Editorial Who owns the Copyright? (Fauzia Bajwa Canada)... 2

Transcription

1 management board Munir-ud-din Shams (Chairman) Mansoor Shah (Secretary) Naseer Ahmad Qamar Mubarak Ahmad Zafar Mirza Fakhar Ahmad Abdul Baqi Arshad CoNTENTS November 2009, Vol.104, No.11 Editorial Who owns the Copyright? (Fauzia Bajwa Canada)... 2 CHiEf EdiToR & manager Mansoor Ahmed Shah EdiToRiaL board Adam Walker Syed Amer Ahmad Bockarie Tommy Kallon Fareed Ahmad Fauzia Bajwa Fazal Ahmad Khullat Munir Mansoor Saqi Sarah Waseem Tanveer Khokhar PRoofREadER Abdul Ghany Jahangeer Khan design and LayouT Tanveer Khokhar distribution Muhammad Hanif PubLiSHER Al Shirkatul Islamiyyah All correspondence should be forwarded to the editor at: CoNTaCT address: The Review of Religions Tahir House 22 deer Park Road London, SW19 3TL united Kingdom TELEPHoNE and fax: islamic Publications, 2009 issn No: The Holy Qur an The Holy Qur an should be judged by how its teaching frees its followers from a life of sin (Hadhrat Mirza Ghulam Ahmad (as), the Promised Messiah and Mahdi)... 5 The Holy Prophet (saw) : a messenger of Peace and Reconciliation The Prince of Peace merited this name through his impeccable character, kindness and tolerance (Tommy Kallon UK) Solution to the Problems of the islamic World The whole Muslim world is floundering in dissension. Equity, justice, tolerance and amity are practices rarely visible in the Muslim World today the solution exists; Muslims need only accept it (Rafiq Hayat UK) The Need for Religion and its importance Four important questions about religion and the answers thereto (Hadhrat Maulana Ghulam Rasul Rajeki (ra) ) Pillars of Religious Tolerance Internal conflicts must be avoided (Maulawi A. Wahab Adam Ghana) info@reviewofreligions.org Views expressed in this publication are not necessarily the beliefs of the Ahmadiyya Muslim Community Cover pic: The Holy Prophet s Mosque (saw) Madinah istockphoto.com in

2 Editorial Point Blank, a Pakistani TV news show, recently aired an interview with Mr. Ameer-ul- Azeem of the Jama at Islami 1 who claimed that by identifying themselves as Muslims, members of the Ahmadiyya Community were infringing upon the intellectual property rights of other Muslims. He stated that just as companies like Coca-Cola have trademarks on their products, so too do mainstream Muslims have ownership rights on all Islamic symbols. Intellectual Property (IP) refers to creations of the human mind and IP laws are man-made laws designed to protect the interests of creators by giving them property rights over their creations. 2 From this we can deduce that IP laws do not govern religious symbols, icons, scriptures etc. as these are believed to be creations of the divine, not human. Mr. Azeem argues that mainstream Muslims hold the by Fauzia Bajwa Montreal, Canada copyright to the Kalimah (the Muslim Creed), the Qur an and to other Islamic identifiers. Does he then also believe that these are man-made inventions, rather than divine creations? Ahmadis do not believe in, or practise, a man-made religion. They follow the religion of God. Mr. Azeem can rest assured that his IP rights are not being violated, as Ahmadis do not recognise him as the author of their religion. His remarks are empty slogans to beguile those swayed by such high-sounding concepts. According to the World Intellectual Property Organization (WIPO), 3 IP laws are designed to: 1. Give statutory rights to creators to benefit economically from their creations. 2. Promote creativity and 2

3 Editorial dissemination and to encourage fair trade. 4 Does Mr. Azeem seek to use Islam as a means of economic gain? He and his cohorts believe that they have a patent on the religion, implying that like Coca- Cola, Islam is a human invention, not a divine one. They further seek to benefit from it economically rather than spiritually. In arguing IP protection, they reduce religion to a human invention subject to trade and commerce. There are two broad categories of IP: 1. ideas and inventions: These are covered by patent and trademark laws. Pharmaceutical drugs fall under this category as does the Coca-Cola logo. 2. forms of expression: i.e. the manner chosen to express an idea. These are covered by copyright laws. Literary works, essays, musical compositions all fall under this category. The question for Mr. Azeem is which of the above categories does Islam, the Muslim creed or the Qur an fall under? According to Ahmadis, Islam, the Muslim Ummah or the Qur an are certainly not the result of any human endeavour and therefore are not protected by IP laws. Is the Qur an (God forbid) a literary work penned by a human being? Is Islam a human invention or trademark? If Mr. Azeem believes that IP law protects his religion then he must also believe that his religion is a man-made one. He could argue that, at some point in time, God assigned Islamic IP rights over to him and his associates. After all, authors and inventors do license their rights to publishers and commercial entities so that their works may be protected and widely disseminated. If that is his argument then the burden of proof falls on him. When and where did God license the patent 3

4 Editorial on Islam or the copyright to the Kalimah? No copyright or patent law confers rights to the author or inventor indefinitely. A time limit is always set on the copyright/patent. A patented plant is protected for 20 years; a design patent only lasts for 14 years after which it is available to the public. A copyright lasts the life of its author plus 70 years after the author s death. A registered trademark is protected for 10 years but can be renewed. It would be interesting to know for how long Mr. Azeem believes that his copyright/patent over the Qur an and Islam should exist. In invoking IP rights to protect his brand of Islam Mr. Azeem commits two grave injustices. First, he ascribes ownership and authorship of the religion to humans rather than to God. In other words he expropriates God s rights and takes credit for the religion that is Islam. Second, he uses his ill-gotten rights to deprive God s creatures of their fundamental human rights, such as freedom of religion and freedom of expression. So who is degrading Islam? Ahmadis who believe in the divine authorship of the Qur an or Mr. Azeem who seems to consider it a human creation? REfERENCES: 1. visited September 27, Understanding Copyright and Related Rights, World Intellectual Property Organization, 3. WIPO is a specialised agency of the United Nations. Its mission is to protect the rights of creators and IP owners world-wide. 4. Understanding Copyright and Related Rights, World Intellectual Property Organization. 4

5 THE HoLy QuR an This series sets out, in the words of the Promised messiah (as), Hadhrat mirza ghulam ahmad, a summary of his exposition of four outstanding topics: islam; allah, THE ExaLTEd; THE HoLy PRoPHET (saw) and THE HoLy QuR an. The original compilation, in urdu, from which these extracts have been translated into English, was collated with great care and diligence by Syed daud ahmad Sahib (ru). The English rendering is by the late Sir muhammad Zafrulla Khan (ra), and is quoted from The Essence of Islam, Volume 3. all references throughout, unless otherwise specifically mentioned, are from the Holy Qur an. My heart yearns every moment to kiss Thy Book and to perform a circuit around the Holy Qur an, for it is my Ka aba. The Holy Qur an is a casket of jewels but people are unaware of it. We are a witness and testify before the whole world that we have found in the Holy Qur an the reality that leads to God. We have heard the voice of God and have witnessed the signs of the mighty arm of Him Who has revealed the Qur an. We believe that He is the True God and is the Master of the worlds. Our heart is filled with this certainty as the ocean is filled with water. We, therefore, call everyone to this faith and to this light on the basis of our insight. We have found the true light which dispels all darkness and which renders the heart cold to all that is beside God. This is the only way by following which a person emerges from the grip of passion and the darkness of the ego as a snake comes out of its skin [Kitabul Bariyyah, (Qadian, Ziaul Islam Press 1898); Now printed in Ruhani Khaza in (London, 1984), Vol.13, p.47] 5

6 The Holy Qur an It is obvious that the great merit of anything is that it should fulfil the purpose for which it has been fashioned. For instance, if a bullock is purchased for ploughing land its merit will be judged by the degree to which it is able to discharge its function of ploughing. In the same way, it is obvious that the true purpose of a heavenly Book is that it should rescue its followers from a sinful life through its teaching and influence, and its power of reform and spiritual qualities, and should bestow a pure life upon them and after purifying them should bestow upon them full insight for the recognition of God and should establish a relationship of love and devotion between them and the peerless Being, Who is the fountain-head of all joys. In truth this love is the root of salvation and this is the paradise on entering which all fatigue and bitterness and pain and torment are removed. Without doubt the living and perfect revealed Book is the one which should lead a seeker after God to his goal and, rescuing him from a low life, should lead him to the True Beloved, meeting Whom is salvation itself. It should rescue him from all doubt and should bestow, such perfect understanding upon him as if he can see God. It should establish such strong relationship between God and him that he should become a faithful servant of God and God should be so benevolent towards him that He should make a distinction between him and those beside him with diverse types of His help and support and should open the gates of His understanding to him. If a book fails to discharge this duty which is its real purpose, and seeks to establish its merit by making all sorts of irrelevant claims, it would be like a person who claims to be an expert physician, but when a patient is brought to him and he is asked to heal him, he replies that he is unable to heal him, but that he knows how to wrestle, or that he is an expert in astronomy or philosophy. It is obvious that such a person would be called a jester and would deserve the condemnation of all reasonable people. The chief purpose of a Book of God and a Messenger of 6

