religious parents brainwashing Their children?

Transcription

1 february vol issue two Are religious parents brainwashing Their children? Are Religious Parents Brainwashing Their Children? 14 Pray for Children Instead of Punishing Them 24 Apartheid of Ahmadis in Pakistan 32 The Economic System of Islam 50

2 The Promised Messiah as & imam mahdi The Holy Prophet Muhammad sa prophesied that the Promised Messiah as would be raised near a white minaret, east of Damascus. This prophecy was fulfilled with the advent of the Promised Messiah as from Qadian, India, a city directly east of Damascus. world faiths Children O my dear son! Observe Prayer, I wish that, instead of punishing Supporting one s father and enjoin good, and forbid children, parents would have and mother, cherishing founder of the review of religions makhzan-e-tasaweer evil, and endure patiently whatever may befall thee. Surely this is of those matters which require firm resolve. And turn not thy cheek away from men in pride nor walk in the earth recourse to prayer, and should make it a habit to supplicate earnestly for their children; for the supplications of parents on behalf of their children meet with special acceptance. wife and children and a peaceful occupation; this is the greatest blessing. Buddhism, Sutta Nipata, 262. Hazrat Mirza Ghulam Ahmad as, the Promised Messiah and Mahdi was born to a noble family in Qadian, India. From an early age he had a keen interest in religion and developed a love for the Holy Prophet Muhammad sa. He was also known for his honesty, friendliness and resolve. Over time his knowledge and understanding of religion and its application to society deepened. Being a Muslim it was his firm belief that all religions were true at their source but with the passage of time had drifted away from their original teachings; he upheld the dignity of religion and demonstrated its relevance to everyone. His earnest defence of religion was ultimately blessed when he started to receive direct revelation from Allah a blessing that he continued for the rest of his life. His mission was to revitalise the truth that all religions held within them and to revive the teachings of Islam. It was through this that he would bring mankind together and establish everlasting peace. In 1889, under Divine Guidance, Hazrat Ahmad as founded the Ahmadiyya Muslim Community a community that has since grown in its stature and strength and has remained active in conveying the message of Islam to the ends of the earth. Hazrat Ahmad as had established himself as a respected writer and had written over 80 books. His writings have been translated into more than 60 languages and continue to inspire readers to this day. One of his greatest scholarly works was The Philosophy of the Teachings of Islam, prepared as a paper and read out at the Conference of Great Religions in He also wrote a fascinating treatise in 1899 entitled Jesus in India, a book that uncovered remarkable evidence of Jesus s as journey to India. In 1902, the Promised Messiah as initiated The Review of Religions which has covered a vast array of topics on religion, philosophy and contemporary issues of the day. It is the longest running English magazine in defence of Islam and the values it teaches. From 1889 until the time of his demise in 1908 tens of thousands of people accepted him. This blessing has continued and will continue through his Khulafa (successors). Currently under the fifth successor, we are seeing that the tide of acceptance is worldwide and that the message of Prophet Ahmad as has really reached the ends of the earth. haughtily; Surely Allah loves not any arrogant boaster. Islam, the Holy Qur an, Ch.31:V Narrated by Hazrat Anas bin Malik ra : Said the Holy Prophet sa of Allah: Respect your children and cultivate in them the best of manners. Islam, the Holy Prophet sa, Hadith of Ibn Maja. Islam, the Promised Messiah as, The Essence of Islam, Vol. 3, p Train up a child in the way he should go, and when he is old he will not depart from it. Judaism and Christianity, the Bible, Proverbs 22:6. As the child, according to its natural disposition, commits thousands of faults, the father instructs and slights, but again hugs him to his bosom. Sikhism, Adi Granth, Sorath, M.5.

3 contents february 2015 Vol.111 issue two 8 The Purpose of the Advent of the Promised Messiah as Hazrat Mirza Ghulam Ahmad as, the Promised Messiah and Imam Mahdi 14 Are Religious Parents Brainwashing Their Children? Atheists allege that religious parents who bring up their children in the same faith are brainwashing their offspring. But is this really the case? UMAR NASSER, LONDON, UK 24 Pray for Children Instead of Punishing Them Hazrat Mirza Ghulam Ahmad as, the Promised Messiah and Imam Mahdi 28 High Moral Qualities of the Holy Prophet Muhammad sa HAZRAT MIRZA BASHIR-UD-DIN MAHMUD AHMAD RA, THE SECOND CALIPH OF THE AHMADIYYA MUSLIM COMMUNITY. 32 Apartheid of Ahmadis in Pakistan Presenting the second part of a Harvard lecture in which advocate Mujeeb ur Rahman discusses the erosion of the rights of Ahmadis in Pakistan. MUJEEB UR RAHMAN, PAKISTAN 50 The Economic System of Islam What are the flaws in communism? An Islamic perspective. HAZRAT MIRZA BASHIR-UD-DIN MAHMUD AHMAD RA, THE SECOND CALIPH OF THE AHMADIYYA MUSLIM COMMUNITY 14 Front cover picture: ZouZou shutterstock.com 32 50

4 MANAGEMENT BOARD Munir-Ud-Din Shams (Chairman), Syed Amer Safir (Secretary), Mubarak Ahmad Zaffar, Ataul Mujeeb Rashed, Naseer Qamar, Abdul Baqi Arshad, Abid Waheed Ahmad Khan, Aziz Ahmad Bilal CHIEF EDITOR & MANAGER Syed Amer Safir ASSOCIATE EDITORS Nakasha Ahmad, Tariq H. Malik EDITORIAL BOARD Mansoor Saqi, Bockarie Tommy Kallon, Professor Amtul Razzaq Carmichael, Murtaza Ahmad, Fiona O Keefe, Hassan Wahab, Jonathan Butterworth, Munazza Khan, Waqar Ahmedi, Mahida Javed The world is passing through turbulent times. The global economic crisis continues to manifest new and grave dangers at every juncture. The similarities of the current circumstances to the build-up of the Second World War are stark. Events appear to be moving us rapidly towards a Third World War. The consequences of a nuclear war are beyond our imagination. In this book, the historic addresses of Hazrat Mirza Masroor Ahmad aba, Fifth Khalifah of the Promised Messiah and Supreme Head of the worldwide Ahmadiyya Muslim Community, to prominent dignitaries at Capitol Hill, the House of Commons, the European Parliament and other notable locations around the world have been collated. The book also includes the momentous letters sent by His Holiness to the numerous world leaders. Over and over again, His Holiness has reminded all that the only means of averting a global catastrophe is for nations to establish justice as an absolute requirement of their dealings with others. Even if mutual enmity exists, impartiality must be observed at all times, because history has taught us that this alone is the way to eliminate all traces of hatred and to build everlasting peace. Read online at: Purchase the book here: RELIGION & SCIENCE Editor: Dr. Syed Muhammad Tahir Nasser Deputy: Dr. Tauseef Khan ISLAM & CONTEMPORARY ISSUES Editor: Shahzad Ahmad LAW & HUMAN RIGHTS Editor: Qudsi Rasheed Deputy: Ayesha Mahmood Malik ANCIENT RELIGIONS & ARCHAEOLOGY Editor: Fazal Ahmad Deputy: Rizwan Safir CHRISTIANITY Editor: Navida Sayed Deputy: Arif Khan Women s Section Editor: Aliya Latif Deputy: Meliha Hayat BOOK REVIEWS Editor: Sarah Waseem WEB TEAM Mubashra Ahmad, Hibba Turrauf Special Collections Head: Razwan Baig SUB-EDITORS Munawara Ghauri (Head), Maryam Malik, Nusrat Haq, Mariam Rahman PROOFREADERS Farhana Dar (Head), Hina Rehman, Amina Abbasi, Aisha Patel HOUSE STYLE GUIDE Maleeha Ahmad (Head), Sadia Shah SOCIAL MEDIA Tazeen Ahmad (Head), Mala Khan (Deputy), Nudrat Ahmad, Hajra Ahmad, Mishall Rahman, Shumaila Ahmad PRINT DESIGN AND LAYOUT Ahsan Khan INTERNATIONAL SUBSCRIPTION & DISTRIBUTION Muhammad Hanif ACCOUNTS & MARKETING Musa Sattar ART & CREATIVITY Zubair Hayat, Mussawir Din INDEXING, TAGGING & ARCHIVING Mirza Krishan Ahmad (Head). Amtus Shakoor Tayyaba Ahmed (Deputy). Humaira Omer, Humda Sohail, Shahid Malik, Ruhana Hamood, Mubahil Shakir, Adila Bari, Hassan Raza Ahmad

5 The Promised Messiah as & imam mahdi (guided one) Why Did The Promised Messiah as Come? Earthquakes are a sign from God. Here, Hazrat Mirza Ghulam Ahmad as, the Promised Messiah, writes about his mission to restore the relationship between God and His creatures and the significance of earthquakes in reformation. founder of the review of religions Hazrat Mirza Ghulam Ahmad as The task for which God has appointed me is that I should remove the malaise that afflicts the relationship between God and His creatures and restore the relationship of love and sincerity between them. Through the proclamation of truth and by putting an end to religious conflicts, I should bring about peace and manifest the Divine verities that have become hidden from the eyes of the world. I am called upon to demonstrate spirituality which lies buried under egoistic darkness. It is for me to demonstrate by practice, and not by words alone, the Divine powers which penetrate into a human being and are manifested through prayer or attention. Above all, it is my task to re-establish in people s hearts the eternal plant of the pure and shining Unity of God which is free from every impurity of polytheism, and which has now completely disappeared. All this will be accomplished, not through my power, but through the power of the Almighty God, Who is the God of heaven and earth. [1]

