltham and heston) Tom Brake MP (carlshalton and wallington) Virendra Sharma MP (ealing and southall) Lord Tariq Ahmad of wimbledon HE Wesley Momo Johnson the ambassador of liberia HE Abdullah Al-Radhi the ambassador of yemen HE Miguel Solano-Lopez the ambassador of paraguay Commodore Martin Atherton naval regional commander Councillor Jane Cooper the worshipful mayor of wandsworth Councillor Milton McKenzie MBE the worshipful mayor of barking and dagenham Councillor Amrit Mann the worshipful mayor of hounslow Siobhan Benita, independent mayoral candidate for london Diplomats from several other countries including India, Canada, Indonesia and Guinea. We present below the keynote address of the evening, delivered by Hadhrat Mirza Masroor Ahmad (aba), Khalifatul Masih V, Head of the worldwide Ahmadiyya Muslim Community. After reciting Tashhahud, Ta awwudh and Bismillah, Hadhrat Khalifatul Masih V (aba) said: 22 The Review of Religions may 2012

23 Tanveer Khokhar All our guests, Assalamo Alaikum Wa Rahmatullahe Wa Barakatohu peace and blessings of Allah be upon you all. Today, after a period of one year, I once again have the opportunity to welcome all of our distinguished guests to this event. I am extremely grateful to all of you, as you have spared your time to come and attend today. Indeed, most of you are well acquainted with this event which has come to be known as the Peace Symposium. This event is organised each year by the Ahmadiyya Muslim Community and is just one of our many efforts to try and fulfil our desire for peace to be established in the world. In attendance today are some new friends, who are attending this function for the first time, whilst others are old friends who have supported our efforts for many years. In attendance today are some new friends, who are attending this function for the first time, whilst others are old friends who have supported our efforts for many years. Regardless, all of you are well-educated and share our desire for peace to be established in the world, and it is due to this desire that you are all attending this event. may 2012 The Review of Religions 23

24 keynote address at the 9th annual peace symposium, 2012 Tanveer Khokhar As far as the Ahmadiyya Community is concerned, wherever and whenever the opportunity arises, we openly express and declare our view that there is only one way to save the world from the destruction and devastation that it is heading towards, and that is that we must all endeavour to spread love, affection and a sense of community. All of you are here today with the heartfelt wish that the world comes to be filled with love, affection and friendship. It is this very attitude and these very values that the vast majority of the world longs for and which it stands in need of. In view of all of this, these are the reasons why all of you, who come from different backgrounds, nations and religions, are sitting in front of me today. As I have said, we hold this conference each year and on each occasion, the same sentiment and hope is expressed by all of us, which is that peace in the world comes to be established before our very eyes; and so each year I also request all of you to endeavour to promote peace wherever you have the opportunity and with whoever you have contact. Furthermore, I also request all those who are linked to political parties or governments that they should also convey this message of peace within their circles of influence. It is essential that everyone is made aware that, for the establishment of world peace, there is a far greater need for high and principled moral values than ever before. As far as the Ahmadiyya Community is concerned, wherever and whenever the opportunity arises, we openly express and declare our view that there 24 The Review of Religions may 2012

25 is only one way to save the world from the destruction and devastation that it is heading towards, and that is that we must all endeavour to spread love, affection and a sense of community. Most importantly, the world must come to recognise its Creator, Who is the One God. This is because it is the recognition of the Creator that leads us towards love and compassion for His Creation, and when this becomes part of our character, it is then that we become recipients of God s Love. We constantly raise our voice calling for peace in the world, and it is the pain and anguish we feel in our hearts that inspires us to try and alleviate the suffering of mankind and to make the world we live in a better place. Indeed, this very function is just one of our many efforts towards achieving this goal. As I have already said, all of you also hold these noble desires. Furthermore, I have repeatedly called on politicians and religious leaders to strive for peace. Yet, in spite of all of these efforts, we find that anxiety and turmoil continue to spread and increase throughout the world. In today s world we find so much strife, restlessness and disorder. In some countries members of the public are fighting and waging wars amongst themselves. In some nations the public is fighting against the government, or conversely the rulers are attacking their own people. Terrorist groups are fuelling anarchy and disorder to fulfil their vested interests and so they are arbitrarily killing innocent women, children and the elderly. In some countries, as a means to fulfil their own interests, political parties are warring with each other rather than coming together for the betterment of their nations. We also find some governments and countries are continuously casting their glances enviously in the direction of the resources of other nations. The major powers of the world are consumed by their efforts to maintain their supremacy, and leave no stone unturned in their efforts towards pursuing this goal. Bearing all of this in mind, we find that neither the Ahmadiyya Community nor the majority of you, who are members of the public, have the power or authority to develop policies to bring positive change. This is because we do not hold any governmental power or office. In fact, I would go as far as to say that even the politicians, with whom we have developed friendly relations and who always agree with us when they are in may 2012 The Review of Religions 25

26 keynote address at the 9th annual peace symposium, 2012 I recall that a couple of years ago, in this very hall during our Peace Symposium, I delivered a speech detailing the ways and means for world peace to be established, and I also spoke about how the United Nations ought to function. our company, are also unable to speak out. Instead, their voices too are being drowned out and they are prevented from forwarding their views. This is either because they are forced to follow party policies, or perhaps due to external pressures from other world powers or political allies, which are weighing them down. Nevertheless, we, who take part in this Peace Symposium each year, undoubtedly hold a desire for peace to be established and certainly we express our opinions and feelings that love, compassion and brotherhood should be established 26 The Review of Religions may 2012

27 amongst all religions, all nationalities, all races and indeed, amongst all people. Unfortunately though, we are powerless to actually bring this vision to light. We do not have the authority or means to achieve the results that we long for. I recall that a couple of years ago, in this very hall during our Peace Symposium, I delivered a speech detailing the ways and means for world peace to be established, and I also spoke about how the United Nations ought to function. Afterwards, our very dear and respected friend, Lord Eric Avebury, commented that the speech ought to have been delivered at the United Nations itself. Nevertheless, this was a display of his noble character that he was so generous and kind in his remarks. However, what I wish to say is that merely delivering or listening to a speech or lecture is not enough and will not lead to peace being established. In fact, the key requirement to fulfilling this primary goal is absolute justice and fairness in all matters. The Holy Qur an, in Chapter 4, Verse 136, has given us a golden principle and lesson, guiding us about this. It states that as a means to fulfil the requirements of justice, even if you have to bear witness and testify against yourself, your parents or your may 2012 The Review of Religions 27

28 keynote address at the 9th annual peace symposium, 2012 If we look at the United Nations General Assembly or Security Council, we find that often statements or speeches made there receive great praise and acknowledgement, but such tributes are meaningless because the real decisions have already been predetermined. closest relatives and friends, then you must do so. This is true justice where personal interests are set aside for the common good. If we think about this principle at a collective level, then we will realise that unfair lobbying techniques based on wealth and influence should be abandoned. Instead, the representatives and ambassadors of each nation should come forward with sincerity and with a desire to support the principles of fairness and equality. We must eliminate all forms of bias and discrimination, as this is the only means to bring about peace. If we look at the United Nations General Assembly or Security Council, we find that often statements or speeches made there receive great praise and acknowledgement, but such tributes are meaningless because the real decisions have already been predetermined. Thus, where decisions are made on the basis of the pressure or the lobbying of the major powers, as opposed to just and truly democratic means, then such speeches are rendered hollow, meaningless and serve only as pretence to 28 The Review of Religions may 2012

