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Death is usually considered a ghastly concept; still there are some brave people who embrace it so gallantly that one just marvels. This article considers life after death from an Islamic perspective. It begins with the various types of death according to thanatology [the study of the medical, psychological, and sociological aspects of death and the ways in which people deal with it], then casts a glance at death in different world religions so that a comparison can be drawn. Then the article moves on to a study of the Islamic perspective of what happens when one dies, the status of the soul, heaven and hell and whether communication with the dead is possible according to Islamic teachings. The article also provides a glimpse into the various Islamic rituals and practices relating to the dead body, burial and the grave. Types of Death According to Thanatology According to Thanatology there are various types of death which include: 1. Somatic or Clinical Death: The extinction of personality as a whole due to the irreversible loss of function and independence of three vital systems; i.e. the respiratory system, the CNS (central nervous system) and the CVS (cardiovascular system). It involves organs as a whole. Life ceases in the body but persists in its component parts, viz. tissues and cells.[1] 2. Molecular Death: The progressive disintegration of body tissues, which signifies death of component parts of body/organs and is completed within 3 to 4 hours after the Somatic death. It depends upon time proportionate to the ability to resist hypoxia (lack of oxygen), e.g.: Nervous tissue – only a few seconds Muscular tissue – 3 hours Cornea – 6 hours Skin – 12 hours[2] 3. Brain Death: The irreversible cessation of all brain functions. In some instances, special reference is made to brain-stem death. Brain stem death is where a person no longer has any activity in their brain stem, and has permanently lost the potential for consciousness and the capacity to breathe but may still have some spinal cord function.[3] ‘The Encyclopaedia Britannica’ (under Death) has defined death as ‘the permanent cessation of the vital functions in the bodies of animals and plants.’[4] According to the ‘Encyclopaedia of Religion and Ethics’, biological death is ‘The cessation of an organism. There is no confusion in using the same word for the end of the individual as such, and for the apparently irreversible process, which leads to the end.’[5] A Glance at the Concept of Death in World Religions Judaism Let us now consider how different religions perceive death. As for the life in the hereafter, the Old Testament is not rich in detail. It states: ‘And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.’[6] Again, in Ezekiel 37:4-6 we have: “O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you and ye shall live: and I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you and ye shall live, and ye shall know that I am the Lord.”[7] About Hell, ‘The Jewish Encyclopaedia’ with reference to the Erobian Talmud says, ‘The fire of Gehenna (Hell) does not touch the Jewish sinners because they confess their sins before the gates of hell and return to God.’ Referring to Berkat the Talmud states, ‘Heretics and Roman oppressors go to Gehenna, and the same fate awaits the Persians, the oppressors of the Babylonian Jews.’[8] As for the modern Jews, Sale states: “It is a received opinion among the Jews at present, that no person (from among the Jews) be he ever so wicked, or of whatever sect, shall not remain in Hell above eleven months or at the most a year, except Dathan, Abiram, and atheists (from among the Jews) who will be tormented there to all eternity.”[9] Abiram and Dathan rose against Moses and were destroyed by God.[10] In ‘Derech Eretz Zuta’, one among fifteen tractates which although compiled later than the rest of the Talmud and are usually included in printed editions, we find that some Biblical figures like Enoch, Elijah and Hiram escaped death altogether and went directly to reside in Paradise.[11] Christianity Christianity maintains that ‘As by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned’.[12] In the Urdu book, ‘Qamusul Kitab’, we read: ‘We should admit that death came due to Adam’s sin, and its punishment resulted in both types of death, i.e. physical and spiritual death’. Again, it says: ‘Physical death is the proper sign of the spiritual death which is a must due to sin.’[13] Buddhism Regarding death Buddha said, ‘Short, O monk, is the life of men,’ ‘Life, indeed, ends in death’. Death is only the beginning of a new existence for the punishment of sin: death and punishment are synonymous.[14] About transmigration of the soul we thus read: “Theoretically Buddhism teaches neither the existence of the soul nor its transmigration, but insists on revolution, or ‘stream’ of existence. In its practical influence on popular mind, however, this doctrine amounted to much the same as any other doctrine of transmigration […] In this vast ocean of renewed births there are innumerable streams of existences, conditioned by their respective deeds and retributions, flowing uninterruptedly not only in the continuity of the individual being but also in the solidarity of a group of existences.”[15] Hindusim In Hinduism, a dead body is considered a symbol of impurity, hence minimal physical contact is maintained. The body is bathed by purified water and then dressed in new clothes. Further, a few drops of the Holy Ganges water may be put into the mouth of the deceased, so that the soul may attain liberation. Also, a few leaves of the herb basil – which is considered holy, are placed on the right side of the dead body. Thereafter, the close relatives of the deceased person carry the stretcher on their shoulders to the cremation ground. There is no permanent Heaven or Hell in Hinduism. The soul enters into a rebirth cycle. Reborns can become an animal, a human or a divinity. This reincarnation continues until the final release is gained.[16] Zoroastrianism In Zoroastrianism (Parsee), when a person is on his deathbed, two Parsee priests make the dying person confess his sins. The dead body is bathed and covered with a clean white but worn out suit of cotton, which must be destroyed and never used again after having served this purpose. A man bearing a vase containing fire, followed by the relatives and friends, the corpse, the priests and additional members of the deceased family, leads the funeral procession en route to the tower, the place for the disposal of the body. At the gates of the tower, the bier is set down, the face is uncovered to allow the procession to pay their last respects to the deceased. The body is then carried into the tower and placed on beds of stone with the head facing southward. The clothes of the corpse are removed, leaving it naked. The men then come out to leave the deceased to be devoured by the vultures already waiting there. Within one or two hours, the body is reduced to a mere skeleton.[17] Concept of Death in Islam According to Islam, all creatures are destined to die. Death means the permanent separation of the soul from the body. The Holy Qur’an declares thus: “Allah takes away the souls of men at the time of their death, and of those also that are not yet dead, during their sleep. And then He withholds those against which He has decreed death, and sends back others till an appointed term. In that, surely, are signs for a people who reflect.”[18] This shows that the soul has its own entity. A living person has both a body and a soul. At the time of death, the soul departs from the body never to re-enter it. The body becomes obsolete after death and is buried. We will later discuss what happens to the soul after death, let us first establish wherefrom it comes into the body. It should be clarified that each and every thing is the creation of God, and so is the soul. ‘It is an essence which is distilled from the body in the course of a long process during the period of gestation.’[19] God says in the Holy Qur’an: ‘What! Did you think that We had created you without purpose, and that you would not be brought back to Us? Exalted be Allah, the True King.’[20] This leaves no ambiguity that man has been created for a purpose. He is not simply destroyed after living a few score years. So it follows that, the soul must live on after death to achieve a greater purpose. The Soul After Death – Barzakh – The Intermediary State Now, what happens to the soul after a person’s death? The Holy Qur’an says: “Woe unto man: How ungrateful he is! Does he not consider, from what thing did God create him, then in due course He causes him to die and assigns a grave to him, then when he pleases, He will raise him up again.”[21] This reveals that Allah assigns a grave to every person who dies. This is not the grave dug out by men to bury the corpse, for not every corpse is buried; some are cremated some are devoured by nature’s scavengers and some drown in rivers and seas. The place where the soul dwells after death is termed as ‘Barzakh’ (barrier) in the Holy Qur’an: “Until, when death comes to one of them, he says entreating repeatedly, ‘My Lord, send me back that I may do righteous deeds in the life that I have left behind.’ That cannot be! It is only a word that he utters. And behind him is Barzakh [a barrier] until the day they will be raised again.”[22] Immediately after departing this physical world, the soul is invested with a new body. This body is a representation of the person’s actions, good or bad, in his earthly life. The Holy Qur’an says: ‘On the day when some faces shall be white, and some faces shall be black.’[23] Naturally, the evildoers will be having dark bodies and the righteous ones, bright. The Holy Founder of the Ahmadiyya Jama‘at, Hazrat Mirza Ghulam Ahmadas, says in this context: “I have often had experience in a complete state of wakefulness of meeting some persons who had died, and I saw the bodies of some evildoers and misguided ones were so dark as if they had been made of smoke.”[24] This state of ‘Barzakh’ or ‘grave’ is an intermediate state representative of the imminent rewards or punishments of Heaven and Hell, which await the soul. The Holy Qur’an teaches: “As for those whose faces shall be black, it will be said to them: ‘Did you disbelieve after believing? Taste, then, the punishment because you disbelieved. And as for those whose faces will be white, they will be in the mercy of Allah, therein shall they abide.”[25] After the battle of Badr, God made the souls of the dead enemy soldiers hear the words of the Holy Prophet Muhammadsa in Barzakh (the intermediary state). It is clear that a person immediately begins experiencing his punishment or reward post-death, from the following: “Those whom the angels cause to die while they are wronging their souls, will offer submission, pleading, ‘We used not to do any evil’. It will be said to them, ‘Nay, surely, Allah knows well what you used to do. So enter the gates of Hell to abide therein. Evil indeed is the abode of the arrogant.’”[26] Those whom the angels cause to die while they are pure, they say to them, ‘Peace be unto you. Enter Heaven because of what you used to do’.[27] The Holy Prophetsa also teaches the same: ‘The grave is one of the gardens of Paradise or one of the pits of Fire.’[28] After the state of ‘tomb’, ‘grave’ or ‘Barzakh’, comes the state of resurrection of the body. This may resemble the birth of a child, whilst the first stage of Barzakh resembles that of gestation. Now, the soul invested with a new body, is able to perceive full knowledge of the Lord, and the soul now fully experiences its recompense, whilst in the state of Barzakh it only partly experienced this. According to the Founder of the Ahmadiyya Muslim Community, a holy person maintains a connection with the grave and this material world for a few days after death. However the soul still immediately reaches its destination at death and does not remain in the body. In both the states – Barzakh and Resurrection – all the spiritual conditions of a person in this life will be manifested physically. The Holy Qur’an reveals: ‘Whoso is blind in this world shall be blind in the hereafter, and even more astray from the way.’[29] This means that those who are spiritually blind in this world, will be physically blind in the next. Having acted like a blindman, unable to see, for example, the heavenly truths, so they will become physically blind in the hereafter. The reason for this is that the body in the hereafter will evolve as a reflection of a person’s actions in this world. As the soul shares the torments and comforts of the body, so in the hereafter the punishments and rewards incurred by man will be felt both physically and spiritually. From this it becomes manifest that the punishment is in fact a direct result of the evil deeds of a person, not something imposed forcibly by God. The Holy Qur’an is unequivocal about it: ‘Read thy book. Sufficient is thy own soul this day as reckoner against thee.’[30] Purpose of Hell In fact, Hell can be likened to a hospital wherein the diseased persons shall enter for treatment, thus any afflictions during a process of treatment is quite natural. It is interesting to learn that a person of normal good health – the inmate of Paradise – who enters into this hospital (Hell) to visit a friend, will remain unharmed therein. The Holy Qur’an elucidates concerning this subject: “A speaker from among them will say, ‘I had an intimate companion who used to say, ‘Art thou, indeed, among those who believe the resurrection to be true when we are dead and have become dust and broken bones, shall we, indeed, be requited?’ The speaker will then ask those around him, ‘Will you have a look and find out about him?’ Then he will see him in midst of the Fire.”[31] So the ‘Fire’ by which this sick person is being treated will not harm at all the visitor who goes straight into Hell to see his friend. It should be borne in mind that all the ‘punishments’ mentioned in the scriptures are but different modes of treatment. For example, the dwellers of hell will be given cactus to eat.[32] We know that cactus is an effective remedy for several diseases including syphilis.[33] Again, ‘They will taste therein neither coolness nor drink, save boiling water and a stinking liquid, intensely cold — a meet requital.’[34] The Arabic word used for ‘a stinking liquid’ is Ghassaq which also means pus (Lisan). It is known that vaccines are prepared from pus. As these people used to coldly dismiss the prophets of God, so as ‘a meet requital’ and as a cure they will be made to drink extremely cold water. And because they did not listen to the words of God due to being hot-tempered, so they will be treated with hot water. As they were firebrands against the prophets, so they will be treated by ‘Fire’ in Hell. We know that fire is also used for cauterization, a medical treatment to cure wounds. It should be apparent now why Hell is something very important for those sick persons that require treatment therein to be cured so that they may live a normal, healthy, blissful life in Heaven. According to the Islamic concept of Heaven and Hell, after being cured they will be ‘discharged’ from this hospital. The Holy Prophetsa said, ‘Indeed there will come upon Hell a time when there will be none in it, and this will be after they had lived therein for ages.’[35] The Holy Qur’an also teaches that Hell will not be everlasting: ‘Surely, Hell lies in ambush, a resort for the rebellious, who will tarry therein for ages.’[36] As their diseases are deep-rooted, so a very lengthy period of time will be needed to completely cure them. Until this occurs, they would remain unfit to live in Heaven, just as a chronically sick person requires confinement to his bed in hospital until he recovers. The purpose of man’s creation as declared by the Holy Qur’an is: ‘I have not created the jinn and the men but that they may worship Me’.[37] The word used for ‘worship’ in the verse is ‘Ya‘budun’, which means to do ‘Ibadah’. In Arabic ‘Ibadah’ means to undergo a rigorous discipline so as to be able to manifest in oneself God’s attributes to a certain extent. So, the purpose of man’s creation is very noble and spiritual. Hence, Hell cannot be everlasting. It must one day cease to exist. Its occupants after being cured will go to live their normal, healthy lives in Paradise. There they will continue to acquire greater degrees of closeness to God Almighty and will manifest His attributes more and more. As God’s attributes are limitless, so Paradise will be everlasting. A misunderstanding prevails among certain people who think that there will be nothing to do in Paradise, save eating, drinking and indulging. According to the Islamic point of view, a life without action is simply purposeless. True happiness lies in action and progress. The Holy Qur’an reveals: ‘There light will run before them and on their right hands. They will say, “Our Lord, perfect our light for us and forgive us, surely Thou hast power over all things.”’[38] It means that the inmates of Paradise will be constantly preoccupied with catching the light running before them and will continue progressing spiritually. So, as compared to our actions in the life here on Earth, we will make greater efforts in the hereafter. Every moment we will be progressing, as we enhance our divine knowledge. However, this perpetual effort in the hereafter will not cause fatigue at all: “And they will say, ‘All praise belongs to Allah who has removed all grief from us. Surely, our Lord is Most Forgiving, Most Appreciating, Who has, out of His bounty, settled us in the Abode of Eternity, where no toil will touch us, nor any sense of weariness affect us therein.’”[39] According to the Holy Qur’an, the greatest blessing of Paradise is the pleasure of God: “Allah has promised to believers, men and women, Gardens underneath which rivers flow, wherein they will abide, and delightful dwelling-places in Gardens of Eternity. And the pleasure of Allah is the greatest of all. That is the supreme triumph.”[40] The Reality of the Fair Maidens of Paradise Let us now consider the ‘houris’ (chaste maidens) in Paradise. The Holy Qur’an says, ‘And We shall give them as companions fair maidens having large black eyes.’[41] And, ‘Therein also be chaste maidens restraining their glances, whom neither men nor jinn will have touched before them.’[42] These are the chaste, righteous women who are their own wives. Their spiritual beauty will be manifested in physical beauty as well. If somebody goes to Hell and his or her spouse goes to Heaven, then he or she will become the spouse of someone in Paradise who will be closer to him or her spiritually, through marriage. It is evident that a person going to hell will become incompatible with one going to paradise. But only God Alone knows who will be paired with who in the hereafter. It seems necessary to admit that we lack the faculty of perceiving the exact nature of the life in the hereafter, while we are in this material world which has its own limitations. So, this explanation is but to give a general idea of life after death in terms of our present life. The Holy Qur’an is quite explicit in this concern. It states: ‘And no soul knows what joy of the eyes is kept hidden from them, as a reward for the good they used to do.’[43] The Holy Prophetsa has said about the blessings of Paradise, ‘No eye has seen them, nor has any ear heard of them, nor can human mind conceive of them’.[44] The same is true about the punishments of Hell. Is Communication With the Dead Possible? At this juncture it seems relevant to answer this important question: Is it possible for us to have communication with those who have died? The answer is in the affirmative, but it depends solely upon the Will of God. Sometimes He does allow His servants to have communication with those in the hereafter, and this is done in the form of Kashf (vision). This is why others present at that moment do not hear such conversations. Once, the Holy Founderas of the Ahmadiyya Jama‘at stopped some five or six miles away from Hoshiarpur, during a journey en route to Qadian. He alighted from the ox-driven two-wheeled carriage saying, ‘This is a nice shady place, let us have a stop here for a while.’ There was a tomb of some Muslim saint at that place. He went to the tomb. The narrator, Hazrat Abdullah Sanorira says: “I followed behind him, while Sheikh Hamid Ali and Fateh Khan remained by the carriage. His Holiness went inside the tomb and raised his hands in prayer. He prayed for a while and returned and addressed me saying, ‘When I raised my hands for prayer, the inmate of the grave came out of the grave and sat in front of me respectfully. If you were not with me, I would have talked to him as well. He had a slightly dark complexion and large eyes.’ Then he said, ‘Look around, if there is some caretaker of the tomb, so that we may inquire from him about him.’ So, Huzur asked the caretaker, who said, ‘I personally have not seen him, for he died about a hundred years ago, but I have heard from my father or grandfather that he was a big saint in this area.’ When asked about his features, he said, ‘He had a slightly dark complexion and large eyes.’”[45] Again, in Hadith of Muslim, ‘Kitabul Jannati wa sifati Na’maiha wa ahliha’, it is narrated by Hazrat Anas bin Malikra that after the Battle of Badr the Holy Prophetsa went to the dead infidels and said, ‘O so-and-so son of so-and-so, have you found to be true what God and his Prophetsa promised you? Indeed, I have found to be true what God promised me.’ At this, Haḍrat Umarra said, ‘O Prophet of God, how can you talk to bodies which have no souls?’ He said, ‘You do not hear better what I am saying to them than they do, only they can’t respond.’ This means that God made their souls hear those words in Barzakh. Let it be clear that the claims of the so-called spiritualists that departed souls can communicate with living persons through some medium, are simply deceptive. The following illustration will suffice to convey the truth. In 1924, when Hazrat Mirza Bashir-Ud-Din Mahmud Ahmadra, Khalifatul Masih II, Second worldwide Head of the Ahmadiyya Muslim Community, toured Europe, he visited a spiritualistic association or club on appointment. The spiritualist asked His Holiness whose spirit he wanted to call. ‘I would like the Holy Prophet Muhammad’ssa soul to come’, he replied. After a while the spiritualist told him that the required soul was there. Thereupon His Holiness said, ‘O Prophet of Allah, recite Surah Fatihah.’ The reply – through the medium (the spiritualist) – was predictably, ‘I don’t know’.[46] Is it at all possible that the Prophet Muhammadsa did not know Surah Fatihah, the Qur’anic chapter he had taught people throughout his life, which even young Muslim children memorise? The living can communicate with souls in kashf (vision). This is a God-given gift and is not earned by worldly efforts. Now, a few words about the soul’s connection with its body in the grave, from the Islamic perspective. The Holy Prophetsa said, ‘There is no Prophet but he remains in the grave (after death) for forty days.’[47] The Founder of the Ahmadiyya Muslim Communityas elaborating this, states: “This indicates that a person, be he a holy one, maintains a connection with the grave and this material world for a few days (after death) – some on account of longing for serving religion and others due to different reasons. Then this concern becomes feeble (and ceases) as if the deceased leaves the grave; otherwise, the soul immediately after death, without any delay, goes to heaven and stays there at its spiritual station.”[48] As the soul had been dwelling in the material body for several years, so after death it remembers it and maintains a connection with it for some time. This does not suggest that the soul remains in the body of the deceased for that period. Not at all. For, at death, it immediately reaches its destination in heaven. With the passage of time, this connection weakens and ultimately ceases to exist. It is like the link of a person with his native land who emigrates to some distant country forever. He continues remembering his native land for a certain period of time, then slowly this attachment diminishes and no longer exists. The holy person may meet certain deceased ones in Kashf only. Kashf is a very refined and advanced form of a dream. A dream is seen in sleep and the Kashf is seen whilst awake. When you see somebody in a dream, it does not mean that the person actually comes to you. Likewise, in Kashf you meet the deceased while his soul remains in its place in heaven. Islamic Rituals and Practices at the Time of Death In Islam, Surah Yasin (Chapter 36 of the Holy Qur’an) is recited near to a dying person to comfort him. When a person is about to die, Surah Yasin (36th chapter of the Holy Qur’an) is recited near him, because in this chapter death and the hereafter have been mentioned in a way that would comfort the dying person. Takbir and Kalima Shahadah are also recited in a low tone. When the person dies, those who are there and those who hear the news afterwards should say, ‘Surely, to Allah we belong and to Him shall we return.’ This expresses a firm conviction in the hereafter. The eyes of the deceased are closed. By tying a band of cloth around the chin and head, the mouth is closed. There should be no wailing and lamentations. Patience should be maintained. While washing the dead body, first those parts are washed which are washed in during the ablutions for daily prayers. Then the right side of the body is washed, followed by the left side. The private parts should remain covered by a piece of cloth. Men should wash the male deceased, and women, the females. Of course, a husband may wash his deceased wife and vice versa. It is narrated that Hazrat Alira washed his wife Hazrat Fatimah’sra dead body.[49] Hazrat Abu Bakrra was washed by his wife Asma’ and his son Abdul Rahman to comply with his will.[50] For the shroud, a white cloth is recommended. Shroud for the male is a sheet for the upper part of the body, a sheet for the lower part, and a third large sheet to cover the entire body. For the female, in addition to these three pieces of cloth, two more are added, one for the chest and one for head. After this preparation, the body is carried on a bier to the place of the funeral prayer. The body of the deceased is placed in a position so that the right side of the body is towards the direction of the Ka’bah. Those present arrange themselves in rows. Let it be clear that it is not mandatory that the rows should be in odd number, as the Holy Prophetsa once led a funeral prayer and he arranged the attendants in two rows.[51] The Imam stands ahead of the rows in the middle, the dead body being in front of him. The funeral prayer has three parts. The Imam says ‘Allahu Akbar’ aloud (‘God is the Greatest’) while raising his hands up to the ears or shoulders, and returning them to the chest, right hand over the left. He then recites Thana silently followed by Surah Fatihah. The followers do the same behind the Imam. Then the Imam again says ‘Allahu Akbar’ aloud to begin the second part in which the blessings of Allah are invoked on the Holy Prophetsa. Then ‘Allahu Akbar’ is said aloud for the third part of the prayer. At this point the following funeral prayer is recited silently: “O Allah, forgive those of us who are living and those of us who are deceased and those of us who are present and those of us who are absent and our young ones and our old ones and our males and our females. O Allah, those of us whom Thou keepest alive, keep them alive in Islam, and whom Thou causest to die, cause them to die in faith. O Allah, deprive us not of the benefits relating to the deceased and put us not in trial after him.” The Imam then says ‘Allahu Akbar’ and turns his face right and left, saying ‘Assalamu alikum wa Rahmatullah’ each time. If the deceased is a child, the following prayer is added: ‘O Allah, make him/her for us a forerunner, a predecessor and a treasure and a reward and a pleader whose pleading is accepted.’ Now, the bier is carried to the cemetery, preferably on men’s shoulders; a vehicle may also be used. The body is lowered into the grave and the procession recite: ‘In the name of Allah’ in accordance with the way of the Prophet of Allahsa. After the burial, a brief, silent congregational prayer is offered with raised hands. Then the mourners leave the cemetery saying, ‘Peace be upon you, and we, God willing, will certainly join you.’[52] The words of the funeral prayer include the entire international Muslim Community – living and deceased, those present at the funeral prayer and absent, young and old, male and female. This depicts a universal Islamic brotherhood. Sometimes, some interests and benefits, spiritual or otherwise, are connected with the deceased, so the believers pray that the Community or the individual may not be deprived of their benefits even after the departure of the deceased. And sometimes the death of a person proves to be a setback for some individual or the Community, so the funeral prayer includes supplications to God that the death of the deceased may not become a source of trial for others. Let it be clear that when a Muslim stands by a grave and prays for the deceased, it does not mean that the deceased hears the words of the prayer. Prayer is addressed to God, and He is the All Hearing. Of course, if God so wills, He may let the deceased’s soul hear. The Holy Qur’an is quite clear about this point. It says: ‘Nor alike are the living and the dead. Surely, Allah causes him to hear whom He pleases; and thou canst not make those hear who are in graves.’[53] In a nutshell, the soul after departing the body is like a good or bad ‘seed’, according to one’s good or bad actions in this life, which develops in the state of Barzakh or ‘grave’ into a body with a very fine soul which is evolved within this body. Then, a complete person emerges from this state into the state of Resurrection, which is like ‘taking birth’. Naturally, this body will be healthy or diseased in accordance with the good or bad actions of a person’s in this life. This draws our attention towards always doing good deeds and shunning bad ones so as to be healthy in the next life and to go straight to Heaven and avoid being treated in the ‘hospital’ of hell. The heavenly life is eternal, death will die its own death there. Of course, after an exceedingly long period of time, which may be termed as ‘eternal’, this state may cease to exist if God so Wills. Endnotes 1. Dr Shahbaz Ahmad, Forensic Medicine and Toxicology, 71. 2. Ibid. 3. Edward Morgan MD, Clinical Anaesthesiology, 809. 4. Encyclopaedia Britannica, 1951 Edition, Volume 7. 5. “Life after Death”, Encyclopaedia of Religion and Ethics. 6. Daniel 12:2. 7. Ezekiel 37:4-6. 8. “Gehenna”, The Jewish Encyclopaedia. 9. Wherry, Vol. 1, (79; ch. 2). 10. Numbers (ch. 16). 11. Encyclopaedia of Religion and Ethics. 12. Romans 5:12. 13. F.S Khairullah, Qamusul Kitab’ (Lahore: Masihi Isha’at Khana, 1997), 970. 14. “Death and Disposal of the Dead”, Encyclopaedia of Religion and Ethics. 15. “Transmigration – Buddhist”, Encyclopaedia of Religion and Ethics. 16. Kent A. Jacabsen, Three functions of Hell in Hindu Traditions. 17. Encyclopaedia of Religion and Ethics. 18. Holy Qur’an, Al-Zumar, Verse 43. 19. Ahmadiyyat or the True Islam, 205. 20. Holy Qur’an, Al-Mu’minun, Verses 116-117. 21. Holy Qur’an, ‘Abasa, Verses 18-23. 22. Holy Qur’an, Al-Mu’minun, Verses 100-101. 23. Holy Qur’an, Al Imran, Verse 107. 24. The Philosophy of the Teachings of Islam, p. 97. 25. Holy Qur’an, Al Imran, Verses 107-108. 26. Holy Qur’an, Al Nahl, Verses 29-30. 27. Holy Qur’an, Al Nahl, Verse 33. 28. “Tirmidhi”, Kitab sifatil Qiyamah. 29. Holy Qur’an, Bani Isra’il, Verse 73. 30. Holy Qur’an, Bani Isra’il, Verse 15. 31. Holy Qur’an, Al Saffat, Verses 52-56. 32. Holy Qur’an, Al Waqi‘ah, Verse 53. 33. Hakeem Muzaffar Husain A’wan, “Thohar”, Kitabul Mufradat, (Lahore, Hyderabad, Karachi: Sheikh Gulam Ali & Sons Ltd.). 34. Holy Qur’an, Al Naba’, Verses 25-27. 35. “Surah Hud”, Ma‘alimut Tanzil, Vol. 2, Verse 109. 36. Holy Qur’an, Al-Naba’, Verses 22-24. 37. Holy Qur’an, Al Dhariyat, Verse 57. 38. Holy Qur’an, Al Tahrim, Verse 9. 39. Holy Qur’an, Al Fatir, Verses 35-36. 40. Holy Qur’an, Al Taubah, Verse 72. 41. Holy Qur’an, Al Dukhan, Verse 55. 42. Holy Qur’an, Al Rahman, Verse 57. 43. Holy Qur’an, Al Sajdah, Verse 18. 44. “Bukhari”, Kitab Bad’il Khalq. 45. Tarikhe Ahmadiyyat, Vol. 1, 276. 46. Hazrat Mirza Tahir Ahmadra, Darsul Quran, 23 Ramadan, March 6, 1994. 47. Kanzul ‘Ummal, Kitabul Fadail, Albabuth Thani. 48. Izalah Auham, Ruhani Khaza’in, vol. 3, p. 227 (footnote). 49. Abu ‘Umar Yusuf, Alisti‘ab, Bab Al Nisa wa kunahunna, bab: Alfa, (Beirut: Kutub Al-Islamiyyah). 50. Muhammad Rada, Al Khulafa’ Al Rashidun (Al Kitab Al ‘Arabi). 51. Hadith of Muslim, Kitabul Janaiz, Bab Fit-Takbir ‘alal-janazah. 52. Salat (Islamabad: Islam International publications Ltd.). 53. Holy Qur’an, Al Fatir, Verse 23. By Malik Jamil R. Rafiq is the Principal of Jamia Ahmadiyya (Ahmadiyya Institute of Theology) in Rabwah, Pakistan. We present extracts from the writing of Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Imam Mahdi (as), on displaying sympathy and compassion to all mankind and on the need to reform oneself to achieve this. These are re-published from the first volume of The Essence of Islam. The second aspect of devoting one’s life to the cause of God Almighty is that one’s life should be devoted to the service of His creatures and to sympathise with them and to share their burdens and sorrows. One should suffer pain to bring them comfort, and one should experience grief to bring them consolation. This shows that the reality of Islam is a very superior thing and that no one can truly deserve the title of Muslim till he surrenders the whole of his being to God, together with all his faculties, desires, and designs and till he begins to tread along His path withdrawing altogether from his ego and all its attendant qualities. A person will be truly called a Muslim only when his heedless life undergoes a total revolution and his evil-directing self, together with all its passions, is wiped out altogether and he is invested with a new life, which is characterised by his carrying out all his obligations to Allah; which should comprise nothing except obedience to the Creator and sympathy for His creatures. Obedience to the Creator means that in order to make manifest His Honour, Glory and Unity, one should be ready to endure every dishonour and humiliation, and one should be eager to undergo a thousand deaths in order to uphold His Unity. One hand should be ready to cut off the other with pleasure in obedience to Him, and the love of the grandeur of His commandments and the thirst for seeking His pleasure should make sin so hateful as if it were a consuming fire, or a fatal poison, or an obliterating lightning, from which one must run away with all one’s power. For seeking His pleasure one must surrender all the desires of one’s ego; and to establish a relationship with Him one should be ready to endure all kinds of injuries; and to prove such a relationship one must break off all other relationships. The service of one’s fellow-beings means to strive for their benefit purely for the sake of God in all their needs, and in all the relationships of mutual dependence which God has established out of true and selfless sympathy for them. All in need of help should be helped out of one’s God-given capacity and one must do his best for their betterment both in this world and in the hereafter.[2] The purport of my teaching is: Believe in God as One without associate, and have sympathy with God’s creatures and be of good conduct and think no ill. Be such that no disorderliness or mischief should approach your heart. Utter no falsehood, invent no lies and cause no hurt to anyone whether by your tongue or your hands. Avoid all manner of sin and restrain your passions. Try to become pure hearted, without vice. It should be your principle to have sympathy for all human beings. Safeguard your hands, your tongues and your thoughts against all impure objects and disorderly ways and all kinds of deceit. Fear God and worship Him with pure hearts. Refrain from committing wrong, trespass, embezzlement, taking bribes or unfair partisanship and keep away from evil companions. Safeguard your eyes against treachery and your ears against listening to backbiting. Entertain no ill designs against the members of any religion or any tribe or group. Be sincere counsellors for everyone. Let no mischief-maker or one given to bad behaviour ever be of your company. Shun every vice and try to acquire every virtue. Your hearts should be free from deceit, your hands should be innocent of wrong and your eyes should be free from impurity. Take no part in any evil or transgression. Put forth your utmost efforts to recognise God, finding Whom is salvation and meeting Whom is deliverance. He manifests Himself to him who seeks Him with love and sincerity of heart, and He reveals Himself to him who becomes truly His. Pure hearts are His thrones, and tongues that are free from falsehood, abuse and vain talk are the places of His revelation. He who loses himself in seeking His pleasure becomes a manifestation of His miraculous power.[3] If the superiority of any Prophet can be established by such works as proclaim true sympathy with mankind exceeding that of all other Prophets, then, O ye people, arise and bear witness that in this respect Muhammadsa has no equal in the world…. Blind worshippers of creatures have not recognised that great Prophetsa who set forth thousands of examples of true sympathy with mankind. I perceive, however, that the time has arrived when this Holy Messengersa would be recognised. If you wish you might record my statement that henceforth the worship of the dead will decline daily till it disappears altogether. Will man set himself up against God? Will a despised drop frustrate the designs of God? Will the projects of mortal man disgrace Divine commandments? O ye who can hear, listen, and O ye who can reflect, consider and remember that truth will be proclaimed and he who is the true light will shine forth.[4] Endnotes 1. This is a generic title given by The Review of Religions to describe the collection of quotes we have selected of Hazrat Ahmad, the Promised Messiahas. This title has not been used by the Promised Messiahas himself nor is it found in Essence of Islam. 2. A’ina-e-Kamalat-e-Islam, Ruhani Khaza’in, Vol. 5, pp. 60- 62 (Eng. Translation in The Essence of Islam, Vol. 1. pp. 22-23). 3. (Kashf-ul-Ghita’, Ruhani Khaza’in, Vol. 14, pp. 187-188 (Eng. Translation in The Essence of Islam, Vol. 1, pp. xxxiii-xxxiv). 4. (Majmu‘a Ishtiharat, Vol. 2, pp. 305-307 (Eng. Translation in The Essence of Islam, Vol 1, pp. 209-210). - See more at: http://www.reviewofreligions.org/11052/suffer-pain-to-bring-comfort-to-humanity/#sthash.IzVKdN3B.dpuf By Hazrat Mirza Ghulam Ahmad - The Promised Messiah and Mahdi (as) Religion Drips with Blood (chapter one) Did our history begin with the curse of Cain? It is a gory tale of murder, assassination and torture in any event. So much blood has been spilled throughout history that the whole world could be painted red with it – with plenty to spare. When will man stop killing his fellow men? When will his thirst for blood ever be quenched? Abel was the first man to be killed, by his brother, for no reason. The story of that murder has been preserved by the Qur’an and the Bible as a lesson to us all – it will remain as an example till the end of time. Study history, and one thing becomes clear: that man is an aggressive creature. His aggressiveness has been untamed by the growth of civilisation. Man is as cruel today as he was thousands of years ago. The story of his ruthlessness, his tyranny and his aggression is long and painful. The fire of human aggression has not been quenched even after thousands of years of savagery. Assassination of individuals and the annihilation of whole groups of peoples are a repetitive theme of history. States have attacked states; countries have fought against their neighbors and against nations far from their borders. Hordes of people living in the steppes and deserts conquered nations with ancient civilisations; blood was shed by Caesar and by Alexander; Baghdad was destroyed by Hulagu and Gengiz; the soil of Kurukshetra ran red with the blood of Kauravas and Pandavas. Sometimes blood was spilled in the name of honour, sometimes in the name of revenge for supposed wrongs. Sometimes angry hordes overran peaceful lands in search of food, sometimes in search of world domination. But more often the blood of man – created in God’s image – was shed in the name of his Creator. Religion was used as an excuse for mass murder. Seeing this aspect of human nature makes one wonder if mankind is not the basest and most ruthless species on earth. One expects religion to teach man to be civilised, yet religion itself drips with blood. This fact recalls the incident which took place at the time of the creation of Adam(as), described by both the Qur’an and the Bible. The Qur’an says: And when thy Lord said to the angels, ‘I am about to place a vicegerent in the earth,’ they said, ‘Wilt Thou place therein such as will cause disorder in it and shed blood? – and we glorify Thee with Thy praise and extol Thy holiness.’ He answered, ‘I know what you know not’. (Ch.2.V.31) This dialogue between the angels and God is baffling because any book on religious history would seem to prove that the angels were right. If so, why did God refuse to accept their ‘advice’ or uphold their objection to His plan? It was, in fact, an objection to prophecy itself and ultimately to the prophethood of the Seal of Prophets, Muhammad(saw). The history of religion in any part of the world at any time is the history of torture, repression, execution and crucifixion. It is disappointing indeed to find that religion, which is supposed to be the last refuge of peace in a world of war and conflict, is a cause of destruction and bloodshed. Religion itself is not the real cause of mass murder, however, and it is a mistake to think it is. Religion was not given to man to encourage killing. When one discovers, with mixed feelings of satisfaction and surprise, that God did not make religion for this purpose, one receives a ray of hope. The vicegerent of God, whose creation the angels questioned, was really a great reformer. The religion he preached was named Islam – the religion of peace. The question remains: why, at first glance, does history create the impression that religion sanctions bloodshed and murder in the name of peace? The Qur’an points out very clearly why a cursory glance at history can lead one to such a conclusion. It cites the past to show that those who perpetuate brutality in religion’s name are either anti-religious or people whose religion has been corrupted. There are also religious leaders who have no warmth, compassion, mercy or piety. To be honest, they are hypocrites with a lust for power. Cruelty is their ruling passion. It would be a great mistake to associate religion with the misdeeds of such men. The real truth is that God – the Fountainhead of Mercy – does not allow the followers of any religion to oppress His people. The Qur’an quotes many historical examples to prove this point. The early part of the prophets’ lives is given by the Qur’an as a standard for religious reform or for preaching. If physical force had been allowed by God, then surely it would have been permitted by the founders of religions. It is quite clear that force is forbidden. Those followers who came long after the prophets and preached by force either inherited a religion corrupted by time or were themselves corrupt. They used force in the name of religion, yet their religion opposed the use of force. The Qur’an’s religious history is full of examples of force and violence used in the name of religion by people who had no religion. People were tortured in the name of God by those who had not the faintest clue about God. Noah(as) who called people to righteousness and piety, was not an oppressor – those who wished to suppress his voice were in the wrong. On hearing Noah(as)’s message they said: ‘If you don’t desist, O Noah, you shall surely be one of those who are stoned.’ (Ch.26:V.117) The history of religious persecution, as told by the Qur’an, clearly shows that followers of true religion are the victims of violence. The Qur’an gives the example of Abraham(as), who called the people to God by using love, sympathy and humility. He had no sword…not a single weapon. But the elders of his people did exactly what the anti-religious opponents of Noah(as) had done. Abraham(as)’s father, Azar, said: “If you do not desist from your belief I shall stone you.” The words used by Azar were virtually identical to those used by Noah(as)’s enemies. Both Noah(as) and Abraham(as) were insulted and humiliated, both were beaten and tortured, yet both accepted it all with patience and fortitude. Having lit the fire of oppression and mischief, the tormentors of Abraham(as) tried to burn him alive. Those who opposed Lot(as) knew nothing whatsoever about religion. Yet they were his enemies and opposed him and his followers in religion’s name. They threatened him with violence; they warned him that he and his followers would be banished. They did their best to stop him teaching his religion. The persecutors of Shuaib(as) did the same and told him: ‘Assuredly we will drive you out and the believers with you from our town and you shall have to return to our religion.’ (Ch.7:V.89) By citing these examples, the Qur’an proves there is a pattern of conversion to true religion and also to the force used by the enemies of truth against such conversion. Shuaib(as)’s reply to the threats typifies the attitude of all God’s prophets. He said: ‘Even though we be unwilling?’ Is it possible to change hearts by force, can a man be reconverted to a religion he has discarded after discovering it to be false? And can he be reconverted after he has discovered the truth of a new religion? No dictator has ever been able to escape this logic. The historical fact is that the sword has never ruled and will never rule men’s hearts. If the human body can be subdued by force, then the soul cannot. Belief is a thing of the heart. It is human nature which never changes. Innocent people who are sentenced to death in the name of religion by those who do not understand it will continue to raise their voice against this injustice. They will forever pose the question: ‘Do you want us to stick to the beliefs our intelligence has rejected?’ Whenever this question has been asked, enemies of religion across the world have accused the prophets of apostasy and sentenced them to death. Inhumane torture and punishments were invented… the story of violence is one which never ends. Moses(as) and his followers met the same fate at the hands of the so-called religious heads of the time – Pharaoh, Haman and Korah – who said: ‘Slay the sons of those who have believed with him and let their women live.’ (Ch.40.V.26) Conversion from one religion to another was not punished by the prophets, yet they and their followers were punished for the so-called apostasy. After Moses(as), Jesus(as) endured similar torture and violence which culminated in an attempt to kill him on the Cross. Bloodshed and violence have always been carded out in religion’s name: their victims have throughout time been those found guilty of apostasy. Yet not a single revealed book sanctions the punishment of those who changed from one religion to another. If the texts of revealed Books have been altered by dishonest people, one can hardly blame the Books themselves. By their very nature, Books revealed to God’s prophets cannot teach violence. Making reference to the history of religions, the Qur’an proves that the prophets and their followers were victims of violence; who, nonetheless, accepted brutality with patience. It is beyond one’s belief that people who change faiths can be tortured in the name of religion, and prophets of God, who are sent to convert us, cannot accept it either. It makes nonsense of their own mission. The Qur’an also tells how a prophet’s followers are punished for conversion not only during his life, but for hundreds of years after his death. Such oppression has no sanction from God. Then there is the Qur’anic story of the people of the cave. These Christians were persecuted for 300 years, and I have seen the places where these poor people were tortured – the amphitheatres intended for gladiatorial combat with bulls and lions. It was in these places that naked Christians were thrown to hungry wild animals. The animals howled and made short shrift of the defenceless Christians. Sometimes these ‘apostates’ were thrown to bulls which had been starved for several days. The starving creatures bellowed and snorted and, with hissing screeches, attacked. The Christians were gored or trampled to death. And after this festival of blood, the laughing Romans returned joyfully home. The ‘apostates’ had been fittingly punished. But while the Christians’ legs trembled, their hearts beat strongly with faith in God. Their persecution went on intermittently for three centuries. And when they found no place to hide, they fled underground to the catacombs. These long labyrinths exist today and they remind us that the Christians could live with insects, scorpions and snakes but not with religious leaders in their fine clothes. As well as those people who fled underground – Ashab-ul-Kahf – the Qur’an also mentions other Christians who believed in the Unity of God and were burned alive for their pains. God says: “By the heaven having mansions of stars, and the Promised Day, and the witness and he to whom witness is borne, cursed be the Fellows of the Trench – the fire fed with fuel – when they sat by it and they were the witnesses of what they did to the believers. And they hated them not but only because they believed in Allah, the Almighty, the Praiseworthy, to Whom belongs the Kingdom of the heavens and the earth; and Allah is Witness over all things.” (Ch.85:Vs.2-10) The enormity of these atrocities is made worse because of the so-called religious protectors who actually prevent worship of Allah; their victims feel a greater anguish from being prevented from worshipping than they do from torture itself. The Qur’an says: ‘And who is more unjust than the man who prohibits the name of Allah being glorified in Allah’s mosques and seeks to destroy them?’ (Ch.2:V.115) So the Qur’an totally rejects the use of force to suppress religious freedom. It declares that though such suppression takes place, true believers never use force to preach the name of Allah. So far we have told the story of the persecution of prophets who came before the time when God’s light was to illuminate the world. But eventually the sun of eternal truth rose on the skies of the Arab peninsula and the world was soon to bask in the light of Muhammad(saw)’s message. For thousands of years the world had awaited the greatest prophet. One hundred and twenty-four thousand prophets had lived and died in the hope of welcoming this Seal of the Prophets. The man for whom the whole world was created finally appeared, reflecting the full glory of his Creator. He was greater than all the prophets; his religion was complete. But he, too, was persecuted and his persecution was without precedence. Our Master and Lord, Prophet Muhammad(saw), endured every conceivable form of punishment, torture and torment suffered by the earlier prophets and their followers. Early Muslims were laid out in the blazing sun. Burning stones were put on their chests; they were dragged through the streets of Makkah like dead animals. They were shunned, and kept hungry and thirsty. They were thrown into dungeons, their belongings were seized and their families were broken up. Pregnant women were thrown off camels, their inevitable deaths the cause of merriment. Their dead bodies were cut asunder – even the liver of the Prophet’s uncle was eaten. They were cut down with swords and pierced by arrows. The Prophet(saw) was stoned by ruffians and vagabonds and was chased and pelted by urchins till the cobblestones of Taif ran red with his blood. And at the battle-ground of Uhud the Prophet(saw) was seriously wounded. This bloodshed took place in the name of religion, because Muslims said Rabbunallaha, our Lord, is Allah. This persecution and torture was perpetrated in the name of religion because, according to the polytheists of Makkah, the Prophet’s and the Muslims were apostates. The polytheists called the Prophet and his followers ‘Sabi’—people who discard their ancestral religion and adopt a new one. In order to put down this ‘evil’, the Makkans adopted methods of torture and suppression which had been used by their predecessors. Muhammad(saw) and his followers suffered patiently and with fortitude for a long time to prove that evil is caused by anti-religious people and not by followers of the truth. The Prophet(saw), exalted by Allah to a position with no equal, showed his persecutors only unsurpassable love, mercy and forgiveness in return for their evil. When victory finally came and the polytheists of Makkah were subdued by the Prophet(saw), he ordered a general amnesty. There was no massacre and no punishment for his persecutors. No arrests were made. No executions took place. Instead of retribution there was the Qur’anic proclamation: ‘Let no reproach be on you this day. May Allah forgive you. He is the most merciful of the merciful.’ That day the cruellest of the cruel were pardoned. Those who had tormented helpless slaves on the burning sand were forgiven. Those who had dragged Muslims through the streets like dead animals were absolved. Those who had breached the peace were pardoned, as were those who had stoned defenceless Muslims – even the woman who had eaten the liver of the Prophet(saw)’s uncle. If the history of the world from Adam(as) to the present day were ever lost – and with it the record of every persecution and of every charter of human rights – a glance at the life of the Prophet(saw) would more than prove that true religion does not cause hatred, persecution, repression or the suppression of thought. But the Prophet(saw) did not confine his teachings to calling for religious tolerance. Since the Prophet(saw) of Islam is ‘A Mercy for the Universe’ (Ch.21:V.108), a general proclamation is made by the Qur’an: ‘There shall be no compulsion in religion.’ Compulsion is unnecessary because, ‘Guidance and error have been clearly distinguished’ (Ch.2:V.257) and there is no possibility of confusing the two. On the face of it, this proclamation seems unusual and anomalous. On one hand there was an arbitrary authority, hell-bent on wiping out a small group of people because of their ‘apostasy’ with every means at its disposal. And when this group of ‘apostasy’ gained power, it was told by the Qur’an to proclaim that: “There shall be no compulsion in religion, for guidance and error have been clearly distinguished; so whoever refuses to be led by those who transgress and believes in Allah, has surely grasped a strong handle – one which knows no breaking.” (Ch.2:V.257) But it must be noted that this proclamation is made in the second chapter of the Qur’an, Al-Baqarah, which was revealed in the first two or three years after the Prophet(saw)’s arrival in Madinah, a place where Muslims were not only free from Makkan persecution but also held power. What could be a more human and generous proclamation of peace from a prophet who, only a year or two earlier, had been persecuted for ‘changing his religion’? People who persecute in the name of religion are totally ignorant of the essence of religion. Religion is a metamorphosis of hearts. Religion is not politics and its adherents do not make up political parties. Neither is it a nationality with limited loyalties, nor a country with geographical borders. It is the transformation of hearts – transformation for the good of the soul. The home of religion is in the depths of the heart. It is beyond the sway of the sword. Mountains are not moved by the sword, nor are hearts changed by force. While persecution in the name of religion is the repetitive theme in the history of human aggression, freedom of conscience is the Qur’an’s repetitive theme. The Prophet(saw) was asked again and again to proclaim: ‘This is the truth from your Lord; let him who will, believe, and let him who will, disbelieve.’ (Ch.18:V.30) Truth is obviously a matter of the heart; it has nothing to do with force. Once it has been beheld it cannot be blotted out by any power. Hence the Qur’an’s assertion that once truth is known it is our choice to accept or reject it. Yet, elsewhere, the Qur’an says: ‘Verily, this is a reminder: so whosoever wishes may take to the way that leads to his Lord.’ (Ch.76:V.30) No charter of human rights can surpass the clarity of the Qur’anic phrase faman Shaa’ (whosoever wishes). The word ‘whosoever’ is all inclusive. It is surprising that after such a clear declaration anyone could possibly think that Islam supports the use of force. Again, in the 39th chapter of the Qur’an, the Prophet(saw) is ordered to tell unbelievers: ‘It is Allah I worship in sincerest obedience.’ Now, as far as you are concerned, ‘Worship what you like besides Him.’ (Ch.39:V.16) Since freedom of conscience – freedom to believe and to preach – is the cornerstone of religion, and repression of religious heresy is the aim of antireligious forces, the Qur’an lays great emphasis on the freedom of conversion. The last line of Chapter 109 of the Qur’an sums up the basic principle of a true religion. ‘For you, your religion and for me, my religion.’ In an earlier passage, God refers to the same principle by asking a rhetorical question. Addressing the Holy Prophet(saw), He says: ‘If thy Lord had enforced His will, surely all those on earth would have believed, without exception? Will thou, then, take it upon thyself to force people to become believers?’ (Ch.10:V.108). In the scheme of creation, man must have complete free will to believe or otherwise; there is no compulsion; a man must use his reason and understanding. After all, faith is a gift given by God to those He thinks deserve it. One hundred and twenty-four thousand prophets were sent by God and showed, by their teaching and example, that the bearers of the divine message are the oppressed, not the oppressors. The prophets won over hearts by moral and spiritual strength, not by physical force. It is a great tragedy that the ordained priests and the turbaned Mullahs with their flowing robes of ‘piety’ became the tormentors of the innocent in the name of oppressed prophets. They monopolised religion, yet they knew nothing of it. They claimed to protect the honour of their prophets by maligning others, by spreading malicious lies and, above all, by perpetrating crimes of violence which shamed humanity. They did it before the birth of the Holy Prophet(saw). They do it still. In medieval Europe, the so-called followers of Christ(as) – the popes and the prelates, cardinals and canons, and the elders of the Church – wrote a chapter of terror into the history books. St Augustine called it ‘righteous persecution which the Church of Christ inflicts upon the impious’ (1). Today’s Christian historians admit that this ‘righteous persecution’, inflicted in Christ(as)’s name, was a disgrace to the Church. Madame Tussaud’s waxworks museum in London has a strange, moving and terrifying exhibition of this persecution. The museum was originally founded in Paris in 1770 and moved to England in 1802. Its walls are lined with waxworks of famous and infamous people. Its Chamber of Horrors is a kind of underground dungeon. The figures there have been modelled into such uncanny likenesses that you can almost see them breathing. Many visitors there have stopped to ask directions from a friendly looking curator, only to find they have been talking to a dummy! On display are the death-masks from the guillotined heads of Louis XVI and Marie Antoinette, which were personally cast by Madame Tussaud. There are authentic gallows with other instruments of torture: pillory, stocks, whipping-post, ducking-stool, iron maiden rack, galleys, bed of Procrustes, cross, gibbet, halter and many others. Some exhibits are so gruesome that they are covered with screens to keep them away from children and squeamish adults. It is a strange world where a man can rise to the heights of prophethood and talk with his Creator, then sink to the depths of becoming a priest and questioning Joan of Arc about her visions of angels. He can sink even lower and become an inquisitor. The instruments of torture shown at Madame Tussaud’s tell the tragic story of the Spanish and French Inquisitions. Innocent people were tortured for their so-called apostasy; they were forced to confess that they had recanted from the true religion. When they refused, they were whipped and flogged, put on the rack, lynched, impaled, pilloried, branded and burned. The victims either confessed or died a miserable death. These dignitaries of the Church in all their finery, who tortured innocent Christians, remind one of Christ(as) with his crown of thorns, bleeding on the Cross and crying with a loud voice: ‘Eli, Eli, lama sabachthani?’ (Matthew 27:46). These were the people who symbolically consumed the flesh and blood of Christ(as) at Communion services, yet could not recall that the Pharisees had asked Pontius Pilate to crucify Christ(as) because he had ‘apostasised’ and abandoned the religion of his forefathers. But the crucifixion of Christ(as) pales into insignificance when compared with the Inquisition of medieval Christians. It is with a sense of relief and, indeed, pride that Islam, with its declaration of ‘no compulsion in the matter of belief’, has finally closed the door on such atrocities in the name of religion. But this sense of relief and pride is only short-lived. Any Muslim will lower his head with shame when he sees today’s ‘ulema [Muslim clergy] vying with what the Christian priests of medieval Europe did to devise new ways of suppressing freedom of thought and conscience. And yet these are the very ‘ulema who claim to protect the honour of the Holy Prophet(saw) whom the Qur’an describes as a ‘Mercy for the Universe’. These ‘ulema claim to be the very personification of mercy, but their hearts are without compassion. Instead, they are filled with anger. The use of force in the name of religion has now become part of their faith. In the name of God’s holy water – sent to cool our tempers – they kindle the fires of hatred and anger in the hearts of the innocent. The followers of the Prince of Peace(saw), whose blood cleansed barbaric Arabia, are now being persuaded to murder helpless people. In the name of the protector of poor people’s unguarded homes his followers are encouraged to rob the homes of people who are powerless to defend themselves. In the name of the Prophet(saw) who protected the honour of even the wives of ruffians, the happy and loving marriages of Muslim women are annulled and transformed into adulterous relationships. In the name of the builder of the first mosque in Madinah, who offered it to the Christians of Najran for Sunday services, in the name of the Prophet(saw) who taught his followers to respect the temples of other faiths, today’s ‘ulema incite the masses to destroy the mosques of a small group of people whose lives are devoted to the spreading of shahada. The unjust acts the Prophet(saw) condemned and banned forever are now being perpetrated in his very name. What would the Holy Prophet(saw) think if he could see the ‘ulema of his umma falsely accusing the elders of other Muslim groups of all sorts of misdeeds and shouting abuse about women and housewives? How will an agnostic react to this demonstration of ‘religious zeal’? What Muslim could think, even for a moment, that our Prophet(saw), would have advised the ‘ulema of his ummah to deliver provocative, disruptive speeches; or that he would have ordered them to deliver such fiery sermons that entire villages of poor and helpless people would be set ablaze? Not satisfied with all this, could the Prince of Peace(saw) have told religious leaders to treat as apostates all those Muslims whose understanding of Islam did not conform to their own? Would he have sanctioned the killing of them and their women and the destruction of their mosques – said to be the only divine way to blot out apostasy? These are the questions about which we should all think seriously. Muslims should consider the attitude of these ‘ulema. For suppression, torture, execution, arson and the razing of mosques are not the Prophet(saw)’s tradition. Every stone in the streets of Makkah over which the so-called apostates were dragged bears witness to this. Every grain of burning Arabian sand where helpless people were tortured for accepting Islam does the same. The cobbles of Taif, where the blood of the Holy Prophet(saw) was spilled, bear witness to the fact that our great Master mercifully did not teach that religious belief was compulsory, that he did not order the burning of houses of worship in the name of worship or the dishonouring of women in the name of honour. Muslims hang their heads in shame and their souls cry out over today’s religious leaders who preach violence in the name of the Prophet(saw). Murder in the Name of Allah can be read in its entirety at: http://www.alislam.org/library/books/mna/index.html Murder in the Name of Allah was written by Hadhrat Mirza Tahir Ahmad(ru), Khalifatul Masih IV, Fourth Head of the Worldwide Ahmadiyya Muslim community. It is based on the Urdu book Mazhab ke Nam per Khoon which was written in the 1950s and inspired by the extremely violent 1953 anti-Ahmadiyya riots in Pakistan. Instigated by the Jama’at-i-Islami and Abul A‘la Maududi, a leading Sunni cleric of the time, the riots involved large scale looting, murder and arson attacks against members of the Ahmadiyya Muslim community. Murder in the Name of Allah is a reminder that the purpose of any religion is to spread peace, tolerance and understanding. It argues that the meaning of Islam – submission to the will of God – has been steadily corrupted by minority elements in society. Instead of spreading peace, the religion has been abused by fanatics and made an excuse for violence and the spread of terror, both inside and outside the faith. In light of the recent Lahore attacks against two Ahmadi mosques resulting in 86 martyrdoms, we reproduce below the first chapter from this book. ISBN: 978-0718828059 By Hadhrat Mirza Tahir Ahmad(ru), Khalifatul Masih IV, Fourth Head of the Worldwide Ahmadiyya Muslim community. To read more interesting and inspiring articles like this visit www.tahirregion.weebly.com/blog. Please feel free to comment and share this with your friends. By Adam Walker I don’t know who you are or what you represent. Whatever it is, it couldn’t be any further from me and other ordinary citizens of the world, be they Muslims or otherwise. You see, humanity unites most of us, but it seems like an alien concept to you. However I write to you with the faintest hope that there may be some amongst you who are uncomfortable with the dreadful deeds you have committed recently. In the short time since you came into existence you have maimed scores of mothers, fathers and children through your indiscriminate bombings. Now you cause complete agony to the relatives of the hundreds young and innocent girls you have kidnapped. These poor girls haven’t even properly embarked on the journey of their lives. As a father, I know the anguish of being unaware of my child’s whereabouts even for a moment; but of these mothers' distress, I can’t even begin to fathom. I gather that Boko Haram means “western education is forbidden”. This gives some indication to your motives. Leaving aside the education aspect for a moment, is there any merit to what you have done? The kidnapping of these poor girls, their forced marriage for the sake of base carnal passion, or their sale as commodities, reviving the abhorrent practice of slavery, is beyond all belief and humanity. The Koran – the book you claim to follow - firmly asserts that detaining or enslaving women against their will is completely forbidden [4:20]. It also emphatically rejects the idea of holding captive prisoners of war unless there is ongoing and regular fighting [8:68]. Do you then claim that ''strong men'' such as yourselves are at war with 16 year-old girls? The Hadith-e-Qudsi, the second most revered texts in Islam after the Holy Koran, states that one who enslaves and trades a free person has declared war with his creator. Going against these principles, not only have you rejected the very tenets which set civilisations apart from cavemen, but you have declared war against the same God who you claim to worship. You appear to have a deep-rooted issue with western education. The Holy Koran, however, teaches a prayer: “Oh our Lord, increase for us our knowledge”. It did not differentiate between the type knowledge in this prayer. It is full of similar injunctions. It invites us to ponder over the creation of earth, sun moon and the heavens. Much of this is taught within the secular system. The Holy Prophet (pbuh) declared it to be the obligation of every man and woman to acquire knowledge. You may not have realised this, but the pioneer Muslims of early and medieval Islam gave everything to increase their knowledge and impart it further. They learnt and they taught. They lived by the Hadith that “wisdom is the lost property of a Muslim” and were always eager to excel. They learnt new languages, translated books between various languages, such as the great Greek texts of the ancient world. Their graft and toil introduced many branches of modern science to the world. Western education has many reasons to be grateful to those people and their names are etched in the golden pages of history, both Islamic and secular. I doubt history will be so kind in its record of your existence. Perhaps you don’t care about your position in history, but what about the God who you claim to believe in? What about the Prophet who you claim to follow and love? The Koran starts with the introduction to God who is merciful, compassionate and gracious. Have you shown even an ounce of any of these attributes? As for the Prophet, he has been addressed as “mercy for mankind” and a “life-giving prophet”. Therefore, adopt a course of mercy and do so by first returning the girls you hold captive to their anguished mothers. By Adam Walker, UK. To read more from this and other inspiring and enlightened writers visit www.tahirregion.weebly.com/blog. Please feel free to comment and share this blog with your friends and family. Due to unfortunate political circumstances and a devastating civil war that has resulted in over 100,000 deaths, Syria has come to the world’s attention in recent years. However, Syria has also been a melting pot of culture and religion for many millennia. This article traces the story of the ebb and flow of religion in Syria. Syria has been a hub of cultural flow for over 10,000 years, sitting at the epicentre of Persia, Arabia, Egypt, Turkey, Greece and Rome. Over thousands of years, not only was Syria exposed to and occupied by the great cultures and empires of the region, but it also saw a flow of religious ideas and theologies. Waves of new influences brought new advances such as the Muslim development of Damascus. This article explores the history of the cultures and religions that influenced Syria. Ancient Syria Ancient Syria sat at the crossroads of many great civilisations and on numerous trade routes (Silk Route and Persian Royal Road) that led to Persia, Central Asia, India and China. It is therefore unsurprising that several great ancient cities sprang up in Syria. From around 2000 B.C.E., as the great empires emerged, Syria was inhabited by the Canaanites, the Phoenician traders of Lebanon, the Arameans of Syria, the Egyptians, Sumerians and Assyrians of Iraq and the Babylonians and Hittites of Turkey. The language of the region was Aramaic; the same language that Jesusas would speak to his early followers. Centuries later, Alexander the Great took Syria around 334 B.C.E. and made it part of his Seleucid (Greek-influenced) empire. The Jewish Hasmoneans tried to exert control, but the Romans took Antioch in 64 B.C.E. and made Syria a Roman Province. The Byzantine Christians held sway as Syria became a key province. Over this period, Syria held prominence in providing two of the Roman Emperors of the time. Some notable examples of Ancient Syrian cities include the following: Aleppo: people began living here from the 6th century B.C.E., and during the Ottoman empire, it was the third largest Muslim city after Istanbul and Cairo. Aleppo was at the start of the Silk Route to China. Aleppo is still the largest city in Syria. Antioch: ancient city near modern Antakya on the Syria-Turkish border founded in the 4th century B.C.E. At its height, it had a population of half a million people and was known as the “Cradle of Christianity.” It is also the place where the first Jewish converts were called “Christians.” Eg. Maaloula is a historical Christian village in the Rifq Dimashq Governorate of Syria. It is one of only a handful of places in the world where Aramaic is still spoken. Since the outbreak of civil war, many of the Christians have been forced to flee as Syrian and rebels forces fight each other in the ancient town. Damascus: the second largest city in Syria, and was known as Ash-Shaam. It has been a settlement for around 4,000 years. There were many Jews living there and many synagogues built after the diaspora. Damascus served as the capital of the Islamic Empire under the Umayyads from 661-750 C.E. while ruling an area that stretched from Spain to India. Ebla (Idlib): city founded around 3,000 B.C.E. which flourished through trade with Egypt, Sumer and Akkad until around 240 B.C.E. Homs: this city emerged under Greek rule in the 1st century B.C.E. under the name Emesa. It was originally a centre for the worship of the sun god El-Gabal, but later took on significance for Christians and Muslims. Palmyra: known as the “Bride of the Desert,” this oasis city was a caravan trading stop for desert traders. Palmyra featured a huge temple to Ba’al. It is thought be have been linked to King Solomonas of Judea. It was captured by Hazrat Khalid ibn al-Walidra in 634 C.E. The city thrived until the Ottoman period. Palmyra Palmyra has many historical ruins from the second century c.e., including a Roman Theatre. Due to the various empires that had an influence in Syria, many early temples were dedicated to deities from all sides, such as Zeus and Artemis. Adonis, also known as Baal and Tammuz, was also exported to Arabia as the deity Hubal. Al-Lat was another deity worshipped in Arabia and Syria, and which had temples showing Al-Lat as a lion in Palmyra.1 Jews in Syria The Church of St. Peter in Antioch (Antakya), modern day Turkey, was part of the Syrian Tetrapolis. St. Paul, who shaped modern Christianity, was based at Antioch and undertook many of his missionary journeys from there. Paul, according to the Bible, became converted on the way to Damascus where he was planning to visit the synagogues and capture any Jews who had accepted Christianity (Acts 9:1-6). The Church was built in around 1100. The Jews had been in Syria for a long time, and the Jewish historian Josephus recorded that the most significant Jewish diaspora communities were in Syria, specifically mentioning Antioch.2 As subsequent empires came to Syria, some sought to control Jews as the theologian Hipploytus writes around 200 B.C.E.: “In this manner too, Antiochus Epiphanes, the king of Syria, the descendant of Alexander of Macedonia, devised measures against the Jews… And if one desires to inquire into it more accurately, he will find it recorded in the books of the Maccabees.”3 Epiphanes (215–163 B.C.E.) was a Seleucid king who wanted to make Syria and Palestine into Hellenistic (Greek) gentile secular provinces by suppressing religious practices such as circumcision. He evoked the anger of the Jews by placing a pagan altar in the Jewish temple in Jerusalem, and this eventually led to a revolt by the Jewish Maccabees. The tension between secular empires and religious communities would continue in many other settings in Syria and throughout the Middle East. Christian Era In the Christian Era, Syria played a very prominent role. Many of the early Christian philosophers and thinkers were from Syria, as Antioch became one of the hubs of Christian leadership alongside Jerusalem, Alexandria, Constantinople (Istanbul) and Rome. St. Paul, who shaped modern Christianity, was based at Antioch and undertook many of his missionary journeys from there. Paul, according to the Bible, became converted on the way to Damascus where he was planning to visit the synagogues and capture any Jews who had accepted Christianity.4 The Bible describes the Christians in Syria: “Then Barnabas went to Tarsus to look for Saul (Paul), and when he found him, he brought him to Antioch. So it was that for an entire year they met with the church and taught a great many people, and it was in Antioch that the disciples were first called ‘Christians.’” Peter and Barnabas were actively preaching to the Jews in Syria. The Church of Antioch gained strength over the next few centuries, and was a centre of Christian learning and debate on topics such as the nature of Jesusas and the Trinity. Greek Orthodox Church in Hama Christianity went through various trials and councils as various sects debated new issues such as the nature and divinity of Jesusas and his mother, the Trinity, the growth of Gnosticism and the relationships between the clergy and the ordinary people. The strong Church of Antioch played a vibrant role in this debate. Islamic Era Islam emerged in Arabia at the start of the 7th century C.E. As a boy before his ministry, Muhammadsa went on many trade caravans with his Uncle Abu Talib to Syria, visiting towns such as Bosra, Damascus, Homs and Antioch on the way. Islam came to Syria in 634 C.E. through Hazrat Khalid ibn al-Walidra. There had been rivalry between the Banu Hashim and the Banu Umayyah, the former of Hazrat Alira and the latter of Hazrat Uthmanra. After the death of Hazrat Alira in 661 C.E., Hazrat Mu’awiyah (the Governor of Syria) was proclaimed the new Khalifah. He soon moved the administrative centre from Madinah to Damascus. It was only in 750 C.E. when the Abbasid dynasty came to power that the capital of the Islamic Empire moved to Baghdad. By now, Arabic had become the official language, replacing Greek and Aramaic. The Great Ummayad Mosque in Damascus. With one of the Minaret's called the Isa (Jesus) Minaret. Some believe this is the minaret next to which Jesus(as) will descend in the latter days, as Islamic traditions mention Jesus(as) descending to the East of Damascus. However Hazrat Mirza Ghulam Ahmad(as), who was born in Qadian, India – directly East of Damascus – fulfilled in his person all the signs of the second advent of the Messiah.
