the review of religions (may 2011)

may 2011 - vol. 106 - issue five

The Philosophy of the Teachings of Islam

The Life & Character of the Seal of the Prophets(saw)

Jesus(as) -

Prophet of GodWho was the Prophet Promised in Deuteronomy?

ReCoGnITIon of the CReaToR RequIReD for WoRLD PeaCe

The Holy Prophet

Muhammad(saw) prophesied

that the Promised Messiah(as)

would be raised near a

white minaret, east of

Damascus. This prophecy

was fulfilled with the advent

of the Promised Messiah(as)

from Qadian, India, a city

directly east of Damascus.

The Promised Messiahand imam mahdi and founder of

the review of religions

Hadhrat Mirza Ghulam Ahmad(as), the Promised Messiah and Mahdi was born to a noble family in Qadian, India. From an early age he had a keen inter-est in religion and developed a love for the Holy Prophet Muhammad(saw). He was also known for his honesty, friendliness and resolve. Over time his knowledge and understanding of religion and its application to society deepened. Being a Muslim it was his firm belief that all religions were true at their source but with the passage of time had drifted away from their original teachings; he upheld the dignity of religion and demonstrated its relevance to everyone.

His earnest defence of religion was ultimately blessed when he started to receive direct revelation from Allah

– a blessing that he continued for the rest of his life.

His mission was to revitalise the truth that all religions held within them and to revive the teachings of Islam. It was through this that he would bring mankind together and establish everlasting peace.

In 1889, under Divine Guidance, Hadhrat Ahmad(as) founded the Ahmadiyya Muslim Community – a community that has since grown in its stature and strength and has remained active in conveying the message of Islam to the ends of the earth.

Hadhrat Ahmad(as) had established himself as a respected writer and had written over 80 books. His writings have been translated into more than 60 languages and continue to inspire readers to this day. One of his greatest scholarly works was The Philosophy of the Teachings of Islam, prepared as a paper and read out at the Conference of Great Religions in 1896.

He also wrote a fascinating treatise in 1899 entitled Jesus in India, a book that uncovered remarkable evidence of Jesus(as)’s journey to India. In 1902 the Promised Messiah(as) initiated The Review of Religions which has covered a vast array of topics on religion, philosophy and contemporary issues of the day. It is the longest running English magazine in defence of Islam and the values it teaches.

From 1889 until the time of his demise in 1908 tens of thousands of people accepted him. This blessing has continued and will continue through his Khalifas (successors).

Currently under the fifth successor, we are seeing that the tide of acceptance is worldwide and that the message of Prophet Ahmad has really reached the ends of the earth.

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O men, a similitude is set forth, so listen to it. Surely, those on whom you call instead of Allah cannot create even a fly, though they combine together for the purpose. And if the fly should snatch away anything from them, they cannot recover it therefrom. Weak indeed are both the seeker and the sought. They esteem not Allah with the estimation which is His due. Surely, Allah is Powerful, Mighty.ISLam, The hoLy quR’an, Ch.22:VS.74-75

Abu Hurairah(ra) narrated that Allah’s Messenger(saw) said: “In the last third of every night our Rabb (Allah, the Cherisher and

Sustainer) descends to the lowermost heaven and says; ‘Who is calling Me, so that I may answer him? Who is asking Me so that may I grant him? Who is seeking forgiveness from Me so that I may forgive him?’”ISLam, The hoLy PRoPheT(SaW ), SahIh aL-BukhaRI, haDITh quDSI

…When a person is overcome to this degree by his love of God, all his passions are burnt up by the fire of love and a great revolution takes place in his nature and he is bestowed a heart that he did not possess before, and is bestowed eyes that he did not have before, and he is so much affected by certainty that

he begins to see God in this very world…ISLam ahmaDIyyaT, The PRomISeD meSSIah(aS), aRTICLe aTTaCheD To ChaShma ma’RIfaT, PP.47-48

The eye cannot see him, nor words reveal him; by the senses, austerity, or works he is not known. When the mind is cleansed by the grace of wisdom, he is seen by contemplation – the One without parts.hInDuISm, munDak, uPanIShaD 3.1.8

Recognition of the Creator

world faiths

may 2011

6 The Philosophy of the Teachings of Islam - Part 5

Continuing an acclaimed and unique essay based exclusively on the teachings of the Holy Qur’an. This section features a five point elucidation of the means through which a person can purify him or herselfHadHrat Mirza GHulaM aHMad(as),

tHe ProMised MessiaH and MaHdi

16 The Life & Character of the Seal of the Prophets(saw) - Part 6

Who were the first converts to Islam, what was the actual procedure of becoming a Muslim and what were the key beliefs held by those who accepted the message brought by Muhammad(saw)?HadHrat Mirza BasHir aHMad(ra)

28 from the archives: Jesus(as) – Prophet of God - final Part

A study of the Bible provides ample evidence that Jesus(as) was a Prophet exclusively to the People of Israel, proves that the concept of the Trinity is only a myth and that God does not require a son to bring Him honoursir MuHaMMad zafrulla KHan(ra)

38 Who was the Prophet Promised in Deuteronomy?

Does Deuteronomy 18 foretell the coming of a special prophet, and if so, who was he? An in-depth appraisal of Jewish, Christian and Muslim claimsdr Mirza sultan aHMad –

raBwaH, PaKistan

6 16

Contents

44 Recognition of the Creator Required for World Peace

The injustice, inequality and disorder seen in the world today have all surfaced as a result of mankind’s estrangement from God Almighty. Re-establishing this relationship is the only means to attaining world peace and harmony. The keynote address from the recent 8th Annual Peace SymposiumHadHrat Mirza Masroor aHMad(aBa),

KHalifatul MasiH V,

Head of tHe worldwide aHMadiyya

MusliM coMMunity

64 Calendar of Religious events and festivals

May 2011

manaGemenT BoaRDMunir-ud-din Shams (Chairman) Mansoor Shah (Secretary) Naseer Ahmad Qamar Mubarak Ahmad Zafar Mirza Fakhar Ahmad Abdul Baqi Arshad

ChIef eDIToR & manaGeRMansoor Ahmed Shah

eDIToRIaL BoaRDAdam Walker, Amer Safir, Bockarie Tommy Kallon, Fareed Ahmad, Fauzia Bajwa, Fazal Ahmad, Khullat Munir, Mansoor Saqi, Nakasha Ahmad, Sarah Waseem, Tanveer Khokhar

PRoofReaDeRSAbdul Ghany Jahangeer Khan, Farhana Dar, Munavara Ghauri

DISTRIBuTIonMuhammad Hanif

DeSIGn anD LayouTAhsan Khan

SPeCIaL ConTRIBuTeRArif Khan

PuBLISheRAl Shirkatul Islamiyyah Ltd.

Views expressed in this publication are not necessarily the beliefs of the Ahmadiyya Muslim community.

All correspondence should be forwarded to the Editor at:The Review of ReligionsTahir House22 Deer Park RoadLondon, SW19 3TLUnited Kingdom

Telephone: + 44 20 8544 7614Fax: + 44 20 3044 [email protected]

28

44

The Philosophy of the teachings of Islam

part 5

hadhrat mirza Ghulam ahmad(as), the Promised messiah and mahdi

translated from urdu by sir muhammad zafrulla khan

five Remedies against unchastityIn these verses God Almighty has not only set forth excellent teaching for acquiring the quality of chastity but has furnished man with five remedies against unchastity. These are: to restrain one’s eyes from gazing on those who are outside the prohibited degrees; to restrain one’s ears from listening to their voices and to descriptions of their good looks; to avoid occasions which might furnish incitement towards this vice; and to control oneself during the period of celibacy through fasting, dieting etc.

We can confidently claim that this excellent teaching with all its devices that is set forth in the Holy Qur’an is peculiar to Islam. It should be kept in mind that as the natural condition of man, which is the source of his passions, is such that he cannot depart from it without a complete change in himself, his passions are bound to be roused, or in other words put in peril, when they are confronted with the occasion and opportunity for indulging in this vice.

Therefore, God Almighty has not instructed us that we might freely gaze at women outside the prohibited degrees and might contemplate their beauty and observe all their movements in dancing

etc. but that we should do so with pure looks. Nor have we been instructed to listen to the singing of these women and to lend ear to tales of their beauty, but that we should do so with a pure intent. We have been positively commanded not to look at their beauty, whether with pure intent or otherwise, nor to listen to their musical voices or to descriptions of their good looks, whether with pure intent or otherwise. We have been directed to eschew all this as we eschew carrion, so that we should not stumble. It is almost certain that our free glances would cause us to stumble some time or the other. As God Almighty desires that our eyes and our hearts and all our limbs and organs should continue in a state of purity, He has furnished us with this excellent teaching. There can be no doubt that unrestrained looks become a source of danger. If we place soft bread before a hungry dog, it would be vain to hope that the dog should pay no attention to it.

We can confidently claim that this excellent teaching with all its devices that is set forth in the Holy Qur’an is peculiar to Islam.

MAy 2011 | THE REVIEW OF RELIGIONS 7

Thus God Almighty desired that human faculties should not be provided with any occasion for secret functioning and should not be confronted with anything that might incite dangerous tendencies.

This is the philosophy that underlies the Islamic regulations relating to the observance of the veil. The Book of God does not aim at keeping women in seclusion like prisoners. This is the concept of those who are not acquainted with the correct pattern of Islamic ways. The purpose of these regulations is to restrain men and women from letting their eyes to rove freely and from displaying their good looks and beauties, for therein lies the good both of men and of women. It should be remembered that to restrain one’s looks and to direct them only towards observing that which is permissible is described in Arabic by the expression ghadd-al-basar, which is the expression employed in the Holy Qur’an in this context. It does not behove a pious

person who desires to keep his heart pure that he should lift his eyes freely in every direction like an animal. It is necessary that such a one should cultivate the habit of ghadd-al-basar in his social life. This is a blessed habit through which his natural impulses would be converted into a high moral quality without interfering with his social needs. This is the quality which is called chastity in Islam.

The second quality in the context of the discarding of evil is the one known as honesty or integrity, that is to say, intolerance of the causing of harm to a fellow being by taking possession of his property dishonestly or unlawfully. Integrity is one of the natural conditions of man. That is why an infant, who follows his natural bent and who has not yet acquired any bad habit, so much dislikes anything belonging to another that it can only be persuaded with difficulty to be suckled by a wet nurse. If a wet nurse is not appointed for it while it is quite small and has not yet developed a keen consciousness, it becomes very difficult for a wet nurse to suckle it. It is naturally disinclined to be suckled by a woman other than its mother. This disinclination sometimes imposes great suffering upon it, and in extreme cases pushes it to the brink of death. What is

the philosophy of the teachings of islam

The Book of God does not aim at keeping women in seclusion like prisoners.