29 United Nations Security Council (left) and General Assembly Chambers (above) all want and desire. deceive the outside world. Nevertheless, all of this does not mean that we should simply become frustrated, and give up and abandon all our efforts. Instead, it should be our objective, whilst remaining within the laws of the land, to continue to remind the government of the needs of the time. We must also properly advise those groups who have vested interests, so that at a global level, justice can prevail. Only then will we see the world become the haven of peace and harmony that we Therefore, we cannot and must not give up our efforts. If we stop raising our voices against cruelty and injustice, then we will become amongst those who have no moral values or standards whatsoever. Whether or not our voices are likely to be heard or have influence is irrelevant. We must continue to counsel others towards peace. I am always extremely pleased when I see that, irrespective of differences of religion or nationality, for the sake of upholding human values, so many people come to this function to listen, to learn and to speak about ways to establish peace and compassion in the world. Thus, I would request all of you to strive for peace to the best of your abilities so that we can keep the flicker of hope alight, that a time will come when may 2012 The Review of Religions 29

30 keynote address at the 9th annual peace symposium, 2012 The weapons available today are so destructive that they could lead to generation after generation of children being born with severe genetic or physical defects. true peace and justice will be established in all parts of the world. Many countries, large and small, now possess nuclear weapons. (Photo: Nuclear Missile in Silo, 2005.) We must remember that when human efforts fail, then God Almighty issues His Decree to determine the fate of mankind. Before God s Decree sets into motion and compels people towards Him and towards fulfilling the rights of mankind, it would be far better if the people of the world should themselves come to pay attention to these crucial matters, because when God Almighty is forced to take action, then His Wrath seizes mankind in a truly severe and terrifying manner. In today s world, one terrifying manifestation of God s Decree could be in the shape of another world war. There is no doubt that the effects of such a war and its destruction will not be limited to the war itself or even to this generation. Hiroshima before the atom bombs were dropped. In fact, its horrific consequences will be exhibited for many generations to come. Just one tragic consequence of such a war 30 The Review of Religions may 2012

31 Japan is the one country to have experienced the abhorrent consequences of atomic warfare, when it was attacked by nuclear bombs during the Second World War. Photo: Hiroshima after the bombing. On 6th August, 1945, at 8:15am Hiroshima time, the first atomic bomb was dropped. Japanese officials estimated that 69% of Hiroshima s buildings were destroyed. Approximately 70,000-80,000 people were killed immediately, and another approximate 70,000 injured. will be the effect it will have on new born children, both now and in the future. The weapons available today are so destructive that they could lead to generation after generation of children being born with severe genetic or physical defects. Japan is the one country to have experienced the abhorrent consequences of atomic warfare, when it was attacked by nuclear bombs during the Second World War. Even today when you visit Japan and meet its people, you see an absolute fear and hatred of war visible in their eyes and from what they say. Yet the nuclear bombs that were used at that time Photo: Nagasaki before and after the bombing. Estimate for immediate casualties ranged from 40,000-75,000 may 2012 The Review of Religions 31

32 keynote address at the 9th annual peace symposium, 2012 Models in Hiroshima museum depicting the scene after the nuclear bomb was dropped. The skin of those directly affected literally melted away due to the intense heat and radiation. and which caused widespread devastation, were much less powerful than the atomic weapons that are possessed by even very small nations today. It is said that in Japan, even though seven decades have passed, yet the effects of the atom bombs are still continuing to be manifest on newborn children. If a person is shot by a bullet, then it is sometimes possible for him to survive through medical treatment, but if a nuclear war breaks out, then those who are in the firing line will have no such luck. Instead, we will find that people will instantly die and freeze like statues, and their skin will simply melt away. Drinking water, food and vegetation 32 The Review of Religions may 2012

33 It is said that in Japan, even though seven decades have passed, yet the effects of the atom bombs are still continuing to be manifest on newborn children. Mushroom cloud from the atomic bombing over Nagasaki at 11:02am, 9th August, 1945 will all be contaminated and affected by radiation. We can only imagine what type of diseases such contamination will lead to. In those places that are not directly hit and where the effects of the radiation are somewhat less, even there the risk of diseases and illness will become much higher and the future generations will also bear much greater risks. The Chernobyl disaster was a catastrophic nuclear accident that occurred on 26 April 1986 at the Chernobyl Nuclear Power Plant in Ukraine. An explosion and fire released large quantities of radioactive contamination into the atmosphere, which spread over much of Western USSR and Europe. It is widely considered to have been the worst nuclear power plant accident in history. From 1986 to 2000, 350,400 people were evacuated and resettled from the most severely contaminated areas of Belarus, Russia, and Ukraine. Therefore, as I have said, the devastating and destructive effects of such warfare will not be limited to the war and its aftermath, but will pass from may 2012 The Review of Religions 33

34 keynote address at the 9th annual peace symposium, 2012 Ukraine, and just last year after the earthquake and tsunami in Japan, it too had to contend with great danger and the country was placed in fear. When such events happen, then it is also very difficult to repopulate the affected regions. Due to their unique and tragic experiences, the Japanese have become extremely cautious and indeed, their sense of fear and terror is fully justified. An exhibit at the Ukrainian National Chernobyl Museum. Mutations in both humans and other animals increased following the Chernobyl disaster. On farms in Narodychi Raion of Ukraine, for instance, in the first four years of the disaster, nearly 350 animals were born with gross deformities such as missing or extra limbs, missing eyes, heads or ribs, or deformed skulls. (Photo: Vicent de Groot) generation to generation. These are the real consequences of such warfare, and yet today there are selfish and foolish people who are extremely proud of their invention and describe what they have developed as a gift to the world. The truth is that the so-called beneficial aspects of nuclear energy and technology can be extremely dangerous and lead to widespread destruction, due to either negligence or due to accidents. We have already witnessed such catastrophes, such as the nuclear accident that occurred in 1986 in Chernobyl, in what is now It is an obvious statement that people die in wars, and so when Japan entered the Second World War, its Government and its people were well-aware that some people would be killed. It is said that approximately 3 million people died in Japan, and this came to about 4% of the country s population. Even though a number of other countries may have suffered higher proportions of deaths in terms of total numbers, yet the hatred and aversion to war that we find in the Japanese people remains much higher in comparison to others. The simple reason for this is certainly the two nuclear bombs that were dropped on Japan during World War II, and the consequences of which they are still witnessing and having to bear even today. Japan has proved its greatness and resilience by being able to repopulate and rehabilitate its towns relatively quickly. 34 The Review of Religions may 2012

35 Nagasaki, Japan. September 24, 1945, 6 weeks after the city was destroyed by the world s second atomic bomb attack. (Photo by Cpl. Lynn P. Walker, Jr. (Marine Corps) NARA FILE #: 127-N ) But let it be clear that if nuclear weapons are used again today, then it is quite possible that parts of certain countries could be completely wiped off the map. They could cease to exist. Conservative estimates put the death toll of the Second World War at about 62 million and it is said that around 40 million of those who were killed were civilians. Thus, in other words, more civilians died than military personnel. Such devastation occurred despite the fact that apart from in Japan, a traditional war was fought with conventional weapons everywhere else. What causes great fear is the knowledge that such nuclear weapons could end up in the hands of such people who either do not have the ability or who choose not to think about the consequences of their actions. The United Kingdom had to bear the loss of around half a million people. Of course, at that time, it was still a colonial power and so its colonies also fought on its behalf. If we include their losses then the death toll rises to millions. In India alone, around 1.6 million people lost their lives. However, today the situation has changed, and those very countries that were colonies of the United Kingdom, and who fought for the British Empire, could today fight against Great Britain if war breaks out. Moreover, as I mentioned earlier, even some small countries have acquired nuclear weapons. What causes great fear is the knowledge that such nuclear weapons could end up may 2012 The Review of Religions 35

