Ahmadiyya Movement in Islam

THE BELIEF IN THE UNITY OF GOD

2010-07-02T08:46:00.000-07:00

THE BELIEF IN THE
UNITY OF GOD

This seems to be a rather simple and elementary concept. It should not be difficult for anybody to understand the oneness of God, and there the matter seems to rest. But in fact there is far more to this than meets the eye. When one examines the concept of Unity in depth, the entire world of religion seems to revolve around this pivotal point. This belief influences man's life in all its aspects. It also implies the negation of all else but God. So belief in the oneness of God is not the end-all of belief, but all other beliefs spring from this fountain-head of eternal truth. This also delivers a message of liberation from all other yokes and releases man from all obligations except such as are born out of his submission to God.

This article has been further elucidated from different angles, both in the Holy Quran and the traditions of the Holy Prophet of Islam. For instance, the declaration 'La houl wala quat illa Billah' (There is no all-encompassing power except Allah) opens up new windows for a deeper and wider understanding of Unity. It negates all fears other than the fear of God. The second part of the same brings to the focus of attention another very important aspect of Unity. i.e. that the power to achieve good is solely dependent on God, and that He is Master of all sources of strength and energy. Hence while the first part relates to the negative aspects of power, the second part relates to the positive.

In application to human actions, intentions and motivations etc., these two forces are all-encompassing. Man's intentions and his subsequent actions are always guided and controlled either by fear or hope, and there is no exception to this rule. Those who do good deeds do so out of fear and hope, and those who indulge in vices are motivated by the same. The fears of non-believers belong to the negative ungodly category, and they shape their lives in accordance with these worldly fears. Sometimes they are afraid of earning the displeasure of monarchs and authorities, sometimes they are afraid of society in general or of despots and bullies. Again, sometimes they act evilly out of a fear of poverty and loss etc. So, in a world full of vices, a large part of human actions can be explained with reference to these fears.

The belief in Unity dispels these fears altogether and brings to one's mind the importance of the fear of God, which means that one must not be afraid of the displeasure of the ungodly, but should always endeavour to avoid displeasing God, and shape one's life according to that fear alone. In the positive sense, the same applies to all human motivations and consequent actions. Man always lives by some motive to please someone, himself being no exception. In fact, more often than not, he works to please himself even at the cost of those who are otherwise dear to him.

A more exaggerated form of this attitude renders man a worshipper of his own ego. To achieve his purpose, man has to please those on whom his pleasures depend. As such, again he has to constantly strive to win the favours of monarchs, authorities etc. What we are describing is the worst form of slavery. The hopes and fears of a slave are completely dependent on the whims. pleasures and displeasures of his master. But a godless man has not one master alone. Every other human being in relation to his personal interests can play as God to him. If you analyse the ultimate cause of social, moral or political evils, it is such human worship which destroys the peace of man's mind, and society as a whole begins to deteriorate endlessly.

From this point of view, when you cast another glance at the fundamental declaration, that 'there is no God but Allah, the One and Only', all these fears and hopes relating to objects other than God are dispelled, as if by the waving of a magic wand. In other words, by choosing one master alone, you are liberated from slavery to all others. To be a slave of such others as are themselves slaves to numberless gods is a poor bargain indeed. But that is not all. The gods that such people worship are many a time products of their own imagination, which can do them neither good nor harm. Most men, on the other hand, worship nothing but mortals like themselves, their own egos being supreme among them all. Hence each of them bows to numberless egotistic gods, their interests being at clash with each other, creating a situation which is the ultimate of chaos.

The Islamic concept of Unity also inculcates in man the realisation of the oneness of the human species, and does away with all such barriers as divide man into racial, ethnic and colour denominations. This gives birth to the universal concept of equality in Islam, which is its distinctive feature. Hence from the vantage point of God, all human beings, wherever and in whichever age they were born, stand equal in His sight. As will be demonstrated shortly, it is this fundamental which gives rise to all other fundamental beliefs and doctrines in Islam. As briefly mentioned before, Islam's doctrine of Unity is absolute and unsplittable; it has no room for adding to the Godhead in any form. He has neither a father nor a mother, nor has He a spouse. For Him to give birth to sons and daughters is inconceivable.

Another important aspect of Unity of God as presented by the Quran relates to absolute harmony in His creation. It is this harmony concept which appealed so strongly to Einstein. He was compelled to pay tribute to the perfect symmetry in nature, which according to him required the oneness of creator. He was a scientist, and his perception of that harmony was limited to the material universe. But the Holy Quran speaks of the harmony in creation in all its possible applications. The Holy Quran claims that within nature, as created by God, and within the divine books revealed by God, there is no disharmony; that there is complete concurrence between one area of God's creation and another, and between one book and the other.

It goes further to declare that there is perfect consistency between the Word of God and the Act of God, and that there can be no contradiction between nature and the divine word as revealed to His prophets. This subject is beautifully expressed in the first five verses of Surah Al-Mulk, and is also taken up in many other verses of the Quran from various angles.

Coming to individuals, the belief in Unity plays a very important role in the education and upbringing of humans. It requires a consistency between man's views and actions, a consistency between his relationship with God and his fellow beings, thus binding creation in a single chain of unbreakable unity. This can be better understood by bringing to focus the practices of some so-called religious people, who preach hatred for one section of human society against another in the name of the one and only God. The principle of Unity of God is at variance with this practice, and as such does not permit people to create divisions between God and His creation and within the creation of God.

Life Sketch and Services of His Holiness Mirza Masroor Ahmad

2010-07-02T08:45:00.000-07:00

Sahibzada Mirza Masroor Ahmad was born on 15^th September 1950 in Rabwah, Pakistan, the Ahmadiyya Muslim Community’s headquarter. He is the son of Hadhrat Sahibzada Mirza Mansoor Ahmad Sahib and his mother’s name is Hadhrat Sahibzadi Nasira Begum Sahiba. Sahibzada Mirza Masroor Ahmad is also the great grandson of the Founder of the Ahmadiyya Muslim community, Hadhrat Mirza Ghulam Ahmad of Qadian, the Promised Messiah , and the grandson of Hadhrat Mirza Sharif Ahmad Sahib, the youngest son of the Promised Messiah . Sahibzada Mirza Masroor Ahmad is also the maternal grandson of Hadhrat Khalifatul Masih II . Sahibzada Mirza Masroor Ahmad did his primary education at Taleem-ul-Islam High School Rabwah, and obtained his BA from Taleemul-Islam (TI) College Rabwah, Pakistan. In 1976 he earned his Masters of Science degree in Agricultural Economics from the Agriculture University Faisalabad, Pakistan.

Sahibzada Mirza Masroor Ahmad got married on 31^st January 1977 to Syeda Amtul Sabooh (Begum Sahiba), the daughter of the Late Begum Sahibzadi Amtul Hakeem and Mr Syed Daud Muzaffar Shah. His walima feast was held two days after his marriage. He is the father of a daughter, Mrs Amtul Waris Fateh who is married to Mr Fateh Ahmad Dahiri of Nawabshah and they have a young son and a daughter. Sahibzada Mirza Masroor Ahmad also has one son, Mr Mirza Waqas Ahmad, currently studying accountancy in England.

At the young age of seventeen, Sahibzada Mirza Masroor Ahmad became a Moosi (that is to say that he signed up for Wasiyyat or a will, under the plan initiated by the Promised Messiah , thus committing a portion, not less than one-tenth, of his lifetime earnings and any property to the cause of Islam.) In 1977, he devoted his life (that is to say that he became a Waqf-i-Zindagi) for Islam, and as directed by Hadhrat Mirza Nasir Ahmad, Khalifatul Masih III, Sahibzada Mirza Masroor Ahmad, proceeded to Ghana under the Nusrat-Jahan Scheme. This social, educational and economic development scheme supports a large number of hospitals and schools in West Africa.

Sahibzada Mirza Masroor Ahmad was the founding principal of the Ahmadiyya Secondary School Salaga, a school in the northern region of Ghana, where he served for two years. This school is progressing very well to this day. His success at this school made him the obvious choice for the principal of the Ahmadiyya Secondary School at Essarkyir where he served for a further four years. This school is in the central region of Ghana.

Sahibzada Mirza Masroor Ahmad was appointed as the manager of the Ahmadiyya Agricultural Farm in Depali, in the northern region of Ghana, for 2 years. First experiments had revealed that wheat could not grow in Ghana. But Sahibzada Mirza Masroor Ahmad continued relentlessly. Another Ahmadi Muslim, Mr Qasim Ahmad, joined him in this series of experiments. The efforts of this team of Ahmadi agriculturalists finally paid dividends. The first successful experiment of planting, growing and nurturing wheat as an economic crop in Ghana was exhibited at an international trade fair and the results were submitted to the Ministry of Agriculture of Ghana. It stands as a great credit to his personal efforts in these experiments that successive presidents of Ghana have commended the Ahmadiyya Muslim community for these highly successful experiments which revolutionized the country’s economy and paved the way for self sufficiency.

In 1985, Sahibzada Mirza Masroor Ahmad returned to Pakistan and on 17^th March 1985, he was appointed as Wakilul Maal II, Department In-Charge of Financial Affairs II. On 18^th June 1994 he was appointed as Nazir Ta’leem (Director of Education).

On 10^th December 1997, Hadhrat Mirza Tahir Ahmad, Khalifatul Masih IV, appointed Sahibzada Mirza Masroor Ahmad as Nazir A’la (chief executive director) of Sadr Anjuman Ahmadiyya Pakistan and local Amir.

Sahibzada Mirza Masroor Ahmad ’s predecessor Nazir A’la was his father Sahibazada Mirza Mansoor Ahmad Sahib. Recalling what a simple and devoted and pious person Sahibzada Mirza Mansoor Ahmad Sahib was, Hadhrat Khalifatul Masih IV stated with tears in his eyes that he had observed that when he met him he was extremely happy. When he enquired about the source of his happiness, Sahibzada Mirza Mansoor Ahmad Sahib said, ‘Why should I not be happy: today the Khalifa of the time is happy with my children and my family.’ In this sermon, he also paid warm tribute to Sahibzada Mirza Masroor Ahmad. Till his election as Khalifa, Sahibzada Mirza Masroor Ahmad remained the Nazir A’la and local Amir.

In administrative matters and a disciplined approach to work, he has no parallel. He has the unique quality of getting down to the heart of the matter and dealing with it squarely. But these characteristics were not acquired merely because of the foregoing but a thorough upbringing as set out below. Sahibzada Mirza Masroor Ahmad served in many other capacities. As Nazir A’la, he was also serving as Nazir Dhiyafat (Hospitality) and Nazir Zira’at (Agriculture). In August 1988 he had been appointed as Sadr (President) Bahishti Maqbara and Majlis Karpardaz Masalaih Qabristan (the executive committee managing the Bahishti Maqbarah and related matters).

From 1994 to 1997, he was Chairman Nasir Foundation. At the same time, Sahibzada Mirza Masroor Ahmad was President of Tazaeen Rabwah Committee (committee for the beautification of Rabwah). He expanded the Gulshan-e-Ahmad Nursery and his personal efforts led to reforming Rabwah from its barren to its lush green image. Sahibzada Mirza Masroor Ahmad also served as a member of Qadha (Jurisprudence) Board from 1988 to 1995.

In Central Khuddam-ul-Ahmadiyya, an auxiliary body of the Ahmadiyya Muslim community comprising men between 15 and 40 years of age, Sahibzada Mirza Masroor Ahmad was the Muhtamim (Secretary) Sehat-e-Jismani (Physical Health) 1976-77, Muhtamim Tajneed (census and membership records) 1984-85, from 1985-86 to 1988-89 Muhtamim Majalis Bairoon (Secretary External Chapters), and in 1989-90 Naib Sadr (Vice President) Khuddam-ul-Ahmadiyya Pakistan.

In Majlis Ansarullah Pakistan, an auxiliary organisation of the Ahmadiyya Muslim Community comprising men over 40 years of age, Sahibzada Mirza Masroor Ahmad was the Qaid Zahanat (intellectual) and Sehat-e-Jismani (Physical Health) in 1995, and Qaid Talim-ul-Qur’an (Quranic Education) from 1995 to 1997.

On 22^nd April, 2003 at 11:40pm London Time , Sahibzada Mirza Masroor Ahmad’s election as Khalifatul Masih V (Fifth Successor to the Promised Messiah) was announced by Mr Ataul Mujeeb Rashed, Secretary Majlis Shura, as follows:

‘It is announced for the information of all members of the worldwide Ahmadiyya Muslim Community that following the Maghrib (dusk) and Isha (night) prayers, the Majlis Intikhab Khilafat (the Electoral College) established by Hadhrat Khalifatul Masih II, Musleh Maud (the Promised Reformer) convened at the Fazl Mosque London today, Tuesday 22^nd April 2003, under the chairmanship of Respected Chaudhry Hameed Ullah Sahib. Pursuant to the rules and regulations, each member took an oath of allegiance to Khilafat-i-Ahmadiyya. After this, they elected the most respected Sahibzada Mirza Masroor Ahmad as Khalifatul Masih V. The members of the Majlis Intikhab Khilafat immediately had the honour of taking the pledge of initiation at the blessed hand of Hadhrat Amirul Mominneen Khalifatul Masih V, may Allah assist him with His Mighty help and Allah grant him a long life, and have also had the honour of meeting Hadhrat Amirul Momineen.

Alhamdolillah (All praise belongs to Allah). May Allah the Exalted in approval make this election most blessed. Amin. Our Merciful and Gracious God! O our Noble and Loving Lord, we are grateful to You that You have bestowed us with Your Grace and the Second Manifestation and have once again changed our state of fear to that of peace. O our Possessor of Power and Authority and Self-Subsisting and All-Sustaining God, we bear witness that once again Your Messiah and Mahdi’s prophecy as stated in the journal Al-Wasiyyathas materialised with full glory and magnificence.'

All Praise belongs to Allah
Ataul Mujeeb Rashed
Secretary Majlis Shura
11.40 p.m. 22nd April 2003

INTRODUCTION

2009-08-07T09:30:00.001-07:00

While it would be tautologous to reiterate verbosely, the various circumstances that necessitated the writing of this series of articles, I would like to mention that it was given rise to by the proposal that a newsgroup be created with the name soc.religion.islam.ahmadiyya.

This development created a great deal of discomfort among a vast majority of Muslims who believe that Ahmadi Muslims are not Muslims and as such, should not be allowed to use the word "Islam" in the name of their newsgroup. By the same token, Ahmadi Muslims claim that it is THEY who are true Muslims, and as such, have the right to choose their name. The basis for which the non-Ahmadi majority has declared the Ahmadi minority non-Muslim is a verse of the Holy Quran, the Muslim divine book, which states that the Prophet of Islam, Hadhrat Muhammad (peace and blessings of Allah be upon him) was "Khatam-an-Nabiyyeen", a controversial expression which Ahmadis interpret as "the greatest of the prophets" and non-Ahmadis interpret as "the last of the prophets".

I present here for interested readers my brief series of articles on modern day (non-Ahmadi) Muslims' erroneous concept of the finality of prophethood -- that Hadhrat Muhammad, peace and blessings of Allah be upon him, the Prophet of Islam is chronologically the last Prophet and that one who does not accept this idea is automatically kicked out of the pale of Islam. Importantly, all the quotations that I have presented are of non-Ahmadi scholars and divines who made these statements largely before the advent of Hadhrat Mirza Ghulam Ahmad, peace be upon him, who founded the Ahmadiyya Movement in Islam, claimed by him to be in compliance with God's command in revelations received by him. It is also noteworthy that these views represent a wide time span, since the demise of Hadhrat Muhammad, peace and blessings of Allah be upon him, to the time of Hadhrat Mirza Ghulam Ahmad, peace be upon him. All the views indicate that Prophethood was not abolished with the advent of Hadhrat Muhammad, peace nad blessings of Allah be upon him, and that the notion that Hadhrat Muhammad, peace and blessings of allah be upon him, is the last prophet in order of time was concocted later on. The purpose of these articles is to clarify doubts created in the minds of many readers by some less informed Muslims on the network, the nobility of whose intentions I do not doubt at all, however.

The arrangement of the subject in the articles is as follows:

Evidence in the Holy Quran.
Forty examples of the use of the word "Khatam" where it does not mean "last", rather it means "greatest" or "best".
Evidence in the Ahadith.
Opinions of Islamic scholars.

Best Regards,

Rasheed A. Khalid,
Boston,
Massachusetts,
U.S.A.

Preface

2009-08-07T09:23:00.000-07:00

In Pakistan myself and some of my Ahmadi Muslim friends often use to talk about the hadith mentioning the division of Muslim Ummah into 73 section out of which only one will be true. Of course being Ahmadi Muslims we always believed that Ahmadiyya Jama'at is the only saved Jama'at. The first encounter, on this hadith, I had with a non-Ahmadi was when Dr. Nadeem Malik (at that time in Switzerland) quoted this hadith during a debate on the internet and the non-Ahmadi, Nadeem was debating with, jumped and asked for the proof that there were in fact 73 sects. Fortunately, I remembered the mention of this being published in a Pakistani Newspaper so entered the debate to help Nadeem and quoted the reference saying that if we (as Ahmadi Muslims) tell you that in fact there had been 73 sects you would claim that we made them up so I give you a reference which might be more reliable to you. However, the debating non-Ahmadi came out of this by saying then what is the proof that Ahmadi Muslims are the ones who are saved.

After this first encounter, on a number of occasions, whenever this hadith was referred to or quoted by an Ahmadi Muslim on the internet the opponents raised a number of objections. Some claimed the hadith to be Dhaif (weak), some who accepted the authenticity of the hadith, demanded the names of all the sects, some claimed there are a lot more sects in Islam than 73. Such claiming the number to be a lot more than 73 were told that just like Jews after the appearance of the Messiah (AS) the number of sections or divisions was bound to be increased. However, all these debates on the internet prompted me to do some research and produce an article thorough enough that it addressed all the objections raised concerning this hadith during these debates. This study is by no means complete and does not address all the aspects of resemblance of Ahmadi Muslims with Holy Prophet (peace be upon him) and his companions (RA). However, I hope and pray that it provides sufficient material for the satisfaction of pious searching souls Amen.

Dr. Ijaz A. Rauf

Islamic ideology of the Lahore Ahmadiyya Movement

2009-08-07T09:11:00.000-07:00

The beliefs of the Lahore Ahmadiyya Movement are the same as those held by other Muslims, namely, that:

the Holy Quran is the word of God which is to guide mankind forever,

and

the Holy Prophet Muhammad was the perfect model of Islamic teachings whose example shall forever be binding on every Muslim to follow.

We believe that, as the principles and teachings of religion reached perfection and completion in the Holy Quran and the example displayed by the Holy Prophet, it follows that the Quran is the final Book of God, and Muhammad (may peace and the blessings of Allah be upon him) is His Last Prophet, after whom no prophet can appear.

The Lahore Ahmadiyya Movement highlights certain features of the Islamic teaching which have been ignored over the course of time, but which are now crucial to the needs of the age. We summarise below the main aspects of Islam which the movement has thus brought to the fore.

We proclaim that Islam is:

1. International — God raised Prophets in all nations, not only among the Israelites (as already accepted by Muslims) but also in India, China, Persia etc. A Muslim must believe in and respect all these prophets and their scriptures. Islam restores the original purity of the eternal truths taught by them, and broadens the scope of their national teachings to provide a faith for all humanity. Goodness, good people and truth may be found in all nations. God is equally just to all human beings, irrespective of their race, nationality or religion.

2. Tolerant — It gives full freedom to everyone to hold, practise and adopt any belief and religion. Differences of belief and interpretation, with whomsoever these may occur, must be tolerated. Criticism against Islam must be answered only by word, and any offence felt must be borne with patience; responding by physical violence is alien to the teachings of Islam. The common image of Islam as an intolerant faith is completely false.

3. Peaceful — It condemns all use of force except in unavoidable self-defence. All battles of early Islam were purely defensive. Muslims must live peacefully under any rule which grants them freedom of religion. The impression that Islam urges its followers to wage war or rebellion to establish its rule is entirely wrong. The concept of Jihad is greatly misunderstood: it primarily signifies a spiritual, intellectual and moral struggle to reform oneself and others.

4. Non-sectarian — Any person professing the words "There is no god but Allah, and Muhammad is the Messenger of Allah" must be treated as one's fellow Muslim. No inquisition is allowed into anyone's beliefs or motives. Issuing so-called rulings, on some pretext, to expel from Islam those who profess the Kalima is entirely against Islamic teachings.

5. Rational — It urges use of reason and knowledge in all matters, including religious affairs. Blind following and acceptance are disallowed, and independence of thought is granted. Blind, unthinking obedience to religious leaders is condemned.

6. Living — Acts of worship are not rituals to be performed without thought or feeling. They are meant to put the human soul in living contact with a Living God. We must know the purpose of prayer, fasting, etc. and carry them out in their true spirit. God listens to man's supplications and answers his prayers. In every age there arise, among Muslims, saints who have closeness and communication with God. Their example shows others that there is a Living God Who speaks to man.

7. Supporter of women — A great deal of misunderstanding prevails on this point, mainly due to local customs being confused with the teachings of Islam. According to Islam, a woman is a full, responsible human being, just as a man is. She should have the same control over determining the course of her life (including matters of marriage and divorce) as a man has over his life.

8. Highly moral — It requires Muslims to develop the highest personal moral virtues, and display these qualities even at the cost of personal or national interest. An Islamic society is not created by imposing laws and regulations on people. It is only created by reforming the character of individuals through moral training and example, and this was what the Holy Prophet Muhammad did.

9. Heart-winning — It seeks to conquer hearts and minds by showing the logic, truth and beauty of its teachings, in a gentle, loving spirit. It condemns force or coercion to spread the faith or make people conform to it.

10. Complete — The Holy Quran and the Holy Prophet provide complete and perfect guidance for all mankind, for all time to come. The Holy Prophet is the perfect exemplar of the highest moral virtues. After him, no prophet or authority is to arise. As Hazrat Mirza Ghulam Ahmad, the Founder of the Ahmadiyya Movement, wrote:

“I firmly believe that our Holy Prophet Muhammad is the Last of the Prophets, and after him no prophet shall come for this Umma, neither old nor new.” (Nishan Asmani, p. 28).

Islam and Terrorism

2009-07-29T12:51:00.001-07:00

It is unfortunate that Islam, the religion of peace, hope, harmony, goodwill and Brotherhood had been badly tarnished by the perpetrators of various terrorists acts and barbarism as seen on September 11, 2001.

The purpose of this presentation is to set forth the teachings of Islam so that manifestations of various terrorist acts are fully exposed in the light of Islamic teachings under whose shelter these activities are being committed.

DIPLOMATIC IMMUNITY AND ETHICS OF WAR

According to the Islamic Holy Book - the Quran, God has bestowed honour on every individual irrespective of skin colour, race, nationality, etc. Freedom is one of the great favours of God and its deprivation is a great misery. Under the Islamic dispensation, no one can be made a captive without a just cause. Prisoners can only be taken in the event of a regular declared war or battle and not for any other reason or under any other pretext. The Holy Quran specifically states:

It does not behove a Prophet that he should have captives until he engages in regular fighting in the land. If you take captives, except in regular fighting, you will be regarded as desiring the goods of this world, while ALLAH desires for you the Hereafter. And ALLAH is Mighty, Wise (8:68)

This verse cuts at the root of not only slavery practice in years gone by but also demolishes any supposed justification of modern day hostage-taking and hijacking of innocent people not involved in actual combat.

In his farewell address the Holy Prophet of Islam gave special instructions regarding good treatment which should be meted out to prisoners. The Holy Prophet said:

O men, you still have in your possession some prisoners of war. I advise you, therefore, to feed them and to clothe them in the same way and style as you feed and clothe yourselves ..... To give them pain or trouble can never be tolerated.

More specific commandments on the ethics of war and treatment of prisoners are contained in the fifth verse of the forty-seventh chapter of the Quran. This comprehensive verse can be paraphrased as follows:

"When engaged in a regular battle, it should be fought bravely and relentlessly. War can be continued till peace and freedom of conscience are established. Prisoners are to be taken judiciously. Free men cannot be deprived of their liberty without a just and reasonable cause. When war is over, prisoners should be released as an act of favour or on taking ransom or by negotiating a mutual exchange."

In the history of Islam all these methods have been used for releasing prisoners. A novel method to get release was that the educated prisoners could teach reading and writing to those who were illiterate, in lieu of ransom.

This verse further strikes at the roots of those who would justify modern day terrorism in the name and under the banner of Islam.

Envoys are privileged people in the Islamic system. They enjoy full personal immunity. They are not subject to political ransom, no matter how worthy the cause may be, and to kidnap them is a heinous crime. They must not be killed, molested or maltreated. There are numerous instances from the Holy Prophet's life which illustrate the application of these principles.

Thus Islamic scriptural commandments and the precepts of the Holy Prophet of Islam concerning diplomatic immunity are free from ambiguities. In a nutshell, taking hostages and maltreating envoys and private citizens in any shape and form is totally foreign to the teachings and doctrines of Islam. In other words, the philosophy of Islam totally rejects terrorism.

CONCEPT OF JIHAD IN ISLAM

Through the actions of some elements, the western world visualizes a wrong concept of Jihad (Holy War). The word Jihad conjures up the vision of a marching band of religious fanatics with savage beards and fiery eyes, brandishing swords and attacking the infidels.

Jihad in Islamic terminology means to make an effort, to endeavour and to strive in a noble way. Over the centuries this meaning of Jihad has been obliterated or at least diluted. The critical juncture in the Islamic world requires reviving and recapturing the true and pristine meaning of Jihad.

Jihad can be divided into two broad categories. First is Jihad-e-akbar. This is Jihad against one's own person to curb sinful inclinations, i.e., purification of self. This is the most difficult Jihad and hence in terms of rewards and blessings is the highest category of Jihad.

The second is Jihad-e-asghar. This is Jihad of the sword. This is communal Jihad and presupposes certain specific conditions. The Quran speaks of fighting only against those who first attack Muslims and this is the very condition laid down in other verses of the Holy Quran as well. The so-called verse of the sword in the Islamic scripture is often taken out of context as if it inculcates an indiscriminate massacre of all unbelievers. The Quranic words such as kill whatever you find them apply only in cases where the enemy has first attacked Muslims and apply to those unbelievers and enemies who break their oaths and firm agreements. They do not apply to unprovoked wars and battles. To interpret these verses in any other manner would be a travesty of the lofty ideals of Islam. There is not a single instance in the life of the Holy Prophet where he offered the alternative of the sword or Islam to anyone.

The Western media and even some scholars sometimes ignore the distinction between these two aspects of Jihad. It must be remembered that the Holy Quran does not make Jihad, the holy war, in context of an article of faith. The sayings and traditions of the Holy Prophet render it into a formula for active struggle that invariably and incorrectly tended towards a militant expression. Modern day terrorism is contrary to the purview of the real spirit of the Islamic Jihad.

The presentation of Islam as a crude and barbaric religion which gives itself the right to cause unwarranted human and material suffering and destruction under the guise of Divine authority, is not the kind of Islam we find in the Holy Quran and in the precepts of the Holy Prophet Muhammad (peace and blessings of Allah be upon him!)

PEACE AND INTERNATIONAL RELATIONS IN ISLAM

Among the attributes of God, the Holy Quran mentions that He is the Source of peace and the Bestower of security (59:23). The establishment of peace and maintenance of security must, therefore, be the constant objective of all Muslims and non-Muslims alike. Every pursuit and activity which disturbs peace is severely condemned in Islam. We find specific injunctions in the Holy Quran:

And create not disorder in the earth after it has been set in order.... (7:57; 11:86; 29:37)

Mischief and wickedness are condemned in several other verses and Muslims are commanded to work wholly for peace.

Islam draws attention to factors which tend to disturb or destroy peace and order, and deprecates them. Domination of one group by another in the domestic sphere, or of one people by another in the international sphere is a potent cause of disturbance of peace and is therefore strongly condemned. Economic exploitation of one people or country by another inevitably leads to domination by the exploiters, and develops into a potential threat to peace. The Holy Quran prohibits such exploitation and an economy based on exploitation cannot be beneficial in its consequences, nor can it endure.

Islam visualizes an association of strong and stable states allied together in the pursuance of peace, freedom of conscience and the promotion of human welfare. Treaties or covenants between nations may have to be drawn up which should be done in a straightforward language and should not be evaded or repudiated under the temptation of securing some advantage. In case of difficulties and disputes, it is the duty of Muslims to bring about a peaceful settlement and adjustment.

The Holy Quran teaches that God has sent His revelation to all people from time to time. Many of prophets of the Old Testament are mentioned by name and so is Jesus who with other prophets is honoured and revered by all Muslims. Indeed, the Quran requires belief in the truth of all these prophets. Islam is thus unique and distinct in requiring an affirmation in all prophets wherever they appeared and therefore it seeks to bring about reconciliation between the followers of different faiths and to establish a basis of respect and honour among them. The Quran says:

Surely, those who believe and the Jews and the Christians and the Sabians - whichever party from among these truly believes in ALLAH and the Last Day and does good deeds, shall have their reward with their Lord, and no fear shall come upon then nor shall they grieve (2:63)

The same message is repeated in 5:70. The basic unity of the followers of all faiths is emphatically stressed in the Holy Quran and the creation of discord and disunity by terrorism or otherwise has no place in Islam.

In the domain of international relations, religion and inter-religious relations occupy an important position. Unfortunately, comparatively little attention is paid to this aspect of human relations. It is assumed that religion is a private matter for each individual and should, therefore, have no direct connection with the political, social aspects of life. This assumption is not justified. Islam being an egalitarian religion, is not just a personal faith, but an all-encompassing codes of values and conduct. Islam is and will be a vital factor in human relations and there is a good ground of hope that it might progressively become more effective in promoting unity and accord rather than continue to be required on the part of religious and political leaders to achieve that goal.

I must conclude by saying that whether peace or war, acts of terrorism are not only condemned in Islam but are also pointedly declared alien to the teachings of Islam which in fact means peace through the submission to the Will of God, the Lord of all human beings. Only through conformity to Divine laws can we hope to achieve the ideal of a secure world free of terrorism.

BIBLIOGRAPHY

Abbot, Freeland. (1968) Islam and Pakistan. Ithaca: Cornell University Press.
Ahmad, Mirza Bashiruddin Mahmud. (1980). Invitation to Ahmadiyyat, London: Routledge & Kegan Paul.
Khan, Sir Muhammad Zafrullah (1989). Islam: Its Meaning for Modern Man. New York & Evanston: Harper & Row.
The Holy Quran (Arabic Text with the English Translation by the late Sir Muhammad Zafrullah Khan: President of the 17th Session of U.N. General Assembly and later Judge and President of the International Court of Justice at the Hague, London; Curzon Press

Comparative Religious Teachings on WAR AND PEACE

2009-07-29T12:49:00.000-07:00

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.

TEACHINGS OF JUDAISM AND CHRISTIANITY ABOUT WAR

... The question ... arises - Can it ever be right to fight for a faith? Let us, therefore, turn to this question.