8 THE REVIEW OF RELIGIONS | MAy 2011

the secret of this disinclination? It is that it naturally dislikes to leave its mother and to turn to something that belongs to another. When we reflect deeply upon this habit of an infant it becomes clear that this habit is at the root of all honesty and integrity. No one can be credited with the quality of integrity unless his heart becomes charged with dislike and hatred of the property of another as is the case with an infant. But an infant does not always employ this habit on its proper occasion and consequently imposes great suffering upon itself. This habit is only a natural condition which it exhibits involuntarily; it is not, therefore, a moral quality, though it is at the root of the moral quality of integrity. As an infant cannot be described as religious-minded and trustworthy because of this habit, so also a person who does not exercise this natural habit on its proper occasion cannot be held to possess this moral quality. It is very difficult to become trustworthy and a person of integrity. Unless a person observes all aspects of integrity he cannot be judged truly trustworthy or honest. In this context God Almighty has instructed us in different aspects of integrity in the following verses:

[And give not to the foolish your property

which Allah has made for you a means of support; but feed them therewith and clothe them and speak to them words of kind advice. And prove the orphans until they attain the age of marriage; then, if you find in them sound judgment, deliver to them their property; and devour it not in extravagance and haste against their growing up. And whoso is rich, let him abstain; and whoso is poor, let him eat thereof with equity. And when you deliver to them their property, then call witnesses in their presence. And Allah is sufficient as a Reckoner.] (Ch.4:Vs.6-7)

[And let those fear God who, if they should leave behind their own weak offspring, would be anxious for them. Let them, therefore, fear Allah and let them say the right word. Surely, they who devour the property of orphans unjustly, only swallow fire into their bellies, and they shall burn in a blazing fire.] (Ch.4:Vs.10-11)

A person who does not exercise this natural habit on its proper occasion cannot be held to possess this moral quality.


That is, should there be among you a person of property who is an orphan or minor and it is apprehended that he would waste his property through his lack of sense, you should take charge of his property as a custodian and should not hand it over to him, inasmuch as the whole system of commerce and social security depends upon proper care of property. Out of the income of the property you should provide for the maintenance of its owner and you should instruct him in all equitable values that would help to develop his reason and understanding and would furnish him with proper training so that he should not remain ignorant and inexperienced. If he is the son of a merchant he may be instructed in the ways of business and commerce, and if his father followed some profession or other occupation he may be given training in some appropriate occupation. Test him from

time to time whether he is making progress in his training. When he arrives at the age of maturity, that is to say about 18 years, and you perceive that he has developed enough intelligence to look after his property, hand over his property to him. Do not deal with his property wastefully while it is in your charge, out of the apprehension that when he grows up he will take it over from you. If the custodian is in easy circumstances he should not make any charge for administering the property. But if he is poor, let him make use of as much of it as is fair.

The custom among Arab custodians of an orphan’s property was that the property was used as capital for commerce and out of its profit provision was made for the orphan and thus the capital was not destroyed. The custodian made a fair charge for looking after the property. This is the system to which reference is made in these verses. Then it is said: When you hand over the property to its owner you should do so before witnesses.

Those of you who are likely to leave behind minor children should give no directions by way of testament which should operate unfairly against the children. Those who consume the


When you hand over the property to its owner you should do so before witnesses.


substance of orphans unjustly only devour fire into their bellies and shall enter a blazing fire.

It is to be observed how many aspects of honesty and integrity God Almighty has set forth in these verses. A truly honest person is one who keeps in mind all these aspects. If this is not done with perfect intelligence his trustworthiness would cover many hidden dishonesties.

Then it is directed:

[And do not devour your wealth among yourselves through falsehood, and offer it not as bribe to the authorities that you may knowingly devour a part of the wealth of other people with injustice.] (Ch.2:V. 89)

[Verily, Allah commands you to make over the trusts to those entitled to them.] (Ch. 4:V. 59)

[Surely, Allah loves not the treacherous.] (Ch.8:V.59)

[And give full measure when you measure, and weigh with a right balance.] (Ch.17:V.36)

[And diminish not unto people their

things, nor act corruptly in the earth, making mischief.] (Ch.26:V. 84)

[And give to the orphans their property…and devour not their property with your own. Surely, it is a great sin.] (Ch.4:V.3)

Do not devour each other’s substance through deceit and falsehood, nor offer your wealth as a bribe to the authorities, that you may deliberately acquire a part of other people’s wealth through injustice. Make over the trusts to those entitled to them. Allah does not love those who are dishonest. Give full measure when you measure out, and weigh out with a true balance. Do not deliver short, and do not go about creating disorder in the land. This means that you should not go about in the land with an evil intent, to commit theft or robbery or to pick pockets or to acquire the property of other people

A truly honest person is one who keeps in mind all these aspects.


through unlawful means. Then He said: do not give that which is defective in exchange for that which is good; that is to say, as embezzlement is unlawful, so the sale of defective articles representing them as being in good condition, and the exchange of defective articles in return for good ones, is also unlawful.

In all these verses God Almighty has set forth all dishonest practices in such a comprehensive way that no type of dishonesty has been omitted. He has not merely forbidden theft, lest a stupid person should consider that though theft is forbidden all other improper methods of acquiring property are permitted. Forbidding all improper methods of acquiring property in a comprehensive way is true wisdom. In short, if a person does not possess the quality of integrity in all its aspects, he would not be considered honest even if he exhibits honesty in certain matters. That would be only his natural condition, shorn of reasonable

discrimination and true insight.

The third moral quality in the context of discarding evil is designated in Arabic as hudnah or haun, which means refraining from inflicting physical pain on anyone and behaving peacefully. Without a doubt, peacefulness is a high moral quality and is essential for humanity. The natural impulse corresponding to this moral quality, the regulation of which converts it into a moral quality, which is possessed by an infant, is attachment. It is obvious that in his natural condition man is unable to conceive of peacefulness or combativeness. In that condition the impulse of attachment that he exhibits is the root of peacefulness, but as it is not exercised under the control of reason or reflection and with deliberation, it is not accounted a moral quality. It becomes a moral quality when a person deliberately makes himself harmless and exercises the quality of peacefulness on its proper occasion, and refrains from using it out of place. In this context the Divine teaching is:

[And set things right among yourselves.] (Ch.8:V.2)

[And reconciliation is best.] (Ch.4:V.129)


Give full measure when you measure out, and weigh out with a true balance.


[And if they incline towards peace, incline you also towards it.] (Ch.8:V.62)

[And the servants of the Gracious God are those who walk on the earth in a dignified manner.] (Ch.25:V.64)

[And when they pass by anything vain, they pass on with dignity.] (Ch. 25:V. 73)

[Repel evil with that which is best. And lo, he between whom and yourself was enmity will become as though he were a warm friend.] (Ch.41:V.35)

That is, try to promote accord between yourselves; peace is best; when they incline towards peace, do you incline towards it also. The true servants of the

Gracious One walk upon the earth in humility; and when they come upon something vain, which might develop into strife, they pass on with dignity, that is to say, they do not start quarrelling over trifles and do not make small matters which do not cause much harm an occasion for discord. The expression

“vain” that is employed in this verse means mischievous utterance of words or doing something which causes little damage and does little harm. Peacefulness means that one should overlook conduct of that type and should act with dignity; but if a person’s conduct does real harm to life or property or honour, the moral quality that should come into play in apposition to it is not peacefulness but forbearance, to which we shall revert later. Should anyone behave mischievously towards you, you should try to repel it with peacefulness, whereby he who is your enemy will become your warm friend. In short, peacefulness means overlooking trivial matters of annoyance which occasion no great harm, and are more or less confined to uttering nonsense.

The fourth moral quality in the context of discarding evil is courtesy or a good word. The natural impulse which is at the root of this moral quality is cheerfulness. Before an infant is able to express itself

Should anyone behave mischievously towards you, you should try to repel it with peacefulness.


in words, it displays cheerfulness as a substitute for courtesy and good talk. That shows that the root of courtesy is cheerfulness which is a natural faculty and is converted into the moral quality of courtesy by being used on its proper occasion. The Divine teaching in this context is:

[And speak to men kindly.] (Ch.2:V.84)

[Let not one people deride another people, who may be better than they, nor let women deride other women, who may be better than they. And defame not your own people, nor call one another by nicknames.] (Ch.49:V.12)

[Avoid most of suspicions; for suspicion in some cases is a sin. And spy not, nor back-bite one another……And fear

Allah, surely, Allah is Oft- Returning with compassion and is Merciful.] (Ch.49:V.13)

[And follow not that of which you have no knowledge. Verily, the ear and the eye and the heart – all these shall be called to account.] (Ch.17:V.37)

That is, say to people that which is good. Let not one people deride another people, haply they may be better than themselves; nor let one group of women deride another, haply the last may be better than the first. Defame not your people nor call them names. Eschew too much suspicion; Also spy not, nor backbite one another. Do not charge anyone with anything of which you have no proof, and remember that the ear and the eye and the heart will all be called to account.

Continues in the next edition


Before an infant is able to express itself in words, it displays cheerfulness as a substitute for courtesy and good talk.


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The Life and Characterof the seal

of the Prophets(saw)

part 6hadhrat mirza Bashir ahmad(ra)

translated from the urdu by ayyaz mahmood khan

Pioneers of IslamAfter Hadhrat Khadijah(ra), Hadhrat Abu Bakr(ra), Hadhrat ‘Ali(ra) and Zaid bin Harithah(ra), five more individuals accepted Islam through the preaching of Hadhrat Abu Bakr(ra). All of these individuals acquired such eminence and dignity, that they were considered the greatest of companions. These are their names: first was Hadhrat ‘Uthman bin ‘Affan(ra) who belonged to the dynasty of the Banu Umaiyyah. When he accepted Islam, he was approximately 30 years of age. After Hadhrat ‘Umar(ra), he became the third Caliph of the Holy Prophet(saw). Hadhrat ‘Uthman(ra) was remarkably modest, loyal, soft-hearted, beneficent and affluent. Hence, he served Islam financially on many occasions. The love of the Holy Prophet(saw) for Hadhrat ‘Uthman(ra) can be measured by the fact that he gave him two of his daughters in marriage, one after the other, due to which he is known as “Dhun-Nurain” [the possessor of two lights].