Great Umayyad Mosque of Damascus Damascus had been a Roman and Christian city, but now in 706 C.E., the Great Mosque was built under Caliph al-Walid. Indeed before the Great Mosque was built, in the Cathedral of St. John in Damascus, Muslims and Christians both used the Cathedral for worship in toleration of each other5 just as was witnessed in Spain. This was just one example of the cooperation between faiths in Syria, as the traveller Ibn Jubayr recounts from his visits to Damascus around 1184 C.E.: “It is strange how the Christians round Mount Lebanon, when they see any Muslim hermits, bring them food and treat them kindly, saying that these men are dedicated to Great and Glorious God and that they should therefore share with them.”6 He goes on to recount of free trade between areas of Syria controlled by the Frankish Christians and the Muslims: “In the same way the Muslims continuously journeyed from Damascus to Acre (through Frankish territory), and likewise not one of the Christian merchants was stopped or hindered (in Muslim territory).”7 Many schools and libraries were opened which attracted scholars from across the Muslim world such as the library of Banu Jaradah in Aleppo. The “house of hadith” in Damascus attracted scholars such as Ibn Kathir, al-Nawawi, Taqiyuddin Subki and Ibn al-Salah.8 Hospitals were built including the famous Nuri Hospital built by Sultan Malik Nuruddin for the poor and helpless. In the 12th century, a school of illumination, Al-Ishraq, was established by Yahya Suhrawardi in Aleppo, based on Iranian mysticism. He believed that a combination of mysticism and reasoning was needed to define true philosophy, and set up his school to teach both aspects.9 During this period, Islam expanded into Cyprus (690), Turkistan (705), Spain (711) and modern Pakistan (712). All the while, Damascus was gaining prominence worldwide at the centre of the growing Islamic Empire, and scholars and artisans from across the empire were meeting in Syria to share ideas. Centuries of Turmoil The 12th Century saw the start of centuries of turmoil starting with the Crusades from Europe. The French created the Principality of Antioch and for centuries, Crusader forces would pass through Syria on their way to Jerusalem. Aleppo and Damascus fell to the Mongol hordes in 1260, but as they were stretched, the Mongols were soon pushed back by the Mamluks of Egypt. There was an ongoing struggle in the years that followed between the Mamluks and the Mongols. In 1400, the Mongols led by Timur Lenk retook Aleppo and Damascus, and massacred most of the inhabitants; only those of value to them were taken to Samarkand in central Asia. The pressure was only released at the end of the 15th century when the emergence of the sea route to China via Africa lessened the need for a land trade route. Ottoman and Modern Syria The Turkish Ottoman Muslim Empire wrestled control of Syria in 1516, and suddenly Damascus came to prominence again as a key centre for pilgrims heading to Makkah from elsewhere in the Ottoman Empire. This remained the case until 1916 when the French and British took control and divided the region according to political needs. At the same time, another new force emerged that would impact Syria in the centuries to come. At the time that the Ottoman Empire was growing, Shia Islam was a sect amongst Arabs, but wielded no political power. The Safavids led by Ismail led his troops from Azerbaijan into Iran, and first conquered Tabriz in 1501, then over a decade took control of the rest of Iran. He then imposed Twelver Shia Islam by force on the local majority Iranian Sunnis, and suddenly the Shia Iranian power was established.10 Iran would play a key role in Syria and the Middle East hundreds of years later. Between the great wars, France tried to maintain control despite growing nationalism, but eventually Syria gained independence in 1946. Since then, Syria has been constantly involved in struggles with Israel and Lebanon. Syrian Scholars Ignatius (35-98) was an early Church Father and third Bishop of Antioch who wrote many letters, but was eventually taken to Rome and was martyred at the orders of Emperor Trajan. Theodoret of Cyrrhus (393-458) was a moderate Bishop in Cyrrhus near Antioch. He was involved in the monophysite debate with the Alexandrians about the nature and person of Jesusas. This was at a time when some Christians began to attribute divine characteristics to Jesusas, whilst Theodoret focused on his human consciousness. Ibn al-Nafis (1213-1288) studied medicine at the Nuri Hospital in Damascus and wrote a famous book of 300 volumes on the art of medicine. He was a leader in pulmonary circulation, building on the work of Ibn Sina. Abhdisho bar Berikha (unknown-1318) was a Syrian Christian theologian and poet from the Nestorian tradition in Antioch. Ismail ibn Kathir (1301–1373) was a historian born on the outskirts of Bosra. He took on many positions in Damascus including on a commission to resolve questions of heresy. He wrote a famous commentary on the Qur’an called the Tafsir al-Qur’an al-‘Adhim. Ibn al-Shatir (1305–1375) was born and raised in Damascus. He was a profound astronomer and came up with a new planetary theory which would later be emulated by Copernicus in Europe. Religion in Modern Syria Modern Syria is a melting pot of many religious sects. 70% are Sunni Muslims. 12% are Shia Muslims including the Alawite sect of the Assad leading family. 5% of Syrians are Christians, and of the remaining 13%, 3% are Druze and there is a Jewish minority.11 The Christians themselves, who number 2.5 million, consist of many sects such as the Chalcedonian Antiochans, Melkites, Armenians, Syriac Catholics, Chaldean Catholics, Roman Catholics, Maronites, the Armenian Apostolic Church, the Syrian Orthodox Church and many others. This reflects the historical flow of religions through Syria over many millennia. Some of the interesting sects are: Alawites revere Hazrat Alira and follow the Twelver Shia tradition, although some sources suggest that they assign divine attributes to Hazrat Alira, possibly even corresponding to the Christian Trinity.12 Many of their beliefs are kept secret from outsiders, perhaps due to centuries of isolation from mainstream society, and their beliefs are said to include reincarnation. They are considered to be heavily influenced by Ismailis, and may have been absorbed in Syria from the Qarmatians and the Ismaili Assassin sect after the Crusades. They have a holy book called the Kitab al-Majmu which is said to include writings from Aristotle. There are differing accounts about their beliefs including claims that they believe that women do not have souls13, that they permit the drinking of alcohol, and celebrate other festivals such as Christmas and the Zoroastrian new year. Due to the ongoing secrecy, it is hard to confirm their precise beliefs. The other notable sect is the Druze Community, which exists in Syria, Lebanon, Israel and Jordan and who class themselves as the people of Monotheism (al-Muwahhidun). Their name is said to derive from an early preacher Ad-Darazi from 1016 C.E. who had promoted the idea that Khalifah Al-Hakim in Cairo was divine.14 The Druze began as an Ismaili Shia tradition, influenced by Greek and various mystic tendencies including the Gnostics and Jewish mysticism. There have been theological disputes amongst the Druze over whether God was incarnated into humans, especially Hazrat Alira and his descendants. The Druze often conceal their beliefs just as the Alawites do in a custom known as Taqiyya, although they do have a text called Rasa’il Al-Hakim. The Druze believe that Al-Hakim will return as the Mahdi (Guided One). The Druze maintain their secrecy through the purity of their community. They do not allow conversion or intermarriage.15 Conclusion Syria has always held a strategic location for at least the last 4,000 years as a crossroad between Europe and Asia, Persia, Egypt and Arabia. Syria has witnessed the trade of cultures and also theologies. It is noticeable that many sects have grown up through a melding of ideas from different faiths, and in particular an interest in mystical strands such as Christian Gnosticism and Islamic Sufism with a focus on hidden beliefs. The main point for this current age is to reflect on the brotherhood between people of all faiths when Syria was at its zenith as recorded by travellers such as Ibn Jubayr. This goodwill in society was possible because people were attuned to their spirituality, whatever their faith or sect. Syria needs to reflect on this now, when people of the same faith are at war with each other and innocent women and children are losing their lives. Endnotes 1. Nicolle David, Historical Atlas of the Islamic World (London: Mercury Books, 2004) 27. 2. Erich Gruen, Diaspora: Jews Amidst Greeks and Romans (London: Harvard University Press, 2002) 106. 3. David Bercot, A Dictionary of Early Christian Beliefs: A Reference Guide to More Than 700 Topics Discussed by the Early Church Fathers (Massachusetts, USA: Hendrickson Publishers, 1998) 25. 4. Bible, The Holy Bible: Containing the Old and New Testaments, New Revised Standard Version, (Thomas Nelson Publishers, 1989) Acts 9:1-6. 5. Dr. Mustafa Siba’i, The Islamic Civilization (Swansea, UK: Awakening Publications, 2002) 82-83. 6. Ronald Broadhurst, The Travels of Ibn Jubayr (New Dehli, India: Goodword Books 2011) 300. 7. Ronald Broadhurst, The Travels of Ibn Jubayr (New Dehli, India: Goodword Books 2011) 301. 8. Dr. Mustafa Siba’i, The Islamic Civilization (Swansea, UK: Awakening Publications, 2002) 147. 9. Karen Armstrong, Islam: A Short History (London, UK: Phoenix Press, 2001) 78. 10. Karen Armstrong, Islam: A Short History (London, UK: Phoenix Press, 2001) 99-101. 11. Mushtaqur Rahman and Guljan Mushtaqur Rahman, Geography of the Muslim World (Chicago, USA: IQRA International Education Foundation, 1997) 269. 12. “Alawite (Shi’ite Sect).” Encyclopedia Britannica. Accessed October 20th, 2013. http://www.britannica.com/EBchecked/topic/12399/Alawite. 13. Cyrill Glassé, The Concise Encyclopedia of Islam, Second Edition (London, UK: Harper San Francisco, 1991) 30-31. 14. Cyrill Glassé, The Concise Encyclopedia of Islam, Second Edition (London, UK: Harper San Francisco, 1991) 103. 15. “Druze (religion).” Encyclopedia Britannica. Accessed October 22, 2013. http://www.britannica.com/EBchecked/topic/172195/Druze. By Fazal Ahmed from London. To read more interesting articles like this please visit www.tahirregion.weebly.com. Please feel free to comment and share this with your friends. If it had to be summarized in a single sentence who Rabi‘a al-Basri was, the following statement would come quite close: Rabi‘a al-’Adawiyya, a woman from Basra who rejected worship motivated by the desire for heavenly reward or the fear of punishment and insisted on the love of God as the sole valid form of adoration. But this statement, although accurate and precise, would not do justice to the life of such a prominent Muslim Sufi woman from early Islamic history. Because she was born in an era when history was not recorded as a norm, some fictions revolve around her life story. Nonetheless, the facts presented in this article are taken from the popular historical account known about her. It is said that Rabi‘a al-’Adawiyya, or Rabi‘a al-Qaysiyya, was born in Basra (modern day Iraq) between the years 95-99 AH (around 717CE). Her father’s name was Ismail (of Syria), who after getting married, went to live with his wife on the edge of the desert not far from the town of Basra. After a while, Allah Almighty blessed them with a daughter and the father named her Rabi‘a. Then they had another daughter whom he also named Rabi‘a al-thaniya (Rabi‘a the Second), and a third daughter as well was named Rabi‘a al-thalitha (Rabi‘a the Third), and yet again another daughter whom he named Rabi‘a al-rabi’a a (Rabi‘a the Fourth), who was to become the beloved Saint of Allah. Although she belonged to one of the noble families of Basra, she was born in the poorest of homes and her father was a humble servant of God. The family faced much hardship and when Rabi’a was a little older, her mother and father died and she was left an orphan. A famine occurred in Basra and the sisters were scattered. One day when Rabi’a was walking abroad, and evil-minded man saw her and seized upon her and sold her as a slave for six dirhams and the man who bought her made her work hard. Rabi‘a’s master took her to Baghdad where he immediately set about using her in the way that was most profitable for himself. She was very beautiful and she also had a lovely voice, so her master taught her how to sing and play the Oud (‘Uwd; pear-shaped stringed instrument), made her dance and entertain people, and above all, to make money for himself. He sent her to weddings and celebrations where she would dance and sing, and the people would give her money for whatever they wanted from her. In this way she came to have many bad habits and ways, living a very low life amongst all sorts of people and not caring about anything that she did. This continued until she was about thirty-six years old, when one day as she was singing at a wedding she found herself singing in a different way. Songs were coming from her heart for her Beloved Who was her true Love because now Allah, the All-Mighty, had awakened Rabi‘a. From that moment she left everything that she had been doing before, and she refused to sing or dance, or play any music for anyone except for her Beloved God. This made her master very angry because he could no longer use her to make money for himself. He began to chastise her hoping that this would frighten her into returning to her former ways. But she refused. She had begun to pray all through the night, crying to her Beloved God to help her in her desperate state. Rabi’a carried out her appointed tasks and in the service of God she was standing on her feet from night until dawn. Rabi’a’s master decided to sell her. So he put a cord around her neck and took her to the slave market of Baghdad. There a holy man took Rabi‘a to his home, gave her food and simple clothes, and told her that he did not want anything from her, except that she could pray and be free in his house. Rabi‘a thanked him with all her heart and said: “If you want anything from me for the Face of Allah, He will give you your reward, but if you want anything from me for yourself only, I have nothing to give you. I have everything that I need from my Beloved God and I do not need anything from any human being.” The holy man replied that he would like to marry her, and to free her from being a slave, but that he did not ask anything from her except what she wanted to give. Rabi‘a thanked him for his kindness and consideration, and she said that she did not want to marry anyone, but was grateful for the way that he cared for her in her deep need. For Rabi‘a‘s case was that she had heard the Voice of her Beloved Who was Allah and none other than He, and she had no need for any earthly husband. Like many of the ascetic Sufis, Rabi‘a made no separation in her love between man and woman if they loved her Beloved God. Many people loved her and needed her and wanted to take from her something of the special Gift which she had been given from Allah. She had many followers who yearned to feed themselves from her Love which she gave to all those whom she loved. She never married nor did she have any children but as she said: “My peace is in solitude but my Beloved is always with me. Whenever I witness His Beauty He is my prayer niche (mihrab); toward Him is my qibla. Oh Healer of souls, the heart feeds upon its desire and its striving towards Union with You has healed my soul. You are my Joy and my Life to Eternity. You were the Source of my life; from You came my ecstasy. I have separated myself from all created beings, for my hope is for Union with You; for that is the Goal of my searching.” Not only did Rabi‘a never marry but she also never had a Shaykh (spiritual guide) to guide and instruct her. She received everything that she knew directly from Allah without the intermediary of any Shaykh. At about this time she left Baghdad and returned to Basra where she remained for many years. Rabi‘a once said that there are three kinds of men: The first believes that his hands and his sons’ hands are all that is necessary to succeed in the only world they know: the material world. The second kind prays with his hands so that a reward will be earned in the next life. The third kind has his hands tied at the wrist, bound with love to serve without thought of return. Her life and sayings became a source of deep inspiration and yearning for many who came after her. Her life gave life to the hearts of those beloved people of Allah who followed after her in the same Line of the Love of God, as she had done. Particularly, this was the case later for Abu Bayazid al-Bistami, Abu’l-Husayn al-Nuri, Husayn ibn Mansur al-Hallaj, and Abu Bakr al-Shibli, who, around their leader and Master al-Junayd, came to be known as The Baghdad School. Once Rabi‘a fasted for a whole week, neither eating nor sleeping. All night she prayed and became very hungry. Then a visitor came bringing her a bowl of food. She accepted it and went to fetch a lamp. When she returned, she found that a cat had overturned the bowl of food. She then said to herself: “I will fetch a jug of water and break my fast by drinking.” But by the time she had fetched the jug, the lamp had gone out. She then tried to drink the water in the dark, but the jug slipped from her hand and broke into pieces. She lamented and sighed so much, “that it was to be feared that the whole house would be consumed with fire!” “O Allah!” she cried, “What is this that You are doing with this helpless slave?” Then she heard a voice say, “Be careful lest you desire Me to bestow on you all worldly blessings, but take away from your heart the caring for Me, for care for Me and worldly blessings can never be together in a single heart. Rabi‘a, you desire one thing and I desire another. My desire and your desire can never be joined in one heart.” She said then, “When I heard this admonition I so cut off my heart from the world and curtailed my desires that whenever I have prayed during the last thirty years I have thought it to be my last prayer.” Rabi‘a said: “Everyone prays to You from fear of the Fire; And if You do not put them in the Fire, This is their reward. Or they pray to You for the Garden, Full of fruits and flowers. And that is their prize. But I do not pray to You like this, For I am not afraid of the Fire, And I do not ask You for the Garden. But all I want is the Essence of Your Love, And to return to be One with You, And to become Your Face.” It was told of Rabi‘a that she was seen one day carrying a brand of fire in one hand and a pitcher of water in the other, and that she was running very fast. When they asked her what she was doing and where she was going, she said: “I am going to light a fire in the Garden and pour water onto Hell so that both these veils may disappear from the seekers, and that their purpose may be sure, and that the slaves of Allah may see Him, without any object of hope or motive of fear. What if the Hope for the Garden and the Fear of the Fire did not exist? Not one would worship his Lord, nor obey Him. But He is worthy of worship without any immediate motive or need.” One of her companions, Sufyan al-Thawri, asked her, “What is the best thing for the servant to do who desires proximity to his Lord?” She said, “That the servant should possess nothing in this world for the Next, save Him.” Rabi‘a never had any doubts about her Beloved being present or absent, because she was not concerned only to have His good pleasure and bounties. She lived for a Love which does not seek for any answer, reward or reciprocity. It was related how one day one of her followers said in her presence, “Oh Allah, may You be satisfied with us!” Whereupon Rabi‘a said, “Are you not ashamed before Him to ask Him to be satisfied with you, when you are not satisfied with Him?” By this she meant that first we must be truly satisfied with Allah, Most High, before we can ask Him to be satisfied with us. Then this was followed by the question to her, “When then is the servant satisfied with Allah Most High?” She replied, “When his pleasure in misfortune is equal to his pleasure in prosperity.” She said: “O God, whatsoever You have apportioned to me of worldly things, Give that to Your enemies, And what You have apportioned to me in the Hereafter, Give that to Your Friends, For You suffice me.” She also said: “O God, if I worship You for fear of Hell, burn me in Hell, And if I worship You in hope of Paradise, Exclude me from Paradise. But if I worship You for Your Own sake, Grudge me not Your Everlasting Beauty.” When Rabi‘a was urged to speak, her words perfectly manifested her love, her belief and her faith, for she was so totally immersed in her Lord that she became a shining Light which attracted many people to her presence to drink from the same Spring from which she drank. She said, “If I will a thing and my Lord does not will it, I shall be guilty of unbelief.” So that her faith came from her total surrender to her Beloved God, as she said, “I have fled from the world and all that is in it. My prayer is for Union with You; that is the goal of my desire.” The sole object of Rabi‘a’s life was in her yearning and passionate love for her Beloved, which meant not merely the destruction of her self (nafs) but surrender to Allah every moment in the perfect Union in which there is no Lord and slave, no Creator and created being, only He in Himself. In that state she came to realize that she existed in Him without any possibility of separation from His indivisible Oneness. Her attraction to a life of poverty was also part of her need not to be distracted from her inner journey by the necessity for material considerations. There is a story about this poverty of hers, as one of her companions said, “I went to visit Rabi`a and saw her in her house with nothing but a broken water pitcher out of which she drank and made her ablution. There was also an old reed mat and a brick which she sometimes used as a pillow. When I saw this, I felt very sad and I said to her, ‘I have rich friends. If you wish I will get something from them for you.’ She said, ‘You have committed a grievous error. Is not my Provider and theirs one and the same?’ I replied, ‘Yes.’ Then she said, ‘And has the Provider of the poor forgotten the poor on account of their poverty? And does He remember the rich because of their riches?’ I replied, ‘No.’ She said, ‘Then since He knows of my state, how should I remind Him? Such is His Will and I too wish what He wills.’” Rabi‘a’s love, which was passionate and all-consuming was also full of humility, fear and reverence (taqwa) for her Beloved, and when she was asked about how she had such a degree of intimacy, she said, “By constantly saying: I take refuge in You from everything which has distracted me from You and from every hindrance which has hindered me from You.” She also said, “You must conceal your good deeds as you conceal your evil deeds.” In the same way, she said, “What appears of any (good) works, I count as nothing at all.” The key to Rabi‘a’s reaching and living in the loving Presence of her Lord was her constant praying, remembrance and asking for forgiveness for all her shortcomings, and a knowing that her Union with her Beloved God could not come in the way that she desired, but only in the way that He desired for her. She was also well aware that her remembrance and repentance did not come from herself, but from Him, her Beloved God. It is said that someone once said to her, “I have committed many sins; if I turn in repentance toward Allah, will He turn in His Mercy toward me?” She said, “No, but if He will turn toward you, you will turn toward Him.” For Rabi‘a, repentance was a Gift from Allah. As she said, “Seeking forgiveness with the tongue is the sin of lying. If I seek repentance of myself, I shall have need of repentance again.” Or as she also said, “Our asking for forgiveness of Allah itself needs forgiveness.” She was blessed with a long life during which she continued, to her last days, to give of everything that Allah inspired her to give to all who loved her, because she was His special Light for them all. She is often referred to as the first true Saint (waliyya) of Islam and was praised, not because she in any way represented womankind, but because as Attar (another famous Sufi) said, “When a woman walks in the Way of Allah like a man she cannot be called a woman.” Attar also said that Rabi`a was “That one set apart in the seclusion of holiness; that woman veiled with the veil of sincerity; that one enflamed by love and longing, lost in union with God; that one accepted as a second spotless Mary.” Although, as she said herself, she was always busy with her Beloved God all the time and she did not have any moment for anybody or anything else but Him, she also knew the meaning of what she said, for her Beloved Allah revealed Himself to her in every face around her. She said, “The groaning and yearning of the lover of Allah will not be satisfied until it is satisfied in the Beloved.” And Rabi`a was, for many people, that Beloved. Originally published in the Muslim Sunrise, Spring 2009, pp. 15-17. By Naureen Choudhry, originally republished by Admin at Jihad of the Pen. To read more interesting articles like this visit www.tahirregion.weebly.com/blog. Please feel free to comment and share this with your friends. By Hafiz Muzaffar Ahmad - Translated from Urdu by Amer Safir Hadhrat Imam Hussain(ra) was the blessed grandson of the Holy Prophet(saw). On 4th Hijri (four years after the Prophet(saw)’s migration from Makkah to Madinah) he was born to the daughter of the Holy Prophet(saw), Hadhrat Fatimah(ra), and her husband Hadhrat Ali(ra). The child was named Hussain(ra). ‘Hassan’ means beauty in Arabic, hence ‘Hussain’ means one part of beauty. The Prophet(saw) himself recited the Adhan (call to prayer) in his ear, as is the custom for newly born Muslim children, and also performed the Aqeeqah ritual (when the baby’s hair is shaved off). (Al-Nisai). Amongst the male progeny of the Holy Prophet(saw) none lived to adulthood, hence he naturally loved his young grandchildren, Hussain(ra) and his brother Hassan(ra)1. A servant of the Holy Prophet(saw) Hadhrat Anas(ra), said that out of everyone in his household, Hassan(ra) and Hussain(ra) were most loved by the Holy Prophet(saw). The Holy Prophet(saw) would often go to their house to meet them. He would enjoy watching them play and would lift them and hold them against his chest with affection. Sometimes, when the Holy Prophet(saw) was in prostration during prayers, his grandchildren would climb on his back and the Prophet(saw) would remain in prostration for some time. After completing the prayers, the Holy Prophet(saw) would lift them onto his lap. Once, the Holy Prophet(saw) was delivering the Friday Sermon in the Mosque. When Hussain(ra) entered, the Holy Prophet(saw)’s eyes turned to him. He stood down from the Minbar from where he was delivering the sermon, lifted Hussain(ra) and placed him against his chest. The Holy Prophet(saw) would especially pray for his grandchildren: “O Allah, I love both of them, Thou, too, love them similarly.” (Bukhari, Kitabul Fadha’il) The Holy Prophet(saw) would say: “Whoever loves them loves me (and whoever bears a grudge against them bears a grudge against me. Hussain is mine and I am Hussain’s. Whoever loves Hussain will be loved by Allah)”. (Musnad Ahmad bin Hanbal). For seven years Hadhrat Hussain(ra) was blessed with the good fortune of being educated by the Holy Prophet(saw). Hadhrat Abu Bakr(ra) and Hadhrat Umar(ra) the First and Second Khalifas after the Holy Prophet(saw) respectively, also looked upon Hadhrat Hussain(ra) with respect and reverence because of their nearness to the Holy Prophet(saw). In the era of Hadhrat Uthman(ra) the Third Khalifa, Hadhrat Hussain(ra) had the honour of waging Jihad in Tabiristaan (or Tapuria). (Ibn Kathir, vol.3, p.45). During the besiegement of Hadhrat Uthman(ra), Hadhrat Hussain(ra) and Hadhrat Hassan(ra) were ordered by Hadhrat Ali(ra) to guard Hadhrat Uthman(ra), and hence they kept the rebellious people at bay. (Tarikh Al-Khulafa, Jalaludin Suyuti). After Hadhrat Ali(ra)’s martyrdom, Hussain(ra) took the pledge of allegiance with his brother, Hadhrat Hassan(ra), and was involved in the reconciliation with Amir Muawiyah. His knowledge was exemplary and his oratory outstanding. His nights would be spent in worship, and he would give alms abundantly. The Holy Prophet(saw) once stated that “To me, Hassan and Hussain are both the best fragrance of the world”. (Bukhari Fadha’il Sahaba) According to Hadhrat Anas(ra), Hassan(ra) and Hussain(ra) bore the greatest resemblance to the Holy Prophet(saw). (Bukhari Kitabul Fadha’il). The Holy Prophet(saw) stated that Hassan(ra) and Hussain(ra) “are the leaders of youth in paradise”. He said “whoever wages war against them wages war against me, and whoever reconciles with them reconciles with me.” The martyrdom of Hadhrat Hussain(ra) was one of the most tragic incidents in Islamic history. No Muslim can read the accounts of the events that unfolded, without being extremely hurt and aggrieved. The two main people, Yazid and Hadhrat Hussain(ra), both claimed to be Muslims, and both professed the Muslim creed. Yet one of them – Yazid, did not truly understand the meaning of Islam. He disregarded the Islamic faith and injunctions regarding honesty and justice, and hence became the oppressor. Hadhrat Hussain(ra), on the other hand, immersed himself in the true Islamic spirit, displaying bravery, tolerance and steadfastness, and was the oppressed. (Friday Sermon, Hadhrat Mirza Masroor Ahmad(aba), Khalifatul Masih V, 10 Dec 2010). The Incident of Karbala In 56 Hijri Amir Muawiyah (who claimed he was the Khalifa after Hadhrat Ali(ra)), appointed his son Yazid heir-apparent. A large section of the Muslims took the pledge of allegiance at the hand of Yazid to prevent divisions. However Hussain(ra), Abdullah bin Umr(ra), Abdullah bin Zubair(ra) and some others, felt that due to Yazid’s impiety, he was not worthy, nor possessed the right to the Khalifat. Amir Muawiyah retorted that after his appointment of Yazid as heir-apparent, it was not appropriate for anyone to reject or oppose this decision. After the demise of Amir Muawiyah in 60 Hijri, Yazid ordered the Amir of Madinah to immediately take the oath of allegiance from these three i.e. Hussain(ra), Abdullah bin Umr(ra), Abdullah bin Zubair(ra), upon which, Hussain(ra) and Abdullah bin Zubair(ra) went to Makkah. Numerous letters were sent from Iraq stating a desire to take the pledge of allegiance at the hands of Hussain(ra). He sent Muslim bin Aqeel(ra) to Kufa to find out about the 18,000 apparently ready to take the pledge of allegiance. He intended to go to Kufa, but Abdullah bin Abaas(ra) and other elders opposed this decision. Hussain(ra) told them to perform Istikhara prayers and said: “Make your mind up according to the Divine Will”. Thus finally, they decided to go to Kufa. Meanwhile, Yazid found out that the people of Kufa had taken the pledge of allegiance of Imam Hussain, through Muslim bin Aqeel(ra). Yazid sent the Amir of Basra, Ibn Ziyaad, to Kufa and the situation reached a stage where Muslim bin Aqeel was martyred. Hussain(ra) had taken stock of the precarious situation in Kufa, and decided that everything was in the hands of God. He thought that whatever He Wills would occur. Indeed, every day He manifests Himself in a new splendour. “If the Divine Will is with our objective,” he thought, “then we will be grateful to God for this. But if the Divine will prevents our objective from being accomplished then that is not something erroneous, for a person who fears God and whose intention is pious.” Hussain(ra) found out about Muslim bin Aqeel(ra)’s murder. Aqeel(ra)’s brother went to Kufa to exact revenge. During this time Hussain(ra) saw the Holy Prophet(saw) in a vision, who provided him with some instructions. He interpreted this dream to mean that whatever may happen to him now, there was no turning back. He gave everyone in his group the choice to return. The general public dispersed and only the Ahle Ba’ait (family of the Holy Prophet(saw)) and a few Companions remained – there were in total approximately 72 people in Hussain(ra)’s camp. In the meantime, Yazid brought an army of 1000, and wanted to detain Hussain(ra)’s group and take them to Kufa. Hussain(ra) stated plainly, “I was going to Kufa on the beckoning of the people of Kufa; if they have changed their minds then I shall return”. He showed Hurban Qais the letter from Kufa. Hurbain replied; “We have not written this letter, and we have instructions from the Amir to send you to Kufa”. Hussain(ra) responded, “Death would be better than this”. The option of returning was no longer possible. The Divine Will had determined. Imam Hussain(ra) suddenly woke from his sleep. He said “InnaLillah” (surely to Allah we belong, and to Him we shall return) and then “Alhumdulillah” (all praise belongs to Allah), and said “in my dream a traveller stated that the nation is moving towards its death”. His son Zain ul Abideen(ra) said, “what does it matter if death comes on the path to the truth?”. On the 3rd day of the month of Muharram, Ibn Sa’ad arrived with an army of 4000. He read out the directive of Ibn Ziyaad, “Hussain should come to Kufa and pledge allegiance to Yazid”. (Ibn Kathir) On the 7th of Muharram they turned off the water source to Hussain(ra) and his family. His family started becoming extremely distressed due to this. In fact, one person from Yazid’s camp could not tolerate this act of cruelty and defected to Imam Hussain(ra)’s group. The 10th of Muharram was the last night of the esteemed delegation of Imam Hussain(ra). Hussain(ra) and his people prepared for death. They sharpened their weapons and spent the night in deep worship. Upon seeing this his sister, Zainab, said to Hussain(ra): “If only death would cause my end today! After my mother Fatima, father Ali and brother Hassan (passed away), you alone were our support”. Hussain replied “Zainab do not hand over your honour to Satan”. She said, “Brother, for you I can sacrifice my life”. Tears started flowing from Hussain(ra)’s eyes. Zainab(ra) also started crying. Hussain(ra) told her to be patient and said, “One day we all have to return to our Lord. Promise by God that after my death you will not act contrary to the example of the Holy Prophet(saw). Do not defame anyone, saying anything untowardly” (Tarikh Ibn Kathir, p.514). Finally, on the morning of Ashura (the 10th of Muharram), judgment day arrived. There were only 72 people with Hussain against 4000 soldiers. The flag of the Hussain(ra) camp was in the hands of Abbas(ra). Before entering the field of battle Hussain(ra) placed the Qur’an in front of himself, raised his hands and prayed: “Lord, You are the One I rely on in every affliction, and You are the reliever of every difficulty; You have always been my protector and I have always submitted before You alone. You alone are the Master of all goodness.” Once again he demanded safe passage to a peaceful place from the enemy, however they insisted he pledge allegiance to Yazid first. Hussain(ra) performed the Zuhr (noon) prayers in this atmosphere of danger. Heavy fighting then ensued. The famous warrior Hanafi(ra) stood in front of Hussain(ra) and gave his life protecting him. After this Zahir bin Qais(ra) was martyred. One by one the others came forward until finally all of Hussain’s companions were killed fighting, desperately trying to defend him. They exclaimed, “We were unable to help you!”. “May Allah grant you the reward due for the righteous”, was Imam Hussain(ra)’s reply. After the martyrdom of all these loyal people it was now the turn of the Ahle Ba’ait (family of the Holy Prophet(saw)). The young Ali Akbar(ra) stepped onto the field of battle and said; “I am the son of Hussain, son of Ali. I swear by God, I am the Companion of the Holy Prophet”. He sacrificed his life fighting with great bravery, in battle. His paternal Aunt, Zainab(ra), was unable to hold herself back. Thus, Hussain(ra) sent her back to the camp. Ali(ra)’s body was placed near one of the tents. Subsequently Abdullah(ra) son of Muslim bin Aqeel(ra) and grandson of Jaafar Tayyar(ra), Addi(ra), rushed into battle and were killed. Abdul Rahman(ra) son of Aqeel(ra), and Qasim(ra) son of Hassan(ra), next attained martyrdom. Witnessing this on the beckoning of Abbas(ra), Abdullah(ra), Jaafar(ra) and Uthman(ra) – three brothers, formed a wall-like barrier in front of Imam Hussain(ra). They too were murdered. Abbas(ra) was the last remaining person with Imam Hussain(ra). He also was killed and thus attained martyrdom. 20 members of the family of the Holy Prophet(saw) had been killed in the field of Karbala. Imam Hussain(ra) was now left alone. He went towards the river to quench his thirst, when an arrow fired at him hit him on his face, causing blood to spurt out like a fountain. Yet, he fought valiantly until his last breath. He said to the enemy: “I swear by God, anyone you kill after today will not incur God’s fury to a greater extent than (anyone you kill) today” After this the people of Kufa started looting the Muslim camp. They even began taking off the headscarves from the women. Horse riders instructed by Umar bin Sa’ad, rode forth and trampled upon the dead body of Imam Hussain(ra). Umar bin Sa’ad then exclaimed; “Who amongst the horse riders will trample over Hussain(ra)?” 10 horse riders answered this call and trampled over Hadhrat Imam Hussain’s body, to the extent that his chest and back were completely disfigured. Imam Hussain(ra) had been hit 45 times by arrows, 33 times by spears and over 40 times by sword blows. In an act of excessive cruelty, Hadhrat Hussain’s head was severed and sent to Kufa, where the governor had it displayed for public view. In short this was a tragic day in Islamic history, when the blood of the noble people of God was shed in this merciless slaughter. However, Imam Hussain(ra) had given his life to uphold the truth, of this there can be no doubt. Many a people wrote eulogies after the barbaric murder of Imam Hussain(ra), such as Sakeena his daughter, who wrote: O eye, thou shall not shed lifelong tears on thy children, mother, father and friends, But on the bloodshed of the grandchild of the Messenger Imam Hussain(ra)’s stand against Yazid Unfortunately, a minority of Muslims consider Hadhrat Hussain(ra)’s rejection of Yazid as rebellion, whereas this is contrary to the reality. Hadhrat Imam Hussain(ra)’s stand against Yazid was not for the reason that Yazid had claimed he was a rightly guided Khalifa. The Khilafat Rashida (rightly guided succession of Khilafat after the Holy Prophet(saw)), had come to an end thirty years after the demise of the Holy Prophet(saw), as the Prophet had prophesied himself. Imam Hussain(ra)’s resistance was in order to remove a tyrannical despot, a self-appointed Khalifa, and thus safeguard and help the oppressed. Hadhrat Mirza Ghulam Ahmad(as), the Promised Messiah and Imam Mahdi, has stated in his writings that Yazid was an impure worm of the earth, blinded by the love of the world. Whilst Hussain(ra) was truthful and provided a pure model for future Muslims to follow. He writes that it is extremely wrong to discredit Hadhrat Hussain(ra), and one who does so wastes his faith. Once in the house of the Promised Messiah(as), the incident of Hadhrat Hussain(ra)’s martyrdom was being related. Upon hearing this the Promised Messiah(as) started crying profusely, and stated with immense pain: “Yazid performed this cruel act against the grandson of the Holy Prophet(saw), but God also rapidly brought His wrath down upon the oppressors.” (Seerat Tayyiba, Hadhrat Mirza Bashir Ahmad(ra), p.36) Remembering Karbala The martyrdom ultimately led to the Shia-Sunni split, with the Shites holding that Imanat (leadership) of the Muslim followers belonged to Hadhrat Ali(ra), whereas the Sunnis adhere to the Traditions of the Holy Prophet(saw). Many other differences later emerged in each group. Each year in the first ten days of Muharram, some Muslims around the world commemorate the martyrdoms of Hadhrat Imam Hussain(ra), his family and companions, and mourn that dreadful event that took place in the fields of Karbala over 1000 years ago. Some take to the streets and wail excessively, beating their chests with their hands and other weapons. Others take part in processions, specially organised functions and other events and gatherings in mosques and halls. The best way of remembering Karbala as expounded by the Head of the Ahmadiyya Muslim community, Hadhrat Mirza Masroor Ahmad(aba), Khalifatul Masih V, in his Friday Sermon of 10th December 2010, is to send Darud, invoking salutations and blessings upon the Holy Prophet(saw) and his family, and to bring about pure reformation within ourselves. He said that all Muslims feel sorrow and grief regarding the incident of Karbala. Whilst certain Muslim groups adopt customs which appear quite extreme in our view, that is their own way of recalling the incidents of Muharram. Darud, however, has been expounded by the Holy Qur’an, the Traditions of the Holy Prophet(saw) have drawn attention to it, as has the Promised Messiah, Hadhrat Mirza Ghulam Ahmad(as), Founder of the Ahmadiyya Muslim community. It is a most excellent way of professing love for the Holy Prophet(saw) and his family. Just as Hadhrat Hussain(ra) and those with him, stood firmly in the face of certain death, Muslims should similarly display this forbearance and steadfastness in front of people with Yazid-like natures and be resolute. Hussain(ra) expressed the truth despite facing a huge army; hence Muslims should present the truth without regard for the consequences for their own persons. Endnotes Below are a selection of letters to world leaders by Hadhrat Khalifatul Masih V (aba). Which we have kindly been given permission to share with our readers.