The teaching of religion on the subject of war takes different forms... Moses is commanded to enter the land of Canaan by force, to defeat its population and to settle his own people in it (Deut. 20:10-18). In spite of this teaching in the Book of Moses, and in spite of its reinforcement by practical example of the Prophets Joshua, David and others, Jews and Christians continue to hold their Prophets in reverence and to regard their books as the Books of God.

At the end of the Mosaic tradition, we had Jesus who taught;

But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also (Matthew 5-39).

Christians have often cited this teaching of Jesus and argued that Jesus preached against war. But in the New Testament, we have passages which purport to teach quite the opposite. One passage, for instance, says:

Think not that I am come to send peace on earth: I came not to send peace, but a sword (Matthew 10:34).

And another passage says:

Then said he unto them. But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one (Luke 22:36).

Of the three verses the last two contradict the first. If Jesus came for war, why did he teach about turning the other cheek? It seems we have either to admit a contradiction in the New Testament, or we have to explain one of the contradictory teachings in a suitable manner. We are not concerned here with the question whether turning the other cheek can ever be practicable. We are concerned only to point out that, throughout their long history, no Christian people have ever hesitated to make war. When Christians first attained to power in Rome, they took part in wars both defensive and aggressive. They are dominant powers in the world today, and they continue to take part in wars both defensive and aggressive. Only now the side which wins is canonized by the rest of the Christian world. Their victory is said to be the victory of Christian civilization. Christian civilization has come to mean whatever tends to be dominant and successful. When two Christian powers go to war, each claims to be the protector of Christian ideals. The power which wins is canonized as the true Christian power. It is true, however, that from the time of Jesus to our time, Christendom has been involved-and indications are that it will continue to remain involved-in war. The practical verdict of the Christian peoples, therefore, is that war is the real teaching of the New Testament, and that turning the other cheek was either an opportunist teaching dictated by the helplessness of early Christians, or it is meant to apply only to individuals, not to States and peoples.

Secondly, even if we assume that Jesus taught peace and not war, it does not follow that those who do not act upon this teaching are not holy and honored. For Christendom has ever revered exponents of war such as Moses, Joshua and David. Not only this, the Church itself has canonized national heroes who suffered in wars. They were made saints by the Popes.

THE QURAN ON WAR AND PEACE

The teaching of Islam is different from both these teachings. It strikes a mean between the two. Islam does not teach aggression as did Moses. Nor does it, like present-day (and presumably corrupt) Christianity, preach a contradiction. It does not ask us to turn the other cheek and at the same time to sell our clothes to buy a sword. The teaching of Islam fits into the natural instincts of man, and promotes peace in the only possible way.

Islam forbids aggression, but it urges us to fight if failure to fight jeopardizes peace and promotes war. If failure to fight means the extirpation of free belief and of the search of truth, it is our duty to fight. This is the teaching on which peace can ultimately be built, and this is the teaching on which the Prophet based his own policies and his practice. The Prophet suffered continuously and consistently at Mecca but did not fight the aggression of which he was an innocent victim. When he escaped to Medina, the enemy was out to extirpate Islam; it was, therefore, necessary to fight the enemy in defense of truth and freedom of belief.

We quote below the passages in the Quran which bear on the subject of war.

(1) In 22:40-42 we have:

Permission to fight is given to those against whom war is made, because they have been wronged-and Allah indeed has power to help them-Those who have been driven out from their homes unjustly only because they said, "Our Lord is Allah"-And if Allah did not repel some men by means of others, there would surely have been pulled down cloisters and churches and synagogues and mosques, wherein the name of Allah is oft commemorated. And Allah will surely help one who helps Him. Allah is indeed Powerful, Mighty.-Those who, if We establish them in the earth, will observe Prayer and pay the Zakat and enjoin good and forbid evil. And with Allah rests the final issue of all affairs.

The verse purports to say that permission to fight is given to the victims of aggression. God is well able to help the victims-those who have been driven out of their homes because of their beliefs. The permission is wise because, if God were not to repel the cruel with the help of the righteous, there would be no freedom of faith and worship in the world. God must help those who help to establish freedom of worship. It follows that fighting is permitted when a people have suffered long from wanton aggression-when the aggressor has had no cause for aggression and he seeks to interfere with the religion of his victim. The duty of the victim, if and when he attains to power, is to establish religious freedom and to protect all religions and all religious places. His power is to be used not for his own glorification, but for the care of the poor, the progress of the country and the general promotion of peace. This teaching is as unexceptionable as it is clear and precise. It proclaims the fact that early Muslims took to war because they were constrained to do so. Aggressive wars were forbidden by Islam. Muslims are promised political power, but are warned that this power must be used not for self-aggrandizement, but for the amelioration of the poor and the promotion of peace and progress.

(2) In (2:191-194) we have:

And fight in the cause of Allah against those who fight against you, but do not transgress. Surely, Allah loves not transgressors. And kill them wherever you meet them and drive them out from where they have driven you out; for persecution is worse than killing. And fight them not in, and near, the Sacred Mosque until they fight you, then fight them: such is the requital for the disbelievers. But if they desist, then surely Allah is Most Forgiving, Merciful. And fight them until there is no persecution, and religion is professed for Allah. But if they desist, then remember that no hostility is allowed except against the aggressors.

Fighting is to be for the sake of God, not for our own sake or out of anger or aggrandizement, and even fighting is to be free from excesses, for excesses are displeasing to God. Fighting is between parties of combatants. Assaults on individuals are forbidden. Aggression against a religion is to be met by active resistance, for such aggression is worse than bloodshed. Muslims are not to fight near the Sacred Mosque, unless an attack is first made by the enemy. Fighting near the Sacred Mosque interferes with the public right of pilgrimage. But if the enemy attacks, Muslims are free to reply, this being the just reward of aggression. But if the enemy desists, Muslims must desist also, and forgive and forget the past. Fighting is to continue so long as religious persecution lasts and religious freedom is not established. Religion is for God. The use of force or pressure in religion is wrong. If the Kafirs desist from it and make religion free, Muslims are to desist from fighting the Kafirs. Arms are to be taken up against those who commit excesses. When excesses cease, fighting must cease also.

Categorically, we may say, the verses teach the following rules:

War is to be resorted to only for the sake of God and not for the sake of any selfish motives, not for aggrandizement or for the advancement of any other interests.
We can go to war only against one who attacks us first.
We can fight only those who fight against us. We cannot fight against those who take no part in warfare.
Even after the enemy has initiated the attack, it is our duty to keep warfare within limits. To extend the war, either territorially or in respect of weapons used, is wrong.
We are to fight only a regular army charged by the enemy to fight on his side. We are not to fight others on the enemy side.
In warfare immunity is to be afforded to all religious rites and observances. If the enemy spares the places where religious ceremonies are held, then Muslims also must desist from fighting in such places.
If the enemy uses a place of worship as a base for attack, then Muslims may return the attack. No blame will attach to them if they do so. No fighting is allowed even in the neighborhood of religious places. To attack religious places and to destroy them or to do any kind of harm to them is absolutely forbidden. A religious place used as a base of operations may invite a counter-attack. The responsibility for any harm done to the place will then rest with the enemy, not with Muslims.
If the enemy realizes the danger and the mistake of using a religious place as a base, and changes the battle-front, then Muslims must conform to the change. The fact that the enemy started the attack from a religious place is not to be used as an excuse for attacking that place. Out of reverence Muslims must change their battle-front as soon as the enemy does so.
Fighting is to continue only so long as interference with religion and religious freedom lasts. When religion becomes free and interference with it is no longer permitted and the enemy declares and begins to act accordingly, then there is to be no war, even if it is the enemy who starts it.

(3) In 8:39-41 we have:

Say to those who disbelieve, if they desist, that which is past will be forgiven them; and if they return thereto, then verily the example of the former people has already gone before them. And fight them until there is no persecution and religion is wholly for Allah. But if they desist, then surely Allah is Watchful of what they do. And if they turn their backs, then know that Allah is your Protector. What an excellent Protector and what an excellent Helper.

That is to say, wars have been forced upon Muslims. But if the enemy desists, it is the duty of Muslims to desist also, and forgive the past. But if the enemy does not desist and attacks Muslims again and again, then he should remember the fate of the enemies of earlier Prophets. Muslims are to fight, while religious persecution lasts, and so long as religion is not for God and interference in religious matters is not abandoned. When the aggressor desists, Muslims are to desist also. They are not to continue the war because the enemy believes in a false religion. The value of beliefs and actions is well known to God and He will reward them as He pleases. Muslims have no right to meddle with another people's religion even if that religion seems to them to be false. If after an offer of peace the enemy continues to make war, then Muslims may be sure of victory even though their numbers are small. For God will help them and who can help better than God?

These verses were revealed in connection with the Battle of Badr. This battle was the first regular fight between Muslims and disbelievers. In it Muslims were the victims of unprovoked aggression. The enemy had chosen to disturb the peace of Medina and of the territory around. In spite of this, victory went to the Muslims and important leaders of the enemy were killed. To retaliate against such unprovoked aggression seems natural, just and necessary. Yet Muslims are taught to stop fighting as soon as the enemy ceases it. All that the enemy is required to concede is freedom of belief and worship.

(4) In 8:62-63 we have:

And if they incline towards peace, incline thou also towards it, and put thy trust in Allah. Surely, it is He Who is All-Hearing, All-Knowing. And if they intend to deceive thee, then surely Allah is sufficient for thee. He it is Who has strengthened thee with His help and with the believers.

That is to say, if in the course of a battle the disbelievers at any time incline towards peace, Muslims are to accept the offer at once and to make peace. Muslims are to do so even at the risk of being deceived. They are to put their trust in God. Cheating will not avail against Muslims, who rely on the help of God. Their victories are due not to themselves but to God. In the darkest and most difficult times, God has stood by the Prophet and his followers. So will He stand by them against cheats. An offer of peace is to be accepted. It is not to be rejected on the plea that it may only be a ruse with which the enemy seeks to gain time for a fresh attack.

The stress on peace in the verses is not without significance. It anticipates the peace which the Prophet signed at Hudaibiya. The Prophet is warned that a time will come when the enemy will sue for peace. The offer is not to be turned down on the ground that the enemy was the aggressor and had committed excesses, or that he cannot be trusted. The straight path inculcated by Islam requires a Muslim to accept an offer of peace. Both piety and policy make the acceptance desirable.

(5) In 4:95 we have:

O ye who believe! when you go forth in the cause of Allah, make proper investigation and say not to anyone who greets you with the greeting of peace, "Thou art not a believer." You seek the goods of this life, but with Allah are good things in plenty. Such were you before this, but Allah conferred His favor on you; so do make proper investigation. Surely, Allah is well aware of what you do.

That is to say, when Muslims go out for war, they are to make sure that the unreasonableness of war has been explained to the enemy and that he still wants war. Even so, if a proposal of peace is received from an individual or a group, Muslims are not to turn it down on the plea that it is not honest. If Muslims turn down proposals of peace, they will not be fighting for God, but for self-aggrandizement and worldly gain. Just as religion comes from God, worldly gain and glory also come from Him. Killing is not to be the aim. One whom we wish to kill today may be guided tomorrow. Could Muslims have become Muslims if they had not been spared? Muslims are to abstain from killing because lives spared may turn out to be lives guided. God is well aware of what men do and to what ends and with what motives they do it.

The verse teaches that even after war has begun, it is the duty of Muslims to satisfy themselves that the enemy is bent upon aggression. It often happens that no aggression is intended but that out of excitement and fear the enemy has started preparations for war. Unless Muslims are satisfied that an aggressive attack has been planned by the enemy, they are not to go to war. If it turns out, or if the enemy claims, that his preparations are for self-defense, Muslims are to accept the claim and desist from war. They are not to argue that the enemy preparations point to nothing but aggression; maybe he intended aggression, but his intention has changed. Are not intentions and motives continually changing? Did not enemies of Islam become friends?

(6) On the inviolability of treaties the Quran says clearly:

Excepting those of the idolaters with whom you have entered into a treaty and who have not subsequently failed you in anything nor aided anyone against you. So fulfill to these the treaty you have made with them till their term. Surely, Allah loves those who are righteous (9:4).

Pagans, who enter into a pact with Muslims, keep the pact and do not help the enemy against Muslims, are to have reciprocal treatment from Muslims. Piety requires that Muslims should fulfill their part of a pact in the letter as well as the spirit.

(7) Of an enemy at war with Muslims who wishes to study the Message of Islam, the Quran orders:

And if anyone of the idolaters ask protection of thee, grant him protection, so that he may hear the word of Allah: then convey him to his place of security. That is because they are a people who have no knowledge (9:6).

That is to say, if any of those at war with Muslims seek refuge with Muslims in order to study Islam and ponder over its Message, they are to have refuge with Muslims for such time as may be reasonably necessary for such a purpose.

(8) Of prisoners of war, the Quran teaches:

It does not behoove a Prophet that he should have captives until he engages in a regular fighting in the land. You desire the goods of the world, while Allah desires for you the Hereafter. And Allah is Mighty, Wise (8:68).

That is to say, it does not become a Prophet to make prisoners of his enemy save as a result of regular war involving much bloodshed. The system of making prisoners of enemy tribes without war and bloodshed practiced until-and even after-the advent of Islam, is here made unlawful. Prisoners can be taken only from combatants and after a battle.

(9) Rules for the release of prisoners are also laid down. Thus we have:

Then afterwards either release them as a favor or by taking ransom-until the war lays down its burdens (47:5).

The best thing, according to Islam, is to let off prisoners without asking for ransom. As this is not always possible, release by ransom is also provided for.

(10) There is provision for prisoners of war who are unable themselves to pay, and who have none who can or will pay, for their release. Often, relations are able to pay, but do not, because they prefer to let their relations remain prisoners-possibly with the intention of misappropriating their property in their absence. This provision is contained in the Quran:

And such as desire a deed of manumission from among those whom your right hands possess, write it for them, if you know any good in them; and give them out of the wealth of Allah which He has bestowed upon You (24:34).

That is, those who do not deserve to be released without ransom but who have no one to pay ransom for them-if they still ask for their freedom-can obtain it by signing an undertaking that, if allowed to work and earn, they will pay their ransom. They are to be allowed to do so, however, only if their competence to work and earn is reasonably certain. If their competence is proved, they should even have financial help from Muslims in their effort to work and earn. Individual Muslims who can afford to do so should pay; or, public subscription should be raised to put these unfortunates on their feet.

The passages from the Quran which we have quoted above contain the teaching of Islam on the subject of war and peace. They tell us in what circumstances, according to Islam, is it right to go to war and what limits have to be observed by Muslims when they make war.

THE PROPHET'S PRECEPTS ABOUT WAR

Muslim teaching, however, does not consist only of precepts laid down in the Quran. It also includes the precepts and example of the Prophet. What he did or what he taught in concrete situations is also an essential part of the Islamic teaching. We append here some sayings of the Prophet on the subject of war and peace.

Muslims are forbidden altogether to mutilate the dead (Muslim).
Muslims are forbidden to resort to cheating (Muslim).
Children are not to be killed, nor women (Muslim).
Priests and religious functionaries and religious leaders are not to be interfered with (Ôaªavi).
The old and decrepit and women and children are not to be killed. The possibility of peace should always be kept in view (Abu Dawud).
When Muslims enter enemy territory, they should not strike terror into the general population. They should permit no ill-treatment of common folk (Muslim).
A Muslim army should not camp in a place where it causes inconvenience to the general public. When it marches it should take care not to block the road nor cause discomfort to other wayfarers.
No disfigurement of face is to be permitted (Bukhari and Muslim).
The least possible losses should be inflicted upon the enemy (Abu Dawud).
When prisoners of war are put under guard, those closely related should be placed together (Abu Dawud).
Prisoners should live in comfort. Muslims should care more for the comfort of their prisoners than for their own (Tirmidhi).
Emissaries and delegates from other countries should be held in great respect. Any mistakes or discourtesies they commit should be ignored (Abu Dawud, Kitab al-Jihad).
If a Muslim commits the sin of ill-treating a prisoner of war, atonement is to be made by releasing the prisoner without ransom.
When a Muslim takes charge of a prisoner of war, the latter is to be fed and clothed in the same way as the Muslim himself (Bukhari).
The Holy Prophet was so insistent on these rules for a fighting army that he declared that whoever did not observe these rules, would fight not for God but for his own mean self (Abu Dawud).
Abu Bakr, the First Khalifa of Islam, supplemented these commands of the Prophet by some of his own. One of these commands appended here also constitutes part of the Muslim teaching:
Public buildings and fruit-bearing trees (and food crops) are not to be damaged (Mu'aÕÕa).

From the sayings of the Prophet and the commands of the First Khalifa of Islam it is evident that Islam has instituted steps which have the effect of preventing or stopping a war or reducing its evil. As we have said before, the principles which Islam teaches are not pious precepts only; they have their practical illustration in the example of the Prophet and the early Khalifas of Islam. As all the world knows, the Prophet not only taught these principles; he practiced them and insisted on their observance.

Turning to our own time we must say that no other teaching seems able to solve the problem of war and peace. The teaching of Moses is far from our conceptions of justice and fair play. Nor is it possible to act upon that teaching today. The teaching of Jesus is impracticable and has ever been so. Never in their history have Christians tried to put this teaching into practice. Only the teaching of Islam is practicable; one which has been both preached and practiced by its exponents, and the practice of which can create and maintain peace in the world.

In our time, Mr. Gandhi apparently taught that even when war is forced on us we should not go to war. We should not fight. But this teaching has not been put into practice at any time in the history of the world. It has never been put in the crucible and tested. It is impossible; therefore, to say what value this teaching may have in terms of war and peace. Mr. Gandhi lived long enough to see the Indian Congress attain to political independence. Yet the Congress Government has not disbanded either the army or the other armed forces of India. It is only making plans for their Indianization. It also has plans for the reinstatement of those Indian officers who constituted themselves into the Indian National Army (and who were dismissed by the British authorities) during the Japanese attack on Burma and India in the last stages of the recent World War. Mr. Gandhi has himself, on many occasions, raised his voice in extenuation of crimes of violence, and urged the release of those who committed such crimes. This shows at least that Mr. Gandhi's teaching cannot be put into practice and that Mr. Gandhi knows it as well as all his followers. No practical example at least has been offered to show the world how non-violence can be applied when armed disputes arise between nation and nation and State and State, or how non-violence can prevent or stop a war. To preach a method of stopping wars, but never to be able to afford a practical illustration of that method indicates that the method is impracticable. It would, therefore, seem that human experience and human wisdom point to only one method of preventing or stopping war; and that method was taught and practiced by the Prophet of Islam.

Life of Muhammad, pp. 95-105,
Islam International Publications, U.K., 1990.

THE PHILOSOPHY OF REVIVAL OF RELIGION

2009-07-11T13:13:00.000-07:00

Text of an address delivered by
Hazrat Mirza Tahir Ahmad,
Khalifatul Masih IV,

in Sydney, Australia

I address you today on the Islamic Philosophy of the revival of religions. Religions are always revived through Divine intervention. A reformer is sent by Allah the Almighty to turn the people away from materialism and return them to their Creator. Such a reformer invariably calls for immense sacrifices in the name of God. He invites people to toil and sweat; to persevere and be patient, and informs them that those who seek to live must be prepared to part with their lives. He prepares them for a long and painful struggle against blind opposition and persecution at the hands of those whom they love and endeavour to save. .Indeed this is the only real and eternal philosophy of religious revival: every philosophy opposed to it is mere fantasy. I must mention though that all sects of Islam are not in unison on this subject. A large number of Muslims believe that a fundamental change has come about in the form of religious revival. The Ahmadiyya Muslim Community, on the other hand, believes that this historical process is constant and unchanged. Lest the difference of opinion amongst Muslims create a wrong impression, I deem it necessary to enumerate those shared fundamental beliefs which bind all the Muslims together, whatever denomination they belong to.

Every Muslim, regardless of sect, believes in the oneness of God and in the prophethood of the Holy Prophet Muhammad (upon whom be peace and blessings). Every Muslim believes that Islam is the ultimate religion for the salvation of mankind. All Muslims believe that Islam will continue to fulfill all of man's spiritual needs till the Day of Judgement. All Muslims believe that the Law revealed through the Holy Prophet Muhammad is unchangeable and that the Ouran is incorruptible and unalterable to the extent even of an iota or a dot. Muslims of all shades of thought believe that the edicts of the Holy Prophet Muhammad have validity and authority till the end of mankind. Muslims of every sect believe that it is only through a bond with the Holy Prophet Muhammad that the light of eternal truth may be perceived. These basic points of creed are shared by all Muslims without exception.

With so much in common, there still remains the fundamental difference which sets the Ahmadiyya Muslim Community apart from other Muslims-the difference on the issue of revival of Islam. All other differences emanate from this main issue.

How is the resurgence of Islam to come about? How is a new life and new vigour to be infused into it? Like the Ahmadiyya Community, all other Muslims, too, profess that the answer lies in the promised advent of Christ, Son of Mary, and in the appearance of the promised Imam Mahdi (the reformer appointed by God who would be divinely guided). This point of apparent concord when interpreted, actually generates two diametrically opposed views.

The Ahmadiyya Muslim Community regards the prophecy of the advent of Christ as a figure of speech. It believes that the prophecies regarding the Imam Mahdi are also allegorical. We believe that the truly glorious import of these prophecies cannot be under- stood if they are taken at their face value. In complete contrast to this, the other sects of Islam insist on a literal fulfillment of these prophecies. This is the fundamental difference that distinguishes- and sets apart-the Ahmadiyya Community from other sects.

A Background to the Prophesies

The prevailing decline of the Muslims and their internecine strife are matters of which the Holy Prophet Muhammad was not uninformed. Through divine revelation, he prophesied fourteen hundred years ago that Muslims would split into seventy two sects. He described the pitiable plight of the Muslims in such detail as if a view of our era had been unfolded before his very eyes. The Prophet's Traditions contain a graphic description of our times. He said, "Islam will have nothing left of it except its name. Mosques, though full of worshippers will be devoid of guidance. Their religious scholars will be the worst creation under the canopy of Heaven." However, along with these terrible portents, he also gave glorious tidings. He said that inspite of this dire distress, the Islamic nation would not perish:

'How can my followers be destroyed when I am at their beginning and Jesus, Son of Mary, at their end." (Masnad Ahmad: Kanzal Aamal Vol. 7, p. 203)

Then he said: "How will you be when Mary's Son will descend among you; and he will be your guide from amongst you?" (Bukhari: Book of Prophets)

And he repeated the news in these words:

"I swear by Him Who has my life in His hand that the Son of Mary will indeed descend among you, and he will arbitrate with justice." (Bukhari: Book of Prophets)

The Holy Prophet also gave tidings of a great Imam-Imam Mahdi -who would appear alongwith Jesus, Son of Mary.

So, the Ahmadiyya Community is at one with the other Muslim sects in believing that the resuscitation of Islam and its global triumph are linked with the advent of Christ and the appearance of the Imam Mahdi. However, it differs from the rest in the interpretation of these prophecies. It insists that the prophecies be seen in the light of the divine law revealed in action and in consonance with the history of the earlier prophets. The other Muslim sects, on the contrary, assert that the prophecies have no inner, deeper mess- age and adhere to their literal sense.

Non-Ahmadi Muslims' Concept

In all fairness to our opponents, I shall now endeavour to elucidate the view point of our opponents who equate Islam's renaissance with its economic and political dominance. There is perhaps an explanation for it. Lust for power and greed for gold have traditionally dominated human strife. The acme of national revival therefore would mean political and economic ascendency. Divine favour would, according to them, fittingly manifest itself to bring about this result. This more or less, i~ the view held by many, concerning the revival of Islam. According to this belief, the advent of the Messiah will herald the era of Islam's political conquests while the appearance of the Imam Mahdi will bring about their economic dominance.

First, I shall outline their concept of the Messiah's advent. They believe that the very Jesus, Son of Mary, whom the Ouran declares a prophet of the Israelites, will descend bodily from the sky. He will immediately set out with sword in hand and hack to death all enemies of Islam! His global sweep shall have three grand objective;. The first objective will be the destruction of the Cross. Not figuratively, but literally! He will set about destroying the symbol of Christian faith with such vigour that not a trace shall be left of it. There will not remain a single Cross to be seen-in Church or home or around any neck.

According to them, his next important task will be the extermination of swine of every variety-domestic as well as wild! So, the followers of the Cross will then be left with neither a Cross for prayer nor a pig for dinner. Thus, Christ will deprive the Christians of the articles not only of their spiritual sustenance but also of their physical nourishment.

The third task for the Messiah will be the killing of "Dajjal" the Antichrist. Now who is this Antichrist? According to Traditions, if taken literally, as some would have it, he will be a one-eyed Colossus who will come riding an ass of extraordinary proportions. He will be so tall that his head will stand higher than the clouds. All prophets have warned their followers against the evil of this Antichrist. Now, while the Antichrist is busy ravaging the earth the Messiah will descend from the heavens. He will engage the Antichrist in battle near Damascus and slay him. He will then conquer the entire world. Having done this, he will hand over its governance to the Muslims.

This, in sum, is their philosophy of the Muslims' political resurgence and ascendancy. It absolves the Muslims totally from waging any political struggle whatsoever. Now, those who are basking in the assurance that they will inherit the earth without moving a muscle can see no possible reason to concern themselves with political thought and action. They live in blissful oblivion of their decay and degradation. For, everything else apart, they know most assuredly that the happy hour is not far when a divine being will descend from the heavens and unleash a campaign of conquests. He will slay the swine. He will wreck the Cross. He will subjugate all Powers of the East and the West. Then, he will beckon to the waiting Muslim masses and say, "Come hither, ye soldiers of God; come here, O virtuous ones! Come and take this sceptre of the kingdom of the earth." This is the bellicose view of Muslim renaissance which the Ahmadi Muslims find abhorrent. They simply cannot subscribe to it in its crude literalism.

Next comes the non-Ahmadi Muslims' concept of the economic resurgence of Islam. The scholars of the other sects hold the view that the remedy of the economic plight of the Muslims lay not in struggle and sacrifice but in the appearance of the Imam Mahdi. This Imam Mahdi will be a contemporary of the Messiah. His most important act on arrival will be the distribution of limitless largess among the Muslims of the world. His bounty will be boundless; his generosity will defy description. This overwhelming wealth will far exceed the Muslim's capacity to garner it. Thus will come to an end all lust for goods and greed for gold. This is the panacea, as conceived by some, for the economic ills of the world of Islam. According to this belief, the appearance of Imam Mahdi is in itself the answer to the economic misery of Muslims. There is no need for sweat, tears and toil. There is no necessity to explore the earth's treasures, to peep into the heart of the atom and to seek out the secrets of space. Neither effort nor industry, nor inventiveness or application is needed. All that is needed is the arrival of the Mahdi. Again we differ and again we the Ahmadi Muslims find this concept childish, crude and unacceptable.

The Correct Interpretation According to Ahmadi Muslims

Although the Ahmadiyya Muslim Community does not in any way reject the prophecies concerning the descent of the Messiah and the appearance of the Mahdi, it does emphasise that to put a literal meaning on them is the height of naivette and ignorance. We believe that it is as a result of not grasping fully the exalted station of the Holy Prophet that such a serious error is made in understanding his deep and philosophical message. Men of insight and wisdom often use parables and allegories to outline subjects of such great import but the superficial eye cannot perceive their meaning.

The Ahmadi Muslims believe that the whole range of subjects covering the Messiah, the Antichrist and his ass is allegorical. The Messiah, therefore, is not that earlier prophet who was sent among the Isrealites. The Ahmadis believe that Jesus Christ died a natural death after surviving the torture of the Cross. The Messiah of the prophecy was in fact to be a new person who was to be born amongst the followers of the Holy Prophet Muhammad. Because of some characteristics and qualities he was to share with Jesus, he would be given the title of "Messiah, Son of Mary" in much the same way as a great dramatist is called Shakespeare. The reference to the Cross, too. is a simile. The Messiah will not literally go around wrecking crosses: he will defeat the Christian faith with strong reasoning and powerful arguments.

The destruction of the Cross, therefore, stands for the ideological rout of Christianity. Similarly, the word 'swine' is not to be taken in the literal sense. It connotes the cultural filth of the western world which turns men into beastly beings. The word swine stands for the so called sexual anarchy sweeping across America and Europe. It stands for the disgusting debauchery whichclaims even innocent children as its victims. The Traditions most assuredly did not convey that the Messiah would hunt down herds of wild boar or domesticated pigs. This would be a strange image of a prophet of God. It would rather remind one of Ajax, a hero from Greek mythology, who cut to pieces herds of cattle and flocks of sheep in the mad belief that they were the Greek army's chieftains!

The Antichrist, too, like the Messiah, the Cross and the Swine is symbolic. He symbolises a great and powerful nation which rules not only the earth but also space. The Cross and the Swine are in fact symbols pertaining to this nation. The Traditions say that the Antichrist's right eye will be sightless but his left eye will be large and bright. This is a symbolic description of the fact that though this nation would be devoid of spiritual light yet its material insight and therefore material attainments, would be great.

Lastly, the Ahmadi Muslims consider the Antichrist's ass to be a symbol too- a symbol that was used to describe the means of transportation of the days to come. All the features describing this ass are without exception identifiable with the fuel-powered vehicles invented by the West. Consider the salient features of the ass-as described in the traditions-it will eat fire, it will travel over land, over sea and above the air; its speed will be so great that it will cover a journey of months within the space of a few hours; the passengers will travel not on its back but in its belly which would be lit up; it will announce its departure and ask passengers to take their seats. The fulfillment of these things with such wondrous exactness is a glorious testimony of the truth of the Holy Prophet Muhammad, peace be on him.

According to Ahmadi Muslims, the prophecies relating to the advent of the Imam Mahdi are also symbolic. The wealth he will distribute amongst Muslims is the wealth of spiritual knowledge and wisdom, and not worldly wealth. The refusal of some to accept it further indicates what kind of wealth it was to be; for man is never satiated with material wealth: it is only the spiritual treasures that he spurns.

Thus Ahmadiyyat rejects the philosophy of Islamic renaissance as explained above and propagated by the other sects of Islam. It holds that this philosophy is at variance with the real intent of the Ouranic teachings, at variance with the history of the prophets and most of all at variance with the demonstrated actions of the Holy Prophet Muhammad, peace be upon him. Ahmadiyyat shuns this ideological opiate which lulls nations into inaction and leads them into the world of make-bel ieve and fantasy.

Ahmadiyya Philosophy of Revival of Religion

This philosophy is no different from the one that is the common heritage of all religions. This is the only philosophy which history supports. Although the Scriptures and the legends mention many who ascended to the heavens, there is not one instance or account, since Adam, of the bodily return of anyone of them to earth.

So, regardless of the difference in the manner of the professed ascent ro the heavens by some, there is none who is reported to have returned to earth after a long disappearance. Reformers have always appeared from the ordinary stock of human beings and have always been rejected and scorned by man. No ceremonial arches are ever erected to welcome them. No garlands are offered. No lamps are lighted in joyous illumination. On the contrary, those who came in the name of God were persecuted for committing this 'crime'. Their paths were strewn with thorns. Dust was heaped on their heads and stones were thrown at them. They were crowned with the crown of thorns. Every conceivable torture was inflicted on them. You see them now, returning from the town of Taif bathed in blood from head to foot. You see them again, in the battlefield of Ohad, half-dead from their wounds, buried under the bodies of those who laid their lives for them.