Second was Hadhrat ‘Abdur-Rahman bin ‘Auf(ra), who belonged to the dynasty of the Banu Zuhrah, the dynasty of the Holy Prophet(saw)’s mother. He was a man of extraordinary understanding and experience. It was he who settled

the issue of the Caliphate of Hadhrat ‘Uthman(ra). When he accepted Islam he was around 30 years of age. He died in the reign of ‘Uthman(ra).

Third was Sa‘d bin Abi Waqqas(ra), who at that time was in the prime of his youth – that is to say, 19 years of age. He was also from the Banu Zuhrah and was extremely brave and courageous. In the reign of Hadhrat ‘Umar(ra), Iraq was conquered by him. He died in the time of Amir Mu‘awiyah.

Continued serialisation of the English rendering of Hadhrat Mirza Bashir Ahmad(ra)’s outstanding biography, ‘Seerat Khatamun Nabiyyin’, on the life and character of the Holy Prophet Muhammad(saw). This section features the accounts of some of the very first converts to Islam.

Hadhrat ‘Uthman(ra)

was remarkably modest, loyal, soft-hearted, beneficent and affluent.


The fourth was Zubair bin Al-‘Awwam(ra), who was a cousin of the Holy Prophet(saw). He was the son of Safiyyah bint ‘Abdul-Muttalib and later became the son-in-law of Hadhrat Abu Bakr(ra). He belonged to the Banu Asad and when he accepted Islam he was only 15 years old. At the occasion of the Battle of the Ditch, the Holy Prophet(saw) endowed him the title of Hawari [disciple], due to an exceptional service performed by him. He was martyred in the reign of Hadhrat ‘Ali(ra), during the Battle of the Camel.

The fifth was Talhah bin ‘Abdullah(ra), who was from the tribe of Hadhrat Abu Bakr(ra), the Banu Taim. At that time, he was in the prime of his youth. Talhah(ra) was also amongst the distinctive devotees of Islam. He was martyred in the reign

of Hadhrat ‘Ali(ra), during the Battle of the Camel.

All of these five companions are amongst the Al-‘Asharah Al-Mubashsharah, in other words, they were included amongst the ten companions who were especially given glad tidings of entrance into para-dise, according to the blessed words of the Holy Prophet(saw) himself, and who were regarded as his utmost and intimate companions and advisors.1

Initially, after these companions others who believed in the Holy Prophet(saw) were from the Quraish, as well as from other tribes. The names of some of these are as follows:

Abu ‘Ubaidah bin ‘Abdullah bin Al-Jarrah(ra), who conquered Syria in the time of Hadhrat Umar(ra), was a man of an exceedingly righteous and ascetic disposition.

Abu ‘Ubaidah(ra) was from the tribe Banu Khalj of the Quraish who were, at times, referred to as Fihri, being attributed to Fihr bin Malik. The status and value of Hadhrat Abu ‘Ubaidah(ra) in the eyes of Hadhrat ‘A’ishah(ra) was so great that she would say:

the life & character of the seal of the prophets

Initially, after these companions others who believed in the Holy Prophet(saw) were from the Quraish, as well as from other tribes.


“If Abu ‘Ubaidah(ra) had been alive at the death of Hadhrat ‘Umar(ra), he would have been Caliph.”

Hadhrat Abu Bakr(ra) also held Abu ‘Ubaidah(ra) in high regard; thus, at the demise of the Holy Prophet(saw), Hadhrat Abu ‘Ubaidah(ra) was also amongst those whom Hadhrat Abu Bakr(ra) held worthy of Caliphate. Hadhrat Abu ‘Ubaidah(ra) is also among the Al-‘Asharah Al-Mubashsharah. He was martyred in the reign of Hadhrat ‘Umar(ra) as a result of a plague epidemic.

Then there was ‘Ubaidah bin Al-Harith(ra), who was from the Banu Muttalib and was amongst the near relatives of the Holy Prophet(saw). Abu Salamah bin ‘Abdul Asad(ra) was the foster brother of the Holy Prophet(saw) and belonged to the Banu Makhzum. After his death, the Holy Prophet(saw) was married to his widow, Ummi Salamah(ra).

There was also Abu Hudhaifah bin ‘Utbah(ra) who was from the Banu

Image of Makkah in 1850


Umaiyyah. His father, ‘Utbah bin Rabi‘ah, was among the chieftains of the Quraish. Abu Hudhaifah(ra) was martyred in the Battle of yamamah, which was fought against Musaylimah Al-Kadhdhab, during the caliphate of Hadhrat Abu Bakr(ra).

There was Sa‘id bin Zaid(ra) of the Banu ‘Adi, who was the brother-in-law of Hadhrat ‘Umar(ra). He was the son of Zaid bin ‘Amr bin Nufail(ra), who had abandoned polytheism even in the Age of the Jahiliyyah [the Age of Ignorance]. Sa‘id(ra) is also among the ‘Al-Asharah Al-Mubashsharah. He died in the time of Amir Mu‘awiyah.

There was ‘Uthman bin Maa‘un(ra) who was from the Banu Jumah. He was a man of an extremely ascetic disposition. He had abandoned drinking even in the era of the Jahiliyyah and wished to become a recluse after accepting Islam, but the

Holy Prophet(saw) did not permit this saying; “Religious reclusion is not permitted in Islam.”

Then there was Arqam bin Abi Arqam(ra), whose home was situated at the foot of Mount Safa. The Holy Prophet(saw) later made that house his religious head-quarters. Arqam(ra) was from the Banu Makhzum. Then came ‘Abdullah bin Jahashra and ‘Ubaidullah bin Jahash(ra). Both of them were the paternal cousins of the Holy Prophet(saw), but did not belong to the Quraish. Zainab bint Jahash(ra), who later was blessed with a matrimo-nial tie with the Holy Prophet(saw), was their sister.

‘Abdullah bin Jahash(ra) was among those who had abandoned idol worship, even in the era of the Jahiliyyah. With the advent of Islam he became Muslim, but when he migrated to Abyssinia he abandoned Islam for some reason, and became a Christian. His widow, Ummi Habibah, who was the daughter of a renowned chieftain of the Quraish, Abu Sufyan, later married the Holy Prophet(saw).2

In addition to these people was ‘Abdullah bin Mas‘ud(ra), who was not from the Quraish, but belonged to the Hudhail tribe. ‘Abdullah(ra) was a very poor man


The foundation of the Hanafi Jurisprudence is primarily based on his narrations and religious interpretations.


and would pasture the goats of ‘Uqbah bin Abi Mu‘it, a chieftain of the Quraish. After he accepted Islam, he came into the service of the Holy Prophet(saw), and his blessed company ultimately transformed him into a very learned scholar. The foundation of the Hanafi Jurisprudence is primarily based on his narrations and

religious interpretations.

Then was also Bilal bin Rubah(ra), the Abyssinian slave of Umaiyyah bin Khalf. After he migrated, the duty of calling

Makkah seen from Jabal Al-Nur


the Adhan [call to prayer] in Madinah, was entrusted to him. However, after the demise of the Holy Prophet(saw) he stopped calling the Adhan. However, in the Caliphate of Hadhrat ‘Umar(ra) when Syria was conquered, upon the insistence of Hadhrat ‘Umar(ra), he resumed calling the Adhan. This reminded everyone of the Holy Prophet(saw)’s era, and Hadhrat ‘Umar(ra) and the companions who were present at the call of the Adhan, as well as Bilal(ra) himself, wept bitterly. Hadhrat ‘Umar(ra) loved Bilal(ra) to the extent that when he died, Hadhrat ‘Umar(ra) said, “This day a chieftain of the Muslims has passed away.” These were the words of the king of that time for a poor Abyssinian slave. Then there was ‘Amir bin Fuhairah(ra), whom Hadhrat Abu Bakr(ra) freed from slavery and employed as an attendant.

There was also Khabbab bin Al-Arat, who was a freed slave, and in those days worked in Madinah as a blacksmith.

Then there was Abu Dharr(ra), who belonged to the Ghifar tribe. When he heard of the Holy Prophet(saw)’s claim, he sent his brother to Makkah to investigate. Thus, his brother came to Makkah and briefed Abu Dharr after his return, but he was not satisfied. For this reason he later came to Makkah himself, and after meeting the Holy Prophet(saw) became Muslim. An elaborate and quite interest-ing account of his acceptance of Islam is written in Bukhari.3 Abu Dharr was very devout and a man of an ascetic disposi-tion. He believed that the collection of wealth should be condemned under all circumstances. At times, he would fall into a dispute with other companions over this belief.4

These are some of the people who accepted Islam in its first three to four years. Among them, the wives and chil-dren of those who were married, generally accepted Islam as well.

Thus, in addition to Hadhrat Khadija(ra), historians have particularly named Asma’ bint Abi Bakr(ra) and Fatimah bint Al-Khattab(ra), the wife of Sa‘id bin Zaid, among the early Muslim women. In addition to these, Ummi Fadl, the wife of ‘Abbas bin ‘Abdul-Muttalib, was also among the pioneer Muslims. It is strange


These were the words of the king of that time for a poor Abyssinian slave.


that up to this time, ‘Abbas himself had not accepted Islam. In any case, the out-come of the three to four year laborious efforts of the Holy Prophet(saw), was merely these few souls. However, among these original pioneers, with the excep-tion of Hadhrat Abu Bakr(ra), there were none who possessed particular influence and honour among the Quraish.

