From the. Mahmud s Letter From the Land of the Dearest One [Muhammad sa ] 24. The Economic System of Islam. The Institution of Hajj

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1 september vol issue nine From the letters of mahmud ra A HISTORIC JOURNEY TO THE HOUSE OF GOD The Economic System of Islam 10 The Institution of Hajj 20 Mahmud s Letter From the Land of the Dearest One [Muhammad sa ] 24 The Life & Character of the Seal of Prophets sa 52

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 world faiths Sacrifice of the Promised Messiah as from Qadian, India, a city directly east of Damascus. Surely We have given thee Greater love has no man than At all costs I must bear the abundance of good; So pray to this, that a man lay down burdens of all beings. In thy Lord, and offer sacrifice. his life for his friends. that, I do not follow my own Islam, the Holy Qur an, Christianity, The Bible, inclinations. I have made the Ch.108:V.2-3. John, 15:13. vow to save all beings. All beings I must set free. The whole world founder of the review of religions makhzan-e-tasaweer The believer who participates in human life, exposing himself to its torments and suffering, is worth more than the one who distances As long as these beings are in sore suffering, I will not go. From my presence the denizens of hell grow happy. Fie on the of living beings I must rescue from the terrors of birth, of old age, of sickness, of death and rebirth, of all kinds of moral offense, of all states of woe. Buddhism, 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. himself from its suffering. Islam, the Holy Prophet sa, Hadith of Ibn Majah. The meaning of Islam is to stretch forth one s neck for slaughter; that is to say, to place one s soul at the threshold of God with complete willingness. The name Islam is the soul of all law and is the life of all commandments. To stretch forth one s neck for slaughter willingly and cheerfully demands perfect love and devotion, and perfect love calls for perfect understanding. The word Islam indicates that for true sacrifice perfect understanding and perfect love are needed and nothing else. Islam, the Promised Messiah as, The Essence of sickly protection-begging life of that man who shows no favour to one distressed, even though he be a resolute foe! Sacrifices, gifts, austerities do not work for the welfare of him who has no thought for the succour of the distressed. To grant deliverance to these men excels, I consider, the joy of heaven. If many sufferers shall obtain happiness while only I undergo pain, shall I not in truth embrace it? Hinduism, Markandeya Purana, Siksasamuccaya, One man gives freely, yet gains even more; another withholds unduly, but comes to poverty. A generous man will prosper; he who refreshes others will himself be refreshed. Judaism, Mishlei, 11: Islam, p

3 contents september 2015 Vol.110 issue nine 8 Untold Stories 10 The Economic System of Islam Rights of slaves and prisoners of war. Hazrat Mirza Bashir-Ud-Din Mahmud Ahmad ra 20 The Institution of Hajj Hazrat Mirza Ghulam Ahmad as, the Promised Messiah and Imam Mahdi 52 The Life and Character of the Seal of Prophets sa, Vol II Marriage of Hazrat A ishah ra and an exposition of her age at the time, the issue of polygamy and two fabricated incidents. Hazrat Mirza Bashir Ahmad ra Mahmud s Letter From the Land of the Dearest One [Muhammad sa ] Before becoming the 2nd Caliph of the Ahmadiyya Muslim Community, the young Mirza Bashir-Ud-Din Mahmud Ahmad embarked on a historic journey to perform the Hajj. During his stay he penned several letters to the first Caliph of the Ahmadiyya Community relating his fascinating experiences. The Review of Religions has translated these letters and publishes their English rendering for the first time. Swaneh Fale Umar, Vol.1 24 Mirza Bashir-ud-Din Mahmud Ahmad Mirza Bashir-ud-Din Mahmud Ahmad 10 52

4 In recent times vested interests have launched a crusade against Islam. Islam is labelled as a religion of terror, backwardness and suppression. 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 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. CHIEF EDITOR & MANAGER Syed Amer Safir ASSOCIATE EDITORS Nakasha Ahmad, Tariq H. Malik 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 GENDER & EQUALITY Editor: Aliya Lateef Deputy: Meliha Hayat BOOK REVIEWS Editor: Sarah Waseem 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 SUB-EDITORS Munawara Ghauri (Head), Maryam Malik, Nusrat Haq, Mariam Rahman PROOFREADERS Farhana Dar (Head), Hina Rehman, Amina Abbasi, Ayesha 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 Read online: Purchase print copy: WEB TEAM Mubashara Ahmad, Hibba Turrauf 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 [UNTOLD] STORIES Divine Insurance The following incident is narrated by Imam Ataul Mujeeb Rashed, who served as National President and Missionary in Charge in Japan during the years 1975 to Once, a young man from an insurance company came to our mission house in Tokyo. As the two of us sat down, he asked me if I had life insurance. My reply was, Yes, I do. He continued, Then how much is the premium which you have to pay them? I informed him that the insurance which I have taken requires me to pay 10% of whatever I earn, monthly. I continued to tell him that I had also committed 1/10 th of whatever money or property I left behind posthumously to this company, before my inheritance was distributed. His response was, That is very high! That is too high! What company is it and what do they give you in return for this? I answered that this insurance company undertakes to look after me and my family for the next seven generations in return for what I pay. He then said, That is a very good policy, though the premium you have to pay is very high. Tell me, what is the name of this company and where is it located? I told him that it is I informed him that the insurance which I have taken requires me to pay 10% of whatever I earn, monthly. I continued to tell him that I had also committed 1/10 th of whatever money or property I left behind posthumously to this company, before my inheritance was distributed. called Al-Wassiyyat ( The Will ). Its headquarters are in Pakistan, but it is a global scheme and its branches are established throughout the world. This company is very popular and its membership is increasing very rapidly. Not only does it give me life insurance, but also after-life insurance! After listening to all of this his final remarks were, This is, no doubt, a very good offer. Although it has a high premium, yet it is very good. This incident illustrates how even in the eyes of non-muslims, the blessed schemes of the revival of Islam are considered very prudent and beneficial. All praise belongs to Allah Almighty! Fezia Maqsood, London Do you have an Untold Story you wish to share with us? us your unique story at editor@reviewofreligions.org 8 The Review of Religions september 2015 september 2015 The Review of Religions 9

6 The Economic System of Islam by Hazrat Mirza Bashir-Ud-Din Mahmud Ahmad ra ra Mirza Bashir-ud-Din U Mahmud Ahmad *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, later published as a book titled, The Economic System of Islam. In this third part of the series, Hazrat Mirza Bashir-Ud-Din Mahmud Ahmad ra speaks about how the rise of global commerce, including in the USA, was reliant on slavery, and the means of ending the cruel practice. To read the first three parts, visit our website, Measures to End the Institution of Slavery It should be remembered that the basic source of unnatural and iniquitous treatment which existed since time immemorial and which Islam brought to an end was the institution of slavery. It may not be possible for people today to appreciate the intimate link between slavery and the rise of global commerce and economy; indeed, this is the reason that Islam put a stop to the practice of slavery. It may not be possible for people today to appreciate the intimate link between slavery and the rise of global commerce and economy; indeed, this is the reason that Islam put a stop to the practice of slavery. Role Played by Slave Labour in World Economy Before the inception of Islam, in fact, even after its rise, the institution of slavery prevailed over a large part of the world. On examining the history of ancient Rome, Greece, Egypt and Persia, we find that slave labour was used as the instrument of economic progress in all of these countries. Slavery was made possible basically through two channels. One way was when countries at war with neighbouring states captured the citizens of their opponents and turned them into slaves. For example, when the opportunity arose, the Romans would capture the Persians as slaves, or the other way around. Thus, each side would enslave people of the other side, expecting thereby to deal a september 2015 The Review of Religions 11

7 the economic system of islam labour. The slaves were exploited in different ways. They were assigned to work in factories, or ships, or any other work involving heavy manual tasks required for economic development. Similarly, slave labour was used on plantations in order to minimise production costs and to maximise profit. Prohibition of Unjust Forms of Slavery In both of the above-mentioned forms, slavery denied equality in treatment to a cross-section of mankind. Islam categorically prohibited both channels of enslaving people. The Holy Qur an says: Above: First slave auction in 1655 at New Amsterdam, by American illustrator Howard Pyle ( ). America owes a debt of gratitude to the slaves who helped build its economy (accessed via wiki commons). Above right: Charges and net proceed of 118 new slaves, bookkeeping entry (between circa 1754 and 1755) from ledger of the firm of Austin & Laurens, Charleston, South Carolina, recording purchases and sales, and including accounts relating to sale of slaves by the firm. Courtesy of the Beinecke Rare Book & Manuscript Library, Yale University (accessed via Wiki Commons). blow to the opponent s political power. The second way to enslave people was to capture women and children from the backward parts of the world. While the first means of enslaving people was adopted at opportune occasions, the second method became a sustained practice over time. In fact, that approach to slavery continued well into the 18 th century when hordes of West Africans were brought over into the United States. Although Movement of slaves in America between 1790 and Author: Willard Cope Brinton, New York City, Brinton Associates (accessed via Wiki Commons). slavery no longer exists in that country, some million Americans are descendants of people who were brought as slaves. The main motivation behind slavery in advanced countries was to further their economic might through cheap slave [1] Meaning that: It was not lawful for any Prophet before you, nor is it for you, to take prisoners without engaging in a war. If there is a war and that too, religious prisoners can be captured in the battlefield. The condition laid down in this verse [1] 12 The Review of Religions september 2015 september 2015 The Review of Religions 13

8 the economic system of islam does not permit anyone to imprison the civilian population of any country where war has not been declared. Nor does it permit enslaving any citizen of the opponent who has not been part of the attacking force. The imprisonment of those who actively engage in combat is allowed because they would otherwise [1] go back to join forces in attack. Then Allah says in these verses that: You desire the frail goods of this world meaning: O Muslims, :::1:: do you desire to behave like other nations : :::2::: and enslave their people to augment your power nay, Allah does not want you to follow other nations. He wants to guide [2] you to the course that is better for you in the end and entitles you to win Allah s pleasure. God reminds Muslims that nearness to God is better than any worldly gain. And God decrees that it is better for you that you do not take any prisoners except when war is imposed on you. This rule was strictly enforced in the early days of Islam. During the reign of Hazrat Umar ra, a deputation from Yemen came and complained that before the advent of Islam, they had been made into slaves without any cause by a neighbouring Christian tribe. Hazrat Umar ra replied that though the event took place before the Muslims were in power, he would look into the case and have them set free if their complaint was borne out by facts. In contrast to this enlightened Islamic stand, the Europeans continued to use slavery for advancing their trade and agriculture until the 19 th Century. There is no doubt that some instances of the un-islamic custom of slavery can be found in Islamic history, but slavery was never practised to promote domestic industry or trade. Exhortations for Freeing Prisoners of War With respect specifically to prisoners of war, Islam decrees: :::2::: [2] That is: Then afterwards either [2] release them as a favour or by taking ransom. No third option is given. The captor can either release prisoners of war out of compassion and rest assured that God is pleased with his action or if financial hardship does not allow the captors to set prisoners of war free without recompense, then it is permissible to charge the customary ransom for release. However, what happens if neither the prisoner nor his country or family have the resources to pay ransom? Islam then allows the prisoner to pay his ransom in regular instalments and thereby earn his freedom. Allah the Almighty says: [2] [3] That is, If you have a prisoner whom you cannot release as a favour, and his relatives cannot pay the ransom, then if such a prisoner desires a deed of manumission in writing, write it for them if you know any good in them; and give them out of the wealth of Allah which He has bestowed upon you. In situations where the slave is unable to pay the ransom, this verse enjoins that a bond be executed between a master and his slave, which binds the latter to pay the ransom in agreed instalments. After this bond has been executed, the slave is immediately restored to freedom, and he is free to take up any trade he may have an aptitude for. As a beautiful, crowning [3] gesture of goodwill, the master, out of his own assets, is directed to provide the prisoner with some capital to start him on the new venture. Out of these earnings, the master is not entitled to anything beyond the agreed fixed instalment. When one considers the Islamic teachings regarding slavery, it becomes clear that Islam leaves absolutely no avenue open for any person to make another person a slave. Even when prisoners of war are taken, the captors are encouraged to set them free as a favour or else they must be set free on payment of a reasonable ransom. If there is a prisoner who cannot ransom himself and his friends or his government take no steps towards paying his ransom, he can gain freedom by giving an undertaking that would enable him to pay his ransom in instalments out of his earnings. Destitute prisoners are even helped with some capital to enable them to earn their livelihood and gain freedom. If in the presence of such extraordinary concessions, a prisoner does not avail himself of the opportunities offered, it can only mean that he finds his bondage among Muslims more agreeable than free life among his own people. 14 The Review of Religions september 2015 september 2015 The Review of Religions 15