7 The Holy Qur an Hadhrat mirza ghulam ahmad (as) The founder of the ahmadiyya muslim community In 1891, he claimed on the basis of Divine revelation, that he was the Promised Messiah and Mahdi whose advent had been foretold by Muhammad, the Holy Prophet of Islam (peace and blessings of Allah be upon him) and by the scriptures of other faiths. His claim constitutes the basis of the beliefs of the Ahmadiyya Muslim community. God is to rescue the world from a life of sin and to establish a holy relationship between God and the world. It is not their purpose to teach people subjects of secular study and to instruct them in worldly inventions. It is not difficult for a reasonable and just person to understand that the purpose of a Book of God is to lead people to God, and to make them believe in Him as a certainty, and to stop them from committing sin by impressing the majesty and awe of God upon their hearts. Of what use is a book that cannot cleanse a heart, nor can bestow such pure and perfect understanding as should make one hate sin. The attraction of sin is a dangerous leprosy that cannot be healed till the manifestations of the living understanding of God, and the signs of His awe and greatness and power, descend like rain and till a person perceives God with His terrible powers as a goat perceives a tiger that is only two steps away from it. Man needs to be freed from the fatal passion of sin. The greatness of God should so occupy his heart that it should rid him of the overpowering desire of passion that falls upon him like lightning and instantly consumes his store of righteousness. Those impure passions which attack repeatedly like epilepsy and destroy all 7

8 The Holy Qur an sense of piety cannot be wiped out by a self-conceived impression of God, nor can they be suppressed by one s own thinking, or be blocked by an atonement whose suffering has not been experienced by one. This is not a matter of indifference but, in the estimation of a wise person, it is worthy of consideration above all else as to how he might safeguard himself against the ruin which confronts him on account of his daring and his lack of relationship with God, the root of which is sin and disobedience. It is obvious that a person cannot give up a certain pleasure for the sake of conjecture. It is only a certainty that can rescue one from another certainty. For instance, if we are certain that there are a number of deer in a forest that we can easily catch, we are incited by that certainty to enter the forest for that purpose; but if we are also certain that there are half a hundred lions in the forest and thousands of pythons, we would be dissuaded from making the attempt. Thus sin cannot be avoided without this degree of certainty. It is only iron that can break iron. There should be that certainty of the greatness and awe of God which should tear up the curtains of heedlessness, and should make the body tremble, and should make death appear near. The heart should be so overcome by fear that all relationship with the sinful ego should be cut asunder and one should be drawn by hidden hands towards God and the heart should be filled with certainty that God Who is truly present does not leave a daring offender without punishment. What shall a seeker after true purity do with a book that does not fill this need? I wish to convey it to everyone that the Holy Qur an is the Book that fills all these needs. Through it a person is drawn to God and his heart grows cold to the love of the world. By following it, God, Who is hidden beyond hidden, in the end manifests Himself and displays those powers of which outsiders have no notion, and informs of His existence by the affirmation: I am present. 8

9 The Holy Qur an But the Vedas certainly do not possess this quality. They are like a worn out bundle whose owner is dead or is not traceable. The Parmeshwar towards whom the Vedas call is not proved to be living. Indeed the Vedas put forward no proof that their Parmeshwar exists. The misleading teaching of the Vedas has rendered it doubtful that one could find the Creator through His creation; inasmuch as, according to the teachings of the Vedas, souls and particles are all eternal and uncreated, then how can one discover the Creator through that which is uncreated? Also the Vedas shut the door of Divine revelation and deny the fresh Signs of God. According to the Vedas Parmeshwar cannot display a Sign in support of His special servants that should be beyond the knowledge or experience of the average person. The utmost that can be said about the Vedas is that they affirm the existence of God like an average being, and do not put forward any certain proof in support of the existence of God. In short the Vedas cannot bestow that understanding which comes fresh from God and conveys a person from earth to heaven, but our observation and experience and of those who have passed before us, is witness that the Holy Qur an draws its true follower to itself through its spiritual effect and its inherent light and illumines his heart, and then by displaying great signs creates such a strong relationship with God as cannot be cut asunder by a sharp sword. It opens the eye of the heart and banks up the dirty spring of sin and honours one with the delicious converse of God and discloses that which is hidden and helps acceptance of prayer and gives information of it. God Almighty, through His signs, makes it manifest to everyone who opposes a true follower of the Holy Qur an that He is with that servant of His who follows His Word [Chashma Marifat, (Qadian, Anwar Ahmadiyya Press, 1908); Now published in Ruhani Khaza in (London, 1984), Vol.23., pp ] God, in whose meeting is man s salvation and eternal happiness, cannot be found without 9

10 The Holy Qur an following the Holy Qur an. Would that people could see that which I have seen and they could hear that which I have heard and give up following stories and run towards reality. The means of obtaining perfect knowledge through which one can see God, and the cleansing water which removes all doubts, and the mirror through which one can behold that High Being, is the converse with God which I have just mentioned. He whose soul seeks the truth should arise and search for it. I say truly that if souls were inspired by true search and hearts felt true thirst, people would look for this way and would search for it. I assure the seekers that Islam alone gives the good news of this way for other people have since long sealed up the possibility of revelation. Be sure that this seal is not set by God, but as man has deprived himself of this favour, he seeks excuses for its absence. As it is not possible that we should be able to see without eyes or should be able to hear without ears or should be able to speak without a tongue, in the same way, it is not possible that we should be able to behold the countenance of the Beloved without the Holy Qur an. I was young and am now old, but I have found no one who might have drunk of this clear understanding without this holy fountain [Islami Usul ki Philosophy, Now printed in Ruhani Khaza in (London, 1984), Vol.10, pp ]. The straight path and the principal means which is full of the lights of certainty, and is the perfect guide for our spiritual welfare and our intellectual progress is the Holy Qur an which is charged with the settlement of all the religious contests of the world. It contains a large quantity of the water of life for us and comprises many rare and priceless jewels which are hidden in it and are being displayed every day. It is an excellent touchstone whereby we can distinguish between truth and falsehood. It is the one bright lamp which shows the way of truth. Without doubt the hearts of those who have a relationship with the straight path are drawn 10

11 The Holy Qur an to the Holy Qur an. God has so fashioned their hearts that they lean towards their Beloved like a lover and find no rest elsewhere, and hearing a plain and clear directive from Him, they listen to nothing else. They accept joyfully and eagerly every verity contained in it. In the end it becomes the means of illumination of the heart and lighting up the conscience and of wonderful disclosures. It leads everyone to the heights of progress according to their capacities. The righteous have always been in need of walking in the light of the Holy Qur an. Whenever Islam has been confronted with any other religion in consequence of some new condition of the age, the sharp and effective instrument that has immediately come to hand is the Holy Qur an. In the same way, whenever philosophic thought has been given publicity in opposition to it, the Holy Qur an has destroyed that poisonous plant and has so humiliated it as to provide a mirror to its students which shows up that true philosophy which is contained in the Holy Qur an. In the modern age, when Christian missionaries started their propaganda and made an attempt to draw away unintelligent and ignorant people from the Unity of God and to make them worship a humble creature and employed every kind of sophistry for dressing up their doubtful ideas and thus created a storm in India, it was the Holy Qur an which repelled them so that they are not now able to face an intelligent person and their extensive apologetics have been folded up like a piece of paper [Izalah i Auham, (Amritsar, Riyaz Hind Press 1308 A.H.); Now published in Ruhani Khaza in (London, 1984), Vol.3, pp ]. The Holy Qur an is a rare pearl. Its outside is light and its inside is light and above it is light and below it is light and there is light in every word of it. It is a spiritual garden whose clustered fruits are within easy reach and through which streams flow. Every fruit 11