Some were slaves and most were poor and weak. A few, however, were related to upper class families of the Quraish. But even amongst them, most were youngsters and thus were not in a posi-tion to influence their tribes. Others who were aged had no influence due to their poverty or other reasons. Due to this, it was a popular belief among the Quraish that only young and weak people had accepted Muhammad(saw). Therefore after many years, when Heraclius, the King of Rome inquired of Abu Sufyan, the Chief of Makkah; “Does the nobility accept Muhammad(saw) or the weak, lower class?” Abu Sufyan responded, “The weak and lower class accept him.” Upon which Heraclius answered, and beautifully indeed: “In the beginning it is the lower class who accept the messengers of Allah.”5

method of taking the Bai‘at [Pledge or Initiation of allegiance] by the holy Prophet(saw) At this point, it is not inappropriate to mention here that when an indi-vidual would come to accept Islam, the method of the Holy Prophet(saw) was that he would take that person’s hand into his own and would seek a declara-tion in predetermined words. The person would take an oath that he would obey every Ma‘ruf [good] decision made by the Holy Prophet(saw) thereafter. In the declaration of Islam, after clear mention of fundamental principles, an oath would be taken; for example, “I shall believe in God as One and without partner, I shall not indulge in polytheism, and shall abstain from evil deeds such as stealing, adultery, murder and lying,” etc. Whilst taking Bai‘at from women, the Holy Prophet(saw) would

Among these original pioneers, with the exception of Hadhrat Abu Bakr(ra), there were none who possessed particular influence and honour among the Quraish.


seek the same declaration, but would not take the hands of women into his own. Instead, a verbal oath of allegiance would suffice. Afterwards, when injunctions rel-evant to Jihad [to strive] by the sword were revealed, the Holy Prophet(saw) made an addition to the words of Bai‘at, with reference to Jihad. The Bai‘at of women however, remained unaltered, until the end.6 Aside from the Bai‘at, it was a cus-tom of the Holy Prophet(saw) not to shake hands with women, who were beyond the prohibited degrees.7 When the teach-ings of Purdah [covering one’s body and wearing the veil] were revealed, the dis-closure of the beauty of men and women to one another, whether by sight or touch, was declared forbidden by religious law [Ch.24:V.32].

Initial Concealment and the Conduct of the quraish Initially, for approximately three years,

the Holy Prophet(saw) largely kept his preaching discreete. As such, during this period, there was no specific centre where the Muslims could gather. So, the Holy Prophet(saw) would meet seekers of truth who would come as a result of his own preaching endeavours and of other Muslims, in his own home or on the outskirts of town. This secrecy was main-tained to the extent that, at times, even Muslims themselves remained unaware of the acceptance of Islam of one another, because at this time, Muslims generally concealed their religion and news would rarely reach the chieftains of the Quraish. However, if news did in fact reach them, in those days Muslims were mostly not vehemently opposed and their oppo-sition was in fact limited to mockery alone. This is because they thought of this entire endeavour as child’s play. If on the other hand, someone did oppose the Muslims severely, this opposition was individual, and there was no unified resistance exerted against the Muslims by the Quraish.

Pillars of Islam in the early era The fundamentals of Islam have been mentioned above. In other words, during this early era – when the revelation of Islamic law was in its preliminary stages – among the pillars of Islam, greatest


The person would take an oath that he would obey every Ma‘ruf [good] decision made by the Holy Prophet(saw) thereafter.


emphasis was put on the existence and unity of Allah. After this, the belief in the messengers of God, life after death, and the doctrine of reward and punishment after death were stressed. Although these principlals are fundamental that if one reflects, everything is encompassed within them, yet the manner in which these and other principle elements were later collectively declared the “Pillars of Islam”, this was not the case initially. The same was the case with physical worship. Rather, among the pillars of physical worship, none amongst the currently existent Pillars of Salat, fasting, Hajj, and Zakat [a levy paid by Muslims at 2.5% on one’s unused disposable assets] etc. had been formally established. Albeit, it is evident from Ahadith that in the early stages Gabriel(as) taught the Holy Prophet(saw) the method in which to pray and perform Wudhu [ablution]. The formal observance, however, of the five daily prayers came into practice much later, and fasting, etc., were declared obligatory even later. In the beginning, there was only Salat [Prayer], and even that was of a supererogatory nature. Muslims would gather in groups of two to four and offered their Prayers either in their homes, or in the valleys near Makkah, as they found the opportunity to do so, in the form of common worship.

Hence, with reference to this early era, historians write that on one occasion, the Holy Prophet(saw) and Hadhrat ‘Ali(ra) were offering their Salat in a valley of Makkah, when suddenly Abu Talib(ra) passed by. Until then, Abu Talib(ra) was completely unaware of Islam; thus, he stood there and observed this spectacle with great amazement. When the Holy Prophet(saw) completed his Salat, he asked, “What religion is this, which you have adopted?” The Holy Prophet(saw) responded, “Uncle! This is the religion of God and of Abraham.” Then, the Holy Prophet(saw) briefly presented an invitation to Islam before Abu Talib(ra), but he brushed it off saying, “I cannot forsake the religion of my ancestors.” But with that he also addressed his son Hadhrat ‘Ali(ra) and said: “My son, undoubtedly, do support Muhammad(saw), for I trust that he shall call you towards nothing but goodness.”8 Another incident, perhaps near that time, is that Sa‘d bin Abi Waqqas(ra) and a handful of Muslims

Muslims would gather in groups of two to four and offered their Prayers either in their homes, or in the valleys near Makkah.


were offering their Salat in a valley, when suddenly a few idolaters appeared and reproached them for their new form of worship. This led to an altercation amongst them.9

Continues in the next edition with the section ‘Dar-e-Aqram – The First Centre for the Propagation of Islam’

references

1. Al-Isabatu fi Tamizis-Sahabah as follows: - Vol. 2, p. 457, Harfuz-Zaral-Maqutah (Zubair bin Al-Awwam)

- Vol. 3, p. 62, Harfus-Sin Al-Muhmalah (Sa‘d bin Abi Waqqas)

- Vol. 4, p. 377 (‘Uthman bin ‘Affan-Dhun-Nurain) - Vol. 3, p. 430, Harfut-Ta’ Al-Muhmalah (Talhah bin ‘Ubaidillah)

- Vol. 4, p. 290, Harful-‘Ain Al-Muhmalah (‘Abdur-Rahman bin ‘Auf )

* Usdul-Ghabah, Vol. 3, p. 482, ‘Uthman bin ‘Affan, Darul-Fikr, Beirut (2003) * As-Siratun-Nabawiyyah, By Abu Muhammad ‘Abdul-Malik bin Hisham, pp. 189-191, Babu Dhikri man Aslama minas-Sahabati bi Da‘wati Abi Bakr, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)

* Tarikhut-Tabari, by Abu Ja‘far Muhammad bin Al-Jarir Tabari, Vol. 2, p. 227, Babu Dhikril-Khabari ‘amma kana min Amri Nabiyyillah ‘inda Ibtida’illahi Ta‘ala, Darul-Fikr, Beirut, Lebanon, Second Edition (2002)

* Sharhul-‘Allamatiz-Zarqani ‘alal-Mawahibil-Ladunniyyah, by Muhammad bin ‘Abdul-Baqi Az-Zarqani, Vol. 1, pp. 457-458, Babu Dhikri Awwalu man Amana billahi wa Rasulihi, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)2. Usdul-Ghabah, Vol. 6, p. 63, Habibahra bint Abu Sufyan, Darul-Fikr, Beirut (2003)3. Sahih Bukhari, Kitabul-Manaqib, Babu Qissati Islami Abi Dharrra, Hadith No. 35224. * Al-Isabatu fi Tamizis-Sahabah, Vol. 7, p. 108 Abu Dharr Al-Ghifari * Usdul-Ghabah, Vol. 5, p. 101, Abu Dharr Al-Ghifari, Darul-Fikr, Beirut (2003)5. Sahih Bukhari, Kitabu Bad’il-Wahi, Bab No. 6, Hadith No. 76. * As-Siratun-Nabawiyyah, By Abu Muhammad ‘Abdul-Malik bin Hisham, p. 310, Babul-‘Aqabatil-Ula wa Mus‘ab bin ‘Umair, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)

* As-Siratun-Nabawiyyah, By Abu Muhammad ‘Abdul-Malik bin Hisham, p. 323, Babu Shurutil-Bai‘ati fil-‘Aqabatil-Akhirah, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)

* Al-Mumtahinah (60:13) * Sahih Bukhari, Kitabu Manaqibil-Ansar, Babu



Wufudil-Ansar, Hadith No. 3892 * Sahih Bukhari, Kitabul-Ahkam, Babu Bai‘atin-Nisa’, Hadith No. 72147. Sahih Bukhari, Kitabul-Ahkam, Babu Bai‘atin-Nisa’, Hadith No. 72148. As-Siratun-Nabawiyyah by Abu Muhammad ‘Abdul-Malik bin Hisham, p.187, Babu Dhikri anna ‘Aliyyabna Abi Talibin Awwalu Dhakarin Aslama, Darul-Kutubil-Ilmiyyah, Beirut, Lebanon, First Edition (2001)9. Tarikhut-Tabari, by Abu Ja’far Muhammad bin Al-Jarir Tabari, Vol.2, p.228, Babu Dhikril-Khabari ‘amma kana min Amri Naiyillahi ‘inda Ibtida’illahi Ta’ala, Darul-Fikr, Beirut, Lebanon, Second Edition (2002)

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, ‘(saw)’ or ‘saw’ after the words, ‘Holy Prophet’, or the name ‘Muhammad’, are used normally in small letters. They stand for ‘Sallallahu ‘alaihi wa sallam’ meaning ‘peace and blessings of Allah be upon him’. Likewise, the letters ‘(as)’ or ‘as’ after the name of all other prophets is an abbreviation meaning ‘peace be upon him’ derived from ‘Alaihis salatu wassalam’ which are words that a Muslim utters out of respect whenever he or she comes across that name. The abbreviation ‘ra’ or (ra) stands for ‘Radhiallahu Ta’ala anhu and is used for Companions of a Prophet, meaning Allah be pleased with him or her (when followed by the relevant Arabic pronoun). Finally, ‘ru’ or (ru) for Rahemahullahu Ta’ala means the Mercy of Allah the Exalted be upon him. In keeping with current universal practice, local transliterations of names of places are preferred to their anglicised versions, e.g. Makkah instead of Mecca, etc.

Jesus(as)

Prophet of Godfinal part

sir muhammad zafrulla khan(ra)

from the Archives

Picture Above:

THE FIRST INTERNATIONAL CONFERENCE

ON THE DELIVERANCE OF JESUS

CHRIST FROM THE CROSS

Held at the Commonwealth Institute,

Kensington High Street, Kensington,

London W8 on June 2nd 1978

Continued from the last edition, final part of the address by Sir Muhammad Zafrulla Khan(ra) at the first ‘International Conference on the Deliverance of Jesus Christ from the Cross’ which was held on 2nd, 3rd and 4th June, 1978, at the Commonwealth Institute, London. Sir Zafrulla Khan(ra)

(1893-1985) was a Companion of the Promised Messiah(as), eminent scholar of the Ahmadiyya community and a prolific writer and orator. He was the first Foreign Minister of Pakistan, President of the United Nations General Assembly and President of the International Court of Justice at the Hague.

equality in TrinityAssuming that there had been complete equality between the three persons of the Trinity in every respect, status, knowledge, power and all the other attributes of the Divine, this would only have led to confusion and conflict of the type of which we read in the mythologies of certain creeds, for the situation would present an insoluble dilemma. If one of them had authority to control others, that would mean the subordination of the others to him, and thus equality would be negated.