You will find their followers suffering a similar fate. Every conceivable torment is practised on them. They are dragged by their feet through rough alley-ways. They are made to lie on burning sands under a sizzling 3Un. They are thrown on live coals and held there till the embers die down.

They are thrown out of their homes. They are driven into exile. They are threatened with starvation. They are put to the sword. The husbands are taken from the wives and the wives from the husbands. Parents are deprived of their children. Every right that life bestows is denied to them. They are neither allowed to pray nor to build mosques. They are deprived of the right to announce their faith. They are not even permitted to name their own creed.

Thus is man granted a new spiritual life. This is the path that leads to the revival of religion. This is the phenonmenon that we see at work in the life of the Holy Prophet Muhammad (Peace be upon him) and in the life of every prophet before him. It is by treading this perilous path that the prophets have ever revived their nations. This is the philosophy of the revival of religions since the days of Adam to the days of the Holy Prophet (Peace be upon him). When such is the case, how can we then accept that the Almighty has decided to change this inviolable and time-honoured practice? How can we then accept that the Muslims will inherit the earth without shedding a drop of their blood and without making a stroke of effort? How can we believe that they will succeed without treading the path of sacrifice? It did not happen before. It will not happen again. The Promised Messiah, the Holy Founder of the Ahmadiyya Muslim Community. affirms this eternal and everlasting truth when he warns the nation thus:

"There has not been a Prophet who was not laughed at. So it was to be that people laugh at the Promised Messiah.

The Almighty says:

Alas for My servants, there comes not a Messenger to them but they mock at him'. (Holy Quran 36 :31)

So it is a sign from God that every prophet is mocked. Now, who can mock a person who physically descends from the heavens in the company of angels amidst a waiting crowd? The wise, therefore, can see that the bodily descent of the Promised Messiah from .heaven is false belief. Remember! no one will descend from the sky. All those who oppose me and are now alive will die and not one from amongst them will see Jesus, Son of Mary, descend from heaven. Then their children and their children's children, too, will die, and Mary's Son will still not have descended. Then will God fill their hearts with fear that the days of the ascendancy of the Cross are ~ne and yet Jesus, Son of Mary, has not come down from the heavens. The wise will then tire of this belief. And before three centuries have passed from this day. Muslims and Chris- tians alike will discard this false creed in disgust and despair. Their shall be only one religion in the world and only one Guide. I have come but to sow the seed. This seed has been sown at my hand. It will now grow and bear fruit and there is no power on earth that can harm it." (Tazkarat-ul-Shahdatain, p. 64-65)

Every fair minded person can see from this comparison that the Ahmadiyya view-point is based on the history of religions while the philosophy of its opponents is mythical and contradicts the history of religious revival. We learn from history that everyone appointed by God was faced with a storm of opposition. All prophets came with the message of truth and eternal life but were opposed by those who preferred falsehood to truth, and spiritual death to spiritual life. This indeed is the process of the birth of religions. When impurities and corruption crept into religions, their rebirth also took the same course. The reformers sent by God also suffered as the prophets had suffered. Whenever the Almighty chose to revive a nation spiritually, it split into two groups-those who saw the truth and those who opposed it. And neither group ever changed its demonstrated attitude. The Holy Ouran describes this oft repeated cycle in a most effective and moving manner. A study of the Ouran shows that:

This is the process of religious revival of nations that the Ouran and the Scriptures reveal. All prophets-from Adam to the Holy Prophet Muhammad-went through these stages. They gave their nations new life by leading them over the path of suffering and sacrifice. They taught love. They inculcated love of hard work, of sustained effort and incessant actions. It is this revolutionary spirit which breathes life into dead nations. This oft-demonstrated and unchanging divine law is in consonance with man's nature, conscience and intellect. It is this law that the Ahmadiyya Community acknowledges.

As can be seen, the Ahmadiyya Muslim Community's concept of revival of religions is not a new-fangled philosophy born of human intellect. It IS derived from that continuous and unaltered historical process which is preserved most accurately and truly in the Holy Quran. It is founded on those eternal principles and truths which are the basis of every true religion. For instance, the Quran declares:

"There should be no compulsion in religion. Surely, right has become distinct from wrong; so whosoever refuses to be led by those who transgress, and believes in Allah, has surely grasp- ed a strong handle which knows no breaking, And Allah is AII-Hearing, AII-Knowing." (Al-Baqarah, Verse: 257)

"Alas for My servants! there comes not a Messenger to them but they mock at him." (Yasin, Verse: 31)

"Surely Allah changes not the condition of a people until they change that which is in their heart." (Al-Ra'ad, Verse 12)

When the prophet Shu'aib was threatened by his people:

"We will drive thee out O Shu'aib, and the believers {that are) with thee, from our town or you shall have to return to our religion." he merely replied, "Even though we be unwilling? (Al-A'raf, Verse 89)

Noah's people, too, threatened him with stoning if he did not desist.

They said, "If thou desist not, O Noah, thou shalt surely be one of those who are stoned." (AI-Shuara, Verse 117) This treatment was not reserved for just a few prophets.

The Quran summarises people's attitude to the prophets in these words:

"And those who disbelieved said to their Messengers, 'We will surely expel you from our land unless you return to our religion." (Ibrahim, Verse: 14)

Abraham was punished for recanting from the religion of his forefathers and for voicing the truth. The chiefs vented their wrath by declaring:

"They said? "Burn him and help your gods, if at all you mean to do anything." (Al-Anbiya 21, Verse: 69)

Jesus Christ was nailed to the Cross because he disagreed with the Jewish Scribes over the interpretation of the Bible although he avowed openly:

"Think not that I have come to abolish the law, and the prophets; I have not come to abolish but to fulfill them. For truly, I say to you, till heaven and earth pass away, not an iota, not a dot, will pass from the law until all is accomplished." (Mathew: Chapter 5, Verse: 17, 18)

May I remind you that the central difference between Jesus Christ and the Jewish scholars was on the interpretation of the verse "And Elijah went up by a whirlwind into heaven" (2 Kings; Chapter 2, Verse 11) .The scholars stuck to the literal and apparent meanings of the verse. They believed that Elijah would descend bodily from heaven before the advent of Christ. Jesus Christ, on the other hand, asserted that this was an allegory, that the language was symbolic and not literal. He declared that Zacharia's son John was the Elijah who was to descend from heaven. Jesus knew full well that John was born on earth and had certainly not descended from heaven.

In answer to the question 'Then why do the Scribes say that first Elijah must come", he replied: "Elijah does come and he is to restore all things; but I tell you that Elijah has already come, and they did know him, but did to him whatever they pleased. So also the son of man will suffer at their hands. Then the disciples understood that he was speaking to them of John the Baptist." (Mathew: Chapter 17, Verse 10-13)

Lastly and above all was the suffering of the Holy Prophet Muhammad (Peace be upon him). In his own words, 'No Prophet suffered as much as I did.'

Therefore, the history of religions teaches us that prophets have always been normal human beings. They do not descend from heaven like the heroes of some mythical tale. They have always suffered trials and tribulations. Their followers gain glory not through the toils of someone else but through their own sweat and blood.

SHARIAH RELATIONSHIP BETWEEN RELIGION AND POLITICS IN ISLAM

2009-07-11T13:05:00.000-07:00

Hazrat Mirza Tahir Ahmad Khalifatul Masih IV

at the Inter‑religious Consults, Suriname,

on 3rd June 1991

1992

ISLAM INTERNATIONAL PUBLICATIONS LTD

Copy Right: 1992 Islam International Publications Ltd.

ISBN 1 85372 478 5

Published by:

Islam International Publications Ltd. Islamabad, Sheephatch Lane, Tilford, Surrey GU10 2AQ, U.K.

Printed by:

Raqeem Press, Islamabad, U.K.

WELCOMING HAZRAT MIRZA TAHIR AHMAD TO THE MEETING

It is for me a privilege to welcome you on behalf of IRIS and the community here to this meeting. IRIS stands for 'Inter‑Religiousraat In Suriname' or 'Inter‑Religious Consults in Suriname'.

Welcome to our meeting. You are here already a week and as you have already felt and experienced, you are most welcome here in Suriname, which is called the country of hospitality and laughter.

We have read already something about your person, your education and your formation. Also about your mission: to Suriname and mission to the world. And, as we could understand, your mission is mainly to bring people together. People of several races, various countries and various cultures. And your message is a message of respect of one another, respectful thinking, acceptance and understanding, to bring justice and peace among people.

It is in this context that we invited you this evening to be with us here, with IRIS in this community, to share with you, our views, our insights and our ideas on this topic.

IRIS is a group of Religious leaders in Suriname and it exists for about two or three years. But up till now, we have only focused on working together, instead of dialogue together. Working together for the well‑being of the Suriname people. And in this working together, we have had several projects already.

But now, we want to enter also into dialogue, into sharing our views, our religions with one another. Therefore we plan also to make use of the help of guest speakers. And so, you are the FIRST guest‑speaker in the context of this programme of inter‑religious dialogue between the religions here in Suriname. We thank you for your preparedness to come and share your views with us. And the topic for this evening is THE SHARIAH or THE RELATION BETWEEN RELIGION AND POLITICS IN ISLAM. And that's against the background of the cooperation of various religions in one country.

And second item on the agenda is, the AHMADIYYA question. The deeper background of the persecution of the Ahmadiyya Muslims.

Once again we thank you for your coming here, and we hope that this evening will be for you and for us all a pleasant dialogue, a brotherly experience and also a fruitful experience for the benefit of a better relation between the various religions here in Suriname and in the world.

May I invite you now to address our community.

SPEECH BY HAZRAT MIRZA TAHIR AHMAD

Your Lordship the Bishop,

The General Secretary of this Association and all the distinguished Guests, Ladies and Gentlemen,

It is indeed a signal honour for me to be invited this evening as the first guest‑speaker of the history of this Association.

It is a historic moment for me, to share this experience with you of free, adult dialogue without excitement, without emotion, just to put our views across like normal human beings, in all decency, to make ourselves better understood by others, and to try to understand others better. That is the purpose of free dialogue, and I am so glad that you have undertaken this noble task, because the world today does need it very much in every sphere of life.

As far as the question on which I am desired to speak, I must apologize first of all, by pointing out that both these subjects are very vast, and perhaps in the limited time at our disposal, it will not be possible to do justice to even a single subject. So I propose that after I have finished on the first aspect, that is Shariah and Politics, The Law of Shariah and imposition of Shariah law in any country, when I have finished speaking if we find more time, then I would turn to the other subject; otherwise we should like to leave it at that, because then it will give you opportunity to contribute your views, and to ask any questions if you so desire.

Anyway I will try to be brief, but also one has to be comprehensive. The Shariah law is now a question which is very hotly debated among Muslim countries.

ENACTMENT OF SHARIA LAW IN PAKISTAN

Recently Pakistan has been the seat of this hot, sometime violent controversy about the Shariah. It is understood generally that if the majority of a country constitute of Muslims, then the Muslims have a right‑ rather, an obligation ‑ to enact Shariah law. It is argued that if they believe in the Holy Quran and if they believe also that the Holy Quran is a comprehensive Book which relates to every area of human activity and directs man as to how he should conduct himself in every sphere of life, then it is hypocrisy to remain contented with those claims. They should follow the logical conclusion and enact Shariah law and make it the only law valid for the country.

Now, this is what is being said on the one side. On the other side, many difficulties are pointed out ‑ such as proposed legislative problems ‑ very serious constitutional problems as well as very serious problems in almost all sphere of the enactment of Shariah. So, let me first briefly tell you, why Shariah law cannot be exercised or imposed on a people, who practically, as far their normal way of life is concerned, are the not ideal Muslims, much to the contrary. In those areas where they are free to practice Islam, they fall so much short that one wonders when they willingly cannot exercise Islam, how could they be expected to do it by coercion and by force of law. This and many others are the areas where debate is being carried on and pursued hotly, but I'll now, very briefly enumerate the points to make you understand all the sides of this issue.

Personally, I have also been participating in this debate which was going on in Pakistan and many a scholar who came to London or who wrote to me for guidance, were helped by me. Though I did not entirely dictate notes to them but to a great degree they were helped by me to understand the problem in larger perspective. Thus many an article that have been published in Pakistan did have my opinion also expressed in them.

Shariah is the law and there is no doubt about it; the law of Islam; the law for Muslims. But the question is how far can this law be transformed into legislation for running a political government. On top of that many other issues get involved in it. For instance, if a Muslim country has a right to dictate its law to all its population, then, by the same reasoning and the same logic, every other country with majority of population belonging to other religions would have exactly the same right to enact their laws.

The entire world would become a world of not only political conflict but also of a politico‑religious conflict, whereby all the laws would be attributed to God, yet they would contradict each other diametrically. There would be such a confusion that people would begin to lose faith in a God Who speaks one thing to one people and another thing to another people, and Who tells them to enforce this law on the people or 'they will be untrue to Me'.

As such, you can well imagine what would happen in India for instance, if the law of the Hindu Majority is imposed on the Muslim minority. As a matter of fact a large section of the Indian society is gradually being pushed towards this extremist demand ‑ by way of reaction, I suppose to what is happening in some Islamic countries. What would happen to the Muslims and other minorities of India? Moreover this is not a question of India alone. What if Israel enacts the law of Judaism ‑the law of Talmud ‑ I have read it and I know it will be impossible for any other non‑Jew to live there, normally and decently.

In the same manner Christianity has its own rights and so has Buddhism.

PARTICIPATION IN LEGISLATION

The next consideration is the very concept of the state: This is the most fundamental issue which has to be resolved and addressed by those who are concerned with politics or international law. The question is that anyone born in a state has a right to participate in its legislation.

In the secular concept of the running of governments and legislation, everyone, born in a given country, whatever be his religion or colour or creed acquires the basic fundamental civic rights. And the most important among these rights is the chance at least, to participate in the shaping of the legislation.

Of course, parties come and go; majority parties today may turn into minority parties tomorrow. Everybody's wish is not fulfilled or carried out. But in principle, everybody has a fair chance and an equal chance to make his say heard at least by the opposition, on matters of common principle. But what would happen if one Shariah or one religion is imposed as the law of that country? If Muslim law were imposed in a country, all the rest of the people who are inhabitants of the same land, would have to be considered as second, third or fourth rate citizens of the same country with No say whatsoever in the legislation. But that is not all the problem is further complicated within Islam itself: Because Islam has a Book revealed by God and the Muslim scholars claim that it is their right to interpret the Book.

Legislative body subordinate to Religious Scholars

On issues of differences of opinion, the legislative body stands subordinate to the scholastical opinion of such scholars who specialize in understanding the Holy Quran; or who CLAIM to specialize in understanding the Holy Quran. What would be their mutual relationship. A body is elected to legislate. They legislate and you hear from some scholars of Islam that 'what you have proposed as a law is against the fundamental principles of Islam. Islam has no room for such nonsense'.

Whose voice should be heard? On the one hand, it would apparently be God speaking behind those people; but only apparently. On the other side, there will be voice of the majority of the people of the country. So the dilemma becomes almost impossible to be resolved.

All religions split up into sects with time

But that Is not all: Every religion, at the source is one and single and unsplittable, but as you pass along in period of time, the religion begins to diverge and split within and multiply and become more and more in number, so that the same faith which, for instance, at the time of Jesus Christ (peace be on him) was one single Christianity, turned into many hundreds of Christianity. Looked from the vantage point of different sects, the one single source appears to be different in colour. Different‑coloured eye‑glasses are used by various followers of various sects. The same is true of Islam. It's not just a question of Sunni Islam and Shia Islam and how they interpret the Shariah.

Within Shia Islam there are 34 sects whose interpretation of Shariah differs with each other. Within again, Sunni Islam there are at least 34 sects whose interpretation of Shariah differs with each other. There are issues on which no two ulema of different sects agree. Not superficial issue; even the fundamental ones. You have only to read the Munir Inquiry Report. Justice Munir, the Chief Justice of the Supreme Court was one of the two judges who were appointed to investigate into the background, reasons and the modus operandi of the anti‑Ahmadiyya riots in 1953. Who was responsible and who was not? How to define a Muslim?

During the course of the inquiry, justice Munir pointedly asked every Muslim scholar who appeared before him if he knew of a definition of Islam which could be acceptable by the other sects as well; which could equally apply to everyone and by the help of which we could define, 'Yes, this is Muslim', and 'That is not Muslim'. In the report justice Munir submits that no two scholars of all the Muslim scholars interrogated, agreed on a single definition of what Islam was.

In the case of one particular scholar, he wanted some more time to think over it, and justice Kayani, who was a partner with justice Munir, had a very peculiar sense of humour. His answer was: 'I cannot give you more time, because you have already taken more than thirteen hundred years to ponder over this question. Is that not enough?

If thirteen centuries, plus some years are not enough for you to be able to define the very fundamentals of Islam ‑ what is a definition? ‑ how much more time would you require?'

So this is a very grave issue. If the Shariah interpretation of one sect is imposed, then it will not just be the non‑Muslims who will be dispossessed of the fundamental right of participation in the country's legislation, but within Islam also there would be many sects who would be deprived of this right.

The Interpretation of which sect is to be imposed on Shariah Law?

Again there are so many other problems: For instance, according to some Shariah concept, the punishment for a crime is so much different from the concept of another sect, that Islam would be practised in the world so differently on the same issue, that it would create a horrible impression on the non‑Muslim world. What sort of faith that is which advises one punishment for the same crime here and another there. And in some other places it is just the very thing to do and it's no crime at all.

These and many such issues make the question of imposition of Shariah almost impossible.

Moreover, the fundamental rights of other sects are also tampered with, or trampled upon, in many possible situations. For instance on the question of drinking of alcohol. Alcohol is forbidden in Islam, alright; but, the very question of whether it is a punishable offence and whether the punishment, if any, is imposed by man in this world, is a fluid issue. It is a controversial issue and has not yet been agreed upon by all the people involved. What is the punishment of drinking? The Holy Quran does NOT mention any punishment. This is a fundamental law, the Book of law and it is inferred from some Tradition, by some scholars, that; that should be the punishment. But that inference is far‑fetched and the Traditions themselves are challenged by others not to be authentic.

So, will a large section of not only Muslim society, but also a large section of non‑Muslim society, be punished for such reasons as in themselves are doubtful. Whether it's valid or not, this is the issue. Yet there are extremists, everywhere and particularly those who go for Shariah to be imposed.

You will find many extremist who are totally intolerant of others opinion. Consequently, such grey areas also will be taken as No Doubt areas by the extremists. They will say, 'Yes, we know; it's our opinion. It's the opinion supported by a medieval scholar or our thinking. And that is law.

DIFFICULTIES FACED BY PAKISTAN GOVERNMENT FOR THE ENACTMENT OF SHARIAH LAW

Now this difference resulted in a debate in Pakistan very recently and Nawaz Sharif, the Prime Minister, had ultimately to decide that Shariah of no one sect will be adopted.

The law passed in Pakistan is that they will accept the supremacy of the Quran, and they will agree that no legislation will be made contrary to the fundamental Quranic teaching. But beyond that they will not adopt any rules and regulations which spring from laws as if they were legislative instructions from God.

So, leaving that alone, what is left with of Shariah is the general principle as enunciated in the Holy Quran, in the light of which an attempt would be made to islamisize the country's laws.

So far so good. I think, the Prime Minister has been able to extricate himself from a very difficult situation, but not for long. The Ulema are already at his throat. Also, they are insisting that a Shariah Court should not only be continued ‑ there is already a Shariah Court ‑ to work, but its power should be enhanced. The final authority about whether the law is according to Islam or not should lodge with the Shariah Supreme Court.

As such, again, the power‑balance will be shifted from the elected members of the country to the extremist Mullahs. So, once you accept something, which is impractical to be imposed, then this will always lead to various troubles and it is impossible for you to carry on without further complications.

THE LIFESTYLE OF TODAYS MUSLIMS NOT TRULY ISLAMIC

That is one area of difficulties. But there is another very important area of difficulty: That is, the life‑style of the Muslims in most countries is not truly and profoundly Muslim.

You see, you do not require a law of Shariah to say your prayers five times. You do not require the law of Shariah to make you behave honestly. You do not require the law of Shariah to be imposed to make you speak the truth and to appear as witness in court ‑ or, wherever you appear as witness ‑ honestly and truthfully. A society where robbery has become the order of the day, where there is disorder, chaos, usurpation of others rights, where the .Courts seldom witness a person who is truthful, where filthy language is a common place mode of expression, where there is no decency left in human behaviour, what would you expect Shariah to do there? How the law of Shariah would genuinely be imposed in such a country, this is the question.

SUITABLE ATMOSPHERE REQUIRED FOR THE

IMPOSITION OF SHARIAH LAW

I have given a different form to this question and this was raised of course, and so far, I have not heard of any answer which really could resolve the issue.

The question is that every country has a climate and not all the flora can flourish in that climate. Dates flourish in deserts but not in the chilly north. Similarly, cherries cannot be sown in the desert; they require a special climate. Shariah also requires a special climate. If you have not created that climate, then Shariah cannot be imposed.

Every prophet ‑ not only Prophet Muhammad (peace and blessings of God be upon him) ‑ every prophet first created that healthy climate for the law of God to be imposed, willingly not compulsorily. And when the society was ready, then the laws were introduced and stiffened further and further, until the whole code was revealed. That society was capable of carrying the burden of the law of religion, whether you call it Shariah law or any other law.

In a society for instance, where theft is common place, where telling falsehood is just an everyday practice, if you enact Shariah law and sever the hands of those who steal, what is going to happen? Is that the purpose of Shariah? It's not just a question of sentimentality about religion. God's Will be done no doubt, but it will be done in the orderly way as God wishes us to do.

SHARIAH LAW USED AS A PRETEXT TO SEIZE POWER

I proposed that the Ulema should be invited from all over Pakistan to first reform the society of that single town. When the people of that town have become capable of carrying the burden of Shariah, then Government should be invited to come in and take over the administration of the law of Shariah. But it will not happen. They don't care. They are not concerned. It is not the love of Islam which is urging them on to demand Shariah law. It is just an instrument to reach to power, to capture power and to rule the society in the name of God. Society is already ruled by corrupt people, by cruel people but that is done in the name of human beings; that is tolerable to a degree. But when atrocities are committed in the name of God, it's the worst possible, the ugliest thing that can happen to man.

So as such, we must think many, many times, before we can even begin to ponder over the question whether anywhere in the world, the law of religion can be imposed as a legal tender. Personally, I doubt it.

Now, that is where I rest the case for a while. If you think there is time to turn to the second question, then I will do so. Otherwise, we'll sit and discuss this, what I have already said

After the speech many questions were put to the speaker and following are the answers to some of them. Unfortunately, as will be noticed, some questions were not recorded properly but the answers do indicate what the question was about.

Q. There is a particular confusion in the western world about SHARIAH?

ANS: Thank you for this pointed question. But I thought that such questions are outside the realm of discussion.

What we are discussing is whether it is possible to adopt religious law as the law of the country. By any state or any other religion, for that matter.

I believe it's NOT possible. It's not possible even if you genuinely and fervently so desire, in the name of God, even then it's NOT possible. We have gone so far away from religion. We have become hypocrits. The whole human society has become hypocrite. There is hypocrisy in politics and society everywhere. And hypocrisy does not permit honesty to flourish. It does not permit the word of God to take root. That is the main problem.

Q. 1 feel that we cannot really apply a law that came for older times to the modern times. Please explain?

ANS. I have studied this question in depth. I believe that religion can be permanent and universal; provided its principles are deep-rooted in the human psyche. The human psyche is unchangeable. And that is exactly what the Holy Quran claims. It says it's Deenul‑Fitra: meaning a faith or a law based on human nature. And also 'La tabdeela lekhalkillah' meaning that the creation of God and whatever he has created in you, the dispensation, the dispositions, etc. and the basic propensity to do something or not to do so, all these remain the same.

Consequently, any law which is rooted in human psyche, must be also universal and permanent. But, the Holy Quran does not stop there. It does not monopolise this truth. It goes on to say that all the religions, at their nascent stages and at the stages of their development, were fundamentally the same and they all carried such basic truths as were related to human nature. This is referred to by the Quran as Deenul Qayyema. It says there were THREE fundamental features in every religious teaching:

Firstly, to mend your relations with God, to be honest and devoted to Him:

Secondly, to worship Him. In the Quranic sense, worship does not mean just to pay homage by lip services; but to try to acquire God's attributes.

And thirdly, to do service to mankind and spend in the cause of the needy.

These are the THREE fundamental branches, according to the Holy Quran, which are common to all religions. However, with the passage of the time and through interpolations they were changed later on. So, what is needed is rectification of the change. Not a new faith. And that is what has been happening with the advent of every prophet.

So, it's a highly complex question and also not directly related to the issue we are discussing. I hope this much should suffice.

As far as the question of whether Islamic law, or any other religious law, can be imposed perforce. I say NO. Because it is against the spirit of religions themselves. The Holy Qur'an says:

La Ikraha fiddine

This is a statement of the Holy Qur'an of course; but it is a universal statement which can never be changed. It is an example of how laws can become permanent and universal. It says there is NO coercion in faith or in matters of faith. No coercion is possible and NO coercion is permitted. So, here is the question: If one religion imposes its law on a society where people of other religions and denominations also live, how will this verse stand against your attempt to coerce ? Not only vis-à-vis the people from other religions, but vis-à-vis people from the same religion who are not willing.

So, this is the fundamental question. Therefore the conclusion is that coercion is not an instrument in religion, not a valid instrument in religion.

The only authority in Islam, which was genuinely capable of being given the right to coerce, was the Founder of Islam, Prophet Muhammad (peace and blessings of Allah be upon him). Why? Because he was a living model of Islam and because when enquired about his character, his holy wife, Hazrat Ayesha, said, he was the living Qur'an.

So, the only person who could be genuinely entrusted with the faith of others, and be permitted to use coercion also where he felt that rectification was to be made by force, was the Holy Prophet.

Yet, addressing him, Allah says in the Qur'an, (88:22-23):

Innama ania mozakkir lasta alaihim be mosaitir.

You are just an admonisher. No more. You are given NO authority to coerce. You are not a superintendent of police. Mozakkir is exactly the superintendent of police.

So, that is why I say neither coercion is possible, nor permitted by God. Moreover, what prevents a Muslim from following the Muslim law? Why should he wait for the whole legislation to be changed

Most of Islam and most of Christianity and most of Hinduism can be practised without their being the law of the country. The more so since the general principle accepted by the modern political thinkers is that religion should not be permitted to interfere with politics and politics should not be permitted to interfere with religion.

Interference is what I am talking about, NOT co‑operation. Co‑operation is the second part of the same subject. So, if a society is permitted to live according to their own religious aspirations, why should the religious law concerned be made law of the land?

I quote an example how the Shariah law has already failed in Pakistan. During the late General Zia's regime, Muslim Shariah Courts were also constituted. And the choice was left to the police either to charge a criminal and channel him through the Muslim Shariah Court or to channel him through the ordinary court. Do you know what was the result? Hardly any case was tried by the Muslim Shariah Court because police had raised the price of bribery and they threatened everyone that if they did not pay double the price of ordinary bribe, they would channel their case through the Shariah Court.

That was the net outcome. And you will be surprised to find that out of thousands and thousands of possible choices, hardly two or three were those which were directed through Shariah Court and also because of political pressure. Because some political parties wanted to punish their enemies and they wanted such cases to be tackled by the Shariah Court.

So this is the reality of life. How can we change it?

Q . So what is the reason for the change in laws as new prophets came along?

ANS. First of all let me say that this generalization is rather too bold. Because when you study the history of religion, it is not the case that every prophet came to change the law of the previous prophet's revelation.

Most often than not, prophets came to strengthen the law and rehabilitate the law, rather than to change it.

For instance, if you study the history of Judaism, you'll be surprised to find that even up to Jesus Christ (peace be upon him), no new laws were enacted or introduced.

They were changed or abandoned by the people, and efforts were made by prophets to rehabilitate them, to make people practise and to again interpret them in the light of the original.

So, the history of religion as revealed to us by the study of major religions of the world, tells a completely different story. Turn to China, for instance. Tao came with a teaching. Not a jot of that teaching was changed by Confucius. It was exactly the same teaching which was re‑inforced and re‑interpreted by the latter.

But I agree. The Holy Qur'an also, positively dictates that sometimes, the laws are changed. But the question is are they changed in fundamentals or superficials? And how they are changed? Whether they require further change or not, this is also a very important question and which is a genuine question for me to answer.

Now, I quote three examples from history, of change of law of nature, ending up in the final verdict of Islam.

In Judaism, because of a long history of oppression, by Pharaohs, of the Israelites, the latter had lost that human quality of courage and defiance even when they were in the right. To take their rightful revenge was something beyond their power and strength because they had been far too long trampled upon. This is similar to what happens sometimes to the Kashmiris in India: Those who were cruelly treated started saying after a while, 'All right, we forgive our powerful enemy. But not the weak enemy.'

So, when such distortions appear, then the law has only to be a temporary law to rectify the error done. And that is exactly what happened in regard to the Mosaic law of revenge: Tooth for a tooth; Eye for eye. And, it was emphasized so much, as if there was no room for pardon.

That law was practised for a long period. Then came Jesus Christ (peace be upon him). By that time, the Jews had forgotten the very name of forgiveness. You have only to read Shakespeare's Shylock to know what they had come to. And, if Jesus Christ (peace be upon him) had permitted them also to take revenge, people whose hearts were hardened would never have forgiven. They would have said, 'Revenge is also permissible; why not take revenge?' To appease their own anguish.

So, Jesus took away from them the right of revenge. But that injunction could not be a permanent one.

These are the areas where, sometimes, superficial teachings are revealed, but only for certain periods and for times, for historical epochs and NOT permanently.

Then comes the Holy Qur'an, and the law regarding the matter mentioned in the Holy Qur' an is:

fa man afaa wa aslaha, fa ajrohu alallah (Al-Shoora: 41)

You have a right to take revenge. The whole verse in fact says: 'You have a right to take revenge when you are wronged But NOT beyond the measure to which you are wronged'.

This is one principle. Secondly, you can also forgive, but not unconditionally. You can only forgive if your forgiveness promotes reformation. If it promotes crime, then you cannot forgive.

Now, this is the Qur'anic version which stands on the summit of the development of the same thought. And, I have been meeting some Bahai friends, some other scholars from various part of the world; I have travelled a lot, and I always give the following problem to them: Please try to change this law according to the new dictates of time.

So far, I have not met a single person who could suggest any change in this final law.

So, if the laws are resilient, accommodating and are based on principles and also are rooted in human psyche, I do not think that they need to be changed. But again, this is a discussion outside the main discussion. So please, I hope that would suffice and we'll turn to other guests, for any other question they would like to ask.