6 Divine revelation has repeatedly employed the word earthquake and has indicated that the earthquake will present a spectacle of doomsday, as described in Surah. [2] But I cannot say with certainty if it will in fact be an earthquake. It may not be an earthquake but some other dire calamity evoking the spectacle of doomsday, the like of which would not have been witnessed by this age, and which would bring about great destruction of life and property. However, if no such extraordinary sign appears and people do not openly reform themselves, then I shall prove to be a liar. [3] endnotes 1. Hazrat Mirza Ghulam Ahmad as, Lecture Lahore, Ruhani Khaza in, Vol. 20, p When the earth is shaken with her violent shaking, (Holy Qur an, Surah Al-Zilzal, Verse 2). 3. Hazrat Mirza Ghulam Ahmad as, Brahin-e-Ahmadiyya, Part 5, Ruhani Khaza in, Vol. 21, p. 151, footnote. THE PHILOSOPHY OF THE TEACHINGS OF ISLAM MIRZA GHULAM AHMAD THE PROMISED MESSIAH & MAHDI AS Read online: Or purchase here: store.alislam.org/englishbooks.html SERIALISED IN The Review of Religions The Review of Religions serialised the famous treatise The Philosophy of the Teachings of Islam, by the founder of the Ahmadiyya Muslim Community. Initially written for the Conference of Great Religions on December 26-29,1896, each speaker at the conference was asked to present to the audience the beauties of their own religion based upon its scripture, proving that it was the true religion, based on the following topics: The Physical, Moral, and Spiritual States of Man What is the State of Man after Death? The Object of Man s Life and the Means of its Attainment The Operation of the Practical Ordinances of the Law in This Life and the Next Sources of Divine Knowledge

7 JANUARY 2015 Bitcoin: On Behalf of The Future 14 JULY 2015 Why The Honeybee is Dying and What It Means for Life on Earth 16 Educating Our Children 24 Wonders Experienced Through Fasting The Difference Between True Islam & Extremist Groups 30 The Islamic Dilemma Should We Fear the Religion of Peace? 30 VOL ISSUE 1 FGM Not in The Name of Religion 50 VOL ISSUE SEVEN Atheism or Belief - Which is evidence Based? 42 FEBRUARY 2015 God - His Transcedence and Manifestation 12 AUGUST 2015 The Sign of the Heavens 20 Untold Stories 26 The Plague 58 From the Archives: My Visit to Qadian 38 S P E C I A L P A G E E D I T I O N A Murder in British Lahore: Closing the Case of Lekh Ram 80 VOL ISSUE TWO Preaching Activities of Jesus as in the East 46 VOL ISSUE EIGHT World War One: Centenary of Fulfliment of a Grand Prophecy 102 MARCH 2015 A Message of Peace 10 SEPTEMBER 2015 The Economic System of Islam 10 Legal Right Verses Moral Duty 38 The Institution of Hajj 20 Is it Permissable for Prisoners of War to be Executed? 56 Mahmud s Letter From the Land of the Dearest One [Muhammad sa ] 24 VOL ISSUE THREE The Life of the Prophet Muhammad sa 68 VOL ISSUE NINE The Life & Character of the Seal of Prophets sa 52 APRIL 2015 Firm Stance Against Terror At Peace Symposium 8 OCTOBER 2015 Halloween Fear or Fun? 10 The Golden Principles for World Peace 16 Shariah: A Semantic Oxymoron? 28 Three Minutes and Counting 38 Connecting to Khilafat: A Guidance for Today s Muslim Youth 36 VOL ISSUE FOUR Has Science Rendered Religion Obsolete? 66 VOL ISSUE TEN Islam s Response to the Destruction of Cultural Heritage 56 MAY 2015 Is the Shroud of Turin a Medieval Photograph? 22 NOVEMBER 2015 The Sudarium of Oviedo and the Shroud of Turin 40 Mufti Muhammad World Peace & Security Sadiq ra An Early Ray of - The Critical Issues of Western Sunrise Our Time A Brief Review of Recent CNN Documentary on the Shroud 56 Responsibilities of an Ahmadi Muslim 50 VOL ISSUE FIVE The Oviedo Cloth by Mark Guscin: Book Review 66 VOL ISSUE ELEVEN The Economic System of Islam 56 JUNE 2015 The Race to Conquer the Secret of Life 14 DECEMBER 2015 Three Gradations of Doing Good 14 The Spiritual Benefits of Fasting 24 Is Religion Truly the Cause of Disorder in the World Today? Is Religion Truly the Cause of Disorder in the World Today? Navigating Life in the 21st Century 32 Apartheid of Ahmadis in Pakistan 52 Visits to Sacred Places 54 VOL ISSUE SIX VOL ISSUE TWELVE Women s Responsibilities: Fulfilling the Conditions of Bai at 78 The front covers of our 12 Editions in 2015 ERADICATING EXTREMISM EYES CANNOT REACH HIM... REACTION to CHARLIE HEBDO...? RAY OF HOPE? The RESURRECTION Shrouding The Truth? NAVIGATING LIFE in the 21 ST CENTURY Spirituality, Morality & Material Progress The ISLAMIC DILEMMA Should We Fear the Religion of Peace? EVIDENCE FOR THE TRUTH You be the Judge... From the LETTERS of MAHMUD RA A HISTORIC JOURNEY TO THE HOUSE OF GOD SERMON on the MOUNT Connecting to Khilafat: A Guidance for Today s Muslim Youth SERMON on the MOUNT WORLD PEACE & SECURITY: THE CRITICAL ISSUES OF OUR TIME The BLAME GAME Is religion truly the cause of disorder in the world today? To order back issues info@reviewofreligions.org Subscribe 12 editions for just 15 gbp or $30 Usd Students! 12 editions for just 5 gbp or $10 Usd

8 Are religious parents brainwashing Their children? In a world where religion is constantly under scrutiny and many people are being misled by so-called religious leaders, do parents have the right to pass on religious beliefs to their offspring? Is teaching children religious ideals a form of indoctrination? We explore the arguments.

9 Are Religious Parents Brainwashing Their Children? c Yonatan Sindel for the Ministry of Tourism. By Umar Nasser, London, UK It is a question that has been raised too frequently over the last few years for religious parents to ignore entirely: Is raising a child to hold religious beliefs a sinister form of ideological indoctrination? Many outspoken atheists of today argue just this, with zoologist Richard Dawkins predictably leading the pack. Last year, in a detailed article specifically on this topic, he wrote: There really is an important difference between including your children in harmless traditions, and forcing on them un-evidenced opinions about the nature of life or the cosmos. [1] In another interview he added: Children do need to be protected so that they can have a proper education and not be indoctrinated in whatever religion their parents happen to have been brought up in. [2] The full argument presented by some atheists asserts that raising a child with religious beliefs is a form of brainwashing, which exerts an undue influence on their future. A fairer approach, they propose, would be to raise children without any religious beliefs at all, permitting them to reach intellectual maturity The full argument presented by some atheists asserts that raising a child with religious beliefs is a form of brainwashing, which exerts an undue influence on their future. whereupon they can choose their own faith or non-faith world-view. At first glance, this position may seem reasonable; its logic however, is deeply flawed. Here are five reasons why religious people have absolutely every right to raise their children according to their own religious convictions: 1. We all raise our children according to our personal beliefs - atheists included. When we examine the aforementioned statements from Dawkins, the hypocrisy of the stance becomes immediately apparent. It hinges on the idea that religious people hold un-evidenced february 2016 The Review of Religions 17

10 are religious parents brainwashing their children? Religious parents are allowed to bring up their children in the faith they ascribe to in the same way that an atheist can. However, religious parents are stigmatised as forcing their children to believe in a particular way. India Picture Shutterstock.com All parents, whether they are religious or not, take a myriad of decisions on behalf of their children based on what they judge will be best for their progeny s future There is no reason why the rights which apply to the choices shaping a child s social and academic future should not also be extended to a child s spiritual future. opinions about the nature of life or the cosmos. Does that not sound rather like an opinion in itself? I do not think my beliefs are un-evidenced; after all, who does? We cannot all be right, but we all reserve the right to believe that we are. Who is to say that I do not deem atheism to be an un-evidenced stance which is harmful to the moral and spiritual welfare of my children? If so, how could I consciously deny my nearest and dearest the opportunity to spiritually develop in their youth? The argument essentially boils down to a petulant expression of anti-religious outrage: your belief is different to mine, and I am obviously right, so how dare you teach your ignorant beliefs to your children. Thus, it is very clear; if Dawkins raises his children with the belief that naturalistic processes alone can and do explain any and all phenomena, then I have every right to raise my children with the belief that they cannot. As a final argument in his writings, Dawkins repeatedly draws a comparison with the apparent absurdity of labelling children according to their parents political inclinations, shrewdly pointing out that calling children conservative or socialist would be ridiculous. Unfortunately for the professor, his argument, when taken to its logical conclusion, would prohibit parents from discussing any of their political, economic, or social values with their children, for fear of their children inclining towards their parents political persuasions. Perhaps Dawkins would be in favour of mass genetic recombination too; one hates to see genetic traits being passed down so indiscriminately from parent to child. 2. Parents have their children s best interests at heart. All parents, whether they are religious or not, take a myriad of decisions on behalf of their children based on what they judge will be best for their progeny s future. How many children have wailed and cried when their parents sent them to school, or felt that moving house away from their friends was the worst thing ever? And yet, does anyone imagine that we should emancipate all such children in the glorious name of freedom of choice? Of course not, because we all accept that a parent s judgment with regards to their children s future must be respected. There is no reason why the rights which apply to the choices shaping a child s social and academic future should not also be extended to a child s spiritual future. Parents always have their children s best interests at heart and therefore use every means to guide them in the best way possible. This includes the moral, educational and spiritual upbringing of the child and maximising his or her potential. rmnoa357 Shutterstock.com 3. Islam upholds freedom of belief. Of course, there is a limit to a parent s right over determining a child s future: There is no compulsion in religion... [3] Bearing in mind the profound import of 18 The Review of Religions february 2016 february 2016 The Review of Religions 19