If there were no control there would be conflict. If there were complete identity of wills between all three and of everything else, there would be redundance. As the Qur’an has said:

If there had been in the heavens and the earth other gods beside God then surely both would have gone to ruin. Then glorified be God, the Lord or the Throne, above that which they ascribe to Him. He cannot be questioned concerning what He does, but they will be questioned. (Ch.21:V.23-24)

PropheciesJesus(as) called the attention of his opponents to the fact that Moses(as) had prophesied about his coming. He said:

For had ye believed Moses ye would have believed me; for he wrote of me. But if ye believe not his writings, how shall ye believe my words? ( John 5:46-47)

It is claimed that there are several

If there were complete identity of wills between all three and of everything else, there would be redundance.


prophecies in the Torah and other books of the Bible concerning the advent of Jesus(as), and that the Jews were awaiting the advent of the Messiah when Jesus(as) began his ministry. It is those prophecies to which Jesus(as) was seeking to draw their attention when he referred to the writings of Moses(as). What is significant for our present purpose is that all those prophecies referred to the advent of a prophet, and not to the advent of God in the capacity of the second person of Trinity.

The truth of the matter is that Jesus(as) was the last prophet in Israel, a believer in Moses(as), and all the prophets of Israel who followed after Moses(as). He was bound by the Mosaic law and adhered to it. It is true that he often set forth its true import in contrast with its letter, but that was the exercise of his prophetic function. He did not mean and had no authority to abrogate the Mosaic law or any part of it. This he made quite clear in his emphatic declaration:

Think not that I am come to destroy the law, or the prophets: I did not come to destroy, but to fulfil. For verily I say unto you, till heaven and earth pass, not one letter, not a dot, will disappear from the law until all that must happen has happened. Anyone therefore, who sets aside even the least of the law’s demands and teaches others to do the same, he shall be called the least in the Kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. (Matt. 5:17-19)

That is why Jesus(as) told the one who asked what good thing he should do that he may be granted eternal life, to keep the commandment; by which he clearly meant the commandments of the Mosaic law.

Prophet to the Children of IsraelHis ministry as a prophet was confined to the children of Israel. He was the heir to the throne of David(as) and was to reign over the house of Jacob(as) (Luke 1: 32- 33 ). His own concept of the character of his ministry was clearly manifested in the following incident:

Behold, a woman of Canaan came out of the same coasts and cried unto him, “Have mercy on me, O Lord, thou son of David;

jesus(as) prophet of god

All those prophecies referred to the advent of a prophet, and not to the advent of God.


Mosaic of the 12 Tribes of Israel from a

Synagogue in Jerusalem. Top row, right to

left: Reuben, Judah, Dan, Asher Middle:

Simeon, Issachar, Naphtali, Joseph

Bottom: Levi, Zebulon, Gad, Benjamin

This account sets forth clearly and positively that Jesus(as) was a messenger of God, sent unto the lost sheep of the house of Israel.


my daughter is grievously vexed with a devil.” But he answered her not a word, and his disciples came and besought him, saying, “Send her away; for she crieth after us.” But he answered and said, “I am not sent but unto the lost sheep of the house of Israel.” Then came she and worshipped him, saying, “Lord, help me.” But he answered and said,“it is not meet to take the children’s bread and cast it to dogs.” And she said; “Truth, Lord: Yet the dogs eat out of the crumbs which fall from their master’s table.” Then Jesus answered and said unto her, “O woman, great is thy faith: be it unto thee even as thou wilt.” And her daughter was made whole from that very hour. (Matt. 15:22-28)

This account sets forth clearly and positively that Jesus(as) was a messenger of God, sent unto the lost sheep of the house of Israel, and that the scope of his ministry did not extend beyond the children of Israel. The woman of Canaan is said to have worshipped him at one

stage, but her worship amounted to no more than an entreaty for help, so that the expression ‘worshipped’ has been used instead of beseeched.

The verse could well have run: Then came she and prayed him to help her. Be that as it may, the manifestation on her part of extreme reverence for Jesus(as) did not invest Jesus(as) with divinity, and his response to her entreaty was even more emphatic than his first response, exhibiting an extreme degree of contempt for Gentiles. He did not consider it fitting to take the children’s bread, and cast it to dogs. The contempt apart, it leaves no room for speculating that his mission as a messenger could have included within its scope anyone outside the house of Israel. His yielding to her entreaties in the end was no indication that he had misunderstood the scope of his mission, and that now he had a better understanding of its extent. It meant only that he had been moved to compassion by the depth and sincerity of her faith in him. His mission was a benevolent one, and even if a non-Israelite believed in him sincerely, it would do him no harm, and nothing but good could proceed from it.

It is said that on another occasion

The concept of Trinity finds no support from anything that Jesus(as) is reported to have said.



he exhorted his disciples to carry his message into all the towns and villages and to all the people. However, there is nothing to indicate that by mentioning all the towns, villages and people, he meant anything more than all the towns and villages of Israel, and the whole of the Jewish people.

He clearly directed his disciples to that effect, as would appear from:

These twelve Jesus sent forth, and commanded them saying, “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel.“ (Matt. 10:5-6)

Trinity – a mythThus, the concept of Trinity finds no support from anything that Jesus(as) is reported to have said. It is a concept which bewilders reason, offends conscience, and affronts Divine Majesty. It is utterly inconsistent with the concept of Godhead.

A body of distinguished Anglican theologians have described it as a myth:

‘A story which is told but which is not literally true or an idea or an image which

is applied to someone or something but which does not literally apply, but which invites a particular attribute in its hearer… that Jesus was God, the Son Incarnate, is not literally true, since it has no literal meaning, but it is an application to Jesus of a mystical concept whose function is analogous to that of the notion of divine sonship, ascribed in the ancient world to a king.’ (The Myth of God Incarnate, preface, p.ix)

The writers of this book are convinced that another major theological development is called for in this last part of the twentieth century. The need arises from growing knowledge of Christian origins, and involves a recognition that Jesus(as) was (as he is presented in Acts 2:22) ‘A man approved by God’ for a special role within the Divine purpose, and that the later concept of him as God Incarnate, the second person of the Trinity, living in human life, is a

God is not subject to contingencies of birth and death. He is Ever-living and neither begets, nor is begotten.


mythological or poetic way of expressing his significance for us. This recognition is called for in the interest of truth; but it also has increasingly important practical implications for our relationship to the people of the other great world religions. (Ibid, p. 178) The holy qur’anGod is not subject to contingencies of birth and death. He is Ever-living and neither begets, nor is begotten. The Qur’an sets forth a true concept of Him which does not in any way diminish, confine, or limit Him. The Qur’an utterly and emphatically rejects the concept of Trinity. For instance:

He is God, the One; God the Self-Existing and Besought of all. He begets not, nor is He begotten; and there is none like unto Him. (Ch.112:Vs.2-5)

Put thy trust in the One Who is Ever-living and is the source of life, Who dies not, and glorify Him with His praise... (Ch.25:V.59)

They allege: The Gracious One has taken unto Himself a son. Assuredly, you have uttered a monstrous thing! The heavens might well nigh burst thereat, and the earth cleave asunder, and the mountains fall down

in pieces, because they ascribe a son to the Gracious One; whereas it becomes not the Gracious One to take unto Himself a son.



There is no one in the heaven and earth but he shall come to the Gracious One as a bondman. (Ch.19:Vs.89-94)

All praise belongs to God, Who has sent down the Book to His servant, free from all distortion, full of truth and guidance, that it may give warning of a grievous chastisement proceeding from Him, and that it may give the believers who work righteousness the glad tidings that they shall have a good reward which they shall enjoy forever. And that it may warn those who say: God has taken unto Himself a son. They have no knowledge whatever concerning it, nor had their fathers. Grievous is the assertion that they make. They only utter a falsehood. (Ch.18:Vs.2-6)

We sent no Messenger before thee but We directed him: There is no God but I; so worship Me alone. But they say: ‘The Gracious One has taken to Himself a son.’ Holy is He. Those whom they so designate are only His honoured servants. They utter not a word more than He directs, and they only carry out His commands. He knows what lies ahead of them and what is left behind them, and they intercede not except only he whose intercession He permits, and

The Holy Qur’an explains that God Almighty,

Who created the heavens and the earth,

stands in no need for a partner or a son


they tremble with fear of Him. Whosoever of them should say: I am a god beside Him; We shall requite him with hell. Thus do We requite the wrongdoers. (Ch.21:Vs.26-30)

Keep in mind when God will ask Jesus, son of Mary: Didst thou say to the people: Take me and my mother for two Gods besides Allah? And he will answer: Holy art Thou. It behoves me not to have said that to which I have no right. Had I said it, Thou wouldst surely have known it. Thou knowest what is in my mind and I know not what is in Thy mind. It is only Thou who possessest full knowledge of all that is hidden. I said naught to them except that which Thou didst command me, that is: Worship God, my Lord and your Lord. I watched over them as long as I was present among them, but since Thou causest me to die, Thou hast been the One to watch over them. Indeed Thou dost watch over all things. If Thou decide to punish them they are Thy servants; and If Thou forgive them, then surely Thou art the Mighty, Wise. (Ch.5:Vs.117-119)

People of the Book! Exceed not the bounds in the matter of your religion, and say not of God anything but the truth. Indeed, the Messiah, Jesus, son of Mary, was but a Messenger of God and the fulfilment of glad tidings which He conveyed to Mary and a mercy from Him. So believe in God and His Messengers and say not: There are three gods. Desist; it will be the better for you. Indeed, God is only One God. His Holiness brooks not that He should have a son. To Him belongs whatever is in the heavens and whatever is in the earth. Sufficient is God as a Guardian. Surely, the Messiah would never disdain to be accounted a servant of God, nor would the angels who are close to God. Those who disdain to worship Him and consider themselves above it will He gather all together before Himself. (Ch.4:Vs.172-173)

Those certainly are disbelievers who say: God is none but the Messiah, son of Mary: whereas the Messiah himself taught: Children of Israel, worship God Who is my Lord and your Lord. Surely God has forbidden heaven to him who associates partners with God, and the fire will be his resort. The wrongdoers shall have no helpers. Those certainly are disbelievers who say: God is the third of the three. There is no one worthy of worship but the One God.