9 the economic system of islam If in the presence of such extraordinary concessions, a prisoner does not avail himself of the opportunities offered, it can only mean that he finds his bondage among Muslims more agreeable than free life among his own people. Careful consideration of these injunctions makes it obvious that Islam leaves no room for anyone to enslave another free person. The first commandment is to free the slaves as a favour, without any ransom. If that is not possible, Islam enjoins freeing the prisoners with an appropriate ransom. If a prisoner cannot arrange for the ransom from his own resources, or from his relatives, he can execute a bond and would, for all practical purposes, be totally free owing nothing more than the agreed instalment. ransom out of his income in exchange for his freedom. A contract was signed that mandated the slave to earn his freedom by paying the agreed instalments. However, one day he complained to the Khalifah that his instalment was too heavy and that it should be reduced. On investigation, Hazrat Umar ra found that the man s income was many times greater than the agreed instalment. His application was therefore rejected, which made him furious. He thought that justice had been denied to him on racial grounds, as he was a Persian while his former master was an Arab. So the next day he stabbed Hazrat Umar ra with a dagger, who was martyred because of the wounds. To sum up, Islam gives a right to any prisoner of war to gain his freedom by paying ransom in cash or in agreed instalments. If he is then unable to embark upon an economic activity for lack of capital, the master or the government is enjoined to assist him in procuring the needed funds to gain his freedom. Roman collared slaves. Marble relief, from Smyrna (Izmir, Turkey), 200 CE. Collection of the Ashmolean Museum, Oxford, England. Via Wiki Commons. him. In any case, he must not be abused. If he is a freedman, working for wages, he should be paid promptly. If the master happens to physically hit a freedman, he has the right to lodge a petition with Qaza (Islamic judicial system) and sue his master for compensation. A servant, who has not yet been freed, can also go to a court of law, for physical abuse. If the complaint is justified, the courts are instructed in such cases to determine that the master is not fit to keep the prisoner, and grant him freedom. They felt that if they went back home, they might not get the same quality of food as they got as prisoners and their quality of life would actually be worse. Thus, when Muslims became rulers, prisoners of war often refused to return home, even though they were offered payment of their ransom to gain their freedom. This was so because they realised that their life was more comfortable as slaves than as free men back home. If, under such circumstances, a few men chose to remain slaves, who can object? The slave who stabbed and martyred Hazrat Umar ra was himself set free according to the ransom guidelines given above. One day, the slave approached the Muslim who he lived with, and proposed payment of a fixed instalment of Fair Treatment of Prisoners Islam instructs that, when working at the master s home, a prisoner of war must not be given tasks beyond his capacity. If the task is too onerous for the prisoner to do by himself, the master should help A person possessing prisoners is instructed to feed them the same food as he eats and to clothe them in the manner he clothes himself. It is no wonder that many prisoners of war in Muslim hands refused to go back to their own people. Slavery and Economics Although the subject of my address today is not slavery, economics and slavery are inextricably woven together in human history. The development of Siberia in Russia was dependent on the work of 16 The Review of Religions september 2015 september 2015 The Review of Religions 17

10 Similarly, the United States of America developed because of the hard work of millions of Africans brought across from West Africa. America today takes pride in its wealth and economic might, but it owes a debt of gratitude to the slaves. serfs and political prisoners. Similarly, the United States of America developed because of the hard work of millions of Africans brought across from West Africa. America today takes pride in its wealth and economic might, but it owes a debt of gratitude to the slaves. Similarly Greek and Roman history tells us that their commerce and industry was for the most part based on slave labour; it is the same for ancient Egypt. The economic development in France and Spain two or three hundred years ago was also mainly due to slave labour. Thus, slavery and world economy are intertwined in history no matter where we look. But Islam put a ban on this institution from its inception and pronounced that the development achieved thereby could not be considered moral or praiseworthy. Impact of Religion Upon Economic Systems Before discussing the prevailing economic systems in the world, I wish to point out that any religion that believes in the life after death has to firmly uphold the individual s right to economic freedom. The fact is that the world contains two kinds of nations: those who believe in religion and those who don t. The latter may adopt any economic system that appeals to their reason; however, those who follow religion would insist upon an economic system that does not bear adversely on the life in the hereafter. From this perspective, religions that believe in the life hereafter, must insist on individual choice and freedom. It is only then that a person s good actions will find him a place in heaven, where he will attain God s nearness, cognition and pleasure. God s Holiness will protect him and free him of the weaknesses that afflicted him in this world. The nonbelievers may dismiss this conviction as false, but believers in the hereafter will always give preference to the permanent life in the hereafter, in contrast to the temporary abode here on earth. The idea of spiritual merit in the life to come is fundamentally dependent upon virtuous acts performed voluntarily in this world. These voluntary acts turn life in this world into a field where you cultivate the spiritual seed and gather its fruits in the life to come. A farmer would not plant a seed that gave no yield; human actions performed under duress are similar to the seed that remains barren in the next life. However virtuous a person s actions may seem on the surface, they yield no reward if done under compulsion. Meritorious life in the hereafter is wholly dependent on good deeds done in this world voluntarily. Those who believe in the hereafter can never support a system that compels humans to behave in a specified way, for in a system based on compulsion, the field of moral excellence and virtue is greatly constricted. A believer therefore, must out of necessity, demand an economic system where he is free to choose, except in areas where state intervention is unavoidable. endnotes 1. Holy Qur an, Surah Al-Anfal, Verse Holy Qur an, Surah Muhammad, Verse Holy Qur an, Surah Al-Nur, Verse 34. Your feedback is important to us Write to us with comments, feedback and suggestions at info@reviewof Religions.org 18 The Review of Religions september 2015 september 2015 The Review of Religions 19

11 The Institution of Hajj The Promised Messiah as & imam mahdi (guided one) founder of the review of religions Hazrat Mirza Ghulam Ahmad as Another form of worship is Hajj the Pilgrimage; which does not mean that a person should carry out the formality of the Pilgrimage by providing for his journey across the ocean with money lawfully or unlawfully acquired, and having repeated the prayers and formulas according to the directions of the servitors of the Ka bah, should come back and boast that he has performed the Pilgrimage. The purpose that God Almighty has appointed for the Pilgrimage is not achieved in this manner. The truth is that the last stage of the seeker s journey is that withdrawing himself altogether from the demands and desires of self, he should be completely engulfed by the love of God and complete devotion to Him. A true lover sacrifices his soul and heart; and the circuit of the House of Allah is a visible sign of such a sacrifice. As there is a House of Allah here below on the earth, so there is one in heaven. Until a person performs the circuit of the House above, his circuit of the House below is not truly performed. One who performs the circuit of the House below puts aside all garments, retaining only one of them to cover his body, but he who performs the circuit of the House above discards all garments altogether and becomes naked for the sake of God. The circuit is a sign of the lovers of God. They go round the Ka bah as if they have no will of their own left and they are devoted wholly to Him. [1] Allah desires to make all mankind as if they were all one person. This could also be called a democratic singularity. Under this concept the diverse mankind could be considered as one individual. The purpose of religion is also that the human race be united in the form of the beads of a Tasbeeh (rosary) through one thread. The congregational prayers or Salat is also for such unification so that all the worshipers are counted as one. The reason why we are prescribed to stand shoulder to shoulder is so that who ever has greater wisdom or spiritual charisma is able to influence the weak. It is hoped that

12 spiritual influence of the wise will diffuse into the weak. The Hajj is also for the same plan. Allah started the plan of democratic singularity by instructing that all Muslims of a locality should say the five prayers in congregation in the local mosque; so that the moral qualities can be exchanged and the wisdom and light replaces weaknesses. By such interaction Muslims are introduced to each other and develop affection for each other. Such introduction is very important as that leads to affection which is the basis of the unification. [ ] The second Divine instruction is that on Friday for the Friday prayer Muslims should gather in the main mosque of the township. It is hard for all the people of the town to get together on a daily basis. Therefore, it was suggested that all the citizens of a town should at least weekly get acquainted with each other and promote unity. By such a scheme, eventually, all of them will unite in one body or singularity. Then on an annual basis Allah has prescribed that the Eid prayers be said at a regional level so that acquaintance and affection grows wider and helps in the process of democratic singularity. In the same theme, for the unity of the whole world, Allah has prescribed, to perform Hajj at least once in one s lifetime so that representatives of all people assemble together in the expanse of Makkah. In summary, this is Allah s desire that affection and love among mankind progresses. [2] endnotes 1. Speeches to Jalsa Salana, 1906, pp (Eng. Translation: The Essence of Islam, Vol. 2, p. 317). 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 2. Malfuzat, Hazrat Mirza Ghulam Ahmad as, Vol.4, p.100.

13 Mahmud s Letter From the Land of the Dearest One [Muhammad sa ] Hajj is the fifth pillar of Islam and is an obligatory pilgrimage to Makkah, Saudi Arabia, that every able-bodied Muslim with the means must make at least once in his life. Performed on set dates of the Islamic calendar, it commences from the 8 th of Dhul-Hijjah, last month of the lunar calendar, until the 12 th or 13 th of the same month. With its intricate blend of deeply symbolic rituals, Hajj is the ultimate source of spiritual rebirth for Muslim pilgrims. Millions of Muslims make this significant journey from all corners of the Earth to unite at the Ka bah and shun base desires in favour of a more spiritual state of absolute love and gratitude for Almighty Allah. In previous years The Review of Religions has extensively covered, through numerous articles, the rites, rituals and philosophy of Hajj. This year, we are covering the Hajj from the personal perspective of one who undertook the journey and described his unique experience in minute detail. Hazrat Mirza Bashir-Ud-Din Mahmud Ahmad ra ( ) was the second Successor of the Promised Messiah as and the Second Worldwide Head of the Ahmadiyya Muslim Community. He became the Caliph of the Ahmadiyya Muslim Community at the young age of 25 and steered and nourished it to its maturity for more than 50 years with his spiritual guidance, incredible wisdom, prayers and exceptional administrative acumen. Also, a renowned scholar with a remarkable depth of both religious and secular knowledge; his scholarly excellence has been preserved in a 19 volume set known as Anwarul Ulum amounting to over 200 books, lectures and essays expounding on a vast array of subjects. In 1912, at the young age of around 23 and prior to his Caliphate, Hazrat Mirza Bashir-Ud-Din Mahmud Ahmad ra performed the Hajj. During this historic and blessed journey, he continued to remain in contact, seeking prayers and guidance Makkah Prayer, 1889 Wiki Commons This year, we are covering the Hajj from the personal perspective of one who undertook the journey and described his unique experience in minute detail. from his beloved leader, Hazrat Maulvi Hakeem Nuruddin ra, the first Caliph and worldwide Head of the Ahmadiyya Muslim Community. Some of these letters were later published in the newspaper, Al-Hakm. The Review of Religions has translated these historic letters from Swaneh Fazle Umar into English for the first time. These letters give a wondrous insight into the life and character of Hazrat Mirza Bashir-Ud-Din Mahmud Ahmad ra and a very detailed and inspirational personal account of the great pilgrimage, the Hajj.