11 are religious parents brainwashing their children? Islam gives the precedent that there is no compulsion in matters of faith so once any child is intellectually mature and can stand on his own feet, he or she is then able to judge for themselves whether they want to follow a particular religion or not. Samet Guler Shutterstock.com I plan to raise my children with the religious beliefs that I hold to be true; so that they may taste the spiritual benefits that I have tasted, of which I could not dream of depriving them. However, when they reach intellectual maturity and should they find themselves truly unconvinced by the arguments in favour of these beliefs, then so be it. this verse, I plan to raise my children with the religious beliefs that I hold to be true; so that they may taste the spiritual benefits that I have tasted, of which I could not dream of depriving them. However, when they reach intellectual maturity and should they find themselves truly unconvinced by the arguments in favour of these beliefs, then so be it. I have no right to force them to profess belief, not least because a forced belief is hollow. My commitment to do what I deem best for them in their youth does not translate to depriving them of their autonomy as they grow older. After all, the Prophet Noah as, with great anguish, beckoned his disbelieving son to the Ark, but he did not force him to embark with the believers. [4] 4. Being raised outside religion means you are not given an informed choice. The premise upon which this idea is built is that it is fairer for a child to be raised without a faith because it leaves the door open for him to choose a religion in adulthood as and when he wishes. This, however, means that most people will end up atheists, and for all the wrong reasons. Religion may have a very rational basis but many of its fruits are not purely intellectual, they are also experiential. If you grow up without having experienced spiritual satisfaction, the fulfilment of prayers and a relationship with God, then how can you possibly make an informed choice about religion s truth? A truly informed choice is born out of experience. If after such an effort one decides that spirituality s promised fruits were non-existent, then one is free to leave. However, a rejection of religion without ever endeavouring to truly experience its benefits is meaningless. 5. If a religious upbringing means permanent indoctrination, there would be no atheists. Perhaps the greatest proof that this whole idea is flawed is the fact that most of the leading proponents of the New Atheism were born and raised in religious environments, before choosing to relinquish religion. After all, we all know that religiosity in the West is on the decline and atheism is on the rise. That simply would not be possible if raising a child in a religious environment inevitably created an indelible religious streak in him. We see then that this demand has no legitimate ground to stand upon. This notwithstanding, it is of course true that a minority of parents may seek to suppress the faculty of critical reasoning in their children so as to make way for a The example of Richard Dawkins shows that after being brought up as a Christian until his teenage years, he then decided to cease believing in God and now continues to live his life having no faith. Therefore, being brought up with faith does not brainwash or bind the child to follow religion when they are more mature to decide for themselves. (Accessed via Wiki Commons) set of religious beliefs. Such mental coercion, however, is anathema to the true teachings of the Prophets those who showed every sign of their truth, yet who valued freedom of conscience above all other freedoms. And say, it is the truth from your Lord, 20 The Review of Religions february 2016 february 2016 The Review of Religions 21

12 are religious parents brainwashing their children? wherefore let him who will, believe, and let him who will, disbelieve. [5] 3. Holy Qur an, Surah Al-Baqarah, Verse Holy Qur an, Surah Al-Hud, Verse 43. About the Author: Umar Nasser is a final year medical student at Imperial College, London. He is currently serving as Chair of the Ahmadiyya Muslim Students Association UK, and is the co-founder of Endofatheism.com, an initiative seeking to provide coherent answers to the questions posed by atheism in the modern age. He is also serving as co-editor of Student Review, a new blog jointly produced by Majlis Khuddamul Ahmadiyya UK and The Review of Religions. 5. Holy Qur an, Surah Al-Kahf, Verse 30. Your feedback is important to us Write to us with comments, feedback and suggestions at info@reviewof Religions.org endnotes 1. Richard Dawkins, Don t Force Your Religious Opinions On Your Children, Foundation for Reason and Science, 19 February 2015, dont-force-your-religious-opinions-on-yourchildren/. 2. Joe Humphreys, Richard Dawkins: Children Need to be Protected From Religion, The Irish Times, 24 February 2015, richard-dawkins-children-need-to-be-protected-from-religion The Review of Religions february 2016

13 The Promised Messiah as & imam mahdi (guided one) Pray for Children Instead of Punishing Them How to properly raise children is a perennial question and concern for mothers and fathers everywhere. Here, Hazrat Mirza Ghulam Ahmad as, the Promised Messiah, provides valuable insight and advice for parents. I believe that beating children in a manner by which the ill-behaved child-beater pretends to be Allah s partner in guiding and training children is a type of polytheism. [1] When a hot-tempered person is provoked and punishes a child, he takes on the role of an enemy in the stress of his anger and imposes punishment far in excess of the wrong which has been done. An individual with self-respect and control over himself, who is also forbearing and dignified, has the right founder of the review of religions Hazrat Mirza Ghulam Ahmad as I wish that, instead of punishing children, parents would have recourse to prayer, and should make it a habit to supplicate earnestly for their children; for the supplications of parents on behalf of their children meet with special acceptance.

14 to correct a child to a certain extent as the occasion demands or seek to guide the child. But a wrathful and hot-headed person who is easily provoked is not fit to be a guardian of children. I wish that, instead of punishing children, parents would have recourse to prayer, and should make it a habit to supplicate earnestly for their children; for the supplications of parents on behalf of their children meet with special acceptance. True guidance and training belongs to God Almighty. To pursue a matter persistently and to insist upon it unduly and to rebuke children upon every matter indicates that such a person imagines himself to be the source of guidance and believes that he will bring the children to order by pursuing his own method. This kind of attitude savours of a hidden assumption of association with the Divine and should be avoided by the members of our community. I pray for my children and require them to follow a broad set of rules of behaviour and no more. Beyond this, I put my full trust in Allah Almighty in the confidence that the seed of good fortune inherent in each of them will flower at its proper time. SUBSCRIBE NOW! The magazine devoted to promoting intellectual and lively debate that is based on respect for all religions. JULY 2014 Suffer Pain to Bring Comfort to Humanity 10 The Significance of Ramadan Issues for only 15GBP ISLAM A THREAT OR A SOURCE OF PEACE? CASE STUDY: GERMANY Religious Trends in Germany 24 VOL ISSUE SEVEN Khalifah of the Promised Messiah in Germany 40 or $30 Usd SEPTEMBER 2013 Chimes of Messiah 8 The Beginning of Creation in Scriptures of Different Religions 34 ISLAM - A RELIGION of PEACE & COMPASSION Khalifah of the Promised Messiah as at the Houses of Parliament 46 VOL ISSUE NINE Guests Reflect on the Houses of Parliament Event 62 NOVEMBER 2013 Khalifah of Promised Messiah Sends Letter to Russian President 30 PLUS FREE DELIVERY TO YOUR DOOR Syria - A Religious Heritage 34 SYRIA IN CRISIS Medical Consequences of Nuclear War 46 The World in Need of a Reformer 74 VOL ISSUE ELEVEN endnotes 1. Hazrat Mirza Ghulam Ahmad as, Malfuzat, Vol. 2, pp. 4-5 (English Translation: The Essence of Islam, Vol. 3, pp ). For more information Visit: ReviewofReligions.org/Subscription Call (UK Head office) : +44 (020) Accounts@ReviewofReligions.org

15 High Moral Qualities of the Holy Prophet Muhammad sa His Self-Control He always held himself under complete control. Even when he became a sovereign he always listened to everybody with patience, and if a person treated him with impertinence he bore with him and never attempted any retaliation. In the East, one way of showing respect for a person whom one is addressing is not to address him by his personal name. The Muslims used to address the Holy Prophet sa as: O Messenger of Allah sa, and non-muslims used to address him as Abu l Qasim [sa] (i.e., Qasim s father: Qasim being the name of one of his sons). On one occasion a Jew came to him in Medina and started a discussion with him. In the course of the discussion he repeatedly addressed him as O Muhammad sa, O Muhammad sa. The Prophet sa paid no attention to his form of address and went on patiently expounding the matter under discussion to him. His Companions ra, however, were getting irritated at the discourteous form of address adopted by his interlocutor until one of them, not being able to restrain himself any longer, admonished the Jew not to address the Prophet sa by his personal name but to address him as Abu l Qasim sa. The Jew said that he would address him only by the name which his parents He is right. I was named Muhammad sa at the time of my birth and there is no reason to be upset at his addressing me by that name. Masood T had given him. The Prophet sa smiled and said to his Companions: He is right. I was named Muhammad sa at the time of my birth and there is no reason to be upset at his addressing me by that name. Sometimes people stopped him on the way and engaged him in conversation, explaining their needs and preferring their requests to him. He always stood patiently and let them go on and proceeded only after they had done so. On occasion people when shaking hands with him kept hold of his hand for some time and, though he found this inconvenient and it occasioned a loss of precious time also, he was never the first to withdraw his hand. People went freely to him and laid their troubles and difficulties before him and asked him for help. If he was able to help he never declined to do so. Sometimes he was pestered with requests and they were unreasonably pressed but he went on complying with them as far as he was able. On occasion, after complying with a request, he would admonish the