What need has He of a son? What can a son do for Him that He cannot do Himself ?


If they desist not from that which they say, a grievous chastisement shall surely afflict those of them that disbelieve. Will they not then turn to God and beg His forgiveness, seeing that God is Most Forgiving, Ever Merciful? (Ch.5:Vs.73-75)

The Messiah, son of Mary, was only a Messenger; many Messengers have passed away before him. His mother was a paragon of truth and they both were in need of and ate food. Observe how We explain the signs for their benefit, then observe how they are led away. Ask them: Do you worship beside God that which has no power to do you harm or good? It is God Who is All-Hearing, All-Knowing. Admonish them: People of the Book, exceed not the bounds in the matter of your religion unjustly, nor follow the vain desires of a people who themselves went astray before and caused many others to go astray, and who strayed away from the right path. (Ch.5:Vs.76-78)

The subject of God and His attributes, through which alone a true concept of Him may be formed, is vast and limitless. The Qur’an sets forth a wealth of instruction concerning divine attributes and their operation. It is not necessary for our present purpose to embark upon a detailed discussion of the subject. By way of illustration, however, attention

might be drawn to the following passage which should be studied and pondered with great care:

God is He besides Whom there is no god, the Knower of the unseen and the seen. He is the Gracious, the Merciful. He is God and there is no God beside Him, the Sovereign, the Most Holy, the Source of Peace, the Bestower of Security, the Protector, the Mighty, the Subduer, the Exalted; Holy is God far above that which they associate with Him. He is God, the Creator, the Maker, the Fashioner: His are the most beautiful names. All that is in the heavens and the earth glorifies Him. He is Mighty, the Wise. (Ch.59:Vs.23-25)

ConclusionMan is desirous of righteous progeny to help him in his old age, to carry on his name and that of his family after his death, and to bring him posthumous honour. God is Ever-living, Self-subsisting and Self-sustaining. All that is in heavens and earth belongs to Him, obeys Him and glorifies Him. What need has He of a son? What can a son do for Him that He cannot do Himself ? To attribute a son to Him, as a partner in the Godhead, would be to offer the gravest affront to Him.


dr mirza sultan ahmad, rabwah, pakistan

Who was the Prophet Promised in Deuteronomy?

Chapter 18 of Deuteronomy contains two verses that have been the subject of intense debate over the centuries. Moses(as) told the assembly of Israel:

The Lord your God will raise up for you a prophet like me from among you, from your brethren – him you shall heed. Just as you desired of the Lord your God at Horeb on the day of the assembly, when you said, ‘Let me not hear again the voice of the Lord my God, or see this great fire any more, lest I die.’ And the Lord said to me, ‘They have rightly said

all that they have spoken.’ I will raise up for them a prophet like you from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him. And whoever will not give heed to my words which he shall speak in my name, I myself will require it of him. But the prophet who presumes to speak a word in my name which I have not commanded him to speak, or who speaks in the name of other gods, that same prophet shall die.(Deuteronomy, 18:15-20)

Deuteronomy or Devarim

is the fifth book of

the Hebrew Bible


who was the prophet promised in deuteronomy?


Christian missionaries argue this verse proves that the advent of Jesus(as) was foretold in the Hebrew Bible. Muslims believe that the coming of the Prophet Muhammad(saw), the Founder of Islam, was foretold in these passages. On the other hand, many Jews claim that Joshua(as) was being referred to in this prophecy. However, before we analyse all these claims, let us review the salient features of the prophecy. There are five important features:1) A prophet will come.2) This prophet will resemble Moses(as).3) This prophet will be raised from among the brethren of Israel.4) This prophet will convey the exact words of God as revealed to him, to mankind.5) If anyone pretends to be the prophet promised in this prophecy, such a pretender will incur God’s displeasure, and will meet death and defeat. However, the real claimant to this prophecy will remain completely protected by God.

First, let us look at the Christian interpretation that this prophecy was about the coming of Christ(as). The Christians quote the following references:

1) Luke 7:39 – the Pharisee said to himself, ‘if this man were a prophet...’. 2) John 5:46 – Jesus(as) said “If you believed Moses, you would believe me, for he (Moses(as)) wrote about me.”3) In various places, at various times, several people called Jesus(as) the ‘prophet’, yet Jesus(as) never corrected them, rebuked them, nor told them otherwise. When the Pharisees called him otherwise, He set them straight. Matt. 21:11, John 1:45, 6:14, 7:40, Luke 7:16, 24:19, etc. 4) Jesus(as) called himself a prophet - John 4:44. 5) After His ascension his disciples emphatically said he was that prophet: Acts 3:22, 7:37. In none of these references is there any claim by Jesus(as)

Moses(as) did not prophesy about a “Son of God”; he prophesied about the advent of a great prophet who would be like him.

Deuteronomy consists of three

sermons by Moses(as). The identity

of the promised Prophet mentioned

by Moses(as) in Deuteronomy 18 is

the subject of intense debate


to be a Prophet in the context of Deuteronomy 18:15-20.

We notice an obvious ambiguity. Moses(as) predicted the appearance of a prophet, but most Christians do not believe that Jesus(as) actually was a prophet of God. Instead, he is held to be Divine by them. The very foundation of present-day Christianity is based on the concept that Jesus was the ‘Son of God’. However, Moses(as) did not prophesy about a “Son of God”; he prophesied about the advent of a great prophet who would be like him.

In 2006, Pope Benedict XVI published the book Jesus of Nazareth, which was translated into English in 2007. The first chapter of this book, entitled “An Initial Reflection on the Mysteries of Jesus” contains the following:

The Book of Deuteronomy contains a

promise that is completely different from the messianic hope expressed in the other books of the Old Testament, yet it is of decisive importance for understanding the figure of Jesus. The object of this promise is not a king of Israel and a king of the world – a new David in other words, – but a new Moses…1

The first chapter of this book is mainly about this prophecy. But oddly enough, the complete text of the prophecy has not been given in Jesus of Nazareth.

Unfortunately, Pope Benedict XVI does not discuss this particular aspect in his book. Instead of clearing up this inconsistency, he focuses on another point entirely. He discusses the fact that the term “Prophet” as used in the literature of Israel, had a totally specific and unique meaning as compared with the literature of the surrounding religious world. While this comparison is of academic importance, the fact remains (in whatever way the title of “Prophet” was used in the Bible), the Christian world does not claim that Jesus(as) was a prophet. So according to Christian beliefs, Jesus(as) cannot be the Divine prophet that was promised in Deuteronomy, since Christians believe him to be the “Son of God”, as opposed to a Prophet and a

Oddly enough, the complete text of the prophecy has not been given in Jesus of Nazareth.

who was the prophet promised in deuteronomy?


teacher of faith.

The next point is that according to the Pope, this prophecy is totally different from the prophecies about the Messiah in other books of the Old Testament. Unfortunately, his introduction, quoted above, lends some doubt to the conclusion he eventually draws. If this prophecy was really about the Messiah, then why would it be completely different from the other prophecies about the Messiah? If those other prophecies were about the same person, then there should have been

some noticeable similarities. This very observation leads us to the conclusion that this particular prophecy, unlike the other prophecies about the Messiah, is actually about a different person.

Continues in the next edition


hadhrat mirza masroor ahmad(aba), khalifatul masih v, head of the worldwide ahmadiyya muslim community

Recognition of the Creator Required for World Peace

The Ahmadiyya Muslim Jama‘at United Kingdom hosted its 8th Annual Peace Symposium at the Baitul Futuh Mosque in Morden, Surrey on Saturday, 26th March 2011. The event attracted an audience of more than 1000, including government ministers, MPs, Lords, diplomatic officials representing nine countries and senior members of the army and navy. Faith and civic leaders; professionals including doctors, lawyers, writers and teachers, as well as residents from local communities were all in attendance.

In his welcome address, Rafiq Ahmad Hayat, President of the Ahmadiyya Muslim Jama‘at UK, said that the Ahmadiyya community was at the forefront of removing misconceptions about Islam. It was a religion that advocated peace and understanding and therefore the Ahmadiyya Muslim Jama’at promoted integration and dialogue at all levels.

Siobhain McDonagh, MP for Mitcham and Morden and Chair of the All Party Parliamentary Group for the Ahmadiyya


Muslim community, quoted a verse of the Holy Qur’an which advocates justice and fair dealing in all circumstances. She said that justice and tolerance were fundamental to a peaceful society.

Lord Eric Avebury, who last year won the inaugural Ahmadiyya Peace Prize for his continued efforts to promote human rights across the world, said that intolerance was the root cause of the recent conflicts in the world. He said that existing UN mechanisms required reform, and that he felt that the Ahmadiyya

Muslim Jama‘at was very well placed to play a key role in that process.

Ed Davey, MP for Surbiton and Kingston and Minister of State for Employment Relations, paid tribute to the Ahmadiyya Muslim Jama‘at for ‘championing the cause of peace worldwide’. He said that the Jama‘at’s motto – ‘Love for All, Hatred for None’ – was a truly inspiring message.

Maqsood Ahmed OBE, Senior Faiths Adviser, Department for Communities and Local Government, read a message

recognition of the creator required for world peace


from Andrew Stunnel MP, the Minister for Communities.

The Right Honourable Dominic Grieve QC, MP for Beaconsfield and the Attorney General, said that in the past year the world had witnessed many examples of intolerance; such as the attacks on Ahmadi Muslims and on Christians. The world faced constant challenges; the biggest was ensuring that each person was free to exercise his own conscience and free will. If this principle was observed then people in

conflict ridden countries would have the same rights that are taken for granted in countries such as the UK.

At the event, Hadhrat Mirza Masroor Ahmad (may Allah strengthen his hand), Khalifatul Masih V – Head of the worldwide Ahmadiyya Muslim community – awarded the 2nd Ahmadiyya Muslim Peace Prize to Abdul Sattar Edhi, founder of the Edhi Foundation,

Abdul Sattar Edhi, founder of the Edhi

Foundation, receives the Ahmadiyya

Muslim Peace Prize Award in recognition

of his outstanding work for social

welfare and humanitarian relief.


in recognition of his outstanding work for social welfare and humanitarian relief. It was accepted on his behalf by Mr Tariq Awan, Head of UK and EU Operations of the Edhi Foundation. Accepting the award via a video message Mr Eidhi said:

“I do not believe in differences. I believe in humanity. I never ask those in need what religion they practice, I just see that they are human and that they need my help. The best means for achieving peace is humanity; we all must have love for our fellow mankind.”