14 Translated by Atta-ur-Rahman Khalid, Rabeeb Mirza and Shahzad Ahmad Mahmud s Letter from the Land of the Dearest One [Muhammad sa ] The Editor of Al-Hakm, wrote in the edition of 7 th December 1912: In the foreign post that came this week, there were some letters of our determined servant Hazrat Sahibzada Mirza Bashir- Ud-Din Mahmud Ahmad ra which are addressed to our Imam [Leader], the Leader of the Faithful [referring to the first Caliph]. By reading these letters, every Ahmadi s heart shall be roused with the zeal to pray. My own state of affairs was such that when the Leader of the Faithful read the content of these letters Hazrat Mirza Bashir-Ud-din Mahmood Ahmad ra with his companions during their visit of different religious institutions of India Lukhnao, April He is seen here seated in the middle - at the young age of 23, approximately the same age he performed the Hajj. This picture does not in any way directly represent his visit to Hajj, but gives readers a general impression of the time period when Hazrat Mirza Bashir-Ud-Din Mahmud Ahmad ra embarked on the historic pilgrimage. Makhzan-e-Tasaweer aloud to me today, on the 2 nd December, a state of ecstasy overcame me due to his immense affection. By looking at Huzur s [ Huzur is a term of affection used in the Ahmadiyya Community to describe the Caliph and means His Holiness. Huzur used in this article refers to the first Caliph, who the letters were addressed to] face and listening to his voice, it seemed to me that the age of youthfulness had once again overcome him. Happiness (such happiness that is intertwined with the glorification of Allah) was gleaming from his face and there was passion in his voice - such passion that was immersed with glorification and gratification to Allah. When Huzur read out a sentence of Hazrat Sahibzada Sahib s [respectfully referring to Mahmud], which referred to the *The photos used in this article do not in any way portray Hazrat Musleh Maud s ra exact journey to the Hajj, but rather are general photos added by The Review of Religions to give readers an impression of the circumstances around the decades Hazrat Musleh Maud ra would have performed the Hajj. The Review of Religions takes full responsibility for any errors in depiction. strong inclination felt towards prayers, I stated that once Huzur himself had also mentioned that among the many blessings of Makkah Muazama and Madinah Munawara [Makkah and Madinah are the two holiest sites in Islam Makkah is where the House of God is found and was where the Holy Prophet as was born and Madinah was where he passed away], are that they provide many opportunities for prayers. Anyhow, the Leader of the Faithful [referring to the first Caliph] was very joyous after reading these letters. It is by the Grace of God Almighty that I have those letters which had been written by Mahmud from the land of our Beloved One [the Holy Prophet sa ], and have the great honour of publishing them for the benefit of all Ahmadis. After reading these letters one is able to learn of the virtuous life and the pure intentions of Hazrat Sahibzada Sahib, as by studying a person s intentions and prayers one can learn a great deal about his life. I wish the European biographers could understand this fine principle and view the life of the Holy Prophet sa with this insight. I have an ardent desire, God willing, to portray the life of the Holy Prophet sa in this manner. Nonetheless, you shall recognise the life of Hazrat Sahibzada Sahib through his prayers. I do not wish to make any more remarks in regards to By reading these letters, every Ahmadi s heart shall be roused with the zeal to pray. My own state of affairs was such that when the Leader of the Faithful read the content of these letters aloud to me today, on the 2 nd December, a state of ecstasy overcame me due to his immense affection. these letters. Although my utmost affection drives me to write more, the speedy publication (of this letter) is compelling my pen to stop. That is why I shall now present these letters and request members to fervently pray for this determined servant, who is praying for them at the Holy Sites. It would be of interest for readers to know that on the one hand Hazrat Khalifatul Masih ra [means Caliph of the Promised Messiah as and refers here to the first Caliph] wrote a letter to Hazrat Sahibzada Sahib asking him to return from Hajj to Qadian and yet on the other hand, God Almighty made such arrangements whereby he shall be able to return in January or February. May Allah the Almighty be his helper. - (Editor) 26 The Review of Religions september 2015 september 2015 The Review of Religions 27

15 mahmud s letter from the land of the dearest one [muhammad sa ] Letter No. 1: Written Whilst Travelling From Suez to Makkah Beloved Master! May Peace be upon you. Yesterday I reached Suez by the Grace of God Almighty, and the dream that I had previously written about has been fulfilled because I could not get a place on the ship that was to set sail on Monday [for Jeddah]. I was told that tickets were no longer available; and places would be made available on the next ship - just as I was told in my dream. There is another ship that is setting off on Tuesday, 29 th October which I am trying to obtain a ticket for. However, it seems impossible because there are thousands of pilgrims who were here before me. Currently, Antique illustration of a ship convoy sailing through Suez canal. Shutterstock Marzolino there are two ships that sail daily from Egypt to the Hajj, and the last of those ships was the one that I initially intended to sail on. If I had travelled upon that then it was well-nigh possible that I would have been left behind [from reaching Jeddah]. Even though I have come a week in advance, it is still problematic to obtain a place. 71 thousand tickets have been printed from Egypt for the pilgrims. Yesterday, whilst coming to the Suez from Saeed, there were five other men travelling with me in second class. One was European and four were Muslims. Two among them were Bedouin chiefs, probably from southern Egypt, one was an officer in the postal department and the other was a Railway Inspector. I conversed with them and drew their attention to the current state of Islam. I told them how Muslims are deteriorating both religiously and materialistically, whilst Christians are gaining strength. I then presented the subject of the death of Jesus as and the Promised Messiah s as [Hazrat Mirza Ghulam Ahmad as of Qadian] claim. I further emphasised the importance of unity and widening the scope of mutual relationships. This discussion continued for about three hours. The gentleman from amongst them, who was an officer in the postal department, knew English, French and Italian as well as Arabic. By the Grace of God Almighty such an impression was left upon them that they all took my contact details and the person fluent in many languages promised that he would publish these concepts in the local daily newspaper Al-Ilm. He further said that he would remain in contact with me regarding our discussion. He then carried all my luggage to the hotel and did not leave until he was fully satisfied that we would no longer experience any kind of difficulty. If not for this, it would have been very difficult for us in Suez. It is by the Grace of God Almighty that this person decided, with this friend who was a railway inspector, to establish a similar committee for the purpose of propagating Islam and uniting Muslims in the future. At the same time my health is weakening - today, I had such a terrible headache that I had to sleep during the day, which had a further adverse effect on my health. Last night I saw in a dream that Nasir s [Hazrat Mirza Nasir Ahmad rh, Mahmud s son] mother is somewhat ill, as if suffering from symptoms of TB. Due to the fact that his mother has been through this illness once before, I am worried about what the interpretation of such a dream means, but Huzur should please pray. Women become affected by separation from their husbands and due to this there is a risk of illnesses. There is a need for prayer. It is due to the prayers of Huzur that until now, God Almighty has made me interact with moral people only. Arab Sahib [an Arab Ahmadi who accompanied Mahmud to the Hajj] is also engaged in propagating the message of Islam. Wasalam Yours Humbly, Mirza Mahmud Ahmad from Suez Map of Sinai Peninsula. Shutterstock G.D Mohamed 28 The Review of Religions september 2015 september 2015 The Review of Religions 29

16 mahmud s letter from the land of the dearest one [muhammad sa ] A camel caravan traveling to Makkah for the annual pilgrimage, circa G. Eric and Edith Matson Photograph Collection. Accessed via Wiki Commons. Letter No. 2: Written After Arriving in Jeddah on 2 nd November 1912 Beloved Master and Teacher! May Peace be upon you. By the Grace of God Almighty, yesterday on 1 st October, (It is more likely to be November, as the stamp of Jeddah is dated as 2 nd November-Editor) I reached Jeddah safely. Yesterday when I departed the ship, I had a temperature and a terrible headache, but as they do not check the passengers of the Egyptian ships, by the sheer Grace of God Almighty I did not experience problems of any sort and I passed through without trouble. I thought that Mir Sahib [Mir Sahib also accompanied Mahmud to the Hajj] would have reached here by now, but I discovered that he had not reached because his ship was delayed by two days. So InshAllah (God willing) he will arrive here today or tomorrow. I shall InshAllah wait for him in Jeddah and when he arrives, we shall set off for Makkah. Arab Sahib is in good health; however, my health is quite poor. I have a mild cough and I feel as though I have a temperature. I have not checked my temperature; therefore I am not certain of whether I have a high temperature or whether it is due to a stomach abnormality. Daily, I suffer from a headache. Sometimes I experience stomach pains, perhaps owing to the change in diet. On the first day in Egypt I met some intellectuals and thought that all Egyptians speak in the manner they did. However, after three days I learnt that it is a much distorted language. To understand the language of the general public is very difficult. I am obviously not familiar with the spoken language but in many instances even Arab Sahib said that he was not able to understand them and that they have completely changed the words. In such a country it would be almost impossible for someone to learn the language, even in five years. On the ship, I met some people from Cairo. Their language was the same, even though there were some very prominent individuals amongst them. However, I cannot draw an entirely accurate conclusion due to the fact that I could not stay there long enough. In Jeddah however, all the people I have met thus far, speak in a very articulate manner. However, I do not know whether this view of mine shall persist or not. The language of the Arabs I saw Yesterday when I departed the ship, I had a temperature and a terrible headache, but as they do not check the passengers of the Egyptian ships, by the sheer Grace of God Almighty I did not experience problems of any sort and I passed through without trouble. in Qadian varied from them. Yesterday a ten or eleven year old boy said: Marakib Al-Hijaj Takunu Mashuna [the ship is filled with pilgrims]. Upon hearing the word Mashun [filled], I became very pleased that it is a Qur anic word. In Egypt I would hear many utter: Arba ah Yaum, Sittah Yaum, Khamsah Yaum [four day, five day, six day]. Another boy from here said, Arba at Ayam [four days] but there [in Egypt] I did not hear any educated person utter the words Ayam [days]. Everyone would say Yaum, Yaum [day]. Miyan Abu 30 The Review of Religions september 2015 september 2015 The Review of Religions 31

17 mahmud s letter from the land of the dearest one [muhammad sa ] I had the opportunity to speak to many people during my four-day stay in Egypt and also during my journey on the ship. A lot of them questioned me that there is an urge to propagate the message of Islam amongst those who are erring. However, those who are guided to truth, what is the purpose of preaching to them? Bakr Sahib tells us that the language of Makkah is far more refined than here. I have heard from some Egyptians and others that in Egypt there are some great scholars of lexicons and hadith. If this is true, then one can stay in Egypt for two years and acquire such knowledge from them. However, a person like myself who has the intention of staying for six months at the most, cannot benefit from them whatsoever. If I had not made the intention for Hajj, then this journey of mine would have become very difficult. I am shocked when I come across such ignorance in the world. From a religious aspect, India excels other countries and Qadian is indeed a mercy, which has no similitude. People do not understand the importance of religion. I had the opportunity to speak to many people during my four-day stay in Egypt and also during my journey on the ship. A lot of them questioned me that there is an urge to propagate the message of Islam amongst those who are erring. However, those who are guided to truth, what is the purpose of preaching to them? If some are led astray then let them be; we by the Grace of God Almighty are Muslims. When I explained to them, they were astonished and admitted that up until now they had not understood the true importance of preaching and education, and neither did they pay heed to it. Even though I stayed there for four days only, I spent most of three days on board in the company of the Egyptians. Many of the noble people of Egypt were travelling for Hajj and I had the opportunity to meet all of them. Owing to the fact that they have no prejudice like we do [in the Subcontinent], they were willing to accept after some initial opposition and did not persist. Also, after a brief conversation they began to grow in affection and invited us to speak to them. Even though they took great pride in the fact that they were Arabs, yet all the third class passengers had made Arab Sahib their Sheikh [leader/teacher]. They would come to him to seek edicts and ask about the rituals of Hajj. Meanwhile, the passengers of the first and second classes pursued me, especially the Egyptians. They would start a conversation with me wherever they saw me and would make me sit next to them. Since I am not in the habit of drinking herbal tea or coffee, they would feel hurt and surprised that I would not join them. To drink a cup of herbal tea is nonetheless easy but to drink coffee is a very difficult task. Coffee is very bitter. They were surprised by this and would show compassion towards me for being deprived of this blessing. One person enquired from me that Do Indians drink coffee? This is a great blessing. The value of Hajj and its grandeur cannot be comprehended without performing it. Indeed, the prayers and attention drawn towards God which I have witnessed during this journey have never been witnessed before. By seeing people of various languages on-board a ship together and to hear them recite Labaik Labaik [ Here I am! this is part of a longer prayer pilgrims recite on route to the Hajj], such emotions and affection were sparked that one is astounded Ka bah, WIki Commons by the excellences of the Holy Prophet sa and how that light which once emanated from Makkah has now reached the corners of the world. After all, what was that Quwat-e-Qudsi [divine force] which did not take thousands, but millions out of misguidance and showed them the path of guidance? While boarding [ship] from Rabigh and hearing the slogan of Labaik Labaik [Here I am], and when witnessing the Turks reciting Labaich Labaich [Here I am but in their distinct accent] my eyes filled with tears. As although these people could not recite the words properly, yet the prayers and weeping of the Holy Prophet sa had brought them to the path of Islam. It was near Rabigh that God Almighty filled my heart with prayers and I was enabled to pray extensively. May I be sacrificed upon the blessings of God Almighty s sovereignty! 32 The Review of Religions september 2015 september 2015 The Review of Religions 33