Q. Please explain the difference between 'Shariah' and 'Deen'?

ANS. Thank you. You see, Deen is a word applicable to any philosophy, any ism, anything which you adopt as a course of conduct. For instance, according to some Muslim scholars idolators had no 'peen' and they would be abhorred with the idea that they did have a Deen. However the Holy Qur'an, addressing them says:

Lakum deenokum wa leyadeen. (Al-Kafiroon: 7)

'You have your faith and I have mine. When it is said.

(Al-Baqarah: 257)

La Ikraha fiddeen the word Deen encompasses every course which people adopt for their codes of life. It is not just a faith in God. Even a denial of God could be a Deen.

Shariah on other hand is founded on the concept of God. So, where a 'Deen' is founded on the belief that:

(i) There is a God:

(ii) Who also reveals His desires of how man should shape his destiny and

(iii) Where that will is defined in form of certain laws or principles, that is called Shariah. Not necessarily that of Islam. Every faith has its own Shariah.

Now, the question is can Shariah be adopted even though it is not a part of the Law of the Land? We can quote an example from our Community that it is NOT impossible at all.

The fact is that almost every country of the world permits members of its society to resolve their differences mutually through arbitration. And in most countries, to my knowledge, arbitration is respected so much by the law that if, irreversible arbitration is signed by both the parties involved, even then the Supreme Court would not annul that decision.

We have created a Qadha Board and Qadis in Ahmadiyya Community. And all Ahmadis who do not want to go to the common law for resolving their disputes and problems, they come to the Qadah, signing a document that we, with volition and without any coercion, require you to resolve our dispute according to the law of the Qur'an.

And in such cases, no government has ever interfered, no government has ever obstructed its passage and it goes on smoothly.

Normally speaking, in most areas of life, Shariah can be practised without it becoming a law.

Q. You have stated in your lecture, that the Prime Minister of Pakistan, Nawaz Sharf, has decided that the Shariah shall be the law in Pakistan without rules and regulations but referring to the Holy Qur'an. However, you find that this is NOT a practical way. I have observed that you have studied this subject very thoroughly. So, I want to ask your opinion regarding the type of legislation a country should adopt. Should the Shariah be rejected? Should it be modified ? Should it be the secular type of legislation ? What do you think should be the way out?

ANS. Thank you very much for this question, which I should have touched upon during my address. The fact is that the concept of government in Islam, is a very important issue which must be resolved before we proceed further.

I have studied this issue in depth. I have studied the Muslim scholars of the past century who have spoken on this subject and written a lot on it, and who have NOT been able to resolve the issue properly. If Islam proposes a government which is representative of God, then the issue is to be looked at from a different angle altogether.

If, on the other hand, Islam proposes a system of government which is common to various denominations of religions and different people, then an entirely different outlook would appear.

In my opinion, the first is NOT the case. Because Islam pleads for the secular type of government more than any religion and more than any political system.

Now, this is surprising for some. But I can quote from the Holy Qur'an and prove the point. The very essence of secularism is that absolute justice must be practised regardless of the differences of faith and religion and colour and creed and group.

This, in essence, is the true definition of secularism. And this is exactly what the Holy Qur'an admonishes us to do in matters of state, how things should be done and how the state should be run. The Holy Qur'an says:

Innal laaha ya moro bil adley (Al-Nahl: 91)

Allah orders you to always practise justice. And then it develops the theme by saying:

Wa laa yajremannakoum shanaanou kaumin ala allah taadelou. Ei delou howa akraboulit taqwa (Al-Ma'idah: 9).

No amount of enmity between you and any other people, should permit you to deviate from absolute justice. Be always just that is nearer to righteousness,

When you dispense your responsibility as a government, you must dispense those responsibilities with absolute justice in mind. Now, when absolute justice is established as the central theme of a government, how could Islamic law be imposed upon non Muslim? Because it would be against justice. And so many contradictions would arise.

So, if you study this central core in depth, you will be surprised to find also that the interpretation which I am giving to this or I understand to be the right interpretation, is also the interpretation proved from the practice of the Holy Founder of Islam, peace and blessings of Allah be upon him.

In Medina, when he moved there after Hijra, he came into contact with the Jewish and other communities who accepted him not as their religious leader, but a political leader. They agreed ‑ and this is called the Charter of Medina ‑to refer to him all disputes and trust his superior judgement to resolve all the contentions between various parties.

Islamic law had already been revealed at that time. Jews came to him for guidance or for decisions. Without fail, every time he enquired from them: 'Would you like your dispute to be settled according to the Jewish law or according to the Islamic law or according to the arbitration?'

Without fail he never imposed Islamic law on a non‑agreeing party, which did not belong to the faith.

This is what I call absolute justice. So, absolute justice has to be employed by a truly Islamic government, if it ever dreams of calling itself 'Islamic government'. And this is in other terms, a secular government.

Q. If you decide to have different legislation; legislation for the Hindus, the Christians and so on, I think it would be very disturbing in the society.

ANS. Exactly, that is what I am saying. I am NOT proposing that every political government should have a paraphernalia of legislation applicable to different religions. It's not possible. It's not practical.

CLOSING COMMENTS OF CHAIRPERSON

We are here working together, different religious communities, the Christians, the Hindus, the Muslims and it seems that we are working here on a very good basis, on mutual cooperation without interfering in internal affairs of each other and, on behalf of all organisations. I thank you sincerely and I hope that when you will leave our country Suriname, you will leave it with good thoughts, good sentiments and also, leaving a lot of friends here.

I wish you a very safe journey.

Summary of Friday Sermon Delivered by Hadhrat Mirza Masroor Ahmad at, the Head of the Ahmadiyya Muslim Community July 3 rd, 2009

2009-07-07T10:35:00.000-07:00

The Arabic word Rafi means to raise or to exalt. It is also used for raising/exaltation in the physical things. In accordance to our faith it is God’s Being alone that is truly Al Rafi (the Exalter) and from Him comes all exaltation. God is Al Rafi; His station is at the lofty heights that human consciousness cannot encompass. Conversely, He is also very near and is present everywhere, yet He is far away and has cited the words ‘Rafi ud darajaat’ (The Exalter of ranks) (40:16) for Himself. There exists not a higher station than His, therefore He is also Lord of the Throne.

The Promised Messiah (on whom be peace) said that the Divine Throne is a most remote creation and is equal to the heavens, the earth and all surfaces. God forbid, it is not that the Throne of God is closer to the heavens and further from the earth. In Surah Al Hadid it is stated: ‘…And He is with you wheresoever you may be...’ (57:5). In Surah Al Mujadalah it is stated: ‘… There is no secret counsel of three, but He is their fourth…’ (58:8). It is stated in Surah Qaf: ‘… and We are nearer to him than even his jugular vein…’ (50:17). Huzur said just as the Word of God elucidates that despite occupying His Throne He is extremely close. His attributes are more manifest in those who are near Him, He assures them of His nearness and saves and protects them from their opponents and exalts them.

In another place the Promised Messiah wrote with reference to verse 3 of Surah Al Rad; ‘Allah is He Who raised up the heavens without any pillars that you can see. Then He settled Himself on the Throne...’ (13:3). He explained that this verse may raise the doubt that God was not ‘settled’ on His Throne earlier. The answer to this is that God’s Throne is not a physical entity, it is a state of His Being most remote. He created everything and gave light to the sun, the moon and the stars. He created man in His own image and infused His noble qualities in him. Thus He created an allegory for Himself but by stating that He settled on His Throne, He declared that He is most Exalted.

Huzur said thus is our God, Who is the Master of the heavens and despite this supremely elevated, high station He is closer than the jugular vein. Though He is closer than the jugular vein, man’s sight cannot reach Him. He manifests Himself to those who are close to Him. He states: ‘Eyes cannot reach Him but He reaches the eyes…’ (6:104). God is Unseen and there can never be any concept of His physical being in any sense at all. The erroneous Christian creed gives Jesus (on whom be peace) the divine status. God has no needs, Jesus (on whom be peace) and his mother ate food, their passing away is noted and it is thus evident that one who has the need to eat food cannot be God.

Due to their lack of knowledge or in following the misguided religious leaders a large section of the Muslim world infer from the Quranic reference of the word rafi used for Jesus (on whom be peace) as his physical ascendance to heaven. They maintain that he will return to the earth to reform the world. Earlier, he was to come in the fourteenth century [of the Muslim calendar] but now it is said that he will come nearer to the Day of Judgement. Their erroneous inference supports the Christian creed. Some from the educated section of the Muslim world now try to refute this idea. Recently the Iranian president gave a statement to the Christian world also gave the impression that he believed him to have passed away. He had advised the Christian world in light of the teaching of Jesus (on whom be peace). Huzur said this is quite separate from the argument of how much is the Iranian president himself on the guided path. Huzur said he is also told by our Jama’at in Turkey that many new translations of the Holy Qur’an interpret the relevant verses as Jesus (on whom be peace) having died.

Huzur said a non-Ahmadi person from Pakistan came to visit him recently. He said that the death of Jesus is not proven from the Holy Qur’an. Huzur gave him the references. He said the time was limited so he would make a return visit to discuss this. Huzur said it has been many months but he has not returned. Huzur the erroneous commentators have so instilled the wrong idea especially after the advent of the Promised Messiah (on whom be peace). However, Huzur said those who are pious natured, regardless of their religious belief, are guided by God. Recently an English Christian who is either finished PhD or is undertaking it is very interested in Ahmadiyyat. He told Huzur that he did not accept the divinity of Jesus (on whom be peace) or the concept of penance and this is reason why he has come close to Islam. Huzur said the pious among the Christians are getting closer to the truth whereas those who ought to be defending it are corroborating the opponents. The many Christians who are coming in the fold of Islam through Ahmadiyyat consider Jesus to be a man and a messenger of God who lived and passed away from this world.

The Muslims base their creed on the following verses of the Holy Qur’an:

‘When Allah said, ‘O Jesus, I will cause thee to die a natural death and will exalt thee to Myself, and will clear thee from the charges of those who disbelieve, and will place those who follow thee above those who disbelieve, until the Day of Resurrection; then to Me shall be your return, and I will judge between you concerning that wherein you differ.’ (Surah Al e Imran, verse 56).

‘And their saying, ‘We did kill the Messiah, Jesus, son of Mary, the Messenger of Allah;’ whereas they slew him not, nor crucified him, but he was made to appear to them like one crucified; and those who differ therein are certainly in a state of doubt about it; they have no definite knowledge thereof, but only follow a conjecture; and they did not convert this conjecture into a certainty;’ (Surah Al Nisa, verse 158).

In explaining the first verse the Promised Messiah (on whom be peace) said that God has stated four of His actions in the right sequence here. That is, He caused Jesus’ death, exalted him to Himself, cleared him of the charges of the disbelievers and placed those who followed him over the disbelievers. Huzur said obviously the sequence of events has been cited in the right order. One who is called to God first has to experience death; it is after this that he is exalted. As verse 29 of Surah Al Fajr states: ‘Return to thy Lord well pleased with Him and He well pleased with thee’. God caused Jesus (on whom be peace) to die and then exalted him. It is said about the pious that God exalts them to Himself. God is everywhere, why is then assumed that these people physically ascend to the sky? God said to Jesus (on whom be peace) that He would clear him from the charges brought against him. This refers to the Jews who wanted him to die an accursed death [on the Cross, according to their scriptures]. This Quranic verse gives Jesus (on whom be peace) the glad-tiding that he would die a physical death and will be raised to God and be freed of all charges. The Arabic word in the verse ‘tawaffi’ overwhelmingly means a natural death as opposed to due to any injury etc.

Huzur said unless the Quranic commentary by the Promised Messiah (on whom be peace) is read with a pure heart one would not understand it.

Huzur explained that the Promised Messiah (on whom be peace) has also expounded that the prejudiced religious leaders of the current age, just like the [ancient] Jews, interpolate the Word of God in the aforementioned verse to prove that Jesus is alive. They say that the sequence in which ‘natural death’ and ‘being exalted’ [in 3:56] are cited is not correct and that death should have been mentioned after being exalted. It is most regrettable that they have marred the most eloquent Word of God. Despite of their Jewish-like effort they have not succeeded.

Huzur further related the Promised Messiah’s (on whom be peace) writings with reference to Hadhrat Ibn e Abbas (may Allah be pleased with him) who was a first rate commentator of the Holy Qur’an to establish that Jesus (on whom be peace) died a natural death. The Promised Messiah (on whom be peace) declared that each citation of the word tawaffi in the Holy Qur’an signifies natural death. He said if Jesus (on whom be peace) was to ascend to heaven the phraseology would have been different. It would have first cited death, then bringing back to life, then being raised to the heavens. However, this is not how the sequence of the Quranic verse is. It therefore proves that Jesus (on whom be peace) died a natural death and the word ‘rafi’ signifies raising of his soul.

Huzur said the Promised Messiah (on whom be peace) has written exhaustively on the subject of the death of Jesus (on whom be peace). May God give the Muslims sense to abandon the ‘ascending to heaven’ concept and follow the Messiah of Muhammad and fulfil the word of the Holy Prophet (peace and blessings of Allah be on him) and take their greetings – Salaam – to the Messiah. Ahmadis too should be mindful that it is through the books of the Promised Messiah (on whom be peace) that they will find arguments, proofs and reasoning to prove death of Jesus (on whom be peace).

Huzur said some people who have assimilated in the environment here are of the thought that the books of the Promised Messiah (on whom be peace) may be difficult to comprehend, so a separate literature should be prepared. Huzur said that may very well be done but it should be based on the writings of the Promised Messiah (on whom be peace). It is wrong to think that because the books are difficult to understand the youth cannot study them and they are only meant for the people of the sub-continent. Huzur said it is for the Community and for the auxiliary organisations to draw attention towards these writings other wise gradually we could drift away from them. The greatness of the original words of the Promised Messiah (on whom be peace) cannot be generated in summaries etc. His writings are being translated and five volumes of ‘Essence of Islam’ are ready. The English-reading section of the Community should read these. No matter much is lost in translation the books that are translated should be read. Huzur hoped that the translation of ‘Baraheen e Ahmadiyya’ [the Promised Messiah’s magnum opus] will be soon ready. Those who read Urdu should have the complete set of the Promised Messiah’s (on whom be peace) books. New editions are been published and it is hope some will be available at the Jalsa Salana, InshaAllah. Huzur said it is essential to read the writings of the Promised Messiah (on whom be peace) in order to truly understand the Holy Qur’an. May God enable us all to do this.

A Misunderstanding Removed - Ahmadis Do Believe in the Holy Prophet (saw) As Khataman Nabiyeen

2009-06-08T23:58:00.000-07:00

A Misunderstanding Removed - Ahmadis Do Believe in the Holy Prophet^(saw) As Khataman Nabiyeen

It is alleged that Ahmadies do not believe in the Holy Prophet Muhammad^saw to be Khataman Nabiyyeen. This is based on a gross misrepresentation of the Ahmadiyya views and I would like to present the following to remove this misunderstanding.

At the very outset I would like to state categorically that Ahmadies believe the Holy Prophet Muhammad (peace and blessings of God be upon him) to be Khataman Nabiyyeen - Seal of the Prophets, as has been stated in the Holy Quran and it is an awful fabrication against the Ahmadies that they do not believe in the doctrine of Khatm-i-Nabuwwat. The difference is only in interpretation of the title and not in the title itself.

The Promised Messiah and Mahdi, the Holy Founder of the Ahmadiyya Movement in Islam (peace be upon him) says:

"I swear by the glory of God and His Majesty that I am of the faithful, a Muslim and I believe in Allah, the High, in His Books, and in His Messengers and in His Angels and in Life after death. And I believe that our Prophet Muhammad the Elect of God (peace of Allah be on him and His blessings) is the most eminent of the prophets and the Seal of Apostles." (Hamamatul Bushra, page 6)

He again says:

"The charge made against me and my Community that we do not believe the Messenger of Allah (peace be on him and His blessings) to be the Seal of Prophets is a big falsehood. The faith, the conviction, certitude and the utterness that characterize our belief in the Holy Prophet as the Seal of Prophets, are markedly absent in the belief of these people (those who level this charge at us)." (Al-Hakam, March 19, 1905)

Many Muslims believe that the Holy Prophet Muhammad (peace and blessings of God be on him) is the last prophet and that no prophet can come after him. I shall first state and examine the arguments that are given in support of this belief, then show that this is true only in a certain sense.

The Holy Quran says: "Muhammad is not the father of any of your men, but he is the Apostle of Allah and Khataman Nabiyyeen--The Seal of the Prophets." (33:41)

The real meaning of Khatam is a seal (see Tajul Aroos, Lisanul Arab, and Qamoos), and the phrase should be interpreted in the light of this meaning. Ibn Khaldun says it is wrong to interpret the word Khatam in this verse to mean the last or the end (see Muqaddama Vol. II, p. 54, Paris). He holds that the word Khatam denotes the consummation and completion of a thing, which he further explains by the words, authenticity, perfection and validity. When a seal is put to a letter it becomes authentic and complete. The seal may be put in the end or in the beginning. According to him, therefore, Khataman Nabiyyeen would mean the truest and the most perfect of prophets and not the last in point of time. It refers to his status and place among the prophets and not to the time of his advent.

USE OF THE WORD KHATAM:

In one of his sayings the Holy Prophet^SAW calls his uncle, Hadhrat Abbas^ra, Khatamul Muhajireen (see Kanzul Ommal, Vol. VI, p. 178). But it does not mean that Abbas was the last Muhajir (refugee) of the whole Muslim world.

Similarly, Hadhrat Ali^ra is called Khatamul Auliya (see Tafsir Safi under the Quranic verse 33:41). Ibn Khaldun says this phrase is understood to mean that Ali was a perfect saint and not the last (see Muqaddama, Vol. II pp. 165-167).

An Arab poet, Hasan bin Wahab, called Abu Tamam (the compiler of Himasa) Khatamush-Shu'ara (see Wafiyatul A'ayan Li Ibn Khallikan, Vol. I, p. 123, Cairo). Obviously Abu Tamam was not the last poet. The word Khatam, therefore, used in such phrases means the best and not the last.

The context of a verse is a most important factor in determining its true meaning. If we look into the context of the words we are further assured of the same meaning.

The verse runs as follows: "Muhammad is not the father of any of your men, but he is the Messenger of God and Khataman Nabiyyeen." God is obviously refuting an objection, viz., Muhammad (peace and blessings of God be on him) has no male issue. Elsewhere we read in the Quran: "Surely it is thy enemy and not thou who shall be childless and without posterity." (108:4)

These words are said to have been revealed when Al-Aas Ibn Wayel called the Holy Prophet^SAW Abtar (having no children or posterity) on the death of his son Al-Qasim (see Jalaluddin's Commentary under verse 108:4). As an answer to this taunt of the enemies, God declared in the verse under discussion that the line of his physical male descendants is no doubt cut off by the death of his sons but as Hadhrat Muhammad (peace and blessings of God be on him) is a Messenger of God, he possesses devoted followers who shall form a continuous and long line of spiritual descendants to keep his memory and name and teachings alive for ever and ever.

The followers of a prophet are often described as his spiritual children. The meaning of the word Khataman Nabiyyeen must fit with this context. To say that Hadhrat Muhammad (peace and blessings of God be on him) is the last of the prophets and there shall be no prophet after him does no credit to him. His enemies could at once add an insult by saying that Hadhrat Muhammad (peace and blessings of God be on be him) failed to produce a progeny in the spiritual sense of the word also and thus proved himself (God forbid) barren and abtar in every respect. According to the context, therefore, the Seal of the Prophets must mean that the spiritual descendants of Hadhrat Muhammad (peace and blessings of God be on be him) would be of no mean order. They would, God says, attain to great spiritual distinctions so must so that by following in his footsteps some of them would even become prophets.

The Holy Prophet Muhammad (peace and blessings of God be on be him) is called here the Lord Privy Seal or the Lord Keeper of the great Divine Seal of Prophethood, which not only ratifies and authenticates the office of the previous prophets but also awards the distinctive mark of prophethood to those who make themselves worthy of it. (Haqeeqatul Wahy by Hazrat Mirza Ghulam Ahmad, p. 56) We read in the Bible: "The Lord will make thee the head and not the tail; thou shalt be above only and thou not be beneath." (Deuteronomy 28:13)

To be the tail of a line, therefore, is no credit or distinction. Even if we take the phrase Khataman Nabiyyeen to mean the last of the prophets; we must interpret it as meaning that he is the last in the sense that he has attained a degree of perfection beyond which it is impossible for anyone to go. He has exhausted all the degrees of perfection and none can ever excel or supersede him. He is the Head of the prophets and not the tail.

NO NEW CODE:

He is the greatest not because he appeared last of all but because he has brought a law which is absolutely final and can never be replaced or excelled. Ibn Khaldun also mentions this meaning in his Muqaddama (Vol. II, p. 165, Paris). Ali Bin Muhammad Sultan Al-Qari (Mulla Ali Qari) interprets this phrase in the same sense. He says that it means that there will not come a prophet after Muhammad (peace and blessings of God be on be him) who could cancel his law and who is not a follower of his (Mauzooat Kabeer, p.69).

Sheikh Mohyud Din Ibn Arabi says that the prophethood which brings law is finished with the advent of Muhammad, peace and blessings of God be on be him. (Fosoosul Hikam, p. 140)

Shah Waliullah Muhaddas of Delhi writes that Muhammad (peace and blessings of God be on be him) was the last of the prophets in the sense that there will appear no one after him to promulgate a new law for the people. (Tafheemate Ilahiya, 53)

Syed Abdul Kadir Jeelani says: "The prophetic law is finished and completed with the Holy Prophet and he was called Khataman Nabiyyeen. (Al-Insanul Kamil, Ch. 36)

Maulana Abdul Haye of Lukhnow says: "It is not impossible that a new prophet may appear during or after the age of Muhammad but bringing of a new code of religion is an absolute impossibility." (Dafi-ul-Wasawis fee asr ibn Abbas, p. 12)

THE TRADITIONS:

I shall now deal with Hadith (Traditions of the Holy Prophet Muhammad (peace and blessings of God be on him) on this subject. The Holy Prophet^SAW said to Ali Ibn Abi Talib^ra:

"You are to me as Aaron was to Moses, except that *Laa Nabiyya Ba'adi".
(Abu Dawood, Tirmidhi, Mishkat)

The last words are translated as: there is no prophet after me. On the basis of these words it is contended that if it were really possible for anyone to become a prophet, no one could have been more deserving than Hadhrat Ali^ra, who was not only a near relation of but succeeded the Holy Prophet^SAW as the 4th Khalifa. The words were uttered when the Holy Prophet^SAW was going to Tabook and appointed Hadhrat Ali^ra as the Ameer at Medina after him. Hadhrat Ali^ra was desirous of participating in the battle and did not wish to stay behind. The Holy Prophet^SAW, therefore, reminded Hadhrat Ali^ra of the importance of his work by referring to Hadhrat Aaron^as who was appointed Ameer of the Israelites when Moses^as went to Mount Sinai. Hadhrat Aaron^as was the brother of Hadhrat Moses^as and a prophet of God. Hadhrat Ali^ra was a cousin but not a prophet. The Holy Prophet^SAW could not be blunt but he must not be misunderstood in such matters. Therefore, he added that he was not leaving a prophet behind him. The word Ba'ad means behind. (see Lane's Lexicon Book I, p. 225)

The context shows that the idea was to tell Ali^ra that he was being left behind like Hadhrat Aaron^as but he was not a prophet. The words cannot refer to any remote future. They were used and meant for that particular occasion. The word Ba'ad is often used in this sense. In verse 7:149 of the Quran this word is translated by Pickhall as `after I had left you'. The word Ba'ad is also used in the sense of Ma'a, i.e., with. (Lane's Lexicon Book I, p. 225) In this sense the sentence La Nabiyya Ba'adee would mean that there was no prophet with him.

It is curious to note that in the Shia traditions the words used are Laisa Ma'ee Nabiyyun, i.e., there is no prophet with me (Amalee). In other traditions the words reported are quite clear. The Holy Prophet^SAW added "except that thou art not a prophet". (Tabaqati Kabeer, Vol. V., p. 15) There is another tradition which is very clear: "Dost thou not desire to be what Aaron was to Moses except that thou art not a prophet". (Biharul Anwar, Kitabul Manaqib, Vol. 9, Iran) Taking the word Ba'ad to mean after, we can interpret the sentence in another way. If we go into the idiom of language we find that the words are not to be taken in their literal sense. There is another tradition where the Holy Prophet^SAW says: "When Chosroe dies there will be no Chosroe after him, and when Kaiser dies there will be no Kaiser after him." (Bukhari, Vol. IV, p. 91, Egypt) This is explained in Faithful Bari, Vol. VI as follows: "No Chosroe will administer the affairs of State as well as this Chosroe has done." Obviously it cannot mean that there will be no king after the Chosroe or Kaiser.

Muhyuddin Ibn Arabi interprets La Nabiyya Ba'adi by saying that there shall be no prophet who will cancel or go against the Islamic law of Hadhrat Muhammad ^SAW. (Fotoohati Makkiya Vol. I, p. 569; Vol. II, pp. 3, 64, 417)

Imam Muhammad Tahir Gujrati also says the same thing. (Takmala Majmaul Bihar, p. 85) Imam Sha'arani also interprets these words in the same way. (Al-Yawaqeet Wal Jawahir, Vol. II, p. 22)

Nawab Siddique Hasan Khan states the same. (Iqtarabus Sa'a, p. 162)

Hazrat Ayesha^ra, whose position is well known, says: "Say he is the Seal of the Prophets but do not say that there is no prophet after him". (Takmala Majmaul Bihar, p. 88) Imam Soyooti writes that Mogheera also expressed the same opinion. (Durri Mansoor) The other Hadith brought forward is:

Lau Kaana Ba'adi Nabiyyeen Lakaana Umaro.
"If there were a prophet after me, it would have been Umar."
The word Ba'ad as stated earlier also means `with', and there is nothing here which should confine its meaning to `after'. Therefore, the tradition should be translated as: "If there were a prophet with me it would have been Umar." In another tradition, the Holy Prophet^SAW says: "If I were not raised it would have been you, O Umar." (Mirqat, Vol. V, p. 539) Another saying is: "If I was not raised, Umar would have been raised among you." (, p. 103) These traditions would only show that Umar^ra had an aptitude for a prophet, like Hadhrat Muhammad (peace and blessings of God be on him) who brought the Islamic law. Therefore, the Hadith in question would mean that if a prophet were to bring a new law, it could have been Umar^ra. It cannot mean that there can be no prophet after Hadhrat Muhammad (peace and blessings of God be on him). In another tradition, the Holy Prophet^SAW clearly implies the opposite. He says: "If Ibrahim (his son) had lived, he would have been a Prophet." (Ibn Maja, Vol. I, p. 237)
He could not say this if it were absolutely impossible for anyone to become a prophet. This shows clearly that the Holy Prophet was clear in mind as to the continuity of prophethood after him. Another tradition points to the same effect when he says: "Abu Bakr is best of men after me except a prophet should appear." (Kanzul Ummal)
The next Hadith that is brought forward is: "I am Aqib and he is one after whom there is no prophet." (Tirmidhi) The authenticity of this Hadith is very much questioned. Mulla Ali Qari, who is a recognized critic of Hadith, definitely declares that the last portion of this Hadith is spurious. He says it appears to be the interpretation put upon the word Aqib by some reporter. (Mirqat, Vol. V, p. 367)
The next Hadith in support of this belief is: "I am the last of the Prophets and you are the last of peoples." (Muslim) The meaning of this is explained by another Hadith which runs as follows: "and my mosque is the last mosque." (Muslim, Kitabul Haj Fazlis Salat, p. 531) It is clear that the Holy Prophet did not mean that there was to be no prophet after him, otherwise we shall have to conclude that he did not want the Muslims to build any other mosques. Obviously, what he means is that the religion brought by him is perfect and no one can cancel or modify it after him.
The use of the word Akhir (last) in this sense is quite common in the Arabic language. Imam Soyooti calls Ibn Taimiyya as the last of Mujtahideen (original thinkers and Jurists). (Al-Intibah Wan Nazir, Vol. III, p. 310, Hyderbad) An Arab poet uses the word Akhir (last) in the sense of perfect and unique, in Himasa, Babul Adab.
It is clear from the foregoing that it is not Ahmadies alone who are interpreting the expression Khataman Nabiyyeen (Seal of Prophets) in a manner allowing the appearance of a prophet after the Holy Prophet^SAW, who does not bring any new Shariah (Law) and does not attain prophethood independently but through complete obedience to the Holy Prophet Muhammad (peace and blessings of God be on him). Even recognized Muslim saints of different countries, ages, and clines, and even the Holy Prophet himself, have understood the expression in the like manner.
The Ahmadiyya belief, beyond any shadow of doubt, is par excellence that the Holy Prophet Muhammad (peace and blessings of God be on him) is Khataman Nabiyyeen, i.e., the Seal of the Prophets. In him the excellences of prophethood have reached their perfection and therefore, the door to receiving prophethood independently is closed since his appointment to this office. Henceforth, every kind of Grace is attainable only through serving him.
His advent, thus has not closed the stream of Divine Grace but its course has been channelized through his person which is now, so to say, the new Headwork. A prophet, henceforth, shall appear only through allegiance to him, by receiving light from his light and as his shadow and reflection, and not otherwise. Hence, "all prophethood except Muhammadan prophethood has ended. No law-giving prophet shall ever come, and a prophet without law may, but only such as is primarily a follower of the Holy Prophet (Allah bless him). I am both a follower and a Prophet." (Tajalliyate Ilahiyya by Hazrat Mirza Ghulam Ahmad, pp. 24-25)

from: The Synopsis of Religious Preaching, Part Two

The advent of the promised Mahdi

2009-06-08T23:57:00.000-07:00

The advent of the promised Mahdi
and
the lunar and solar eclipses

culled from the essay written by
Saleh Muhammad Alladin
(Professor of Astronomy, Osmania University, Hyderabad, India)

The coming of a great Divine Reformer in the Latter Days has been predicted in the holy scriptures of various religions. I propose to discuss a very remarkable prophecy made by our lord and master, the Holy Prophet Muhammad, peace and blessings of Allah be upon him, which helps a seeker after truth in recognizing him. According to this prophecy:

lunar and solar eclipses on the specified dates of the month of Ramazan would serve as Signs of his advent.

Hazrat Ali bin Umar Albaghdadi Ad-Darqutni, an eminent authority on Hadees, who lived from 918 to 995 of Christian Era (306 to 385 Hijri), had recorded of the following Hadees narrated by Hazrat Imam Baqar Muhammad bin Ali, son of Hazrat Imam Zainul Abedeen (may Allah have mercy on them):

"For Our Mahdi there are two Signs which have never appeared before since the creation of the heavens and the earth, namely, the moon will be eclipsed on the first night in Ramazan (i.e. on the first of the nights on which a lunar eclipse can occur) and the sun will be eclipsed on the middle day (i.e.; on the middle one of the days on which a solar eclipse can occur), and these Signs have not appeared since God created the heavens and the earth."
( Sunan Darqutni, kitabul eidain, chapter: salat-ul-kasoof-ul khasoof wa haitahuma)

These Signs are mentioned in the collections of Hadees of both Sunni and Shia sects. Eminent Muslim scholars have been quoting these Signs in their books. This prophecy is recorded in several sacred books, some of them are mentioned below.