Amongst the other notable guests who attended the Peace Symposium included:

•Paul Burstow MP (Sutton and Cheam), Minister of State for Care Services.

•Stephen Hammond MP (Wimbledon), Parliamentary Private Secretary to the Secretary of State for Communities and Local Government.

•Jane Ellison MP (Battersea).

•Matthew Offord MP (Hendon).

•HE Mr Miguel Angel Solano Lopez, the Ambassador of Paraguay.

•Lord Tariq Ahmad of Wimbledon.

•Rt. Rev Bishop Paul Hendricks, the Auxiliary Bishop of Southwark.

•Mr Tamba M Ngegba, the Deputy High Commissioner of Sierra Leone.

•Representatives from diplomatic missions of Iran, Russia, Ghana, Ivory Coast, Indonesia, Sudan, Uganda, Zambia.

•Nezir Karabas MP – a Member of the Turkish Parliament.

We present below the transcript of the keynote address of the Peace Symposium delivered by his holiness, Hadhrat Mirza Masroor Ahmad (may Allah strengthen his hand), Khalifatul Masih V, Head

This event has just one purpose, which is for us to come and sit together in a friendly environment, to talk about that one goal and shared objective that we hold.



of the Worldwide Ahmadiyya Muslim community.

After reciting Tashhahud, Ta’awwudh and Bismillah, Hadhrat Khalifatul Masih V

(may Allah strengthen his hand) said: “All distinguished guests, Assalamo ‘Alaikum Wa Rahmatullah – peace and blessings of Allah be upon you.

Today, we are gathered here again after a period of one year in accordance with our now annual tradition. This gathering has now become a permanent fixture in the calendar of the Ahmadiyya community and the majority of people who attend are our dear friends from outside of the community.

This event has just one purpose, which is for us to come and sit together in a friendly environment, to talk about that one goal and shared objective that we hold. And this shared objective is to promote love, affection, brotherhood and peace.

Even though we are Ahmadi Muslims who organise this Peace Conference, and although we are not liked all that much by some Muslim communities or some other sects of Muslims, we have

among our audience quite a number of Muslim friends, who happily attend this function. Similarly, our Christian friends, Jewish friends, Hindu friends and Sikh friends are in attendance and have been attending this function. Even some atheists come and attend.

Furthermore, people of different coun-tries and nations come to attend this event. I am told that today we have the representation of almost ten countries. Thus, this gathering is a demonstration that good natured people come together to sustain and develop their human val-ues, irrespective of religious, cultural, political and national differences and viewpoints, and so prove their humanity. People come here to try and adopt that shared value through which peace and harmony can be established in the world. In other words, this is a small example of a multicultural and multinational gather-ing for the same cause.

Although this gathering cannot immedi-ately improve the peace of the world, but nonetheless, by mutually coming together we can enhance the human values within us.

Nowadays, many countries of the world have multicultural societies and are home


to various religions. By listening to each other’s views and opinions, and by regu-larly meeting one another, doubts and suspicions are naturally eliminated and it also increases tolerance. When you become acquainted with others even to a limited degree, then very minor and small matters are not made an issue of, in fact they are ignored. Further, when we interact with one another, it naturally leads us towards being more openhearted and generous.

The UK is one of those countries that has become home to people of many different nations, cultures and religions of the world. Although in comparison to many larger countries, the UK is relatively small in size, the broadmindedness of its people has made it like a world in itself.

In general, some European countries hold significant reservations regarding the teachings and traditions of Islam.

Indeed, some countries have placed certain restrictions on its teachings and traditions, whilst others are considering how to do so. However, in the United Kingdom this is not the case. Due to the open-minded and progressive nature of the UK public, there is a positive influence here, which means that whichever political party comes into power, it does not toy with the sentiments of religious followers when discussing religious issues. It is my prayer that this desire for justice remains their guiding principle.

At the time when the British ruled India, the Founder of the Ahmadiyya Muslim community (peace be upon him) appreciated the British nation’s desire for justice and he repeatedly praised them for this. In particular, he praised the Government for not interfering with the principle of religious liberty. If the Christian Missionaries had full freedom to preach their faith, then so too did the Muslims similarly have full freedom to practise and propagate their religion. During that period a number of court cases were filed against the Founder of the Ahmadiyya community (peace be upon him).

The main reason underlying these allegations was the active religious

Although in comparison to many larger countries, the UK is relatively small in size, the broadmindedness of its people has made it like a world in itself.



opposition of other sects of Muslims, Christians and Hindus, towards the Founder of our community (peace be upon him). These cases were presided over by Christian, British Judges in the Court and some of the cases were filed by Christians themselves. But the British judiciary adopted justice and issued judgements against those people who belonged to their religion. Thus, under the British Government, every citizen was granted equal rights. It is only through such integrity that peace can be established in a society. I hope and expect that the British nation will continue to hold onto this precious trait and that even in the current world situation they play their role in the same manner.

I have just mentioned that this gathering is a meeting of different nations and its purpose is to try and strive for peace, and to foster love and brotherhood. But we can only strive in our own societies and environments. Tonight the guests here have come from many different segments of society. For instance, some are linked to politics, some with the Government and some have come from diplomatic circles. Others hail from organisations and groups that are trying to achieve world peace, such as our esteemed friend, Lord Eric Avebury, who is always at the

forefront of promoting human rights.

Similarly, we have with us our local MP, Siobhain McDonagh, who is fulfilling the rights of both friendship and justice. I should also mention the Right Honourable Dominic Grieve MP, and Ed Davey MP. They are all helping us in promoting peace as much as we can. Sometimes it becomes very difficult to discharge the rights of friendship, whilst at the same time to discharge justice with justice. But I appreciate all of these friends and political leaders who are discharging both of these duties.

I truly believe that if all our distinguished guests strive for this common objective of peace in their respective circles, then – with the passage of time, they can expand and indeed go further and play a role in establishing peace in the entire world.

In terms of the role of our community, the Ahmadiyya Muslim Jama‘at, we hold a passionate desire to establish peace and to end cruelty in light of the true Islamic teachings. Unfortunately, however, in practical terms we cannot achieve this because we do not have any power in worldly terms. We are a relatively small religious community who, for the time being, is not considered significant by the


world. Nevertheless, our elevated goals will ultimately lead us to playing a true role for peace, whose foundation is based upon the real teachings of Islam. The world will come to recognise the name of “Islam” itself as a beacon of peace and security.

Islamic teachings instruct us to help both the oppressor and the oppressed. When the Companions of the Holy Prophet Muhammad (peace and blessings of Allah be upon him) were taught this, they asked him: how could a cruel oppressor be helped? He responded simply, by saying that you can help him by stopping his hand, which means preventing him from wrongdoing. The oppressor thinks that through force he can subjugate his opponent, but those who are religious

minded believe that God Almighty is the possessor of all powers, and that He will surely punish the cruel. Thus, the way to help an oppressor is to stop him from his cruelty, and therefore save him from God’s Wrath.

Despite the fact that currently our Jama‘at does not have the apparent means to stop the cruel from their cruelty, by virtue of which the rights owed to both the oppressor and oppressed would be


Under the British Government, every citizen was granted equal rights. It is only through such integrity that peace can be established in a society.


discharged, we continue to try and stop all forms of cruelty by guiding others to whatever extent possible, by drawing the attention of those in power or through our prayers.

If governments and organisations in power, or indeed international organisations do not fulfil their roles to establish peace in the world, then despite holding power, such powers are ultimately rendered useless.

Now, if we assess and examine the United Nations, then we see that in its history – apart from a few occasions, it has never fulfilled the requirements of justice and therefore has failed to fulfil its role properly. This is because factors such as materialism, the forming of blocs and alliances, vested interests, personal enmity and grudges, have all proved obstacles to acting with due justice. And so the United Nations has not been able to establish peace, because it has not displayed true impartiality and fair dealing.

As I have said, even the majority of us who are seated here today, cannot bring peace to the world because we have neither the power nor the resources to do so. Despite this, we are not disheartened

by the current state of affairs in the world. At every level we try our utmost and will always continue to do so. If in small areas we can influence others to desire and work for justice, then we will never miss such an opportunity. That is why we hold this Peace Symposium each year, and why in general terms whenever the opportunity arises, we call for peace in society.

Therefore, one day even people in large areas will come to desire justice, because the basic lesson that the Founder of the Ahmadiyya community (peace be upon him), has given us is that peace cannot be established without justice. And justice cannot be established without forming a relationship with the Higher Being. A relationship with the Creator of this world is a prerequisite for justice.

God Almighty has granted us countless

We hold a passionate desire to establish peace and to end cruelty in light of the true Islamic teachings.


blessings of all kinds. And He has taught us that, apart from establishing a relationship with Him, the most important duty is to fulfil the rights due to our fellow men and women.

Indeed, the Founder of the Ahmadiyya community (peace be upon him) has instructed us that in certain circumstances, the rights owed to mankind are even more important than those owed to God. We find many examples of this in the life of the Holy Prophet Muhammad (peace and blessings of Allah be upon him), where the rights owed to mankind were fulfilled before the rights owed to God; for example, obligatory prayers (worship) were offered at a later time and the service to humankind was given preference.

We Ahmadis believe that in this era, the Founder of the Ahmadiyya community (peace be upon him), who we believe is the Promised Messiah and Mahdi, has

been sent by Allah the Almighty to re-establish the true teachings of Islam. He has written in one of his books:

‘The task for which God has appointed me is that I should remove the malaise that


The United Nations has not been able to establish peace, because it has not displayed true impartiality and fair dealing.


afflicts the relationship between God and His creatures and restore the relationship of love and sincerity between them. Through the proclamation of truth and by putting an end to religious conflicts, I should bring about peace and manifest the Divine

verities that have become hidden from the eyes of the world.1’

Thus, if mankind grasps this principle that it needs to develop a loving relationship with God, and if you understand that

The United National General Assembly

Hall at the Headquarters in New York.


God is He who loves His creation, then man will naturally develop love for others without concern for his own vested interests.

Another extremely wise exhortation made by him is that by manifesting the truth, religious wars will come to an end. Indeed, not only will religious wars come to an end, but in fact, the foundation for peace and reconciliation will be laid.

Although in the world we find that there are some efforts made towards peace and reconciliation, yet certain grievances continue to simmer. As a result, the grievances that are removed or the peace that is established is not based on honesty. The real foundation for peace is honesty which emanates from the heart.