16 person concerned to have greater trust in God and to avoid asking others for relief. On one occasion a devout Muslim asked him several times for money and each time he complied with his request but in the end said: It is best for a man to put his trust in God and to avoid making requests. The person concerned was a sincere man. Out of regard for the feelings of the Prophet sa, he did not offer to return what he had already received but he declared that in future he would never make a request to anybody under any circumstances. Years later, he was taking part in a battle, mounted on a charger, and in the thick of it when the din and confusion and the clash of arms were at their highest and he was surrounded by his enemies, his whip fell from his hand. A Muslim soldier who was on foot, perceiving his predicament, bent down to pick up the whip for him but the mounted man begged him to desist and jumped from his horse and picked up the whip himself, explaining to the soldier that he had long since promised the Holy Prophet sa that he would never make any request to anybody and that if he had permitted the soldier to pick up the whip for him it would have amounted to his having made an indirect request and would thus have rendered him guilty of breaking his promise to the Holy Prophet sa. [1] endnotes 1. Hazrat Mirza Bashir-Ud-Din Mahmud Ahmad ra, Life of Muhammad sa (Tilford, Surrey: Islam International Publications Ltd., 2013), A solitary voice, raised in Makkah, was, under Divine Command, calling people to the worship of One God and proclaiming that through responding to this call would humankind achieve true dignity, honour, prosperity and happiness both here and Hereafter. That voice was the voice of the Holy Prophet Muhammad sa, the Seal of the Prophets. In this popular biography, Hazrat Mirza Bashir-Ud- Din Mahmud Ahmad ra outlines the life of the most influential man in history in an easy-to-digest manner. Read online here: Purchase book here:

17 Apartheid of Ahmadis in Pakistan A Lecture by Mujeeb ur Rahman, Advocate Harvard Law School Cambridge, Massachusetts, USA (part 2 of 2) Ahmadi Muslims have been persecuted for years under the rule of the Pakistani government, their rights have been usurped and they are disrespected for their beliefs. This is occurring in nation built on religious freedom and tolerance that has now become a place of social, political and religious turmoil. Asianet-Pakistan Shutterstock.com For years, Ahmadi Muslims have been treated as second-class citizens in Pakistan. Pakistani advocate Mujeeb ur Rahman explores the legal background. The Review of Religions is pleased to present below the second part in a two-part series featuring a discussion on the legal status of Ahmadi Muslims in Pakistan by the advocate and lawyer, Mr. Mujeeb ur Rahman, at Harvard Law School. The event was co-sponsored by the Harvard Human Rights Program, Harvard Human Rights Law Journal, Harvard Law School Advocates for Human Rights, Harvard South Asian Law Students Association, and Ahmadiyya Muslim Lawyers Association USA, and moderated by Amjad Mahmood Khan, Esq. This second part of the series features a Q&A session which followed the lecture published in our December 2015 issue. This second part of the series starts with the discussion on the Second Amendment which was passed and declared Ahmadis as non-muslims. It also features a Q&A session which followed the lecture published in our December 2015 issue. Alright, for the purposes of constitution and law, I am a non-muslim, so what? I will lose some of my political rights. But I continue to be what I am with my faith. If I am reckoned as a Muslim with the Lord in Heaven, let the constitution deny me. After the Second Amendment was passed and Ahmadis were declared to be non-muslim, the community took it in their stride. We said, Alright, for the purposes of constitution and law, I am a non-muslim, so what? I will lose some of my political rights. But I continue to be what I am with my faith. If I am reckoned as a Muslim with the Lord in Heaven, let the constitution deny me. So we did not challenge it in court for whatever reason. But the clerics did not sit quiet. They said, We have declared them non-muslim and yet they pray as they did, they fast as they did and they read the Qur an as they did, so what s the point? So there was a spate of litigation in the Province of Punjab and I had the honour to argue the cases: where cases were filed that Ahmadi mosques february 2016 The Review of Religions 33

18 apartheid of ahmadis in pakistan Pakistani President Muhammad Zia-ul-Haq, who established Ordinance XX which declared Ahmadis to be non-muslims, meets with U.S. President Ronald Reagan in the Oval Office in (Accessed via Wiki Commons). should be demolished, that they should be restrained from building minarets in their mosques, that they should be restrained from building domes on their mosques, that they should be restrained from calling Durud (blessings) on the Holy Prophet sa, that they should be restrained from calling Azan, the call to prayer, that they should be restrained from doing prostrations in Salat (prayer) i.e., every part of religious practice was called into question; So there were many cases. 35 cases were brought in the Lahore High Court. One case decided was that of Abdur Rahman Mubashar Ahmad (and Professor Asad Ahmad sitting in front of me would know that case and he has studied many other cases, though he has his own sociological angle). In that case, we had a compelling argument that the 1974 amendment was violative of fundamental rights. But the counsel on the other side said: Yes our constitution is the law, but Islamic law is also a body of law, and in Pakistan we are going to enforce Islamic law. So under the Islamic law, the mosques belonging to the Ahmadiyya community need to be erased. He tried to rely on some historic event of Masjide-Zarar having been demolished during the lifetime of the Holy Prophet sa and certain Qur anic verses. So I was called in to argue the religious side of that case. I argued it for about 14 days, I think. That case yielded a masterpiece judgement by Justices Aftab Hussain and Samdani; they said Ahmadis are non- Muslim under the constitution, but they are non-muslims of a special kind because they believe in the Qur an, they believe in Hadith, they believe in Salat and all their practices are those of Hanafi Muslims, so we cannot stop them. They have been doing it for the last 100 years, and these particular practices, which have been banned now under ordinance XX of Zia ul-haq, each one of them was protected and sanctified for Ahmadis and the judge used those words. They said it has been argued before us that Azan and Salat and such things, are Sha aer of Islam (Sha aer means the symbols of Islam), and the judge said that they are as much the symbols of the Ahmadiyya faith, and it will be against their fundamental rights to deny them that. So that judgement ran about 120 pages. The clerics dare not take that case to the Supreme Court because it was a compelling case. So as a result of Abdul Rahman Mubashar Ahmad, for a while there was some peace again. But the clerics waited, and they got an ally in the martial law administrator, Zia-ul-Haq. When he came, I remember I remember Zia-ul-Haq s first comments, that phrase is in my ears even now. On his first television broadcast, he said in Urdu: Don t give up your faith and don t touch other men s faith. So very neutral. Within a matter of two years, when he was gasping for the legitimacy of his political rule, he brought in this ordinance XX. Zia-ul-Haq s first comments, that phrase is in my ears even now. On his first television broadcast, he said in Urdu: Don t give up your faith and don t touch other men s faith. So very neutral. Within a matter of two years, when he was gasping for the legitimacy of his political rule, he brought in this ordinance XX. The second section of the ordinance XX says: notwithstanding any judgement of the court, or any other law for the time being enforced, this ordinance shall have effect. This ordinance was meant to destroy what I had gained by 34 The Review of Religions february 2016 february 2016 The Review of Religions 35

19 apartheid of ahmadis in pakistan Not only Ahmadi Muslims who are persecuted in Pakistan; it is members of other minority groups are outcast by religious extremists and a government that rules with an iron fist against smaller communities. Asianet-Pakistan Shutterstock.com Though the National Assembly declared me to be non- Muslim, it could not make me a non-muslim, because the amendment does not stop me from praying or calling myself a Muslim. They went to a court and went to parliament, but they failed. So they came through the martial law administration. So the martial law said, Alright, you will not do this because you pose as a Muslim. the judgement of a court. So, the clerics had a victory in the Assembly, declared me non-muslim, but they could not make me a non-muslim. I call it legal fiction; some people have called it a paradox of identity. But I call it a legal fiction, and as lawyers I ask you, how far can you take a legal fiction? Legal fiction is saying that a man is a woman and a woman is a man; therefore, can I expect a man to deliver a baby? This matter has also been referred to in a different way by the Supreme Court of South Africa by a Jewish judge. In any event, they failed to make me a non-muslim, so they wanted to make me a non-muslim through a court of law. Though the National Assembly declared me to be non-muslim, it could not make me a non-muslim, because the amendment does not stop me from praying or calling myself a Muslim. They went to a court and went to parliament, but they failed. So they came through the martial law administration. So the martial law said, Alright, you will not do this because you pose as a Muslim. Now, how does one pose as a Muslim? Subsequently, the Zaheeruddin case came up, and after that, there were a series of comments on the appropriateness of the ruling. If I was to summarise them, the first comment was, I think, by Justice Retired Duraab Patel of the Supreme Court of Pakistan. He said the judgement was flawed because it was against the Supreme Court s own case law. It had not considered the earlier case of Jivindranaat Kishore, a judgement by five judges. The five judges in Zaheeruddin could not overrule the earlier judgement of five judges. But that judgement was cited in court (I cited that judgement). Justice Fakhruddin Ibrahim, who was our lead counsel, also cited it. And yet it was not even discussed. The judges could have said we do not agree with that judgement; it needs to be overturned, but they did not even mention it. So Patel said that Zaheeruddin was bad because it has ignored the Supreme Court s earlier ruling. The judgement was also bad on account of another case decided in the Supreme Court by five judges, which is known as Haqim Khan. In Haqim Khan s case, one of the judges was also a judge sitting in the Zaheeruddin case, and in the prior case he said that Islamic law does not prevail over the constitution, and in the Zaheeruddin case, he said that Islamic law does prevail over the constitution. So, what do we consider his opinion [to be]? He signed the majority opinion. There was a Supreme Court lawyer in Pakistan, Misayadree Chaudhry, who said the ratio or nature of the division of opinion in Zaheeruddin is not clear. In this particular issue, two judges said that the Islamic provisions prevail and two judges said that the Islamic provision did not prevail, one judge who was in the earlier case. The division was two and two, which did not make a majority. There was also a comment by Karen Parker, a human rights activist in San Francisco, who said: It s a virtual diatribe against the Ahmadiyya belief. Then there was a comment in the School of Oriental and African Studies in the U.K. by Martin Lau, who criticised the judgement and pointed out its legal flaws. I also wrote a short book about the judgment called Error at the Apex. Today, we are confronted with sociological and anthropological comments on the judgement. I still need to examine them and will not discuss them here in detail. But they try to maintain that there is some legitimacy about defining the appropriateness of Muslim-ness or a foreignness within. If there is a foreignness within your body, you need to throw it out; so, as the argument goes, Ahmadis are a foreign element within the Muslim body and must be thrown out. Now, we will have to examine the validity of this argument. There was another argument that this judgement, which all lawyers say was seriously flawed, was in the best of liberal traditions of Anglo-Saxon law. 36 The Review of Religions february 2016 february 2016 The Review of Religions 37