Fatawa Hadisiya by Allama Sheikh Ahmad Shahabuddin Ibn Hijrul Haismi.
Ikmal-ud-din
Beharul Anwar
Hejajul Kirama by Nawab Siddeeq Hassan Khan
Maktoobaat-e-Imam Rabbani Mujaddid Alf-e-Sani
Qiyamat Nama Farsi by Hazrat Shah Rafeeuddin Muhaddis of Delhi
Aqaedul Islam by Maulana Abdul Haq Muhaddis of Delhi
Iqtirabus Saa’t by Nawab Sideeq Hassan Khan
Ahwalul Akhirat by Hafiz Muhammad of Lakhoke. etc.

The Hadees is strengthened by the fact that the Holy Quran mentions eclipses as important Signs of the approach of Resurrection. The Holy Quran says:

"And the moon is eclipsed. And the sun and the moon are brought together." (Al-Qiyamah 75:9-10)

The root of the prophecy thus lies in the Holy Quran and the Hadees elucidates the verses of the Holy Quran and gives valuable details.

In the New Testament, Jesus, peace be on him, narrating the Signs of his second coming said:

"Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light." (Matthew 24:29)

Mahatma Surdasji has mentioned the prophecy that when Kalki Autar would appear, the moon and the sun would be eclipsed. He wrote:

"Both the moon and the sun will be eclipsed and there will be much violence and death."

In the holy book of the Sikhs,Sri Guru Garanth Sahib, it is written:

"When Maharaj will come as Nahkalank, the sun and the moon will be his helpers."

In short, books of other religions also mention of the Signs of the sun and the moon. In the Hadees of Darqutni, quoted earlier, much detail is given, which we shall discuss subsequently.

Lunar and Solar eclipses in the light of the laws of nature

Lunar and solar eclipses are phenomena which occur according to the laws of nature. The Holy Quran has repeatedly drawn our attention to natural phenomena. A discussion of the astronomical background is therefore appropriate and relevant. It helps in understanding the Hadees. The earth, the sun and the moon form a system of three bodies. The Holy Quran has referred to this system in a very beautiful way as follows:

"Holy is HE Who created all things in pairs, of what the earth grows and of themselves, and of what they know not. And a Sign for them is the night from which WE strip off the day, and lo ! they are left in darkness. And the sun is moving on to its determined goal. That is the decree of the Almighty, the All-Knowing God. And for the moon WE have appointed stages, till it becomes again like an old dry twig of a palm-tree. It is not for the sun to overtake the moon, nor can the night outstrip the day. All of them float smoothly in an orbit" (Ya Sin 36: 37-41)

Five verses of the Holy Quran have been quoted here. In the first verse a fundamental fact has been mentioned that Almighty God has created all things in pairs. The second verse refers to the night and the day, which arise from the motion of the earth. The third verse refers to the motion of the sun and the fourth refers to the motion of the moon. In the fifth verse, the sun, the moon, the night and the day, are all mentioned together, and attention is drawn to the fact that the movements of the sun and the moon have their limits.

We learn from science that the earth and the moon move around each other and complete a revolution in one month, they form a pair. The earth and the moon jointly move around the sun and complete a revolution in one year. Thus the sun and earth-moon system form another pair. In the solar system there are numerous pairs within pairs. The sun with all its planets and their satellites moves around the center of the Galaxy completing a revolution in about two hundred million years. Like our sun, there are billions of stars in our Galaxy which move around the centerof the Galaxy with different periods. Holy is He Who created all things in pairs.

When the moon in the course of its motion around the earth, comes between the sun and earth in such a way that it prevents the light of the sun from reaching the earth, we have a solar eclipse; and when the earth comes between the sun and the moon in such a way that its shadow falls on the moon, we have a lunar eclipse. In astronomical terminology, we say that a solar eclipse occurs at new moon and a lunar eclipse occurs at full moon. At the time of the new moon, the longitudes of the sun and the moon are the same and the moon is said to be in conjunction. An eclipse does not occur at every new moon and full moon because for the occurrence of an eclipse it is necessary that the sun, the earth and the moon should be aligned. If the earth’s orbit around the sun and the moon’s orbit around the earth, were in the same plane, there would have been alignment twice every month, and hence there would have been one lunar eclipse and one solar eclipse every month. Actually the two orbital planes are inclined to each other by an angle of about five degrees, on account of which the maximum number of eclipses in a solar year does not exceed seven (four or five being solar and three or two being lunar). The minimum number of eclipses which can occur in a year is two, both being solar. For further details, see books on Spherical Astronomy.

The motion of the moon is quite complicated. To a first approximation, the moon moves around the earth in an elliptic orbit, on account of which its distance from the earth and its speed vary within certain limits. When the moon is closest to the earth it is said to be at perigee. The speed of the moon with respect to the earth is greatest when it is at perigee. On account of the gravitational attraction of the sun, the position of the perigee changes in space. Thus sometimes the moon moves faster in the early part of the month and sometimes it moves faster in latter part. Likewise the distance and velocity of the earth-moon pair with respect to the sun also changes within certain limits in accordance with the law of gravitation. As the Holy Quran says:

"The sun and the moon run their courses according to a fixed reckoning" (Al-Rahman 55:6)

The changes in the distances and velocities of the bodies have their effects on the dates on which the eclipses can occur.

Astronomers take the time of conjunction as the beginning of the lunar month. At that time the moon cannot be seen at all. The month of the Islamic Calendar (Hijri) begins with the first sighting of the lunar crescent, i.e.: when the phase of the moon becomes big enough to be visible. An excellent book dealing with the problem of the first visibility of the lunar crescent, has been written by Dr. Muhammad Ilyas. ( A modern Guide to astronomical Calculations of Islamic Calendar, Times & Qibla. Published by Berita Publishing Kuala Lumpur 1984)

If the Hijri Calendar is used, the dates on which a lunar eclipse can occur are 13, 14 and 15; and the dates on which a solar eclipse can occur are 27, 28 and 29. According to the prophecy, the lunar eclipse would occur on the first night and the solar eclipse would occur on the middle day in the month of Ramazan. This fixes the 13th of Ramazan for the lunar eclipse and the 28th of Ramazan for the solar eclipse.

In the Hadees, the word Qamar is used for the moon and not Hilal. The crescent of the first, second and third nights, is called Hilal while Qamar denotes the moon from the fourth night onward. (Aqrabul Mawarid vol. 2) Hence the interpretation that the first night Ramazan implies the 13th of Ramazan and not the first of Ramazan, is also supported by the word Qamar used in the Hadees, thus leaving no ambiguity.

The advent of the Promised Mahdi, peace be on him, and fulfillment of the prophecy

I shall now discuss how the prophecy of the Hadees was fulfilled.

Hazrat Mirza Ghulam Ahmad of Qadian, India, peace be on him, was born in the year 1835 of the Christian Era. He was a model of extraordinary righteousness. Profound love for the Holy Prophet, peace and blessings of Allah be upon him, was the salient feature of his personality. He was grieved to see the onslaughts against Islam by its critics and the poor spiritual condition of the Muslims. He dedicated himself to the service of Islam and prayed fervently for the spiritual regeneration of the world. His epoch-making work Braheen-e- Ahmadiyya published in four volumes from 1880 to 1884 is a masterpiece in which are discussed the truth of Islam and the excellence of the Holy Quran and the Holy Prophet, peace and blessings of Allah be upon him.

Hazrat Ahmad, peace be on him, had the privilege of being recipient of Divine revelation from 1876 until 1908 when he passed away. In 1882 he received his first revelation regarding his appointment as Divine Reformer through the following words:

"Allah bless thee O Ahmad. It was not thou who didst throw but it was Allah Who did throw. The Most Gracious One has taught thee the Quran so that thou shouldst warn the people whose ancestors have not been warned and that the way of the guilty ones might become manifest. Proclaim; I have been commissioned and I am the first of the believers." (Braheen-e-Ahmadiyya, vol. 3)

He also received the following revelation:

"Tell them I have with me testimony from Allah, then will you believe? Tell them I have with me testimony from Allah, then will you submit?" (Braheen-e-Ahmadiyya, vol. 3)

In obedience to Divine command he declared that he is the Mujaddid (Reformer) of the 14th century of the Islamic era. Later on the 23rd of March 1889, under Divine command, he took the first oath of allegiance at Ludhiana and thus formed the Ahmadiyya Community. Hazrat Al-Haj Hafiz Maulvi Hakim Nooruddin, .... who later became his First Successor, had the honour to be the first person to take the oath of allegiance. On the same day, forty persons swore allegiance to the Promised Messiah and Mahdi, peace be on him, and solemnly promised that they would give priority to religion over worldly affairs.

Towards the end of 1890 C.E Almighty Allah revealed to him that Prophet Jesus, peace be on him, had died and the prophecy of his second advent was to be fulfilled by a person like Jesus, and that he was the Promised Messiah. Among the revelations, which he received to this effect, was the following:

"The Messiah, son of Mary, prophet of Allah, had died and in his attribute thou hast come in accordance with the promise. And the promise of Allah was bound to be fulfilled." [Tazkirah, revelations of the Promised Messiah, peace be on him]

After receiving this explanation from Almighty God, Hazrat Ahmad, peace be on him, claimed in 1891 to be the promised Messiah and Mahdi whose advent as prophesied by the Holy Prophet, peace and blessings of Allah be upon him. Hazrat Ahmad, peace be on him, also gave arguments in support of his claim and wrote books, Fatah-Islam (Victory of Islam), Tauzih-Maram (Explanation of Objectives) and Izalai-Auham (Removal of Suspicions). He asserted that Almighty God had sent him to give spiritual life to the people. The contemporary theologians rejected his claims and he met a storm of very violent opposition.

In his book Noorul Haq (Light of Truth) Part I, written in Arabic and published in early 1894, Hazrat Ahmad, the Promised Mahdi, peace be on him, made the following humble supplications:

Translation:

"Judge between us and our people with justice for Thou are the Best of those who judge. O God! Please send thy succour for me from the heaven and help Thy servant in the time of adversity" [Roohani Khazain vol. 8, p. 6]

Among the objection raised against him was also the one that the prophecy pertaining to the eclipses of the sun and moon has not been fulfilled. Then Almighty God manifested this heavenly Sign in the year 1311 Hijri (1894 C.E) when the lunar and solar eclipses occurred over Qadian on the specified dates of Ramazan in fulfillment of the grand prophecy of the Holy Prophet, peace and blessings of Allah be upon him. The lunar eclipse occurred after sunset on the 13th of Ramazan (March 21, 1894) and the solar eclipse occurred on Friday, the 28th of Ramazan (April 6, 1894). Apart from the almanacs, there was mention of the eclipses in the Indian newspapers of the time Azad and Civil and Military Gazette. Even now, the dates (of the Christian era) for these eclipses can be confirmed from Oppolzer’s Canon of Eclipses by Prof. T. R Von Oppolzer, Dover Publications New York, 1962. And Nautical Almanac, London of 1894. The calculations based on the position of the moon show that the lunar dates of the eclipses correspond to the 13th and the 28th of Ramazan.

Characteristics of the eclipses of Ramazan 1311 Hijri (March - April 1894)

Soon after the celestial Signs were witnessed, the Promised Messiah and Mahdi, peace be on him, wrote the book Noorul Haq (Light of Truth) Part II, which is devoted to an extremely enlightening discussion of the accurate fulfillment of the splendid prophecy of the Holy Prophet, peace and blessings of Allah be upon him. In this book, he explained in the light of Divine revelation that the true interpretation of the Hadees is that in the time of the Mahdi, the Moon will be eclipsed in the first of the three nights on which a lunar eclipse can occur i.e.; on the 13th of Ramazan, and the sun will be eclipsed on the middle day out of the days on which a solar eclipse can occur, i.e. on the 28th of Ramazan.

The Promised Messiah and Mahdi, peace be on him, drew attention to several properties of the eclipses which make the Signs very impressive. He pointed out that the word first and middle used in the Hadees were fulfilled in two ways, with regard to date as well as with regard to time. Not only did the lunar eclipse occur on the first of the three nights but also it occurred in the beginning of the night in Qadian. The solar eclipse not only occurred on the middle day but also occurred in the forenoon in Qadian. It did not occur early in the morning and it was over before noon. The word ‘nisf’ used in the Hadees also means half. According to Calcutta Standard Time, the lunar eclipse was visible in India in the evening between 7 p.m. and 9:30 p.m. and solar eclipse was visible in India in the forenoon between 9 a.m. and 11 a.m.

Aided by divine revelation, the Promised Messiah and Mahdi, peace be on him elucidated the deeper meaning of the Hadees as follows:

"So the right interpretation and the true meaning of the expression ‘lunar eclipse will occur in the first night of Ramazan’ are that it will occur in the first of the three full-moon nights and you know the expression white nights. In addition to this there is also a hint that when the lunar eclipse occurs in the first full-moon night, it will occur in the beginning of the night and not after a lapse of time as will be clear to an enlightened person. And the lunar eclipse did occur accordingly and many had seen it in this country" [Noorul Haq, Part II]

With regard to the solar eclipse, he stated:

"The saying that the sun will be eclipsed in the middle, implies that the solar eclipse will manifest itself in such a way that it will divide the days of the eclipse into two halves. It will occur in the second day of the eclipse and its time will not exceed the first half of the day because that is the limit of the half. So just as Almighty God ordained that the lunar eclipse should occur in the first night, so also He ordained that the solar eclipse should occur in the eclipse days in the time specified by half. So it happened as predicted. And Almighty God does not reveal His secrets to anyone except to those whom He chooses for the reformation of the world. Hence there is no doubt that this Hadees is from the Messenger of God, peace and blessings of Allah be upon him, who is the best of all messengers." [Nooral Haq Part II]

It may also be noted that both the lunar and solar eclipses were visible from India. A lunar eclipse can be seen from more than half the earth'’s sphere but a solar eclipse is visible from a much smaller area. It often happens that a solar eclipse is only seen from a sparsely populated area or over an ocean. The solar eclipse of April 6, 1894, was visible form a vast area of Asia including India. Professor T. R. Von Oppolzer has given details of the present and future lunar and solar eclipses from 1208 B.C to 2161 C.E in his book Canon of Eclipses. He has shown by means of maps the paths of only the prominent solar eclipses; i.e.; those of annular, annular-total and total categories. The path of the solar eclipse of 6th April 1894 is included in Oppolzer’s map (Chart 148). The Nautical Almanac of 1894 has also shown the path of this eclipse by a map. It can be seen from both these sources that the path of this eclipses passes through India.

The Promised Messiah, peace be on him, and his companions, saw this eclipse form Qadian. The Promised Messiah, peace be on him, stated that people should ponder over this fact that the sign was manifested in his country. He thus wrote as follow: "O servants of God, ponder and think. Do you consider it permissible that the Mahdi should be born in the countries of Arabia and Syria and his Sign should be manifested in our country; and you know that the wisdom of God does not separate the Sign from the person for whom the Sign is meant. Then how could it be possible that the Mahdi should be in the East but his sign should be in the West. And this should be sufficient for you if you are really seekers after truth." [Noorul Haq Part II]

In short the prophecy of our beloved master, the Holy Prophet, peace and blessings of Allah be upon him, was fulfilled with great accuracy in a most elegant manner.

"...So blessed is Allah, the Best of creators." [Al-Mu'minun 23:15]

Sir Isaac Newton had discovered the law of gravitation in the 17th century of the Christian era. Detailed astronomical calculations of the eclipses were not possible before this discovery. But our lord and master, the Holy Prophet, peace and blessings of Allah be upon him, made such an amazing prophecy on the basis of the knowledge he acquired directly from the omniscient God. I cannot conceive a better heavenly sign than this for indicating the advent of the Promised Messiah, peace be on him.

Congratulations from the Promised Messiah and Mahdi on the fulfillment of the prophecy

The Promised Messiah, peace be on him, was thrilled by the fulfillment of the grand prophecy of the Holy Prophet, peace and blessings of Allah be upon him. Replete with gratitude to Almighty God for His magnificent favour, he wrote a poem in Arabic.

The meaning in English of some of the verses are as follows:

Glad tidings to you O community brothers.
Congratulations to you O community friends.
The brilliance of God’s bounty has become manifest.
And the way is opened for the person who can see.
And a prophecy of glad tidings of the Chief Prophet of Allah.
Have been fulfilled in such a pure way that there is no blemish in it.
Today every enlightened person is weeping.
In remembrance of the bounties of Almighty Allah.
And in acknowledgment of the fulfillment of the prophecy of our prophet.
And are reflecting upon the Greatness of Allah, the real Benefactor.
Today every person who has pledged allegiance
Has increased so much in faith as though he has acquired a new faith.

This is a long poem which ends with the verse;

O my Lord, bless this for the sake of the countenance of Muhammad.
Who is the best of all the noble and purest of all the pure.

The second pair of eclipses of Ramazan 1312 Hijri (March 1895)

According to another Hadees:

"The sun will be eclipsed twice in Ramazan before the advent of Mahdi." [Mukhtasir Tazkira Al-Qurtabi p.148 by Alqutbur Rabbani Skeikh Abdul Wahab Sherani]

In the following year 1895 C.E lunar and solar eclipses again occurred in the month of Ramazan on the 11th of March and the 26th of March respectively. These eclipses occurred in the West. They were not visible from Qadian, but when the eclipses occurred, the dates in Qadian were the 13th and the 28th of Ramazan respectively. The date of an eclipse can differ with the place.

The Promised Messiah, peace be on him, made mention of these eclipses also in his book Haqiqatul Wahi. He wrote as follows:

"As stated in another Hadees, this eclipse occurred twice in Ramazan first in this country and then in America, and on both occasion it occurred on the same date. Since at the time of the eclipse there was no claimant on earth of Mahdi Ma’hood (Reformer of the Time) and since nobody else declared this eclipse as his sign and published hundreds of pamphlets and books in Urdu, Persian and Arabic, this heavenly sign is for me. Another proof of this is the fact twelve years before this sign occurred, Almighty God had informed me that such a sign would occur and this news which is stated in Braheen-e-Ahmadiyya was announced to hundreds of thousands of people before the sign was manifested." [Haqiqatul Wahi p. 195]

Answer to the objection that lunar and solar eclipses have occurred many times in Ramazan

Objections have been raised that lunar and solar eclipses have occurred in the month of Ramazan several times and hence these could not be a reasonable criterion for the recognition of a Divine Messenger. It is true that, both eclipses have occurred in the same month of Ramazan many times but it is important to note that the Hadees makes mention of specific dates and the presence of the claimant is a vital part of the prophecy. The words ‘----Arabic----’ [which has never appeared before since the creation of the heavens and the earth] used in the Hadees clearly show that the prophecy is highly significant.

Furthermore, the presence of the claimant is a necessary condition for the fulfillment of the prophecy. The words of the Hadees ‘our Mahdi’ make it clear that this Sign is for the benefit of the Mahdi. Mere occurrence of the eclipses without the claimant are of no significance.

The words ‘----Arabic----’ [which has never appeared before since the creation of the heavens and the earth] in the Hadees, imply that such a sign never occurred before. They do not imply that such eclipses never occurred before. The Promised Messiah, said:

"We are not concerned with how often solar and lunar eclipses have occurred in the month of Ramazan from the beginning of the world till today. Our aim is only to mention that from the time man has appeared in this world, solar and lunar eclipses have occurred as Signs only in my age for me. Prior to me, no one had this circumstances that on one hand he claimed to be Mahdi Mauood (Promised Reformer) and on the other, in the month of Ramazan, on the appointed dates, lunar and solar eclipses occurred and he declared the eclipses as signs in his favour. The Hadees of Darqutni does not say at all that solar and lunar eclipses did not occur ever before, but it does clearly say that such eclipses never occurred earlier as Signs, because the word ‘lum takuna’ is used which denotes feminine gender; this implies that such a Sign was never manifested before. If it was meant that such eclipses never occurred before ‘lum yakuna’ which denotes masculine gender was needed and not ‘lum takuna’ which denoted feminine gender. It is clear from this that the reference is to the two signs because signs are of feminine gender. Hence if anybody thinks that many times lunar and solar eclipse have occurred, it is his responsibility to show the claimant to Mahdi who declared the solar and lunar eclipses as his sign and this proof should be certain and conclusive and this can only happen if a book of the claimant is produced who claimed to be Mahdi Ma’hood and had written that the lunar and solar eclipses which occurred in Ramazan on the dates specified in Darqutni are the Signs of my truth. In short we are not concerned with the mere occurrence of solar and lunar eclipses even if they had been thousands of times. As a Sign this has happened at the time of a claimant only once and the Hadees has proved its authenticity and truth through its fulfillment at the time of the claimant to Mahdi." [Chashma-e-Marifat, p. 315]

The Promised Messiah, peace be on him, further said:

"As a matter of fact, since Adam to the present time, nobody ever made a prophecy like this. The prophecy has four aspects: (1) the occurrence of the lunar eclipse on the first of the eclipse nights. (2) the occurrence of the solar eclipse on the middle of the eclipse days, (3) the occurrence in the month of Ramazan and (4) the presence of the claimant who has been rejected. Hence if the greatness of this prophecy is denied, then show a parallel to it in the world, and until a parallel cannot be found, this prophecy ranks foremost among all those prophecies to which the verse ‘fla yuzhar ala ghaibehi ahada’ can be applied, because it is stated here that from the time of Adam to the end, it has no parallel." [Tohfa-e-Golarviya, p. 29]

The challenge of the Promised Messiah and Mahdi (peace be upon him)

The Promised Messiah, peace be upon him, also gave a challenge with a reward of one thousand rupees to any one who could show that such a Sign had occurred earlier. He stated as follows:

"Are you not afraid to deny the Hadees of the Messenger of Allah, peace and blessings of Allah be upon him, even though its truth has become as manifest as the bright sun? Can you present a Sign like this in any age in the past. Do you read in any book that some person claimed to be from Almighty God and then in his time in Ramazan, the lunar and solar eclipses occurred as you have now seen? If you are aware then relate it and you will get one thousand rupees as a reward if you can show. So prove it and take this reward and I make Almighty God a witness. And if you cannot prove, and you will never be able to prove, then guard against the Fire which is prepared for those who create disorder." [Nooral Haq Part II]

Declaration on oath by the Promised Messiah and Mahdi

The Promised Messiah and Mahdi, peace be on him, also declared on oath that he is the Promised Divine Messenger and that the lunar and solar eclipses are Divine Signs for him. He stated as follows:

"In my age only in the month of Ramazan, eclipses of the sun and the moon occurred; in my age in accordance with the authentic sayings of the Holy Prophet and the Holy Quran and earlier Books, there was plague all over the country, and in my age only new mode of transport, namely railways came into existence and in my age only, as per my prophecies, terrible earthquakes came. Does not then righteousness demand that one should not be bold in denying my. Look! I swear by Almighty God and say that thousands of signs for establishing my truth have been manifested, are being manifested and will be manifested. If this were a man’s plan, never he would have enjoyed such a support and help." [Haqiqatul Wahi p. 45]

He further said:

"And I also swear by Almighty God that I am the Promised Messiah and I am the same person who was promised by the prophets. There is news about me and my age in the Torah and the Gospel and the Holy Quran, it is stated that there will be eclipses in the sky and severe plague on the earth." [Dafiul Balaa p. 18]

He also said:

"I swear by God in Whose Hand is my life that He has manifested this Sign in the sky to testify my truthfulness, and He manifested it at a time when the Maulvis (theologians) named me Dajjal (Anti-Christ), biggest liar, infidel and even biggest infidel. This is the same Sign regarding which twenty years ago I was promised in 'Braheen- e-Ahmadiyya', namely. 'Tell them I have with me testimony from Allah, will you believe it or not? Tell them I have with me testimony from Allah, will you accept it or not?' It should be remembered that although there are many proofs from Almighty God for vindicating my truthfulness and more than a hundred prophecies that have been fulfilled to which hundreds of thousands of people are witnesses, but in this revelation, this prophecy has been mentioned specifically. I have been given such a sign which was not given to anybody else from the time of Adam to the present time. In short I can stand in the sacred precincts of the Ka’aba and swear that this sign is for testifying my truth." [Tohfa-e-Golarbiyya p. 53]

In his verses, the Promised Mahdi, peace be on him, appealed as follow:

To imagine that a Mahdi will come who will cause bloodshed
And make religion prosper by killing the disbelievers.
O ignorant people, these ideas are completely wrong.
They are calumnious and baseless, and they will not flourish,
O my dears, the man who was to come, has already come.
Even the sun the moon have disclosed this secret to you.

The Messiah and the Mahdi

2009-06-08T23:54:00.000-07:00

The Messiah and the Mahdi
One and the Same Person

From the Traditions of the Holy Prophet it is evident that the Promised Messiah was to be a follower of the Holy Prophet. One Tradition tells us that

'the Mahdi is no other than the Messiah' [Ibn-e-Maja]

Another Tradition says:

'How would it be with you when the son of Mary will descend among you and you will have a leader raised from among you?" [bukhari, kitabul-anbiya, chapter nuzul isa bin maryam]

These two Traditions leave no doubt that the Messiah himself will be the Mahdi. He would lead followers of the Holy Prophet and would be one from among them, not an outsider. To think that the Messiah and the Mahdi are two different persons is wrong. It is against the clear indication in the Tradition: 'The Mahdi is no other than the Messiah.' It behoves good believers to ponder carefully over the utterances of the Holy Prophet. If the utterances seem contradictory, it is for us to try and resolve the contradictions. If the Holy Prophet said, on the one hand, that the Mahdi will appear before the Messiah, and the Messiah will then join the Mahdi and his followers in worship; and, on the other, that the Messiah himself is the Mahdi, what are we going to do? Accept one utterance and reject the other? Is it not rather our duty to consider the two utterances carefully and try to reconcile one to the other? The two utterances can be reconciled at once if we use one of them to interpret the other. It seems that the promise of the advent of the Messiah was couched in words which suggested that the Messiah and the Mahdi were two different persons. This suggestion is corrected by the Tradition which says 'No Mahdi but the Messiah' This Tradition makes it plain that the other Tradition is metaphorical. It means that a follower of the Holy Prophet will arise for the purpose of revivifying the world, but would not have that rank of a prophet. Then the promise relating to the second coming of Jesus will be fulfilled in his person and he will announce himself the Promised Messiah. The Tradition, therefore, tells us that the Promised One will start his career as a Muslim reformer who will become invested with the office of Messiah. Divine prophecies have to employ metaphors. They would convey very little otherwise.

If our interpretaion of these Traditions is not correct, then there are only two alternatives left for a seeker-after truth, both of them absurd and dangerous. Either, we admit that the Tradition, which describes the Messiah and the Mahdi as one and the same person, is not a true Tradition, or, we admit that the Messiah and the Mahdi are two different persons and that the intention of the Tradition is to point to a difference of spiritual significance in the two. It may mean that the true Mahdi would be the Messiah. The other, Mahdi would be insignificant compared with the Messiah. It would be like saying, "Nobody knows but so and so." When we say such a thing, we do not mean literally that nobody else knows. What we mean is that the given person knows very much more. However, both interpretations are dangerous. One requires us to treat, without good reasons, as spurious a Tradition which is a well authenticated one, true on all sound criteria. The other implies that the Mahdi, in comparison with the Messiah, will be as nothing. Such a thought would be contrary to the Traditions which teach that the Mahdi will be the Imam and the Messiah a follower who stands behind the Imam in a congregation. Both alternatives, therefore, are absurd. The only worthwhile interpretation we can put upon the Tradition is that they foretell the coming of a Messenger from among the followers of the Holy Prophet. This Messenger will first present himself as a reformer and later announce himself the Messiah of the prophecy. The same person will be the Mahdi as well as the Messiah. Except for this interpretation, there can be no plausible interpretation of the Traditions on the subject.

Ahmadiyya Islamic History

2009-05-27T00:40:00.002-07:00

Some Historical Events
- A Brief History of Ahmadiyya Muslim Community
- An American Impostor - A Sign for the West!
- Lunar and Solar Eclipses
- Conference of Great Religions (1896, Lahore)
- Mubahala with Maulvi Sanaullah Amritsari
- Prophecy about Muhammadi Begum - the truth!
- Construction of Minara-tul-Masih Qadian
- Qadian Darul Aman (a powerpoint presentation by Maliha Qureshi)
Other
- Some Companions of the Promised Messiah
- Some Martyrs of Ahmadiyyat

How I Accepted Ahmadiyyat - The True Islam

2009-05-27T00:40:00.001-07:00

I come from a religious Muslim family in Egypt where I was brought up and educated. After I finished my studies in Cairo University, I married and came to England with my husband in the year 1979.

I always had some interest in religion because I was always worried about those who do not believe in religion or even in the existence of God. This made me very keen to read many books about Islam and also to study the Holy Quran, hoping to find good arguments to satisfy these people.

When I came to England, I started to mix with other people from different countries and this increased my knowledge about many religions of the world. I also started to know more about Christianity especially through a couple of Jehovah's Witnesses who used to visit me regularly to preach their religion. I welcomed them with the intention of preaching Islam to them and for this reason I started to read the Bible and other books about Christianity. It hurt my feelings very much to find people worshiping gods other than Allah, our Creator, and I felt disturbed and troubled to find that the Muslims were not doing much to stop this.

I became more interested to increase my knowledge about Islam. The division of Muslims into different sects annoyed me very much. I did not approve of what they were doing. I could see that Muslims were not practising the true Islam which was described in the Holy Quran and that they were giving a very bad impression about their religion presenting it as a religion of terrorism and bloodshed. I became full of enthusiasm to preach Islam and to explain to non-Muslims that what they see from Muslims is not really the true Islam. Some people warned me that I should not talk about my religion to non-Muslims as this is dangerous to my own faith and also because Islam is not a missionary religion. But I had a different view. I felt that Islam is a beautiful religion and if Allah has sent me this lovely gift, then it is my duty to share it with other people. I felt that preaching Islam is a kind of Zakat and I believed that if my faith was going to be affected by talking to other people about it, then this will only mean that I am not following the right religion.

Then in the year 1989 there was a big uproar raised by Muslims all over the world against the book Satanic Verses. This really exhausted my patience. Of course I did not support the author of the book nor did I agree with what he had written, but neither could I tolerate the reaction of the Muslims which was, in my opinion, not Islamic in any way. They thought that they were acting in the name of Islam but I felt that Islam was innocent of what they claimed and I felt sorry for non-Muslims who were presented with this wrong image of this peaceful religion and hence they were bound to reject it. I looked around me and could not find a single person, including myself, who was practising true Islam. I thought of my own people back home in Egypt. They were also not practising true Islam. Even the very religious among them were still not what I call true Muslims. They were very weak and helpless and they were also very passive. They keep their religion to themselves and do not preach it to others. I also thought about the Companions of the Holy Prophet, peace and blessings of Allah be upon him. They practised the teachings of the Quran in word and action. They were righteous, kind, strong and active. They enjoyed unity and cohesion. They fought their enemies together as one hand. They were united under one banner and they followed one leader and had one common purpose to achieve. This was to obey orders of Allah and to spread the message of Islam in the whole world. They were what I call true Muslims. But where are they today? I could not see them around me. They only existed fourteen hundred years ago. I wished that I would have been born at their time to enjoy the blessings of striving in the cause of Allah and to be able to spread His message to the whole world. I wished to defend Islam, yet I needed guidance. I needed someone to explain to me the correct teachings of the Holy Quran and to teach me how to become a true Muslim. I felt very helpless and depressed. And with all my heart I prayed to Allah to bring His true Islam back to the world with all its glory and power and to grant it victory over all other religions.