Letter to Prime Minister of United Kingdom 16 Gressenhall Road Southfields, London SW18 5QL United Kingdom 15 April 2012 Prime Minister of the United Kingdom of Great Britain and Northern Ireland Rt. Hon. David Cameron 10 Downing Street, London SW1A 2AA United Kingdom Dear Prime Minister, In light of the perilous and precarious circumstances that the world is currently passing through, I felt it necessary to write to you. As the Prime Minister of the United Kingdom, you have the authority to make decisions that will affect the future of your country, and the world at large. Today, the world stands in dire need of peace because the sparks of war can be seen all around the world. Conflicts between countries on a small-scale are threatening to erupt into a global conflict. We observe that the situation of the world today is similar to the situation in 1932, both economically and politically. There are many other similarities and parallels, which when combined together, form the same image today that was witnessed just prior to the outbreak of the Second World War. If these sparks ever truly ignite, we will witness the terrifying scenario of a Third World War. With numerous countries, large and small, possessing nuclear weapons, such a war would undoubtedly involve atomic warfare. The weapons available today are so destructive that they could lead to generation after generation of children being born with severe genetic or physical defects. Japan is the one country to have experienced the abhorrent consequences of atomic warfare, when it was attacked by nuclear bombs during the Second World War, annihilating two of its cities. Yet the nuclear bombs that were used at that time and which caused widespread devastation, were much less powerful than the atomic weapons that are possessed by even certain small nations today. Therefore, it is the duty of the superpowers to sit down together to find a solution to save humanity from the brink of disaster. What causes great fear is the knowledge that the nuclear weapons in smaller countries could end up in the hands of trigger-happy people who either do not have the ability, or who choose not to think about the consequences of their actions. If the major powers do not act with justice, do not eliminate the frustrations of smaller nations and do not adopt great and wise policies, then the situation will spiral out of all control and the destruction that will follow is beyond our comprehension and imagination. Even the majority of the world’s population who do desire peace will also become engulfed by this devastation. Thus, it is my ardent wish and prayer that you and the leaders of all major nations come to understand this dreadful reality, and so instead of adopting aggressive policies and utilising force to achieve your aims and objectives, you should strive to adopt policies that promote and secure justice. If we look at the recent past, Britain ruled over many countries and left behind a high standard of justice and religious freedom, especially in the Sub-Continent of India and Pakistan. When the Founder of the Ahmadiyya Muslim Community congratulated Her Majesty, Queen Victoria, on her Diamond Jubilee and conveyed to her the message of Islam, he especially prayed for God to generously reward the British Government due to the manner in which it governed justly and with equity. He greatly praised the British Government for its just policies and for granting religious freedom. In today’s world, the British Government no longer rules over the Sub-Continent, but still principles of freedom of religion are deeply entrenched in British society and its laws, through which every person is granted religious freedom and equal rights. This year the Diamond Jubilee of Her Majesty, Queen Elizabeth II, is being celebrated, which gives Britain an opportunity to demonstrate its standards of justice and honesty to the world. The history of the Ahmadiyya Muslim Community demonstrates that we have always acknowledged this justice whenever displayed by Britain and we hope that in future also, justice will remain a defining characteristic of the British Government, not only in religious matters, but in every respect that you will never forget the good qualities of your nation from the past and that in the current world situation, Britain will play its role in establishing peace worldwide. It is my request that at every level and in every direction we must try our level best to extinguish the flames of hatred. Only if we are successful in this effort, will we be enabled to guarantee brighter futures for our generations to come. However, if we fail in this task, there should be no doubt in our minds that as result of nuclear warfare, our future generations everywhere will have to bear the horrific consequences of our actions and they will never forgive their elders for leading the world into a global catastrophe. I again remind you that Britain is also one of those countries that can and does exert influence in the developed world as well as in developing countries. You can guide this world, if you so desire, by fulfilling the requirements of equity and justice. Thus, Britain and other major powers should play their role towards establishing world peace. May God the Almighty enable you and other world leaders to understand this message. With best wishes and with prayers, Yours Sincerely, MIRZA MASROOR AHMAD Khalifatul Masih V Head of the worldwide Ahmadiyya Muslim Community Reply from United Kingdom Prime Minister 10 DOWNING STREET LONDON, SW1A 2AA 13 July 2012 THE PRIME MINISTER Dear Mr. Ahmad, Thank you for your letter of 15 April expressing concern about the threat of a global conflict. I welcome the continued activism of groups like the Ahmadiyya Muslim Community on these profoundly important issues. The British Government believes it is both morally right and in Britain’s national interests to work to reduce conflict and instability. We share with you the ultimate goal of a world without nuclear weapons, and we are working hard to make that goal a reality. Britain has a particularly strong record on nuclear disarmament. We have taken a number of important disarmament steps in the last 18 months to scale down our nuclear deterrent. The Strategic Defence and Security Review, published in October 2010, announced that we would reduce the numbers of nuclear warheads and missiles on board our submarines, and reduce our overall nuclear weapons stockpile to no more than 180 warheads by the mid 2020s. However, as long as large arsenals of nuclear weapons remain elsewhere in the world and while the future security environment remains so uncertain, the British Government remains committed to retaining a credible, minimum nuclear deterrent. In addition to taking steps ourselves, we believe that the best means of achieving sustainable nuclear disarmament is by working with other countries. The Nuclear Non-Proliferation Treaty is made of 189 States, and is the primary international vehicle to make progress towards a world without nuclear weapons. I would like to reassure you that the Government will continue to work towards creating a safe and stable world where Britain and others are able to relinquish their nuclear weapons. Yours Sincerely David Cameron Letter to Chancellor of Germany 16 Gressenhall Road Southfields, London SW18 5QL United Kingdom 15 April 2012 Her Excellency Chancellor of Germany Angela Merkel Bundeskanzleramt Willy-Brandt-Str.1 10557 Berlin Dear Chancellor, In light of the alarming and extremely worrying state of affairs in the world today, I considered it necessary to write to you. As the Chancellor of Germany, a country which has significant power and influence in the world, you have the authority to make decisions that will affect your country and the entire world. Today, when the world is becoming divided into blocs, extremism is escalating and the financial, political and economic situation is worsening, there is an urgent need to extinguish all kinds of hatred and to lay the foundation for peace. This can only be achieved by respecting all of the sentiments of each and every person. However, as this is not being implemented properly, honestly and with virtue, the world situation is rapidly spiralling out of control. We observe that the requirements of justice are not being fulfilled by most nations, and as a result, the foundation for another World War has already been laid. Numerous countries, both large and small, now possess nuclear weapons. Thus, if a World War now breaks out, it is likely that it will not be fought with conventional weapons; rather, it will be fought with atomic weapons. The destruction that will result from a nuclear conflict will be utterly devastating. Its effects will not be limited to only the immediate aftermath; rather future generations will suffer from the long-term effects and will be born with serious medical and genetic defects. Thus, it is my belief that to establish world peace, true justice is required, and the sentiments and the religious practices of all people should be honoured. I appreciate that many Western countries have generously permitted the people of poor or under-developed nations to settle in their respective countries, amongst whom are Muslims as well. Undoubtedly, there is a minority of so-called Muslims who act completely inappropriately and create distrust in the hearts of the people of the Western nations. However, it should be clear that their acts have no link with Islam whatsoever. Such extremists do not truly love the Holy Prophet Muhammad (peace be upon him), who brought a message of peace, love and reconciliation to the world. Indeed, the actions of just a handful of misguided people should not be used as a basis to raise objections against our religion and to hurt the sentiments of the majority of sincere and innocent Muslims. Peace in society is a two-way process and can only be established if all parties work together towards mutual reconciliation. Due to the mistrust in the hearts of the people in the West, instead of relationships between nations and people improving, the reaction of some non-Muslims is getting worse by the day and is creating a chasm between the Muslim and non-Muslim world. We observe that on the basis of the misguided acts of certain Muslim groups and nations, the vested interests of some of the major powers are given preference to honesty and justice. Some of 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 often made on the basis of helping people, or establishing world peace. Further, a major factor underlying the current political circumstances in the world is the economic downturn, which is pulling us towards another World War. If truth was truly being exhibited then some of these countries would derive benefit from each other in a just manner, by forming proper industrial and economic ties, based on fair dealings. They would not try to derive illegitimate benefit from the resources of one another, but instead would seek to come together and mutually assist one another. In short, the disorder prevalent in the world today is based upon one overriding factor, and that is a complete lack of justice, which is causing widespread anxiety and restlessness. Thus, it is my request that strive to your utmost to prevent a World War from breaking out. Utilise all your energy, resources and influence to save the world from the horrific destruction that looms before us. According to reports, Germany will be providing three advanced submarines to Israel which could be armed with nuclear weapons. One German Professor has stated that such a decision will only serve to flare up the already heightened tensions between Israel and Iran. We must remember that nuclear weapons are not possessed by only the major powers of the world; rather, even relatively smaller countries now possess nuclear weapons. What is worrying is that in some of these small countries the leaders are trigger-happy, and appear unconcerned of the consequences of using such weapons. Therefore, once again, it is my humble request to you that try your level best to establish world peace. If we fail in this task there should be no doubt in our minds that a nuclear conflict will cause devastation that will lead to generation after generation being born with defects, and who will never forgive their elders for leading us into a global catastrophe. May God the Almighty enable you, and all world leaders, to understand this message. With best wishes and with prayers, Yours Sincerely, MIRZA MASROOR AHMAD Khalifatul Masih V Head of the Worldwide Ahmadiyya Muslim Community Letter to the Ayatollah of Iran 16 Gressenhall Road Southfields, London SW18 5QL, UK 14 May 2012 Supreme Leader of the Islamic Republic of Iran Ayatollah Syed Ali Hosseini Khamenei Tehran, Iran Respected Ayatollah, Assalamo Alaikum Wa Rahmatullahe Wa Barakatohu, Allah the Almighty has enabled you to serve Islam in Iran and presently, the Government of Iran also functions under your auspices. This requires that we strive to our utmost to convey the correct Islamic teachings to the world. As Muslims, we should endeavour to teach the world to live in peace, love and harmony. In particular, Muslim leaders need to urgently pay heed to this. For this reason, it is my request to you to draw the attention of your Government towards its responsibilities to establishing peace in the world. If Iran is attacked it has the right to defend itself to save the country, however it should not instigate aggression and take the first step forward into any conflict. Instead, an effort should be made to leave aside religious differences and to try and unite upon common values. It is this very approach that we find was adopted in the history of Islam. I am writing this letter to you for the reason that I am a believer, Successor and the Khalifa of the Promised Messiah and Imam Mahdi (peace be upon him), whose advent in this age was prophesied by the Holy Prophet Muhammad (peace be upon him). The Community he established is known as the Ahmadiyya Muslim Community. With the Grace of Allah, the Community has now spread to 200 countries of the world and has millions of devoted followers across the globe. It is our ardent desire to guide the world towards living in mutual love and peace. To this end, I constantly draw the attention of people from all walks of life. Hence, I recently wrote to the Prime Minister of Israel, the President of the United States of America and also other world leaders. I have also written to Pope Benedict XVI in this regard. As the spiritual leader of a large Islamic nation, I hope that you will come to agree that if the entire Muslim Ummah unites and works together, world peace can be established. We should not pointlessly add fuel to enmities and grudges, rather, we should search for opportunities to establish peace and tranquillity. Further, even enmity or opposition against others should not be devoid of justice. This is what we have been taught in the Holy Qur’an: ‘O ye who believe! be steadfast in the cause of Allah, bearing witness in equity; and let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. And fear Allah. Surely, Allah is aware of what you do.’ (Surah Al-Ma’idah, Verse 9). May Allah enable the entire Muslim Ummah and all Muslim governments to understand my message so that they prepare themselves to play their respective roles in an effort to establish peace in the world. It is my love for mankind, developed out of a love for the entire Muslim Ummah, and also because of being a member of the Ummah of the ‘Mercy for all mankind’ myself, that has led me to writing this letter. May Allah enable the leaders of the world to understand my words and may they actively play a role in establishing world peace. Otherwise, if the haste and recklessness of any nation leads to a full blown war between two nations, such a conflict will not be limited to only those countries; rather the flames of war will engulf the entire world. Thus, it is entirely plausible that a World War will break out, which will not be fought with conventional weapons, but rather with atomic weapons. A nuclear war will result in such horrific and devastating consequences that its aftermath will not only affect those present in the world at the time, rather the long-term effects of such a war would provide the terrifying ‘gift’ to future generations of being born with disabilities and defects. For this reason, no country should assume they are safe from the impending destruction. Therefore, once again, in the name of Allah and His Messenger and out of compassion and love for humanity, I request you to play your role in establishing peace in the world. With best wishes and with prayers, Wassalam, Yours Sincerely, MIRZA MASROOR AHMAD Khalifatul Masih V Head of the worldwide Ahmadiyya Muslim Community Letter to President of France 16 Gressenhall Road Southfields, London SW18 5QL, UK 16 May 2012 President of the French Republic His Excellency François Hollande Palais de l’Elysee 55, Rue du Faubourg Saint-Honore 75008 Paris, France Dear Mr President, I would like to first of all take this opportunity to congratulate you on being elected as the new President of France. This is certainly a vast responsibility that has been entrusted to you, and thus I hope and pray that the people of France, and indeed the entire world, come to benefit from your leadership. In light of the rapidly deteriorating state of affairs in the world, I recently wrote a letter to your predecessor, President Nicolas Sarkozy. In the letter I reminded President Sarkozy about his responsibilities as a world leader to uphold justice and I requested him to use all his power and influence to prevent a World War from breaking out. As the newly elected President of France, I considered it necessary to write to you also with the same message, because you now have the authority to make decisions that will affect your nation, and the world at large. It is my belief that the world’s governments ought to be extremely concerned at the current circumstances in the world. Injustices and hostilities between nations are threatening to boil over into a global conflict. During the last century, two World Wars were fought. After the First World War, the League of Nations was established, however, the requirements of justice were not fulfilled and consequently, this led to the Second World War, culminating in the use of atom bombs. Subsequently, the United Nations was established for the protection of human rights and to maintain global peace. Thus, the means for avoiding wars were considered, yet today we observe that the foundation for a Third World War has already been laid. Numerous countries, both small and large, possess atom bombs. What is worrying is that some of the smaller nuclear powers are irresponsible and ignorant about the devastating consequences of such weapons. It is not inconceivable that if nuclear weapons are used, the horrific aftermath will become immediately manifest and that day will be like Doomsday. The weapons available today are so destructive that they could lead to generation after generation of children being born with severe genetic or physical defects. It is said that in Japan, the one country to have experienced the devastating destruction of atomic warfare, even though seven decades have passed, the effects of the atom bombs are still continuing to be manifest on newborn children. Thus, it is my humble request that strive to your utmost to extinguish the enmities and mistrust between the Muslim and non-Muslim world. Some European countries hold significant reservations regarding the teachings and traditions of Islam and have placed certain restrictions on them, whilst others are considering how to do so. The animosity that some extremist so-called Muslims already hold towards the West might lead them to reacting in an inappropriate manner, which would lead to further religious intolerance and dissention. Islam, however, is a peace-loving religion, which does not teach us to do wrong to stop something wrong. We, the Ahmadiyya Muslim Community, follow this principle and believe in peaceful solutions to all matters. Sadly, we find that a small minority of Muslims present a completely distorted image of Islam and act upon their misguided beliefs. I say out of love for the Holy Prophet Muhammad (peace be upon him), who was the ‘Mercy for all Mankind’, that you should not believe this to be the real Islam and thus use such misguided acts as a licence to hurt the sentiments of the peaceful majority of Muslims. Recently, a merciless and heartless person shot dead some French soldiers in the South of France for no reason, and then some days later, he entered a school and killed three innocent Jewish children and one of their teachers. We also see such cruelties regularly come to pass in other Muslim countries and so all of these acts are giving the opponents of Islam fuel to vent their hatred and a basis upon which to pursue their goals on a large scale. As a Muslim, I shall make it absolutely clear that Islam does not permit cruelty or oppression in any way, shape or form. The Holy Qur’an has deemed the killing of one innocent person without reason akin to killing all mankind. This is an injunction that is absolute and without exception. The Qur’an further states that even if any country or people hold enmity towards you that must not stop you from acting in a fully just and fair manner when dealing with them. Enmities or rivalries should not lead you to taking revenge, or to acting disproportionately. If you desire conflicts to be resolved in the best manner, endeavour to search for amicable solutions. I appreciate that many Western countries have generously permitted the people of poor or under-developed nations to settle in their respective countries, amongst whom are Muslims as well. Indeed, many Muslims live in your country and thus are also your citizens. The majority are law-abiding and sincere. Moreover, Islam clearly states that love for one’s country is part of the faith. The Ahmadiyya Muslim Community acts and promotes this message throughout the world. This is my message to you also, that if this true teaching of Islam is spread everywhere, then the requirements of showing love to one’s nation and peace, will remain established within each country and between countries of the world. My humble request to you, and indeed to all world leaders, is that instead of using force to suppress other nations, use diplomacy, dialogue and wisdom. The major powers of the world, such as France, should play their role towards establishing peace. They should not use the acts of smaller countries as a basis to disturb world harmony. Thus, I again remind you to strive to your utmost to prevent the major and minor powers from erupting into a Third World War. There should be no doubt in our minds that if we fail in this task then the effects and aftermath of such a war will not be limited to only the poor countries of Asia, Europe and the Americas; rather, our future generations will have to bear the horrific consequences of our actions and children everywhere in the world will be born with defects. It is my prayer that the leaders of the world act with wisdom and do not allow mutual enmities between nations and people on a small-scale to erupt into a global conflict. May God the Exalted enable you, and all world leaders, to comprehend this message. With best wishes and with prayers, Yours Sincerely, MIRZA MASROOR AHMAD Khalifatul Masih V Head of the worldwide Ahmadiyya Muslim Community Letter to Premier of China 16 Gressenhall Road Southfields, London SW18 5QL His Excellency, Premier of the State Council of the People’s Republic of China Mr Wen Jiabao Zhongnanhai, China 9 April 2012 Dear Premier, I am sending this letter to you through one of our representatives of the Ahmadiyya Muslim Community. He is the President of our Community in Kababir, Israel and was invited by the Minister for Minorities in China. Our representative was introduced to Chinese officials during a visit by a delegation from China, which included the Deputy Minister for Minorities, to our Mission House in Kababir. The Ahmadiyya Muslim Community is that sect in Islam which firmly believes that the Messiah and Reformer, who was destined to appear in this age as the Mahdi for the guidance of Muslims, as the Messiah for the guidance of Christians and as a guide for the reformation of all mankind, has indeed arrived in accordance with the prophecies of the Holy Prophet Muhammad (peace be upon him), and thus we have accepted him. His name was Hadhrat Mirza Ghulam Ahmad (peace be upon him) from Qadian, India. In accordance with God Almighty’s command, he laid the foundation for the Ahmadiyya Muslim Community in 1889. By the time he passed away in 1908, hundreds of thousands of people had joined the fold of the Community. After his demise, the institution of Khilafat was established. Currently, we are in the era of the 5th Khilafat, and I am the 5th Khalifa of the Promised Messiah (peace be upon him). An extremely important and fundamental aspect of our teaching is that in this era religious wars should come to an end. Further, we believe that anyone who desires to convey or spread any teaching should only do so in a spirit and atmosphere of love, compassion and brotherhood so that he can become the source of establishing peace, reconciliation and harmony. This important aspect, which is based on the true teachings of Islam, is being promoted and propagated by the Ahmadiyya Muslim Community all over the world. The Community is now spread over 200 countries of the world, and consists of millions of followers. I wish to convey the following message to you: that the world is currently passing through a most harrowing and perilous period. Indeed, it would appear that we are rapidly drawing closer to a world war. You are the leader of a great superpower. In addition, an enormous proportion of the world’s population live under your governance. You also possess the right to use the power to veto when required in the United Nations. Hence, in this context, it is my request to you to play your role to save the world from the destruction that looms before us. Irrespective of nationality, religion, caste or creed, we should strive to our utmost to save humanity. In China, after the revolution took place, there was great progress and change. Honourable Mao Zedong, who was a great leader of your nation, established the foundation for high moral standards, which can also be described in other words as the most excellent standard of human values. Although you do not believe in the existence of God and your principles are based on morality, I would like to make it clear that our God, Who is the God as portrayed by Islam, revealed the Qur’an as guidance for all mankind, and the Qur’an inculcates all such morals that you act upon, but it is also filled with even further moral guidance. It contains beautiful teachings expounding the means of sustenance for humanity and establishing human values. If the world—the Muslim world in particular—adopt these Qur’anic teachings, all problems and conflicts will be resolved and an atmosphere of peace and harmony will be fostered. Today, the Ahmadiyya Muslim Community endeavours to further this very purpose and objective in every part of the world. Through our peace symposiums and through numerous meetings that I hold with various categories of people and groups from all walks of life, I remind the world of this vital goal. It is my prayer that the leaders of the world act with wisdom and do not allow mutual enmities between nations and people on a small-scale to erupt into a global conflict. It is also my request to you that, as a great superpower of the world, play your role to establish world peace. Save the world from the horrifying consequences of a world war, for if such a war breaks out, it will come to an end with the use of atomic weapons. It is quite possible that as a result, parts of certain countries and areas of the world will be obliterated off the face of the earth. The effects and aftermath of an atomic war will not be limited to just the immediate devastation, rather, the long-term effects will result in future generations being born disabled or with defects. Thus, expend all your energy, capabilities and resources in the effort to save humanity from such dreadful consequences. It will ultimately be to the benefit of your nation to act upon this. It is my prayer that all countries of the world, large and small, come to understand this message. With best wishes and prayers, Yours Sincerely, MIRZA MASROOR AHMAD Khalifatul Masih V Head of the worldwide Ahmadiyya Muslim Community Letter to King of Saudi Arabia 16 Gressenhall Road Southfields, London SW18 5QL, UK 28 March 2012 Custodian of the Two Holy Places King of the Kingdom of Saudi Arabia Abdullah bin Abdul-Aziz Al Saud Riyadh, Saudi Arabia Respected King Abdullah, Assalamo Alaikum Wa Rahmatullahe Wa Barakatohu, Today, I am writing to you with the intention of raising a most important matter, because as the Custodian of the Two Holy Places and the King of Saudi Arabia, you hold a very high station in the Muslim Ummah. For located within your country are the two holiest sites in Islam—Makkah Al-Mukarramah and Madinah Al-Munawwarah—which to love constitutes a part of the faith of Muslims. These sites are also the centres of spiritual progress for and are greatly revered by Muslims. In this light, all Muslims and Muslim governments confer special status upon you. This status requires that on the one hand, you should properly guide the Muslim Ummah and on the other, you should strive to create an atmosphere of peace and harmony within Muslim countries. You should also endeavour to develop mutual love and sympathy between Muslims and to enlighten them regarding the essence of: Ultimately, you should strive to create peace in the entire world for the benefit of all of mankind. As Head of the Ahmadiyya Muslim Jama’at and the Khalifa of the Promised Messiah and Imam Mahdi (peace be upon him), it is my request that, irrespective of certain doctrinal disagreements that exist between the Ahmadiyya Muslim Jama’at and other sects of Islam, we should still unite in an effort to establish world peace. We should do our level best to educate the world regarding the true teachings of Islam, which are based on love and peace. By doing so, we can dispel the misconceptions in general that are embedded in the people of the West and the world about Islam. Enmity against other nations or groups should not hinder us from acting in a just manner. Allah the Almighty states in Verse 3 of Surah Al-Ma’idah of the Holy Qur’an: ‘…. And let not the enmity of a people, that they hindered you from the Sacred Mosque, incite you to transgress. And help one another in righteousness and piety; but help not one another in sin and transgression. And fear Allah; surely, Allah is severe in punishment.’ This is the guiding principle that we should keep in view so that we can fulfil our duty to present the beautiful image of Islam to the world. It is with sentiments of heartfelt love and deep compassion for all Muslims worldwide that I am requesting you to play your role in this regard. We find in the world today that some politicians and so-called scholars are planting seeds of hatred against Islam in an attempt to defame the Holy Prophet (peace and blessing of Allah be upon him). They try to present completely distorted interpretations of the teachings of the Holy Qur’an to achieve their aims. Further, the conflict between Palestine and Israel is worsening every day and hostilities between Israel and Iran have heightened to such an extent that their relationship has severely broken down. Such circumstances require that as an extremely important leader in the Muslim Ummah you should make every effort to resolve these disputes with justice and equality. The Ahmadiyya Muslim Jama’at does everything it possibly can to dispel the hatred against Islam, wherever and whenever it surfaces. Until the entire Muslim Ummah unites as one and makes efforts towards this, peace can never be established. Thus, it is my request to you to do your utmost in this regard. If World War III is indeed destined to occur, at least we should strive to ensure that it does not originate from any Muslim country. No Muslim country or any Muslim individual anywhere in the world, today or in the future, will want to shoulder the blame for being the spark for a global catastrophe, the long-term effects of which will lead to future generations being born with defects or deformities, for if a World War breaks out now, it will surely be fought with nuclear weapons. We have already experienced just a glimpse of the utter devastation caused by atomic warfare when nuclear bombs were dropped on two cities in Japan during World War II. Thus, O King of Saudi Arabia! Expend all your energy and influence to save the world from annihilation! May Allah the Almighty provide you with His Help and Succour, Amin. With prayers for you and for the entire Muslim Ummah of: Wassalam, Yours Sincerely, MIRZA MASROOR AHMAD Khalifatul Masih V Head of the worldwide Ahmadiyya Muslim Community Letter to Prime Minister of Israel 16 Gressenhall Road Southfields, London SW18 5QL, UK His Excellency Mr Benjamin Netanyahu Prime Minister of Israel Jerusalem 26 February 2012 Dear Prime Minister, I recently sent a letter to His Excellency Simon Peres, President of Israel, regarding the perilous state of affairs emerging in the world. In light of the rapidly changing circumstances, I felt it was essential for me to convey my message to you also, as you are the Head of the Government of your country. The history of your nation is closely linked with prophethood and Divine revelation. Indeed, the Prophets of the Children of Israel made very clear prophecies regarding your nation’s future. As a result of disobedience to the teachings of the Prophets and negligence towards their prophecies, the Children of Israel had to suffer difficulties and tribulations. If the leaders of your nation had remained firm in obedience to the Prophets, they could have been saved from enduring various misfortunes and adversities. Thus, it is your duty, perhaps even more so than others, to pay heed to the prophecies and injunctions of the Prophets. I address you as the Khalifa of that Promised Messiah and Imam Mahdi (peace be upon him), who was sent as the servant of the Holy Prophet Muhammad (peace and blessings of Allah be upon him); and the Holy Prophet (peace and blessings of Allah be upon him) was sent as the Mercy for All Mankind amongst the brethren of the Children of Israel in the semblance of Moses (peace be upon him) (Deuteronomy, 18:18). Hence, it is my duty to remind you of God’s Message. I hope that you will come to be counted amongst those who hearken to God’s Call, and who successfully find the right path; that path which is in accordance with the Guidance of God the Supreme, the Master of the heavens and the earth. We hear reports in the news nowadays that you are preparing to attack Iran. Yet the horrific outcome of a World War is right before you. In the last World War, whilst millions of other people were killed, the lives of hundreds of thousands of Jewish persons were also wasted. As the Prime Minister, it is your duty to protect the life of your nation. The current circumstances of the world indicate that a World War will not be fought between only two countries, rather blocs will come into formation. The threat of a World War breaking out is a very serious one. The life of Muslims, Christians and Jews are all at peril from it. If such a war occurs, it will result in a chain reaction of human destruction. The effects of this catastrophe will be felt by future generations, who will either be born disabled, or crippled. This is because undoubtedly, such a war will involve atomic warfare. Hence, it is my request to you that instead of leading the world into the grip of a World War, make maximum efforts to save the world from a global catastrophe. Instead of resolving disputes with force, you should try to resolve them through dialogue, so that we can gift our future generations with a bright future rather than ‘gift’ them with disability and defects. I shall try to elucidate my views based on the following passages from your teachings, the first extract being from the Zabur: ‘Do not fret because of evil-doers. Do not envy those who do wrong. For they shall soon be cut down like the grass, and wither like the green herb. Trust in God, and do good. Dwell in the land, and enjoy safe pasture. Also delight yourself in God, and he will give you the desires of your heart. Commit your way to God. Trust also in him, and he will do this: He will make your righteousness go forth as the dawn, and your justice as the noon day sun. Rest in God, and wait patiently for him. Do not fret because of him who prospers in his way, because of the man who makes wicked plots happen. Cease from anger, and forsake wrath. Do not fret, it leads only to evildoing. For evildoers shall be cut off, but those who wait for God shall inherit the land. For yet a little while, and the wicked will be no more. Yes, though you look for his place, he is not there. But the humble shall inherit the land, and shall delight themselves in the abundance of peace.’ (Zabur, 37:1-11) Similarly, we find in the Torah: ‘Thou shalt not have in thy bag divers weights, a great and a small. Thou shalt not have in thine house divers measures, a great and a small. [But] thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the LORD thy God giveth thee. For all that do such things, [and] all that do unrighteously, [are] an abomination unto the LORD thy God.’ (Deuteronomy, 25:13-16) Thus, world leaders, and particularly you should terminate the notion of governance by force and should refrain from oppressing the weak. Instead, strive to spread and promote justice and peace. By doing so, you will remain in peace yourselves, you will gain strength and world peace will also be established. It is my prayer that you and other world leaders understand my message, recognise your station and status and fulfil your responsibilities. Yours Sincerely, MIRZA MASROOR AHMAD Khalifatul Masih V Head of the Worldwide Ahmadiyya Muslim Community Letter to President of the Islamic Republic of Iran 16 Gressenhall Road Southfields, London SW18 5QL, UK His Excellency President of the Islamic Republic of Iran Mahmoud Ahmadinejad Tehran 7 March 2012 Dear Mr President, Assalamo Alaikum Wa Rahmatullahe Wa Barakatohu, In light of the perilous state of affairs emerging in the world, I felt that it was essential for me to write to you, as you are the President of Iran, and thus you hold the authority to make decisions which will affect the future of your nation and the world at large. There is currently great agitation and restlessness in the world. In some areas small-scale wars have broken out, while in other places the superpowers act on the pretext of trying to bring about peace. Each country is engaged in activities to either help or oppose other countries, but the requirements of justice are not being fulfilled. It is with regret that if we now observe the current circumstances of the world, we find that the foundation for another world war has already been laid. As so many countries, both large and small, have nuclear weapons, grudges and hostilities are increasing. In such a predicament, the Third World War looms almost certainly before us. As you are aware, the availability of nuclear weapons will mean that a Third World War will be an atomic war. Its ultimate result will be catastrophic, and the long term effects of such warfare could lead to future generations being born disabled or deformed. It is my belief that as followers of the Holy Prophet Muhammad(pbuh), who was sent to establish peace in the world, and who was the Rahmatullil Aalameen – the Mercy to all of Mankind –we do not and cannot desire for the world to suffer such a fate. This is why my request to you is that as Iran is also a significant power in the world, it should play its role to prevent a Third World War. It is undeniably true that the major powers act with double standards. Their injustices have caused restlessness and disorder to spread all across the world. However, we cannot ignore the fact that some Muslim groups act inappropriately, and contrary to the teachings of Islam. Major world powers have used this as a pretext to fulfil their vested interests by taking advantage of the poor Muslim countries. Thus, I request you once again, that you should focus all of your efforts and energies towards saving the world from a Third World War. The Holy Qur’an teaches Muslims that enmity against any nation should not hinder them from acting in a just manner. In Surah Al Mai’dah, Allah the Exalted instructs us: “And let not the enmity of a people, that they hindered you from the Sacred Mosque, incite you to transgress. And help one another in righteousness and piety; but help not one another in sin and transgression. And fear Allah; surely, Allah is severe in punishment.” (Ch.5:V.3) Similarly, in the same chapter of the Holy Qur’an we find the following commandment to Muslims: “O ye who believe! Be steadfast in the cause of Allah, bearing witness in equity; and let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. And fear Allah. Surely, Allah is aware of what you do.”(Ch.5:V.9) Hence, you should not oppose another nation merely out of enmity and hatred. I admit that Israel exceeds beyond its limits, and has its eyes cast glance upon Iran. Indeed, if any country transgresses against your country, naturally you have the right to defend yourself. However, as far as possible disputes should be resolved through diplomacy and negotiations. This is my humble request to you, that rather than using force, use dialogue to try and resolve conflicts. The reason why I make this request is because I am the follower of that Chosen Person of God who came in this era as the True Servant of the Holy Prophet Muhammad(pbuh), and who claimed to be the Promised Messiah and Imam Mahdi. His mission was to bring mankind closer to God and to establish the rights of people in the manner our Master and Guide, the Rahmatullil Aalameen –the Mercy to all of Mankind – the Holy Prophet(pbuh)demonstrated to us. May Allah the Exalted enable the Muslim Ummah to understand this beautiful teaching. Wassalam, Yours Sincerely, MIRZA MASROOR AHMAD Khalifatul Masih V Head of the Worldwide Ahmadiyya Muslim Community Summary of Letter to Prime Minister of Canada In his letter of 8th March 2012 to Mr Stephen Harper, the Prime Minister of Canada, Hadhrat Mirza Masroor Ahmad(aba), Khalifatul Masih V, Head of the worldwide Ahmadiyya Muslim Community, similarly warned of the impending outbreak of a Third World War, and the horrific consequences that will ensue as a result. He mentioned that hostilities between nations, and injustices carried out by the major and minor powers, had already laid the foundation for a global catastrophe. He requested the Prime Minster to use his authority to help bring about peace in the world through purely peaceful means, rather than by the use of force. His Holiness wrote: “Canada is widely considered to be one of the most just countries in the world. Your nation does not normally interfere in the internal problems of other countries. Further, we, the Ahmadiyya Muslim Community, have special ties of friendship with the people of Canada. Thus, I request you to strive to your utmost to prevent the major and minor powers from leading us into a devastating Third World War.” Letter to President of the United States of America 16 Gressenhall Road Southfields, London SW18 5QL, UK President Barack Obama President of the United States of America The White House 1600 Pennsylvania Avenue NW Washington D.C. 8 March 2012 Dear Mr President, In light of the perturbing state of affairs developing in the world, I felt that it was necessary for me to write to you, as you are the President of the United States of America, a country which is a world superpower, and thus you hold the authority to make decisions which will affect the future of your nation and the world at large. There is currently great agitation and restlessness in the world. Small-scale wars have broken out in certain areas. Unfortunately, the superpowers have not been as successful as was anticipated in their efforts to establish peace in these conflict-hit regions. Globally, we find that almost every country is engaged in activities to either support, or oppose other countries; however, the requirements of justice are not being fulfilled. It is with regret that if we now observe the current circumstances of the world, we find that the foundation for another world war has already been laid. As so many countries, both large and small, have nuclear weapons, grudges and hostilities are increasing between nations. In such a predicament, the Third World War looms almost certainly before us. Such a war would surely involve atomic warfare; and therefore, we are witnessing the world head towards a terrifying destruction. If a path of equity and justice had been followed after the Second World War, we would not be witnessing the current state of the world today whereby it has become engulfed in the flames of war once again. As we are all aware, the main causes that led to the Second World War were the failure of League of Nations and the economic crisis, which began in 1932. Today, leading economists state that there are numerous parallels between the current economic crisis and that of 1932. We observe that political and economic problems have once again led to wars between smaller nations, and to internal discord and discontentment becoming rife within these countries. This will ultimately result in certain powers emerging to the helm of government, who will lead us to a world war. If in the smaller countries conflicts cannot be resolved through politics or diplomacy, it will lead to new blocs and groupings to form in the world. This will be the precursor for the outbreak of a Third World War. Hence, I believe that now, rather than focusing on the progress of the world, it is more important and indeed essential, that we urgently increase our efforts to save the world from this destruction. There is an urgent need for mankind to recognise its One God, Who is our Creator, as this is the only guarantor for the survival of humanity; otherwise, the world will continue to rapidly head towards self-destruction. My request to you, and indeed to all world leaders, is that instead of using force to suppress other nations, use diplomacy, dialogue and wisdom. The major powers of the world, such as the United States, should play their role towards establishing peace. They should not use the acts of smaller countries as a pretext to disturb world harmony. Currently, nuclear arms are not only possessed by the United States and other major powers; rather, even relatively smaller countries now possess such weapons of mass destruction, where those who are in power are often trigger-happy leaders who act without thought or consideration. Thus, it is my humble request to you to strive to your utmost to prevent the major and minor powers from erupting into a Third World War. There should be no doubt in our minds that if we fail in this task then the effects and aftermath of such a war will not be limited to only the poor countries of Asia, Europe and the Americas; rather, our future generations will have to bear the horrific consequences of our actions and children everywhere in the world will be born disabled or deformed. They will never forgive their elders who led the world to a global catastrophe. Instead of being concerned for only our vested interests, we should consider our coming generations and strive to create a brighter future for them. May God the Exalted enable you, and all world leaders, to comprehend this message. Yours Sincerely, MIRZA MASROOR AHMAD Khalifatul Masih V Head of the Worldwide Ahmadiyya Muslim Community by Asif M Basit (continued from a previous article titled the same) The Literary Aspect Now that we have shown that Islam emerged in the early seventh century CE, in the towns of Makkah and Madinah by a man from the Quraysh called Muhammadsa, it will be easier to understand how this change could have come about. The new faith of the Bedouins of Arabia was transmitted to them through commandments that were revealed to the Prophet from time to time. Their faith was synonymous with the book called the Qur’an—the collection of revealed verses. That there was a collection of verses called the Qur’an is obvious from the fact that a number of verses refer to ‘the Book’ as Al-Qur’an. The historical fact that the Qur’anic verses were collated physically into book form first in the Prophet’s lifetime, preserved in Abu Bakr’sra time and then spread to the entire Muslim world is sufficient evidence that the verses collated were in fact the ones revealed to the Prophet. The fact that many of the companions of the Prophet were alive at the time further suggests that there was no chance of perversion or alteration in the Qur’an, as they would have raised questions about any verse that they were not familiar with. Had there been disagreement, it would never have left the unanimously agreed text of the Qur’an without dispute. The companions would have objected to any verse that they were not familiar with from the lifetime of the Prophet. The even more credible way of keeping the Qur’anic text intact was by memorising it. The Hufaz, who would memorise any verse that was revealed to the Prophet, would have disputed any forgery—intentional or not—in the text of the Qur’an. Given Arabian culture before the dawn of Islam, it is obvious why the Hufaz were considered an authentic source. Memorising any text of importance was very common, as it served as the safest medium of transmitting it to others and passing it on to future generations. We have examples of poetry, genealogies (ansab) and proverbs (amthal) being passed on generation after generation in Arabian people.1 When ordinary poetry was commonly memorised, then we can imagine that a text, which was so inspirational that it was bringing under its fold tribes who had never known how to live together as a nation and transforming their centuries’ old way of life, would have been memorised. It is not surprising that its adherents would have felt the need to memorise it. We also should not forget that this work of collation was being done during the era of Hazrat Uthmanra, when political turmoil was at its peak during the Khilafat-e-Rashida2 (the period of the first four Caliphs of the Prophet). While the Caliph was held answerable for even the smallest of issues, it is obvious that the collation of the Qur’an—which was the main source of guidance in all religious, social, political and economic affairs—must have been carried out under the greatest scrutiny. Only one disagreement has been recorded in the collation of the Qur’an by Hazrat Uthmanra—not about the text, but rather about the style of recitation.3 It is not the case that between the death of the Prophetsa and Uthman’sra caliphate that there was no Qur’an. It had already been compiled during Hazrat Abu Bakr’sra time, when a great number of Hufaz (s.Hafiz) were martyred in the Battle of Yamama and Umarra had raised the concern lest the Qur’an may never be compiled. Upon Umar’sra suggestion, Abu Bakrra arranged for the copy of the Qur’an which was in the custody of Hafsahra, one of the Prophet’s widows, to be arranged in its current order. When Sir Willim Muir and other Western critics of the Qur’an call the order ‘haphazard’ and ‘dovetailed,’4 they actually admit that the Qur’an is in its original form, i.e., as it was revealed to Prophet Muhammadsa. This also shows the paradoxical position of those questioning Islam: they are not ready to accept that Islam has authentic historical grounds, yet criticise every aspect of it. Even stern critics such as George Sale, who identifies seven different versions of the Qur’an, agree that the difference is mainly in the number of verses—not on the words or even the ‘number of words, namely, 77,639 and the same number of letters, viz., 323,015’5. In other words, the ‘differences’ that the most critics have been able to point out are not in the least substantive. With the consensus of the Companions, Uthmanra produced this one single volume of the Qur’an and other volumes were destroyed to maximise transparency in the collation of the Qur’an. Historians agree that the majority of social reforms in the Islamic state were introduced in the time of Umarra6. Yet, although the Qur’an was finally preserved in its present form during Uthman’sra reign—after Umar’sra caliphate—there is no mention of those socio-political reforms in the Qur’an. Indeed, during Umar’sra caliphate, he was held answerable by his followers on various reforms which he justified on the basis of either the Qur’an or the Traditions of the Prophetsa. So if the Qur’an had been altered, the most probable point at which could have been changed is in the time of Umarra or immediately after his reign. But since this is not the case, there is no reason to doubt that the Qur’an compiled by Uthmanra, which is as we find it today, might not be the Qur’an revealed to the Prophet Muhammadsa and the one learned by his companions. Monophysite chroniclers of the seventh century CE, despite being critical of Uthman’sra political strategies, have mentioned him as the collector of the Qur’an7. This is not only evidence of Uthman’sra service in ensuring that the Ummah (Muslim community at large) had the one and only Qur’an that was revealed to the Prophet, but also of the fact that early Syriac chroniclers specifically mentioned the Muslims as an organised nation with one leader. Since these leaders had no other identity except as successors of the Prophetsa himself, it is hard to believe that a whole nation followed a leader who claimed succession to a person who either had never existed or, existed and had not been very significant in the eyes of his contemporaries. Since we are discussing the literary impact of the Qur’an on society, it is important to look at how literature was written and preserved when the Qur’an was revealed. It is an established fact that there was a tradition of writing down things that were important, as shown by various examples. Starting from the Pre-Islamic period, we have the Mu’alaqat, or the poetic masterpieces of outstanding excellence hung in the Ka’aba in the early days of Islam. The tradition of these Mu’alaqat being hung in the Ka’aba was prevalent at the time when Muslim history was being recorded and to challenge its authenticity would be pointless for the fact that had there been no such poets and poetical works referred to as Mu’alaqat, it would never have been accepted as part of history with no tradition and no mention in the contemporary society to support its basis. Every poetic work was memorised by the tribesmen of the respective poet, who would pass it on as a riwayah (tradition), leaving no doubt as to the existence of the work and its creator. This, subsequently, leaves no room for the hypothesis that the Mu’alaqat were merely a fictitious addition to the history of Arabia. Men of letters, ruwat (transmitters of traditions; s. rawi) or the respective tribes would have questioned any piece of poetry that they thought did not belong to their tribe. It would be impossible—especially if he belonged to the time in which the Mu’alaqat are supposed to originate—for any individual or poet of such high status to exist without an association to a tribe or clan.8 Historians of Arabic classical literature have no reason to doubt whether the poets of the Mu’alaqat existed, especially the poet Labid bin Rabiah, who accepted Islam in the lifetime of Prophet Muhammadsa, since both phases of his life—pre- and post-Islam—are known to historians,9 as is his iconic appreciation of the Holy Qur’an. To quote a passage of George Sale, where he too appreciates the beauty and the eloquence of the Qur’an: “I will mention but one instance out of several, to show that this book was really admired for the beauty of its composure by those who must be allowed to have been competent judges. A poem of Labid Ibn Rabia, one of the greatest wits in Arabia in Mohammed’s time, being fixed up on the gate of the temple of Mecca, an honour allowed to none but the most esteemed performances, none of the other poets durst offer anything of their own in competition with it. But the second chapter of the Koran being fixed up by it soon after, Labid himself (then an idolator) on reading the first verses only, was struck with admiration, and immediately professed the religion taught thereby, declaring that such words could proceed from an inspired person only. This Labid was afterwards of great service to Mohammed, in writing answers to the satires and invectives that were made on him and his religion by the infidels, and particularly by Amri al Kais, prince of the tribe of Asad, and author of one of those seven famous poems called al Mollakat”.10 Similarly, Hassan bin Thabit, who was a renowned poet of Arabia Prophet Muhammad’ssa time, converted to Islam. Literary historians of Arabia acknowledge his existence and that wonderful poetry was attributed to him. After his conversion, he wrote polemic poetry in response to Bedouin poetry that mocked Islam and its teachings.11 Ka’ab, son of the renowned poet Zuhayr, is also accepted by Arab literary tradition to have written similar polemic poetry.12 Now, let us review: we have the evidence of the famous poets of the Mu’alaqat and the Mu’alaqat themselves. We have the poet Imraul Qais, and his poetic attacks on Islam, and we have the poet Labid, who converted to Islam at the hands of the Holy Prophetsa, and his poetic replies to Qais’ attacks, and the hanging of a chapter of the Qur’an in the Ka’abah. Given all this evidence, would it not be biased to doubt whether Islam existed in the early seventh century or whether the Qur’an existed then or that a man called Muhammadsa—who spread the teachings of Islam and the Qur’an—ever existed? It is also evident that the Qur’an was written and preserved in the time of the Prophetsa himself from the fact that the Qur’an itself emphasises the importance of writing down contracts or other mutual dealings, especially those of a commercial nature.13 Moreover, we find written evidence of the famous “Constitution of Madinah,” which to this day serves as the basis of an Islamic society, along with the Treaty of Hudaibiyah, which was also recorded and written down. As was the custom during and after the Prophet’ssa time, the name of the scribe who wrote the treaties and contracts was recorded in the document itself. This is seen in the Treaty of Hudaibiyah where the name of Ali ibn Abi Talib is recorded as the scribe14. If treaties and constitutions were being recorded in writing, it is hard to imagine that the most important text—the one that was changing the lives of many and being disseminated far and wide to bring people to the fold of Islam—would not have been written down. Western critics of Islam agree that the Qur’an was first collated in the time of Abu Bakrra (that is, within two years of Prophet Muhammad’ssa death), using as a source a Qur’an that was almost in book form that had been collated in the time of the Prophet Muhammadsa himself. This should leave no doubt as to the authenticity of the Qur’an. The Religious Aspect As Islam spread in and then out of Arabia, the religions that had prevailed in the region for centuries could not have let it go unnoticed. The eve of Islam had witnessed the weakening of Christianity and Judaism, the two major monotheistic religions of the world. George Sale, acknowledging the success of Islam amidst the weakened state of other religions and neighbouring empires, states: “…that it is impossible a person should make himself a prince and found a state without opportunities. If the distracted state of religion favoured the designs of Mohammed on that side, the weakness of the Roman and Persian monarchies might flatter him with no less hopes in any attempt on those once formidable empires, either of which, had they been in their full vigour, must have crushed Mohammedism in its birth; whereas nothing nourished it more than the success the Arabians met with in their enterprises against those powers, which success they failed not to attribute to their new religion and the divine assistance thereof.”15 Critics of Islam, even extremists such as Sale, are compelled to admit that the state of Christianity was dire in the period in which Islam emerged. The passage below shows the influence Islam had on the perverted forms of Christianity: “…the divinity of the Virgin Mary was also believed by some at the council of Nice, who said there were two gods besides the Father, viz., Christ and the Virgin Mary, and were thence named Mariamites. Others imagined her to be exempt from humanity, and deified; which goes but little beyond the Popish superstition in calling her the complement of the Trinity, as if it were imperfect without her. This foolish imagination is justly condemned in the Korân as idolatrous, and gave a handle to Mohammed to attack the Trinity itself.”16 Similarly, in an attempt to portray Islam as an offshoot of Judaism, Western scholars have ended up giving a detailed account of the frail state of Judaism before the advent of Islam. German historian Adolf Harnack declared that, “Islam is a recasting on Arab soil of the Jewish religion after the Jewish religion had undergone an analogous operation through contact with a Judaising, gnostic Christianity.”17 In short, the prevalent monotheistic faiths recorded the advent of Islam as it swept through the lands that these faiths had occupied for centuries. Early Syriac sources,18 dating back to as early as 633 CE (a year after the death of the Prophet) mention the emergent faith called Islam. It is from Syriac manuscripts that we know that a sumptuous Gospel manuscript was completed on 24th December 633 CE, with little hint of the storm clouds over the horizon19. Another source is the sermon of the Patriarch Sophonios, given in Jerusalem on Christmas Day in 634 (two years after the death of the Prophetsa, which declared the occupation of Bethlehem a punishment for their sins: “We have only to repent, and we shall blunten the Ishmaelite sword…and break the Hagarene bow, and see Bethlehem again.”20 Similarly, a letter by Maximus the Confessor, written between the years 634-640 CE, speaks of a ‘barbaric nation from the desert’ as having overrun a land not their own, and hints that the appearance of the Anti-Christ appears to be at hand21. In addition, an important historical Syriac chronicle named Doctrina Jacobi nuper baptizati, which also dates back to 634 CE, mentions that a prophet had appeared amongst the Arabs: “I, Abraham, went off to Sykamina and referred the matter to an old man very well-versed in the Scriptures. I asked him: ’What is your view, master and teacher, of the prophet who has appeared among the Saracens?’”22 A mid-seventh century account mentioning Islam is to be found in the chronicles of Sebeos, a bishop of the House of Bagratunis. This chronicle suggests that he lived through many of the events related therein. The following passage is of particular importance: “At that time a certain man from along those same sons of Ishmael, whose name was Mahmet [i.e., Muhammadsa], a merchant, as if by God’s command appeared to them as a preacher [and] the path of truth. He taught them to recognise the God of Abraham, especially because he was learned and informed in the history of Moses. Now because the command was from on high, at a single order they all came together in unity of religion. Abandoning their vain cults, they turned to the living God who had appeared to their father, Abraham. So, Mahmet legislated for them: not to eat carrion, not to drink wine, not to speak falsely, and not to engage in fornication. He said: with an oath God promised this land to Abraham and his seed after him forever. And he brought about as he promised during that time while he loved Ishmael. But now you are the sons of Abraham and God is accomplishing his promise to Abraham and his seed for you. Love sincerely only the God of Abraham, and go and seize the land which God gave to your father Abraham. No one will be able to resist you in battle, because God is with you.” This account of Sebeos is also helpful in interpreting another passage of the Doctrina Jacobi, where we find contemporary events being fitted into the apocalyptic scheme of the four beasts of Daniel chapter 723, but where Rome is still the fourth beast, simply humiliated by the succession of horns.24 Sebeos helps in understanding the interpretation of the beasts, with the Ishmaelites replacing Rome as the fourth beast.25 With all this to hand, this author seeks to conclude on a very simple, yet very powerful note. The fact that a faith has millions of followers—and has had millions of followers from its very inception—is a great testimony to the historical evidence of a religion. As the late historian Van Grunebaum, Professor of Arabic and later Near Eastern History at the University of California, notes: “The essential significance of the appearance of Muhammad is the crystallization of a new experience of the divine, which welded all those who shared it into a new kind of community. The effect of this experience on contemporary relationships is evident and unmistakable in both language and art. Most important, if Muhammad’s understanding of the Divine had been inaccessible to his contemporaries, he would have found no following, and both prophet and message would have fallen into oblivion, like the majority of the bringers of new tidings from God. But Muhammad and his work survived because he spoke, if one may be permitted to express it, not only for God but for Arabs, or to put it more as he saw it, because he came as an Arab prophet to his people”26. Conclusion There is enough evidence to prove that Muhammadsa was a prophet who gave the world the religion called Islam. It is miraculous to see how this faith transformed fragmented peoples into a nation and then an empire and then one of the biggest civilisations of the world. The cradle of the religion and its followers was not rocked by the intelligentsia of already established empires; rather, it was the hand of an unlettered man who introduced them to a code of life, spiritual and social, called the Qur’an. There is no doubt that the Qur’an was revealed to Muhammadsa himself and remains unaltered to this day. There can be differences of opinion in terms of interpretation of the text, but the text itself has been preserved and we find it today as it was in the day of the Prophet Muhammadsa. This article has solely focused on Western historians of Islam as Muslim historians may not seem acceptable to Tom Holland, or Patricia Crone and Michael Cook. However, to put Muslim historians aside for the reason that they are not credible is not justified in any way as they have done their utmost to fulfil the challenges of historical enquiry. The way they tested any traditions for the sake of historiography must have been a painstaking exercise and deserves due attention. However, this will be addressed separately. Endnotes 1. Shoeler G, ‘The Oral and the Written in Early Islam’, Trans.Vagelpohl U, Routledge, Oxon 2006, p 65 2. Muir W, ‘Annals of the Early Caliphate’, Elder & Co London 1883, p 296 3. Abdullah bin Masud is said to have disagreed on tajweed(style of recitation of the Qur’anic text) 4. Muir W, ‘Annals of the Early Caliphate’, Elder & Co London 1883, p 231 5. Sale G, ‘The Preliminary Discourse’ in ‘The AlCoran of Mohammed’, Charles Mason, London 1836, p 45 (will now be cited as ‘Sale’) 6. Muir and Kennedy 7. Lapidus,p 20 8. Schoeler, ‘The Oral and the Written in Early Islam’, Trans. UweVagelophl, Ed. Montgomery J E, Routledge 2006, p 65 (will now be cited as ‘Schoeler’) 9. Allen R., ‘The Arabic Literary Heritage’, CUP 1998, p 12 10. Sale G, p 48 11. Brockleman C, ‘History of Islamic Peoples’, Routledge&Kegan Paul, London 1948, p 33 12. Ibid 13. Qur’an 2:283; Schoeler, p 62 14. Schoeler, p 62 15. Sale, p 54,55 16. Sale, p 54 17. Sourdel D, ‘Medieval Islam’ Trans. J. Montgomery Watt, Rougledge&Kegan Paul 1983 18. Lapidus, p 199, a detailed account of these sources can be found in the endnotes of chapter 1 19. Ibid, p 10 20. Ibid 21. Ibid 22. Doctrina Jacobi, Readings in Late Antiquity: A Sourcebook, Routledge, 2005, p. 354. 23. Daniel 7, King James’ Version 24. Lapidus, p 9 25. Ibid, p 10 26. Grunbaum V., Classical Islam: A History 600-1258, Trans. Katherine Watson, George Allen &Unwin, London 1970, p 28
As I write this on the 23rd September 2013 the world around me is turmoil, again. The Islam I know and love is once, again, being hijacked by terrorists masquerading as Muslims. Acting in revenge for political reasons, with a self made religion made of guns, money, and politics that have nothing to do with the noble religion of Muhammad (peace and blessings of God be upon him). Two suicide bombers killed at least 78 innocent men women and children, and wounded at least 110, at a 130 year old Anglican Church in Peshawar, Pakistan. In what has been described as the single deadliest attack on the county’s Christian minority. The Pakistani Taliban claimed responsibility saying it would continue to target non-Muslims until the US stopped drone attacks in the country’s remote tribal regions. Elsewhere at the same time at least 62 men women and children have been killed and 170 injured numerous were being held hostage after a 36+ hour siege in a uptown shopping mall in Kenya by the Somalian al Qaida affiliate group Al Shabaab. In what can be been described as the second most deadly attack in the county’s history. Al Shabaab said they carried out the attacks in response to Kenyan military operations in Somalia. Media incorrectly reported that they were allowing Muslims free and killing innocent people from differing religions and nations in a politically fueled revenge attack. But the reality is they killed Muslim's and particularly Muslim children as well. Just days previous at least 65 people were killed and at least 120 wounded in a triple bombing targeting a Shi’ite Muslim funeral in Baghdad, Iraq. And earlier that same day in a separate incident at least 8 Shi’ite’s were killed by a car bomb detonating in another part of Baghdad. More political acts of sectarian murder committed by rebel Sunni Muslims, fighting to overthrow a leader backed by Shi’ite Iran. Deadly attacks on Shi’ite Muslims are now becoming a nearly daily occurrence. A blood curdling 205 murdered in three days, for political reasons by so called Muslims. And sadly elsewhere hundreds of thousands of people in Syria and Egypt are engulfed in the fire of violence, oppression and rebellion. Fighting each other for political reasons. Everything revolving around guns, money and politics. ''Get money to buy guns, to force people to bend to your political views'' - and who better to fund this than corrupt religious and political leaders. It reminded me of the 28th May 2010 when 86 peaceful worshipers were killed and 124 were injured in the sectarian killing of Ahmadi Muslims in Lahore in Pakistan. In what has also been described as the single deadliest attack on the county’s Ahmadi Muslim minority in Pakistan's history. Also killing a Christian worker at the same time the Tehrik e Taliban Punjab murders shouted ‘Khatme Nabuwwat Zindah Baad’ (– Long Live End of Prophet hood). An act of pure sectarian murder committed because a previous Pakistani Government passed laws of religious intolerance in their constitution. If ever there was a clear connection with money, guns and politics Pakistan is the prime example. I was there watching the surreal events take place, lucky to have survive but destined to bury two uncles. I saw teenage terrorists that were pumped with drugs like experimental super soilders immunised against pain and burning with a desire to kill for their masters. This event woke me from my hypnotic materialism and made me realise what’s really going on. So when people ask me why do the current world events make me sad? I simply say how many more deadly attacks will there have to be for people to realise that things are getting rapidly worse. A dangerous mix of radical religious perspectives fueled by politics and money to buy weapons has been allowed to enter into the minds of the people across most developing nations. The Holy Qur’an states, ‘...and let not a people’s enmity incite you to act otherwise than with justice...’ (5:9) and ‘...that is nearer to righteousness...’ (5:9). So, it’s clear these terrorists have no righteousness and do not pay heed to the Holy Qur’an. Or they would know that to kill another person is a sin, equal as if they had killed the whole of mankind. And to kill women or children is never permitted, even in times of war a fight must between two able and strong men only. This is all about money, guns and politics because they prefer the attire of guns and grenades and a suicide vest rather than the modest dress and cloth cap of a righteous Muslim. Let’s face it, it’s always about money. They are always being funded from somewhere. Otherwise how could the Kenyan Terrorist's hole up in a shopping mall for over 36 hours and have enough weapons and bullets to last so long? Where does the money come from for such a large investment in arms and who stands to gain politically? The Holy Prophet Muhammad (peace and blessing of God be upon him) was a leader and a statesman, an exemplar for all true Muslims in the world. He enjoined the masses to be patient and pray for divine help, not to take matters into their own hands. He foretold that after him people would see that their rights were usurped and preferences were given to others, in addition people would see things which they considered bad. He was asked what the instruction for such a time was. He replied that the rights of rulers should be paid at such times and one’s own rights should be sought from God. In other words if one wants to be saved from hell then one should pay ones dues and obligations to all around him or her and leave the matter of the ruler with God and stay engaged in prayers. This is true righteousness and what Ahmadi Muslims are currently doing. This is why Ahmadi Muslims are worried and praying for the people of Pakistan, Kenya, Iraq, Syria, Egypt and everywhere else that people are being oppressed by their governments and being manipulated and radicalised. We all need to unite and become serious in breaking the current negative trend towards self destruction. Each of us needs to step up our efforts in spreading peace, tolerance and righteousness. The 1.6 billion Muslim population worldwide needs to wake up and recognise they have a moral responsibility to each of their neighbours to make the world a peaceful place. A place with no violence and intolerance. And chasing the money trail and politics behind the terrorists will start to stamp out this bloodshed. When we hear of Western Nations saying they want to help 'arm' rebel nations - make no mistake that is a root of terrorism. A gun is for life not just for a rebellion. And one person's rebel is another’s freedom fighter, and yet another's mujahedeen or political pawn. Did you know that a recent 2013 survey showed that the world’s ammunition manufacturers are working 24 hours to satisfy demand for bullets? The business of war has never been so good for some... By Ansar Khan, Naib Regional Qaid Tahir Region London. To read more interesting and motivating articles by this and other writers visit www.tahirregion.weebly.com/blog. Please feel free to comment and share this with your friends. By Sayed Hameedullah Nusrat Pasha The Divine authorship of the Qur’an is a matter rationally beyond doubt, and quite verifiably so. The simple fact that there is an unignorably substantial amount of knowledge of the unseen in the text of the Qur’an proves that the words of this Book poured forth, not from the mind of the unlettered mortal who claimed to be the recipient of this revealed text, but from an Omniscient God – the “Knower of the Unseen,” to whom this text is rightfully attributed. The Author of the Qur’an could not even plausibly have been human, for the simple reason that knowing the unseen and perceiving the unperceivable is by no means a human attribute. This happens to be, both by definition and as a comprehensibly rational concept, something entirely “Divine.” Matters of the unseen belonging to diverse timeframes, along with those relating to different places, can be found throughout the Qur’an. Hence, it would be safe, not to mention rational, to infer that the Author of the Qur’an is a Being whose perception and knowledge both transcend the bounds of time and space. The sheer quantum of knowledge of the unseen present in the Qur’an is sufficient to verify the absolute existence as well as the absolute awareness of its Author. It securely stands as an irrefutable testimony to the Qur’an’s claim of veracity. The Holy Qur’an proclaims that the name of its Author is “Allah.” Allah, according to the Qur’an, is most intriguingly, both the Ghayb or the “Unseen” and the Aalim ul Ghayb or the Knower of the unseen.” He is the Ghayb because His Being is not perceivable to man’s physical senses. He is Aalimul Ghayb because He alone truly knows Himself. In other words, He is the Hidden Treasure and He alone knows how He can be found. Thus, according the Qur’an, since only Allah knows Himself, therefore in order to know Him, one must turn to what His Revealed Word, the Qur’an, informs us about Him. Allah begins the text of His Revealed Word – the Qur’an – with an introduction of Himself – the Author. The very first verse of the Holy Qur’an reads, “In the name of Allah, the Gracious, the Merciful.”1 This is the first, foremost and fundamental introduction of who and what, the One True God is. He informs us of who He is by His Personal Name – Allah. He then proceeds to inform us succinctly of what He is, by introducing us to two attributive names of His--Rahman and Raheem. Rahman and Raheem are therefore the primary two attributive names of God mentioned in the Qur’an. Interestingly, both these names, Rahman and Raheem, are derived from the Arabic expression Rahma, which means “Mercy.” The first of these two attributive names of God, Rahman, can be translated as “Gracious.” Raheem can be translated as “Merciful.” Both these attributive names are simply two aspects of the Mercy of God. One aspect of God’s Mercy, which reveals itself as an innate urge on the part of God, regardless of whether Divine Mercy has been earned or not, is the aspect of Rahman. The other aspect of God’s Mercy, expressed by the name Raheem, manifests itself in response to all human conduct that attracts and invites God’s Mercy. Of course, God’s response, as Raheem, is as a rule, disproportionately greater in measure than man’s conduct. Hence, according to the Qur’an, whether man receives Divine Mercy as sheer Grace or earns it as an Award, he remains in all circumstances, a recipient of the Mercy of God. It is more than evident that no one – none whosoever – can conceivably place God under any obligation or binding of any kind – none but He Himself. The Qur’an reveals to us this enchanting