36 keynote address at the 9th annual peace symposium, 2012 I recently also came across an article in which the author stated that the situation of the world today is similar to the situation in 1932, both in economic terms and also politically. in the hands of such people who either do not have the ability or who choose not to think about the consequences of their actions. In truth, such people do not even care about the consequences, and are trigger-happy. Thus, if the major powers do not act with justice, do not eliminate the frustrations of smaller nations and do not adopt great and wise policies, then the situation will spiral out of control and the destruction that will follow is beyond our comprehension and imagination. Even the majority of the world who do desire peace will also become engulfed by this devastation. Thus, it is my ardent wish and hope that the leaders of all major nations come to understand this dreadful reality, and so instead of adopting aggressive policies and utilising force to achieve their aims and objectives, they strive to adopt policies that promote and secure justice. Recently, a very senior Russian military commander issued a serious warning about the potential risk of a nuclear war. It was his view that such a war would not be fought in Asia or elsewhere, but would be fought on Europe s borders, and that the threat might originate and ignite from Eastern European countries. Though some people will say that this was simply his personal opinion, I myself do not believe his views to be improbable, 36 The Review of Religions may 2012

37 but in addition, I also believe that if such a war breaks out, then it is highly likely that Asian countries will also become involved. Another news item that was recently given widespread media coverage was the views of a recently retired chief of Israel s intelligence agency, Mossad. During an interview with the well-known American television channel, CBS, he said that it was becoming apparent that the Israeli Government wished to wage war on Iran. He said that if such an attack took place it would be impossible to know where or Above: 13 July people rush to withdraw their money from the Savings Bank of Berlin after learning of the collapse of the Darmstadt and National Bank. Opposite: September 17, 2007 people rush to withdraw their money from Northern Rock Building Society after its collapse. how such a war would come to end. Thus, he strongly advised against any attack. In this respect, it is my opinion that such a war will end with nuclear destruction. I recently also came across an article in which the author stated that the may 2012 The Review of Religions 37

38 keynote address at the 9th annual peace symposium, 2012 situation of the world today is similar to the situation in 1932, both in economic terms and also politically. He wrote that in certain countries the people held no confidence in their politicians or their so-called democracies. He also said that there were many other similarities and parallels which were combining together to form the same image today that was witnessed just prior to the outbreak of the Second World War. Some may disagree with his analysis, but on the contrary, I agree with it and that is why I believe the world s governments ought to be extremely worried and concerned at the current state of affairs. Similarly, the unjust leaders of some Muslim countries, whose only objective is to hold onto their power at any means and at any cost, should come to their senses. Otherwise, their acts and their foolishness will be the means of their demise, and they will lead their respective countries towards a most terrifying predicament. We, who are members of the Ahmadiyya Muslim Community, try our utmost to save the world and humanity from destruction. This is because in this era, we have accepted the Imam of the Age, who was sent by Allah as the Promised Messiah, and came as a servant to the Holy Prophet Muhammad (peace be upon him), who himself was sent as a Mercy for all of Mankind. It is because we follow the teachings of the Holy Prophet (peace be upon him) that we feel extreme pain and anguish in our hearts at the state of the world. It is that pain which drives us in our efforts to try and save humanity from destruction and suffering. Therefore, I and all other Ahmadi Muslims are striving to fulfil our responsibilities towards achieving peace in the world. One way in which I have tried to promote peace is through a series of letters that I have written to certain world leaders. A few months ago, I sent a letter to Pope Benedict, which was delivered to him in person by an Ahmadi representative of mine. In the letter I said to him that as he was the leader of the world s biggest 38 The Review of Religions may 2012

39 I do not know if my letters will be given any value or weight by the various leaders I have written to, but whatever their reaction, an attempt has been made by me, as the Khalifa and spiritual leader of millions of Ahmadi Muslims worldwide, to convey their feelings and emotions about the perilous state of the world. religious denomination, he ought to endeavour to establish peace. In similar vein, more recently and upon observing that hostilities between Iran and Israel were boiling over to a very dangerous level, I sent a letter to both Israel s Prime Minister, Benjamin Netanyahu, and Iran s President, Mahmud Ahmedinejad, in which I urged them to forsake all forms of haste and recklessness when making decisions, for the sake of mankind. I have also recently written to President Barack Obama and Canada s Prime Minister, Stephen Harper, calling on both of them to fulfil their roles and responsibilities towards the development of peace and harmony in the world. I am also planning to write and warn other Heads of State and leaders in the near future. I do not know if my letters will be given any value or weight by the various leaders I have written to, but whatever their reaction, an attempt has been made by me, as the Khalifa and spiritual leader of millions of Ahmadi Muslims worldwide, to convey their feelings and emotions about the perilous state of the world. Let it be clear that I have not expressed these sentiments because of any personal fear, but instead, I am motivated out of a sincere love for humanity. This love for humanity has been developed and instilled in all true Muslims by the teachings of the Holy Prophet Muhammad (peace be upon him) who, as I have already mentioned, was sent as a means of mercy and compassion for all of mankind. Most likely you will be very surprised or even shocked to hear that our love for mankind is a direct result of the teachings may 2012 The Review of Religions 39

40 keynote address at the 9th annual peace symposium, 2012 The Promised Messiah (peace be upon him) was sent to propagate the real and true teachings of Islam and the Holy Qur an. of the Holy Prophet (peace be upon him). The question may arise in your minds, that why then are there Muslim terrorist groups that are killing innocent people, or why are there Muslim governments, who in order to protect their seats of power, are ordering the mass killings of members of their public? Let it be absolutely clear that in reality, such evil acts are completely contrary to the real teachings of Islam. The Holy Qur an does not give permission, under any circumstances, for extremism or terrorism. In this age, according to our beliefs, God Almighty sent the Founder of the Ahmadiyya Muslim Jama at, Hadhrat Mirza Ghulam Ahmad of Qadian (peace be upon him) as the Promised Messiah and the Imam Mahdi, in complete submission to the Holy Prophet Muhammad (peace be upon him). The Promised Messiah (peace be upon him) was sent to propagate the real and true teachings of Islam and the Holy Qur an. He was sent to establish a bond between man and God Almighty. He was sent to identify and recognise the rights owed by man to one another. He was sent to end all forms of religious warfare. He was sent to establish the respect, dignity and honour of every Founder and every Prophet of any religion. He was sent to draw attention towards attaining the highest standards of moral values and to establish peace, love, compassion and brotherhood throughout the world. If you go to any part of the world, you will find these very qualities embedded in all true Ahmadi Muslims. For us neither terrorists nor extremists are examples, nor are the cruel Muslim dictators examples to us, nor are Western powers examples to us. The example that we follow is 40 The Review of Religions may 2012