12 The Holy Qur an of good fortune is found in it and every torch is lit from it. Its light has penetrated to my heart and I could not have acquired it by any other means. If there had been no Qur an I would have found no delight in life. Its beauty exceeds that of a hundred thousand Josephs. I incline towards it with a great inclination and drink it into my heart. It has nurtured me as an embryo is nurtured and it has a wonderful effect on my heart. Its beauty draws me away from my soul. It has been disclosed to me in a vision that the garden of holiness is irrigated by the water of the Qur an, which is a surging ocean of the water of life. He who drinks from it, comes to life and brings others to life [Ayenae Kamalat-eIslam, (Qadian, Riyadh Hind Press 1893); Now printed in Ruhani Khaza in (London, 1984), Vol.5, p ]. The expression Khataman Nabiyyin, which has been applied to the Holy Prophet (saw), demands that the Book that was revealed to him, should be the most perfect of all books and should comprise all excellences; and indeed so it is. The rule is that whatever degree of spiritual power and inner perfection is possessed by the person upon whom the word of God descends, the same degree of power and majesty is possessed by that word. As the spiritual power and inner perfection of the Holy Prophet (saw) were of the highest degree, which no one exceeded or will exceed, therefore, the Holy Qur an occupies that high station and rank which has not been reached by any of the previous Books and scriptures. The capacity and spiritual power of the Holy Prophet (saw) were the highest of all, and all excellences had reached their climax in him. Therefore, the Holy Qur an that was revealed to him is also perfect and as the excellences of Prophethood reached their climax in him, the excellences of the miracle of the word reached their climax in the Holy Qur an. Thus he was the Khataman Nabiyyin and his Book was the Khatamal Kutub. From the point of view of every aspect of a miraculous word, the Holy 12

13 The Holy Qur an Qur an is at the highest stage. The perfection of the Holy Qur an is seen and its miraculous character is proved from every point of view, that is to say, from the points of view of excellence of composition, of the sequence of its subjects, of its teaching and its perfection and of the fruits of its teaching. That is why the Holy Qur an has not demanded its match from any particular point of view, but has issued a general challenge demanding a match from any point of view. From whichever point of view it is looked at, it is a miracle (Malfoozat, Vol. III, pp.36-37). The Holy Qur an is a miracle the like of which never was and never will be. The door of its graces and blessings is always open, and it is bright and manifest in every age as it was in the time of the Holy Prophet (saw). It should also be borne in mind that the speech of everyone corresponds to his high resolve. The higher the resolve and determination and the purpose of the speaker, the same will be the case with his speech. Divine revelation also follows the same rule. The higher the resolve of the person to whom Divine revelation is vouchsafed, the higher will be the character of the revelation. As the circle of the resolve and capacity and determination of the Holy Prophet (saw) was very wide, the revelation that came to him had the same high rank. No one else will ever attain the same degree of resolve and courage inasmuch as his message was not for any limited time or for any particular people, as was the case with the Prophets before him. It was said to him: Proclaim, O Prophet: I am the Messenger of Allah to you all (Ch.7:V.159); and again: We have not sent you but as a mercy for all the worlds (Ch.21:V.108). Who can match him, the circle of whose advent and messengership was so wide. Today if a verse of the Holy Qur an is revealed to anyone, I am convinced that the circle of that revelation will not be as wide as it was in the case of the Holy Prophet (saw) (Malfoozat, Vol. III, p.57). The fine verities pertaining to 13

14 The Holy Qur an religion, and all the learning pertaining to the subject of Divinity, and conclusive arguments in support of the truth together with the mysteries and insights that are set out in the Holy Qur an, are such that human faculties collectively are not able to discover them nor can the intelligence of an intelligent person alight on them on its own. A consideration of past ages has shown that no philosopher or wise man was able to discover all that knowledge; but in this case there is a wonder upon wonders, that is to say, that knowledge and insight were bestowed upon one who was entirely unlearned. He had never seen a school nor read a book nor kept company with any learned or wise person. He lived his life among wild people, was born and brought up among them and kept company with them. The Holy Prophet (saw) being unlettered is a matter so patent that no historian of Islam is unaware of it (Baraheen Ahmadiyyah, pp ). Whatever comes into being by the exercise of God s perfect power, whether it is a part of creation or it is a Holy Book, literally revealed by Him, it is necessary that it should possess the quality that no one out of creation should have the power to produce its like. This is proved in two ways; one is by way of deduction. God is One and without associate in His Being and attributes and works, and this does not admit of any partnership with Him in any of his creations or words or actions, for if such partnership were permissible in respect of any of His creations or words or actions, then it would be permissible in all His attributes and actions, and as such it would be permissible that there should be another God. That which possesses all Divine attributes would be God and that which possesses some of the attributes of the Divine, would be a partner of God in respect of those attributes, and this is contrary to reason. It follows that it is necessary that God should be One without associate in all His attributes and words and actions, 14

15 The Holy Qur an and His Being should be free from all those inconsistencies which would lead to someone being His partner. Secondly, it is proved by observation of all those things which have been created by God that none of them could be created by man, not even the least of them like a fly or a mosquito or a spider. On observing their shape and formation, one sees such wonders that furnish conclusive proof of the existence of the Creator of the universe. Besides all these arguments, it is clear to every wise person that were it permissible that someone other than God could have the power to create that which God has created by His power, then no part of creation could be cited as proof of the existence of the True Creator and the matter of His recognition as the Creator would become doubtful; for if some of those things that have been created by God Almighty could be created by someone else, then there is no reason why someone else could not create everything that God had created. Now that it is established that it is necessary that that which God has created should be matchless and its matchlessness is conclusive proof of its being from God, this is a complete refutation of the proposition that it is not necessary that the Divine word should be matchless, or that its being matchless is no proof of its being from God. Matchlessness is a specialty of the work and word of God. Every wise person knows that the principal means that reason has for establishing the Godhead of the Divine is that everything that proceeds from God is so matchless that it is conclusive proof of the Unity of the Creator. Had this means not been available, the way of reason reaching God would have been closed (Baraheen Ahmadiyyah, pp ). The Holy Qur an is a Book which has proclaimed its own matchlessness and has claimed its own greatness, its wisdom, its truth, the beauty of its 15

16 The Holy Qur an composition and its spiritual lights. It is not true that the Muslims have themselves put forward these excellences on behalf of the Qur an. It sets out its own merits and excellences and puts forward its matchlessness and peerlessness as a challenge to the whole of creation and calls out loudly: Is there any contestant? Its verities and fine points are not confined to two or three which would leave room for doubt on the part of an ignorant person, but are like the surging ocean and are visible in every direction like the stars of heaven. There is no truth outside of it. There is no wisdom that is not comprised in it. There is no light that is not obtainable through following it. These things are not without proof and are not mere words. It is an established and clearly proved verity which has been shining through 1,300 years. We have set out this verity in great detail in this book and have expounded the fine points of the Qur an at such length as to constitute a surging ocean for the satisfaction of a seeker after truth (Baraheen Ahmadiyyah, , footnote II). The High Estate of the Holy Qur an Which it Has Proclaimed of itself All knowledge is comprised in the Qur an, but the intellect of people falls short of it. One of the principal causes of people going astray in this age is that in the eyes of most people the greatness of the Holy Qur an no longer prevails. One group of Muslims has become the follower of misleading philosophy. They seek to decide every matter by reason. They claim that the highest arbiter available to man for the settlement of disputes is reason. When they find that the existence of Gabriel and other angels that are mentioned in religious books, and the existence of heaven and hell as is established in the Holy Qur an, cannot be proved by reason, they immediately reject them and begin to have recourse to flimsy explanations. They 16

17 The Holy Qur an interpret angels as meaning powers, and revelation only as a faculty, and heaven and hell as meaning merely spiritual comfort or pain. They do not seem to realise that reason alone is not the instrument for discovery of the unknown. Indeed high verities and extreme insights are far above the reach of reason and are established only through true visions. If the touchstone for verities were to be reason alone, the great wonders of Godhead would remain hidden and man s understanding would remain incomplete and imperfect and he would not be rid of doubts and suspicions. The end of this one-sided understanding would be that in the absence of guidance from above and without any knowledge of the lines of thought that are set in motion by the Power on High, all sorts of doubts would arise with regard to the existence of the Creator Himself. The idea that reason alone is sufficient for unraveling all the mysteries of the True Creator is wholly insupportable. The second group has discarded reason altogether and has also left aside the Holy Qur an which is the fountain-head of all knowledge of things Divine and has taken firm hold of stories and meaningless sayings. We desire to draw the attention of both these groups to the Holy Qur an and to urge them to value its greatness and its light, and to make use of reason in the guidance of its light. They should leave aside the sayings of other people, and even if they should find a Hadith which contradicts the Holy Qur an, they should discard it immediately, as God Almighty has said in the Holy Qur an: In what discourse, leaving aside the Holy Qur an, will they believe (Ch.7:V.186)? It is obvious that the Holy Qur an is an authority of the highest grade which is absolute and certain. Most Ahadith are conjecture, and conjecture does not avail anything in contrast with truth. Study the following verses carefully and then consider whether it is proper to leave aside the Word 17