20 apartheid of ahmadis in pakistan Pervez Musharraf passed the executive order which took away the most basic right of a citizen to vote. This bold move by the government aims to segregate the Ahmadi Muslims from the rest of Pakistan so that they have no chance of integration and live separate lives with none of the same rights as ordinary citizens. (Accessed via Wiki Commons) How? Because Ahmadis have a conflict of identity; their ontic identity is different from their legal identity. I may not have followed this argument thoroughly, but as I understand it, the court has to negotiate and give effect to one s legal identity, not one s ontic (actual) identity. But my ontic identity is my real identity; the legal identity has been forced upon me, it has been planted on me, I have been tagged with that legal identity and when I challenge that legal identity you say, But your legal identity and your ontic identity are different? Anyway, these are the few legal questions which I wanted to place before you in my talk, but let me stop here. I will be happy to take any questions if you have them. Thank you very much. [Applause]. Question: I am Raj Guppal, I teach at MIT University and direct the Human Rights programme there. So given all the very enormous obstacles that you have laid out for the Ahmadis, what do you see as the next strategy? What is the path forward in terms of options for changing the system or rules, both within the country and also I was wondering as part of the strategy of response, whether you can speculate about the relationship between the Ahmadiyya community s struggles for justice and other communities that might be facing similar sorts of issues; whether there have been alliances where there are mutual interests, those sorts of things, whether it s part of a broader constitutional rebuilding movement in some way? Answer: I think it is. In Pakistan, the Christian community is an organised community, as are the Ahmadiyya community. The Pakistan Human Rights Commission is a secular voice, and there are certain other individuals who keep on raising their voices. For instance, Sherry Rahman (former Ambassador to the U.S.) proposed a bill in the Assembly to amend some of the laws, and then the bill had to be taken away on account of outside pressure. She only proposed certain amendments in the blasphemy law, some procedural amendments. She said leave the law where it is, but at least make it more reasonable so that everybody does not go to court or the police station. But even that amendment could not be possible. Then, as a part of the strategy which was being very effectively pursued by the Ahmadiyya community, I know of the effort made by the Ahmadiyya community, but I also know that the Christian community had also been making good efforts, and at some points we also coordinated with one another. As a result of that, enough pressure was built by America and the European Union, as a result of which, Benazir Bhutto and Nawaz Sharif both had been talking of amending the laws. After all that pressure, Pervez Musharraf The biggest harm, talking in political terms, is that I (and my fellow Ahmadis) have been disenfranchised. I have no right to vote. I cannot vote as an Ahmadi Muslim. To start with, in Pakistan s Constitution, we did not have separate Muslim and non- Muslim lists, there was one list; citizenship is indivisible Muslim, non-muslim; they are all citizens and the voting right is the citizen s right. did in fact amend that law. Only a part of it; he first wanted to amend the blasphemy law; there he did not succeed because he was also making some kind of coalition with the fundamentalist Muslim clergy s political parties, but he did amend part of the electoral process. The biggest harm, talking in political terms, is that I (and my fellow Ahmadis) have been disenfranchised. I have no right to vote. I cannot vote as an Ahmadi Muslim. To start with, in Pakistan s 38 The Review of Religions february 2016 february 2016 The Review of Religions 39

21 apartheid of ahmadis in pakistan I want the international voice raised; I want the human conscience around the world to be awakened. We will lobby and work with many political actors to see that if the procedures are being amended. Maybe something can be done now, because we are experiencing a very strange kind of drama outside the Pakistan National Assembly Constitution, we did not have separate Muslim and non-muslim lists, there was one list; citizenship is indivisible Muslim, non-muslim; they are all citizens and the voting right is the citizen s right. So, Pervez Musharraf passed what is known as executive order 7 (2002). It said that henceforth there will not be a separate list, there will be a joint electoral list, so we had some relief after all. Why are elections so important? Because, if the minority community and the majority community do not interact, it works against the solidarity of the nation; it disintegrates. When the minority and majority community interact, then it helps integration of the society and the nation at large. So, it was a welcome move because a member who wants to fight or contest in an election, will necessarily go to Muslims, Christians, Ahmadis, and Hindus. Hence, there will be interaction and then the candidate will also feel a responsibility to protect the minority s rights in the Assembly. So Musharraf passed that, but then within a matter of weeks, Pervez Musharraf took that order back, and executive order number 15 of 2002 was passed. Now that presidential order 15, which was passed in 2007 governs, the elections of 2008 and 2013 are being conducted under the same executive order 15 of There was an Assembly who could have amended the order, but they did not. And the same law is being followed, and now there is a talk of amending the electoral procedures. I want the international voice raised; I want the human conscience around the world to be awakened. We will lobby and work with many political actors to see that if the procedures are being amended. Maybe something can be done now, because we are experiencing a very strange kind of drama outside the Pakistan National Assembly; one Tahirul-Qadri from Canada and one Imran Khan, a cricketer from Pakistan and a man with great credibility it seems, are both sitting down there and they want electoral reforms. So let us hope that these people see some reason when the electoral reforms come. So Mr. Raj Guppal, we do interact, but as far as I am concerned, I live in hope. As far as the Ahmadiyya community, in their 100-year history, they have never adopted violent means and they will not go on street demonstrations. Their fight is a legal fight, and it is so both in the minds and hearts of the people not only in Pakistan but across the globe. That is our strategy. Yes, I am happy to see you, Beena Sarwar. Beena is one of the voices of sanity that we often hear. Question: I am Beena Sarwar. Thank you so much, and I am honoured to meet you and to hear you speak. You gave a fantastic talk, and there is so much in there I wish we could have had a couple of hours here. Two specific cases I want to ask you about; one case is about that lecturer, that English lecturer, Junaid, I think his name is, who was a Fulbright scholar and he was at Bahauddin Zakariya University in Multan. The Jamaat-e-Islami concocted a case against him, for which our friend Rashid Rahman was killed, the lawyer who took up that case. I want to ask what is happening with that case, if anything, and secondly, I want to ask you that one thing that really hurts us all as citizens of Pakistan who are Muslims we are real Muslims as opposed to you fake Muslims, so when we go to get a passport we have to state what our religion is. If you write Muslim over there (I cannot write atheist or non-practising, you have to write a religion) I have to sign that declaration that declares Mirza Ghulam Ahmad [as] to be an imposter and I know of people who have actually crossed that out and then signed it as a symbolic gesture. But not everybody can do that, and has that been challenged at all? That particular case? Answer: The passport issue has been challenged at the administrative level and there have been changes time and again, sometimes when there is pressure from these countries, that pro forma is withdrawn and a new pro forma is made. But as it is now, we are not required to sign a pro forma ourselves. Now the procedure is different, the signature is obtained, now everything is online. When I apply for a passport, I 40 The Review of Religions february 2016 february 2016 The Review of Religions 41