41 that of the Founder of Islam, the Holy Prophet Muhammad (peace be upon him) and our guiding instructions are the Holy Qur an. Thus, from this Peace Symposium, I send a message to the entire world, that the message and teachings of Islam are of love, compassion, kindness and peace. Sadly, we find that a small minority of Muslims present a completely distorted image of Islam and act upon their misguided beliefs. I say to all of you, that you should not believe this to be the real Islam and thus use such misguided acts as a licence to hurt the sentiments of the peaceful majority of Muslims or make them a target of cruelty. The Holy Qur an is the holiest and most sacred Book for all Muslims and so to use abusive and foul language or to burn it will certainly grievously injure the feelings of Muslims. We have seen that when this happens it often leads to a completely wrong and inappropriate reaction by extremist Muslims. Just very recently we heard of two incidents in Afghanistan, where some American soldiers disrespected the Holy Qur an, and killed innocent women and children in their homes. Similarly, a merciless person shot dead some French soldiers in the South of France without any reason, and then some days later he entered a school and killed three innocent Jewish children and one of their teachers. We find that this behaviour is completely wrong and can never lead to peace. We also see such cruelties regularly come to pass in Pakistan and elsewhere and so all of these acts are giving the opponents of Islam fuel to vent their hatred and a pretext upon which to pursue their goals on a large scale. Such barbaric acts carried out on a smaller scale are not conducted due to personal enmities or grudges, but are in fact the result of the unjust policies adopted by certain governments, both at a domestic and at an international level. Thus, for peace in the world to be established it is essential that proper standards of justice are developed at every level, and in every country of the world. The Holy Qur an has deemed the killing of one innocent person without reason akin to killing all of mankind. So once again, as a Muslim, I shall make it absolutely clear that Islam does not permit cruelty or oppression in any way, shape or form. This is an injunction that may 2012 The Review of Religions 41

42 keynote address at the 9th annual peace symposium, 2012 If we rewind the clock 115 years to 1897, the Diamond Jubilee of Queen Victoria was also being celebrated. At that time, the Founder of the Ahmadiyya Muslim Community sent a congratulatory message to Queen Victoria. is absolute and without exception. The Qur an further states that even if any country or people hold enmity towards you, that must not stop you from acting in a fully just and fair manner when dealing with them. It should not be that any enmities or rivalries lead you to taking revenge or acting disproportionately. Another vital injunction given to us by the Holy Qur an is that the wealth and resources of others should not be looked upon with envy or greed. I have mentioned just a few points, but these are such that are crucially important because they lay the foundation for peace and justice in society and the wider world. I pray that the world pays attention to these key issues, so that we can be saved from the destruction of the world that we are being led towards by the unjust and untruthful people. I would like to take this opportunity to apologise that I have taken up quite some time, but the truth is that the subject of establishing peace in the world is of truly vast importance. Time is running out, and before it is too late we must all pay great heed and attention to the needs of the time. Before I bring my speech to an end, I would like to talk about one important thing. As we are all aware, these days the Diamond Jubilee of Her Majesty, Queen Elizabeth II, is being celebrated. If we rewind the clock 115 years to 1897, the Diamond Jubilee of Queen Victoria was also being celebrated. At that time, the Founder of the Ahmadiyya Muslim Community sent a congratulatory message to Queen Victoria. In his message, he conveyed both the teachings of Islam and he also sent a message of prayers for the British Government and for the long life of the Queen. In his message, the Promised Messiah (peace be upon him) wrote that the best quality of the Queen s 42 The Review of Religions may 2012

43 Government was that under its rule, all people were granted religious freedom. In today s world the British Government no longer rules over the Sub-Continent, but still the principles of freedom of religion are deeply entrenched in British society and its laws, through which every person is granted religious freedom. Indeed, a very beautiful example of this freedom is being witnessed here tonight where the followers of various different faiths, religions and beliefs have joined together in one place with a common aspiration of seeking peace in the world. Therefore, using the same words and prayers that the Promised Messiah (peace be upon him) used, I take this opportunity to offer heartfelt congratulations to Queen Elizabeth. As he said: O Powerful and Noble God. Through your Grace and Blessings keep our honoured Queen forever happy in the same way that we are living happily under her benevolence and kindness; and be kind and loving to her in the same way that we are living in peace and prosperity under her generous and righteous rule. Thus, these are sentiments of gratitude that are held by every Ahmadi Muslim who is a British citizen. At the end I would like to once again express my gratitude to all of you from the depths of my heart, who by coming here have demonstrated their love, affection and brotherhood. Thank you very much. May our congratulations filled with happiness and gratitude to our compassionate Queen be conveyed. And may the honourable Queen always be kept happy and content. The Promised Messiah (peace be upon him) further offered prayers for Queen Victoria, and so again I use his words to pray for Queen Elizabeth: may 2012 The Review of Religions 43

44 N E W A N D E X C L U S I V E The Review of Religions will be serialising the brand new translation of Seerat Khatamun Nabiyyin, the Life and Character of the Seal of Prophets, Volume II, prior to its release in book form.

45 Vintage engraved illustration, Holy city and burial place of the Holy Prophet Muhammad (saw), Founder of Islam (Trousset Encyclopedia ( ) An intriguing glance at the life of the Prophet Muhammad (saw) after his migration from Makkah to Madinah. Turn over to start reading Volume II

46 part 1 Hadhrat Mirza Bashir Ahmad (ra) volume 11 chapter i Early Establishment of Madinah and Foundation for the Islamic Government Masjid Quba, the first Mosque built in Islam

47 First ever serialisation of the English rendering of Volume II of Hadhrat Mirza Bashir Ahmad (ra) s outstanding biography, Seerat Khatamun Nabiyyin, on the life and character of the Holy Prophet Muhammad (saw). In this section, the Holy Prophet (saw) arrives in Madinah for the first time. In whose home would the Prophet decide to stay? What were the circumstances surrounding the construction of the first mosque in Islam? translated from the urdu by ayyaz mahmood khan State of Madinah The migration of the Holy Prophet (saw) and his Companions has already been mentioned in Volume I of this book. Now, after the migration, the Medinite life of the Holy Prophet (saw) begins. However, before we begin to discuss this era, it seems necessary to briefly describe the state of Madinah itself, and its population. Without this, it is difficult to fully understand certain aspects of the Medinite life of the Holy Prophet (saw). It has already been mentioned that prior to the migration of the Holy Prophet (saw), the city of Madinah was known by the name Yathrib. However, after the migration of the Holy Prophet (saw), people began referring to it as Madinatur- Rasul, i.e. the City of God s Messenger. Then, gradually thereafter, it became known only as Madinah. Madinah is an ancient city in the region of Hijaz, situated 200 to 250 miles north of Makkah, approximately 50 miles east off the eastern coast of the Red Sea. In other words, Madinah is situated close to the ancient desert trade-route which runs from Makkah towards Syria. It is for this reason that merchants travelling between Makkah and Syria would at times travel slightly out of their way and stop at Madinah as well. As such, many people from Makkah and Madinah were acquainted with one another, and some even maintained friendly relations. Madinah is located in the West of Saudi Arabia. may 2012 The Review of Religions 47