18 mahmud s letter from the land of the dearest one [muhammad sa ] Camels and Tents of pilgrims, Makkah G. Eric and Edith Matson Photograph Collection. Accessed via Wiki Commons. It suddenly was made apparent to me that it was a moment for the acceptance [of prayer] because God Almighty had sent these two men to recite Ameen! Ameen! for me, even though they were not aware of what I was saying. As two Turks who knew neither Urdu nor Arabic, one stood to my right and the other to my left and both very emotionally recited Ameen! Ameen! [please accept our prayer] aloud. It suddenly was made apparent to me that it was a moment for the acceptance [of prayer] because God Almighty had sent these two men to recite Ameen! Ameen! for me, even though they were not aware of what I was saying. At that moment I prayed extensively for Huzur [His Holiness the first Caliph], for Huzur s family, for my mother, my entire family, the people of Qadian [in India birthplace of the Promised Messiah as ], for Ahmadis and for the state of Islam. Whilst the two Turks continued reciting Ameen! - All praise belongs to Allah for this, I was astonished. Even though being ignorant, I found a place at the threshold. By what did God Almighty enable me to visit this Holy land? His Grace! Grace! Grace! I am in need of lots of prayers. Though in this country my heart is joyful, yet my body is sick. I intend, God willing, to return to India, Qadian in January or February, from Madina to Syria, en route Egypt. May Allah enable this. Wasalam Yours Humbly, Mirza Mahmud Ahmad Letter No. 3: Written by Mahmud from Baitul Haram My master, my Imam and my teacher - Peace be upon you. By the Grace and Bounty of Allah the Exalted, we safely reached Makkah Mukarramah yesterday, the 9 th November, along with Mir Sahib. Thousands upon thousands of thanks be to God the Exalted, Who out of His bounty granted the opportunity to visit His pure and holy place. Yesterday, when the camels were coming towards Makkah, my heart was in a strange state, beyond description. My heart swelled up with love and as we approached closer and closer, my enthusiasm grew. I am amazed as to how Allah the Exalted, under His wisdom and planning, brought me from one place to another. First, the thought of Egypt had arisen. Then it occurred that we should visit Makkah as it is on the way. Then I thought that as it is the days of Hajj, they should also be availed. Hence, the intention of going to Egypt developed into that of visiting Makkah and Hajj and in the end Allah the Exalted brought me here. I had a long-standing desire to observe Hajj and had been praying for this. However, no apparent means were visible as the difficulties of the journey Tent City of Makkah, G. Eric and Edith Matson Photograph Collection. Accessed via Wiki Commons. caused anxiety. Moreover, there was the thought that opponents may also create mischief. However, the intention of going to Egypt made me think that to go to Egypt and overlook Makkah on the way would be disrespectful. There is no doubt that the journey from Jeddah to Makkah is extremely gruelling and Mir Sahib almost became ill. I also suffered a great deal and all the joints in my entire body were aching. However, great bounties demand great sacrifices. In exchange for this great bounty what relevance does this suffering have! The road to Madinah is even longer and gruelling. However, what is a few days of suffering in exchange for seeing the holy places where the Holy Prophet sa, may my parents be sacrificed for his sake, spent a glorious era of his prophetic mission? My 34 The Review of Religions september 2015 september 2015 The Review of Religions 35

19 mahmud s letter from the land of the dearest one [muhammad sa ] Ka bah WIki Commons Although my physical health has been poor during this journey, I have derived great benefit in a spiritual sense. I have had the opportunity to pray to such a degree that I seldom had previously. heart is overwhelmed with sentiments of thankfulness at this favour of Allah the Exalted and with what wisdom he has brought me here. This is Allah s Grace; He bestows it on whom He pleases. The wisdom of Allah the Exalted is manifest from the fact that we missed the ship which goes to Egypt. However after having insisted, when we boarded the next ship, I had a dream upon reaching Egypt that the Promised Messiah as or perhaps the Holy Prophet sa said, Immediately go to Makkah; you may or may not get another opportunity. Hence, two ships left and we were unable to board them; and this verified the dream. In this manner, we were unable to tour Egypt. Moreover, when we reached Makkah we learned that we could no longer travel to Egypt because it is a rule of the Government of Egypt that no one can travel to Egypt from Hijaz or Syria after Hajj for four months, with the exception of those people who are residents of Egypt. Hence, if I want to travel to Egypt I would not be permitted to go there until April; I could go there towards the end of April. Initially, I considered this news to be a fabrication. However, later I learned from Hajji Ali Jan Walai, who is a merchant from Delhi where he has merchants, that this is in fact the ruling. Since his business is on-going in these countries he has definitive knowledge. Another person narrated that last year he waited in Syria for three months and only after the elapse of this period was he able to gain permission to enter Egypt. In these circumstances it seems pointless to return to Egypt. It is pointless to wait for four months to gain entry into Egypt after Hajj. I have deduced by collectively looking at these events that it was the divine will to have me perform Hajj, and the intention of Egypt was a means for it. I am humbled to the point of death at this favour of Allah the Exalted. What worth did a sinful person like me have, that He looked upon me with such a degree of love and compassion, and in this manner engineers for me to visit such holy places. However, the love of Allah the Exalted for His servants cannot be comprehended. He is the Benefactor, but there is a lack of gratitude on our part. I seek refuge with Allah from Satan the accursed. Yesterday, I performed Umrah and Allah the Exalted enabled me to pray beyond my expectations. I prayed as much as possible for Huzur, Huzur s family, the entire Ahmadiyya Community, Islam and Muslims, while visiting the Baitullah [House of Allah] and during the Sa ee [running] between Safa and Marwah [Two hills situated next to the House of Allah]. I especially prayed for the progress of the Community and for mutual unity and love. And Allah is the Acceptor of Prayers. Peace. Humbly, Mirza Mahmud Ahmad Port Sa eed. WIki Commons Hazrat Sahibzada Sahib s Letter to the Caliph from Port Sa eed Although my physical health has been poor during this journey, I have derived great benefit in a spiritual sense. I have had the opportunity to pray to such a degree that I seldom had previously. Alongside myself I prayed as much as I could for others, for Huzur s family, my entire family, the people of Qadian and then for the entire Ahmadiyya Community. I also prayed a great deal for Islam. On the 19 th in particular, the state on the ship was such that I felt as though the entire earth and sky has been filled with light. There was such fervour for prayer in my heart that I had never felt before. Then I felt the certainty and satisfaction within me that all my prayers were being accepted, and my disposition was not made anxious by prayer. 36 The Review of Religions september 2015 september 2015 The Review of Religions 37

20 mahmud s letter from the land of the dearest one [muhammad sa ] Moreover, most of the time during our journey I would have the opportunity to pray. The journey by sea was very pleasant. On one day the sea was fairly turbulent; however, I did not suffer. There were many students from England on board with me; Muslims as well as Hindus. I also found an opportunity to thoroughly preach to them. They were all atheists and would ridicule God. The Hindus did not desist from cow meat whatsoever, because now they were at complete liberty from religion. I persisted with them as much as possible during the journey and they also became accustomed to me. When they were finished with their matters, they would sit by me and talked about religion. There were three barristers; they were the most outspoken. However, by the Grace of Allah the Exalted, my efforts were not in vain. Although they did not openly admit it, however one confessed, Although I was previously completely fearless, now my heart trembles if I mock God or listen to another. Moreover, a desire has developed in me to look into this matter. Hence, he also said, Even though I cannot respond to your arguments and because my old doctrines are deeply rooted, I am not completely satisfied. I have one bar examination remaining. After sitting it, when I return to India after five months, I will come to Qadian and meet you and verify this matter. The other Hindu, who had already passed all his bar examinations and had only one more term left, said, Until today I have never seen religion being presented in such a manner. Similarly, until today we were made to follow religion without any reasoning. This is a new method that I am observing when you present arguments. However, he was so discourteous that he would repeatedly say that if Allah the Exalted had any power then He should ruin him, God forbid. Another student noted down my contact details with the intention that he would write to me from England regarding. I have taken a promise from everyone to meet Khawaja Sahib in England. Some even requested some books in order to study them. All praise belongs to Allah. Apart from this benefit, the most remarkable benefit I derived from this experience was that by observing the condition of these people, a picture was drawn of the current state of Islam. I have never seen such staunch atheists like these before, who were very bold and outspoken. I notice that the concern that I had for Islam before, has undoubtedly greatly increased now. There is great need for prayers; I am in dire need. Even at present I have a headache and when my condition declines significantly, my heart feels anxious. Humbly, Mirza Mahmud Ahmad from Port Sa eed Old Makkah, G. Eric and Edith Matson Photograph Collection. Accessed via Wiki Commons. All praise belongs to Allah! The inclination towards prayers, being taught prayers and the signs of the mercy of God, which I experienced especially in Makkah and during the days of Hajj, was a completely new experience for me. A Letter From Jeddah On the day of Hajj my health had improved so much so that, by the Grace of Allah, the Hajj came to an excellent conclusion and gave me a sense of wellbeing. In many such places where it is said prayers are particularly accepted, I saw such blessings of Allah the Exalted that left me in awe. At Arafat [Arafat, approximately twenty kilometre from Makkah and is where the Holy Prophet sa delivered the Farewell Sermon to Muslims who accompanied the Prophet for Hajj] I had the opportunity to pray for over four hours and saw signs of the mercy of God, which made it appear as if all prayers were being accepted. Moreover, prayers were being taught to me by God Himself, which had never come to my mind before. All praise belongs to Allah! The inclination towards prayers, being taught prayers and the signs of the mercy of God, which I experienced especially in Makkah and during the days of Hajj, was a completely new experience for me. A passion arose in my heart that if a person is able to, he should perform Hajj repeatedly, as it is a source of many blessings. 38 The Review of Religions september 2015 september 2015 The Review of Religions 39