It was the month of Ramadhan and Allah the Gracious was very quick to answer this prayer because a non-Ahmadi Muslim colleague at work happened to notice my interest in preaching Islam to others and hence he mentioned that he knew about a sect of Islam, called Ahmadiyyat, whose followers also preach Islam, but they believe in a Prophet who came to the world after the Holy Prophet, peace and blessings of Allah be on him. I thought that this is yet another sect of Islam which went totally wrong. I was interested, however, to know more about it so that I could understand why people strayed away from their true religion. My colleague brought me some Ahmadiyya literature given to him by an Ahmadi friend of his wife. At that time he warned me saying that these Ahmadis are regarded as Kafirs (disbelievers) by other Muslims.

I started reading the Ahmadiyya literature. One of the books was Introduction to the study of the Holy Quran by Hazrat Mirza Bashir-ud-Din Mahmud Ahmad. This book had a hidden beauty in it which cannot be explained in words but can only be felt by the heart. The way it presented the religion of Islam through the life of the holy Prophet, peace and blessings of Allah be upon him, and the way it dealt with explaining the Bible passages was very impressive. I could feel the deep love which the author had for the Holy Prophet of Islam, peace and blessings of Allah be on him. At that stage of course, I was not thinking about believing in Ahmadiyyat because of the prophethood claimed by the founder of the Movement. I liked the cause of Ahmadiyyat very much and I felt it was a great error to describe Ahmadis as Kafirs. I decided to talk to those Ahmadis and try to change their belief in the so called prophethood because otherwise, I could see that they were really true Muslims.

So I went to meet the Ahmadi lady who provided the literature that I read. I was watchful on every word and action from her and I found that she was a very good Muslim. We became friends very quickly and we discussed many topics. One was: What happened to Jesus after the crucifixion? I had no previous belief regarding this subject and I never cared to think about it before. But at that time I remembered that my mother had told me once that some Muslims believe that Jesus, peace of Allah be on him, will return to the world before its end. She herself, however, was not sure of that. When I asked her how would we recognise him if he really comes back, she answered that if someone claims to be him and does not change the Holy Quran or any of the teachings of Islam and he glorifies Allah and honours the Holy Prophet, peace and blessings of Allah be on him, then he must be truthful in his claim.

I started to become confused. I read more Ahmadiyya literature. The writings of the founder of the Movement were so good and so perfect that reading them gave me great pleasure. The love of Allah and of the Holy Prophet, peace and blessings of Allah be upon him, was in every letter of his writings. But my belief that the Holy Prophet of Islam, peace and blessings of Allah be upon him, was the last prophet to come to the world was very strong and it prevented me from even considering his claims. I also thought that if this was true, we Arab Muslims would have known it a long time ago. And I sometimes feared that I might be displeasing Allah even by thinking about this matter.

Then a few weeks later, my Ahmadi friend took me to visit Islamabad in Tilford. This visit changed my life. I saw, with my own eyes, an organised Muslim community whose main mission is to preach Islam peacefully without force and whose Islam is what I call true Islam. I met more Ahmadis on that day and I was very impressed by their views and beliefs. What impressed me most was their interpretation of some verses of the Holy Quran. I always thought that the Arabs were the best ones who could understand the true meanings of the Holy Quran. But after that day, this was no longer my belief. I could feel the love and sincerity and devotion of the people I met. They worked together as one team and they followed one leader. I felt that the Hand of Allah was helping and protecting them. A very strange feeling came upon me as if I was seeing the Companions of the Holy Prophet, peace and blessings of Allah be upon him, with my own eyes, as they resembled them in many ways.

I returned home on that day with a different heart. I wanted to belong to this Community. But the belief in the prophethood of the Promised Messiah^as was preventing me from doing this. I started thinking deeply on the matter and I asked myself: How can a person who could write such perfect writings about Islam be a liar? How can a person whose followers could achieve all this goodness be wrong? How can a person who had in his heart this true love for Allah and His Messenger, peace and blessings of Allah be on him, be pretending falsely to be a Prophet? And for the first time I started thinking that there is a possibility that the Promised Messiah^as could be true in his claims. I turned to Allah seeking His guidance to the right path and I spent that night thinking and praying and by the morning of the next day the truth dawned on me as clear as the sun on a bright day.

I could see that Allah, the All-Seeing, the All-Hearing and the All-Knowing, is aware of what is happening in the world and because He is the Gracious and the Merciful He could not have neglected His servants. I could understand that Allah, Who had sent His Prophets in the past, could not stop this bounty now when we are in a great need for it. I could see that the Holy Prophet, peace and blessings of Allah be on him, did not come to end the blessings of prophethood and deprive humanity from it benefits, but he came to present it to his followers and teach them how to attain it. I could see the cure of all the ills of the world in Ahmadiyyat.

It is the shelter for the misguided, helpless Muslims who are separated and weak. Allah has founded the Community that will unite them all under one banner and will be their source of strength and power. It is the remedy for the non-Muslims who do not know the true Islam. Allah has sent the Community whose members could present the true image of Islam in their person by following the teachings of the Holy Quran. Allah has raised the Community that will defend Islam and bring back its power and glory. All this could not be possible without a person sent by Allah and guided by Him to plant the seed of this Jama'at. In fact, I discovered that the prayer which I had prayed two months earlier in Ramadhan was already answered, by Allah the Gracious, one hundred years ago, in the person of Hazrat Mirza Ghulam Ahmad - The Promised Messiah, peace of Allah upon him, and the fault was in me for not recognising him. But Allah is perfect without any fault.

Then I thought about my husband and my only son who was only six at the time. I also remembered my family and friends back home in Egypt. I knew that I might lose them all by declaring the truth of Ahmadiyyat. But the lovely truth that Allah has revealed to me, manifested His unlimited Grace and I felt overwhelmed with gratitude and hence, for His sake, I could lose everybody and everything. And Allah says in the Holy Quran:

Say, if your fathers, and your sons, and your brethren, and your wives, and your kinsfolk, and the wealth you have acquired, and the trade whose dullness you fear, and the dwellings which you love are dearer to you than Allah and his Messenger and striving in His cause, then wait until Allah comes with His judgment; and Allah guides not the disobedient people. (9:24)

And for me there was no need to choose or decide because definitely Allah and his Messenger and striving in His cause were dearer to me than everything else in the world put together.

I read the conditions of the initiation into the Ahmadiyya Movement. Even this was to me another proof of the truth of the Community. It was exactly what I wanted to do in my life and hence I did not lose any time and i took the Bai'at. On that day I was told that the path of Ahmadiyyat was not an easy one. I was very happy to hear that. I remembered my wish to have been born at the time of the Holy Prophet, peace and blessings of Allah be on him, so that I could help him in spreading his true message and so that I could strive in the cause of Allah, and now Allah has granted me the chance to fulfill my wish.

A few days after I took the Bai'at (initiation). It was Eid-ul-Adha. It was the first time for me to pray behind an Ahmadi Imam. It was also the first time for me to cry during my prayers. I was crying to thank Allah for this great blessing that He has sent to the world and for showing me its truth. I was also crying to ask forgiveness from Him because I could not recognise and follow His Messenger before that time.

I was very happy when I heard the sermon on that day which was naturally about sacrifice. For the first time in my life, I heard a sermon that could enter straight to the depths of my heart. And for the first time, I could realise that true wisdom behind the celebration of Eid-ul-Adha, which I celebrated many times before, and I also came to know about the sacrifices of the Ahmadi Muslims and the story of the first two Ahmadi martyrs.

This was my first lesson on Ahmadiyyat.

I was so moved by what I heard that I felt a strong desire to participate in the sacrifice of the Community. At that time I prayed to Allah to allow me to present whatever I own to help in spreading the Message of Ahmadiyyat to the world. Since that day, whenever I encountered any difficulties or whenever I had to lose something or somebody in the way of Allah, I felt happy because this meant that Allah was accepting my prayers. As a matter of fact, I cannot say that i really lost anything because whatever I lost, Allah has given me far better bounties in its place and I am, today, much happier that I was ever before. (Al Hamdo Lillah).

I also learnt another important lesson. If I wanted to really preach Islam, I had first to practise true Islam myself because nobody can give something that he does not posses. So I started to reform myself. I dedicated all the time I could to follow every teaching in the books I read. By the Grace of Allah, I read many books at that time including the Five Volume English Commentary of the Holy Quran, which gave me great pleasure. It added a new dimension to my knowledge of the Holy Quran and it opened for me new gates for my thinking and understanding. In Egypt, I have read and listened to many commentators on the verses of the Holy Quran, but I never came across something like this "Five Volume Treasure".

Till that time I had not been able to meet the Head of the Ahmadiyya Community, but I kept writing to him for prayers and I listened to his speeches that reached me on tapes and I tried to follow his instructions carefully.

I discovered that I never knew Allah as I have known Him now.

Before that, Allah was to me, the One who created everybody and everything in the universe and provided for all the needs of His creatures, then, by this, His work came to an end. But now I see that Allah is also the Great Sustainer Who is still sending His blessings to the world and Who is still providing His creatures with all their needs and I can see that He is the Bestower of Favours Whose provisions are continuous and will never come to an end.

I thought before that Allah was the Great Master who sat high in heaven on His throne, watching everything happening in His kingdom, and while His creatures could send Him their prayers, they were not allowed to meet Him or even approach Him. But now I can see that Allah is the Loving and the Compassionate One who is not only seeing and hearing His creatures but is also speaking to them and answering their prayers. The One whose door is always open for anybody to reach Him. He is always ready to guide whoever seeks His nearness to the straight path that leads to Him.

I thought before that Allah was the Supreme Being who lived far away but I discovered that He is also the close Friend Who is encompassing the whole universe and living inside and around His servants.

I used to regard my Prayers as an obligation towards Allah, so that once I finished them, I could then forget Him and carry on with my other tasks in life. Now, however I regard my prayers as the means by which I can attain nearness to Allah so that, after I offer my prayers, my relationship with Him will be stronger and closer. I can now understand the object of my creation and I feel contented only by the remembrance of Allah and obeying His commandments.

It was about nine months from taking my bai'at, that I was able to meet the Head of the Ahmadiyya Community, the living representative of Allah. It was a great experience for me. In him I could see the complete picture of Ahmadiyyat and the fruits of the tree of Khilafat that the Promised Messiah, peace be on him has planted. I could see through him the unity of Allah whose plan is to unite the world under one leader and I could also see in him the fulfillment of the promise of Allah to the true believers, to make them the successors of the world and to grant Islam the final victory.

May Allah help him in all his noble works and crown all his efforts with success.

I do not claim that I have reached the end of my journey towards Allah. In fact, embracing Ahmadiyyat is only the beginning of this endless journey. However, by following the teachings of Ahmadiyyat, anyone can progress and advance quickly in th straight path that leads to Allah.

I thank Allah for having guided me to this beautiful truth and I pray that everybody in the world will be cured and guided to it. And may peace and blessings of Allah be upon the Holy Prophet of Islam who brought us this beautiful religion of Allah and who, through acting fully on the teachings of the Holy Quran, was the perfect exemplar for mankind and may the peace and blessings of Allah be upon the Promised Messiah who revived this same religion for us and, through following in the footsteps of his Master, he proved to the world that even today, anybody can enjoy meeting his Creator. He is the one who wrote:

Our Paradise is in or God. Our highest delight is in our God for we have seen Him and found every beauty in Him. This wealth is worth procuring even though one may have to lay down one's life to procure it. This ruby is worth purchasing even though one may have to lose one's self to acquire it. O ye, who are bereft, run to this fountain and it will satiate your thirst. It is the fountain of life that will save you. What shall I do, and by what drum shall I make the announcement that this is your God, so that people might hear? What remedy shall I apply to their ears so that they should listen? If you belong to Allah, rest assured that Allah will indeed belong to you. (Noah's Ark)

May Allah enable us all to follow his example, to reach our destination and to be able to spread the message of Ahmadiyyat to the whole world.

Amen

Transcribed from
Review of Religions

Future of Ahmadiyyat

2009-05-27T00:38:00.001-07:00

O mankind! hearken, this is the prophecy of God Who made the Heavens and the Earth. He will spread this Movement in all the countries and will give it supremacy over all through reason and arguments. Remember, no one will descend from heaven. All our opponents who are living at present will die and not one of them will see Jesus, son of Mary, descend from the sky and then their children who survive them will also pass away and none of them will see Jesus, son of Mary, coming down from the heaven. Generations of their posterity will also perish and they too will not see the son of Mary descending from heaven. Then God will create restlessness in their hearts; that the day of the glory of the Cross had passed away and the world had taken another turn but Jesus, son of Mary, had still not come down from the sky. Then all the wise people will discard this belief and the third century from today will not have completed when all those who had been waiting for Jesus, both Muslims and Christians will despair of his coming and entertaining misgivings shall give up their belief and there will be only one Faith in the world and one preceptor. I came only to sow the seed. That seed has been sown by my hands. It will now grow and blossom forth and none dare retard its growth.

Future of Ahmadiyyat

2009-05-27T00:38:00.000-07:00

Declaration of Initiation (Bai'at)

2009-05-27T00:37:00.000-07:00

by Hazrat Mirza Masroor Ahmad, Khalifatul Masih V

Assalamo Alaikum Wa Rahmatullahe Wa Barakatahoo

I hereby submit my Declaration of Initiation duly completed and signed. Please accept me into the fold of the Ahmadiyya Muslim Jama'at and pray for me.

I bear witness that there is none worthy of worship except Allah. He is One and has no partner. And I bear witness that Muhammad is His Servant and Messenger.

I enter this day the Ahmadiyya Jama'at in Islam at the hand of MASROOR AHMAD. I have firm faith that Hazrat Muhammad Rasoolullah (peace and blessings of Allah be upon him) is Khataman Nabiyyeen, the Seal of all the Prophets. I also believe that Hazrat Mirza Ghulam Ahmad (peace be upon him) was the same Imam Mahdi and Promised Messiah whose advent was prophesied by Hazrat Muhammad Rasoolullah (peace and blessings of Allah be upon him).

I promise that:

I will always try my best to abide by the ten conditions of Bai'at (initiation) as prescribed by the Promised Messiah (peace be upon him).
I will give precedence to my faith over all worldly objects.
I will always remain loyal to the institution of Khilafat in Ahmadiyyat and will obey you as Khalifatul Masih in everything good that you may require of me, Insha'allah.

I beg pardon from Allah, my Lord, from all my sins and turn to Him.

O my Lord, My Allah, I wronged my soul and I confess all my sins; pray forgive me my sins,
for there is none else except Thee to forgives. Ameen!

Signature: __________________________________ Date: ____ / ____ / ________

Conclusion of the 14th Century and A Moment of Reflection for the Muslims

2009-05-27T00:36:00.000-07:00

Alhaj Ata Ullah Kaleem
Small Booklet (24 pages)

God the Exalted raised the Holy Prophet Muhammad (peace and blessings of God be upon him) and elevated his status to Khataman-Nabiyyeen--Seal of the Prophets. He was made Prophet, as has been pointed out in Hadith, even before the creation of Adam:

"I was a Prophet when Adam was yet in (the initial stage) between water and mud."

Hence, all the prophets of the yore reflected partly the prophethood of the Holy Prophet in one form or another as he was the purpose for all creation.

"Had I not created thee I would have created neither heaven nor earth."

Besides, his prophethood shall continue up to the Day of Judgement.

Through knowledge bestowed upon him by God, the All-Knowing, the Holy Prophet, peace be upon him, foresaw the condition under which his Ummah had to pass during different ages and particularly in the Last Days. He is reported to have said:

"There will come a time upon the people when nothing will remain of Islam except its name only and nothing will remain of the Quran except its inscription. Their mosques will be splendidly furnished but destitute of guidance. Their divines will be the worst people under the heaven and strife will issue from and avert to them."
(Mishkatul Masabih, Kitabul Ilm)
"A time will come when my followers will become divided into seventy-three sects. All of them except one will deserve the fire."

Nevertheless, as mercy for all peoples, he gave the glad tidings of the advent of Mujaddideen (regenerators) and that of the appearance of Mahdi and Messiah. A few of these prophecies mentioned in the books of Ahadith (traditions) are given below:

"Verily God will appoint for this Ummat in the beginning of every century, one who will restore for it its faith."
(Abu Dawood, Kitabul Fitan)
"And I swear by the Lord who holds my life in His hands that the son of Mary shall surely appear among you as just arbiter and shall break the cross, annihilate the swine and abolish Jazia."
( Sahih Bukhari, Kitab Bad'ul Khalq, Bab Nazooli Isa Bin Maryam )
"What will be your condition when the son of Mary will descend among you and he will be your Imam from among yourselves."
(Sahih Bukhari, Kitabul Anbiya)
"There is no Mahdi except Isa."
(Ibn Maja, Bab Shiddatuz Zaman)
"Whosoever lives from among you shall meet Isa, son of Mary who is Imam, Mahdi, Arbiter and Judge."
(Musnad Ahmad bin Hanbal, Vol. 2, p. 411)
"I give you the glad tidings of Mahdi who will be raised in my Ummah at a time of disgression and distress of people. He will fill the earth with equity and justice as it is filled with oppression and violence."
(Musnad Ahmad Bin Hanbal, Vol. 3, p. 37)
"When one thousand and two hundred and forty years will pass, God will raise Mahdi."
(An-Najmus Saqih, Vol. 2, p. 209)
"That Ummah can never die which has me at one end, and the Messiah, son of Mary, at the other."
(Ibn Maja, Bab Al-I'atisam Bis-Sunnat)
"How can those followers go to perdition whose beginning is marked with my appearance, and after me 12 radiant and wise (Khalifas) and the end with Messiah, son of Mary. Nevertheless, between it will occur thrust of commotion and its perpetrators have nothing with me nor I have any connection with them."
(Ikmalud Din, p. 157)
"The best century is the one in which I live, then the next century, then the century after that. Then there will spread falsehood at the hands of people who will take pride in their wealth and riches and will grow fat on the earnings of others."
(Tirmidhi & Bukhari, Kitab Al-Shahadat)

As foretold in this tradition of the Holy Prophet, Islam began to decline after the first three centuries of uninterrupted conquests and growing prosperity, till it suffered a very serious check in about 271 A.H. when its graded decline and decay continued till it reached its nadir in the next one thousand years that the reference has been made in the Quranic verse:

"Then shall it go up to Him in a day the duration of which is a thousand years." (32:6)

In another of his sayings, the Holy Prophet, peace be on him, is reported to have said:

"Faith will ascend to the Pleiades and a man of Persian descent will bring it back to earth."
(Sahih Bukhari, Kitab-al Tafseer)

With the appearance of the Promised Messiah and Mahdi in the 14th century A.H. the process of decay has been arrested and a renaissance of Islam has taken place.

Before pondering over these traditions of the Holy Prophet, peace be upon him, regarding the advent of the Messiah and Mahdi, it must be kept in view that the Holy Quran as well as the traditions of the Holy Prophet are unanimous in their verdict that Jesus, son of Mary, has died his natural death. Further, the Holy Quran and the traditions of the Holy Prophet both are in unison that the dead never return to life in this transitory world of ours. Hence when it is narrated in the traditions that Jesus son of Mary will come, it should not be taken literally but rather to be understood in the metaphorical sense as has been interpreted by a scholar of great repute and regenerator of his century, Mohyyud Din Ibn Arabi, when he says:

"His descent in later ages will be with a different body."
(Tafsir Araisul Bayan, Vol. 1, p. 262)

Another scholar has also thrown light on the subject when he says:

"Some believe that the soul of Jesus will manifest in Mahdi and the descent only means his Buruz."
(Iqtibasul Anwar by Sheikh Muhammad Akram Sabri, p. 52)

In pondering over the above traditions one is bound to come to the veritable conclusion that: 1. The Mahdi is no other than the Messiah. To think that the Messiah and the Mahdi are two different persons is wrong as is clear from the above traditions No. 4 & 5.

For shedding the light of Islam in the Christian world he is called Messiah or son of Mary, and for illuminating the hearts of Muslims with the light of Islam he is called Mahdi. And this is the very interpretation given by the person who was raised in the fulfillment of these prophecies, when he says:

"As I have been given the light for the Christian people, the name of the son of Mary has been given to me for this reason."

2. The advent of Messiah and Mahdi shall take place in the concluding years of the thirteenth century A.H. and in the beginning of the 14th century A.H. This is what the divines of the Ummah deduced from these traditions. Consequently, Nawab Siddiq Hasan Khan of Bhopal stated in his book written at the close of 13th century:

"And at the head of the fourteenth century to which there are still ten more years to go, if the advent of Mahdi and the descent of Jesus takes place, they will be the Mujaddid and Mujtahid."
(Hujajul Kiraman, pp. 135-139)

Nawab Nurul Hasan, the son of Nawab Siddiq Hasan Khan, in his book Iqtarabus Sa'at, written in the beginning of the 14th century, stated on page 221:

"In accordance with this calculation the Mahdi should have appeared in the 13th century, but the century elapsed and the Mahdi has not come. Now we are almost in the 14th century and even six months have passed of it since this book was written. Probably God will favor us with His Grace, Equity, Mercy and Generosity; and the Mahdi may appear within four to six years."

The late Khawaja Hasan Nizami, after his tour of the Islamic countries wrote:

"All the divines and saintly people with whom I met during my tour of the Islamic countries, I found them anxiously awaiting for the Imam Mahdi. A Khalifa of Sheikh Sanosi went up to the extent of saying that the Imam Mahdi shall appear in this very year--1331 A.H."
(Ahl-Hadith, January 26, 1912)

3. Ummat-e-Muslema has been promised that God will appoint for it in the beginning of every century, one who will restore its faith for it. Consequently, this promise had been fulfilled in the past 13 centuries with the advent of Mujaddideen--regenerators, who were distinguished exemplars of Islam, and played a very important part in spreading and establishing Islam:

1st century Umar Bin Abdul Aziz
2nd century Imam Shafi'i; Imam Ahmad Bin Hanbal
3rd century Abu Sharh & Abul Hasan al-Ash'ari
4th century Abu Ubaidullah of Neshapur & Qazi Abu Bakr Baqilani
5th century Imam Al-Ghazali
6th century Al-Sayyid Abdul Qadir Jeelani
7th century Imam Ibn Taimiyyah & Khwaja Mueen-ud Din Chishti
8th century Ibn Hajar Asqalani & Saleh Bin Umar
9th century Imam Suyuti
10th century Muhammad Tahir Gujrati
11th century Al-Sheikh Ahmad of Sirhand, Mujaddid Alf Thani
12th century Shah Wali Allah Muhaddath Dehlavi
13th century Syed Ahmad Barelvi

Keeping the traditions of the Holy Prophet, peace be upon him, and the statements of the Muslim divines in view, each and every sane Muslim is requested to think twice that the 14th century closed on November 7, 1980, with the appearance of the Hilal of Muharram, the first lunar month of the Muslim era, and the 15th century has ushered in on November 8, 1980; but:

A. Where is the Mujaddid of the 14th century and who is he?
B. Where is the Imam Mahdi and Messiah and who is he?
C. What happened to the promises made and the prophecies foretold?
D. Are the Muslims, after being despaired of the advent of the Promised one, going to console themselves by saying:

We admit that Mahdi will not appear. What harm is there if he does not appear?
(Hadith-al-Ghashiyya, p. 343)
We admit that Mahdi may not come. This does not contradict any important belief of the people of Islam.
(Iqtarabus Sa'ah, p. 147)
See the descent of God on the minaret of your heart; now even discard the awaiting for Mahdi and Isa.
(Dr. Allama Iqbal)
As far as the belief for the Promised Mahdi is concerned, it is the invention of the helpless and indolent.
(Shorash Kashmiri, Editor, Chitan, Lahore, May 28, 1962)

As a matter of fact there is no cause of despair, rather, we should rejoice that God fulfilled His promise made in the Holy Quran:

"We Ourselves have sent down this exhortation and most surely We will be its guardians." (15:10)

The prophecies of the Holy Prophet, peace be upon him, have seen the light of the day; and at the exact time--in the beginning of the 14th century, the Founder of the Ahmadiyya Movement in Islam, Hazrat Mirza Ghulam Ahmad, having received knowledge from God the Exalted, made the following announcements from Qadian, as was predicted by the Holy Prophet, that:

"Mahdi will appear in a village the name of which will be called Kadi'ah."
(Jawahirul Asrar, p. 55)

"When the 13th century of the Hegira drew to a close and the beginning of the 14th century approached, I was informed by God Almighty, through revelation, that I was the Mujaddid (Reformer) for the 14th century."
(Kitabul Bariyya, p. 201)
"A few years thereafter, it was made clear to me through Divine revelation that the Messiah, whose advent among the Muslims had been promised from the beginning, and the Mahdi whose advent had been Divinely decreed at the time of decline of Islam and the spread of error, and who was to be guided directly by God, and who was to invite people to partake of the heavenly banquet, and whose coming had been foretold by the Holy Prophet, peace be upon him, thirteen hundred years in advance, was myself."
(Tazkaratush Shahadatain, p. 1-2)
"The holy and pure revelation of God has informed me that I have been sent by Him as the Promised Messiah and the Promised Mahdi and as Arbiter for the internal and external differences."
(Arba'een)
"It was the time of Messiah and not of any other. Had I not come, another would have come."
(Durri Sameen)

So, as the 14th century has concluded and the 15th century has begun, we entreat all those who call themselves Muslims to reconsider seriously the claims of the Founder of the Ahmadiyya Movement in Islam, as there is none beside him who presented himself as the Mujaddid of 14th century, as the Promised Messiah and Mahdi.

The claim of Hazrat Mirza Ghulam Ahmad has been testified by the signs appearing in heaven and earth. For instance, Darqutni, a most eminent and recognized authority, records a saying of the Holy Prophet:

"For our Mahdi there shall be two signs which have never happened for any one else since the creation of the heavens and the earth: At his advent there shall occur an eclipse of the moon in the first of its appointed nights and an eclipse of the sun on the middle one of its appointed dates and both will occur in the month of Ramazan."
(Darqutni, p. 188)

The prophecy does not mean that the occurrence of the eclipse would in itself be unique and unprecedented. But the prophecy predicted thirteen hundred years beforehand that two of the signs of the true Mahdi would be that the sun and the moon would be eclipsed in the manner indicated. Eclipses have no doubt occurred before but never as a sign of the advent of a heavenly reformer; because there has never been in the history of the world a claimant of any kind at the time of the phenomena described. It is also confirmed by the Quran (75:6-9) which refers to the same prophecy.

Now according to this the eclipse of the moon actually occurred on Wednesday evening the 13th of Ramazan, 1311 A.H. (March 21st, 1894); and that of the sun occurred on Friday morning the 28th of the same Ramazan (April 6th, 1894). The eclipse of the moon generally occurs on the 13th. 14th, or 15th day of a lunar month and according to the prophecy, it occurred on the first date. The eclipse of the sun can occur on the 27th, 28th, and 29th and it occurred on the 28th which was the middle date predicted. Hence, Hazrat Mirza Ghulam Ahmad rightly claimed that the prophecy was fulfilled and that it was a strong evidence on the truth of his claim as no one except God has power over these heavenly bodies.

Dear brethren, please study carefully the valuable works of the Ahmadiyya Movement in Islam. The promised one came at his right time, and after establishing a dynamic Jamaat departed successfully from this transitory world towards his eternal abode.

This is the Jamaat that has been blessed to render wholehearted service to the religion by conveying the message of Islam all over the world, through translating the Holy Quran in different important languages, establishing Missions in various countries of the world, and constructing mosques in the dominant centers of Christiandom; thus bringing hundreds of thousands of people into the fold of Islam.

Hence, do not fall prey to despair and despondency, but rather rejoice and cheer up that you too could have the precious chance of serving the religion by embracing the community of Imam Mahdi and the Promised Messiah; and winning the pleasure and blessing of God through rendering obeisance to the injunctions of the Holy Prophet in respect of the Imam of the age:

"When you hear the advent of Mahdi it is then enjoined on you to enter into his Baiat (i.e. to enter into his fold) even if you have to walk on snow by crawling and creeping to reach him."
(Kanzul Ummal; also footnotes to Musnad Ahmad Bin Hanbal, Vol. 6, p. 29-30)
"He who dies in a condition that he has not recognized the Imam of his age dies a death of ignorance."
(Musnad Ahmad Bin Hanbal, Vol. 4, p. 96)

Who is the Imam of this Age?

In this age Hazrat Mirza Ghulam Ahmad claimed to be the Mahdi and the Messiah whose advent had been foretold by the Holy Prophet Muhammad (peace and blessings of God be upon him).

As the Founder of the Ahmadiyya Movement in Islam, he did not claim to have brought any new religion. He was raised to remove the errors that have made their way into the views and beliefs of the Muslims. The Movement was founded in the year 1889 at Qadian, India, and thus it has had only a brief existence of not more than 90 years, and yet in this short span of time it has, inspite of desperate efforts to suppress it, spread to all the continents, so that local Ahmadiyya Communities have been formed not only in India and Pakistan but almost in all the countries of the free world. These communities do not consist of emigrants from India and Pakistan, but are comprised of the natives of these lands. At present the international Headquarters of the Movement are at Rabwah, Pakistan.

The Ahmadiyya Movement stands towards Islam in the same relationship which was occupied by Christianity in the early days towards Judaism. As it is already indicated, one of the claims of Hazrat Mirza Ghulam Ahmad was that he was the Promised Messiah. Keeping this in mind one can easily understand that Ahmadiyyat is Islam itself, and not a mere off-shoot of Islam, as Christianity was not an shoot-off of Judiasm, but was pure Judaism in plain and simple form.

The Promised Messiah (peace be upon him) passed away in 1908 and was succeeded by his foremost votary and closest companion, Hazrat Maulvi Noor-ud-Din, as Khalifatul Masih I (First Successor to the Promised Messiah). After his death in 1914, the Promised son of the Promised Messiah, Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, was chosen as Khalifatul Masih II. During his 52 years long leadership, the Khalifatul Masih II organized a world-girdling chain of Mosques and Missions. On his death on November 8, 1965, the Electoral College named with one accord, Hazrat Mirza Nasir Ahmad, Promised Messiah's grandson, as Khalifatul Masih III (Third Successor to the Promised Messiah).

The Ahmadiyya Muslims number almost ten millions in the world. The majority of these are found in Pakistan, India, Indonesia and Africa.

Beside other vast literature on Islam, the Movement has published the translations of the Holy Quran in English, German, Dutch, Danish, Espranto, Swahili, Lugandi, Yoruba and Urdu languages.