48 the life & character of the seal of the prophets Madinah is surrounded by small mountains. Photo: Mount Uhud where later a fierce battle would take between the Muslims and disbelievers As far as location is concerned, Madinah is best described as a valley, which was surrounded by small mountains. Among these was the Mount of Uhud, where a horrific war between the Muslims and disbelievers of Makkah took place, some time afterwards. In comparison to other regions of Arabia, Madinah often receives substantial rainfall and the land is also not sandy and infertile, as is generally the case with other places in Arabia. It is for this reason that, since ancient times, the inhabitants of Madinah have always been farmers by profession. In Madinah, the warm season is intense, and the cold season is bitter. Furthermore, in the era under discussion, malaria and other such epidemics would often break out in Madinah, and people would suffer severely from fever. As such, in the beginning, when the Holy Prophet (saw) and his Companions migrated to Madinah, they suffered immensely due to the change of climate. Many Muslims were struck by fever, and their health was adversely affected. As such, the prayer in which the Holy Prophet (saw) supplicated to God upon witnessing the distress of the Companions is also recorded in the Ahadith. As a result, Allah delivered the Muslims from this difficulty, and the air 48 The Review of Religions may 2012

49 Date palm at a farm in Madinah in Madinah was cleansed of epidemic germs to a great extent. 1 In that era, the population of Madinah was not concentrated, rather, it was somewhat dispersed. Every tribe inhabited different areas and had built small castles for their own protection. Ancient records show that the first people to inhabit Yathrib were the Amaliq, who planted date orchards there, and built small castles. After them, the Jews inhabited this area. There are varying accounts as to whether they were of Arab origin, or were immigrants. However, historians are of the general opinion that they were mostly from the Bani Isra il, who migrated from their homeland to live in Arabia. Afterwards, various inhabitants of Arab origin also gradually converted to their religion and began to live with them. In any case, after the Amaliq, the Jews took up residence in Madinah, and they gradually uprooted or expelled the Amaliq, and took their place. These Jews were divided into three groups: Banu Qainuqa, Banu Nadir, and Banu Quraizah. In the beginning, these three tribes generally lived together in great harmony and unity. In accordance with the customs of that time, these Jews also built small castles for their own residence, which were not attached to one another; rather, they were situated at a distance from one another in the surroundings of Madinah. Trade was the general occupation of the Jews, but some of them were also involved in agriculture. The people of Banu Qainuqa were mostly skilled-labourers. Since the Jews were more civilised, well-mannered, and educated than the people around them; they began to develop influence among the people around them, and quickly attained a great deal of power. It was at this time that two tribes from the Banu Qahtan, who were referred to as the Aus and Khazraj, emigrated from Yemen to settle in Madinah. These tribes were from the progeny of an individual named Harith bin Tha labah, who had may 2012 The Review of Religions 49

50 the life & character of the seal of the prophets When the Ansar heard of the arrival of the Holy Prophet (saw), the plain of Madinah began to echo with slogans proclaiming the Greatness of Allah. two sons, Aus and Khazraj, and they lived together in great harmony and love. In the beginning, they lived in isolation from the Jews, but later became allies due to their strength and power. After this, the Aus and Khazraj also began to spread and develop strength. They began to be on a par with the Jews, but in addition to being more intelligent, civilised and influential; the Jewish people also had the upper hand in education and religious matters. The Aus and Khazraj were merely idol-worshippers and were generally uneducated. Hence, the Aus and Khazraj were deeply impressed by the Jews, so much so, that whenever an individual from the Aus or Khazraj was unable to give birth to a male child, he would vow that if a son was born to him, he would make him a Jew. As such, many people became Jews in this manner, and their strength grew day by day, to the extent that in vanity of their power, the Jews began to inflict an array of cruelties upon the Aus and Khazraj. Due to this, relations between the Jews, the Aus and Khazraj deteriorated substantially. Eventually, on account of their frustration, the latter tribes had the eminent leaders from among the Jews cunningly murdered with the assistance of the leader of the state of Ghassan. The inevitable outcome of this was that the Jews lost their strength, and the Aus and Khazraj attained supremacy in the city. However, another outcome which slowly but surely began to manifest itself after the Jews lost their strength, was that the Aus and Khazraj, who, until then had lived together in peace and harmony, due to their opposition of the Jews, now began to fight and quarrel amongst themselves. Ultimately, these civil wars took on such a vast and horrific state, that on account of being relentlessly slaughtered at the hands of one another, both tribes became very weak. The Jews - who were probably responsible for igniting the fire of this civil war - found another opportunity to gain strength. The outcome was that the Aus and Khazraj, once again, looked towards the Jewish tribes for support, and sought their aid in opposition to one another. As such, the 50 The Review of Religions may 2012

51 Banu Qainuqa allied with the Khazraj whereas the Banu Nadir and Banu Quraidah with the Aus. In this manner, the entire city became engulfed in the flames of a horrific civil war. The people of Yathrib were in this very state of civil war, when - according to Divine command - the Holy Prophet (saw) made his claim to prophethood, in Makkah. As such, the last battle between the Aus and Khazraj - which is known as the Battle of Bu ath in Arab history - took place in the prophetic era of the Holy Prophet (saw), while he resided in Makkah. There was such immense carnage in this war, and so many people were killed from both parties, that as a last option, both the Aus and Khazraj were compelled to reconcile with one another. Hence, both tribes consulted each other and came to the agreement that in accordance with a few conditions, they would accept Abdullah bin Ubaiyy bin Sulul, who was a renowned and intelligent chieftain from the Khazraj, to be their sole leader. Preparations for his formal coronation began. However, Abdullah had yet to be decorated with the crown of leadership over the Aus and Khazraj when the voice of Islam reached Madinah, and the course of events took a new turn. It is for this reason that Abdullah bin Ubaiyy considered the arrival of the Holy Prophet (saw) to Madinah as being one of a rival, who had snatched away his proposed crown of leadership over the Aus and Khazraj. Hence, the fire of jealousy and enmity began to burn in his heart. Moreover, since he did not possess the courage to openly stand up against the Holy Prophet (saw) in the opposition of his tribe, instead of opposing the Holy Prophet (saw) openly, he began to secretly conspire and oppose him. After the Battle of Badr, he apparently accepted Islam. However, his ailment of the heart could not be lessened, and this is the state in which he died. 2 Arrival in Quba - 20 September 622 AD After presenting a brief account of the state of affairs prevalent in Madinah and its inhabitants, we return to our actual subject. It has already been mentioned that when the Ansar heard of the arrival of the Holy Prophet (saw), the plain of Madinah began to echo with slogans proclaiming the Greatness of Allah. People quickly began to arrange their weapons, and eagerly made haste to the direction from which the Holy Prophet (saw) was arriving. This was a wonderful time. The Chief of Mankind, the Holy Chosen One of God, in whose may 2012 The Review of Religions 51