18 The Holy Qur an of God and to set up some other guide or arbiter. These verses are: Most surely this Qur an guides to that which is most firm and right (Ch.17:V.10). Herein, surely, is a message, for those who are devoted worshippers. (Ch.21:V.107). It is a reminder for the righteous. (Ch.69:V.49). It is the certain truth. (Ch.69:V.52). It is consummate wisdom (Ch.54:V.6) It is an exposition of everything (Ch.16:V.90) Light upon light (Ch.24:V.36) It is a cure for that which is in the hearts (Ch.10:V.58) The Gracious One has taught the Qur an. (Ch.55:V.2-3) Allah has sent down the Book according to the requirements of truth and has sent down the balance (Ch.42:V.18) It comprises guidance for mankind and clear proofs of guidance and Divine Signs, which discriminate between truth and falsehood (Ch.2:V.186) It is a decisive discourse. (Ch.86:V.14) There is no doubt in it (Ch.2:V.3) We have not revealed to thee the Book except that thou mayest expound to them that in which they differ and as a guidance and a mercy for a people who believe. (Ch.16:V.65) It comprises lasting commandments. (Ch.98:V.4) 18

19 The Holy Qur an Falsehood cannot approach it from fore or aft (Ch.41:V.43) It is manifest proof for people and a guidance and a mercy for a people who have faith. (Ch.45:V.21) Then leaving aside Allah and His Signs, what is it that they will believe. (Ch.45:V.7) Say: With Allah s Grace and His Mercy. Let them rejoice in this. It is better than that which they amass. (Ch.10:V.59) The meaning of these verses is that this Qur an guides to the way which is straight. It contains teachings about true worship for people who worship. It reminds the righteous of the perfection of righteousness. It is the acme of wisdom. It is certain truth and contains the exposition of everything. It is light upon light and is a healing for the minds. The Gracious One has taught the Qur an. He has revealed the Book which is the truth and is a balance for weighing the truth. It is guidance for mankind and contains the exposition of guidance. It discriminates between truth and falsehood by its reasoning. It is a decisive discourse and free from doubt. We have revealed it to thee so that it might decide matters concerning which there is difference and so that believers may be provided with guidance and mercy. It comprises all the verities which were contained in the previous books in a scattered form. Falsehood cannot approach it from fore or aft. It comprises clear proof for people and is a guidance and a mercy for those who have faith. Then leaving aside Allah and His Signs, in what discourse will you believe? (It follows that if a Hadith is contradictory of the Holy Qur an, it must be rejected. If it can be interpreted as being in accord with the Holy Qur an, it might be accepted). Tell them that by the Grace and Mercy of Allah this Qur an is a precious 19

20 The Holy Qur an possession which you should accept with joy. It is better than the properties which you gather together. This is an indication that no property is as valuable as knowledge and wisdom. This is the wealth concerning which it had been prophesied that the Messiah would distribute it so much that people will have their fill of it. The prophecy does not mean that the Messiah would collect together material wealth concerning which it has been said: Your properties and your progeny are a trial (Ch.8:V.29); and that he would deliberately throw people into trial by distributing wealth among them. In his first advent also the Messiah felt no attraction towards worldly wealth. He has stated in the Gospel that the property of a believer is not gold and silver, but is the jewels of verities and understanding. This is the property that is bestowed by God Almighty on the Prophets, which they distribute. It is concerning this property that the Holy Prophet (saw) said: I am a distributor and Allah is the Bestower. It is related in the Ahadith that the Promised Messiah would come into the world when knowledge of the Qur an will be lost and ignorance will prevail. That is the time which is referred to in the Hadith: If faith ascends to the Pleiades it will be brought down by a man of Persia. It has been revealed to me in a vision that the climax of that age will begin in the Hijri year which corresponds to the value of the letters of the verse: And We have the power to take it away (Ch.23:V.19); which amounts to Consider this well and do not pass over it in haste and supplicate God that He should open your minds to it. The Ahadith state that in the latter days the Qur an will be taken away from the world and its knowledge will be lost and ignorance will prevail and the eagerness and sweetness of faith will depart from the hearts. Among them is the Hadith that if faith will ascend to the Pleiades and will disappear from the 20

21 The Holy Qur an earth, a man of the Persians will extend his hand and will bring it down. This Hadith shows clearly that when ignorance and faithlessness and error, which are described as smoke in the other Ahadith, will become widespread and true faith will become so rare as if it had been drawn up to the skies, and the Holy Qur an will be abandoned as if it had been raised towards God Almighty, at that time, a man of Persia will take hold of the faith from the Pleiades and will descend with it to the earth. Be sure, therefore, that he is the son of Mary (as) who was to descend [Izalah i Auham, (Amritsar, Riyaz Hind Press 1308 A.H.); Now published in Ruhani Khaza in (London, 1984), Vol. 3, pp ]. NoTE for THE REViEW of RELigioNS Verse references to the Holy Qur an item count Bismillah... (In the Name of Allah...) as the first verse of each Chapter. In some non-standard texts, this is not counted. Should the reader refer to such texts, the verse quoted in The Review of Religions will be found a verse earlier, i.e. at one verse less than the number quoted in this journal. For the ease of non-muslim readers, (saw) or saw after the words, Holy Prophet, or the name Muhammad, are used normally in small letters. They stand for Sallallahu alaihi wa sallam meaning peace and blessings of Allah be upon him. Likewise, the letters (as) or as after the name of all other prophets is an abbreviation meaning peace be upon him derived from Alaihis salatu wassalam which are words that a Muslim utters out of respect whenever he or she comes across that name. The abbreviation ra or (ra) stands for Radhiallahu Ta ala anhu and is used for Companions of a Prophet, meaning Allah be pleased with him or her (when followed by the relevant Arabic pronoun). Finally, ru or (ru) for Rahemahullahu Ta ala means the Mercy of Allah the Exalted be upon him. In keeping with current universal practice, local transliterations of names of places are preferred to their anglicised versions, e.g. Makkah instead of Mecca, etc. 21

22 THE HoLy PRoPHET (saw) : A Messenger of Peace and Reconciliation By Tommy Kallon UK introduction The Holy Prophet of Islam (saw) the perfect exemplar, the prince of peace, the pride of the universe whose life was immaculate and whose character unimpeachable, came into the world as a mercy for all mankind. Yet, for centuries, the opponents of Islam have consistently ignored all that was patently good, noble and beneficent in his life, example and teachings and have attempted to portray him, God forbid, as bloodthirsty and violent. Crude and offensive caricatures and cartoons have been produced in books and newspapers to demonstrate their malice and brazen attitude towards the Holy Prophet (saw). The Holy Prophet (saw) has also been greatly misrepresented by some of his own followers, both in medieval and present times, who have committed enormities and monstrous crimes in his fair name. However, the Holy Prophet (saw) was indeed a Messenger of Peace and Reconciliation. islam a Religion of Peace It is a great distinction of the Holy Prophet (saw) that the very religion he founded bears a name the literal meaning of which is peace. The word Islam indicates the very essence of the religious system known by that name. The teachings of the Holy Prophet (saw) guarantee and establish peace at all levels and in all spheres: individual, social, economic, national and international. One who becomes a Muslim not only enters a safe haven but also guarantees it for others. The Holy Prophet (saw) defined a Muslim as one whose word or deed cause no harm to others. Peace is the greeting of Muslims and Peace shall also be the greeting of the dwellers of Paradise. 22

23 the Holy Prophet (saw) : a Messenger of Peace and reconciliation inter-religious Peace That the great religions of the world are many in form yet one in origin is a truth now widely recognised and accepted but before the advent of the Holy Prophet (saw) that truth was quite unknown. It was from the desert of Arabia and from the mouth of the unlettered Prophet (saw) that the great truth was promulgated that our God is the Lord, not of any particular tribe or nation, but of all peoples and all nations and that there is no people who have not been blessed with Divine guidance through prophethood. God has been equally merciful and beneficent to all nations. If He raised the Holy Prophet Muhammad (saw) from Arabia, then He also raised Moses (as) from Egypt, Jesus (as) from Judea, Buddha (as) and Krishna (as) from India, Confucius (as) from China and Zoroaster (as) from Iran. Though their teachings were limited in their scope and have subsequently been interpolated, these prophets were the propagators of the same fundamental truths about the Unity of God. Islam is the only religion which accepts the founders of all revealed religions as Messengers of God and makes it incumbent upon its followers to believe in all of them. Comb through the pages of all religious scriptures and you will not find a similar teaching in them. A Christian may look upon Holy Prophet Muhammad (saw) as an impostor, a Jew may regard Jesus (as) as a false Prophet, a Hindu may consider Moses (as) a charlatan, but a Muslim leaves the pale of Islam the moment he fails to accept all of them as Prophets of God. This is the most practical step Islam has taken towards creating an atmosphere of peace and goodwill among the followers of various faiths. Since the creation of man, no prophet other than the Holy Prophet of Islam (saw) has brought such a teaching. Respecting religious sentiments is another invaluable lesson taught to us by the Holy Prophet (saw). Once, during his lifetime, a Muslim and a Jew were involved in an argument. Both claimed and counter-claimed the relative superiority of their respective 23