22 apartheid of ahmadis in pakistan Ahmadi Muslims must declare on their passports if they associate with the Community and then are told they cannot call themselves Muslim if they wish to be a Pakistani citizen and obtain a passport. Therefore, the government has targeted the Ahmadiyya Community in particular and used every method to exile them from Pakistan. Xubayr Mayo Shutterstock.com go to the passport office. He asks questions and fills the form and it is on the computer. So if he asks me whether I am a Muslim or not, then I have to sign that which he prints. He prints it out; I have to sign it, if I say I am a Muslim. If I say I am an Ahmadi, it is very difficult for me to say I am not a Muslim. So what I do is, I say I am an Ahmadi, so he scores it out. There are cases to my knowledge where Ahmadis have gotten passports with Muslims written on their passport. I do not have my passport in my pocket. In my passport, there is the endorsement Ahmadi because I have declared my faith to be Ahmadi. But there are many Ahmadis whose passports I have seen and they are very unhappy about the designation. But there are obstacles, and I keep on going to the passport office and NADRA [Pakistan s National Database and Registration Authority] because by default everybody is not that literate. By default, looking at my name Mujeeb ur Rahman, the man filling the form will think, looks like a Muslim, he scores it out and if I am illiterate, I let it go by default. But it is difficult for an Ahmadi to get a passport as a Muslim. For an Ahmadi to get a passport as a Muslim and to sign that declaration is worse than death. So, he would never sign it. That is a genuine difficulty. The other question that you asked was about Rashid Rahman s case. The problem is, at one of these lectures I think at Columbia Law or somewhere I am going to touch on the law of blasphemy in Pakistan and its validity under law, constitution and Islamic jurisprudence. The law of blasphemy in Islam is absolutely not based on Qur an and Sunnah, and is absolutely un-islamic. I could talk for hours on this subject and if necessary have that discussion with Allama Tahir ul-qadri. It is not an Islamic provision, but nevertheless the blasphemy law is there. So, the gentleman was killed and after that it was difficult to get lawyers for prosecuting the assailants. So, the issue was raised for quite some time, and thereafter I think it went quiet, I have not heard anything further. Question: I am just wondering about the case of the young man who was in prison for blasphemy. Answer: The person who was going to defend him has been killed. I know that the Human Rights Commission of Pakistan is working on it, and somebody will defend him. Pakistan is not still that barren, somebody will come to defend him. Question: I am Ken Berkowitz, Chief of Police, Canton, Massachusetts. I just want to thank you for your comments, they are very enlightening. A couple of things; just sitting here as an American, as a police chief, it s kind of inconceivable that the When I apply for a passport, I go to the passport office. He asks questions and fills the form and it is on the computer. So if he asks me whether I am a Muslim or not, then I have to sign that which he prints. He prints it out; I have to sign it, if I say I am a Muslim. If I say I am an Ahmadi, it is very difficult for me to say I am not a Muslim. So what I do is, I say I am an Ahmadi, so he scores it out. police officers, as Amjad was saying before, were complicit with some of the torture and of some of the discriminatory practices against the Ahmadis over there. But do you think that the totalitarianism philosophy that s being implemented over there empowers or even plants seeds for militancy? Answer: Empowers militancy you said? Yes. You see my view is that the militancy in Pakistan has increased over time 42 The Review of Religions february 2016 february 2016 The Review of Religions 43

23 apartheid of ahmadis in pakistan Protests are held by ordinary citizens because of the increasing tension in Pakistan as well as the rising threat of terrorist attacks which has de-stabilised the nation and is destroying peace. Asianet-Pakistan Shutterstock.com The Pakistan State, as such, does not acknowledge that terrorism is their state policy, but in Pakistan state, now I am saying it with quite a bit reservation and I would say it with all possible due care and caution, that our Pakistan political government also does not have the political will to challenge terrorist organisational attacks. because of some of the legal and statutory provisions. To start with, if I say that I was maybe talking of my own case, but I am now absolutely, dispassionately, independently saying this: that the Second Amendment declaring Ahmadis non-muslim started a process of fragmentation of society. It was feared at that time that after Ahmadis it would be the turn of the Shias. So this bifurcation and fragmentation of society took place. Society was fractured, and the religious influence started coming in more and more. Because it was a religious influence that brought that amendment, and the Taliban and the terrorist organisations have their presence within Pakistan also amongst some Pakistan religious political parties, that fact cannot be denied. The Pakistan State, as such, does not acknowledge that terrorism is their state policy, but in Pakistan state, now I am saying it with quite a bit reservation and I would say it with all possible due care and caution, that our Pakistan political government also does not have the political will to challenge terrorist organisational attacks. Now the absence of that political will could be due to multiple reasons: number one; they may have a mental affinity with those people who are terrorists or fundamental[ist] organisations, or they think that if they take some action against them there will be a backlash, and that backlash will affect their government, so there is no political will. I am not in a position to say anything positive but sometimes we, sitting outside, I mean the ordinary citizens, we feel that there is a difference of opinion amongst our establishment and our political government as to how to deal with fundamentalist attacks. Question: My name is Mauroof Sayed, and I am a graduate student here at Harvard and my question is more historical; you said that Pakistan was established on democratic principles and later on certain elements, certainly Jamaat-e-Islami, came to Pakistan and established its will and had various nefarious political alliances, but if you look and correct me if I am wrong but the establishment of Pakistan was also a move away from one person-one vote. So having this electoral division where non-minorities had special seats in Parliament, was that a slippery slope that started right from the beginning and led to this situation where, certainly, Ahmadi Muslims are completely disenfranchised? Also, was it right from the beginning and a sort of slippery slope that led to it? Answer: That is a very important question and many people do not really give it serious thought. The point that Pakistan was envisioned as a secular state or a democratic state cannot be denied. This also cannot be denied that the Pakistan Constitution is the Federal Constitution Republic and in all its appearances it is structured as a democratic constitution. But, the other thing that you mentioned is that in that constitution there were reservations for the minority seats, when Ahmadis had not been declared as a minority. However, there were other minorities Christians, Hindus, Parsis and Sikhs, so there were reserved seats for them. I think that was a part of the colonial legacy and that also has its own wisdom according to the need of the time. Because this representation in India during the colonial period was on account of the clash of economic and political interests between Muslims and non-muslims, that in order to protect the minorities now this is very important and I have a thesis of my own and I have talked about it at length also that the reservation for minority seats is in the ultimate analysis a process of integration. Some minorities that have been left behind by the process of history, in 44 The Review of Religions february 2016 february 2016 The Review of Religions 45

24 The Pakistani diaspora has reached its climax with many fleeing the land and moving abroad to the West and other parts of the world. The map highlights the areas that Pakistani citizens are now living because of increased tension, corruption, violence and mistreatment in their homeland. (Accessed via Wiki Commons) India they called them the untouchables, they call them Dalit, they call them lower caste; in Pakistan we do not have low caste, but we have the Christian community, which was left behind by the accidents of history. If they competed in the general elections, because of the overwhelming majority of Muslims, no Christian would be elected, no Hindu would be elected, so they would have no voice. So the separate seats were designed to give them a voice, so that they were part of a phased process of integration. Ultimately, it has turned out to be a process of disintegration, unfortunate as it is. Question: Hello, my name is Shanta Bahaan, I attended here at Harvard a few years ago and I am actually a part of the Christian community in Pakistan, as is much of my family and so I appreciated your actually addressing that issue. I was not aware that Christians and Ahmadis had actually been working together to advocate, I think if it were possible to have more of the minority communities working together, there might be a greater voice. I know travelling toward the Khyber Pakhtunkhwa, I have seen some Sikh communities there as well, so there are other minorities and I am just wondering what work is being done to bring all of them together so that they can have a collective voice? I say this also because Christian communities (my family is actually from a slightly more privileged community), are relegated and are safer in some areas that are, I don t want to call them slum areas, but they are areas that are not quite so nice, they tend to be safer in those areas then they are in some of the wealthier districts. So I m just wondering, what can we do to bring a collective community of minorities to work together to advocate for more freedom? Answer: I think given the circumstances in Pakistan, Ahmadis and Christians and other communities, they interact, they help one another, but they are not seen acting together. That is what raises your question; that they should be more visibly together. In terms of logistics and in terms of ideas, in terms of work, they do interact and cooperate with one another. But in Pakistani society, sometimes it can be counterproductive. When some Muslims work with Christians, Christians can be said to be working with Ahmadis who are not loyal Pakistanis. Yet, Christians are as much loyal as any other persons. We had that Squadron leader, Cecil Chaudhry, in the Pakistani Air Force; Charles Amjad Ali, the Bishop of Lahore and I, we have been interacting, meeting in the American Embassy, the German Embassy and some other European Embassies, so we have been working together. Let me just again thank you so much for joining us today, thank you everyone, it s great to see such a wonderful turnout. Applause Thank you so much again, you have done me a great honour. I am privileged to be at Harvard Law School, one of the most prestigious law schools in the world. If I may say so, many world leaders, judges of the U.S. Supreme Court and U.S. presidents, came from here. So Harvard carries a great name and for a humble man like me to be in Harvard, speaking to this galaxy of students and academia, it has been a great pleasure. Thank you all for giving me such a patient hearing. Applause About the Author: Mr. Mujeeb ur Rahman is a lawyer and has practiced as an advocate of the Supreme Court of Pakistan for more than 50 years. As a human rights activist, he has worked for the religious freedom of Ahmadis and has defended them in hundreds of cases, including two landmark cases in the Pakistan Supreme Court and the Federal Shariat Court, which have been published in law journals. As the author of several books, Mr. Rahman recently undertook a tour and delivered lectures at five Ivy League universities in the U.S. Islamic law and jurisprudence, with particular focus on blasphemy and apostasy are subjects of his special interest, and he is currently writing a book on these subjects. 46 The Review of Religions february 2016 february 2016 The Review of Religions 47

25 In recent times vested interests have launched a crusade against Islam. Islam is labelled as a religion of terror, backwardness and suppression. Based on Quranic teachings, the author of this book goes about disproving these notions and professes that Islam provides practical solutions to current issues; and argues that: (1) Swords can win territories but not hearts, forces can bend heads but not minds; (2) The role of women is not of concubines in harems nor a society imprisoned in the four wall of their houses; (3) Richer nations provide aid with strings attached and yet the flow of wealth continues to be in the direction of the rich while the poorer sink deeper in the red; (4) Religion does not need to be the predominant legislative authority in the political affairs of the state; (5) Irrespective of the thawing of the cold war, the issue of war and peace does not only hang by the thread of superpower relationship. (6) Without God there can be no peace. It also contains comprehensive discussion on interest; financial aid; international relations; and the role of Israel, America and the United Kingdom in a new world order. The message of this book is timeless and chalks a blue print for the future prospects for peace. Read online: Purchase print copy:

26 The Economic System of Islam by Hazrat Mirza Bashir-Ud-Din Mahmud Ahmad ra Mirza Bashir-ud-Din U Mahmud Ahmad ra *The photos used in this article were not used in the original publication, but have been added to our serialisation by The Review of Religions to help illustrate the subject matter. The Review of Religions takes full responsibility for any errors in depiction.* We continue with the serialisation of the epic lecture delivered by the Second Worldwide Head of the Ahmadiyya Muslim Community, Hazrat Mirza Bashir-Ud-Din Mahmud Ahmad ra, later published as a book titled, The Economic System of Islam. In this seventh part of the series, the difference between the economic system of Islam and that of Communism and the major flaw in the Communist model are discussed. To read the first six parts, visit our website: Among the world s religions, Islam is the most detailed, encompassing a comprehensive and complete law. It has a clear teaching on the devotion and worship due to God, a clear teaching in regard to the economic aspect of man s life, his political activities, moral and ethical questions, social relationships dealing with employment, education, family life and business dealings, the law of inheritance, international affairs, judiciary precepts and procedures and a host [Islam] has a clear teaching on the devotion and worship due to God, a clear teaching in regard to the economic aspect of man s life, his political activities, moral and ethical questions, social relationships dealing with employment, education, family life and business dealings, the law of inheritance, international affairs, judiciary precepts and procedures and a host of regulations designed to cover every conceivable contingency in human life. of regulations designed to cover every conceivable contingency in human life. Each of these aspects demands a thorough study, which is impossible unless a body of capable men make it the object of their lives. If such persons were stamped out of existence, from whom would the ordinary people learn? What would they learn? And how would Islam spread in the world? february 2016 The Review of Religions 51

27 the economic system of islam not considered work at all it would not permit anyone to spend twelve years in studying and then a lifetime of teaching it to others. Such a person would be imprisoned or deprived of food and lodging, as he is a useless burden on the State. in countries like India, China and Arabia. The truth is that between Islam and the other religions, on one side, and Communism, on the other, there is a fundamental difference in the conception of what constitutes work. Islam gives the most comprehensive and clear guidelines for the economic aspect of society which covers all parts of man s spiritual and material progress. Luciano Mortula Shutterstock.com Tafsir (commentary of the Holy Qur an) is a vast branch of learning in itself that cannot exist independently of competent scholars devoted to its study, involving a thorough grasp of the earlier works and traditions, a command over the language, its usage and grammar, familiarity with the hadith (sayings of the Holy Prophet sa ), and a study of comparative religion, Arab and Jewish history, and the Bible. All this cannot be achieved without a lifelong effort, though, of course, a person might be blessed with this knowledge directly from the divine source. But this is very rare, perhaps once in a century. Others can acquire it only through diligent study based upon righteousness. In the Communist state, such work is The situation is similar with respect to the branch of learning known as hadith. It involves careful study of dozens of works and their expositions, Arabic usage and grammar, and careful scrutiny of the chain of narrators in the case of each hadith. Without a proper study of hadith a life-long activity adequate knowledge of the details of Islamic teaching is impossible. Similarly, in the case of the branches of learning known as fiqah (religious knowledge), qada (jurisprudence), history, tasawwuf (mysticism), and teachings of Islam in social and economic activities. All these are branches of study that cannot be ignored without turning Islam into a dead letter, and no Muslim worth the name could ever be reconciled to such a state of affairs. But there is no place for such scholars or their students under Communism. The state would consider them unproductive and grant them no allowances. People themselves would have no means for supporting them through voluntary private donations as is the experience Our view is that a machine operator, a person propagating or teaching religion, and a recipient of religious education are all engaged in useful work. Communism, however, accords this status only to a machine operator, while those teaching or learning religion are regarded as parasites. To teach the alphabet is useful work according to the Communist view but to teach the profound truth There is none لا ا إ ل ها اإ ل ااالل هاا م م دااا رس ول ااالل ه ا ا worthy of worship but Allah and Muhammad is His Messenger is a waste of time and energy. Thus, while we are in accord with Communism that only useful workers may have their labour rewarded, we cannot accept at all that no work is to be considered useful unless the Communists so certify. In the estimation of Communists, to work for the betterment of one s spiritual life is no work at all; to teach or learn the Holy Qur an, hadith, fiqah, tafsir, tasawwuf, and to teach morality is no work. In the eyes Communism does not credit students or scholars as having much benefit in a Communist society and it focuses on manual labour as the most important work that man can do. This means that funding would not be allocated for the growth of intellectual pursuits which could give deeper meaning to life. Attila JANDI Shutterstock.com of a Muslim, on the other hand, these things are far more precious than life itself. To ensure proper study of religion and that adequate effort is made for its propagation, thousands of scholars are needed in a country like Soviet Russia, with its Muslim population of 30 million. But Communist Russia would only look upon them as shirkers, idlers and worthless people, who are a burden on society and need to be quickly eliminated. These two views stand poles apart; it is impossible to reconcile them. Undoubtedly, some do claim to serve religion, but they are impostors, who do 52 The Review of Religions february 2016 february 2016 The Review of Religions 53

28 the economic system of islam not practise what they claim. But a person who really and truly serves religion at the cost of personal comfort and gain deserves to be recognised as a true leader; he holds a position similar to that of the soul in relation to the body; he is our greatest benefactor. To the Communist, however, such persons are only despicable scamps or idlers, and traitors to the nation, who should be imprisoned or driven out of the country. There is someone who, in our estimation, stands so high that the mightiest rulers of this earth carry less weight and value in our eyes than the dust on his feet. It is the deepest and fondest desire of our hearts to sacrifice our lives for him. He is Muhammad sa, the greatest benefactor of mankind, who illuminated the human soul with Divine Light. But according to the Communist way of thinking, he would be considered (God forbid) as a burden upon his people, as were all the chosen ones of God before him: Jesus as, Moses as, Abraham as, Krishna as, Ramchandra as, Buddha as, Zoroaster as, Guru Nanak rh and Confucius as. The Soviet regime would, God forbid, send all such persons into workshops to make shoes or clothing for farm and factory workers or assign them the task of cutting other people s hair. Failing that, they would be deprived of food since according to them they are parasites and a burden on the national economy. Communism does, however, recognise the work of painters and sculptors as creative artists, but considers work done to uplift people s souls or morals as utterly useless. As we all know, man does not live by bread alone, and food by itself cannot give him the peace of mind. The world is full of people who, if prevented from praying to God, would have no peace, no matter what luxuries of life were placed at their disposal. It is indeed odd that Communism recognises it as work when labourers spend a few hours in factories, but then go out to dissipate themselves in drink, cinema or dance-halls. Photography and music, too, are considered useful pursuits, but moral improvement and purification of the soul constitute no work at all. Some time ago, Marshal Malinovsky was asked about his sons interests. He responded laughing, They are interested in photography, music and keeping rabbits. A child of fifteen, in other words, who spent his time in photography and music or in scampering after pet rabbits deserves to be fed and taken care of by Communism. But the Holy Prophet Muhammad sa, Jesus Christ as, Moses as, Krishna as, Buddha as, Zoroaster as and Guru Nanak rh (God forbid) are considered as parasites and dangers to society. They are not worthy of being called workers. History provides no example that matches the selfless, ceaseless labour of love undertaken by these great moral benefactors of mankind. But for their toil and effort, humanity would have lacked social cohesion, which depends on the sense of moral obligations that developed only after colossal sacrifices on the part of these great teachers, who worked and suffered for the human cause day and night. Yet Communism condemns them as worthless people and places them far lower in the scale than drunkards and debauchers who work in factories for hardly eight hours a day, then give themselves up to all sorts of low and vulgar pursuits. In short, there is no place for these great and noble souls in the Communist system. I cannot speak for others, but I do know that in a state that provides no place for the Holy Prophet Muhammad sa, there can be none for me. We can regard as ours only that country or regime that accords Communist rulers see great leaders and benefactors of mankind such as the Prophet Muhammad sa as possessing no more value than factory and farm workers even though he has singlehandedly helped the less fortunate, promoted peace and eradicated injustice. (Accessed via Wiki Commons) to the Holy Prophet Muhammad sa a place of ultimate honour. A country closed to him must be a country closed to every true Muslim. Communism might cover up this stark reality from religious believers to win their sympathy and allegiance, 54 The Review of Religions february 2016 february 2016 The Review of Religions 55