21 mahmud s letter from the land of the dearest one [muhammad sa ] O Allah! It is not every day that I will get the opportunity to see this Ka bah. Today, I am fortunate enough to have witnessed it in my lifetime. You have promised Your Messenger sa that you will accept the prayer of whosever witnesses [the Ka bah] for the first time on the occasion of Hajj, therefore I pray that may my prayers continue to be accepted for the rest of my life. Apart from these letters some memories of this journey are found preserved in some of his later speeches and writings. Some of these are also given as an example: When I went for Hajj in 1912, a similar incident occurred there as well. Another five men were accompanying me on this journey. Three of them were elderly and were all barristers. One of them was a Hindu, who has now gone to India and two were Muslim. One of them has passed away and the other one is a barrister in Multan. The three of them used to talk to me regarding religion and politics on a daily basis and used to say that we should join the Congress, as the betterment of the Muslims lies in doing so. Thus, we used to have many discussions. When our ship reached Yemen, we went out to tour the country. The three barristers, the two boys, one of whom is currently the Director of Education but was a child at that time, were all present as well as myself. Nevertheless, we all set forth. When we were about to enter a city, a very simple clothed man approached us. We were speaking in Punjabi at the time and he recognised that we were Punjabi. Thus, as soon as he approached us he said, The fortunate people of the country of our Lala Lajpat Rai Jee have arrived. He had only mentioned so much when they started hurling extremely foul language at him. I felt it to be grossly uncivilised, as the poor man had only mentioned that we were coming from there and they started cursing him. At the time I remained quiet, however when we returned I said to them that they had not exhibited good morals. He was a traveller and seeing some Punjabis, he too desired to say something in Punjabi and so he said to them that the people of the country of Lala Lajpat Rai Jee had arrived. Thus, what harm was there in him saying this? They replied that I was not aware that he was a policeman and his intention was for them to praise Lala Lajpat Rai so that he could report them. I don t know whether this was the truth or perhaps they had just imagined this in their minds and thus responded accordingly. Nonetheless, such things occur in the world. He further stated: When a person looks towards the Baitullah [House of Allah namely the Ka bah] and his eyes fall upon it, there is a special feeling in the heart and there is a strange moment for the acceptance of prayer. Hazrat Khalifatul Masih I ra [the first Caliph of the Ahmadiyya Community] would often state that when he performed Hajj, he read a Hadith that at the very first instance upon seeing the Ka bah, whatever prayer is made at that point is accepted. He further said that at the time there were many prayers that his heart desired for but suddenly a thought arose that if he made those prayers and they were to be accepted and later he was met with another need then what would he do? He would neither be able to perform the Hajj nor be able to see the Ka bah. He stated that he pondered and eventually decided to supplicate the prayer: O Allah! Whatever I pray for, accept it. So that this state of affairs continued in the future also. I had heard this from the first Caliph, and so while doing the Hajj, I remembered it. Therefore, as soon as we saw the Ka bah, my [maternal] grandfather raised his hands and said to pray. While he was making various other prayers, I only prayed: O Allah! It is not every day that I will get the opportunity to see this Ka bah. Today, I am fortunate enough to have witnessed it in my lifetime. You have promised Your Messenger sa that you will accept the prayer of whosever witnesses [the Ka bah] for the first time on the occasion of Hajj, therefore I pray that may my prayers continue to be accepted for the rest of my life. On another occasion, speaking of the pilgrimage to the House of God, Hazrat Mirza Bashir-Ud-Din Mahmud Ahmad ra states: I have had special experiences of prayer in certain places. Firstly, the prayer made whilst looking at the Ka bah. During that moment, I witnessed a strange sight in which light was descending from the skies. This was not a feeling that simply emanated from the heart, in fact, it was something real and I witnessed it. 40 The Review of Religions september 2015 september 2015 The Review of Religions 41

22 Makkah, ca Bird s-eye view of Ka bah crowded with pilgrims. G. Eric and Edith Matson Photograph Collection. Accessed via Wiki Commons. Makkah, ca G. Eric and Edith Matson Photograph Collection. Accessed via Wiki Commons.

23 Photograph of the Ka bah published in 1905 The New International Encyclopædia, v. 11, 1905, facing p Accessed via Wiki Commons. The photograph shows pilgrims in the valley of Arafat, from a series of hajj photographs by Snouck Hurgronje and the physician Abd al-ghaffar collected in an album, Bilder aus Mekka in the Leiden University Library, published in Broadhurst, R.J.C., tr. The Travels of Ibn Jubayr. London: Jonathan Cape, 1952, pages Image credit: Photograph by Abd al-ghaffar in C. Snouck Hurgronje. Bilder aus Mekka, Plate XIII. Leiden: E.J. Brill, 1889.

24 mahmud s letter from the land of the dearest one [muhammad sa ] I also gained a lot of popularity there; we were once walking along a street when a young individual greeted me in a very sober tone: O Son of the Messenger of God or O son of the Prophet of God and then went away... It is possible that perhaps his heart was inspired and out of fear did not reveal himself. Secondly, when in Arafat which is a central part of Hajj, in this place blessings also descended. The third place was the Cave of Hira [Hira is a cave on a mountain called Jabal al-nur, some three kilometres from Makkah. Hira is the cave where the Holy Prophet sa received his first revelation from God]; a special feeling is produced in the heart whilst praying there. One of the reasons for this feeling is because people do not give it the respect it truly deserves. I noticed in the open of Arafat people were busy in buying and selling as if it were a festival; eating, drinking and strolling and no one could be seen to be occupied in prayer. Although, after the speaker had delivered his sermon and the cloth moved, people became slightly attentive. Otherwise, the rest of the time people were eating and drinking. There [in Arafat] I witnessed particular blessings. We were given three hours and for three hours I prayed. When there was hardly any time left, I was told that we should leave. However, it seemed as if I had only spent minutes praying. I also started to preach there and God Almighty protected me through His special Grace. The Turkish government at the time had no influence whatsoever. Now, the King of Hijaz is under the influence of the British Government, therefore the Indians cannot be ill-treated. However, this was not the situation then, at the time they could arrest anyone they pleased. However, I openly preached there. When we left that house, the next day it was raided and the owner of the house was questioned whether someone of a certain description had been seen there. There was also a Maulvi [cleric] by the name of Maulvi Abdul Sattar Tajir Kutub, who was a scholar and also a very noble and wise man. He disagreed with the mainstream Muslims in his beliefs, but he would not reveal himself openly. When I preached to him, he told me that whatever I said was logical, however he said he would like to advise me not to go to a particular person, for he would cause me harm if he heard me stating these things. I told him that I had already spent two hours preaching to him and apart from hurling verbal abuse he said nothing else. I also gained a lot of popularity there; we were once walking along a street when a young individual greeted me in a very sober tone: O Son of the Messenger of God or O son of the Prophet of God and then went away. I am not aware of whether he was mocking me or really meant it but there did not seem to be any indication of mockery. It is possible that perhaps his heart was inspired and out of fear did not reveal himself. Hazrat Mirza Tahir Ahmad, Fourth Caliph of the Ahmadiyya Commnity, writes in Swaneh Fazle Umar: Upon returning from Hajj, Hazrat Sahibzada Sahib (respectfully referring to Mahmud) was given a splendid reception by all the [Ahmadiyya] Community from Bombay to Qadian. People flocked to the various stations to meet him and welcome him. This was not simply a worldly tradition; even then, the service towards faith was given precedence. At each station he would address the members of the Community and relate the various accounts of his expedition of Hajj and would also counsel them about faith. Despite the constraints of time, he would deliver brief but inspirational speeches. Among those who had convened to greet Hazrat Sahibzada Sahib (respectfully referring to Mahmud) at Amritsar station was respected Prof. Qazi Muhammad Aslam Sahib, MA (former Principal of Government College Lahore and Professor for the Department of Psychology at the Punjab University). It was the first time he met Hazrat Sahibzada Sahib and this occasion proved to be one of the most cherishable memories of Qazi Sahib, because Hazrat Sahibzada Sahib personality had such a profound impact upon his heart. Owing to Qazi Sahib, we too have been able to gain an insight into the personality of Hazrat Sahibzada Sahib in his younger days, as Qazi Sahib related this incident: In 1912, when Hazrat Khalifatul Masih II ra [referring to Mahmud who later became the 2 nd Caliph of the Ahmadiyya Community] completed the Hajj and was returning back, the members of the 46 The Review of Religions september 2015 september 2015 The Review of Religions 47

25 mahmud s letter from the land of the dearest one [muhammad sa ] Pray that may Mia Sahib s [i.e. referring to Mahmud with reverence] life be one of blessings, a benefit to mankind and for the service of Islam. You should collectively pray for this and offer two Rakats [units] of Salat [prayer] after having praised God Almighty and seeking His forgiveness. Community from Amritsar welcomed him at Amritsar station. It was the first time I saw Hazrat Sahibzada Sahib and I think he was sat in the second class carriage. It was my first ever instance of seeing him and till this day that memory remains with me. I wish I was able to describe that strange feeling. I observed an extremely handsome man who was very wise; a leader, revered and who was to become a great person. It is rather strange, but I could not discern whether he was old or young. When Huzur [referring to Mahmud who later became His Holiness the 2 nd Caliph] travelled to England in 1944, one of the newspapers wrote that the Imam of the Ahmadiyya Jama at was a young man only after reading that did I realise that our Huzur is a young man. God Almighty had granted him such great awe so early on in his life, due to which Huzur s young age remained concealed. There was a smile on his face, but at the same time a sense of seriousness prevailed. He was wearing a traditional white cloth tied around his head and wore shining traditional Subcontinent shoes, similar to pump style shoes. His face, his clothes, in short his whole image, was captivating. One would become refreshed after seeing him because he was the son of our Imam, the founder of the Ahmadiyya Community. He too was handsome and enchanting like his father. This feeling remained in me right until the end. Huzur got off the train and shook hands with members and continued to speak with them informally. What Qazi Sahib felt on account of his foresight and intelligence at the time of meeting Huzur, was in fact an integral part of Huzur s character. By looking at Huzur s face or after meeting him, one would never take notice of his age. People who met him would be immersed in his everlasting personality, which was free from the shackles of time. It would seem as if the passage of time had no bearing on him whatsoever. Those who witnessed him during his younger years never took notice of his age due to his mature mind and great wisdom. Likewise, those who met him in his later years never thought about his age, owing to the passion in his heart and enduring stamina for work. Right from my childhood until many years after the Partition of India, I too never took notice of his age. Although in the final years of his life, due to the sorrow of migration [from Qadian] and also the illness which developed after being attacked, many of his relatives and community members observed with great anguish that he was entering the latter stages of life. It was in the years soon after 1950, that our uncle, Hazrat Mirza Bashir Ahmad ra who we used to call Amoo Sahib, drew my attention to the fact that it was the first time he had witnessed the signs of old age in Huzur. Therefore, Qazi Sahib s account is very interesting, whereby this aspect of Huzur s character was evident even during his years of youth. When Hazrat Sahibzada Sahib arrived at Batala, which is situated twelve miles west of Qadian, he saw his blessed mother, Hazrat Ummul Momineen ra [mother of the believers, the blessed wife of the Promised Messiah as ] waiting with great affection. Hazrat Khalifatul Masih I ra [First Caliph of the Ahmadiyya Muslim Community] gave special instructions for his welcome; both educational institutions were closed [in commemoration]. Aside from the students, thousands of members of the Community travelled from Qadian to the river which was two miles away, in order to welcome him. Despite Hazrat Khalifatul Masih I s ra weakness and frailty, he walked a great distance to welcome Hazrat Sahibzada Sahib. The students organised a grand tea party in honour of him, in which Hazrat Khalifatul Masih I ra also attended and delivered a speech. The students asked Hazrat Khalifatul Masih I ra as to how they should express their immense joy, His Holiness told them a pure method of expressing their happiness in the following way: Pray that may Mia Sahib s [i.e. referring to Mahmud with reverence] life be one of blessings, a benefit to mankind and for the service of Islam. You should collectively pray for this and offer two Rakats [units] of Salat [prayer] after having praised God Almighty and seeking His forgiveness. Thus, the person who set out from Qadian with only prayers as his provision for travel, was met on his return with greetings of prayers also, and good wishes. 48 The Review of Religions september 2015 september 2015 The Review of Religions 49

26 Deep in the heart of the Arab Peninsula, amidst the desert and the valleys of Pharan, stands a modest bricked structure. This monument is undisputedly the single most sacred, revered and Holy Shrine of Islam; the compass point for which the Muslim world aligns itself on a daily basis in prostration to God. Its name is the Ka bah, literally translating from Arabic as the cube, but is synonymously referred to as Baytul Haram or the Sacred House. It was established for the benefit of the whole of mankind, to act as a centre for the unification of humanity. Does its inception lie with the earliest human populations viz-aviz Adam as and his Community or were Abraham as and his son Ishmael as the individuals responsible for its initial erection? And what purpose does the Ka bah actually serve? 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. Purchase print copy: Read online: Purchase print copy:

27 First ever serialisation of the newly translated Volume II of Hazrat Mirza Bashir Ahmad s ra outstanding biography, Sirat Khatamun- Nabiyyin, on the life and character of the Holy Prophet Muhammad sa. Translated from the Urdu by Ayyaz Mahmood Khan volume 11 Hazrat Mirza Bashir Ahmad ra chapter vi Rukhsatanah of Hazrat A ishah ra The Issue of Polygamy and Two Fabricated Incidents Masjid Quba, the first Mosque built in Islam (PART III) Polygamy Practised by the Holy Prophet sa and its Wisdoms Along with the Rukhsatanah of Hazrat A ishah ra, the practice of polygamy began in the life of the Holy Prophet sa. Therefore, at this instance, it would not be inappropriate to write a brief note on this issue. However, prior to mentioning anything with regards to polygamy, it seems necessary to mention the purposes of marriage, as stipulated in the Islamic Shari at. The reason being that along with all its additional purposes, to some extent, polygamy depends upon reasons which are an offshoot of these very same original purposes. As such, it should be known that there are four purposes of marriage, which are derived from the Holy Qur an. Firstly, for an individual to be safeguarded from various physical, moral and spiritual ailments and from their ill consequences. This aspect is referred to as Ihsan in the Arabic language, which literally means to be protected within a As such, it should be known that there are four purposes of marriage, which are derived from the Holy Qur an. Firstly, for an individual to be safeguarded from various physical, moral and spiritual ailments and from their ill consequences. fortress. Secondly, the continuation of human life. Thirdly, life-long companionship and peace of heart. Fourthly, the growth of relations of love and compassion. The Holy Qur an states: O Ye Muslims! Allowed to you are all those women, except for those which have been alluded to above, that you appoint for them their dowries and marry them. However, september 2015 The Review of Religions 53

28 life & character of the seal of the prophets If one contemplates, not only are all of these purposes absolutely permissible and appropriate; rather, they are extremely pure and in complete accordance with human nature and the needs of mankind. Through these aspects, the relationship of husband and wife has been planted upon a most excellent foundation the purpose of your marriage should be so that you may be safeguarded from ailments and evils, not that you should succumb to a life of lust and follow a way of pleasure and sensuality. [1] In this verse, the purpose of Ihsan has been mentioned. In other words: firstly, so that through marriage an individual may be safeguarded from falling victim to certain specific ailments of a physical nature, which develop as a result of celibacy; secondly, so that an individual may be safeguarded from certain spiritual and moral ailments, and does not become indulged in impure thoughts and lewd relations. This very fundamental purpose has been described in another verse as follows: O Ye Muslims! Remember that your wives are a garment for you, and you are a garment for them. [2] In other words, spouses are a means of safeguarding one another from evils and ailments, just as garments protect an individual from the hardships of cold and heat. In this verse, since women were also to be addressed, the manner of description has been made more subtle. Furthermore, this verse also alludes to the fact that men and women are also a means of hiding the weaknesses of each other, just as garments are also a means of concealment. Then, He states: O Ye Muslims! Your wives are a tilth for you, from which the harvest of your future generation is to be reaped; so now you may deal with your tilth how you like, and reap the harvest of your choice. [3] In this verse, the purpose of the continuation of human life has been mentioned. In other words, it must be ensured that the line of human offspring continues to flourish. Along with this, God the Exalted has also mentioned in a very subtle manner that when future progeny is to be brought into existence through wives, an individual should maintain relations with his wife in such a manner that future progeny is not ruined, rather, the best possible offspring is brought into existence. Then, He states: Allah the Exalted has created wives for you from among yourselves, so that you may find peace of heart in your relation with them, then God has made this relationship a means of love and tenderness between you. [4] In this verse, the third and fourth purposes of marriage have been mentioned; in other words, so that a husband and wife may find a life-long companion in one another, and may find comfort in their relationship with one another. Secondly, so that through marriage, a relationship of love and unity may be created between the relatives of both husband and wife, and in addition to blood-relations, through other ties, various families and various nations may receive opportunities to come together in a bond of love and companionship. Therefore, in the Islamic Shari at, four purposes of marriage have been mentioned: firstly, Ihsan, i.e., to be safeguarded from various physical and spiritual ailments and their consequences; secondly, the continuation of human life; thirdly, life-long companionship and peace of heart; fourthly, the joining of different families and different nations through a relationship of love and compassion. If one contemplates, not only are all of these purposes absolutely permissible and appropriate; rather, they are extremely pure and in complete accordance with human nature and the needs of mankind. Through these aspects, the relationship of husband and wife has been planted upon a most excellent foundation and a means has been developed by which the best possible fruit may be procured as a result of this relationship. Furthermore, 54 The Review of Religions september 2015 september 2015 The Review of Religions 55

29 life & character of the seal of the prophets Similarly, one purpose of marriage is the continuation of human life. However, if a certain individual is unable to have children from one wife, or is unable to attain male offspring, this very purpose shall become a lawful basis for another marriage. in contrast to these purposes, the purpose which the Holy Qur an has deemed as being unlawful, and Muslims have been instructed to abstain from it, is the one of lust and sensuality. Now we allude to the purposes which have been taken into consideration by Islam in granting permission for polygamy. As such, a study into the Islamic Shari at demonstrates that these purposes are two-fold. Firstly, the very same general purposes which have been stipulated for marriage, and which have already been mentioned above; secondly, those specific purposes which particularly relate to polygamy. The purposes mentioned first have been maintained in the case of polygamy, because at times, the purpose of marriage is not fully attained through one wife alone and it is due to this very reason that the need for another wife arises. For example, one purpose of marriage is Ihsan, i.e., that by this means a person may be safeguarded from various ailments, evils and illicit deeds. However, it is possible that a person is confronted with circumstances whereby he is unable to uphold his righteousness and purity, whilst maintaining relations with a sole lady, who happens to undergo periods of menstruation, pregnancy, delivery, suckling, and other forms of ailments, etc. Then, even if by an extraordinary effort he is able to safeguard himself from practical indecency, in the least, one aspect of impurity continues to dominate his thoughts, or perhaps there is a risk of him becoming afflicted by some physical ailment. Hence, the correct remedy for such a person is none other than polygamy. In other words, for such a person, the very same purpose which was the motivating factor for one marriage, shall become the catalyst for another marriage in this case. Similarly, one purpose of marriage is the continuation of human life. However, if a certain individual is unable to have children from one wife, or is unable to attain male offspring, this very purpose shall become a lawful basis for another marriage. In the same manner, one purpose of marriage is lifelong companionship and peace of heart. However, if a person s wife is terminally ill, and her ailment has reached such a state that she remains completely bedridden, or she becomes mad, then in this case, such a person would require another wife in order to fulfill the purpose of lifelong companionship and peace of heart. Similarly, one purpose of marriage is the joining of various families and to create opportunities of expressing love and compassion to one another. However, it is possible that initially a person married in to such a family where it was necessary to develop this relationship of love; but afterwards he is presented with situations of even greater importance and significance, where the establishment of this relationship is extremely important and preferable with respect to the welfare of family, country, nation, government or religion. In this case, it would be necessary for such a person to act upon the teaching of polygamy. Hence, all of the purposes which have been mentioned by Islam with respect to marriage may become a basis for polygamy in special circumstances as well. The cases mentioned above are only by way of example, otherwise, there can be other instances as well where the purpose of marriage is not fully attained or acquired in the best possible manner by one wife alone, and the legitimate need for another wife arises. However, in addition to these purposes, Islam has also alluded to various exceptional grounds for polygamy, and they are three: firstly, the protection of orphans; secondly, the welfare of widows; thirdly, the increase of progeny. Hence, Allah the Exalted states: O Ye Muslims! (In these wars which you are confronted with, there shall inevitably be an increase of orphans, and you shall be required to practice polygamy in order to safeguard these orphans). Hence, if you fear (that whilst remaining limited to one wife) you shall be unable to protect orphans and sufficiently fulfill the rights due to them, then marry of women as may be agreeable to you, two, or three, or four, (but not more than this, because in the sight of God this limit is sufficient to fulfill your exceptional requirements; however, if you fear that due to your financial, physical or administrative 56 The Review of Religions september 2015 september 2015 The Review of Religions 57

30 life & character of the seal of the prophets weakness, or due to the weakness of your disposition) you shall not be able to deal justly between more than one wife, then you must only marry one wife. [5] In this verse of the Holy Qur an by attaching the injunction of polygamy to the mention of orphans, it has been indicated that in actuality, an abundance of orphans is also a major reason from among the reasons for polygamy. On the one hand, since an abundance of orphans naturally equates to an abundance of widows, and results in the risk of a scarcity of progeny on the other, and all these three cases are the natural result of war; for this reason, in this single verse, Allah the Exalted has gathered all of the additional purposes for polygamy in a very subtle manner, as it were. These additional purposes are the protection of orphans, the welfare of widows and a remedy for the scarcity of offspring. Then, for further elaboration and clarification, He has alluded to each one of these purposes separately as well. Hence, Allah the Exalted states: O Ye Muslims! (Now that we have proposed the remedy of polygamy for you in exceptional circumstances) you should make arrangements whereby no woman should remain without marriage inasmuch as possible, whether she be unmarried or a widow. [6] In this verse, attention has been drawn to the marriage of unmarried women, with specific mention to the marriage of widows. Then, it is related in a Hadith: peace of heart, growth of relations of love and compassion, welfare of orphans, welfare of widows and increase of progeny. However, the question which arises now is how these purposes may be attained. In other words, upon what basis should a wife be selected so that these purposes may be attained in the best possible manner? In this regard, the Holy Prophet sa states: ت ن ك ح ال م ر أ ة أل ر ب ع ل م ا ل ا و ل س ب ه ا و ج ا ل ا و لدين ه ا ف اظ ف ر ب ذ ات ال يدين ت رب ت ي د اك. ع ن م ع ق ل ب ن ي س ار ق ال : ق ال ر س ول اهلل ص ل ى اهلل ع ل ي ه و س ل م : ت ز و ج وا الو د ود ف إ ي ن م ك اثر ب ك م األ م م. Ma qal bin Yasar ra narrates that the Holy Prophet sa would say to his Companions, You should marry loving women who are fertile, so that your number may increase, and I can take pride in the number of my Ummah on the day of resurrection. [7] In this Hadith, the purpose of an increase in progeny has been mentioned. In this manner, there are a total of seven purposes, which have been mentioned by Islam with respect to polygamy. In other words, protection from physical and spiritual ailments, continuation of human life, life-long companionship and In marriage, the selection of a wife is based on four considerations. Some people select their wives on the basis of her financial status, others give consideration to her family status, some take an interest in beauty and charm, while other people take a woman s moral and religious state into consideration. But O Ye Muslims! You should always give precedence to the religious aspect. This is the pathway to your success, and this is the manner by which you may save yourself from worldly and religious destruction. [8] In this Hadith, the principle for selecting a wife so that the purposes of marriage may be attained has been mentioned. That principle stipulates that the religious aspect should be given precedence. The word Din does not only infer the Hence, the statement of the Holy Prophet sa that in selecting a wife the aspect of Din should be given precedence implies that a wife should be such that she is excellent in her individual morals and customs, righteousness and purity as well as in religion and belief, so that healthy relations between husband and wife are maintained individual religious or moral state of a women, nor is the word Din used in the Arabic language merely in terms of religion or belief. Rather, as it has been expounded in a renowned Arabic lexicon known as Aqrabul- Mawarid, that the word Din is used in the Arabic language to express the following meanings: firstly, morals and customs; secondly, spiritual purity and cleanliness; thirdly, religion; fourthly, nation and community; fifthly, government and rule. Hence, the statement of the Holy Prophet sa that in selecting a wife the aspect of Din should 58 The Review of Religions september 2015 september 2015 The Review of Religions 59