24 the Holy Prophet (saw) : a Messenger of Peace and reconciliation prophets. It appears the Muslim contender may have made his claim in a manner which wounded the susceptibilities of the Jew as he approached the Holy Prophet (saw) and lodged a complaint against the Muslim. Upon hearing the complaint, the Holy Prophet (saw) admonished against being unmindful of the sentiments of others. Do not exalt me above Moses, he said. This is despite the fact the Holy Qur an declares him superior to all prophets. Such were the high standards of decency and courtesy the Holy Prophet (saw) required of his followers even in the throes of a heated theological debate. The Charter of Freedom which he granted to St. Catherine s Monastery in Mount Sinai in 628, the 6th year of Hegira, is, perhaps, the best illustration of the Holy Prophet s desire for inter-religious peace. This monumental document is unprecedented in the history of mankind. It states: This is the document which Muhammad, the son of Abdullah, God s Prophet, Warner and Bearer of glad tidings has caused to be written so that there should remain no excuse for those coming after. I have caused this document to be written for the Christians of the East and West, for those who live near, and for those of the distant lands, for the Christians living at present and for those who will come after, for those Christians who are known to us and for those as well whom we do not know. Any Muslim violating or distorting what has been ordained will be considered to be violating God s Covenant and will be transgressing against His Promise and by doing so, will incur God s wrath, be he a monarch or an ordinary subject. I promise that any monk or wayfarer who will seek my help on the mountains, in forests, deserts or habitations, or places of worship, I will repel his enemies with my friends and helpers, with all my relatives 24

25 the Holy Prophet (saw) : a Messenger of Peace and reconciliation and with all those who profess to follow me and will defend them, because they are my covenant. And I will defend the covenanted against the persecution, injury and embarrassment of their enemies in lieu of the poll tax they have promised to pay. If they prefer to defend their properties and persons themselves, they will be allowed to do so and will not be put to any inconvenience on that account. No bishop will be expelled from his bishopric, no monk from his monastery, no priest from his place of worship, and no pilgrim will be detained in his pilgrimage. None of their churches or other places of worship will be desolated or destroyed or demolished. No material of their churches will be used to build mosques or houses for the Muslims; any Muslim doing so will be regarded as recalcitrant to God and His Prophet. Monks and Bishops will be subject to no poll tax or indemnity whether they live in forests or on rivers, in the East or in the West, in the North or in the South. I give them my word of honour. They are on my promise and covenant and will enjoy perfect immunity from all sorts of inconveniences. Every help shall be given to them in the repair of their churches. They shall be absolved of wearing arms. They shall be protected by the Muslims. Let this document not be disobeyed till Judgement Day. (Signed: Muhammad, the Messenger of God) (Quoted from Makâtîb-ur-Rasûl [Letters of the Messenger]) This important historical document affirms the Holy Prophet s (saw) sincerity and leaves no room for doubting his disposition to peace. Social Peace In the establishment of social peace also, the example of the Holy Prophet (saw) stands aloft as a beacon to illuminate the path to 25

26 the Holy Prophet (saw) : a Messenger of Peace and reconciliation lasting harmony. His teachings provide conditions of peace for all those who heed his admonitions neighbours and wayfarers, rich and poor, young and old, men and women. Before the advent of the Holy Prophet (saw), women in Arabia were deprived of their rights and distributed as inheritance. By recognising the social status of women and their rightful place in society as wives and mothers; by securing their rights in inheritance, in divorce, in the guardianship of children, in the management of the affairs of the family and in worship; the Holy Prophet (saw) established peace in the family on a firm basis. The momentous address which the Holy Prophet (saw) delivered shortly before his demise, after the performance of what has come to be known the Farewell Pilgrimage, is an epitome of the entire spirit and teaching of Islam. In the course of this address, he had this to say: O men, what I say to you, you must hear and remember. All Muslims are as brethren to one another. All of you are equal. All men, whatever nation or tribe they may belong to, and whatever station in life they may hold are equal. Even as the fingers of the two hands are equal, so are human beings equal to one another. No one has any right, any superiority to claim over another. You are as brothers. O men, your God is One and your ancestor is one. An Arab possesses no superiority over a non-arab, nor does a non-arab over an Arab. A white man is in no way superior to a black nor for that matter is a black man better than a white, but only to the extent to which he discharges his duty to God and man. The most honoured among you in the sight of God is the most righteous among you... Even as this month is sacred, this land inviolate, and this day holy, so has God made the lives, property and honour 26

27 the Holy Prophet (saw) : a Messenger of Peace and reconciliation of every man sacred. To take any man s life or his property, or attack his honour, is as unjust and wrong as to violate the sacredness of this day, this month, and this territory. What I command you today is not meant only for today. It is meant for all time. You are expected to remember it and to act upon it until you leave this world and go to the next to meet your Maker... What I have said to you, you should communicate to the ends of the earth. Perchance those who have not heard me may benefit by it more than those who have heard. This sermon is an eternal Charter of Peace for all mankind. It shows how deep was the Holy Prophet s concern for the welfare of man and the peace of the world. Economic Peace Peace depends on justice and economic progress depends on peace. In one of his recent addresses, this is the most pertinent advice offered to the world by Hadhrat Amirul Mu mineen, Khalifatul Masih V. Economic justice is a beautiful slogan common both to capitalism and socialism. Unfortunately, however, both have failed to do full justice to this golden principle as economic exploitation and unfair practices continue to widen the gap between the rich and the poor. In the domain of economic peace, the teachings of the Holy Prophet (saw) are also an invaluable source of guidance for us. He took steps to remove vast disparities of wealth and poverty, necessary for the establishment of economic peace. He enjoined the distribution of inheritance among all heirs parents, children, widows, brother and sisters so that no one has the power to bequeath the whole of his property to one person and thereby promote the accumulation of wealth. He also recognised, in principle, the right of the poor in the wealth of the rich and through the 27

28 the Holy Prophet (saw) : a Messenger of Peace and reconciliation institution of Zakat, he provided for the discharge of all those rights that the poor have in the wealth of the rich, and thus bring about reconciliation between the haves and the have-nots. The concept of interest has played havoc with the economic peace of many households, institutions and even governments. In his historic address at the United Kingdom Houses of Parliament, Hadhrat Khalifatul Masih V made the following comment: A major issue today is the economic crisis of what has been termed the credit crunch. Strange as it may sound, the evidence points towards one fact. The Holy Qur an guided us by saying avoid interest because interest is such a curse that it is a danger for domestic, national and international peace. (22nd October 2008) The prohibition of interest is central to the economic philosophy of Islam. Allah loves beneficence towards the poor and the needy and the equitable distribution of wealth among people. The system of interest strikes at the heart of these blessings. A study conducted by leading scholars in which they sought alternatives to the interest-based global economy concluded that by applying the Islamic approach, a lot of human misery could have been avoided. (A Short Review of the Historical Critique of Usury, Wayne A.M. Visser and Alastair McIntosh) This shows that the Holy Prophet (saw) had laid the foundations for economic peace. National Peace Strained relationship between rulers and the ruled is another factor that can disturb peace. Islam prefers a democratic government but does not preclude any form of government. Failure of governments and political systems, however, can cause misery and disaffection and can ultimately lead to demonstrations, industrial strife, rebellion and disorder. 28

29 the Holy Prophet (saw) : a Messenger of Peace and reconciliation The teachings of the Holy Prophet (saw) are indispensable for the establishment of national peace. He taught that authority vested in rulers is not their private property but a national trust that must be discharged with absolute justice and that government should be carried out in consultation with the people. On the other hand, he admonished the people to realise that the power to choose their rulers was a gift from God and therefore it should be carefully invested in those who fully deserve it. The Holy Qur an says: Verily, Allah commands you to make over the trusts to those entitled to them, and that, when you judge between men, you judge with justice. And surely excellent is that with which Allah admonishes you! Allah is All-Hearing, All-Seeing. (Ch.4:V.59) After vesting authority in deserving rulers, the Holy Prophet (saw) taught that they must be accorded the fullest cooperation and obedience and not to rebel against them. The next verse goes on to say: O ye who believe! obey Allah, and obey His Messenger and those who are in authority among you (Ch.4:V.60) Obedience cuts at the root of all kinds of rebellion and anarchy and by laying absolute emphasis on this the Holy Prophet (saw) laid the foundation for national peace. international Peace For the settlement of international disputes, the following verse of the Holy Qur an is pertinent: And if two parties of believers fight against each other, make peace between them; then if after that one of them transgresses against the other, fight the party that transgresses until it returns to the command of Allah. Then if it returns, make peace between them with equity, and act justly. Verily, Allah loves the just. (Ch.49:V.10) 29