and ultimately hope-inspiring secret, that God has Himself, by His own choice and will, made it binding upon Himself, to eternally show Mercy to all. Hence, we read in the Qur’an, “He has Himself, made Mercy, obligatory upon Himself.”2 Mercy is, therefore, not only an innate attribute of God, it is also an eternal commitment that God has taken upon Himself. According to the Qur’an, God’s Mercy envelops His entire creation. Nothing, according to the Qur’an, lies outside the bounds of His Mercy. A conscious and wilful effort would be required to even momentarily escape the gravitational pull of the all-encompassing Mercy of God, and that too, would eventually be frustrated by His Absolute Mercy. Let us consider, for instance, the case of the rebelliously disobedient sinner. Even if his persistent sins deprive him of God’s pleasure and earn him punishment, the torment itself will serve only to cleanse the sinner’s soul and prepare him for a final and eternal bliss. The cleansing process would serve as a vehicle to Paradise. Hence, even God’s punishment, as it appears from our point of view, is in reality, an expression of His eternal Mercy. Whether God forgives man’s faults out of compassion, or punishes him in order to reform and purify him, His Mercy is in command. We read, “He forgives whomsoever He pleases and punishes whomsoever He pleases, and Allah is Most-Forgiving, Merciful.”3 Jahannam, the Qur’anic term for “Hell,” is therefore a place where a polluted soul is cleansed of all the impurities and maladies that afflict it. Jahannam, too, is therefore a materialisation of the Mercy of God. In other words, Jahannam or Hell, is the state in which the human soul is burnished to the point that all its rust is removed. This is true, not only regarding the Hereafter, but also in relation to this life. The tribulations of this life too, are as a matter of fact, known to arouse the dormant human spirit from its slumber. At the level of nations and communities, adversities are, on the same note, known to draw people out of their collective state of inertia. Suffering, pain, and calamity, although veritably undesirable from man’s point of view, are merely curative measures from God’s point of view, and thus expressions of Mercy. Sometimes, suffering manifests itself as a trial whose reward is infinitely greater than the measure of its pain. God’s Mercy encompasses not only His creation, but also His own attributes. This means that His mercy encompasses His wrath too. His wrath is subservient to His Mercy and a manifestation of His Mercy. God says in the Qur’an, “My Mercy encompasses all things.”4 Whereas the true believer, according to the Qur’an, beholds the Mercy of God perpetually at play, the disbeliever tends to miss it even when it presents itself right before his eyes. The believer never loses hope in God’s Mercy and his receiving it, while the disbeliever becomes despaired of it. We read in the Qur’an, “Those who disbelieve in the Signs of Allah, and in meeting with Him, it is they who are despondent of My Mercy.”5 This Divinely revealed principle will tend to work both ways: those who are despondent of God’s Mercy will find themselves deprived of faith, and those who lack faith will eventually become despondent of God’s Mercy. God’s Mercy, according to the Qur’an, is unconditional. He seeks nothing in return. God is reliant on none. He expects and seeks nothing in return from His creation. We humans have indeed been created to worship Him, but not because He needs our worship, but merely because true worship is the path that leads us to our purification. In terms of being absolutely Independent, God is aloof. In terms of being the Merciful, God is concerned. Hence, His “aloofness” is not in the sense of being indifferent and cold, but in the sense of not being reliant on anyone but Himself, and being the Transcendent God. On the other hand, His indulging in the welfare of His creatures is not because He needs them, but because they need Him. We read in the Qur’an, “And thy Lord is Self-sufficient – the Possessor of Mercy.”6 All Messengers of God were, in their own times, and to the extent of their assigned missions, embodiments of the Mercy of God. Mosesas was God’s Mercy embodied, for the people of Israel. Zoroasteras was God’s Mercy embodied for the people of Iran. Krishnaas was God’s Mercy embodied for the people of India. Finally, when in God’s absolute Wisdom, humanity was ready to receive the final and universal revealed message, God, according to the Qur’an, chose Muhammadsa as an embodiment of His Mercy – His Mercy unto the entire human race. Addressing the Holy Prophet Muhammadsa, God says in the Qur’an, “And We have not sent thee but as Mercy Embodied for all the worlds.”7 The expression “world,” the Arabic for which is Aalam, refers to each unit of human collective existence. Its plural, Aalameen, meaning “worlds,” would thus refer to all units of human collectivity, be they nations or communities or races. According to the Qur’an, the Holy Prophet Muhammadsa is designated as Rahmatul lil Aalameen, meaning “Mercy for all mankind.” But then God further expounds this by informing us that the mercy displayed by God’s chosen ones, is in reality a manifestation of God’s own Mercy. Addressing His beloved Messenger, Muhammadsa, God says in the Qur’an, “And it is by the Mercy of Allah, that thou art compassionate towards them.”8 Thus, the most merciful of all humans and the most compassionate of all men – Muhammadsa – was what he was because he was able to mirror the Mercy of God. By the same rule, the love and compassion shown by parents, too, is in reality, a reflection of Divine Mercy. The Qur’an mentions that Prophets were sent to all peoples and nations as a Mercy from God. All revealed scriptures and books of God, are signs of the Mercy of God towards mankind. His Mercy demands that He guide us, whether we deserve His Guidance or not. Referring to the Holy Qur’an, God says, “And verily, it is a Guidance and a Mercy for the believers.”9 We also read, “And surely, We have brought them a Book, which We have expounded with Knowledge, Guidance and Mercy.”10 This principle does not apply exclusively to the Qur’an, but in fact, to all revealed books of God. Hence, regarding the Torah, the Word of God revealed to Mosesas, God says, “[...] preceded by the Book of Moses – a Guide and a Mercy.”11 The Holy Countenance of Allah – the Gracious, the Merciful – is in simple words, the bewitching countenance of Mercy. To attain His nearness, therefore, one must diligently tread the path of mercy. To become worthy of God’s special love and mercy, one must learn to show and share love and mercy with the creatures of God. To become true disciples of the Holy Prophet Muhammadsa, whom God crowned as the “mercy for mankind,” one must committedly follow the ways of mercy. To benefit from the light of the Qur’an, which God has declared the Book of Mercy, one must imbibe and emit the quality of mercy. It was unto the unending path of mercy that the Holy Prophet Muhammadsa invited us, when he said, “Show mercy to those in the Earth and He who is in Heaven will show mercy unto you.”12 Endnotes 1. The Holy Qur’an, Sura Al-Fatiha, Verse 1. 2. The Holy Qur’an, Sura Al-An’am, Verse 13. 3. The Holy Qur’an, Sura Aal-e-‘Imran, Verse 130. 4. The Holy Qur’an, Sura Al-A’raf, Verse 157. 5. The Holy Qur’an, Sura Al-‘Ankabut, Verse 24. 6. The Holy Qur’an, Sura Al-An’am, Verse 134. 7. The Holy Qur’an, Sura Al-Anbiya’, Verse 108. 8. The Holy Qur’an, Sura Aal-e-‘Imran, Verse 160. 9. The Holy Qur’an, Sura Al-Naml, Verse 78. 10. The Holy Qur’an, Sura Al-A’raf, Verse 53. 11. The Holy Qur’an, Sura Hud, Verse 12. Hadith of Tirmizi. By Sayed Hameedullah Nusrat Pasha. To read more inspiring and interesting articles like this visit www.tahiregion.weebly.com/blog. Please feel free to comment and share this with your friends. The Truth Behind the Untold Story – Explaining the Origins of Islam – Part I of II By Asif M Basit Recently, British religious historian Tom Holland presented his research on theorigins of Islam in the form of a documentary titled: Islam: The Untold Story. The documentary was aired on British terrestrial channel, Channel 4. Unfortunately, the entire documentary appeared to be an effort to undermine Islamic belief by way of scepticism. The authenticity of the history of Islam was challenged and conclusions were drawn such as that nothing about Islam, its origins and early history can be said with certainty. Although the aim of the documentary seemed to be to leave viewers with an impression that to believe in Islam is nothing more that believing in myth and folklore, on one level a positive point to come out of the release of the documentary is that it has provided Muslims with an opportunity to develop a serious understanding of the origins of their faith and to answer the following questions posed by the documentary and by other Western historians: Did the Prophet Muhammadsa really exist? Was the Qur’an revealed or was it the Prophet’s monologue recorded by his followers? Is the present day Islam the same as introduced by the Prophet or was it made to measure societies that had to be conquered? This author actually appreciates the fact that the documentary by Tom Holland will lead Muslims to respond to these questions in a more academic and rational manner; which is in fact what this article will attempt to achieve. Modern view of Makkah, the birthplace of Islam Historical Evidence of Islam Islam has always faced the challenge of proving the authenticity of its historical evidences. The much talked-about recent documentary by Tom Holland1 is not the first attempt of its kind. Western historians have always wanted the origins of Islam to be examined under a strict academic method of research.2 They have tried to do so and have arrived at conclusions not much different to what would be, or rather, is, the case in a study of many of the ancient civilisations. For example, the details of the fact that Julius Caesar carried out his warfare on certain dates and certain times is widely believed, but conclusive and authentic historic evidence may not be as clearly available as it is for the American launch of what is now called the “war on terror” (although some may find this debatable as well.). The case, however, is different with Islam in the sense that historians tend to confuse civilisation with faith. Islam is different from other faiths in the sense that it had such a powerful impact on society that it resulted in the formation of a major civilisation of the world.3 Here, we will deal with this particular issue by attempting to place the right peg in the right hole, in an effort to understand the history of faith and civilisation in their own respective manners. As the occidental mind would first want to look for traces of historical evidence available for the Islamic civilisation, it would be pertinent to study the reasons we have to believe that the epic revolution in the history of civilisation, i.e., the making of the Islamic Civilisation, was all started by an unlettered man of the Arabian desert, named Muhammadsa. To do so, we need to understand the state of the Arabian Peninsula at the time when Prophet Muhammadsa is said to have existed. While millions of followers of Islam have absolute faith in the Qur’an as the Divine Law that was revealed to the Prophet Muhammadsa, this article attempts to satisfy the historian who may be in pursuit of its historic origin. Pre-Islamic Arabia Map of the Middle East in the 6th Century (Princeton University online map collection) The Arabian Peninsula, in the 6th Century C.E., was surrounded from all sides by great empires of the world: the Byzantine or the Eastern Roman Empire on the West and the Sassanid or the Persian on the East. This had left Arabia merely a route for the inter-empire trade caravans. It had not developed into an empire, despite being under the influence of its neighbouring empire.s There was no social system which could facilitate its growth into an established state, let alone an empire. The largest group with which an Arab could have allegiance, was a clan or a tribe and this was the tribal system that prevailed the Arab society.4 There were no state forces that could serve as military defence, national solidarity or enforcement agencies; all of this was done at a tribal level.5 A tribe would be responsible for the security of its adherents. The policy of retaliation was the only factor that worked as an invisible enforcement agency, hence making it essential for every individual to initiate allegiance to a tribe. Historians have almost unanimously agreed that it was in this societal backdrop that Islam emerged and brought about the revolution that turned this fragmented population into a civic society. There is ample historical evidence to prove that until the time of the attack of the Abyssinian invaders on Makkah with the intention to capturing the Ka’bah, it was in this strong tribal division that the people of Arabia lived – this was the year 570 C.E. Historians also agree on the fact that by the year 632, the Arabs had turned into a strong, civilised society that had evolved in to an empire, which not only was established in the Arabian Peninsula, but had started to spread to the outskirts too.6 It would, hence, be an overstatement by occidental historians such as Patricia Crone, Tom Holland and others from similar schools of thought, to say that no evidence is available to suggest what happened between the years 570 and 632 C.E. Makkah gradually turned into a caravan city and a place of commercial and religious attention. Photo: Old picture of Makkah. Western academics further agree that in 632 C.E., the Arabian empire was following a lunar calendar by the name of hijri and that 632 was the 10th year of this hijri calendar. No other suggestion, or even assumption, has been made by Western academia as to what could have marked the start of this unique lunar calendar. It is almost unanimously agreed upon that it was the migration of the Prophet Muhammadsa from Makkah to Madinah that marks the starting of the hijri calendar. Historians have no qualms in calling the Arabia before the year 570 C.E. the “pre-Islamic” Arabia and refer to the Arabia of this era as the “homeland of the Arabs and the cradle of Islam.”7 It is taken without doubt that it was the emergence of Islam in this period that played a decisive role in changing the religious character of the Arabs, which led to the change in its national character by “launch[ing] [them] on the paths of World conquest.”8 The Bedouins seem to have undergone a collective psychological experience by the Ayyamul Arab (literally meaning ‘the times of the Arabs’, consist of poems written to arouse Arab nationalistic sentiment) which gave way to Classical Arabic literature and a feeling of being united as a people with common interests, constraints and problems, hence the development of a loose sense of national sentiment. Meanwhile, Makkah had also come into focus by gradually turning into a caravan city for the trade that was carried out between the two neighbouring empires via the spice route of Western Arabia. This gave Makkah an advantageous position, which drew the attention of the Jews of Yathrib and the Christians of Najran, who would travel through, leaving the inhabitants of the commercial and holy city of Makkah more aware of their beliefs. Its transformation into a place of commercial and religious attention is owed to Qusayy, who undoubtedly is accepted by Western historians as an historical figure. It cannot be said with certainty, but experts on Arab history agree to the fact that it was at the start of the sixth century that Qusayy and his tribe, the Quraysh, gave Makkah its religio-economic prosperity.9 The credit of laying foundations of a monotheistic tendency in the religious life of Makkah, is also attributed by historians to the Quraish—the tribe to which Prophet Muhammadsa was born. We know as a historical fact that the Quraish had firm belief on being the descendants of Ishmaelas, (and Abrahamas), which made them possessive about the Ka’aba and gave them the conviction that they were its custodians. With all the historical evidence pointing to this detailed portrait of sixth century Arabia, an unbiased enquiry clearly points to the birth of a child called Muhammadsa, whose name too has a Quraishite origin, being born to the son of Abdul Muttalib. The Cambridge History of Islam records this historic event: “It was in the prosperous metropolis of sixth-century Arabia that a prophet, a lineal descendant of Qusayy, was born c. AD 570. With the birth of Muhammadsa, Arabia became ‘the Cradle of Islam.’”10 “The extraordinary events of seventh century completely reversed the role of the Arabs and changed the nature of their contribution. From a peninsular people who had played a marginal and subordinate role in history, they develop into an imperial race, and succeed in terminating the Indo-European interregnum in the Near East, reasserting Semitic political presence in the region, and carrying the Semitic political factor into the medieval world by the foundation of a universal state. After and with the winding caravans of ancient trade-routes, all of which stamped their contribution as one related to material culture, the Arabs now ride out of their peninsula as Muslim, inspired and animated by the ideals of the new faith, and establish a theocratic state within which develops a civilisation, religious in spirit and manifestation, that of medieval Islam.”11 The teachings of Prophet Muhammadsa, even if we were to leave Tradition12 aside and only base them on Qur’an, by no means appear to have been alien to his contemporary Makkans. Established historians of Islam, like Sir Montgomery Watt, agree that; “He [Muhammadsa] was responding not merely to what the occidental would call the religious and intellectual aspects of the situation, but also to the economic, social and political pressures to which contemporary Makkah was subject. Because he was great as a leader his influence was important in all these spheres and it is impossible for any occidental to distinguish within his achievement between what is religious and what is non-religious or secular.”13 Another factor that cannot be ignored is the fact that the Muslim civilisation that started off with the emergence of Islam in the late 6th century was not based on any existing, earlier or traditional model of civilisation nor did it emerge as a continuation of a civilisation;14 rather, it was a unique form of civilisation that was erected on the foundation of a faith. The Prophet Muhammadsa and the expansion of the Islamic Empire can by no means be taken out of a genuine historical enquiry of the late sixth century and the early seventh century as this would leave a biased historian without any substitute to offer as the shaper of the Arab, or more rightly, the Islamic Empire. Arguing on the fact that the exact birth year or early childhood of the Founder of Islam is unknown or debatable, does by no means, refute the fact that the founder ever existed. Such an approach would endanger the whole course of historiography, leaving all ancient empires and societies nothing more than a jumble of myth and legend. The Anthropological Aspect The anthropological study of pre-Islamic Arabia has been briefly touched at the start of this article when we discussed the tribal culture that prevailed. We now aim at a deeper, anthropological study of the situation where a community with hard and fast tribal divisions15 is seen evolving into a nation. Anthropologists and sociologists unanimously agree that pre-Islamic Arabia was a tribal society. An individual belonged to a group by means of kinship in the paternal line16 and the group was taken to be responsible for providing support on various social levels. The immediate blood relations worked as the basic unit of one’s loyalty and the sense of solidarity, moving on to the greater families which further joined hands to make a chain that might well be called a tribe.17 All those comprising a tribe were meant to be from the same bloodline of a male ancestor, who the tribe would be named after: thus Banu Hashim were the descendants of Hashim. The tribe was the largest group that an individual would claim allegiance to, which resulted in the loyalty and solidarity that made tribesmen unite for common interests. Any invasion by outsiders would be dealt with at the tribal level. Where two or more tribes had to unite for broader interests or concerns, they would find the bond to do so by tracing back to a common ancestor.18 However, the strongest sense of solidarity would always be within the family, then the greater family, then the clan and then the tribe. The feelings of solidarity grew weaker as tribes combined to form a greater tribe for the obvious reason that the tribes would have joined hands to deal with a temporary situation and demanded no permanent loyalty anyway.19 From the different lineages and sub-lineages that existed within a tribe would be one that was classed as the Ahl al-Bayt, or the ruling house. This status was much sought after by various lineages within the tribe, but would go to the more dominant one. The nobler the lineage, the better chance it had to win this status and the more time a lineage spent in the status, the higher chance to stay or return to it if lost at some stage. It was from this dominant lineage that the chief or the ruling group was drawn.20 It was this tribal system that kept pre-Islamic Arabia from coalescing into a unified nation. The tribe would provide protection to its members and the lextalionis, or the law of retaliation, was the only way for law and order. There was however, no higher authority to judge between disputes that would arise amongst tribes from time to time. What one could call an alliance was next to impossible amongst the tribes any situations in which they joined together were merely short-term tactics to tackle a common situation. This societal set up allowed no centralised direction to gain momentum, hence the absence of centralised institutions.21 Islam emerged as a faith and drew people from the existing tribes to join Islam. It was something unique and without precedence in the Arabian society for an individual to quit his tribal loyalty and membership to join a group that was founded on no prevalent grounds, but only a matter of faith.22 It is noticed in accounts describing early conversions how the tribesmen would be astonished as to why one of their fellow men would give up the security offered to him by the tribe and join a completely new group (i.e. Islam), which was still in its infancy, without any precedence and which was with no support from any major tribe or clan. What added more to the astonishment was that the tribesmen would quit the tribe to follow a man who, although from a noble lineage, was unlettered and had no established identity as a leader of even a tribe or a social group, let alone an autonomous religion. Moreover, the religion they were opting to follow was seen as blasphemous to the traditional Arab gods and religious tradition. Not only was it unacceptable to the polytheist Nomads of Arabia, but the existing Monotheistic faiths such as Christianity and Judaism too showed no acceptance for it at all. For this newly born religion to start, for its roots to start growing, for its stem to strengthen and for it to flourish in such a dramatic manner23 that it changed the whole Arab society into a nation that was to evolve into a major civilisation of the world; all this was on the basis of a faith that acknowledged all previous faiths, but with an inherent code of political, economic, social and spiritual code of life. It leaves historians, Muslim and Western scholarship alike, amazed and astonished at how this epic transformation of a centuries-old fragmented society could happen and that too in a matter of years.24. This anthropological study shows how the fragmented society of Arabia lived in a situation where conflict was the main theme of life. With this complexity of conflicts “came the potentiality for revolutionary change, a potentiality realised through the inspiration and leadership of the Prophet Muhammad.”25 Based on what the Prophet Muhammadsa claimed and all Muslims accept to be divinely revealed—the Qur’an—the Prophetsa laid the foundations of a society that contained all the positive aspects of the prevalent systems in and around Arabia, and actually, in all the major civilisations of the world at the time. These elements were not alien to the Arab people; this Islamic society accepted tribal identity26 only for identification purposes, but associated nobility with piety.27 Monotheistic, religious sentiment that had been passed down to the Arab society by Abrahamic religions became pivotal in the whole structure28; trade, which was at the heart of major civilisations and affected the economic atmosphere of Arabia, was given rules based on notions of faith like honesty, piety, mutual agreement, forgiveness, kindness etc.29 Above all, the fragmented people of Arabia were given the political vision that they lacked to become a nation and to prosper as a nation united in faith.30 All these elements were not alien, but those of the Arabic society—the cradle of Islam. This religion that we know as Islam, and what some would call an empire or merely a civilisation, was initiated by a man called Muhammadsa, who was born in Arabia in the late 6th century. He claimed to be a prophet of God; whether one accepts this claim or not is a totally different issue. Similar disagreements can and do exists regarding his motives behind “building” this “empire”; many believe it was to spread the Word of God, others assert it was his interest in the Christian tribes in and around Arabia; some might see it as merely a power hungry political ambition. Such difference of opinion can exist, but to argue that the Prophet Muhammadsa never existed and that the sources and origins of Islam are unknown is, permit this author to say, a display of intellectual dishonesty by sceptic historians of Islam. The Historical Aspect Historians’ interest in the pre-Islamic Arabia has reached certain conclusions that none would contest, as enough historical evidence seems to be in place for them to be unanimously agreed upon. One such historical fact is the destruction of the Abyssinian invader Abraha, who invaded Makkah with the intention to conquer the Ka’aba. It is agreed by historians of ancient Arabia that this was the year 570 C.E. This epoch in Arabian history is known and agreed upon by historians, Western and Islamic alike, as the “Era of the Elephants” on account of the huge number of elephants that Abraha and his armies brought with them.31 This attack on Makkah had come along the line of his ambition to conquer the Sassanid Empire, after having conquered Southern Arabia. It was on his way to achieve this goal that he attacked Makkah, but was destroyed.32 This epoch of Arabian history is described in the Qur’an in Chapter 105 (Surah Al-Fil). The fact that the Prophet Muhammadsa existed between the years of 570 and 632C.E. is proven by the research carried out by Western historians on the birth time of the Prophetsa. Thomas P. Hugh, in his Dictionary of Islam, brings together some works on this topic, suggesting that “Muhammadsa is said to have been born fifty-five days after the attack of Abraha, or on the 12th day of Rabiul Awwal of the first year of the Era of Elephants, which M. Caussin de Perceval believes this to have been the 40th year of the reign of Chosroes the Great (Kasra Anushirwan) and calculates the date to have been August 20th, 570 AD.”33 Spengler calculates the birthdate to be April 12th, 571 AD. Again, there can be a difference of opinion on the date, month or year of birth of the Prophet Muhammadsa, but there is absolutely no doubt, historically speaking, about his existence and his epic, revolutionary achievements, ranging from faith to polity, that changed the face of the world. It is also generally agreed upon that Makkah was under the rule of the Quraysh at the time of Abraha’s invasion, in 570C.E.. Similarly, no one would challenge the fact that in the 8th year after Hijra (629C.E.), the Makkan Quraish had given in and Muslims, led by the Prophetsa, had won back the town of Makkah. That it was a bloodless conquest is the proof of the general pardon that the Prophetsa had granted to the Makkans, otherwise, there seems no reason why the conquest, or taking over of Makkah by Muslims, should have been nonviolent, contrary to Arabian warfare culture. The general pardon from the Muslim side could not have come from anybody else but the sovereign leader of the Muslims, who, in the year 630C.E., was none other than the Prophet Muhammadsa. Historians have found from historical investigations that when Abraha made his way from Abyssinia and conquered the South of Arabia, the region was inhabited and ruled by established Jews. This left the Jews having to flee and seek refuge with the tribes of Aus and Khazrajites. However, when civil unrest arose amongst the two tribes, the Aus succumbed to the Khazrajites, and it was these Khazrajites of Yathrib that started accepting Islam.34 That the Khazrajites had come in contact with Jews to know of an awaited Messiah and subsequently converted to Islam by the year 622C.E., is a historical fact, as is the fact that it was in this year that the Prophetsa migrated from Makkah to Yathrib—the land of the Khazrejites—and so is the fact that it was this city, thence known as Madinatun Nabi or Madinatur RasulUllah, that was the capital of the early Muslims who spread the message of Islam. The very fact that the name of a town in the fertile land of Northern Hijaz, near the borderline of Najd and Tihamah, changed from centuries old name of Yathrib to Madinatur Rasulullah or Maditnatun Nabi (the city of the Apostle of God) is itself a major indicator of the transformation that the city went through on the basis of not only mass conversions to Islam—the religion of Muhammadsa—but also having been its capital in early Islam. Monophysite chronicles mention Umar (ra), the second Khalifa of Islam, building the Dome of the Rock. Photo: Interior of the Dome of the Rock in 1915 The Islamic Calendar, known as the hijri calendar, commences from the year when the Prophet Muhammadsa migrated from Makkah to Madinah. That year corresponds to the latter part of 622 and early 623C.E..35 When the Islamic emirates began to grow in number in the time of Umarra —the second Khalifah (Successor) of the Prophet Muhammadsa—he established the Islamic state on more organised grounds. Letters had to be written and deeds signed for various agreements and this required dates to be recorded on the documents, hence an Islamic Calendar had to be brought into use and was made to commence from the year of the migration (Hijrah) of the Prophet.sa 36 Since this happened in the time of Umarra, it would have happened sometime between the second and twelfth year of the Prophetsa’s death (years of Umar’sra succession and demise respectively). This was the time when a great number of Companions of the Prophetsa were alive and were there to advise Umarra. The year of the Hijra and the calendar based thereupon does not seem to have appeared alien to any of the Muslims as no disagreement of any kind is recorded in history. The time to follow the Khulafa-e Rashideen--the Rightly Guided Successors to the Prophet Muhammadsa (of which much historical record is available)—always endorsed the calendar which dated back to the migration of Prophet Muhammadsa. This is clear proof of the fact that Muhammadsa did exist, had major impact on the history of mankind, and that he existed in the time and age that is attributed to him by Muslim historiographers. Quoting a passage from Donner helps in understanding this landmark of Islamic history: “The transition to state organisation was, of course, a gradual process; one cannot isolate any specific moment at which the Islamic state can be said have come into existence. But it is clear that Muhammad, by the end of his career, controlled a polity that had in some measure acquired the main characteristics of a state: a relatively high degree of centralisation, a concept of the primacy of law or centralised higher authority in the settlement of disputes, and institutions to perform administrative functions for the state existing independent of particular incumbents. For want of a precise moment, we can select the hijra in AD 622 and the start of Muhammad’ssa political consolidation in Medina as the point at which the rise of the Islamic state begins.”37 The evidence available from the seminaries of other religions that existed around Arabia at that time, points to the existence of Islam in the time that it is said to have existed by its adherents. Monophysite chronicles dating back to the seventh century mention the Caliphs of the Prophet who lived within the first three decades of the Prophet’ssa death. A mention of Abu Bakrra, who succeeded the Prophetsa immediately after his death, is made where he is recorded advising his generals on what care to be taken in case they had to defend themselves in Syria.38 The same chronicle mentions Umar’sra building of the Dome of Rock on the site of the temple of Solomon and describes it as the rebuilding of the temple.39 Comments are to be found made on Uthmanra, the third Caliph of the Prophetsa, alleging him of “perversion of the law and modest manner of the kings who preceded him.”40 Thus, while all events surrounding the time of the Prophet Muhammadsa have had academic acceptance, what can one say about the shadows of doubt forcefully cast upon the person, the times, events and achievements of the Prophet Muhammadsa? PART II FOLLOWS IN THE NEXT EDITION Asif M. Basit, a regular contributor to The Review of Religions, is on the Board of Directors of Muslim Television Ahmadiyya International where he is a producer of several programmes including, the bi-weekly ‘Beacon of Truth’, a contemporary religious discussion programme in English focussing on Islam. Email: [email protected] endnotes 1. “Islam: The Untold Story”, n.d., www.youtube.com/watch?v=dm8xKh8eQqU. 2. Please refer to works by Patricia Crone and Michael Cook carried out in the 1970s. 3. Julius Wellhausen, The Arab Kingdom and Its Fall: Orientalism (Taylor & Francis, 1927); Irfan Shahid, “Pre-Islamic Arabia,” in The Cambridge History of Islam, Vol. 1A: The Central Islamic Lands from Pre-Islamic Times to the First World War, ed. P. M. Holt, Ann K. S. Lambton, and Bernard Lewis (Cambridge University Press, 1977). 4. Fred McGraw Donner, The Early Islamic Conquests (Princeton, N.J: Princeton University Press, 1981), 20. 5. Donner, The Early Islamic Conquests, 31. 6. Marshall G. S. Hodgson, The Venture of Islam, Volume 1: The Classical Age of Islam (University Of Chicago Press, 1977), 187. 7. Irfan Shahid, “Pre-Islamic Arabia,” 3. 8. Irfan Shahid, “Pre-Islamic Arabia,” 3. 9. Donner, The Early Islamic Conquests, 51. 10. Irfan Shahid, “Pre-Islamic Arabia.” 11. Irfan Shahid, “Pre-Islamic Arabia.” 12. Tradition is the translation of Hadith which, in Islamic terminology, means the sayings of the Prophet Muhammad sasa as reported by people by means of tradition. 13. Montgomery Watt, “Muhammad sa,” in The Cambridge History of Islam: Volume 2, ed. P. M. Holt, Ann K. S. Lambton, and Bernard Lewis (Cambridge University Press, 1977). 14. Ernest Gellner, Muslim Society (Cambridge University Press, 1983), 4. 15. Donner, The Early Islamic Conquests, 20. 16. W. Robertson Smith, Kinship And Marriage In Early Arabia, ed. Stanley A. Cook (Kessinger Publishing, LLC, 2007). 17. Donner, The Early Islamic Conquests; Hugh Kennedy, The Prophet and the Age of the Caliphates: The Islamic Near East from the 6th to the 11th Century, 2nd ed. (Longman, 2004). 18. Kennedy, The Prophet and the Age of the Caliphates; Donald Powell Cole, Nomads of the Nomads: The Al Murrah Bedouin of the Empty Quarter (Aldine Pub. Co, 1975). 19. Marshall D. Sahlins, “The Segmentary Lineage: An Organization of Predatory Expansion1,” American Anthropologist 63, no. 2 (1961): 322–345; Donner, The Early Islamic Conquests, 33. 20. Donner, The Early Islamic Conquests, 33. 21. Donner, The Early Islamic Conquests, 33. 22. Donner, The Early Islamic Conquests, 23. 23. Al Quran 48:30 mentions this miraculous growth of the newly founded faith in to a fully grown, strong tree which leaves the rest of the society astonished. 24. I.M. Lapidus, “The Arab Conquests and the Transformation of the Islamic Society,” in Studies on the First Century of Islamic Society, ed. G. H. A. Juynboll (Southern Illinois University Press, 1982), 49. 25. I.M. Lapidus, “The Arab Conquests and the Transformation of the Islamic Society,” 66. 26. Al Quran 49:14 27. Al Quran 49:14 ‘Verily, the most honourable among you, in the sight of Allah, is he who is the most righteous among you.’ 28. Al Quran 2:164 is the first occasion that asserts that God is One, but occurs on a number of other occasions. 29. Al Quran 2:283; 4:30; 6:153 to mention just a few 30. Al Quran 3:104 31. Patrick Hughes and Thomas Patrick Hughes, A Dictionary of Islam: Being a Cyclopaedia of the Doctrines, Rites, Ceremonies, and Customs, Together With the Technical and Theological Terms, of the Muhammad saan Religion (Asian Educational Services, 1995), 367. 32. Carl Brockelmann, History of the Islamic People (Routledge Kegan & Paul, 1980), 3. 33. Hughes and Hughes, A Dictionary of Islam, 367. 34. Brockelmann, History of the Islamic People, 16. 35. Hodgson, The Venture of Islam, Volume 1, 20. 36. Franz Rosenthal, A History of Muslim Historiography (E. J. Brill, 1952), 309; Sir William Muir, Annals Of The Early Caliphate: From Original Sources (Smith, Elder & Co., 1883), 271. 37. Donner, The Early Islamic Conquests, 54–55. 38. I.M. Lapidus, “The Arab Conquests and the Transformation of the Islamic Society,” 20. 39. I.M. Lapidus, “The Arab Conquests and the Transformation of the Islamic Society,” 20. 