52 the life & character of the seal of the prophets When the Holy Prophet (saw) arrived, we felt as if Madinah had become illuminated; and on the day that the Holy Prophet (saw) passed away, the city of Madinah never seemed darker. person the message of prophethood was to reach its perfection - distressed by the persecution of his friends and relatives - left his homeland for a city, which in terms of worldly relations, was a city of strangers. Yet, God instilled such love into the hearts of these very strangers, that the love of blood relations seemed absolutely worthless in comparison. From that day, the fate of the Aus and Khazraj was so closely intertwined with the destiny of Islam, that it is impossible for any historian of the world to mention one without the other. These Bedouins of Arabia spent most of their time indulging in alcohol, adultery, gambling, and violence. There is no doubt that Islam raised them from the depths of a dark abyss of disgrace, to a most brilliant summit of prosperity. None have done a favour upon Islam, rather, it is every single Muslim who is subject to the favour of Islam. Nonetheless, it is also a historical fact that the selfless dedication with which these pioneer devotees of Islam sacrificed their lives, and the fervent love and passion with which they irrigated the delicate and young plant of Islam with the water of their blood, is unparalleled in the history of the world. However, I should return to my subject matter. When the Ansar laid eyes upon the Holy Prophet (saw), their faces lit up with joy, and they felt as if they had attained all the rewards of this world and the next, in the person of the Holy Prophet (saw). As such, there is a narration in Bukhari [the most authentic Book of Traditions of the Holy Prophet (saw) in Islam] related by Bara bin Azib: I have never seen the Ansar as happy as they were at the arrival of the Holy Prophet (saw) to Madinah, on any other occasion. Tirmidhi and Ibni Majah [These are also amongst the six most authentic Book of Traditions in Islam] have related from Anas bin Malik that, When the Holy Prophet (saw) arrived, we felt as if Madinah had become illuminated; and on the day that the Holy Prophet (saw) passed away, the city of Madinah never seemed darker. 3 After meeting the people who had come to receive him, the Holy Prophet (saw), due to a reason which history has not 52 The Review of Religions may 2012

53 recorded, did not directly enter into the city. Instead, the Holy Prophet (saw) travelled out of his way to the right, and went to an elevated habitation named Quba, which was situated at a distance of miles from the city. Various families of the Ansar resided here; among them, the family of Amr bin Al- Auf is distinct. In that era, Kulthum bin Al-Hadam was the chief of this family. The Ansar of Quba gave the Holy Prophet (saw) a very warm welcome. The Holy Prophet (saw) stayed in the home of Kulthum bin Al-Hadam. Those Muhajirin who had already reached Quba prior to the arrival of the Holy Prophet (saw), were residing in the home of Kulthum bin Al-Hadam and other nobles from among the Ansar. Perhaps this is the reason behind the Holy Prophet (saw) deciding to first stop in Quba. In an instance, news of the arrival of the Holy Prophet (saw) spread throughout Madinah. All of the Muslims began to gather in troops at the residence of the Holy Prophet (saw) restlessly, in the fervour of their love. At that time, a strange occurrence took place, which alludes to the simplicity of the assembly of the Holy Prophet (saw). Among those people of Madinah who had not previously seen the Holy Prophet (saw), some mistakenly thought that Hadhrat Abu Bakr (ra), was the Messenger of Allah. However, it was only when the sun came out, and Hadhrat Abu Bakr (ra) shaded the Holy Prophet (saw) with his mantle, that this misunderstanding was resolved. 4 The cause of this misunderstanding was that despite being younger in age, Hadhrat Abu Bakr (ra) apparently seemed older than the Holy Prophet (saw). Moreover, in comparison to the Holy Prophet (saw), much of his hair had become white; and since there was no formal seating arrangement in the assembly - nor was there any distinct seat for the Holy Prophet (saw) - those who were unaware, were temporarily misled. There is a slight variance in the narrations which relate to the arrival of the Holy Prophet (saw) in Quba, and the completion of the journey of migration. Historians generally believe that it was a Monday on the 12th of Rabi ul-awwal 14 Nabawi. However, some scholars have written that it was the 8th. Other mathematicians are of the belief that, according to the Christian calendar system, it was the 20th of September The Islamic calendar begins from this event of migration. However, the year does not begin from Rabi ul-awwal, which was the month of migration. may 2012 The Review of Religions 53

54 the life & character of the seal of the prophets Masjid Quba was the first Mosque in Islam built by the Holy Prophet (saw) shortly after entering Madinah Rather, it begins from Muharram, which is considered to be the first month of the lunar calendar. As such, the first year of Hijrah did not actually consist of 12 months, rather, only of nine months and some days. There is also a difference of opinion among the historians with relation to the era in which the Hijrah calendar system was formally instituted. Hakim has narrated in Iklil that the Holy Prophet (saw) initiated this calendar himself, after the migration. 6 However, in light of other narrations, most historians believe (and this seems to be correct), that this calendar was formally initiated in the caliphate of Hadhrat Umar (ra) ; 7 and Allah knows best. Historians write that the first task which the Holy Prophet (saw) undertook in Quba was to erect a mosque. The Holy Prophet (saw) laid the foundation stone of 54 The Review of Religions may 2012

55 this mosque with his own blessed hand. The companions worked together as labourers and builders. After a few days of hard work, the mosque was complete. The Holy Prophet (saw) possessed great love for this mosque, until the end of his life. As such, even after taking up residence in Madinah, the Holy Prophet (saw) would visit Quba every week, and offer Salat [Formal Prayer in Islam] in this mosque. Various scholars believe that this very mosque at Quba is the one which has been referred to in the following verse of the Holy Qur an: Which was founded upon piety from the very first day. 8 There is no doubt that Muslims had erected various mosques prior to this as well. However, the mosque at Quba was indeed the first mosque in Islam, the foundation of which was laid at the hands of the Holy Prophet (saw), on the first day after the completion of the migration. Muslims built this mosque as a national place of worship. It has already been mentioned that when the Holy Prophet (saw) emigrated from Makkah, he left Hadhrat Ali (ra) in his place, and strictly instructed him to return everyone s trusts, and quickly reach may 2012 The Review of Religions 55

56 the life & character of the seal of the prophets Prophet (saw). When the Holy Prophet (saw) heard of this disagreement, he said, I will stay with the maternal relations of Abdul-Muttalib, the Banu Najjar. 9 The Quba Mosque Madinah. As such, the Holy Prophet (saw) had only been in Quba for three days when Hadhrat Ali (ra) also reached there, safely. However, until then the family members of the Holy Prophet (saw) were still in Makkah. Arrival at Madinah and the First Friday Prayer The Holy Prophet (saw) was perhaps still in Quba when the Muslims of Madinah began to discuss whose home the Holy Prophet (saw) would stay at. Every family desired the honour of hosting the Holy This was a very wise decision of the Holy Prophet (saw), whereby the possibility of unbecoming emotions of enmity arising amongst the various tribes was prevented. Everyone was satisfied with this decision of the Holy Prophet (saw). Although everyone was equivalent in faith and sincerity, the Banu Najjar definitely possessed the additional distinction that Salamah, the mother of Abdul-Muttalib, who was the paternal grandfather of the Holy Prophet (saw), was from this family. After a stay of more than ten days 10 in Quba, on Friday, the Holy Prophet (saw) set out for the heart of the city. A large party from among the Ansar and Muhajirin accompanied the Holy Prophet (saw). The Holy Prophet (saw) was riding a camel, and Hadhrat Abu Bakr (ra) was behind him. Slowly but surely, this caravan slowly began to advance towards the city. The time for Friday prayers arrived en-route. The Holy Prophet (saw) stopped in the neighborhood of the Banu Salim bin Auf. He delivered a sermon to his Companions, and led the Friday Prayer. Historians write that, although the 56 The Review of Religions may 2012