30 the Holy Prophet (saw) : a Messenger of Peace and reconciliation This verse serves as an excellent model for the whole world and especially the United Nations. Islam forbids aggression but urges us to fight if failure to fight jeopardises peace and promotes war. This is the teaching on which peace can ultimately be built and this is the teaching on which the Holy Prophet (saw) based his practice. Jihad It is an oft-repeated allegation that Islam was spread by the sword. Such allegations, born out of prejudice and envy, have formed the basis of later claims that Islam is a religion of war and terror. Fairminded commentators have utterly rejected this false notion of Islam. De Lacy O Leary, for example, writes: History makes it clear, however, that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of the sword upon conquered races is one of the most absurd myths that historians have ever repeated. (Islam at the Crossroads, p.8) About this the Promised Messiah (as) writes: Some, in their ignorance, blame Islam of Jihad to spread its message and of gaining converts at the point of sword. They claim that these converts were forced to change their religion under the threat of the sword. Woe to them a thousand times! They have exceeded all limits in their injustice and in their efforts to conceal the truth. O pity! What is wrong with them, that they wilfully turn away from realities? Our Holy Prophet (saw) did not appear in the land of Arabia in the capacity of a monarch. It, therefore, cannot be suspected that he had royal majesty and power with him, such that the people gathered under his banner for fear of their lives. (A Message of Peace, p.37) The facts speak eloquently for themselves. For thirteen long years in Makkah after receiving the Call, the Holy Prophet (saw) 30

31 the Holy Prophet (saw) : a Messenger of Peace and reconciliation suffered persecution and privations that were bitter, cruel and sustained. His tiny group of followers also suffered savage cruelties. They bore all these with dignity and decorum, setting the highest example of steadfastness. Never did they offer violence against violence, preferring to migrate from their homeland 200 miles into Madinah instead. Even then they would not be left in peace. The enemy pursued them with the ostensible aim of wiping out Islam by use of force. It was then and only then that the Holy Prophet (saw) was compelled to take up the sword in defence of truth and freedom of conscience. Failure to fight would have meant the extermination of both free belief and the search for truth. Yet even during conflict, the Holy Prophet (saw) carefully particularised a number of rules of war for his followers intended to ensure that no transgression occurred. They were forbidden from attacking women, children, the elderly and the infirm. They were not to strike terror into the general population and were always to keep in view the possibility of peace. Likewise, they were to be mindful of protecting public buildings, fruit trees, cattle and religious seminaries. The struggle against the enemies of Islam which appeared utterly hopeless in the beginning was carried to a triumphant consummation when Makkah, without any bloodshed, opened its gates to the Holy Prophet (saw) and his companions on the day it was conquered. This conquest of Makkah, this glorious day in the history of Islam, this singular event in the history of mankind affirms more than anything else that our Beloved Prophet (saw) was the true Champion of Peace. Victory did not spoil him. Triumph did not detract from his excellent virtues. Power did not corrupt him. The world witnessed the spectacle of the most magnanimous and generous act of forgiveness of which history furnishes a record. The Holy Prophet (saw) readily granted amnesty to his erstwhile persecutors, the magnanimity of which softened the hardest of hearts. Bitter enemies of the 31

32 the Holy Prophet (saw) : a Messenger of Peace and reconciliation morning became warm friends by midday. Even the most die-hard enemies of Islam could not resist the healing balm so generously and so effectively applied by the Holy Prophet (saw). Commenting on this conquest of Makkah, the Rev. Bosworth Smith writes: Now would have been the moment to gratify his ambition, to satiate his lust, to glut his revenge. Read the account of the entry of Muhammad into Mecca side by side with that of Marins or Sulla into Rome. Compare all the attendant circumstances, the outrages that preceded, and the use made by each of his recovered power and we shall then be in a better position to appreciate the magnanimity and moderation of the Prophet of Arabia. There were no proscription lists, no plunder, no wanton revenge. From a helpless orphan to the ruler of a big country was a great transition, yet the Prophet retained the nobility of his character under all circumstances. (Muhammad and Muhammadanism) Peace between man and god Let there remain no doubt that the Holy Prophet (saw) was indeed a Messenger of peace and reconciliation whose greatest achievement in this regard was the establishment of peace between man and God. He was born in an era which was the darkest period of the Dark Ages. Religion, morals and philosophy were all at a low ebb. The Arabs were divided into warring factions; he united them in love for each other and for their Creator. They were responding like beasts to their animal urges; he refined their cravings into aspirations for the sublime. They were idolatrous and lacking in any notion of Divine Unity; he established them as the most sincere worshippers of the One True God. Even then he would continually pray for the salvation of his spiritual progeny. Sinless though he was, he prayed for the forgiveness of our sins. To save us from the fire of Hell, he would 32

33 the Holy Prophet (saw) : a Messenger of Peace and reconciliation stand so long in prayer that his feet would get swollen. He wept for our sake till his breast heaved like a boiling pot and his prayer mat became soaked in tears. He drew unto us the mercy of God; he toiled for His pleasure, again for our sake. He caused us to be wrapped up in the mantle of Allah s grace and the garment of His compassion. In short, he paved the way for us to achieve everlasting peace, communion and union with our Maker. Conclusion Nothing seems more ironical than that the Prophet who was born in Makkah, known as Balad-ul- Ameen, that is, the Abode of Peace; the Prophet who founded a religion the very name of which means peace; the Prophet who struck at the very root of religious acrimony by requiring his followers to believe in all Prophets of God; the Prophet whose teachings if fully acted upon would bring about an era of perpetual peace in all spheres of life; the Prophet who lit up the path to everlasting peace, communion and union with our God; should be branded the prophet of war whose religion was propagated at the point of the sword. We will content ourselves, however, in the knowledge that every objective study of the life of our Beloved Prophet (saw) cannot but affirm his excellent virtues and peaceful disposition. The Christian author, Karen Armstrong, when suggesting how the West could understand Islam, writes: Perhaps one place to start is with the figure of Muhammad: a complex, passionate man who sometimes did things that are difficult for us to accept, but who had genius of a profound order and founded a religion and a cultural tradition that was not based on the sword - despite the Western myth - and whose name Islam signifies peace and reconciliation. (Muhammad, A Western Attempt To Understand Islam, pp.265/266) 33

34 the Holy Prophet (saw) : a Messenger of Peace and reconciliation The great British playright and author, George Bernard Shaw, concluded: far from being an anti- Christ, he must be called the Savior of Humanity. I believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it much needed peace and happiness. (The Genuine Islam, Vol. 1, No. 8, 1936) Responsibility of ahmadis In the end, our responsibility as Ahmadi Muslims in this regard must be highlighted. We live in a world rent asunder by strife; where warfare and conflict are commonplace; where economies have faltered under the weight of inequality and political systems have ruptured by the force of their corruption; where the most basic of rights purported to be for the many are usurped by the few; where world leaders are finding themselves increasingly powerless in offering lasting solutions to global problems. For every level of human existence be it individual, communal, national or international, it is acutely obvious that our modern world is devoid of peace and harmony. It is a sad indictment of the current state of affairs made only worse when we consider that over 1400 years ago in the barren deserts of Arabia, at a time when populations were sparse, when modes of communication were limited and methods of warfare basic, that Almighty Allah imbued the most humble of His Servants to have ever trod the earth with the most exquisite message of peace that humankind has ever been privy to and shaped that Messenger s life in such a way that every last sinew of his being was dedicated to guiding mankind as to the true manner in which that message could be inculcated into our daily lives. As followers of the Promised Messiah (as) who was commissioned by Allah to renew the relationship between man and 34

35 the Holy Prophet (saw) : a Messenger of Peace and reconciliation God, to eliminate religious wars and to lay the foundations of peace, it is our responsibility in today s world to explain all the beautiful teachings of peace and reconciliation illustrated in the life of the Holy Prophet (saw). We, the members of this Community, must confront the dark forces of ignorance and prejudice surrounding the citadels of civilisations with the true teachings of the Holy Prophet (saw) so that humankind can benefit alike from his precept and from his example. It is only fitting, therefore, that we leave the last word to Hadhrat Amirul Mu mineen, Khalifatul Masih V, who once addressed the Community in the course of a Friday Sermon in the following terms: It is a duty of every Ahmadi today that he should take this message to the whole world that the true teaching of Islam is the one that has been given to us by the Promised Messiah (as). You should take the message of love, peace and brotherhood and declare to the whole world that Islam was not spread by the sword but by the excellence of its teachings... It is the crying need of the time to convince the world that Islam spread during the time of the Holy Prophet (saw) because of his prayers and supplications and in this age, God willing, this will happen only by presenting the true teachings of Islam as expounded by the Promised Messiah (as), the true devotee and servant of the Holy Prophet of Islam (saw). May Allah so ordain that we are able to respond to this call of Hadhrat Amirul Mu mineen and thereby become instrumental in establishing the peace in the world which our Beloved Prophet (saw) pined for so much, Amin. 35