40. I.M. Lapidus, “The Arab Conquests and the Transformation of the Islamic Society,” 20. PART II FOLLOWS IN THE NEXT EDITION This is an English translation of the Friday Sermon delivered by Khalifatul Masih V Hadhrat Mirza Masroor Ahmad (aba) on 2nd Aug 2013 in London. ''Last Friday's sermon was based on Divine commandments as cited in verses 152 – 154 of Surah Al An’am. Only the first three commandments, i.e. avoiding Shirk, kind treatment of parents and significance of good upbringing of children by parents were elucidated. Today the other commandments about which God states: ‘…what your Lord has made inviolable for you…’ were explained. The fourth commandment in the verses is: ‘…that you approach not foul deeds, whether open or secret…’ This commandment forbids different indecencies and foul acts. The [Arabic] word ‘Fawahish’ has several meanings. It means fornication, exceeding in wrongness, an immoral act, various big sins and satanic deeds, saying and doing everything that is bad and as well as being very miserly. This commandment eradicates personal and societal evils and gives resolution for matters that spread evil in homes and society. With reference to fornication, elsewhere in the Qur’an there is a specific punishment. If a married person is embroiled in it, he forgets the rights of his family and overlooks them and a woman embroiled in it also does not fulfil the rights of her husband and children. If the person is unmarried then he is guilty of spreading foulness and indecency in society. People forge relationships by making false promises and if due to family pressure, or pressure of society or indeed due to their own false promises, the relationship breaks down, men do not suffer so much. Particularly our Asian culture covers up for men but a woman’s life is ruined. Such instances are commonly reported in newspapers. If children are born of such relationships, they are deprived of their rights and their parents become guilty of ‘killing’ their children. Here, in these countries, there are some legal safeguards for such children but there are many people who practically kill their children, whereas such children have no rights in underdeveloped countries. There, if the rich commit such foul acts, they are above the law. It was in the Pakistani news just a couple of days ago that a woman had an illegitimate child and perversely the police filed a case against the poor woman and nothing was said to the man because he had a social standing. It is the odd case that is reported, who is to know how many incidents of such nature take place and how many families are destroyed. This is due to being distant from God’s commandments. When this is the condition of Muslims, how can we censure the others! Indeed God commands not to even go near foul deeds. In this age many different means of foulness can be found. There is the internet with indecent web-sites, lewd films on TV and offensive, pornographic magazines. Voices have started being raised here now that such offensive publications should not be displayed openly in shops and stalls as it has an adverse effect on children’s morality. They have realised this today while the Qur’an gave the teaching 1400 years ago to stay away from indecency, it makes one immoral, distant one from God and from religion and even makes one break the law. Islam does not only forbid obvious and apparent foulness but also hidden immorality. The directive of Purdah and wearing modest clothes are a safeguard against open and informal connection between men and women. Islam does not state as the Bible does that do not look at women with bad intent. In fact, it states that your eyes will fall on women in close environment and it will create immodesty and you will not be able to distinguish between good and bad. According to God and His Messenger in such open mixing of man and woman the third party is Satan. The internet was just mentioned. Chats on Facebook and Skype are included in this and Hazrat Khalifatul Masih has seen many families break up because of this. He said he greatly regretted that such incidents are found in our Ahmadi homes. Whereas the commandment is not to even approach such foulness because Satan takes hold of one. The beautiful teaching of the Qur’an commands both men and women to restrain their eyes, this indeed curtails open mixing as well as watching lewd films. The commandment also includes not to socialise with people who pursue such interests in the same of freedom, who relate their stories and try and incite others to their ways. Men and women should not chat on Skype and Facebook and look at each other and should not make these a means of connecting with each other. God states that these are all open and hidden foul things and they result in one getting carried away by emotions, losing one’s sense and eventually incurring God’s displeasure. In this day and age another foul matter is being promoted which is not only against nature but a nation was once destroyed because of it. Governments are in the process of legalising same-sex marriages, that is, plans are being made on governmental level to spread something foul and immoral. Some prime ministers are saying such laws should be followed across the global. A [Christian] priest, probably from South Africa, who obviously follows the Bible which states that a nation was destroyed because of homosexuality, has said that if same-sex married couples cannot go to Heaven, then he would prefer to go to Hell. Such is the extent of immorality in the world today, if it continues to spread like this, then these nations will witness their ending. It will make their life in this world hellish and God knows what treatment they will have in the Hereafter. Medical research has clearly proven that AIDS is fast spreading among homosexual people. God’s punishment comes in varied forms. It is not necessary that the Divine punishment of stones from the sky will be repeated. HIV takes a person to a dreadful and excruciating end. The faster immorality is spreading the greater should be an Ahmadi’s efforts to connect to God and try and save himself and the world from its destruction. Worldly people are appeasing a certain section of society for political gains, and promoting something which is against the commandments of God, and wish to spread it in the entire world which will result in destruction. Out of sympathy for them, we should inform them that God is Ever Merciful, He has kept the door of forgiveness open. He states: ‘And those who, when they commit a foul deed or wrong themselves, remember Allah and implore forgiveness for their sins — and who can forgive sins except Allah?’ (3:136). God forgives if there is no persistency in all foul deeds and one has fear of God. We need to protect ourselves against all immoralities and also try and show the ways to do so to others. The Promised Messiah (on whom be peace) said: ‘Their God will forgive those who whenever they commit a foul deed or wrong their souls, they remember Allah the Exalted and seek forgiveness for their sin and do not persist in their sin.’ Hazrat Khalifatul Masih prayed that may everyone who is embroiled in foul deeds comes to their senses and is saved from God’s chastisement. He said he had explained this matter because he had felt a great need for it as this matter has become very common. The next commandment is: ‘…you kill not the life which Allah has made sacred, save by right…’ This directive draws our attention to pay the dues of society, to pay the dues of our brothers, friends and associates with fairness and justice. Killing here does not only connote taking the life of another. In fact, to break connections with someone, to usurp the rights of another, to emotionally injure another, to humiliate another as if practically killing them, to destroy their self-respect is also ‘killing’. And then there is spiritual killing. God has deemed that these are all tantamount to killing and He has forbidden them. Each killing ultimately results in discord and unrest in society and God strongly dislikes this. The statement: ‘…save by right…’does not give the right to take the law in one’s hand and the punishment should be limited to only what is necessary so that reformation may take place. It should be clear here that everyone does not have the right to punish and to retaliate. This should be handled by the law and law should pass judgement according to the requisites of justice. Indeed, man-made laws are fairly recent whereas God had decreed this a long time ago. Death penalty and other various punishments are all given by and through law. Killing also connotes the process of boycott. Only responsible organisations have a right to ex-communicate, boycott someone. Disciplinary procedures exist in our Jama’at also and these are for reformation purposes and not as a mark of cruelty. All restrictions are for the sake of reforming individuals, otherwise undue cruelty is also tantamount to killing. When judgment is passed by organisations in conflicts between two parties, obviously one party is deemed guilty. Sometimes, the other party, which has suffered loss etc. is unhappy with the level of the judgement and wants the judgement to be exactly as they wish it to be. If the contending parties are given the right to pass judgement one killing would follow another and the Qur’an commands against this. The real objective is to make people realise their mistake and reform. The next commandment is in the following verse and it is: ‘And approach not the property of the orphan, except in a way which is best…’ This directive draws our attention to the most vulnerable part of society; the orphans. The Property of orphans should be looked after in such a ways so as not to incur loss but to make it beneficial. It should be used or invested as a trust. It should be looked after by the Jama’at, by the society and indeed by the law of the land. Property of orphans who have not reached an age of understanding should be invested in a way that enhances and increases it. It is a huge responsibility put on relatives and society as a whole. There is great admonishment regarding this responsibility. The Qur’an states: ‘Surely, they who devour the property of orphans unjustly, only swallow fire into their bellies, and they shall burn in a blazing fire.’ (4:11) Quranic commandments do not give rights to one party while usurping the rights of the other, therefore it is also stated that while looking after the property of orphans it is all right to spend some of it while meeting all the requisites of fairness. It is allowed to spend from an orphan’s property on his education and upbringing, but it is also stressed not to exceed limits in this regard. Those who are well-off may not take anything from an orphan’s property while he is in their care. Good, sound investment of an orphan’s property should always be in view. It is then stated: ‘… till he attains his maturity…’ That is, return his property to him at this stage. Sometimes an orphan will not have attained enough maturity upon entering adulthood, in this case his property should be continually looked after until he attains maturity. And if he has learning disability, then the property should be looked after on a permanent basis. If an orphan with learning disability gets married and has children, his property should be looked after until his children reach adulthood. The Promised Messiah (on whom be peace) wrote: ‘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 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.’ (The Philosophy of the teachings of Islam, pp. 53 – 55) The next commandment is: ‘And give full measure and weight with equity.’ Here, the general directive is to carry out one’s trade with honesty and without any form of deception. The Holy Prophet (peace and blessings of Allah be on him) said that while selling a commodity any defect or flaw in the commodity should be made obvious so that the buyer is aware of it. Regarding this God states in the Qur’an: ‘…that is best and most commendable in the end.’(17:36) Indeed, honesty gains customers’ trust and this in turns is profitable for the trader. God states that deception creates disorder. Alas that the greater the Qur’an unfolds these commandments, the worse Muslims are becoming as regards honesty. The condition of the Companions of the Holy Prophet (peace and blessings of Allah be on him) was such that one of them had a horse to sell and he fixed its price at 500 Dirhams. A Companion liked the horse and said that 500 Dirhams was not the right price. The seller assumed the buyer would offer a lower amount. On the contrary, the buyer said it was such a fine horse that its price should be 2000 Dirhams. And thus they argued over the price! Such was the standard of Muslims who kept the company of the Holy Prophet (peace and blessings of Allah be on him) and his Companions. Hazrat Musleh Maud (may Allah be pleased with him) related an incident in this regard. He went to Kashmir for sight-seeing as a young man and liked some of the exclusive carpets which are hand-woven in Kashmir. The carpet-maker crowed that his carpets were of very high quality. Hazrat Musleh Maud had further sight-seeing to do, so he ordered a few carpets to take as gifts and left. On his return he found all the carpets a good few inches small in length and width than he had ordered. When Hazrat Musleh Maud drew the man’s attention that he was charging the same amount of money for the carpets which were considerably smaller in size and reminded him of the size he had ordered and said that people around were witness to it, rather than get embarrassed, the man repetitively kept say: ‘I am Muslim and you are saying I did this and that! Hazrat Khalifatul Masih said it is now quite common to gloss over wrongdoing by asserting that one is a Muslim! He said a [Pakistani] Basmati rice exporter once told him that when packaging rice for export they mixed inferior grain of rice in the middle of a bag of superior grain rice through a large pipe so that only the good quality rice was visible. This is the reason the market is dominated by Indian rice, although Indian rice is not of as good quality as the Pakistan grain but due to the dishonesty Pakistani rice is not imported by countries. Maybe now some exporters from Pakistan, including some Ahmadis, bring in some rice, otherwise this black-marketing had stopped export of Pakistani rice. A Hadith relates that if the buyer and the seller speak the truth and disclose any defect in the merchandise God would bless the trade. If, they both indulge in falsehood and hide any defects or are deceitful, the trade will have no blessing. Another Hadith relates that when a trader measures to sell he should measure generously. The status of an honest trader can be found from the saying of the Holy Prophet (peace and blessings of Allah be on him) where he said that an honest and trustworthy trader is rightful to keep the company of the Prophets, the Truthful and the Martyrs. May God enable those who associate themselves to the Holy Prophet (peace and blessings of Allah be on him) to uphold the standards of honesty and trustworthiness in accordance with God’s commandment and the Prophet’s pronouncements. We should also self-reflect, there are many Ahmadis traders/business people. Are our practices in accordance with God’s commandments? Are we honouring the rights of the vulnerable? Are we being fair in our businesses? Are we fulfilling the rights of every strata of society? Do we protect ourselves against all evil? Ramadan draws attention to virtues, we should also be drawn to these matters. May God make it so that we shun each evil that God has forbidden!'' To read more inspiring articles by this and other authors visit www.tahirregion.weebly.com/blog. Please feel free to comment and share this with your friends. Laylat al-Qadr & I’tikaf – The Final 3rd by 'Jihan of the Pen' author Hand of Talha Admin In the name of Allah, the Gracious, the Merciful. [97:2] Surely, We sent it down during the Night of Decree. [97:3] And what shall make thee know what the Night of Decree is? [97:4] The Night of Decree is better than a thousand months. [97:5] Therein descend angels and the Spirit by the command of their Lord with Divine decree concerning every matter. [97:6] It is all peace till the rising of the dawn. By the Grace of Almighty God, we are once again upon the last ten blessed nights of Ramadan. These ten nights are most commonly associated with the Islamic concept of Laylat al-Qadr, meaning ‘Night of Decree’ or ‘Power’. Laylat al-Qadr is a night of great blessing in which Almighty God showers His Mercy upon those of His believers whom sincerely and faithfully love and obey His Will. It is a night which is commonly associated with the revelation of the Holy Qur’an but also has other meanings which are all deeply rooted in Almighty God’s attribute of Mercy (Rahmaniyyat). From the above verses of the Holy Qur’an (97:1-6), we are made to understand that Laylat al-Qadr literally means the ‘Night of Decree/Power’. It is a night which is of greater value than a thousand months – 1,000 being the highest numerical figure in the Arabic language – in which the angels are said to descend upon the Earth and help to breath a new life into mankind. We also know from another place in the Holy Qur’an (44:4) that it is a ‘Blessed Night’ (لَيْلَةٍ مُّبَارَكَةٍ). Hadhrat Khalifatul Masih II (rh) writes in his commentary of the Holy Qur’an Tafsir al-Kabir, that the words ‘Therein descend angels and the Spirit’ ((تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا)) signify that, ‘’…the Angels of God descend to meet and satisfy every religious need and to remove all obstacles and impediments from the way of the expansion and spread of the new Message.’’ (Tafsir al-Kabir, Pg.2859, Ft.4786) In the context of Chapter al-Qadr we find that Almighty God is referring to the most blessed of nights in which the Holy Qur’an was revealed to the blessed Seal of the Prophets and he recited those blessed verses that will forever live in the hearts of all believers: اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ اقْرَأْ وَرَبُّكَ الْأَكْرَمُ الَّذِي عَلَّمَ بِالْقَلَمِ عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ [96:2] Proclaim thou in the name of thy Lord Who created, [96:3] Created man from a clot of blood. [96:4] Proclaim! and thy Lord is the Most Bounteous; [96:5] Who taught by the pen, [96:6] Taught man what he knew not. In this context Hadhrat Khalifatul Masih II (rh) has explained that the words ‘one thousand months’ ((أَلْفِ شَهْرٍ)) have several meanings two of which are that: 1. As Laylatul Qadr is better than a countless number of nights this signifies that the period of the Holy Prophet (saw) is greater than all other periods combined; and 2. The rich content and value of the Holy Qur’an is greater in worth than the combined research and efforts of all learned men. This definition is derived from the word Months ((شَهْرٍ)) which can also mean learned men. Laylat al-Qadr also has a wider understanding and can signify that when mankind reaches a point of darkness and is in need of reform Almighty God answers their need by sending a new reformer. In relation to this a period of 1000 months roughly amounts to a century and can thus be linked the saying of the Holy Prophet : ‘Verily God will continue for ever to raise for this Ummat in the beginning of every century one who Will restore for it its faith.’ (Abu Dawud, Kitabul Fitan) Almighty God is described in the Holy Qur’an as the Ever Merciful (الرحيم) and such a verse personifies the magnificence of Almighty God’s infinite Mercy which is safeguarded for the remainder of mankind’s existence. Further expanding on this the Promised Messiah (as) writes, ‘’((إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ)), This Night, according to its common interpretation, is a Blessed Night, but some of the verses of the Holy Qur’an indicate that the condition of the darkness of the world is also a Night of Decree on account of its hidden qualities. In that condition of darkness, sincerity and steadfastness, and piety and worship, have great value in the estimation of God. It was because of that condition of darkness which at the time of the advent of the Holy Prophet [peace and blessings of Allah be on him] had arrived at its climax and demanded the descent of a Grand Light, that observing this dark condition and having mercy on the creatures afflicted with darkness, there was an up-surge in the attribute of Rahmaniyyat and heavenly blessings addressed themselves to the earth. That dark condition became blessed for the world and the world thereby received a grand mercy so that the Perfect Man and the Chief of the Prophets, like whom there had been no one, nor ever will be, came for the guidance of the world and brought that bright Book for the world whose match no eye has beheld. It was a great manifestation of spiritual perfection of God that, at a time of gloom and darkness, He sent down a Grand Light which is named the Furqan and which distinguishes between truth and falsehood and which demonstrated the coming of truth and the disappearance of falsehood. It descended upon the earth when the earth had become spiritually dead and land and sea had been greatly corrupted. By its descent it accomplished that to which God Almighty has pointed in the verse: ((اعْلَمُوا أَنَّ اللَّهَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا)) That is to say: The earth had died and God revived it afresh. It should be remembered that the descent of the Holy Qur’an which took place for the purpose of reviving the earth came about through the upsurge of the attribute of Rahmaniyyat. This is the attribute which sometimes manifests itself in a material way and causes the rain of mercy to descend upon dry land and thus makes provision for those who are afflicted with famine. The same attribute sometimes surges up spiritually and has mercy on the condition of those who are hungry and thirsty and near unto death on account of misguidance and error, and lack the nourishment of truth and righteousness which is the source of spiritual life. Thus the Gracious One, as He bestows nourishment upon the body at the time of need, so of His Perfect Mercy He provides spiritual nourishment also at the time of need.’’ (Brahin-e-Ahmadiyya, Ruhani Khaza’in, Vol. 1, pp. 414-435, footnote 11) The ultimate effect of a reformer being sent to the Earth is that the world enters a period of peace as is alluded to in the concluding verse of Chapter al-Qadr. Hadhrat Khalifatul Masih II (rh) explains: ‘’The word ((سَلَامٌ)) (peace) stands for a complete sentence meaning, ‘’it is all peace.’’ In the time of a Prophet or Divine reformer a peculiar kind of mental peace of equanimity descends upon the believers amidst hardships and privations. The heavenly happiness which inspires believers at that time transcends all material and sensuous joys. The expression ((هِيَ حَتَّى مَطْلَعِ الْفَجْرِ)) (It is all peace till the rising of the dawn.) means, the passing of the night of hardships and the rising of the dawn of predominance and ascendancy of the cause of truth.’’ (Tafsir Al-Kabir, Pg.2860 Ft.4797) Laylat al-Qadr also has a significant meaning to each and every believer as it is a night in which a believer can benefit from great blessings. In a reported hadith the Holy Prophet said: ‘’Whoever establishes the prayers on the night of Qadr out of sincere faith and hoping to attain Allah’s rewards (not to show off) then all his past sins will be forgiven.’’ (al-Bukhari, Vol.1, Bk.2, No. 34) .In another hadith the Holy Prophet advises as to when one should seek Laylat al-Qadr saying: ‘’Search for the Night of Qadr in the odd nights of the last ten days of Ramadan’’ (Al-Bukhari, Vol.3, Bk.32, No. 234). The Promised Messiah (as) is reported to have said that should the 27th night of Ramadan fall upon a Friday then through Allah’s (swt) Grace this will often be Laylat al-Qadr. In light of the above blessed narrations it is incumbent on each believer to increase his or her worship (‘Ibada) during the last ten days of Ramadan and pray sincerely that they may benefit from the fruits of Laylat al-Qadr and have all their previous sins forgiven, Insha-Allah. Hadhrat Khalifatul Masih V (aba) delivered a Khutbah on the subject of Laylatul Qadr (14 Nov, 2003) where he emphasised the need for each believer to pay special attention to not only the last ten nights of Ramadan but indeed to every night. Huzur (aba) indicated that one reason behind the ambiguity of which night Laylat al-Qadr falls upon is to ensure that believers spend all of the last ten nights in ‘Ibada and do not simply ritualise one appointed night. In further explanation of this subject Huzur (aba) added that the Holy Prophet said whoever offers all their prayers during the month of Ramadan in congregation gleans a large portion of Laylatul Qadr. Therein is the significance that in order to experience this night one must maintain the highest standard of righteousness through out the month, paying the dues of Almighty God and the dues of mankind. Huzur (aba) explained that although certain hadith signify appearance of signs (like flashes of light) to verify that one has experienced Laylatul Qadr, these signs are not obligatory to Laylatul Qadr. Indeed the Holy Prophet (saw) would gather immense resolve and determination at the start of the last ten days of Ramadan, spending these days in worship of God of the highest and most excellent eminence. He enjoined to profusely engage in remembrance of Almighty God during these days, to glorify Him and to exalt His greatness. To support us in this effort the following prayer (dua) to be recited on Laylatul Qadr was conveyed to Hadhrat Aisha (rh) by the Holy Prophet (saw): Allahumma innaka ‘afuwwun tuhibul ‘afwa fa’fu ‘anni O Allah! You are the Great Pardoner, You love to pardon. Hence I seek Your pardon (Ibn Maja, Kitabul Duaa) May we each engage in sincere worship during this blessed month and incur the Mercy of Almighty God, Ameen To read more by this and other inspiring writers visit www.tahirregion.weebly.com. Please feel free to comment and share this with your friends. Ramadan: health effects of Islamic fasting US scientists believe intermittent fasting could help prevent Alzheimer’s, Parkinson’s, Huntington’s and stroke. by S. Taalay Ahmed The Islamic month of Ramadan began earlier in July and will run into mid-August. Each morning during Ramadan, Muslims wake before dawn for breakfast and then do not eat or drink until sunset. Although the primary purpose of fasting is of course spiritual, does the practice offer benefits or dangers to health? Potential risks of fasting Various studies on fasting have produced conflicting results as to its physical effect. For example, in many studies, Muslims fasting in Ramadan have been found to lose weight while in others they have gained weight. These conflicting results can be explained by cultural differences in the foods used to begin and end the fast as well as environmental differences around the world in the length of the day etc. However, the general consensus is that fasting is perfectly safe for healthy individuals but may pose risks to those with preexisting medical conditions. Yet, these risks are avoided by Muslims as Islam’s holiest scripture, the Quran, does not require fasting from those who are ill: “The prescribed fasting is for a fixed number of days, but whoso among you is sick or on a journey shall fast the same number of other days and for those who are able to fast only with great difficulty is an expiation – the feeding of a poor man – and whoso does good of his own accord it is better for him and fasting is good for you, if you only knew.” (Quran 2:184) According to Islamic tradition, this expiation from fasting also includes the elderly and mothers who are pregnant or nursing (Abu Dawood). Other studies also found the physical effects of fasting were temporary; weight changes were usually reversed within a few weeks of Ramadan. Potential benefits of fasting For some time, sections of the scientific community have suggested there could be several health benefits to fasting. Dr Mark P. Mattson, Chief of the Laboratory of Neurosciences at the National Institute of Aging, is one of the scientists who has spent years testing the effects of intermittent fasting on mice. Mattson and his colleagues have found that fasting could help prevent Alzheimer’s, Pakinson’s, Huntington’s and stroke. In one paper published in the Journal of Neurochemistry in January 2003 Mattson writes: “Dietary restriction (DR; either caloric restriction or intermittent fasting, with maintained vitamin and mineral intake) can extend lifespan and can increase disease resistance. Recent studies have shown that DR can have profound effects on brain function and vulnerability to injury and disease. DR can protect neurons against degeneration in animal models of Alzheimer’s, Parkinson’s and Huntington’s diseases and stroke. Moreover, DR…may increase the ability of the brain to resist aging and restore function following injury. Interestingly, increasing the time interval between meals can have beneficial effects on the brain and overall health of mice.” In 2012, Mattson elaborated: “Reducing your calorie intake could help your brain, but doing so by cutting your intake of food is not likely to be the best method of triggering this protection. It is likely to be better to go on intermittent bouts of fasting, in which you eat hardly anything at all, and then have periods when you eat as much as you want.” In fact, Mattson’s research found that fasting just once or twice a week could help protect the brain against degenerative diseases. Interestingly, while Islam dictates that healthy Muslims must fast during Ramadan, it also encourages intermittent fasting throughout the year. Traditions record that Muhammad, the prophet of Islam, would fast intermittently on Mondays and Thursdays (Abu Dawood). To read more inspiring and interesting articles visit www,tahirregion.weebly.com. Please feel free to comment and share this article with your friends. Since the beginning of the blessed month of Ramadan, the UK has also been blessed with an abundance of beautiful summer sunshine. Families and friends have been enjoying the hot temperatures to visit loved ones, relax at the beach, attend barbecues and consume large amounts of ice creams and lollies to celebrate the summer sun. For the Islamic world however, this same summer sun has perhaps been somewhat more testing. With the time between sunrise and sunset spanning around 17 hours, Muslims across the world have been fasting despite the hot and dry conditions. Muslims of all ages, gender and background are devoting themselves to the submission of Allah in a month where the sacrifices made by man are readily rewarded by their creator. Allah states in Surah Al Ankabut, ‘And as for those who strive in Our path — We will surely guide them in Our ways. And verily Allah is with those who do good’ (29:70) This lets us understand Allah helps those who strive to be close to him and do good. Many Muslims however, may indeed be fasting and experiencing the hunger, thirst and hardship during the hot summer weather but may not be reaping the rewards of their efforts from Allah. Simply refraining from food and drink does not bring a person closer to God.... it is prayer that builds that connection. In verse 29:70 the word Sobolona (in Our ways) signifies that the grace is for anyone who makes an endeavour with purity of intention. Allah creates an atmosphere in Ramadan which facilitates attaining piety. He brings closer all the remote ways of acceptance of prayer. Hadith relates that during Ramadan Allah opens the door to Paradise and shuts down the doors leading to Hell and restrains Satan. Satan has been given free rein and many pious people are deceived by him. At times he leads people to badness through apparent piety. However, in the aforementioned Hadith the Prophet (peace and blessings of Allah be on him) having been informed by God, declared that during Ramadan Satan is restrained as are his accomplices. Thus we have an opportunity to benefit from the spirituality of this month and enter Paradise from as many doors as we can. Try and reach those heights where Satan dare not reach and then make an effort to make what we have attained a part of our life. Try and emulate the blessed model of the Holy Prophet (peace and blessings of Allah be on him) in worship of God, in alms-giving etc. these are tremendous sources of attaining nearness to God. To abide by the commandments of the Holy Qur’an is also a source of attaining God’s pleasure. Fortunate will we be if we tried and gained maximum benefit from these special blessings of the month of Ramadan. The long fasts during the hot weather will be hard, but the pleasure Allah has from the sacrifices you make and the prayers you offer will provide the greatest satisfaction of all. May Allah bless you this Holy month and may all your prayers be answered insh'Allah. By Farhan Hayat Regional Nazim Taleem for Tahir Region London. To read more inspiring and motivating articles like this visit www.tahirregion.weebly.com/blog. Please feel free to comment and share this article with your friends. Jihad with the sword is not the way of Islam.
One of the reasons for which Hazrat Mirza Ghulam Ahmad, the Founder of the Ahmadiyya Sect in Islam has been branded as Kafir (non believer) is that he has denounced Jihad. We give below an excerpt from his writings in which he has given an exposition of the kind of Jihad which he has forbidden. It is easy to see from it that the Jihad which he has denounced consists in propagating Islam at the point of sword. Such a Jihad has no authority in the Holy Quran or the Traditions of the Holy Prophet (peace and blessings of Allah be upon him). The Holy Quran rejects it by pronouncing there should be no compulsion in religion (2:257). The Promised Messiah explains in this article that early wars of Islam were fought in self defence only and that Islam strongly condemns those ignorant Muslims who seek to become Ghazis by killing innocent non-Muslims. In fact this view of Jihad presents Islam in the most detestable form and by generating enmity and hatred amongst non-Muslims alienates them from it irrevocably. Everyone would tremble in the company of such a bigoted Muslim, for at any moment he might choose to be Ghazi and make a short work of him. This would, indeed defeat the very object of Islam, which is to win over the whole mankind by preaching its message of love and amity. Anybody who reads the following article can judge for himself whether by denouncing such a bloody interpretation of Jihad, the Promised Messiah deserves to be branded as a Kafir or to be hailed as a Champion of Islam. (Ed.) There is not the least truth in the assertion that it is time for resorting to the sword and gun for spreading the true religion and righteousness. The sword, far from revealing the beauties and excellence of truth, makes them dubious and throws them into background. Those who hold such views are not the friends of Islam but its deadly foes. They have low motives, mean natures, poor spirits, narrow minds, dull brains and short sight. It is they who open the way to an objection against Islam, the validity of which cannot questioned. They hold that Islam needs the sword for their advancement, thus brand its purity and cast a slur upon its holy name. The religion that can easily establish its truth and superiority by sound intellectual arguments, heavenly signs or other reliable testimony, does not need the sword to threaten men and force a confession of its truth from them. Religion is worth the name only so long as it is in consonance with reason. If it fails to satisfy that requisite, if it has to make up for its discomfiture in argument by handling the sword, it needs no other argument for its falsification. The sword it wields cuts its own throat before reaching others. If it be objected that sword was resorted to by early Islam and hence the legality of Jihad, we say the objection is based upon ignorance of early Islamic circumstances. Islam never allowed the use of the sword for spreading the faith. On the other hand, it strictly prohibits compulsion in matters of faith. It has the plain injunction "There should be no compulsion in religion." Why was the sword taken in hand then? The circumstances under which this measure had been resorted to have nothing to do with the spread of religion; they are connected with the preservation of life. Briefly, they are as follows: The savage inhabitants of the deserts of Arabia, who could hardly distinguish right from wrong, conceived a hatred towards Islam in its early days and became its bitterest enemies. The reason of this hatred may be easily conceived. When the unity of God and the Islamic truths were preached openly to idolatrous Arabs and convincing arguments against idol worship were impressed upon their minds and they were told how degrading it was for the noblest of God's creatures to bow submission to stones, they found themselves unable to meet the adherents of the new faith upon argumentative ground. This exposure led to a motion in favour of Islam among the more reasonable of them. The ties of relationship were cut asunder, the son parted from his parents and brother from his brother. This exasperated them the more and they saw plainly that if their fathers' false religion was to be saved, excessive measures must be taken to stop the ingress into the new religion. The new converts to Islam were therefore violently persecuted and no efforts were spared to block the way to the new faith. Those acquainted with early Muslim history know full well what barbarous and cruel treatment was meted out to the early converts, and how many were murdered in cold blood. But those harsh measures did not prevent people from the acceptance of truth, for even a superficial glance is enough to convince a man of the reasonableness and purity of Islam as against idolatry. At length when the implacable foes of Islam saw that severe persecution availed but little and that their ancient religion was threatened to be swept away in the current of Muslim reason, they planned the death of the Prophet himself. But their designs were frustrated. Almighty God saved His messenger and took him to Medina. The unbelievers, however, could not rest in their homes so long as they heard that the religion they had persecuted was gaining ground in another place. They pursued the Muslims to their new abode, and nothing but their extirpation could satisfy them. What could Islam do under the circumstances but defend itself? For what fault were Muslims to be mercilessly butchered and not allowed to protect their lives? Why should not the inveterate persecutors have been brought to retribution and just punishment? The Muslim battles were therefore not undertaken for gaining converts but to protect innocent Muslims lives. Can an unbiased judgement accept the conclusion that Islam was unable to prove its reasonableness as against savage Arabs? Can an unprejudiced mind believe that men who had sunk down so low as to worship images and lifeless things and who indulged in every manner of vice, could yet vanquish the noble religion of Islam on intellectual grounds, and that failure in proof led it to resort to the sword for increasing the number of its followers? Those who have advanced such objections against Islam have been guilty of grave injustice, inasmuch as they have concealed the true state of facts. It is, however, true that the Muslim Maulvis and the Christian missionaries are equally to blame for this unjust charge against Islam. The ignorant Maulvis while pretending to support Islam have by their repeated inculcation, ingrafted the false doctrine of Jihad upon the minds of the unenlightened public who were misled by the fatwas of the Maulvis on the one side and the objections of the Christian Missionaries, whom they took for learned men, on the other. The doctrine of Jihad being thus supported by the evidence of two opposing witnesses, its validity could not be questioned by the masses. Had the Missionaries taken a different course and with true honesty declared that the fatwas of the Maulvis were based on ignorance of the early Islamic history, and that the circumstances which then rendered an appeal to arms necessary for Muslims, did not exist any more, the idea of Jihad would long have been eradicated from the face of the earth. But they never looked to the consequences and a misdirected zeal for their own religion cast a veil over their judgements in grasping the truth. It must also be stated here that permission for self-defence and murdering the enemies of Islam was not given to the Muslims until the Arabs had, on account of their excessive oppressions and outrages and innocent bloodshed, rendered themselves culpable and liable to be punished with death. But a clemency was even then shown to such of them as embraced Islam. The unity of religion established a relation of brotherhood and all past wrongs were forgotten. It is here that some opponents of Islam have stumbled and from this they draw the conclusion that the new religion was forced upon the unbelievers. In fact, the case is just the reverse of what the objectors have thought. There is no compulsion here; it was a favour to those who had rendered themselves liable to death. It is apparently absurd to take this conditional mitigation of just punishment for compulsion. They deserved to be murdered, not because they did not believe in the mission of the Prophet, but because they had murdered many an innocent soul. The extreme penalty of the law was upon them, mercy of the Gracious God gave them another chance of averting this merited capital punishment. He knew that during the long years of opposition the Islamic truths had been brought home to them and they well understood the futility of idol-worship, therefore His mercy offered them an opportunity even after the sentence was justly pronounced against them, for imploring His pardon and the forgiveness of their sins. This clearly shows that it was not the object of Islam to put any unbeliever merely as such to death, but that it was willing to forgive even when the criminal was found deserving of death. Islam had to grapple with other