57 Friday Prayer had already begun 11, this was the first prayer service which the Holy Prophet (saw) led himself. 12 After this, the Friday Prayer service formally began. In actuality, Friday is an Id for the Salat, just as Idul-Fitr is the Id for the fasting of Ramadan, and Idul-Adha is the Id for Hajj. It is for this reason that the Friday Prayer has been given great significance in the Islamic Shari at [Law]. In this service, the Imam delivers a sermon in which matters of current relevance are discussed. The congregation is exhorted with regards to faith and good deeds, and after this, two Rak ats [units] of obligatory prayer are offered. The Holy Prophet (saw) would also instruct that on Friday, every Muslim should, as much as possible, bathe, wear clean clothes, use fragrance, and reach the mosque before the sermon begins. In remembrance, a mosque named Masjidul-Jumu ah has now been built at the place where the Holy Prophet (saw) led this first Friday Prayer service. After completing the Friday Prayers, the caravan of the Holy Prophet (saw) continued to slowly proceed further. When the Holy Prophet (saw) would pass by the homes of Muslims, in the fervour of their love they would move forward and say, O Messenger of Allah! This is our home. Our wealth and lives are at your behest. We also possess means of protection. Please stay with us. The Holy Prophet (saw) would supplicate for their prosperity and slowly moved towards the city. In the fervour of their happiness, the Muslim ladies and girls climbed the roofs of their homes and began singing: Today, the full moon has risen upon us from the valleys of Mount Wada ; 13 For this reason, gratitude to Allah has become forever obligatory upon us. 14 The Muslim children ran about in the streets and alleys of Madinah singing, Muhammad (saw) has arrived. The Messenger of Allah has arrived. To express their happiness upon the arrival of the Holy Prophet (saw), the Abyssinian slaves of Madinah would move about demonstrating their feats of swordsmanship. When the Holy Prophet (saw) entered the city, every individual desired that the Holy Prophet (saw) stay with them. Each and every person would advance to offer their services. The Holy Prophet (saw) would respond lovingly to everyone, and move forward until his she-camel reached the neighborhood of the Banu Najjar. At this place, the people of Banu Najjar stood in rows, decorated with arms to welcome may 2012 The Review of Religions 57

58 the life & character of the seal of the prophets The camel gracefully advanced and sat down when it reached the place where, later, the Masjidun-Nabawi, and living quarters of the Holy Prophet (saw), were built. the Holy Prophet (saw). The girls of this tribe were reciting the following couplet whilst beating their drums: this, the Holy Prophet (saw) also released its reins. The camel gracefully advanced and sat down when it reached the place where, later, the Masjidun-Nabawi, and living quarters of the Holy Prophet (saw), were built. At the time, this was an uncultivated plot of land, which was the property of two children from Madinah. Immediately, however, it stood up and began to move forward; but after a few steps, it once again returned to its initial place of resting, and sat down. The Holy Prophet (saw) stated: We are girls of the Banu Najjar; how fortunate are we that Muhammad (saw) the Messenger of Allah (saw), has come to stay in our neighbourhood. When the Holy Prophet (saw) reached the Banu Najjar, the question once again posed itself as to which person the Holy Prophet (saw) would stay with. Every individual of the tribe was desirous that they be the one to receive this honour. As a matter of fact, in the fervour of their love, some would even take hold of the reins of the camel belonging to the Holy Prophet (saw). Upon seeing this, the Holy Prophet (saw) said, Leave my camel, for at this time, it has been divinely inspired. In other words, wherever Allah so desired it would sit down itself; and upon saying It seems as if the Will of Allah desires that this be our place of residence. 15 After this, the Holy Prophet (saw) supplicated to Allah and dismounted from his camel. Then the Holy Prophet (saw) inquired as to whose home was closest from that place. Abu Ayyub Ansari (ra) rushed forward and said, O Messenger of Allah! It is mine, and this is the entrance to my home. You are most welcome. The Holy Prophet (saw) said, Alright, then go and prepare a place for me to stay. 16 Residence at the Home of Abu Ayyub Abu Ayyub Ansari (ra) immediately prepared his home and returned. The Holy Prophet (saw) proceeded inside along 58 The Review of Religions may 2012

59 with him. This was a two-story home. Abu Ayyub (ra) desired that the Holy Prophet (saw) should stay on the top floor. However, taking into consideration the ease of those people who would come to visit, the Holy Prophet (saw) preferred the ground-floor and resided there. At nightfall, Abu Ayyub (ra) and his wife could not sleep all night in the thought that the Holy Prophet (saw) was beneath them, and they were above him. In addition to this, it so happened that during the night a pale of water broke on the roof. In his fear, Abu Ayyub (ra) quickly placed his quilt over the water to dry it, in order to prevent even a single droplet of water from seeping through to the ground floor. In the morning, he presented himself before the Holy Prophet (saw), and implored the Holy Prophet (saw) to stay on the top floor. At first, the Holy Prophet (saw) hesitated, but upon witnessing the insistence of Abu Ayyub (ra), he agreed. The Holy Prophet (saw) stayed in this home for seven months, or according to Ibni Ishaq, he remained here until the month of Safr 2 A.H. In other words, the Holy Prophet (saw) remained here until the construction of Masjidun- Nabawi [the Prophet s Mosque], and the adjacent living-quarters of the Holy Prophet (saw). Abu Ayyub (ra) would present food to the Holy Prophet (saw), and then, whatever would remain of it, he would eat himself. Due to his love and sincerity, he would eat from where the Holy Prophet (saw) had taken his food. 17 Other companions would also present food to the Holy Prophet (saw). As such, among these people the name of Sa d bin Ubadah - chieftain of the Khazraj tribe - has been mentioned particularly in history. Anas bin Malik was a ten year old orphan of Madinah. His mother, Ummi Salamah, who was very sincere, brought him to the Holy Prophet (saw), and said, O Messenger of Allah! I present Anas in your service. Kindly pray for him and accept him so that he may serve you. The Holy Prophet (saw) supplicated for his prosperity, and accepted him in his service. After this, Anas bin Malik began to live in service of the Holy Prophet (saw), and did not depart from this service until the demise of the Holy Prophet (saw). This is the same Anas (ra) on whose authority many narrations have been related in the books of Ahadith. He was from among the distinct Companions of the Holy Prophet (saw). Anas (ra) was blessed with a long life and passed away in 91 A.H., or 93 A.H., at Basra, when there was perhaps only one or two other Companions alive at the time. In his last days, he would often say that, may 2012 The Review of Religions 59

60 the life & character of the seal of the prophets The Holy Prophet (saw) stayed in this home for seven months, or according to Ibni Ishaq, he remained here until the month of Safr 2 A.H. Due to the prayer of the Holy Prophet (saw), my wealth and progeny were blessed more than I could imagine. Now I am only waiting for his prayer regarding paradise to be fulfilled in my favour. Shortly after reaching Madinah, the Holy Prophet (saw) sent Zaid bin Harithah (ra) to Makkah with some money. In a few days, he returned safely to Madinah with the family of the Holy Prophet (saw), and his own. Along with him, Abdullah bin Abi Bakr also brought the family of Hadhrat Abu Bakr (ra) to Madinah as well. CONTINUES IN THE NEXT EDITION endnotes 1. * Sahihul-Bukhari, Kitabu Manaqibil- Ansari, Babu Maqdamin-Nabiyyi (saw) wa Ashabihil-Madinah, Hadith No * As-Siratun-Nabawiyyah, By Abu Muhammad Abdul-Malik bin Hisham, pp , Dhikru Man I talla min Ashabihi Rasulillah (saw), Darul- Kutubil- Ilmiyyah, Beirut, Lebanon, First Edition (2001) * Tarikhul-Khamis fi Ahwali Anfasi Nafis, By Husain bin Muhammad bin Hasan, Volume 1, p. 350, Wa ku Abi Bakrin was-sahabati, Mu assasatu Sha ban, Beirut 2. Details of Madinah and its inhabitants are derived from: * Mu jamul-buldan, By Shihabud-Din Abi Abdillahi Yaqut bin Abdillah, Volume 4, pp , Madinatu Yathrib, Daru Ihya it- Turathil- Arabi, Beirut, Lebanon * Ar-Raudul-Unufi fi Tafsiris-Siratin- Nabawiyyati libni Hisham, By Abul-Qasim Abdur-Rahman bin Abdillah bin Ahmad, Volume 2, pp , Mata Dakhalal-Yahudu Yathrib, Darul-Kutubil- Ilmiyyah, Beirut, Lebanon, First Edition * Al-Kamilu fit-tarikh (Tarikhu Ibnil-Athir), By Izzud-Din Abul-Hasan Ali bin Muhammad Ibnul-Athir, pp , Ayyamul-Ansari wa humul-ausu wal-khazraj.., Baitul-Afkarid- Dauliyyati, Riyad, Saudi Arabia 3. Sharhul- Allamatiz-Zarqani alal-mawahibil- Ladunniyyah, Volume 2, p. 165, Khatimatu fi Waqa i i Mutafarriqatin Hasalat fil-hijrati.., Darul-Kutubil- Ilmiyyah, Beirut, Lebanon, First Edition (1996) 4. Sahihul-Bukhari, Kitabu Manaqibil-Ansari, 60 The Review of Religions may 2012