31 life & character of the seal of the prophets Furthermore, another aspect which has not been taken into account is that the system of polygamy in Islam is not a rule; rather, it is an exception, which has been instituted whilst taking into account very specific circumstances, in order to attain the lawful purposes of marriage and cater for the legitimate needs of humanity. be given precedence implies that a wife should be such that she is excellent in her individual morals and customs, righteousness and purity as well as in religion and belief, so that healthy relations between husband and wife are maintained and so that a positive influence is etched upon their children as well. On the other hand, however, this also implies that in selecting a wife, the aspect of Din in general, which relates to the needs of religion, the welfare of nation and community, and the interest of government and rule, should also be taken into consideration at its appropriate occasion. At this instance, if someone is skeptical that although these meanings may all be correct linguistically, how can it be accepted that all these meanings are implied by one word simultaneously? The answer to this is that since the Holy Prophet sa was a law-giving Prophet, his words were of a legal nature, which are always comprehensive in meaning and vast in implication, and numerous aspects are inferred in each and every word. It is in this light, therefore, that we should understand the words of the Holy Prophet sa. In any case, when these meanings are linguistically correct, then no one has the right to raise an objection. In summary, Islam has alluded to four purposes of marriage and seven purposes for polygamy. In order to attain these objectives in the best possible manner, Islam has taught that whilst selecting a wife, in addition to the individual merit of the lady herself, the needs of religion, the welfare of nation and community, and the interest of government and rule should also be given importance. This does not imply that in the matter of marriage, other merits should not be taken into account, because it is proven from other Ahadith of the Holy Prophet sa that he has permitted Muslims to take the other qualities of a lady into consideration as well. As a matter of fact, at times, he has himself encouraged that a person should take these other characteristics into consideration as well. Hence, despite the injunction of Pardah, the Holy Prophet sa would encourage that before marriage, a person should see his wife, so that afterwards his disposition was not disturbed in any way due to a displeasure in her physical appearance. Similarly, to an appropriate degree, it has been encouraged that financial status be taken into account as well. [9, 10] In the same manner, to a degree, it has also been advised that suitability of age and disposition should also be given regard. [11] This principle is applicable in the case of polygamy as well. However, the guidance given by Islam is that these things should not be given precedence over the religious aspect. The reason being that if qualities of a religious nature are not present, then these merits alone cannot become the foundation of true and everlasting happiness; rather, in certain cases, they prove to be injurious and harmful. Now, if the purposes of polygamy are kept in mind, along with the principle which has been proposed by Islam for the selection of a wife, every sensible individual can appreciate that this is a very blessed system, which has been instituted by God the Exalted, through the person of the Holy Prophet sa. Moreover, in this system, the greater good for the largest segment of society has been taken into account. In actuality, those people who have voiced their opinions against the concept of polygamy, have done so with a very narrow frame of mind, and they have not given regard to anything except for the emotional relationship of husband and wife. Nor have such people ever contemplated the purposes of marriage and the needs of humanity with an objective heart. Otherwise, this issue was not such that a person of understanding could find room to reject its merits. Furthermore, another aspect which has not been taken into account is that the system of polygamy in Islam is not a rule; rather, it is an exception, which has been instituted whilst taking into account very specific circumstances, in order to attain the lawful purposes of marriage and cater for the legitimate needs of humanity. Hence, prior to voicing an opinion against this practice, one should contemplate that in the entire world, can an individual never be faced with such circumstances where polygamy proves to be a necessary remedy; and the benefit of a person s own being, or his family, or his nation, or his country demands that he marry a second wife? I cannot forget the instance from the life of Emperor Napoleon, when he 60 The Review of Religions september 2015 september 2015 The Review of Religions 61

32 life & character of the seal of the prophets In summary, the institution of polygamy in Islam is a practice to be employed in exceptional circumstances, which has been instituted whilst taking into account the specific needs of people. This is a sacrifice which both husband and wife are compelled to make in special circumstances for the sake of their morality, religion, family, nation and country. felt the need for a second wife in order to attain an heir for the benefit of his country. How was this requirement fulfilled? Even the thought of it causes me to tremble. The divorce of Empress Josephine is among the darkest tales in history and at its depth lies the very same false emotional notion that a person should not marry a second wife under any circumstances. Alas! This false emotional notion robbed the virtue of many a weak people, as it were. It left many families without progeny and expunged them from the earth. It destroyed the happiness of many homes. It ruined hopes of unity for many households, many nations and many countries. It turned many orphans into vagabonds and many widows were left in a state of helplessness. It led the progenies of many nations to downfall and sowed the seed of their destruction. And all of this took place only because a lady desires to be the sole owner of her husband s attention! This is indeed a strange sacrifice, where a greater thing is sacrificed for a lesser one. Although, what should have been the case is that material gains should have been sacrificed for moral benefits, worldly benefits should have been sacrificed for religious benefits, personal interests should have been sacrificed for the welfare of family, and personal gain should have been sacrificed for the welfare of nation. As a matter of fact, the institution of polygamy is in itself a system which is a complete embodiment of sacrifice. By this system, through the individual and physical sacrifice of both husband and wife, a pathway in the interest of morality, religion, family, nation and country has been paved. In summary, the institution of polygamy in Islam is a practice to be employed in exceptional circumstances, which has been instituted whilst taking into account the specific needs of people. This is a sacrifice which both husband and wife are compelled to make in special circumstances for the sake of their morality, religion, family, nation and country. Moreover, Islam expects that when such circumstances arise as are necessary for the practice of polygamy, all people shall sacrifice their desires and physical comforts for a greater good, without hesitation. Furthermore, that when the occasion calls for it, they shall demonstrate that their lives are not only limited to their own persons, or their own homes; rather, that they are members of the vast humanity of the world, for the sake of which one should not hold back from sacrificing his individual interest. Then, it should also be remembered that even when the legitimate need for polygamy arises, Islam has not made the practice of polygamy an obligation. Rather, as mentioned above, it has tied the practice to the condition that only if a person is able to maintain justice should he practise polygamy; otherwise, he should in all cases, suffice with one wife alone. In this respect, justice does not merely infer equality amongst various wives, rather, implies the fulfillment of all those rights which fall upon an individual in the case of polygamy. Hence, there are two conditions for polygamy. Firstly, for any cause to arise from among the legitimate causes stipulated by Islam for the practice. Secondly, for an individual to be able to administer justice. Furthermore, in the fulfillment of these two conditions, with the exception of a person s heart-felt love (which a person has no control over), he must treat his wives with absolute equality in terms of his time, attention, wealth and apparent treatment. [12] If one contemplates, this very limitation is in itself a grand sacrifice, which a husband is compelled to offer, especially when due to a difference in the individual characteristics and aptitude of his wives, a person loves one more than the other. Yet despite this, he is compelled to distribute all of his things equally amongst his wives, as if they were measured on a scale. This sacrifice is not only one of the husband, rather his wives equally share in this sacrifice as well. In these circumstances, every sensible individual can understand that not only has Islam forbidden the very thought of lust in the matter of polygamy; rather, it has practically stipulated such conditions, that whilst adhering to them, no individual can indulge in lust and indulgence. At this instance it also seems necessary to mention that prior to Islam, there was no limit to polygamy among the Arabs, or among any nation of the world for that matter. Every individual was permitted to keep as many wives as he so desired. 62 The Review of Religions september 2015 september 2015 The Review of Religions 63

33 life & character of the seal of the prophets However, in addition to specifying other conditions, in terms of number as well, Islam placed a restriction of up to four at most. As such, it is ascertained from history that as for those Muslim converts who had more than four wives, they were ordered to divorce the rest. For example, when Ghailan bin Salamah Saqafiyy became a Muslim he had ten wives, out of whom, six were divorced on order. [13] Now we explain the purposes that were in consideration by the Holy Prophet sa in his marriages, because this is our actual subject. It should be known, therefore, that the general purposes behind the marriages of the Holy Prophet sa were the very same ones which Islam has mentioned for marriage and for polygamy; and which have already been mentioned above. Among these purposes, the ones under special consideration by the Holy Prophet sa were the continuation of human life, a growth in relations of love and compassion, and the protection of orphans and widows. In order to fulfill the purpose of the growth of relations of love and compassion, the Holy Prophet sa considered such ladies as were best suited with respect to the needs of religion, the welfare of nation and community, and the interest of government and rule. However, in addition to these general purposes, under specific circumstances, there were specific reasons behind the marriages of the Holy Prophet sa as well. These specific reasons were twofold: firstly, the practical repudiation of various ignorant customs and erroneous beliefs through the personal example of the Holy Prophet sa ; secondly, to keep various suitable women under the direct training of the Holy Prophet sa, and then through them to strengthen that aspect of the Islamic Shari at which relates specifically to women, as well as to educate and train other Muslim women. Allah the Exalted states in the Holy Qur an: O Messenger! When your adopted son Zaid bin Harithah ra divorced his wife Zainab ra, We joined her in marriage to you, so that the ignorant custom may be removed that an adopted son becomes an actual son, and the divorced wife of such a person no longer remains lawful for the one who adopts him, so that there may be no hindrance or reluctance in the hearts of the believers with respect to this issue. [14] In this verse, the first purpose has been mentioned, whereby through the practical example of the Holy Prophet sa such ignorant practices be uprooted, which had become so firmly embedded in the Arab disposition, that their true eradication was impossible unless the Holy Prophet sa was to establish a practical example himself. For example, the custom of adopting a person as one s own son was very deeply rooted and prevalent in Arabia. Prior to the revelation of divine command in this respect, the Holy Prophet sa had taken his freed slave, Zaid bin Harithah ra, as his own son. Therefore, when the injunction was revealed that merely by taking someone as a son, that person does not become a real son, and later on it so happened that Zaid bin Harithah ra divorced his wife Zainab bint Jahash ra, the Holy Prophet sa married Zainab ra under divine command. In this manner, the Holy Prophet sa uprooted this ignorant custom, the complete eradication of which was impossible without his own practical example. In addition to this, by marrying Zainab ra, the Holy Prophet sa also established by practical example that there is nothing wrong with marrying a woman who has been divorced. Then, He states:... * *... * 64 The Review of Religions september 2015 september 2015 The Review of Religions 65

34 life & character of the seal of the prophets Not only in his marriages, rather, even if an individual studies the lifestyle of the Holy Prophet sa in general, it becomes evident that everything he did whether it apparently related to the world or to religion, the principal and governing objective of the Holy Prophet sa, be it directly or indirectly, was the fulfillment of the obligations of prophethood. O Messenger! Say unto your wives, if you desire the life of this world and its adornment, come then, I will provide for you, but in this case you cannot remain my wives, and I will send you away with benevolence and generosity. If, however, you desire God and His Messenger, and desire the reward of the hereafter, then remember that God has prepared a great reward for those of you who do good and fulfill the desire of God...O wives of the Prophet! You are not like any other women if you are righteous, and offer Prayer in its true essence, and offer Zakat, and fully obey God and His Messenger (because God has selected you for a special purpose). O members of the Prophet s Household! Allah the Exalted desires to remove from you all of your weaknesses and shortcomings and purify you completely, so that you may convey the Signs of Allah and words of wisdom to the people, which are disclosed to you in your houses through the Prophet. God the Exalted desires to fulfill this task through you because although He is unseen and hidden from the eyes of people due to his being most Subtle, He is also aware of the needs of people due to his being All-Aware. Hence, it is necessary that he fulfill the task of the guidance of mankind [15, 16] by means of people. In this verse of the Holy Qur an, the second and greater purpose from among the specific reasons of the Holy Prophet sa for practising polygamy has been mentioned. In other words, so that suitable ladies could live with the Holy Prophet sa as his wives and be prepared for the education and training of other Muslim women. This is the very distinct purpose for which the marriages of the Holy Prophet sa took place. Furthermore, every individual can understand that this purpose was such as was specific to the person of the Holy Prophet sa. It is for this reason that the Holy Prophet sa was exempt from the limitations generally placed on Muslims in the practice of polygamy. In actuality, since the Holy Prophet sa was a law-bearing Prophet and through him the foundation of a new law, and a new society and civilisation was to be placed, it was not sufficient for these new injunctions to merely be propagated by the Holy Prophet sa. As a matter of fact, it was also necessary for this new Shari at to be intricately instituted under the direct supervision of the Holy Prophet sa and for him to practically lead people onto these new road marks, which had been chalked out by Islam. This was a very difficult and delicate task, and although there were hurdles which confronted the Holy Prophet sa with respect to men, with regards to women especially, this was an even greater challenge. The reason being that firstly, due to their generally remaining at home and being engaged in affairs of the household, they did not have as many opportunities to benefit from the company of the Holy Prophet sa. Secondly, due to the inherent shyness of women, they were unable to openly inquire of the Holy Prophet sa as regards to those specific issues which related to women. Comparatively, owing to a lack of education prevalent amongst women and their tendency to hold fast to ignorant customs, due to which it is difficult for them to quickly bring about any sort of reform in their practice, a special system was required for the education and training of women. In this respect, the most effective means was for the Holy Prophet sa to marry suitable women, and prepare them for this task under his own training, so that these wives could then carry out the role of educating and training other Muslim women. As such, this scheme proved to be successful, and the Muslim women very wonderfully and in a very short time span, transformed their lives according to this new Shari at. Such an example cannot be found in any nation of the world, where the femaleclass began to practise a completely new law, and adopted a new culture and civilization so quickly and so fully. One practical proof that the marriages of the Holy Prophet sa were not due to lustful intentions, rather, they were purely on religious grounds is that the Holy Prophet sa married some women, who had so advanced in age that they were no longer able to bear children. For example, Hazrat Ummi Salamah ra, who the Holy Prophet sa married in 4 A.H. had surpassed the age of bearing children at the time of her marriage. As such, she even excused herself on this very basis, but since the fundamental purpose of the Holy Prophet sa was purely religious, and 66 The Review of Religions september 2015 september 2015 The Review of Religions 67