difficulties. Religious prejudice was so strong at the time that if a member of any tribe adopted the faith of Islam, he was either put to death or threatened with it, and persecution was so severe that life seemed a burden to him. Islam had therefore to face the difficulty of establishing freedom of religious exercise and for this noble object it had to undertake wars. The early wars of Islam fall under either of the above headings and it never took the sword for its own propagation or for any other purpose. Attempts were made to blot out its very existence and therefore its life. It did not take up arms of its own accord but was compelled to do so. It had to defend itself and repel the dangerous foe. Later on, when its true principle were forgotten, the doctrine was read in a different light and ignorance looked with pride upon a hateful course of life. But the fault can in no way be attributed to Islam. The source from which it flows is pure and undefiled. That this doctrine has been identified with Islamic teachings by shallow-brained zealots who do not care for the life of man even so much as man should care for the life of a sparrow, cannot be questioned. But the innocent blood that has been split in the past does not satisfy them. They have yet a bloody Mahdi in store for the world and would like to exhibit the ugliest picture of Islam before all nations, that all people may know that Islam has always had to resort for its propagation to compulsion and the sword, and that it has not particle of truth in it to gain its conquest over hearts. It seems as if the holders of these views are not satisfied with the humiliation and decadence with Islam has already suffered, but must bring it still lower and subject it to yet more disgrace. These men are a reproach to Islam. But God now wills that Islam should not be branded with reproaches and remain under a cloud any more. It is already so distressing to find that its opponents who have not taken the trouble to investigate matters for themselves, have it impressed upon their minds that Islam has from its very beginning been employing the sword to add to its numbers. It is high time that all these base charges should be cleared from the face of Islam. If the Maulvis unite to root out the evil from the midst of the Muhammadans, they shall have done a lasting good to, and conferred a blessing upon their co-religionists. Such an exposition of the doctrines of Islam will further reveal the excellence and beauties of that religion to the general public, and the aversion which its opponents have conceived on account of misconception shall be turned into admiration. The clouds of dust being cleared, they shall then be able to get their light from that source of light. It is evident that no one can approach a bloody murderer. Every one fears him, women and children tremble at his sight, and he looks like a mad man. An opponent of an alien religion cannot even pass a night with him let he should choose to be a Ghazi at the cost of his life. Such events daily occur among the ignorant frontier people, and a single bloody deed is deemed sufficient to entitle the murderer to paradise and its manifold blessings. It is shame for Muhammadans that alien races cannot safely live as their neighbours. They cannot trust them for a single moment and hardly expect any good in times of need. They do not deem themselves save among them and shrink at the hidden belief of Ghazism. An instance of this occurred lately here in Qadian. On the 20th of November last a European came here. Just at that time a number of my followers has assembled together and the conversation was upon a religious subject. The traveller stood apart from the assembly and was addressed in polite words. It appeared that he was apprehensive. He stated that he had seen many Muhammadans who had committed atrocious deeds of murder against Christians. He mentioned several specific instance in which such cruelty had been shown. It was then explained to him that this, the Ahmadiyya sect of Islam, abhorred such doctrines and hated their adherents such doctrines and hated their adherents. It had set before itself the noble object of uprooting this evil. Upon this he felt satisfied and stayed here for one night. There is a lesson in this story for the pro-Jihad Maulvis. The growth of such horrible doctrines among the Muslims, has done lasting injury to the cause of Islam and created an abhorrence for it in the hearts of other nations. They have no confidence in their sympathy so long as the dangerous doctrine os Jihad finds favour with them. They cannot form a favourable opinion except of such of them as do not lead strictly religious lives and are not very scrupulous about their religious beliefs. For all these misunderstanding none but the Muslims themselves are responsible. The blame of depriving a whole world of the recognition of Islamic truths lie at the door of the Maulvis who taught doctrine repulsive to the nature of man. How could the religion be from God, whose teachings needed the flash of the sword to get an entrance into the human heart? Such considerations were enough to keep back people from the acceptance of truth. The true religion is that which on account of its inherent property and power and its convincing arguments is more powerful than the keenest sword, not that which depends upon steel for its existence. (Source - Review of Religions, 1902) Ahmadis Believe in Jehad by Hadrat Mirza Bashir-ud-Din Mahmud Ahmad (1889-1965) May God be pleased with him. Second Successor to the Promised Messiah, peace be on whom. The fifth big objection raised against us is that we deny the Muslim institution of Jehad. I have always wondered how such a false charge could be made against us, for to say that we deny Jehad is a lie. Without Jehad, according to us, belief cannot be made perfect. The weakness of Islam and of Muslims, the decay or the disappearance of belief, that we observe today on all sides, are due to casualness in the matter of Jehad. To say that we deny Jehad, therefore, is a fabrication. The teaching about Jehad occurs in several places in the Holy Quran, and we as Muslims and as devotees of the Holy Book cannot possibly deny it. What we deny and resist vehemently is the view which makes it right to shed blood, to spread disorder and disloyalty, and to disrupt civil peace in the name of Islam. To do so is to soil the fair name of Islam. We cannot be persuaded that the teachings of Islam may be distorted so as to serve our own designs and desires. We are not against Jehad. We are only against the tendency to label any kind of aggrandizement as Jehad. And, dear reader, you can well understand that if an attempt is made to find fault in a beloved, how great is the offence which the attempt causes to the lover. How angry he would be at the fault-finder. Likewise we are angered by those who defame Islam by their words or deeds. The world at large regards Islam as a barbaric religion, and the Prophet of Islam as a savage militarist monarch. Have they found anything in the life of the Holy Prophet which warrants such a description, anything against the canons of piety and virtue? No. Muslims themselves by their deeds have prejudiced the world at large against Islam, so that it is no longer very easy to make them take a different view. Among the wrongs done to the Holy Prophet is the wrong which Muslims themselves have done to him by misrepresenting the Holy Prophet by holding up a wrong image of him before others. The Holy Prophet was an embodiment of compassion and forgiveness. He did not want to harm even the meanest of God's creatures. Yet he has been described in such a way as to repel people and to prejudice their minds against him. The cry of Jehad is heard again and again and from many different quarters. But what was the Jehad to which God and His Prophet invited Muslims? And what is the Jehad to which we are invited today? The Jehad to which God invites us in the Holy Quran is described in the verse: 'So obey not the disbelievers and strive by means of it [i.e., the Quran] a great striving.' (Al-Furqan, 53) The highest Jehad, therefore, is Jehad with the help of the Quran. Is it such a Jehad to which Muslims are invited today? How many are there who turn out to strive against disbelievers with only the Quran in their hands? Are Islam and the Quran so utterly devoid of inherent merit and attractiveness? If Islam and the Quran cannot attract people today by their intrinsic beauty, what evidence have we for the truth of Islam? Human speech can change hearts. Can the speech of God change no hearts? Can it bring about no change in the world except with the help of the sword? Long human experience shows that the sword cannot effect a change of heart, and, according to Islam, it is a sin to try and convert a people through fear or favor. Has not God clearly said in the Holy Quran: 'When the hypocrites come to thee, they say: "We bear witness that thou art indeed the Messenger of Allah." And Allah knows that thou art indeed His Messenger, but Allah bears witness that the hypocrites are most surely liars.' (Al-Munafiqun, 2) Here is a description of the hypocritical believers. If it were correct to spread Islam by the sword, then would it be meet or necessary to describe in this way those who had accepted Islam outwardly but were inwardly unbelievers still? If it were correct to convert people to Islam by force, then even such converts as did not believe in their hearts would have been true converts, according to the Holy Quran. Nobody can hope to win sincere converts by the sword. It is wrong, therefore, to think that Islam teaches the use of the sword for the conversion of non-Muslims. On the other hand, Islam is the first religion which lays down the principle of freedom in religious matters in clear and unambiguous terms. The teaching of Islam is: 'There shall be no compulsion in religion. Surely, right has become distinct from wrong.' (Al-Baqarah, 257) According to Islam, every human individual is free to believe or not to believe. He is free to follow reason. Islam also teaches: 'And fight in the cause of Allah against those who fight against you, but do not transgress. Surely, Allah loves not the transgressors.' (Al-Baqarah, 191) Here the law of religious wars is laid down clearly. A religious war is to be waged against those who make war on Muslims because of religion; who seek by force to convert Muslims. Even in such a war Islam forbids the transgression of limits. If non-Muslims seeking to convert Muslims by force withdraw from such an attempt, then Muslims must stop fighting. In the face of such a teaching, nobody can say that Islam teaches the waging of war for its expansion. If Islam sanctions war, it is not in order to destroy or harm any religion. It is to promote religious freedom, to protect places of religious worship. It is clearly laid down in the Holy Quran: 'Permission to fight is given to those against whom war is made, because they have been wronged. And Allah indeed has power to help those who have been driven out of their homes unjustly only for saying "Our Lord is Allah." And if Allah did not repel some men by means of others, cloisters and churches and synagogues and mosques would have been pulled down wherein the name of Allah is oft remembered. And Allah will surely help him who helps Allah. Allah is indeed Powerful, Mighty.' (Al-Hajj 40-1) This passage from the Holy Quran leaves no doubt whatever that a religious war is not permitted by Islam unless it is against a people who force another people to abjure their religion; unless, for instance, Muslims are forced to abjure Islam. A religious war may be justified when there is interference in religion. But even when permitted, a religious war is not intended to force a people to give up their faith, nor is its purpose to desecrate or destroy places of worship, or to kill. The purpose of religious wars is to protect religion, to protect every religion, and to save from disgrace and destruction all places of worship, irrespective of the denomination to which they belong. Only such a religious war is permitted by Islam. Islam is a witness of other religions and their protector. Islam is no party to violence or cruelty or un freedom. In short, the Jehad sanctioned by Islam is to make war against a people who prevent others by force from accepting Islam, or who wish to force people to deny Islam. It may be made against a people who kill others because of Islam. Only against such a people is the making of war permissible in Islam. Against any other people, Jehad is wrong and contrary to Islam. War not sanctioned by these conditions may be a political war, a war between country and country or people and people. It may be a war between two Muslim peoples. But it will not be a religious war. The current view of Jehad, which is nothing but violence and lawlessness, has been borrowed by Muslims from others. There is no sanction for it in Islam. It is not even known in Islam. Strange as it may seem, the responsibility for the spread of this view among Muslims lies with Christians, who are loudest in their condemnation of Islam for its supposed teaching of Jehad. In the Middle Ages, religious wars were the order of the day. The whole of Europe took part in them. Christian warriors and crusaders attacked the borders of Muslim countries in the same way as semi-independent trans-border tribesmen attack the border of India. At the same time they attacked those European peoples who were holding back from Christianity. Christians who took part in these wars did so to earn the pleasure of God. It seems that, under the violent and unprovoked attacks of Christians, Muslims lost their balance. Following the example of Christians, they too started attacking the borders of other peoples and countries. They forgot the teaching of their own religion. So completely do they seem to have assimilated the Christian example that Christians themselves have started raising objections. In spite of the fact that objections now come from Christians Muslims fail to see through the Christian game. All over the world today this objection is directed against Islam. Everywhere it is used as a weapon against Islam; but Muslims do not realize it. Unwittingly they continue to supply the enemies of Islam with texts and arguments to use against Islam. The enemy is able to attack Islam with weapons forged by Muslims. The wars which they call Jehad have not helped Islam. They have only done it harm. Muslims have lost sight of the moral conditions of victory. Victory comes not from weapons or numbers, but from skill, organization, education, equipment, morale and the goodwill of other nations. A very small nation can sometimes score a victory over a big nation, because the smaller nation happens to have the moral conditions of victory on its side. Without these conditions the largest armies may prove useless. It would have been infinitely better had Muslims sought their prosperity not in misconceived Jehad, but in the virtues and skills which make for the success of nations. By subscribing to a misconceived Jehad they defame Islam and harm their interests. If a nation indulges in political warfare in the guise of religion, it only drives other nations into united hostility against it. The other nations begin to feel insecure. When international conflicts arrest imulated by religious differences, the state with the largest amount of goodwill for others is not immune from attack by an external enemy. When states are divided over religion, each is afraid of the others. Good behavior and goodwill are then of no avail. These virtues may avert a political war but not religious war. In short, we do not deny but affirm, the importance of Jehad. We deny only a wrong interpretation of it, which has done incalculable harm to Islam. The future of Muslims, in our view, depends on how far they succeed in understanding the true meaning of Jehad. If they are able to realize that the best form of Jehad is Jehad with the Quran (25:53), and not Jehad with the sword, if they recognize that difference of religion provides no sanction for violence against the lives or property or honor of others (Quran, 4:91, 2:191, 60:90), their minds and outlook will undergo a wholesome change, a change which will take them nearer to the right path. Then they will be acting on a verse of the Holy Quran which says: 'And it is not righteousness that you come into houses by the backs thereof; but truly righteous is he who fears Allah. And you should come into houses by the doors thereof and fear Allah that you may prosper.' (Al-Baqarah, 190) Then will they go from success to success. Source - Invitation to Ahmadiyyat, Routledge & Kegan Paul, London, Boston and Henley, 1980, pp. 52-58 An address delivered by His Holiness, Mirza Masroor Ahmad, Khalifatul Masih V(aba), Head of the worldwide Ahmadiyya Muslim Community on 11th June 2013 at an event to celebrate the centenary of the Ahmadiyya Muslim Community in the United Kingdom, held at the Houses of Parliament in London. The centenary celebrations were attended by 68 dignitaries, including 30 MPs and 12 Members of the House of Lords, including 6 Cabinet Ministers and 2 Ministers. Various media organisations including the BBC, Sky TV and ITV were also present to cover the event. In attendance, amongst others, was the Secretary of State for Energy and Climate Change The Rt Hon. Ed Davey MP, the Deputy Prime Minister The Rt Hon. Nick Clegg MP, the Home Secretary The Rt Hon. Theresa May MP, the Shadow Foreign Secretary The Rt Hon. Douglas Alexander MP, the Chairman of the Home Affairs Select Committee Rt Hon. Keith Vaz MP and Member of Parliament for Mitcham and Morden Siobhain McDonaugh MP. His Holiness said: “Bismillahir-Rahmanir-Raheem (in the Name of Allah, the Gracious, the Merciful) All distinguished guests, Assalamo Alaikum WaRahmatullahe Wa Barakatohu – peace and blessings of Allah be upon you all. First of all I would like to thank those friends of the Ahmadiyya Muslim Community who, upon the centenary of our Community in the UK, have kindly organised this event within the Houses of Parliament as a means to express their friendship and close relationship with us. I would also like to thank all of those guests, who by attending today, are ensuring that this event proves to be a success and worthwhile. I am pleased that quite a number of you are seated here and are not engaged in any other commitments or meetings. In response to this gesture, apart from professing my thanks and appreciation, I would also like to say that it is my sincere hope and prayer that all of the departments and people who work within this beautiful and grand building are able to fulfil the rights of serving this country and its people. I also hope and pray that they are able to work in the best possible manner towards fostering good relations with other nations, to act with justice and so make decisions that are of benefit to all parties. If this spirit is adopted then it will reap the very best fruits, which are of love, affection and brotherhood and will lead the world towards becoming a true haven of peace and prosperity. This desire and prayer of mine is shared by all Ahmadi Muslims, because we believe that it is necessary to have a deep love for one’s country and for humanity at large. Indeed, Ahmadi Muslims believe that love for one’s country is an essential part of faith, because the Founder of Islam, the Holy Prophet Muhammad(sa) has emphatically ordered and taught this. Thus, let me make it very clear that every Ahmadi Muslim who is a British citizen, whether born here in the UK or whether an immigrant from abroad, is completely loyal to this country and has sincere love for it. They desire only the progress and prosperity of this great nation. The number of people from other nations who now live in the UK is very significant and is estimated to be at around 14-15% of the total population of this country. And so, I cannot continue without mentioning and praising the great qualities of open-heartedness and tolerance exhibited by the local British people, for the way in which they have accepted immigrants as members of the country and allowed them to become a part of the fabric of British society. In this sense it becomes an incumbent moral duty upon those people who have come to settle here to prove themselves to be loyal citizens of this country and so they must support the government in its efforts to tackle all forms of disorder and strife. As far as the Ahmadiyya Muslim Community is concerned, its members act upon this principle in whichever country they reside. As you are aware, we are currently celebrating the Centenary of the Ahmadiyya Muslim Jama’at in the United Kingdom. These past 100 years prove and serve witness to the fact that the members of the Ahmadiyya Community have always fulfilled the requirement of being loyal to their country and have always steered absolutely clear of all forms of extremism, rebellion and disorder. In reality, the fundamental reason for this loyal and loving approach is due entirely to the fact that the Ahmadiyya Muslim Community is a true Islamic religious community. Our Community stands apart, as we have continually introduced the true and peaceful teachings of Islam to the people of the world and we have always strived for those true teachings to become accepted as the real Islam. With these few words of introduction, I would now like to turn towards the main theme of my address. Our sect is the standard bearer for peace, reconciliation and harmony, which is why our motto is ‘Love for All, Hatred for None.’ Despite the fact that some non-Muslims know us or indeed have close links to us, they are very surprised that the Ahmadiyya Muslim Jama’at attributes its message of peace and brotherhood directly to Islam. The cause of their surprise and shock is because they see that many other so-called Islamic scholars and organisations act and speak in a completely different way and promote a very different message. To explain this difference let me make it clear that we Ahmadi Muslims believe that, in this era, the concept of a violent ‘Jihad by the sword’ is completely wrong and is to be rejected, whilst some other Muslim scholars promote or even practice it. Their beliefs have led to many extremist and terrorist organisations emerging amongst the Muslims in various parts of the world. It is not just groups that are emerging but we also find that certain individuals are taking advantage of and acting upon these false beliefs. The most recent example of this was, of course, the brutal killing of an innocent British soldier on the streets of London. It was an attack which had absolutely nothing to do with the real teachings of Islam; rather, Islamic teachings vehemently condemn such acts. Such evil plots demonstrate the clear difference between the true teachings of Islam and the misconstrued teachings, which some so-called Muslims are practicing due to their ulterior motives. I would also like to say that the reaction of some of the local groups is not correct and can destroy the peace of the society. What evidence is there to support our contention that what we believe with regards to Islamic teachings is correct? The underlying point to consider is that the use of the sword or force is only permissible when a religious war is waged against Islam. In today’s world no one, be it a country or a religion, is physically waging war and attacking Islam on the basis of religion. Thus, it is not justifiable in any way for Muslims to attack any other party, in the name of religion, because this clearly violates the teachings of the Qur’an. The Qur’an only permitted force to be used against those who waged war and raised their sword against Islam. Another crucial point is that if a citizen seeks to inflict any form of harm on his country or on his fellow countrymen then clearly he would be acting against the teachings of Islam. The Holy Prophet Muhammad(sa) said that whoso sheds the blood of an innocent person is not a Muslim. The Holy Prophet(sa) has deemed such people as weak in faith and to be sinners. I shall now turn to some other aspects of Islam that prove just how enlightened and pure its teachings really are. I shall explain that the way some so-called Muslim groups present Islam does not represent the real teachings of the religion in any shape or form. It will become clear that their activities are conducted with the sole desire to fulfil their vested interests by falsely using the name of Islam to justify their hate-filled acts. Islam puts so much emphasis on the importance of religious tolerance that it will be impossible to find such high standards anywhere else. Other people tend to believe that until other religions are proven to be false, they are unable to prove the truth of their religion. Islam’s approach is very different because it teaches that whilst Islam is a true religion sent for all of mankind, the truth is that all prophets of God were sent to all people and nations of the world. This is clearly mentioned in the Holy Qur’an. Allah has said that all prophets were sent by Him with teachings of love and affection, and so all true Muslims must accept them. No other religion so willingly and openly praises every faith and every nation as Islam does. Because Muslims believe that prophets were sent to all people and all nations they cannot ever consider them to be false. Thus, Muslims cannot disrespect, mock or insult any of the prophets of God, nor can they injure the sentiments of the followers of any religion. Yet, sadly the attitude of some non-Muslims is the exact opposite. They do not spare any opportunity to grievously mock and slander the Founder of Islam(sa) and so gravely wound the feelings of Muslims. We truly desire religious tolerance and mutual understanding, because of the beliefs we hold. Unfortunately however, when certain elements toy with the feelings of Muslims, it leads to some so-called Muslims reacting to the provocation in an entirely wrong and irresponsible way. Their reaction and response has no link to the true teachings of Islam and you will certainly find that no Ahmadi Muslim, however much they are provoked, will ever react in such a negative manner. Another grave allegation raised against the Founder of Islam(sa) and the Qur’an is that they gave teachings of extremism and promoted the use of force to spread the message of Islam. To assess this allegation and to seek the reality let us look to the Qur’an itself. Allah the Almighty says: ‘And if thy Lord had enforced His Will, surely, all who are in the earth would have believed together. Wilt thou, then, force men to become believers?’ (Ch.10:V.100). This verse clearly states that God, as the Possessor of all Powers, could easily force all people to adopt the same religion; however, He has instead given the people of the world the freedom to choose – to believe or to not believe. And so if God has given mankind this freedom of choice, then how could the Holy Prophet Muhammad(sa) or any of his followers compel or force anyone to become a Muslim? Allah the Almighty also states in the Qur’an: ‘It is the truth from your Lord; wherefore let him who will believe, and let him, who will disbelieve.’ (Ch.18:V.30) This is the reality of Islam. This is its true teaching. If a person’s heart desires then they are free to accept Islam, but if their heart does not, then they are free to reject it. Therefore, Islam is completely against compulsion and extremism; rather, it advocates peace and harmony at all levels of society. It is quite impossible for Islam to teach violence or compulsion because the very meaning of ‘Islam’ is to live in peace and to provide peace to all others. Nevertheless, when our religious sentiments are taunted it causes us great pain and anguish. Anything disrespectful said about the Holy Prophet Muhammad(sa) pierces and wounds our hearts. It was the Founder of Islam(sa) who developed the love of God and the love of His creation in our hearts. It was he who ingrained and established love and respect for all of mankind and for all religions within us. What bigger proof of Islam’s peaceful teachings can there be than the response given by the opponents of the Holy Prophet(sa) when he preached and conveyed the message of Islam to them. They did not say that by inviting them to join Islam, the Holy Prophet(sa) was asking them to perpetrate any cruelties or wrongdoing. Rather, their reply was that if they were to accept the Prophet’s teachings, their wealth and status would be threatened or seized by ruthless people, because the Holy Prophet(sa) emphasised only peace and harmony. They admitted to a fear that if they accepted Islam then by adopting peace the surrounding people, tribes or even nations would take advantage and destroy them. In short, if Islam advocated violence, and if it called on Muslims to raise their swords and wage war, then clearly the disbelievers would not have given this justification. They would not have said that their failure to accept Islam was out of a fear that its teachings of peace could lead to their ruin at the hands of worldly people. The Holy Qur’an states that one of the Attributes of God Almighty is ‘Salam’ which means He is ‘The Source of Peace.’ It follows that if God truly is the ‘Source of Peace’ then His peace should encompass all of His Creation and all of mankind, rather than be limited to a specific group of people. If God’s peace was only designed to protect some people then it cannot be said that He is a God for the entire world. Allah the Almighty has answered this point in the Qur’an. Allah says: ‘I swear by his repeated cry “O my Lord!” that these are a people who will not believe. Therefore, turn aside from them, and say, “Peace;” and soon shall they know.’ (Ch.43 Vs 89-90) These words illustrate that the Holy Prophet Muhammad(sa) brought a teaching that was a source of mercy and compassion for all people and thus was a means of peace for all of mankind. The verse also states that in response to the Holy Prophet’s(sa) message of peace, his opponents did not only reject his teachings; they even ridiculed and insulted him. Indeed, they went even further and opposed him with enmity and created disorder and strife. Upon all of this the Holy Prophet(sa) pleaded to God that: ‘I desire to give them peace, but they do not give me peace. Leaving that aside they even strive to inflict pain and agony upon me.’ In response, Allah consoled him by saying: ‘Ignore whatever they do and turn away from them. Your only task is to spread and establish peace in the world. You should respond to their hatred and transgressions by simply saying “peace be with you” and tell them that you have brought peace for them.’ Thus, the Holy Prophet(sa) spent his entire life spreading peace in the world. That was his noble mission. Certainly, there will come a day when the people of the world will realise and understand that he did not bring any teachings of extremism. They will realise that all he brought was a message of peace, love and kindness. Furthermore, if the followers of this noble messenger also respond to cruelties and injustices in the same loving manner, then no doubt those who raise objections against Islam’s magnificent teachings will one day become convinced of its truth and beauty. The Ahmadiyya Muslim Jama’at follows and lives by these teachings. It is these teachings of understanding, tolerance and compassion that we promote and spread to the corners of the world. We follow the historic and unparalleled example of kindness and benevolence that was demonstrated by the Holy Prophet Muhammad(sa) when after years of facing the most bitter and horrific cruelty and persecution, he was able to return victoriously to the streets of Makkah. For years, he and his followers, were prevented access to even the most basic necessities such as food and water and so they spent many days at a time suffering in a state of starvation. Many of his followers were attacked and some were killed in the most barbaric and merciless manner, which one cannot even image. Even the elderly Muslims, the Muslim women and the Muslim children were not spared; rather, they too were treated in a ruthless and brutal way. Yet, when the Holy Prophet(sa) returned to Makkah in victory, he did not seek revenge. Instead, he proclaimed that: “There shall be no punishment upon any of you for I have forgiven you all. I am a messenger of love and peace. I have the greatest knowledge of Allah’s attribute of being a ‘Source of Peace’ – He is the One Who gives peace. Thus, I forgive you of all of your past transgressions and I give you a guarantee of peace and security. You are free to remain in Makkah and to freely practise your religion. No one will be compelled or forced in any way.” Some of the most staunch disbelievers had fled Makkah in a state of fear of punishment because they knew they had exceeded all limits in their cruelties against the Muslims. However, upon witnessing this unrivalled act of compassion and kindness and this unique display of peace and harmony, the relatives of those disbelievers sent a message to them to return. They were informed that the Holy Prophet(sa) extended nothing but peace and security and so they did return to Makkah. When they, who were previously Islam’s most resolute opponents, saw for themselves the benevolence and mercy of the Holy Prophet(sa), they accepted Islam of their own free will. What I have said is part of recorded history and the majority of non-Muslim historians and Orientalists have also certified to its truth. These are the real teachings of Islam and this was the noble example of the Holy Prophet Muhammad(sa). And so to label Islam and its Founder as violent and to raise such allegations against them is a cruel injustice. There is no doubt that wherever such false allegations are made we are deeply aggrieved. I shall say again that today it is our community, the Ahmadiyya Muslim Jama’at, which is following and living according to the original and peaceful teachings of Islam. And I shall say again that the hate-filled evil acts perpetrated by extremist organisations or individuals have no link whatsoever to the true teachings of Islam. True justice requires that the vested interests of individuals or groups should not be attributed to the teachings of a religion. Such acts should not be used as an excuse to unfairly level criticism at any religion or its founder. It is an urgent need of the time that, in an effort to establish global peace and harmony, all people should display mutual respect for one another and for all religions. The alternatives are horrific. The world has become a global village and so a lack of mutual respect and a failure to join together to promote peace will not only harm the local area, city or country but in fact will ultimately lead to the destruction of the entire world. We are all well-aware of the horrific devastation caused by the last two world wars. Due to the acts of certain countries the signs are that another world war is on the horizon. If a world war breaks out then the Western world will also be deeply affected by its far-reaching and devastating consequences. Let us save ourselves from such destruction. Let us save our future generations from the miserable and devastating consequences of war. Obviously the most horrific type of war would be an atomic war and certainly the way the world is heading there is a real risk of a nuclear war breaking out. To prevent such a horrific outcome, we should adopt justice, integrity and honesty and join together to suppress and stop those groups who wish to spread hatred and who wish to destroy the peace of the world. It is my hope and prayer that God Almighty enables the major powers to discharge their responsibilities and duties in this effort in the most fair and just way – Ameen. Before concluding I would like to once again thank all of you for taking the time and effort to attend today. May Allah bless you all. Thank you very much.” Key for Salutations: (sa) Sallallaaho Alaihi wa Sallam – “May peace and blessings of Allah be upon him.” This is written after the name of the Holy Prophet(sa). (as) Alaihis Salaam – “May peace be upon him.” This is written after the name of Prophets other than the Holy Prophet(sa). (ra) Razi-Allaaho anhu/anha/anhum – “May Allah be pleased with him/her.” This is written after names of the Companions of the Holy Prophet(sa) and of the Promised Messiah(as). (aba) Ayyadahullaahu Ta’aalaa binasrihil Aziz – “May Allah the Almighty help him with His powerful support” This is written after the name of the current Khalifah of the Ahmadiyya Muslim Jama’at. To read more interesting articles visit www.tahirregion.weebly.com/blog. Please feel free to comment and share this with your friends. To Muslims the Holy Qur'an, is the literal word of God and it may surprise some that most Muslim philosophers believe the meaning of the Quran is not restricted to the literal aspect. For them, it is an essential idea that the Quran also has inward aspects. Henry Corbin narrates a hadith that goes back to The Holy Prophet Muhammad (peace and blessings of Allah be upon him): "The Qur'an possesses an external appearance and a hidden depth, an exoteric meaning and an esoteric meaning. This esoteric meaning in turn conceals an esoteric meaning (this depth possesses a depth, after the image of the celestial Spheres, which are enclosed within each other). So it goes on for seven esoteric meanings (seven depths of hidden depth)." According to this view, it has also become evident that the inner meaning of the Quran does not eradicate or invalidate its outward meaning. Rather, it is like the soul, which gives life to the body. Corbin considers the Quran to play a part in Islamic philosophy, because gnosiology itself goes hand in hand with prophetology. Dr.Tarig Al Swaidan discovered some verses in the Holy Qur'an that mention one thing is equal to another, i.e. men are equal to women. Although this makes sense grammatically, the astonishing fact is that the number of times the word man appears in the Qur'an is 24 and number of times the word woman appears is also 24, therefore not only is this phrase correct in the grammatical sense but also true mathematically, i.e. 24 = 24. Upon further analysis of various verses, he discovered that this is consistent throughout the whole Qur'an, where it says one thing is like another. See below for astonishing result of the words mentioned number of times in Arabic Qur'an: Dunia (one name for life) 115. Aakhirat (one name for the life after this world) 115 Malaika (Angels) 88 . Shayteen (Satan) 88 Life 145 .... Death 145 Benefit 50 . Corrupt 50 People 50 .. Messengers 50 Eblees (king of devils) 11 . Seek refuge from Eblees 11 Museebah (calamity) 75 . Thanks 75 Spending (Sadaqah) 73 . Satisfaction 73 People who are mislead 17 . Dead people 17 Muslimeen 41 . Jihad 41 Gold 8 . Easy life 8 Magic 60 . Fitnah (dissuasion, misleading) 60 Zakat (Taxes Muslims pay to the poor) 32 . Barakah (Increasing or blessings of wealth) 32 Mind 49 . Noor 49 Tongue 25 . Sermon 25 Desite 8 . Fear 8 Speaking publicly 18 . Publicising 18 Hardship 114 .... Patience 114 Muhammed 4 . Sharee'ah (Muhammed's teachings) 4 Man 24. Woman 24 And amazingly enough have a look how many times the following words appear: Salah 5, Month 12, Day 365, Sea 32, Land 13 Sea + land = 32+13 = 45 Sea = 32/45*100 = 71.11111111% Land = 13/45*100 = 28.88888889% Sea + land = 100.00% Modern science has only recently proven that the water covers 71.111% of the earth, while the land covers 28.889%. Are you Surprised? Well, these are just some of the amazing miracles of the Holy Qur'an, there are many more that give testimony to the All Knowing Allah who bestowed this great favour upon the whole of mankind. But the question really is, will your knowing this make you pick up the Holy Qur'an and drink deep from it's ocean of knowledge to attain a higher level of awareness or will you continue to live blinded in the darkness which surrounds the world today? By Ansar Khan, Regional Nazim Taleem for Tahir Region, London UK. To read more inspiring articles and blogs visit www.tahirregion.weebly.com/blog. 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