61 Babu Hijratin-Nabiyyi (saw) wa Ashabihi ilal- Madinah, Hadith No At-Taufiqatul-Ilhamiyyatu fi Muqaranatit- Tawarikhil-Hijriyyati, By Muhammad Mukhtar Pasha, p. 33, Sanatu 1 Hijriyyah, Mu assasatul- Arabiyyah, First Edition (1980) 6. Sharhul- Allamatiz-Zarqani alal-mawahibil- Ladunniyyah, Volume 2, pp , Khatimatu fi Waqa i i Mutafarriqatin Hasalat fil-hijrati.., Darul-Kutubil- Ilmiyyah, Beirut, Lebanon, First Edition (1996) 7. Tarikhur-Rusuli wal-muluk (Tarikhut- Tabari), By Abu Ja far Muhammad bin Jarir At-Tabari, Volume 3, p. 3, Dhikrul-Waqtilladhi Umila fihit-tarikh, Darul-Fikr, Beirut, Lebanon, Second Edition (2002) 8....Which was founded upon piety from the very first day. (At-Taubah, Ch.9:V.108) 9. Sahihul-Muslim, Kitabuz-Zuhdi war- Raqa iqi, Babu fi Hadithil-Hijrah, Hadith No Sahihul-Bukhari, Kitabu Manaqibil-Ansari, Babu Hijratin-Nabiyyi (saw) wa Ashabihi ilal- Madinah, Hadith No Sunan Abi Dawud, Kitabul-Jumu ati, Babul- Jumu ati fil-qura, Hadith No As-Siratun-Nabawiyyah, By Abu Muhammad Abdul-Malik bin Hisham, p. 349, Hijratur-Rasuli (saw) Khurujuhu min Quba wa Safaruhu ilal-madinah, Darul-Kutubil- Ilmiyyah, Beirut, Lebanon, First Edition (2001) 13. Wada is the name of a mount or in light of various narrations, the name of various mounts. 14. Sharhul- Allamatiz-Zarqani alal-mawahibil- Ladunniyyah, Volume 2, p. 165, Khatimatu fi Waqa i i Mutafarriqatin Hasalat fil-hijrati.., Darul-Kutubil- Ilmiyyah, Beirut, Lebanon, First Edition (1996) 15. * Sahihul-Bukhari, Kitabu Manaqibil-Ansari, Babu Hijratin-Nabiyyi (saw) wa Ashabihi ilal- Madinah, Hadith No Note: Bukhari has not mentioned the account of the camel in such detail. However, it has mentioned that the camel sat down by itself where the mosque was later built, upon which the Holy Prophet (saw) stated, This is our residence. * The remaining details are derived from books of Sirat For example, Al-Bidayatu wan-nihayatu, By Abul-Fida Hafiz Ibnu Kathir Ad-Dimashqi, Volume 3, p. 210, Sanatu 1 Hijri, Faslun fi Dukhulihi alaihis-salamul-madinata wa aina Istaqarra.., Darul-Kutubil- Ilmiyyah, Beirut, Lebanon, First Edition (2001) 16. *Sahihul-Muslim * As-Siratun-Nabawiyyah, By Abu Muhammad Abdul-Malik bin Hisham 17. * Sahihul-Muslim, Kitabul-Ashribah, Babu Ibahati Aklith-Thaum.., Hadith No * As-Siratun-Nabawiyyah, By Abu Muhammad Abdul-Malik bin Hisham, p. 352, Hijratur- Rasuli (saw) Manziluhu min Baiti Abi Ayyub, Darul-Kutubil- Ilmiyyah, Beirut, Lebanon, First Edition (2001) may 2012 The Review of Religions 61

62

63

64 Calendar of Religious Events & Festivals may 2012 Saturday 5th May Faith: Buddhist Event: Wesak or Buddha Day This day celebrates the birth, enlightenment, and death of the Buddha. One of the most important Buddhist festivals. Sunday 27th May Faith: Islam Ahmadiyyat Event: Khilafat Day Ahmadis Muslim celebrate the Promise of God of the establishment of Divine Khilafat of the Promised Messiah and Imam Mahdi. Hadhrat Khalifatul Masih I(ra) was elected on 27th May, Thursday 17th May Faith: Christian Event: Ascension Day Christians believe that Jesus(as) ascended into heaven on this day; 40 days after the resurrection. Sunday 27th May Faith: Jewish Event: Shavuot (first day) The start of a festival marking the moment when the Jews were given the Torah at Mount Sinai. 64 The Review of Religions may 2012

65

66 SUBSCRIPTION We hope you enjoyed reading the print edition of The Review of Religions. If you would like to receive a print copy we can put you on our mailing list. 1) Subscribe securely online through PayPal at subscription 2) Subscribe by cheque/check UK: Send cheque of 15 made payable to AMA UK to the following address: The Review of Religions UK Subscription Ahmadiyya Muslim Association UK 181 London Road Morden, Surrey SM4 5AE USA: Mail check or money order of $30, payable to AMI (Review of Religions) to the following address: The Review of Religions USA Subscription Ahmadiyya Movement in Islam McLaughlin Ave., Holliswood, NY, Canada: Mail check or money order of $36, payable to AMJ (Review of Religions) to the following address: The Review of Religions Canada Subscription Ahmadiyya Muslim Jama at Jane Street, Maple, Ontario Canada L6A 3A2 Please ensure you include your full name and address when sending cheque/check. 3) If you are a member of the Worldwide Ahmadiyya Muslim community: You can make the equivalent cash or cheque payment of 15 to your local finance secretary in the country in which you reside. Send a scanned copy of the receipt provided to you by or fax to the relevant The Review of Religions coordinator in your country (information available from your National Amir). For all other countries, the receipt to info@ reviewofreligions.org or fax it to Head Office ensuring you include your full name and address. Subscription Contacts: 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 Mohammad Hanif uk@reviewofreligions.org Tel: +44 (0) (0) For all other subscription issues or for general enquiries info@reviewofreligions.org or contact Head Office

67

68 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 Islamic Publications, 2012 ISSN No Users of Blackberry, Iphone and Android phones can scan this QR Code to reach our website.