36 Solution to the Problems of the islamic WoRLd by Rafiq Hayat Amir (National President) of the Ahmadiyya Muslim Association UK We are today living in a multiracial, multi-religious and multicultural society. To live in harmony, peace and friendship, it is important that we understand each others traditions and faiths and religions, which have great impact on human sensitivities and emotions. While inter-religious dialogue is in full swing today, the religion of Islam seems to have been excluded from this circle of goodwill. The Western world holds a false perception about Islam that has no relationship with reality; and the intensity and continuity of this prejudice shows no signs of slackening even in this liberal and tolerant climate of today s world. Unfortunately, the real fault lies with the Muslim world itself. Take the examples of 9/11 in New York, 7/7 in London and the Lal Masjid episode in Islamabad, Pakistan. Such events have left a lasting impact on the minds of people and continue to enforce the incorrect perception of Islam being a religion that encourages violence. Muslim Ulema [clergy] appear to propagate prejudice and intolerance not only against other faiths but also against other Muslims as well. Muslims who do not subscribe to their views are immediately branded Kafirs [disbelievers] and aggression and violence is promoted against such Muslim communities. In the Western perception, Sharia Law is seen as law of intolerance which promotes the denial of basic human rights and is intolerant of other faiths. It is also presumed that Sharia Law does not give any rights to women and treats them as second-class citizens. This perception is based on the stories that are published in 36

37 Solution to the Problems of the islamic World the press about the practices of honour killing and the treatment of women in Afghanistan and Pakistan. Fortunately, we all know that the religion of Islam does not teach us division or hatred. Islam only teaches peace and co-existence and understanding of each other and stands supreme among all religions for its comprehensiveness and rationality. Then why does the Muslim world suffer from individual disarray, interstate divisions aggravated by sectarian and political expediencies? One may ask, quite legitimately, how has this state come about in the Muslim world and where lies the solution? We have to go back to the very beginning to analyse the problem and seek the solution. Before the advent of Islam, the Arab world was in dire need of moral, spiritual and intellectual guidance for its people. The Holy Prophet Muhammad (saw), our beloved Prophet, the last Prophet, was sent by Allah the Almighty to lead us all to the righteous path that leads us to our Maker and gives inner peace within ourselves. The Holy Qur an and the Sunnah [practical example of the Prophet (saw) ] will remain forever as a beacon of guidance for all humanity to the end of the world. The Holy Prophet Muhammad (saw) encapsulated the guidance in his sermon that he delivered on the ninth day of Dhul-Hajj [month in Muslim calendar], 10 A.H., in the valley of Mount Arafat in Makkah. The injunctions given to us by the Holy Prophet Muhammad (saw) more than 1400 years ago constitute a veritable Charter of Human Rights that the civilised world only adopted in 1949 through the United Nations. Unfortunately the Muslims forgot these injunctions and the results are evident today in the humiliating state of the Muslim world. The Muslim world needs to inculcate the values of trust, equity, justice, forgiveness and 37

38 Solution to the Problems of the islamic World brotherhood. But above all, comes the injunction of righteousness. Because, it is from righteousness that every other condition flows. Peace is not only physical security or absence of war and conflict, although it is an essential aspect of the wider concept of peace. Peace really means harmonious adjustment and orientation of the individual with and towards, on the one side, his Creator and, on the other side, with his fellow beings. Peace must originate in the heart of man. No one can be at peace with his brother unless he is at peace with himself and no one is at peace with himself unless he is at peace with his Maker. That is the fundamental of peace and a most comprehensive concept. The Holy Qur an, that vast reservoir of Divine guidance, simply tells us: Those who have faith and do not let it be debased by injustice are the ones who shall have peace. It is they who are rightly guided. (Ch.6:V.83) In fact, equity and absolute justice are the core around which a fair society can be built. That is why obligation of adhering to the truth and of acting justly is not restricted only to matters of disputes. It comprehends all spheres of life. In his address to the world during the 2007 Annual Peace Conference, Hadhrat Mirza Masroor Ahmad, Khalifatul Masih V, touched on the issue of absolute justice in the global environment. He declared: We can only establish peace in the world when the nations and countries try to establish peace in this way. It is regrettable that the League of Nations did not follow these principles and failed as a consequence. Today, the United Nations Organisation also seems to be failing in dispensing the requirements of justice. There are different standards of justice for different countries and different continents. Except for some very few decisions, most of the resolutions passed, in the past and even 38

39 Solution to the Problems of the islamic World being adopted today by the United Nations, have been based on expediency and partisanship. Till such time that all countries are treated equally and at par, and the grudges and deep-seated sense of injustice are removed, no matter how many organisations are formed, they cannot bring peace to the world. It is also regrettable that Muslims, who have been given this teaching, are not acting on it themselves. They harbour enmity against each other and this is the case all over the world. Peace will remain a dream as long as each nation considers its own interests above all others. Quoting another example from the annals of Muslim history, Hadhrat Khalifatul Masih V gave the example of Hadhrat Abu Ubaidah (ra) when he was the governor of Syria in the time of Hadhrat Umar (ra). In those days a tax was levied on the Syrian Christians and in return they were exempted from military duty and their protection became the duty of the Muslim rulers (even in this, Hadhrat Umar (ra) had forbidden to tax the poor). However, when a moment came when there was a danger of war from the Constantinian forces of the Roman Empire, Hadhrat Abu Ubaidah (ra), as a Governor of Syria, returned all taxes to the Christians telling them that because he might not be able to provide protection, he had no excuse to retain their taxes. The Christian were so impressed by this gesture of honesty and justice that they said with one voice that they prayed that Muslims become victorious over Romans and then come back to rule the country of Syria once again because Muslims not only do justice but also do good to Christians. This is why the public authority in all spheres, including judicial authority, should be given only in the hands of those who can discharge it honestly. The Holy Qur an commands: Verily, Allah commands you to give over the trust to those 39

40 Solution to the Problems of the islamic World entitled to them, and that, when you judge between men, you judge with justice. And surely excellent is that with which Allah admonishes you. Allah is All-Hearing, All-Seeing. (Ch.4:V.59) Then again, the Holy Qur an admonishes: O ye who believe! Be steadfast in the cause of Allah, bearing witness in equity; and let not a people s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. And fear Allah. Surely Allah is aware of what you do. (Ch.5:V.9) Explaining this verse, the Promised Messiah (as) states: Allah the Almighty says about justice that it cannot be achieved without truthfulness, that your enmity towards enemy nations should not hinder you from dispensing justice. Remain just because righteousness lies in it...i say to you in truth that it is easy to deal with an enemy with hostility but it is very difficult to safeguard the rights of opponents and to deal justly with your enemy. This is the ultimate state of establishing peace with justice: that if you have to testify, you must remain just. At another place the Holy Qur an enjoins that even if you have to testify against yourself or your near ones, then you must testify fulfilling the requirements of justice. At the same time, it has also said that even the enmity of a nation should not make you deviate from justice. We can notice this commandment being practised in the early period of Islamic history. When a dispute between a Muslim and a Jewish citizen was brought before Hadhrat Umar (ra), he found the Jewish citizen to be right and he decided in his favour. 40

41 Solution to the Problems of the islamic World Indeed, there is such great emphasis on justice, whether as a judge or as a witness, that the stability of a society or a nation depends on it. However, a true and righteous believer must move beyond justice and dispense good (Ihsan). Allah says in the Holy Qur an: Verily, Allah enjoins justice and doing of good to others; and giving like kindred; and forbids indecency and manifest evil and transgression. He admonishes you that you may take heed. (Ch:16:V.91) Explaining this verse, the Promised Messiah (as) says: This verse means that you should deal with equity with your near ones and humanity at large, and do not demand from them any more than what is your right, and persevere with justice. If you wish to progress further, the next stage is to do IHSAN good, and if your brother stoops to wickedness, return his wickedness with a good deed and in return for the pain that he causes you provide him comfort and as a gesture of goodwill provide him help. The next stage is like kindred and that is that whatever good deeds and favours you do to your brethren and to human beings, you should do that without any expectation of favourable return. You should do that out of sheer humanitarian feelings and without any hesitancy as one kinsman does to another because of the love pertaining to relationship. Unfortunately, equity, justice, tolerance and amity are practices rarely visible in the Muslim world. Justice, let alone Ihsan, or doing good, is totally absent. Whereas Islam permits freedom of conscience and belief, people of minority religions are not tolerated in the so-called Muslim world. The lives and possessions of the minority have no value. Perpetrators of crimes against minorities walk free without 41