Although we observe that in today’s world religious wars do not really occur, yet vindictiveness and ill-will

are meted out against each other. As I mentioned earlier, one unfortunate consequence of this weaponless war is transpiring in some countries, where certain completely harmless religious practices and traditions of Muslims are being restricted or prohibited. It is then claimed that these measures have no connection to religion but are necessary restrictions to assist Muslims to integrate into the local society.

Anyway, this is a lengthy debate which I do not wish to enter at this time. In response to these measures however, some Muslims indulge in activities that are completely against the teachings of Islam. So on both sides honesty is not being displayed.

Mutual love is developed though exhibiting honesty. And honesty entails that there is no difference between what is in your heart and the way you act to the outside world. A person should not give a false account of himself. Such high standards of truth are not usually found at either a national or international level. For example, observe how in certain countries of the world today there is domestic, political turmoil. The people have stood up against their government leaders and rulers. We find examples of


Another extremely wise exhortation made by him is that by manifesting the truth, religious wars will come to an end.


this in certain Arab, Gulf, North African and even West African countries, where we see internal discord and strife.

This could be a threat to international peace and security and that is why the wider world is very concerned. International organisations are putting pressure on governments to fulfil the rights of the public and to stop the rulers from oppressing their people in order to sustain human values. But a real expression of integrity requires that if you wish to help the people of a country in order to save them from the oppression of their rulers, and you wish to save the world from major disorder, then it is necessary that the public too should be advised that they should not partake in violent disorder, or proceed with acts that will damage the nation’s economy. Once peace is established then it should be maintained by following this principle. However, true virtue and honesty is not shown. This is why there may be two different countries facing exactly the same circumstances, but in one instance, the international community supports the government, and in the other instance they are firing missiles on the government forces, on the pretext of liberating the people.

A few days ago, a BBC journalist interviewed a White House representative about the current state of affairs in the world. The journalist posed the question that he could not understand why the US was taking such a different approach to Libya in comparison to Bahrain, yemen and other countries. The spokesperson had no clear or proper answer to this question.

Now both you and I are well aware of the fact that vested interests are given preference to honesty and justice, time and time again. The powerful countries of the world desire to maintain easy access to the wealth and resources of certain countries, and wish to avoid competing countries from having complete access to these same resources. That is why decisions are made on the pretext of

Justice cannot be established without forming a relationship with the Higher Being. A relationship with the Creator of this world is a prerequisite for justice.


helping the people, or on the pretext of establishing world peace.

It may seem as though the two major blocs that existed in the world in the past have broken up, but in reality they never broke up, but instead became dormant. In the current emerging political and economic landscape of the world we find that, once again, these blocs are very clearly shaping into formation. In reality, a major factor underlying the political circumstances of these countries is the current international economic situation, which is pulling us towards another world war.

If truth was really being displayed then these countries would derive benefit from

each other in a just way, by forming proper industrial and economic ties based on fair dealing. They should not try to derive illegitimate benefit from the resources of one another, but instead should seek to come together and mutually assist one another. The Holy Qur’an teaches


The people have stood up against their government leaders and rulers. We find examples of this in certain Arab, Gulf, North African and even West African countries, where we see internal discord and strife.


us about the wealth of other countries or others, in verse 132 of Chapter 20, where it states:

And strain not thy eyes after what We have bestowed on some classes of them to enjoy for a short time – the splendour of the present

world – that We may try them thereby. And the provision of thy Lord is better and more lasting.

This commandment is given because restlessness within a country, and jealousy and enmity between countries is created mainly as a result of the wealth and resources of each other. Due to this greed quarrels break out which can have grave consequences. One of the biggest causes of the past world wars was such envy.

So, in an effort to avoid such acrimony the commandment is given that those with less resources should not cast their eyes jealously towards the resources of others, and similarly it is commanded that those with plentiful resources should look after those in need and less well off. Nations have been taught to follow the principle that they should derive benefit from the resources of others, in a legitimate manner.

Honesty entails that there is no difference between what is in your heart and the way you act to the outside world.


Anyway, this topic is such that it cannot be covered fully in a limited time. In short, the disorder taking place these days in the world, whether on a national or international scale, is based upon just one factor – and that is a complete lack of justice, which is causing anxiety and restlessness to develop.

The question arises that how can the present situation in the world be resolved? I have given the answer to this earlier when quoting the writings of the Founder of the Ahmadiyya community (peace be upon him), in which he advised us to establish a relationship with God and exhibit the truth.

It is with great regret that I have to say that, leaving aside the materialistic people, some of those who claim to follow religion, and in fact those who

claim to represent Islam, are actually spreading religious fanaticism. However, in spite of this, it does not follow that having a relationship with God is not the solution.

The Ahmadiyya community claims, and indeed those who are closely associated with us are witness to this, that not only do we raise a slogan for peace, but in fact, we make practical efforts to establish tolerance, peace and patience, so that the true teachings of Islam are correctly followed and so that attaining God’s pleasure is given precedence.

Whenever our community is caused emotional suffering or pain we exhibit patience and tolerance. When we are deprived of our due rights as citizens, we display patience and tolerance. When financial harm is purposely inflicted upon us, we display patience and tolerance. When our properties and possessions are looted or destroyed, we display patience and tolerance. Even when our lives are taken, we display patience and tolerance.

In Pakistan we are forbidden from practising our religion, but despite this we do not create any disorder. In May last year 86 Ahmadi Muslims were martyred whilst offering their Friday prayers. We


The powerful countries of the world desire to maintain easy access to the wealth and resources of certain countries.


bore this tragedy with patience. In Indonesia, our Ahmadis were recently martyred in the most barbaric and cruel manner. We did not respond violently nor did we conduct any covert attacks.

Nevertheless, the Ahmadis living in Pakistan, Indonesia and in other countries are still citizens of those countries. The Ahmadis are also from among the same local people and groups. Those Ahmadis are from the same societies where all of this terrorism is taking place. If not openly, then secretly some of our members could have carried out undesirable or unpleasant activities. But we have never displayed a harsh reaction or wrong response of any kind, because we have been taught to adopt patience and tolerance.

We have always implemented the teaching of Islam that you should never take the law into your own hands, and always keep the best interests of your country in view and never create disorder, because this is a requirement of true love for your country. Wherever in the world Ahmadis reside, no matter which country they originate from, be they Asian or African, Arab, European or American, their behaviour is always the same. For the sake of attaining Allah’s Pleasure they

always steer clear of all forms of disorder. And this is the conduct that one day will not only save the world from anarchy, in fact it will be the guarantor for world peace.

Today, the world is in desperate need that it should adopt this attitude at every level, of recognising its Creator and fulfilling the rights due to His Creation. The people of the world should not only be concerned for their own rights, but should also look at their own obligations and be concerned for the welfare of others. This principle should apply at an individual level, a national level and an international level. It should be adopted by national leaders and should also be observed by the major nations of the world. Without this any effort that takes place will only have a temporary effect, and will not guarantee permanent peace.

A major factor underlying the political circumstances of these countries is the current international economic situation, which is pulling us towards another world war.


It is my prayer that the desire both you and I hold for peace to be established in the world, is soon achieved.

At the end, I would like to once again thank all of you from the bottom of my heart for having enlightened this evening and for listening to my words.

Thank you.”

endnotes

1. Lecture Lahore, Ruhani Khaza’in, vol.20, p.180


In May last year 86 Ahmadi Muslims were martyred whilst offering their Friday prayers. We bore this tragedy with patience.


Sunday, 1st mayevent: yom HaShoahfaith: JewishJewish Holocaust Remembrance or Memorial Day established in Israel in 1959 by law for 27 Nisan (April/May). Religious rituals include prayers (i.e. Kaddish) for those killed and also other memorial prayers.

monday, 2nd mayevent: St George’s Dayfaith: ChristianSaint George (c.275/281–303) is the patron saint of England. Hardly anything is actually known about Saint George’s life. Pope Gelasius said that George was one of the saints “Whose names are rightly reverenced among us, but whose actions are known only to God.”

event: Birthday of Guru Arjan Devfaith: SikhGuru Arjan (1563-1606) was the fifth of the Sikh Gurus and also the first Sikh martyr. The Guru compiled the writings of all past Gurus into a single collection, the Guru Granth Sahib, each page of which is identical in all subsequent editions.

CaLenDaR of ReLIgIousevents & festIvaLs


Tuesday, 17th mayevent: Wesak or Vesakhafaith: BuddhistAlso known as Buddha Day, the exact date of which varies according to various lunar calendars, is the most important of Buddhist ceremonies celebrating the birthday of Gautama Buddha, as well as for some his enlightenment and death. Various rituals, celebrations and prayers occupy this day.

friday, 27th mayevent: Khilafat Dayfaith: Islam AhmadiyyatThe Holy Prophet of Islam(saw) prophesied that in the latter days the Messiah would be raised to rejuvenate Islam and unite mankind into one religion. Hadhrat Mirza Ghulam Ahmad(as) claimed that he was that Messiah. The Holy Prophet(saw)’s prophecy indicated a system of successorship, or rightly guided ‘Khilafat’ would return. Khilafat has been established since May 27th, 1908 after the demise of the Promised Messiah(as) in 1908. Currently the 5th Khalifa, Hadhrat Mirza Masroor Ahmad(aba), Head of the Ahmadiyya Muslim community is continuing the mission of the Messiah to propagate the true message of Islam.

MAY 2011


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suBsCriPtion

A magnitude 8.9 earthquake on Friday 11

March 2011 left at least 28,000 dead or

missing, and over 200,000 displaced.

Humanity First are on the ground providing

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thousands of elderly victims in Ishinomaki,

Sendai and Ichikawa since day one.

We need $400,000 to keep these camps for

the elderly running for the next 4 months.

Please donate and show your suPPort for the PeoPle of JaPan.

Humanity First is an international charitable trust established in 1995 and registered in 37 countries across the world. HF provides disaster relief, rehabiliation services and long-term skills transfer to the most disadvantaged people in the world.

JaPan earthquake & tsunami

aPPeal

www.humanityfirst.org

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, visitwww.reviewofreligions.org/subscription

© islamiC PuBliCations, 2011

issn no. 0034-6721

the review of religions (may 2011)

Documents

promised messiahas

teachings of islam

defence of islam

message of islam

dignity of religion

earnest defence of religion

message of prophet ahmad

hadhrat ahmadas