29 the economic system of islam Workers in a Communist society have no chance of succeeding individually and their life is spent working for the greater good of society with very little incentive for individual progress. This eventually leads to frustration and anger among workers which results in sanctions and propaganda from the government to keep people in line. Everett Historical Shutterstock.com but it can never attract them if the truth is told. Communists are prone to assert that they do not oppose any religion. The Communists might declare that they do not oppose religion, but in reality that is not the case. Their oral pronouncements are therefore no more than lies. Regarding this point, it may be mentioned that Russia obstructs religious education on the grounds that parents have no right to impart religious knowledge to their children and thereby influence their leanings. Communists argue that it would be cruel to allow parents to influence their children, as they lack judgement to freely decide for themselves. Children must be allowed to choose for themselves about religion upon reaching adulthood. On the surface it seems to be a fair and reasonable demand, but in reality it is cruel and terrifying. All religions seek to propagate a positive message the existence of God whereas nonbelievers deny it. Those with a positive message have the responsibility to spread it; nonbelievers need do nothing. Thus, the Communist position is not one of equality, but is deceptive and unjust. It can be likened to a situation where a man is barred from telling his child that he is the father, but is then given assurance that no one else would be allowed to deny his fatherhood. If a child is not taught the alphabet or history, he is bound to remain ignorant, similarly for religious education. As stated earlier, religion has a positive message to impart, but nonbelievers are just deniers. By not allowing religious education, the deniers are the ones who achieve their goal. Thus, while Communism claims to be impartial on religion, it is only committing treachery; this is not impartiality or equality in treatment, but fraud and deception. The Holy Qur an plainly proclaims Teach man what he did not know. As soon as you have ruled out the possibility of teaching, you put those so deprived at a disadvantage, and place them in a position of the pre-islamic days of ignorance, and prevent Muslims from carrying out their duty. There are some other points that arise in this connection, but as I am not addressing aspects of Communism that are not related to economics, I shall not go into them here. Apart from the harm flowing from its opposition to religion, Communism is defective when judged on the basis of reason and common sense as well. It is not in human power to establish complete equality for all, covering all aspects of life. Happiness does not depend on money alone, nor do contentment, solace and peace of mind spring only from the satisfaction of material wants. Besides, given the same standards of living, the amount of pleasure derived must differ greatly from individual to individual. Given the same quality of meal, some people will eat it with greater relish than others at the same table. The sense of taste, smell, eyesight, or general health varies among people. Intellectual and physical capabilities are a great source of self-confidence and consequent It is not in human power to establish complete equality for all, covering all aspects of life. Happiness does not depend on money alone, nor do contentment, solace and peace of mind spring only from the satisfaction of material wants. Besides, given the same standards of living, the amount of pleasure derived must differ greatly from individual to individual. happiness, but no state action can make these factors equal for everyone. Our near and dear ones are a great source of happiness, but no regime can guarantee that wives, children, parents or friends of each individual would live equally as long. The presence of children around the hearth satisfies the deepest needs of human nature, but no one can guarantee that all married couples will have children, or have an equal number of children, or that the children will all live equally long, be equally healthy, or achieve equal success in life. The pangs of separation from a loved one can be a source of great pain. 56 The Review of Religions february 2016 february 2016 The Review of Religions 57

30 the economic system of islam accepting the principle wanted to delay its adoption until after the Czar had been executed. The basic reason for Lenin s tougher stance was that the Czarist government had previously ordered his brother, to whom he was deeply attached, to be hanged in connection with a crime, and Lenin wanted to have his revenge on the Czar. Eveneven Lenin was swayed by his emotions to have his revenge on the Czar for the death of his brother. Everett Historical Shutterstock.com A mother who has lost her only child will not relish a sumptuous meal, whereas a poor mother who holds her child in her lap will enjoy even a simple meal more than a feast. The intensity of emotions in regard to dear ones may be judged from the following incident in Lenin s life. The Russian Communist Party split into two groups at an early stage of its history because of some fundamental differences in viewpoints. The Mensheviks, who were led by Martove, held the view that on gaining political power, the Communist system must abolish capital punishment, but Lenin, who led the Bolsheviks while The suffering of our friends and relatives thus profoundly affects our happiness and no one can take out an insurance against such suffering. It is therefore beyond the power of man to remove or level up inequalities in the countless aspects of human life, and the kind of equality that Communism rants about is little more than a delusion. Abiding happiness comes from the relationship with God alone, because all contingencies are under His control. You may grant food and clothing in equal amounts, but the man who lacks the relationship with God can have no peace. There are countless things whose presence or absence cause dissatisfaction, but it is entirely up to God to grant or withhold them. Join us next month for part 8 of this series, in which communism and its relationship to property rights will be discussed. The official website of the Ahmadiyya Muslim Community worldwide. You can find a huge collection of free online material, including translation and commentary of the Holy Qur an and you can access literature of the Community including the books written by its founder, Hazrat Mirza Ghulam Ahmad as. 58 The Review of Religions february 2016

31 The world is passing through turbulent times. The global economic crisis continues to manifest new and grave dangers at every juncture. The similarities of the current circumstances to the build-up of the Second World War are stark. Events appear to be moving us rapidly towards a Third World War. The consequences of a nuclear war are beyond our imagination. In this book, the historic addresses of Hazrat Mirza Masroor Ahmad aba, Fifth Khalifah of the Promised Messiah and Supreme Head of the worldwide Ahmadiyya Muslim Community, to prominent dignitaries at Capitol Hill, the House of Commons, the European Parliament and other notable locations around the world have been collated. The book also includes the momentous letters sent by His Holiness to the numerous world leaders. Over and over again, His Holiness has reminded all that the only means of averting a global catastrophe is for nations to establish justice as an absolute requirement of their dealings with others. Even if mutual enmity exists, impartiality must be observed at all times, because history has taught us that this alone is the way to eliminate all traces of hatred and to build everlasting peace. Read online at: The English Rendering of the 5 Volume Commentary of the Holy Qur an One of the most comprehensive commentaries of the Holy Qur an ever written. Commentary by Hadhrat Mirza Bashir-Ud-Din Mahmud Ahmad (ra) Read it online at: Or Purchase the print version at: AMA GALLERY UK Purchase the book here:

32 Calendar of Religious Events & Festivals february 2016 Tuesday 2 nd February Faith: Christianity Event: Candlemas The feast of Candlemas commemorates the presentation of Jesus as in the temple. Forty days after the birth of Jesus as, Mary as and Joseph as brought forth their newborn son to be presented to the Lord in the temple, as prescribed by the law of Moses as. The day is considered a day of renewal, hope, and purification. Wednesday 10 th February Faith: Christianity Event: Ash Wednesday Ash Wednesday is the first day of Lent in the Western Christian Calendar, occurring 46 days before Easter. It is the start of the season preparing for the commemoration of the resurrection of Jesus as on Easter Sunday. It derives its name from the practice of placing ashes on the foreheads of the faithful, as a sign of mourning and repentance to God. The ashes are typically gathered from the palms dedicated from the previous year s Palm Sunday. Friday 12 th February Faith: Hinduism Event: Vasant Panchami Vasant Panchami highlights the arrival of spring. This day is dedicated to Saraswati, the Goddess of knowledge, music, arts, science, and technology. Young girls wear bright yellow dresses to signify the brilliance of nature and the vibrancy of life. Monday 15 th February Faith: Buddhism Event: Nirvana Day Nirvana Day, or Parinirvana Day, celebrates when Buddha is said to have achieved complete Nirvana upon the death of his physical body. The importance of this day lies in the belief that since Buddha was enlightened, he was freed from the pain of physical existence. Friends and relations who have died during the previous year are remembered, and there is a focus on Buddhism s positive approach to death and change. Note about references Verse references to the Holy Qur an count Bismillah (In the Name of Allah ) as the first verse of each Chapter. In some non-standard texts, this is not counted. Should the reader refer to such texts, the verse quoted in The Review of Religions will be found a verse earlier, i.e. at one verse less than the number quoted in this journal. For the ease of non-muslim readers, sa or (saw) after the words, Holy Prophet, or the name Muhammad, are used normally in small letters. They stand for Sallallahu alaihi wa sallam meaning peace and blessings of Allah be upon him. Likewise, the letters as or (as) after the name of all other prophets is an abbreviation meaning peace be upon him derived from Alaihis salatu wassalam which are words that a Muslim utters out of respect whenever he or she comes across that name. The abbreviation ra or (ra) stands for Raziallahu Ta ala anhu and is used for Companions of a Prophet, meaning Allah be pleased with him or her (when followed by the relevant Arabic pronoun). Finally, rh or (rh) for Rahemahullahu Ta ala means the Mercy of Allah the Exalted be upon him. In keeping with current universal practice, local transliterations of names of places are preferred to their anglicised versions, e.g. Makkah instead of Mecca, etc. SUBSCRIPTION Subscription Contacts: India - Khursheed Ahmad india@reviewofreligions.org Tel: Tel: Fax: USA - Adnan Ahmed Bhalli usa@reviewofreligions.org Tel: Canada - Muhammad Dawood Khalid canada@reviewofreligions.org Tel: Nigeria - Qasim Oyekola nigeria@reviewofreligions.org Tel: Ghana - Naeem A. Cheema ghana@reviewofreligions.org Tel: UK - Athar Ahmad Bajwa uk@reviewofreligions.org Tel: For all other subscription issues or for general enquiries info@reviewofreligions.org or contact Head Office: Tahir House 22 Deer Park Road, London SW19 3TL

33 The Review of Religions, in print since 1902, is one of the longest-running comparative religious magazines. The objective of the magazine is to present the teachings of Islam, reflecting its rational, harmonious and inspiring nature. It also brings together articles and viewpoints on different religions and seeks to make discussions on religion and religious philosophy accessible to a wider readership. The magazine is devoted to promoting intellectual and lively debate that is based on respect for all prophets and religions. Islam repeatedly stresses the need to seek knowledge and The Review of Religions provides a unique platform for people to acquire, and share knowledge. Yearly subscription is only 15 sterling or $30 for overseas customers. To subscribe, or for more info, visit Follow us on spine february 2016 Are religious parents brainwashing Their children? From the letters of The Blame Game: Is disorder in the wo Islamic Publications, 2016 ISSN No The Critical Issue Our Time vol issue two