35 life & character of the seal of the prophets for this purpose she was very suitable, the Holy Prophet sa insisted, and married her upon her consent. [17] Hence, those purposes under which the marriages of the Holy Prophet sa took place were immensely blessed and pure, and the fulfillment of the obligations of prophethood were predominately in consideration. Not only in his marriages, rather, even if an individual studies the lifestyle of the Holy Prophet sa in general, it becomes evident that everything he did whether it apparently related to the world or to religion, the principal and governing objective of the Holy Prophet sa, be it directly or indirectly, was the fulfillment of the obligations of prophethood. The Holy Prophet sa was never preoccupied with the comforts of the world. The following Hadi th is indeed a most accurate portrait of the life of the Holy Prophet sa : ع ن اب ن م س ع ود أن ر س ول اهلل ص ل ى اهلل ع ل ي ه و س ل م ن ام ع ل ى ح ص ري ف ق ام و ق د أث ر ف ج س ده ف ق ال اب ن م س ع ود : ي ا ر س ول اهلل ل و أم ر ت ن ا أن ن ب س ط ل ك و ن ع م ل ف ق ال : م ا ل و ل لد نيا و م ا أن ا و الد ن ي ا إال ك ر اك ب اس ت ظ ل ت ت ش ج ر ة ث ر اح و ت ر ك ه ا. Ibni Mas ud ra relates that on one occasion, the Holy Prophet sa lay down on a thick and rough mat and fell asleep. When the Holy Prophet sa woke up, the mat had left marks on his body. Upon this, I submitted, O Messenger of Allah! If you so desire, we can arrange means for your ease and comfort. The Holy Prophet sa responded, Ibni Mas ud! What have I to do with the comforts of this world? The similitude of the world and I is like that of a rider on journey, who stops to catch his breath beneath the shade of a tree, and then stands up again to continue his journey. [18] This Hadith does not imply that it is forbidden to benefit from the comforts of this world. For Islam does not forbid a person from lawfully seeking benefit from a legitimate comfort of the world. As a matter of fact, the Holy Qur an itself teaches the following prayer: O our Lord! Grant us a portion of the good things of this world, as well as the blessings of the world to come. [19] The only thing which is implied in the above-mentioned Hadith is that a person should not consider the acquisition of worldly comforts as being the actual purpose of his life. Furthermore, it also proves that the Holy Prophet sa had absolutely no personal interest in the comforts of this world, and as far as the comforts of the world were concerned, the life of the Holy Prophet sa was merely like that of a traveller. In this note relevant to polygamy, it would also not be out of place to mention that Islam is not alone in permitting the practice of polygamy. As a matter of fact, a majority of the world religions have permitted the practice of polygamy. For example, the Mosaic law grants this permission, [20] and many prophets from the Banu Isra il practically acted upon this. [21] In the Hindu religion, polygamy has been permitted and many holy men from among the Hindus had more than one wife. [22] For example, Krishan Ji practised polygamy. [23] Even to this day, Hindu kings and princes practise polygamy. Similarly, no statement of the Messiah of Nazareth has been related either, which speaks against the practice of polygamy, and since this practice was permitted by the Mosaic law, and practically as well, polygamy was prevalent during the time of the Messiah of Nazareth, it shall be inferred from his silence that he considered it lawful. Therefore, Islam has not introduced a novel practice. Albeit, what Islam did do was set limitations and attached such conditions to the practice that a beneficial and blessed system for the exceptional circumstances of individuals and nations was established. At the conclusion of this note, it is also necessary to mention that although opponents have levelled very grave allegations upon the marriages of the Holy Prophet sa and every individual has understood the issue of polygamy practised by the Holy Prophet sa according to his own disposition and thoughts, even still, the truth has managed to reign supreme over the pen and tongue of the opponents. If not fully, they have at least been compelled to accept the truth partially. As such, even Mr. Margoliouth whose eye generally tends to see all straightforward things in a twisted manner is compelled to confess the truth in this regard. He writes in his book Mohammed : Mohammed s [May the peace and blessings of Allah be upon him] numerous marriages after Khadijah s death have been attributed by many European writers to gross passion, but they would seem to have been mainly dictated by motives of a less coarse kind. Several of his alliances were political in 68 The Review of Religions september 2015 september 2015 The Review of Religions 69

36 life & character of the seal of the prophets character, the Prophet being anxious to bind his chief followers more and more closely to himself. This was doubtless his object in marrying the daughters of Abu Bakr and Omar; while a political motive of a different sort is to be found in his alliances with the daughters of political opponents or fallen enemies The remainder are to be explained by his extreme anxiety to have a son, and thereby escape a reproach to which he was keenly sensitive. [24] This is the opinion of that person who perhaps stands at the forefront with respect to his opposition and prejudice amongst the biographers of the Holy Prophet sa. Although this view of Mr. Margoliouth is not completely correct, it does indeed prove how the truth can even overcome an opposing heart. [25] و ال ف ض ل م ا ش ه د ت ب ه األع د اء. 4. Holy Qur an, Surah Al-Rum, Verse Holy Qur an, Surah Al-Nisa, Verse Holy Qur an, Surah Al-Nur, Verse Mishkatul-Masabih, Volume 1, Al-Fasluth- Thani, p. 570, Kitabun-Nikah, Al-Fasluth-Thani, Hadith No. 3091, Darul-Kutubil- Ilmiyyah, Beirut, Lebanon, First Edition (2003). 8. Sahihul-Bukhari, Kitabun-Nikah, Babul- Ikfa i Fid-Din, Hadith No Sunanut-Tirmidhi, Kitabun-Nikah, Babu Ma Ja a Fin-Nazari Ilal-Makhtubah, Hadith No Sahihul-Muslim, Kitabut-Talaq, Babul- Mutallaqati Thalathan La Nafaqatan Laha, Hadith No * Sahihul-Muslim, Kitabur-Rada a, Babu Istihbabi Nikahil-Bikr, Hadith No Sunanut-Tirmidhi, Kitabun-Nikah, Babu Ma Ja a Fir-Rajuli Yuslimu Wa Indahu Ashru Niswatin, Hadith No Holy Qur an, Surah Al-Ahzab, Verse Holy Qur an, Surah Al-Ahzab, Verses Holy Qur an, Surah Al-Ahzab, Verses * Sharhul- Allamatiz-Zarqani Alal- Mawahibil-Ladunniyyah, by Allamah Shihabuddin Al-Qastalani, Volume 4, pp , Ummu Salamah Ummul-Mu minin, Darul-Kutubil- Ilmiyyah, Beirut, Lebanon, First Edition (1996). * At-Tabaqatul-Kubra, by Muhammad bin Sa d, Volume 8, p. 289, Dhikru Azwaji Rasulillahi sa / Ummu Salamah bintu Abi Umayyah, Daru Ihya it-turathil- Arabi, Beirut, Lebanon, First Edition (1996). * Holy Bible, Kings I, 11: For example, refer to the lives of Prophet Abraham, Prophet Jacob, Prophet David, Prophet Solomon, and others (may peace be upon them). 22. Manusamarti Adhya ai, (9:121, 148, 181), Gilani Electric Press, Lahore. 23. Shri Krishan, by Lalah Lajpat Ra ai. 24. Mohammed and The Rise of Islam, by David Samuel Margoliouth, pp , G. P. Putnam s Sons, New York & London, The Knickerbocker Press, Third Edition (1905). 25. An Arabic proverb which means, True superiority is that to which even enemies attest. endnotes 1. Holy Qur an, Surah Al-Nisa, Verse Holy Qur an, Surah Al-Baqarah, Verse Holy Qur an, Surah Al-Baqarah, Verse 224. * Sahihul-Bukhari, Kitabun-Nikah, Babu Tazwijith-Thayyibat, Hadith No Mishkatul-Masabih, Volume 1, Part 2, p. 593, Kitabun-Nikah, Babul-Qasam, Al-Fathluth-Thani, Hadith No , Darul-Kutubil- Ilmiyyah, Beirut, Lebanon, First Edition (2003). 18. Mishkatul-Masabih, Volume 2, Part 3, p. 247 Kitabur-Riqaq, Al-Fasluth-Thani, Hadith No. 5188, Darul-Kutubil- Ilmiyyah, Beirut, Lebanon, First Edition (2003). 19. Holy Qur an, Surah Al-Baqarah, Verse * Holy Bible, Deuteronomy, 21: The Review of Religions september 2015 september 2015 The Review of Religions 71

37 The Holy Prophet Muhammad sa Hajj Abu Hurairah ra relates: The Holy Prophet sa addressed us and said, O ye people. Allah has prescribed the Pilgrimage for you, so mind that you perform it. A man asked, Messenger of Allah sa, is it prescribed every year? The Holy Prophet sa kept silent till the man had repeated his question three times. Then the Holy Prophet sa observed, Had I said yes, it would have become obligatory and you could not have afforded it. Then he added, Leave me alone so long as I do not impose anything on you. Some who were before you were ruined by their habit of asking too many questions and differing with their Prophets. Thus when I direct you to do something carry out my direction as far as it is within your power and when I forbid you anything then leave it altogether. [1] Abu Hurairah ra relates that he heard the Holy Prophet sa say, He who performs the Pilgrimage without indulging in vain talk or committing any default returns from the Pilgrimage as pure as he was on the day his mother bore him. [2] Abu Hurairah ra relates that the Holy Prophet sa said, Umrah followed by another Umrah atones for that which is between the two and the only reward of the Pilgrimage is Paradise. [3] A woman asked the Holy Prophet sa, Messenger of Allah sa, the Pilgrimage has been imposed by Allah on his servants at a time when my father has reached extreme old age and has not the strength to ride an animal. Shall I perform the Pilgrimage on his behalf? He answered, Yes. [4] endnotes 1. Muslim. 2. Bukhari and Muslim. 3. Bukhari and Muslim. Masood T 4. Bukhari and Muslim.

38 Calendar of Religious Events & Festivals september 2015 Tuesday 1 st September Faith: Sikhism Event: Guru Granth Sahib On 1st September Sikhs celebrate the anniversary of the installation of the Guru Granth Sahib (Sikh Scripture) in the Golden Temple in Amritsar in Saturday 5 th September Faith: Hinduism Event: Janmashtami At Janmashtami, Hindus celebrate the birth of Lord Krishna. It takes place during the Hindu month of Shravan (August-September). Wednesday 23 rd September Faith: Judaism Event: Yom Kippur Yom Kippur translates as the Day of Atonement and is the holiest date in the Jewish calendar. Wednesday 25 th September (Eid dates differ by 1 or 2 days around the world depending on geographic location) Faith: Islam Event: Eid-al-Adha Eid-al-Adha is one of the most important Islamic festivals and commemorates Ibrahim s as (Abraham s) willingness to sacrifice his son Ismail as to God. 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

39 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 september From the letters of mahmud ra From the letters of The islamic dilema Islamic Publications, 2015 ISSN No vol issue nine