The Movement has built Mosques in London, Hamburg, Frankfurt, Zurich, Den Haag, Copenhagan and Goteborg in Europe; in Dayton, Chicago, New York, St. Louis, Pittsburgh, Tucson, Baltimore, Detroit and Washington in the United States of America, and in hundreds of cities, towns and villages of Asia, Africa and South America. Recently, the foundation stone was laid for a mosque in Spain--a revival of Islam after 500 years.

The Movement has established Missions in United Kingdom, Germany, Spain, Holland, Denmark, Sweden, Norway and Switzerland in Europe; in Kenya, Uganda, Tanzania, Zambia, Mauritius, Nigeria, Ghana, Ivory Coast, Liberia, Sierra Leone, Gambia and Republic of South Africa in the African continent; in Syria, Republic of South Yemen, Israel, Srilanka, Bangladesh, India, Burma, Singapore, Japan, Malasia, Indonesia and Philippines in Asia; in Surinam Trinidad and Guyana in South America; Fiji in the Pacific; and in Chicago, New York, Dayton, Pittsburgh, Detroit, Waukegan, Philadelphia, Milwaukee, St. Louis, Baltimore, and Washington in the United States of America.

Besides different Schools and Colleges at Rabwah, and Qadian, the Movement runs scores of Elementary and Secondary Schools in Africa.

After the historic visit of Hazrat Mirza Nasir Ahmad, the Khalifatul Masih III, to West Africa in 1970, the Movement has established a number of Hospitals in Nigeria, Ghana, Sierra Leone and Gambia.

Besides a number of Daily, Weekly and Monthly papers published from Rabwah and Qadian the Movement publishes a score of Weekly, Bi-Monthly, Monthly and Quarterly Journals in Africa, Asia, Europe and America.

In the U.S.A. the Mission was established in 1921. There are at present 30 organized Ahmadiyya Communities all over the United States. The Mission publishes a Bi-Monthly Annoor, a Monthly Ahmadiyya Gazette, and a Quarterly Journal, The Muslim Sunrise. The Ahmadiyya Muslims in number between five to six thousands. The Headquarters of the Movement in America are at 2141 Leroy Place, N.W., Washington, D.C. 20008.

Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Mahdi, the Imam of the age and the Founder of the Ahmadiyya Movement in Islam, was perfectly true when he prophesied:

"Harken, all ye people. This is a prophecy of Him Who had created heaven and earth. He will spread this Community of His in all countries and will make it supreme over all, through reason and arguments. The days are coming, indeed they are near, when this will be the only religion which will be held in honor. God will bestow extraordinary blessings on this religion and Movement. He will frustrate everyone who seeks to destroy it. This supremacy will last till the Judgement Day.
Remember, that no one will descend from heaven. All our opponents who are alive today will die and no one will see Jesus son of Mary descending from heaven. Then their next generation will pass away and no one of them will see this spectacle. Then the generation next after that will pass away without seeing the son of Mary descending from heaven. Then God will make them anxious that though the time of the supremacy of the cross had passed away and the world had undergone great changes, yet the son of Mary had not descended from heaven. Then the wise people will suddenly discard this belief. The third century after today will not yet have come to a close when those who hold this belief, whether Muslims or Christians, will lose all hope and will give up this belief in disgust. There will then be only one religion that will prevail in the world and only one leader. I have come only to sow the seed, which has been sown by my hand. Now it will sprout and grow and flourish and no one can arrest its growth."
(Tazkaratush Shahadatain, p. 64-65)

Dear brethren, for God's sake, do not denounce the Imam of the age precipitately because as he himself has said:

"I announce it plainly that it is not easy to denounce me. He who calls me kafir would have himself to become a kafir first. He who describes me as faithless and astray would have to confess his own error and humiliation. He who charges me with departing from the Quran and the Hadith would have himself first departed from them. I am affirmant of the Quran and the Hadith and am in turn affirmed by them. I am not astray but am the foremost of the believers. God has assured me that whatever I say is the truth. He who believes in God and accepts the Quran and the Holy Prophet, peace be upon him, as true, should find it enough proof to silence him that I say so, but I have no remedy for him who is daring and heedless in his denial. God Himself will admonish him. I, therefore, desire that you should reflect upon this for the sake of God alone and you should also advise your friends so that they should reflect upon these matters honestly and impartially."
(Malfoozat Vol. 4, p. 16)

Finally, we pray:

O Allah, help him who helps the religion of Muhammad (peace and blessings of Allah be upon him) and count us among them. Ameen!

THE FUTURE OF ISLAM

"The time is approaching when God will grant worldwide popularity to this Movement and this dispensation will spread in the East and the West and the North and the South, and in the world. Islam and this Movement will become synonymous terms. This is a revelation from God on high for Whom nothing is impossible."

(Tohfa Golarawia, by Hazrat Ahmad, the Promised Messiah, p. 56)

Printed at the Fazl-i-Umar Press

The New World Order Presented by Ahmadiyyat

2009-05-27T00:35:00.002-07:00

Maulvi Abdul Wahab
The Review of Religions, December 1991

Towards the close of the eighteenth century, many social and economic systems had emerged on the world scene laying claim to abolish want and poverty and to establish just and fair social and economic order for mankind.

These rival systems, Bolshevism, Fascism, Nazism, Communism, National Socialism and International Socialism, vied with each other for supremacy in a world of political chaos, economic imbalances and social injustices born out of the yoke imposed on the weak and helpless nations of the world by such oppressive systems as Imperialism, Colonialism and Apartheid.

These system whether well or ill-founded, attracted support in many lands and soon got so entrenched that it was easy to conceive that they would, like an avalanche, sweep across the entire face of the earth. But no. The fall of the Berlin Wall bore a message, loud and clear, that just and equitable social orders originate from the sure and unfailing guidance of the Almighty, not from the figment of man's imagination.

Thus, throughout man's history, from Adam through Noah, Abraham, Moses and Jesus Christ, to mention but a few, and culminating in the advent of the Holy Prophet Muhammad, on all of whom be peace, Allah has, out of his grace, furnished man with such guidance as has ensured for him physical, mental, social, moral and spiritual development. Such an Elect of God it is who inaugurates New Social Order for mankind.

True, owing to the fact that religions before Islam were tribal and national and also because the teachings of these religions could not be preserved intact, certain teachings are ascribed to them which are plainly unjust and discriminatory and tend to afford relief to individual tribes and nations to the detriment of all other tribes and nations.

That is how such teachings in Judaism and Christianity that favour the Jews to the detriment of the Gentiles can be explained. So is to be understood the Hindu caste system which favours the Brahmins and oppresses the untouchables.

The fact still remains that the verbal revelation of Allah vouchsafed to the Holy Prophet of Islam, on whom be peace, which is universal in character, succeeded over 1400 years ago, in establishing, through persuasion and peaceful means, a New Economic and Social Order the equal of which had not been witnessed in man's history.

The promise of Islamic rebirth, according to prophecies, centered around the Promised Messiah and Mahdi, on whom be peace.

In a revelation vouchsafed to Hazrat Mirza Ghulam Ahmad, who claimed to be the long awaited Promised Messiah and Mahdi, he was to create a New Earth and a New Heaven. In his book Aina Kamaalaat-e-Islam, the Promised Messiah himself has explained that it is apparent that by New Heaven and New Earth is not meant the creation of the solar system but rather the spiritual heaven and earth created through a prophet. In other words, the thorough and drastic mental, social, moral and spiritual transformation that the Promised Messiah, on whom be peace, was destined to bring about in the world.

First, it needs to be pointed out that systems such as Bolshevism and others to which I have made reference ended in utter failure because they were founded on hatred not love, on violence not peace and on coercion not persuasion.

They stifled individual effort, killed personal initiative and gave no recognition to intellectual pursuits. Besides, they were exploitative in that they had as their objective the interest only of their nations at the exclusion of all others.

Even more important is the fact that they attached no value to the moral and spiritual aspirations of the individual.

Predicting the fall of these systems as far back as 1942 at a time when they had gained great acceptability, Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, Khalifatul Masih II, uttered these prophetic words:

.... The newer generations will begin to rebel against the system of dead uniformity which Bolshevism seeks to impose and all sorts of evils will begin to manifest themselves. (Ahmadiyyat or the True Islam)

Recent events in Eastern Europe bear testimony to the truth of those prophetic words.

Capitalism, Colonialism, Imperialism and Apartheid were no better.

Hazrat Mirza Bashiruddin Mahmud Ahmad, had condemned them as evil, on the basis of Islamic teachings, and many other theories which were in vogue towards the end of the eighteenth century. These included the theory of might is right according to which only the strong and the able are entitled to forge ahead, the majority has authority which implied that the minority should have no voice but instead should be ruthlessly suppressed and crushed.

The other theory was that which has no owner belongs to the first finder. By this theory, the weak and helpless nations of the world which were supposedly discovered by strong and developed nations were, of right, appropriated by their discoverers and subjected to untold brutalities, injustices and oppression.

Apart from the above theories which spelt doom for the weak and the helpless, there were instances of callous state negligence of the poor and the needy of the society, the promotion of systems that permitted the concentration of wealth in the hands of a few and the squandering of large portions of national wealth on non beneficial and even utterly useless pursuits.

Economic statistics reveal that in 1989, the world had 157 billionaires and two million millionaires.

In the United States of America alone, 5 Billion Dollars is spent every year on special diets for slimming while some 400 million people the world over go starving!

The distinctions between the have's and the have not's have become so wide and emphatic that they make for sharp contrast, resentment and bitterness.

There is no gainsaying in the fact, therefore, that the existing economic systems of the world have woefully failed mankind.

In fact a statement has been attributed to President Mikail Gorbachev which is very significant and it is this that neither socialism nor capitalism has succeeded in solving the world's economic problems.

In contrast to these, Islam sets out just teachings for the attainment of humane world economic and social order.

It may be argued that in their present state of near disintegration, how can Muslims succeed in establishing such a world order?

In fact, in the January 1975 issue of the Muslim World League< of Mecca, the journal editorially posed this question:

How can the Muslims who are scattered masses over the globe, distributed among sects, schools of thought and lost in egotism and belonging to numerous countries, languages, habits, interests and alignments be brought into one unit under the leadership of Khalifatul Muslimeen?

The Editorial went further to request the readers of the journal, especially the thinkers of the Muslim world, to convey to the Editor their considered views on this very important subject.

Such is the despondency that has crept into the Muslim world in its ability to put its own house in order, let alone establish a new economic and social order for the whole of mankind!

The Holy Quran is emphatic in its promise to Muslims of spiritual leadership in the form of Khilafat which will continuously guarantee for mankind all the prerequisites of social, moral and spiritual growth (24:56).

The fact that the spiritual institution of Khilafat is to be met with only among Ahmadi Muslims is, in itself, testimony enough that it is Ahmadiyyat which is destined to bring about the New World Order that will usher the world in an era of peace and prosperity born out of fair, just and equitable distribution of wealth, equality before Allah of the entire human race, and a genuine respect for all the basic freedoms and fundamental human rights.

Since the Khalifah, who himself is elected, should seek to guide himself by the advice of the representatives of the nation, the system makes available to the nation the collective wisdom of the nation as well as the judgement of the highest intellect.

In the early days of Islam, through the system introduced by the Holy Prophet, under divine guidance, the needs of the poor were fully met.

Wide distribution of wealth through the Islamic system of inheritance and the prohibition of the hoarding of money, as well as the forbidding of lending of money on interest, both of which result in the accumulation of wealth in fewer hands, Islam addressed the question of unjust social and economic order. These were supplemented by the principle of compulsory levies under the institution of Zakat and encouragement of voluntary contributions for the relief of the poor and the needy.

During the time of the Successors of the Holy Prophet of Islam, on whom be peace, when the Islamic State had become much more expansive, more organized institutions were set up, based on Quranic teachings, to fulfill the economic and social objectives of the Islamic State.

Regular census was taken, records were maintained of the entire populace and the necessities of life were provided for everybody according to fixed scales. In fact, every child in Islamic State from the day of its birth was entitled to allowances from the State Treasury.

Everybody, rich or poor, was adequately provided for by such means as were in accord with the circumstances of the time.

So it would be seen that the principle of providing for each individual was first introduced in Islam, not by any other ism.

The beauty of Islamic teachings lies in the elasticity in their application. It goes without saying that only that teaching can be successful which is able to satisfy the contingencies arising in each succeeding age.

According to the injunction contained in Chapter 2:196 of the Holy Quran, in addition to compulsory taxes, voluntary contributions were not fixed but rather left to the Khalifah to fix it in accordance with the requirement of the time.

Today when human life and society have become very complex, it stands to reason that there should be devised a system based on the Holy Quran which would fully meet the economic and social aspirations of mankind.

It also stands to reason that someone should be raised by God who would, in our time, establish a system under divine guidance, to provide food, clothing, shelter, medical relief and means of education for all and yet safeguard from intellectual degeneration, tyranny and the exploitation of the weak by the strong. In other words, a New World Order which should secure peace and goodwill between nations and all classes of people and also succeed in finding resources to fulfill the needs of all individuals.

So in 1905, Hazrat Mirza Ghulam Ahmad, the Holy Founder of the Ahmadiyya Movement in Islam laid in Al-Wasiyyat (The Will) under divine command, the foundation of the New World Order of Ahmadiyyat.

Earlier, he had, in the 10 Conditions of Initiation into his Community, made imperative for his followers belief in the One Supreme Being and sympathy for mankind. He said:

I have come with only two objects first, you should firmly believe in the Oneness of God and second, you should inculcate mutual love and sympathy. (Pronouncements of the Promised Messiah, Vol. II, p. 54)

It is apparent that belief in God, if it is genuine and sincere, would remove all prejudices and generate sympathy and goodwill for God's creatures.

In this connection, Hazrat Mirza Tahir Ahmad, Khalifatul Masih IV, is reported to have said:

The Jamaat Ahmadiyya is not and cannot be persuaded by any national prejudice in expressing an opinion because our hearts have been straightened by "Tawheed" i.e. belief in the Unity of God. (The `Al-Fazl', March 14, 1991)

It may not be out of place to quote Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih II, to reinforce the universal character of Ahmadiyyat. Addressing Alhaji Hassan Attah at a function organized in his honour at Rabwah in 1951, he declared:

If you (Africans) do not have sufficient intelligence or in other words, are an inferior race, then God forbid, it is the fault of God who sent a prophet to a people who have no intelligence to accept Him. But this is not the case. Islam says Europeans, Americans, Asians, Africans and people in far off islands are all equal. All of them have the same power of understanding, learning, memorizing and inventing.
......As far as Ahmadiyyat goes, I assure you that we - and when I say we, I mean myself and all Ahmadis who follow me consider all the people on earth as equals.

He then referred to doctrines of racial superiority and gave this assurance:

Just as the Holy Prophet said that he would crush such ideas under his heels, I also assure you that I will also crush such ideas under my heels. (Appendix to the History of Ahmadiyyat, Vol., page 2)

He also has declared elsewhere:

So long as people do not realize in accordance with Islamic teachings that all mankind are one people ... it will be impossible to establish peace ....
A nation that treats another nation with contempt initiates an unending circle of tyranny and oppression.
(Ahmadiyyat or the True Islam, p. 360)

It should be carefully borne in mind that we, the Ahmadis, bear enmity to no one: We desire the good and welfare for all. Even for our worst enemies we have not the slightest vestige of ill feeling in any corner. Our only desire is that there should be peace in the world, with fine moral qualities prevailing elsewhere, consolidated with spiritual strength and discipline, that the law holding sway over the universe should be the law of God and His Apostle.
(The Economic Structure of Islamic Society, p. 136)

Hazrat Khalifatul Masih III had compressed all this in a motto he gave to the world of Ahmadiyyat:

Love for all, hatred for none.

He had also exhorted members of the Ahmadiyya Community to bear in mind that none of them should under any circumstances go to bed filled while his neighbour sleeps on an empty stomach.

This, then, is the type of society the Ahmadiyya Community is commissioned by Allah to create on earth.

In establishing such a society, violence and coercion would be eschewed.

After severely condemning as unIslamic the then prevalent belief by Muslims of a bloody Messiah, the Founder of the Ahmadiyya Muslim Community declared:

Every conscientious person will readily admit that before a man adequately realizes the truth of a faith, and before he has comprehended its wholesome teachings, it is extremely undesirable to coerce him, on pain of death, to adopt that faith.
(Jesus in India, p. 12)

In this Testament, Hazrat Mirza Bashiruddin Mahmud Ahmad had prayed:

I pray to God that Ahmadis may lay the foundation of justice and mercy not of injustice and evil and that angels may stand guard on their right and on their left......
May no man, however mighty, do evil to any other man. (The Testament of our beloved Imam, p. 15)

Having briefly stated the cardinal principles by which Ahmadis are to be guided, I now revert to the economic and social order inaugurated by Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Mahdi, in accordance with the Holy Quran:

And spend in the way of Allah and do not expose yourself to destruction with your own hands and do good to others. Surely Allah loves the doers of good. (2:195)

The verse exhorts Muslims that in addition to compulsory taxes, they must make voluntary contribution towards the relief of the poor and must not fail in this duty else they will provide for their destruction with their own hands.

But significantly, in the verse, no definite rules were laid down in respect of the rate of the contributions. Muslims had only been warned that in addition to zakat they would be called upon to pay other taxes and make other contributions but the quantum of the taxes and the form they were to take were not prescribed.

The Khalifa had been left free to prescribe the quantum of the taxes in accordance with the requirements of the time.

The Promised Messiah, on whom be peace, who had been commissioned by God to interpret the Islamic teachings according to the needs of the present age, therefore, announced in his scheme Al-Wasiyyat, under divine command, that those who desired to win Allah's pleasure and His paradise should pledge 1/10th to 1/3rd of their properties, belongings and also incomes for the purpose of the propagation of the teachings of the Quran. (Al-Wasiyyat Condition No. 2)

That propagation of the teachings of the Quran had a much wider application can be seen from the fact that the Promised Messiah also announced:

These funds will also be devoted to securing the welfare of orphans and the needy who do not possess adequate means of subsistence. (Ibid.)

He also stipulated that:

It will be permissible for Anjuman i.e. the Association administering these funds, to increase funds through commercial investments.

He went further to say that the task of each believer is that he or she should participate in the scheme.

One can imagine the enormous funds that would be made available for the relief of the poverty as the system expands with expansion of the Ahmadiyya Community throughout the world.

Having laid down these broad principles he indicated that a detailed exposition of the system was premature at the time and that somebody else would go into its detailed exposition when the time comes.

It is apparent the Promised Messiah had by the scheme announced in Al-Wasiyyat, inaugurated the Islamic social and economic system under which it was directed that food, clothing, shelter, medical relief and means of education was to be provided for every human being.

It is to be borne in mind that in strict accord with Islamic teachings in trying to achieve these lofty objectives, the incentive behind individual effort and enterprise was not to be weakened. Besides, it was to be voluntary and was not to involve forcible dispossession or confiscation of property.

It is also important to note that while other systems were keen to satisfy only the interests of individual nations, the system inaugurated by the Promised Messiah was universal, and not confined to England, Russia, China, Japan, Ghana or any other particular country.

The funds collected were not to be spent in any one country, but were to be devoted for the relief of poverty and distress everywhere. Should any doubt be entertained that being a small Community, how can the Ahmadiyya Muslim Community accomplish the colossal task of providing for the relief of poverty all over the world, the answer is that it is our firm belief that the spread of the Ahmadiyya Community has been decreed by God.

Heaven and earth may pass away but not the decree of the Almighty!

The Promised Messiah, categorically declared in Al-Wasiyyat:

Do not think that this is all fancy. This is the decree of the Almighty, the Ruler of the earth and the heavens. I am not worried over how all this property will be collected and how a Community will grow to accomplish all this in the strength of faith. What I do worry about is lest, after our time, those who are put in charge of these funds should be tempted by the volume of the funds and should yield to temptation and incline towards the world. So I pray that God may continue to provide this Community with honest and faithful workers who should work for the sake of God.

The above declaration of the Promised Messiah, clearly shows that he did not for a moment entertain an iota of doubt that the Community would grow and the needed resources would be made available for the task of providing the needs of everybody. He was certain that the funds would come. His only worry was that people should not be tempted by the volume of the funds to use them for purposes for which they were not meant!

From what has been said, it is quite clear that the scheme announced in Al-Wasiyyat required time to mature since it was tied down to the spread of Ahmadiyyat to the greater part of the world.

For this reason that the second successor to the Promised Messiah, Hazrat Mirza Bashiruddin Mahmud Ahmad, was inspired by God to introduce the Tahrik-i-Jadid scheme which requires that each member of the Community should contribute one annually 1/5th of one month's income toward the lofty ideals of the Community. He said:

Though the `Tahrik-i-Jadid' had in point of time, been inaugurated after `Al-Wasiyyat' it is, in effect, its fore-runner .... Every person who participates in the `Tahrik-i-Jadid', helps to foster the system of `Al-Wasiyyat' and every person who does this, helps in the establishment of the New World Order.
I assure you that the New World Order will not be inaugurated by Mr. Churchill or Mr. Roosevelt. Declarations like the Atlantic Charter will accomplish nothing. They are full of shortcomings. New Orders are always established in the world by Prophets raised for this purpose by God. They have no bitterness against the rich and no bias for the poor. They are neither of the East nor of the West. They are the Messengers of God and proclaim the teachings which furnish the foundations of true peace. Today also peace will be establish only through the teachings of the Promised Messiah, on whom be peace, the foundations of which were laid in `Al-Wasiyyat' in 1905.
Under this system, not by means of compulsion or coercion, but out of real affection and goodwill, a brother will be eager to help his brother. Nor will such sacrifice be in vain. Every giver will be recompensed many times over by God. The rich will not suffer loss nor will the poor suffer privation.
Nation will not fight nation, nor will class contend against class.
The world seeks a New Order by destroying religion. Through Tahrik-i- Jadid and Al-Wasiyyat, you will construct a much better New Order while preserving the integrity of religion.
To those who have already made their will, I offer my congratulations and pray that those who have not may be enabled by God to do so, so that they may also gather for themselves blessings, material as well as spiritual.

He also prayed that through this scheme the world may be filled with the

refulgence of true knowledge which abolishes pain and misery and makes it possible for the rich and the poor and the high and the low to live together in affection and goodwill.

And our last words are: All praise is due to Allah, the Lord of all the worlds

Ahmadis are True Muslims

2009-05-27T00:35:00.001-07:00

A. Abdul Aziz, Sri Lanka

Asian Tribune, 4th May, 2008

Based on the Holy Quran and the tradition of the Holy Prophet (PBUH), no Government or individual has any right to declare whether a person is Muslim or not. Only Allah can judge it, according to the Holy Quran. It is a universally agreed upon principle that before determining whether an individual or a group belongs to a particular species, an all-encompassing and exclusive definition of such a species is made, which acts as a touch-stone. As long as such a definition exists, it becomes quite easy to decide whether or not any particular individual or group may be counted as a member of that species. In this context, it will be necessary to keep the following observations in view:

1. Can any definition of a Muslim be found in the Holy Quran, or by the Holy Prophet (PBUH) which definition may have been applied without any exception during the lifetime of the Holy Prophet (PBUH)? If there does exist such a definition then what is it?

2. Can it be considered legitimate for anyone to propose any definition, in any era, which is in disregard of such a definition which is found in the Holy Quran or by the Holy Prophet (PBUH), a definition that can be shown to have been applied in the lifetime of the Holy Prophet (PBUH)?

3. During the time of Hazrat Abu Bakr Sideeque (R.A.), when revolt against Islam was on, did he or the Companions of the Holy Prophet (PBUH) feel any need to modify the definition which had prevailed during the lifetime of the Holy Prophet (PBUH)?

4. Was there any instance during the lifetime of the Holy Prophet (PBUH) or during the period of the Rightly Guided Caliphate (Khilafat Rashida) of declaring any one to be a non-Muslim despite one's affirmation of the kalima La Ilaha Illallahu Muhammadhur Rasoolullah, and further expressing one's belief in the remaining Four Pillars of Islam i.e. daily prayer, Zakat, Fasting and Pilgrimage to Mecca, any such person was still declared to be non-Muslim?

5. If it were to be considered legitimate to declare someone to be outside the pale of Islam, notwithstanding one's belief in the five Pillars of Islam, just because one's interpretation of a few verses in the Holy Quran is unacceptable to some Muslim divines of certain sects; or if one is declared to be outside the pale of Islam for entertaining a belief which runs counter to Islam in the view of certain sects, then such explanations and identification of such beliefs will have to be made so as to incorporate these in the positive definition of a Muslim, i.e., the statement that if any sect believes in the five Pillars of Islam but, additionally, adheres to this set of identified beliefs, then he will be declared to be outside the pale of Islam.

The only acceptable and practical definition of a Muslim is one which may be definitively predicated upon the Holy Quran, one which is clearly established to have been narrated by the Holy Prophet (PBUH), and adherence to which definition is clearly established throughout the lifetime of the Holy Prophet (PBUH) and the period of the Rightly Guided Caliphs. Any attempt to define a Muslim which bypasses this paradigm will not be free of pitfalls and lacunae. In particular, all the definitions which were formulated in the era subsequent to the aforementioned period (when the continued fragmentation of Islam eventually resulted in seventy-three sects) deserve to be rejected because these mutually contradictory and cannot be simultaneously reconciled. Accepting any one such definition of a Muslim is impracticable because such a "Muslim" will be found to be non-Muslim on the basis of the rest of the definitions. There in no way out of this quagmire.

We must adopt a Constitutional definition which was precisely formulated by the Khatamul Ambiya Hazrat Muhammad (PBUH) and which constitutes a glorious charter for an Islamic country. In this context, I quote below, two sayings of the Holy Prophet (PBUH):

1. Hazrat Abu Hurairah relates that the Holy Prophet (PBUH) said :
'Ask me question", but (his companions) were diffident to ask. Meanwhile, a man came in and sat in front of the Holy Prophet (PBUH) and asked: 'What is Islam?" The Holy Prophet (PBUH) replied: 'Do not associate partners with Allah, offer prayer, pay Zakat and fast in Ramadhan'. The man replied: 'You have spoken the truth'. (Muslim - Kithab ul Iman.)

2. The Holy Prophet (PBUH) said: 'One who observes the same prayer as we do, faces the same direction (in prayer) as we do, and partakes from the animal slaughtered by us, then such a one is a Muslim concerning whom there is a covenant of Allah and His Messenger; so you must not seek to hoodwink Allah in the matter of this Covenant'. (Bukhari - Kitabus Salat, Baab - Fazl Istiqbal Il Qibla)

Our Spiritual Master Holy Prophet (PBUH), has done us all a tremendous favor by spelling out this definition in such comprehensive and unambiguous terms, and thereby laying the foundation of the international unification of the Islamic World. It is incumbent upon every Muslim Government to accord explicit recognition to this cohesive foundation in its respective Constitution. Failure to do so would perpetuate disunity among the followers of Islam and their trials and tribulations would continue unabated.

We, the Ahmadi Muslims follow all the teachings of Islam, as contained in the Holy Quran, the Sunnah (practice) and Ahadith (sayings) of the Holy Prophet Muhammad (PBUH).

We believe in the six articles of Faith, which are described in the Holy Quran, and summed up in the sayings of the Holy Prophet Muhammad (PBUH):

We, as Ahmadi Muslims, believe in the absolute Unity of Allah, believe in the Angels, believe in all Divine Books, revealed to various Prophets by Allah. However, the Holy Quran is the only one free from human alteration. It is the final, and the eternal guidance. We believe in all the Prophets that Allah raised for the guidance of humanity. Prophet Muhammad (PBUH) is the Leader and the Seal of all of them. He brought the final Law and he was the perfect human being. We believe in the Day of Judgment to be an indubitable fact. We believe in the Decree of Allah. Allah is the All-powerful, and we have firm faith in all His determinations.

We practice five pillars of Islam. (1) Bearing witness that there is none worthy of worship but Allah, and Muhammad is His Servant and His Messenger (Declaration of faith) (2) Observance of prayer (3) Paying Zakah (4) Fasting during Ramadhan (5) Pilgrimage of kabah, the house of Allah.

After describing our beliefs and our practice, let us see what distinguishes from the other Muslims. The Holy Prophet Muhammad (PBUH) had foretold the appearance of grand reformer (named Messiah and Imam Mahdi) in the latter days for the revival of Islam. We believe Hazrat Mirza Ghulam Ahmad of Qadian (peace be on him) to be this Promised Messiah and Mahdi. The Promised Messiah came according to the prophecies of Prophet Muhammad (PBUH), who had also instructed every Muslim to recognize the Messiah and partake of his blessings. Hazrat Mirza Ghulam Ahmad (1835 - 1908) followed and taught the exact same religion that was practiced by the Holy Prophet Muhammad(PBUH).

If this is so, then- What is the basic difference that distinguishes his followers from other Muslims? Is the difference confined to the acceptance of the Promised Messiah only, or does it go beyond that? The answers are:

Ahmadi Muslims are those who accepted the Promised Messiah as commanded by the Holy Prophet (PBUH).

In the 1880s Hazrat Mirza Ghulam Ahmad declared himself to be the Promised Messiah and the Mahdi under Divine commandment. For all Muslims, it is very important to understand his mission, as foretold by the Holy Prophet of Islam (PBUH).

Hazrat Mirza Ghulam Ahmad rendered an inestimable service not only to Islam but to humanity at large by his powerful refutations of incorrect doctrines. As a result of this, his followers have been and still are severely persecuted by ignorant Mullahs and their followers.

In March 23, 1889, Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Mahdi founded the Ahmadiyya Muslim Jamaat under Divine guidance. Its main objective is to re-establish the original purity and beauty of Islam. In the beginning he was all alone, lacking all worldly resources, and only a few responded to this call. His opponents who were strong and powerful raised an unprecedented storm of hostility.

In this moment of trial, Allah the Almighty stood by him with the Divine assurance: I shall cause thy message to reach the corners of the earth. Today, there is an organized and dynamic community with a population of tens of millions of Ahmadi Muslims living in more than 190 countries of the world including Sri Lanka. They are now led by his fifth successor (Caliph) Hazrat Mirza Masroor Ahmad.

It is certainly fortunate that through the Promised Messiah, peace be on him, the grand spiritual revolution of the latter days, as foretold by the Holy Prophet of Islam (PBUH) is gaining momentum throughout the nations of the world. This is a Divine mission which is bound to succeed and no power on earth will ever be able to block its onward march, Insha Allah (if Allah so wills).

LOVE FOR ALL; HATRED FOR NONE.

73 Divisions in Islam and One True Jama'at

2009-05-27T00:33:00.000-07:00

Dr. Ijaz A. Rauf

1996-97

Ahmadiyya Beliefs

2009-05-27T00:32:00.000-07:00

I (Hazrat Mirza Bashir-ud-din Mahmood Ahmad, Khalifa-tul-Masih II) now proceed to enumerate the beliefs held by our Jama'at so that you can see whether any of them are contrary to Islam:

We believe that God exists; to subscribe to a belief in His existence is to affirm the most important truth; it is not to follow an illusion or superstition.
We believe that God is One. He has no partner here nor in Heaven. Everything else is His creation, dependent on His help and sustenance. He is withtout son or daughter or father or mother or wife or brothers, Unique in His Oneness and in His Individuality.