42 Solution to the Problems of the islamic World being brought to justice. If the Muslims want to create peace in the society then they must fulfil the rights of others selflessly. They must get rid of the poison of superiority complex. They must eliminate the distinction between Muslims and non-muslims, between ethnic majority and non-ethnic minorities and between rich and poor. In fact, they must get rid of all national and racial prejudices. On the one hand, Muslims claim to be broad-minded, and on the hand, they have a class of clerics within their society in which volcanoes of racial hatred are ready to erupt. The Jihadi movements and suicide attackers have disfigured the image of Islam all over the world. Only the most deluded could regard the suicide-attacks as having been launched by mujahidin, striking a blow in the name of Islam against legitimate targets. Despite its evident falsity, the image of Islam conveyed by this disfiguration of Islamic principles is not easily removed from the popular imagination in the West. There is an unhealthy and dangerous convergence of perception between, on the one hand, those albeit a tiny minority in the Muslim world who see the attacks as part of a necessary anti- Western Jihad; and on the other, those in the West unfortunately, not such a tiny minority who likewise see the attacks as the logical expression of an inherently militant religion that is irrevocably opposed to the West. Muslim scholars have pointed out that the terror attacks are totally devoid of any legitimacy in terms of Islamic law and morality. More than one hundred years ago, the Promised Messiah (as) declared: If you want to be associated with me and if you want to join my Community, you will have to purify yourselves from cruelty and rebellion, and know that the assumption of Jihad with force has ended with my advent. Perform your Jihad, he said, but 42

43 Solution to the Problems of the islamic World in the manner that the Holy Prophet (saw), performed Jihad-e- Akbar; and that Jihad is guiding people to Allah, exhorting others to righteousness, reformation of oneself and service to mankind. Let us pause and think why more and more desperate Muslims are taking this course of personal violence. The answer is stark and simple poverty and denial of the environment to fulfil the aspirations to live and prosper in peace. The solution is simple for the Muslim world. The Holy Prophet Muhammad (saw), gave us the five pillars of Islam. Zakat, or spending of one s wealth in the way of Allah, if truly followed can eliminate poverty from the Muslim world in a very short time thus removing the real reasons of violence and militancy. Allah the Almighty has blessed the Muslim world with immense wealth and resources. If only this God-given wealth were used properly, in accordance with the guidance given in the Holy Qur an and as practised by our beloved Prophet Muhammad (saw) and his rightly guided Khulafa! They practised the true Jihad-e-Akbar that is, Jihad against inequity, against social injustice and against poverty. The time is now for the Muslim Ummah to practise this Jihad-e-Akbar once again. But, who in the world of Islam can take on the onerous task of applying the true and pristine teachings of Islam? Who is going to unite all the diverse Muslim populace? No man-made organisations for the unity of Muslim can perform this task nor any individuals. Many in the recent past aspired to become leaders or dreamt of becoming Amir-ul-Mu mineen [Leader of the believers]. They and their false credentials were blown away in the winds like the autumn leaves. But there is no need to despair. Allah, in His Mercy, never leaves the Muslims alone. Remember! The religion of Islam is forever and for all times and the guidance given in the Holy Qur an is comprehensive and forever and for all times. The words of God possess the same quality as the works of God. That 43

44 Solution to the Problems of the islamic World is to say, it is alive as the universe is alive and keeps abreast, rather ahead of all developments and continuously gives guidance for the human life that goes on changing in a dynamic world. Every part of Allah s creation testifies to Allah s existence, sings His praises and glorifies Him. He continuously communicates with those who are steadfast in their faith in Him and He manifests Himself in various ways. Allah promises in the Holy Qur an: As for those who say, Our Lord is Allah, and then remain steadfast, the angels descend on them, reassuring them, Fear not, nor grieve; and rejoice in the glad tidings of the Gardens which you were promised. We are your friends in this life and in the Hereafter (Ch.41:Vs.31, 32) Within the religion of Islam, angels have been descending on the righteous and the steadfast to guide them to revive and revitalise the religion of Islam until at the head of the 14th century Hijra, corresponding to the last decade of 19th century, Allah the Almighty sent the Messiah for whom all the religions of the world were waiting. The Messiah that was promised and prophesised by the Holy Prophet Muhammad (saw) in the Tradtions and promised in the Holy Qur an, Hadhrat Mirza Ghulam Ahmad (as) of Qadian, under Divine revelation, claimed in 1889 to be the Messiah and declared that his advent was the fulfilment of various prophecies made for the Reformer of the latter days. His task, he claimed, was to revive the beautiful teachings of Islam that had been disfigured by the addition, innovations and distorted interpretations. During his lifetime, he defended the cause of Islam with all his might and repulsed vigorously all the attacks that were made on the teachings of Islam and on the Holy Prophet Muhammad (saw). The scholars of the Muslim Ummah of the time complimented him for his Jihad but turned away as soon as he made his claim of being the 44

45 Solution to the Problems of the islamic World Promised Messiah. That was the most unfortunate turning point for all the Muslims of the world. All of them are still mired in the bog of prejudice, intolerance and sectarianism. When we look around, we see very few men of real religion, a small number of defenders and champions of the truth when one sees ignorant persons imagining that the principle of Islam is hardness, severity, extravagance and barbarity it is time to repeat these words that were used by Hadhrat Ya qub (as) : So now dignified patience is good for me. And it is Allah alone Whose help is to be sought (Ch.12:V.19) The Promised Messaih (as) declared more than hundred years ago, in his book, A Message of Peace : Irrespective of whether we are Muslims or Non-Muslims, and although we have many differences, we believe in God Who has created this world and all that is contained in it. We also claim commonality as human beings. It is our duty that we should become friends with a clear conscience and honest intentions. We should sympathise with each other on all matters temporal or religious. My Friends! That faith is no faith that does not teach sympathy for mankind. A human being is not human unless he displays some element of sympathy. Our God has made no distinction in any nation. Whatever faculties were given to the ancient nations have been given to the Arab, Persian, Chinese, Japanese, European and American nations. The earth serves as a common ground for all and the Sun, the Moon and the Stars perform common service for all mankind. These divine manifestations teach us that we should also treat each other equally, with amity and with tolerance. Narrow-mindedness or hard-heartedness has no place in human relations. With the above message and under the present Khalifa, Hadhrat Mirza Masroor Ahmad, 45

46 Solution to the Problems of the islamic World the 5th successor of the Promised Messiah (as), Islam Ahmadiyyat is recognised and respected in 190 countries of the world. The real solution to the problems of the Muslim world lies in their unity under one leader. One solution is to join the leader that Allah has appointed for the Muslims at this difficult juncture. Come under the standard of Khilafat-e- Ahmadiyya because this will provide you with true protection against all evils. This will unite you once again like the Ummah was united under the rightly guided Khulafa of the Holy Prophet Muhammad (saw). More than hundred years ago, the Promised Messiah (as), addressed the Ummah and invited it with these words: surrounded by hostile forces that are bent on decimating each Muslim country one by one. That is why, with all sincerity and the love and sympathy that I feel for my Muslim brethren, I implore them: the solution to problems lies in accepting Khilafat that Allah has established for Muslims; He has blessed this institution for the last one hundred years. May Allah give the Muslims wisdom to accept the truth. Amin! Come towards me truthfully, your security lies in this Wild beasts are all around you, I am the impregnable fort of security The whole Muslim world is floundering in dissension and without direction and they are 46

47 The Need for Religion and its importance Two Important Questions about Religion and their Answers thereto by Hadhrat Maulana Ghulam Rasul Rajeki (ra) Hadhrat Maulana Ghulam Rasul Rajeki (ra) ( ) was a Companion of the Promised Messiah (as) and a learned scholar of the Ahmadiyya Muslim community. He took the Ba it initiation at the hands of the Promised Messiah in He was a brilliant orator and zealous preacher; his missionary work took him to every corner of the Indian sub-continent. He composed poetry in Urdu, Punjabi, Arabic and Persian, and wrote the inspirational autobiography, Hayat-e-Qudsi (meaning Holy Life). The Rajeki Mosque in Rabwah, Pakistan is named after him The following is a translated excerpt from an article entitled, Four Important Questions about Religion and the Answers thereto.) Religion is the path that takes human beings to their ultimate destination. Logic demands that whatever one s goal in life, there should be a means for reaching that goal. Man is dependent on so many things for the maintenance and preservation of his life. The body and all its constituents, the soul and all its strengths and sensitivities were not created by humans. Similarly, those things which are essential for the preservation and maintenance of life were neither created nor purchased by him as they came into existence long before he was born. Careful observation will reveal that there is a deep and strong inter-connection between man s abilities and the system of the universe. For example, the eye has a relationship with the sun, the ear with the atmosphere. Without light the eye cannot see. Sound is carried through the air to reach the 47