We believe that God is Holy, free from all defects and full of all perfections. No imperfection which may be found in Him, and no perfection which may not be found in Him. His power is unlimited. So is His Knowledge. He encompasses everything and there is nothing which encompasses Him. He is the First and the Last, the Manifest and the Hidden, the Creator and Master of all creation. His control has never failed in the past, nor is it failing at present, nor will it fail in the future. Free from death, He is the Living, the Eduring. He suffers no defect or decay. His actions are willed, not forced or constrained. He rules over the world today as He ever ruled before. His attributes are eternal, His power always evident.
We believe that angels are a part of God' creation. They follow the law laid down in the Quran - 'they do what they are commanded.' They have been created in His Wisdom for the discharge of determinate duties. Their existence is real and references to them in the Holy Book are not metaphorical. They depend on God in the same way as men or His other creatures. He is not dependent on them for the manifestation of His power. Had He willed, He would have created the universe without angels, but His perfect wisdom willed their creation. So angels came into being. God created light for the eye and bread for for hunger. He created light and bread not because He was in need of them but because man was in need of them. The angels only manifest the Will and Wisdom of God.
We believe that speaks to His chosen servants and reveals to them His purpose. Revelation from God descends in words. The recipient provides neither the meaning nor the words of revelation. Both come from Him. Revelation provides real sustenance for man. Man lives by it and through it man comes to have contact with God. The words, which embody a revelation of God, are unique in their power and majesty. No man can coin such words. They carry treasures of knowledge and wisdom. They are like a mine the stone of which is the more valuable the deeper you dig. Indeed, a mine is nothing compared with revelation. A mine can be exhausted, but not the wisdom of revelation. A revelation is like a sea with a scented surface and a bed strewn with the most precious pearls. Those, who turn to the surface, enjoy the fragrance of the surface, and those, who dive deep, find the pearls below. Revelation is of many kinds. Sometimes it consists of ordinances and laws, sometimes of exhortations. Sometimes it brings knowledge of the unsees, sometimes knowledge of spiritual truths. Sometimes it conveys the goodwill and approval of God, sometimes His dis-approval and displeasure, sometimes His love and regard, sometimes warnings and rebukes. Sometimes it teaches points in morals, sometimes His insight into secret evils. In short, our belief is that God communicates His Will to His servants. These communications vary with circumstance and the spiritual status of the recepient. Of all divine communications, the most perfect, the most complete and comprehensive is the Holy Quran. The law laid down in the Holy Quran and the spiritual guidance it contains are to last for ever. They cannot be superseded by any future revelation or communication from God.
We also believe that when darkness prevails in the world and human beings sink deep in sin and evil, when without the help of God it becomes difficult for them to release themselves from the hold of Satan, then out of His Mercy and Beneficence, God chooses from out of His own loving and layal servants, those whom He charges with the duty to guide the world. God says,
"And there are not a people but had had a warner." [Al-Fatir]
It means that God has sent His Messengers to all peoples of the word. Their pure lives and perfect example ever serve as guides for other human beings. Through them God reveals His will and purpose. Those who turn away from them degrade themselves. Those who turn to them earn the love of God. The doors of His blessings are opened to them. His grace and mercy descend on them. They become spiritual preceptors for generations to come and attain greatness in this world and the next.
We also believe that divine messengers, who in the past have helped mankind out of darkness and evil, have belonged to different levels of spiritual greatness and have fulfilled in different degrees the divine purpose which determined their advent. The greatest of them was the Holy Prophet (on whom be peace and blessings of God). God described him as "the chief of men, a messenger unto all mankind." God revealed to him the knowledge of good and evil and blessed him with His help. The most powerful earthly rulers quivered out of awe for him. The entire earth was as sacred as a mosque to him. Time came when his followers could be seen in every part of the world; in every part there were believers who bowed and prostrated themselves before the One God, the God without an equal. Justice began to reign instead of injustice, kindness instead of cruelty. If the earlier prophets had lived in the time of our Holy Prophet, they would have had to obey and follow him. Truly has the Quran said:
"And remember the time when Allah took a covenant from the people through the prophets, saying 'whatever I give you of the Book and Wisdom and then there comes to you a Messenger fulfilling what is with you, you shall believe in him and help him." [Al-Imran, 82]
Truly has the Holy Prophet himself said (on whom be peace and the blessings of God):
"If Moses and Jesus were alive today, they would have had to believe in me and follow me." [Tafsir Ibn-i-Kasir, volume 2, page 246]
We also believe that God hears the prayers of His suppliants and servants. He helps them out of difficulties. He is a Living God, His living character being evident in all things, at all times. The guidance that comes from God is not like the structure we build, when we dig for a well to be destroyed after the well has been built, being required no more; a hindrance rather than a help. The guidance that comes from a Living God is like the light but for which, we should see nothing; it is like the spirit but for which, everything should become dead. Take away the spirit and we would be only lifeless masses. It is not true that God created the world and then chose to sit aside. He continues His beneficent and benevolent interest in His servants and creatures. When they feel humble and weak, He turns to them with His help. If they forget Him, He reminds them of Himself and of His concern and solicitude for them. Then through special Messengers He reassures them, saying:
"I am near indeed. I answer the prayer of the suppliant when he prays to Me. So that they should hearken to Me and believe in Me that they may go aright." [Al-Baqarah, 187]
That is, God hears the prayers of His men. It is up to men to believe in Him and pray to Him. If they do so, they will have guidance from Him.
We also believe that from time to time God determines and designs the course of events in special ways. Events of this world are not determined entirely by laws called the laws of nature. Besides these laws, there are special through which God manifests His might, interest, and purpose. It is these special laws which constitute evidence of the Will and Power and Love of God, but which many out of ignorance happen to deny. Such men believe in nothing besides the laws of nature. Yet laws of nature may be laws of nature, but not laws of God. Laws of God are laws through which God helps His chosen ones, those whom He loves; through them He disgraces and destroys the enemies of His friends. If there were no such laws, could weak and friendless Moses have truimphed over a cruel and mighty Pharaoh? Could Moses suceed and Pharaoh fail, while Moses was weak and Pharaoh strong? If there are no laws other than the laws of nature, how could the Holy Prophet Muhammad have triumphed against an Arabia determined to put an end to him and his mission? In every encounter God helped the Holy Prophet and made him triumph over his enemies. Every attack the enemies made ended in failure, and at last, with ten thousand saints, he re-entered the valley out of which ten years before he had to flee for his life in the company of only one self-sacrificing friend. Can laws of nature account for such events? Can they permit such things? Laws of nature only guarantee the success of the strong against the weak; conversely, the failure of the weak against the strong.
We also believe that death is not the end of all existance for human beings. Man survives death and has to account for his deeds in the Hereafter. Those who do good deeds merit generous rewards. Those who offend His teachings and commandments meet the punishment which is their due. Nothing can save this reckoning. Human beings must survive and face it. A man may be burnt to ashes and the ashes dispersed in the air; he may be eaten by birds or animals or worms or reduced to dust and the dust changed into something else; he will nevertheless live after death and meet his Maker to give an account of his deeds. The Power of God guarantees human survival. It is not necessary that the human body should remain intact, that the human soul may survive. God has the power to restore a man to life from the meanest particle or atom of his soul or being. That is how it will happen. The body may be reduced to ashes, but the ashes need not disappear into nothing. Nor can the spirit, housed in the body, pass into nothing. Not without the Will of God.
We believe that dis-believers in God and enemies of His revealed guidance, unless forgiven out of His infinite mercy, will stay in a place called Hell. Extremes of heat and cold will be the punishments awarded in this place, but the object will not be to give pain to the inmates, but to reform them. In Hell, unbelievers and enemies of God will spend their days in wail and woe, in regrets over days spent in evil. They will continue so, until the Mercy of God, which encompasses all things, will encompass the evil-doers and their evil also. Then will the Promise of God be fulfilled which the Holy Prophet announced:
"A time will come when no one will be left in Hell; winds will blow and the windows and doors of Hell will make a rattling noise on account of the blowing winds." [Tafsir-ul-Maalam-ul-Tanzil under verse Hud:107]
We believe that those, who believe in God, His prophets, His angels and His books; who affirm with their heart and soul and the guidance which comes from Him; who walk in humility and abase themselves in His presence; who live like the poor though they be rich; who serve humanity and sacrifice their comfort for others; who abjure excesses of all kinds, hate, cruelty, and transgression; who are models of human goodness; - these men will go to a place called Heaven. Peace and pleasure will reign in this place. Pain will not exist. The pleasure and approval of God will have been won by every man. God will be present to all, His Universal Grace enwrapping every one. So near will God be and so conscious will everyone become of His existence and presence that every one will be as a mirror reflecting God and His perfect attributes. All low desires of man will disappear. The desires of men will be the desires of God. They will have attained everlasting life, every one an image of his Creator.

These are our beliefs. If there are any other belief which one must own before one can be said to subscribe to Islam, we do not know. The doctors of Islam point to no other belief. We affirm all the beliefs of Islam and hold these beliefs as our beliefs.

(Dawat-ul-Amir, English translation: Invitation to Ahmadiyyat, First Edition, pg. 4-10, By Hazrat Mirza Bashir-ud-din Mahmood Ahmad, Khalifa-tul-Masih II)

The Promised Messiah's Beliefs

2009-05-27T00:30:00.000-07:00

In the Name of Allah, The Most Gracious, Ever Merciful.

Al Islam

Love for All, Hatred for None.

(from his writings)
Our faith
Allah the Almighty
Holy Prophet Muhammad (saw)
The Holy Quran

Back to [ The Promised Messiah ]
Our faith
- 1 -
The five pillars of Islam constitute our Creed. The Revelation of God viz., the Quran which we are commanded to hold firmly on, that indeed we hold firmly on. God be pleased with Umar: Like him we have the words 'sufficient unto us is the Book of God' constantly on our lips. In case of conflict and disagreement between the Hadith and the Quran we follow Hazrat Ayesha (God be pleased with her) and choose the Quran, especially in the historical texts treated by all schools as above abrogation. And we believe that there is no deity, no one worthy of worship, but only Almighty Allah that our Master Hazrat Muhammad Mustafa (peace and blessings of God be upon him), is His Rasul and Khatamal-Anbiya. And we believe that angels exist, that the resurrection of bodies after death is true, that the Day of Reckoning is also true, that Djanna and Gehenna are also true. We believe that every thing taught about these matters by the Holy Quran and the Holy Prophet is true. We believe that he who seeks to subtract an iota from this or to add an iota to this - the Shariah of Islam and also he who makes light of the statutes and practices of Islam is devoid of belief, a denier of Islam. We counsel our Jamaat to put true and sincere faith in the Holy Kalima, La Illaha Ill-Allah, Muhammad al-Rasul-Allah, to live and die by it, also to believe in all prophets and in all books, the truth of which is sanctioned by the Quran; to observe in letter and in spirit the Fasts, Prayers, Zakat and Pilgrimage and all prescriptions and prohibitions laid down by Almighty Allah and His Prophet. We counsel them in short that their belief should include all beliefs and all rules of conduct agreed upon unanimously by early Muslims, that is, all matters accepted as part of Islam by the consensus of Ahl-i-Sunna. There is no option. And we hold heaven and earth as witness that this is our creed and this is our faith.
(Ayyamal Sulh pg. 86-87)
- 2 -
We are Musalmans. We believe in the One God without a partner and in the Kalima, La Illah Ill-Allah. We believe in the Book of God, the Quran, in His Messenger Muhammad (peace on him and God's blessings) the Khatam Al-Anbiya. We believe in angels, the resurrection, hell and paradise. We observe the prescribed prayers and the fast. We turn to the Qibla for prayers and forbid ourselves what is forbidden by God and His Prophet and permit ourselves what is permitted. We add not a thing to the Sharia, nor subtract any thing from it. The Sharia is above change. Whatever has come down to us from the Holy Prophet (on whom peace and God's blessings), all that we accept, whether we understand or not and whether we can unravel its secrets and real meaning or not. We are believers with the Grace of God, and strict monotheist Muslims.
(Nur al-Haq I, pg. 5)

Back to [ Top The Promised Messiah ]
Allah the Almighty
- 1 -
I want to make it clear to Muslims, Christians, Hindus, and Aryas, that I have no enemy. I love all men as a merciful mother loves her children. Nay more. I am enemy only of false beliefs, beliefs subversive of truth. To sympathise with all humans is my duty and to preach against falsehood, disloyalty to God, tyranny, evil conduct, injustice, immorality is my mission.
My motive for this height of sympathy is that I have discovered a gold mine, have had access to an unlimited supply of precious stones. In the mine I have found a bright and priceless jewel. So priceless that if I divide it between all of my fellow men, every one of them will become richer than the richest among them in gold and silver. What is this jewel? It is the true God. To reach Him is to know Him, to become really aware of Him, to have true faith in Him, to be united with Him in true love. To receive true blessings from Him in return. Having found such a priceless treasure it will be cruel on my part if I let not my fellow-men know about it. Could I let them go hungry while I have plenty. No, it will not be so, while I can help. My heart burns over their want and hunger. My soul becomes depressed over their dark and straitened existence. I want to see their homes filled with riches divine. I want to see them full with faith and truth. Full to capacity.
(Arbain No. 1, pg. 2-3)
- 2 -
God is a lovely treasure. Hold Him dear. He is your Help at every step. You are as nothing without Him. And nothing are your means and methods.
(Kishti-i-Nuh, pg. 20)
- 3 -
God is One and Unique and Unpartnered, in one and all His perfect attributes. Without any fault whatsoever.
He combines in His person al the most perfect attributes. He is the Manifestation of all Holy Powers, the Originator of all creatures, the Spring of all Graces, the Lord of rewards and punishments, the Disposer of all affairs. He is near though far, far though near. Above all things and everything, yet there is nothing below Him. He is the most hidden than everything yet there is nothing more evident than Him. He lives in His right, everything else by Him. Himself self subsistent, everything else subsists by Him. Everything holds He, nothing hold Him. Nothing came to create itself without Him. Nothing can now live by itself. He encompasses everything, though we know not how it happens to be so. He is the Essence of everything in heaven and earth. The essence of everything owes its brightness to His Hand, is a shadow of His Being. The nourisher of all worlds is He.
(Lecture Lahore, pg. 5)

Back to [ Top The Promised Messiah ]
Holy Prophet Muhammad (saw)
- 1 -
What was this, do you know? This most wonderful thing which happened in the wilderness of Arabia? Spiritually dead millions became alive again in a matter of days; those without eyes began to see, those without speech began to speak the language of seers gifted with divine knowledge. This was a revolution which no eye had seen before nor had an ear heard of it before.
What was it, do you know? It was a miracle performed by the mighty prayers of a man who had dedicated his life to God. Prayers offered in the dead of night. These prayers shook the world. They wrought changes impossible for an unlettered person to bring about.
God! shower Thy blessings and send peace on this man! Bless not only him but also those who come after him and follow him! Remove their fears, their sorrows, their anxieties. And on this his Umma, shower Thy Bounties and Thy Blessings until the end of days.
(Barkat-al Dua pg. 10-11)
- 2 -
Thousands and thousands of prayers and invocations of peace, mercies, and blessings, for the Holy Prophet Muhammad Mustafa - on whom peace - through whom we found the Living God.
(Nasim-i-Dawat, pg. 1)
- 3 -
The true saviour whose offer of salvations (of the fruit of salvation, to be exact), is with us today and will be with us until doomsday, is the one who appeared in the land of Hijaz. His offer of salvation was for all mankind, of all times.
(Dafi al-Bala 'inside back cover')
- 4 -
We know it clearly from the Holy Quran that every prophet is a member of the Umma - the fold - of Muhammad (on whom be peace). Says the Holy Quran addressing the prophets:
You shall believe in him help him (3:82)
This means all prophets belong to the Umma - the fold - of the Holy Prophet (on whom be peace).
(Barahin-i-Ahmadiyya V, appendix pg. 133)
- 5 -
A man who exceeded all men in perfection, perfect as man and perfect as prophet, came into the world, endowed with the most perfect of graces. Through the Quickening and Gathering brought about by him came the First Resurrection. A dead world became charged with life. Who is he? He is the blessed prophet, Khatam al-Anbiya, Imam al-Asfiya, Khatam al-Mursalin, Fakhr al-Nabiyyin, Muhammad Mustafa (on whom be peace and blessings of God).
Beloved God! Reward this beloved prophet with Mercies and Favours with which no man from the beginning of time, has been rewarded by Thee. Had not this great prophet appeared in the world, we would have known nothing of the truth of the lesser prophets like Jonah, Job, Jesus son of Mary, Malachi, John, Zachariah, etc., etc. We would have had no proof. True, they were accepted and approved and honoured and loved by God. But we owe this to The Holy Prophet, that these other prophets came to be known as true prophets.
"God! Accept our prayers for him, send him peace, bless him and his progeny and all his companions with Thy blessings."
(Itmam al-Hujja, pg. 28)
- 6 -
In many places in the Holy Quran it is laid down - implicitly as well as explicitly - that the Holy Prophet, on whom be peace and the blessings of God, is the most perfect manifestation of Divinity; his speech is the speech of God, his advent the advent of God, his coming the coming of God. We have the verse, 'Say, Truth has come and falsehood has gone, and falsehood had to go'. Truth here means the three - God Almighty, the Holy Quran and the Holy Prophet, on whom be peace and blessings of God.... You can see how God Almighty associates the Holy Prophet's name with His Own and how the Holy Prophet's advent becomes the advent of God. (peace on the Holy Prophet and God's blessings).
(Surma Chashm-i-Arya, pg. 229-38 foot note)
- 7 -
I have always wondered and wondered how high must be the station of this Arabian Prophet Muhammad! Thousands of blessings and prayers of peace for him! Impossible it is to measure the height of his station. Impossible to have an idea of his purifying powers. Pity therefore that his greatness goes unrecognized still. The conception of the One God had all but disappeared from the face of this earth; the stalwart who established it again in human hearts is he. He loved God to the utmost. And he loved and sympathised with mankind equally, sacrificing his life for their sake. No wonder, God Who knew the secret of his heart raised him above Prophets and above all men who had gone before him or were to come after him. All his aspirations were fulfilled during his life.
(Haqiqat al-Wahy pg. 115-116)
- 8 -
Only two lives are worthy of praise. One is the life of Our God, the Life Giver, the Life Sustainer, the Source of Graces and Favours. The other life is the life which enriches and favours and is God-like in its graces. This second kind of life - come, let me tell you - is the life of our Holy Prophet (on whom be peace and blessings of God). Heavenly signs at all times in history have borne witness to this life. They are here with us today.
And remember, he, whose life does not enrich other people's lives is dead, not living. I hold God as witness when I declare - and to declare anything false in His Name is rank depravity - that God has given me proof of enduring spiritual life - so full of beauty and power - of my revered master, the Chief of us all, Muhammad, on whom be peace. The proof is that by following in his footsteps and by devoting my love to him, I have seen heavenly sings descend upon me and fill my heart with the light of certainty of faith.
(Tiryaq al-Qalub, pg. 6)
- 9 -
Is there a prophet who lives still? Then he is our Holy Prophet (on whom be peace). Books have been written by renowned authors on the Life of the Holy Prophet that he - our Holy Prophet - continues to live is proved by mighty arguments. Arguments which have no equal in any other prophet's life. Among the arguments is this, that a prophet who lives in one whose blessings and graces continue for ever.
(Al Hakam 17 Feb., 1906, pg. 3)
- 10 -
The life of Holy Prophet is a life of enduring worth. A mighty proof of this is that the graces of the graces of the Holy Prophet, his spiritual influence, lives for ever. Those who walk in his footsteps even today become quickened with life, - raised from their graves as it were. They receive the gift of a new spiritual life.
(Aina Kamalat Islam pg. 221)

Back to [ Top The Promised Messiah ]
The Holy Quran
- 1 -
The title Khatam al-Nabiyyin used for the Holy Prophet (on whom be peace and blessings of God) requires - the term in its own right requires - that the Book revealed to the Holy Prophet (on whom be peace and blessings) should be Khatam al-Kutub, it should be a book perfect in all dimensions. The Quran is full of such perfection.
(Malfoozat vol. 3, pg. 36)
- 2 -
I was young and now I am old. There are people who would know and if they will, they will bear witness that I have had no concern with worldly affairs. My interests have centered in religion. Let me tell you that the Book called the Quran is most Holy, most full of spiritual wisdom.... The blessings and benefits we expect from a true faith, this book has come at last to confer on man. Through it man comes to inherit the Grace of God. Can it be that having found such a light we should turn again to darkness, having had eyes should choose to become blind again.
(Sanatan Dharam, pg. 67)
- 3 -
Perfect and holy is the teachings of the Holy Quran which nourishes every branch of the human tree. The Holy Quran does not stress only one side of it. It teaches compassion and forgiveness when forgiveness is nearer wisdom. It prescribes punishment for the wrong-doer but such as is appropriate to the moment and the occasion.
(Barahin-i-Ahmadiyya II, pg. 91-92)
- 4 -
God is our witness, He Who knows the innermost secrets of our hearts, that I am ready to accept the penalty of death, should any one be able to point to the slightest weakness in the teachings of the Holy Quran, it may be as slight as a minute fraction of a particle. Or should any one be able to point to an equally slight virtue of a book to which he subscribes, a virtue contrary to the teachings of the Quran on the same point, yet superior to it.
(Barahin-i-Ahmadiyya III, pg. 268 foot note 2)
- 5 -
Of the great spiritual powers of the Holy Quran, one is that he who submits to it becomes gifted with the power to work miracles and do deeds out of the ordinary run. In such number, that the world will not think of contesting.
(Chashma-i-M'arifat, pg. 4)
- 6 -
Even a dot of the Holy Quran does not run the risk of any damage or alteration at the hands of collective assault of the ancestors and successors. It is such a strong, secure and solid stone that its strike will split apart and any one who strikes against it, will be annihilated.
(Aina Kamalat-e-Islam Roohani Khazain Vol. 5, pg. 257 fn.)

Ahmadiyya Muslim Community

2009-05-27T00:27:00.000-07:00

In the Name of Allah, The Most Gracious, Ever Merciful.

Al Islam

Love for All, Hatred for None.

	An Overview • Ahmadiyyat • Initiation (Conditions / Declaration)
	Islam Ahmadiyyat - Revival of Faith Ahmadiyyat - The True Islam

An Overview

The Ahmadiyya Muslim Community (AMC) is a dynamic, fast growing international revival movement within Islam. Founded in 1889, AMC spans over 193 countries with membership exceeding tens of millions. Its current headquarters are in the United Kingdom.

AMC is the only Islamic organization to believe that the long-awaited Messiah has come in the person of Mirza Ghulam Ahmad (as) (1835-1908) of Qadian. Ahmad (as) claimed to be the metaphorical second coming of Jesus (as) of Nazareth and the divine guide, whose advent was foretold by the Prophet of Islam, Muhammad (sa). AMC believes that God sent Ahmad (as), like Jesus (as), to end religious wars, condemn bloodshed and reinstitute morality, justice and peace. Ahmad’s (as) advent has brought about an unprecedented era of Islamic revival. He divested Islam of fanatical beliefs and practices by vigorously championing Islam’s true and essential teachings. He also recognized the noble teachings of the great religious founders and saints, including Zoroaster (as), Abraham (as), Moses (as), Jesus (as), Krishna (as), Buddha (as), Confucius (as), Lao Tzu and Guru Nanak, and explained how such teachings converged into the one true Islam.

AMC is the leading Islamic organization to categorically reject terrorism in any form. Over a century ago, Ahmad (as) emphatically declared that an aggressive “jihad by the sword” has no place in Islam. In its place, he taught his followers to wage a bloodless, intellectual “jihad of the pen” to defend Islam. To this end, Ahmad (as) penned over 80 books and tens of thousands of letters, delivered hundreds of lectures, and engaged in scores of public debates. His rigorous and rational defenses of Islam unsettled conventional Muslim thinking. As part of its effort to revive Islam, AMC continues to spread Ahmad’s (as) teachings of moderation and restraint in the face of bitter opposition from parts of the Muslim world.

Similarly, AMC is the only Islamic organization to endorse a separation of mosque and state. Over a century ago, Ahmad (as) taught his followers to protect the sanctity of both religion and government by becoming righteous souls as well as loyal citizens. He cautioned against irrational interpretations of Quranic pronouncements and misapplications of Islamic law. He continually voiced his concerns over protecting the rights of God’s creatures. Today, AMC continues to be an advocate for universal human rights and protections for religious and other minorities. It champions the empowerment and education of women. Its members are among the most law-abiding, educated, and engaged Muslims in the world.

AMC is the foremost Islamic organization with a central spiritual leader. Over a century ago, Ahmad (as) reminded his followers of God’s promise to safeguard the message of Islam through khilafat(the spiritual institution of successorship to prophethood). AMC believes that only spiritual successorship can uphold the true values of Islam and unite humanity. Five spiritual leaders have succeeded Ahmad (as) since his demise in 1908. AMC’s fifth and current spiritual head, Mirza Masroor Ahmad, resides in the United Kingdom. Under the leadership of its spiritual successors, AMC has now built over 10,000 mosques, over 500 schools, and over 30 hospitals. It has translated the Holy Quran into over 60 languages. It propagates the true teachings of Islam and the message of peace and tolerance through a twenty-four hour satellite television channel (MTA), the Internet (alislam.org) and print (Islam International Publications). It has been at the forefront of worldwide disaster relief through an independent charitable organization, Humanity First.

One Community, One Leader

A documentary about the Ahmadiyya Muslim Community in the eyes of world dignitaries.

Re-Institution of Khilafat

2009-05-27T00:25:00.000-07:00

In the Name of Allah, The Most Gracious, Ever Merciful.

Al Islam

Love for All, Hatred for None.

Sir Muhammad Zafrulla Khan

Al-Nahl, Spring 1995

The subject of election for first three successors of the Promised Messiah has been discussed in different publications of the Jamaat. Following is a narration of the circumstances and details of three elections for Khilafat in the language of Sir Muhammad Zafrulla Khan from his book "Ahmadiyyat The Renaissance of Islam."

First Successor

He (the Promised Messiah) had for a long time been subject to attacks of dysentery. During his stay in Lahore he suffered a mild attack on the night of 16 May (1908). On the night of 25 May (1908) he had another attack of the same complaint which made him feel very weak. Despite the efforts Hazrat Maulvi Nurud-Din Sahib, who was an eminent physician, and other doctors, Syed Muhammad Hussain Sahib and Dr. Mirza Yaqub Beg Sahib, his weakness increased progressively and he began to experience difficulty in making himself heard. All that could be distinguished of his efforts at speaking was: `Allah, my beloved Allah.' Towards morning he inquired whether it was time for the morning service, and when he was told it was, he performed symbolic ablutions (tayammum) and said his prayers while lying in bed. Thereafter, he began to lose consciousness, and when at intervals he regained consciousness he was heard to repeat: `Allah, my beloved Allah.' After 9 a.m. his breathing became labored and about 10:30 a.m. he took one or two long breaths and his soul departed from his body. To Allah we belong and to Him shall we return. Under the impact of this grievous bereavement the members of his family set a high example of dignified steadfastness. His wife not only restrained and controlled her own grief but admonished certain women who were inclined to give expression to their grief in an unbecoming manner. She sought to console her children by pointing out to them: `Do not imagine that your father has left you an empty house. He has laid up for you a great treasure of prayers in heaven, which will continue to yield its beneficence to you all the time.'

His promised son, Sahibzada Mirza Bashiruddin Mahmud Ahmad, then 19 years of age, standing at the head of the bed on which his holy father's body rested, gave expression to his high resolve in these words: `If all others should leave you and I should be left alone, yet will I stand against the whole world and shall not heed any opposition or hostility.'

His body was taken the same evening by train to Batala, and from Batala it was conveyed next morning to Qadian. It was not taken into the town but was placed in a bungalow in his garden. In the meantime a large number of the members of the Movement began to converge upon Qadian from all directions. A score of the leading members got together and agreed unanimously that Hazrat Maulvi Nurud-Din Sahib should be requested to undertake the heavy responsibility of leading the Community as the First Successor of the Promised Messiah and as Head of the Ahmadiyya Movement. This request was conveyed to Hazrat Maulvi Nurud-Din Sahib in a document which bore the signatures of these leading personalities of the Movement who had held a consultation over the matter and was couched in the following terms:

In the name of Allah, Most Gracious, Ever Merciful. We praise Him and call down blessings on His noble Messenger. All Praise belongs to Allah, Lord of worlds, and blessings and peace be upon the Seal of the Prophets, Muhammad, the Chosen One, and the Promised Messiah, the Seal of the Aulia.

According to the command of the Promised Messiah, peace be upon him, mentioned in his testament, we Ahmadis who signatures are appended below are sincerely convinced that the first of the migrants, Hazrat Haji Maulvi Nurud-Din Sahib, who is the most learned and most righteous of us all and is the most sincere and most long-standing friend of our departed leader, and who was declared by him as the best exemplar for us, as is indicated in his verse: How fortunate would it be if everyone of the Community were Nurud-Din.

So would it be if everyone were filled with the light of faith: Should take the covenant of Bai'at in the name of the Ahmad from all members of the Ahmadiyya Community and from all new entrants into the Community. In future every command of Hazrat Maulvi Sahib would have the same authority for us as had the command of the Promised Messiah and Mahdi, on whom be the peace and blessings of Allah.

On receipt of this request Hazrat Maulvi Nurud-Din Sahib reflected for a while and then intimated that he would give his reply after prayer. He performed his ablutions and made his supplication in nafal prayers. Thereafter he suggested that they should all adjourn to the garden where all those members of the Movement were gathered together who had arrived by that time in Qadian.

In that gathering Dr. Mufti Muhammad Sadiq Sahib read out the request and Hazrat Maulvi Nurud-Din Sahib made the following response:

I bear witness that there is no one worthy of worship save Allah, and I bear witness that Muhammad is His Servant and Messenger.

`Let there be from among you a party whose business it should be to invite to goodness, to enjoin equity, and to forbid evil' [3:105]. Reflect on my previous life. I have never desired to become the leader. I am well aware of my own condition, and my Lord is even better aware of it. I have not the slightest desire of occupying a place of honour in the world. My only desire is that my Lord and Master may be pleased with me. I supplicate for the fulfillment of this desire; and it is out of this desire that I took up my residence in Qadian and continue and will continue to reside here. I have spent many days considering anxiously what would be our situation after the death of Hazrat Sahib. That is why I have endeavored that Mian Mahmud's education might be completed. There are three persons out of the close relatives of Hazrat. There is Mian Mahmud Ahmad, who is my brother and my son, and has a special relationship with me. Mir Nasir Nawab Sahib is worthy of respect on account of his relationship with Hazrat Sahib. The third one is Nawab Muhammad Ali Khan Sahib. Then out of the members of the Movement there are Syed Muhammad Ashsan Sahib, who is extremely able and is a descendant of the Holy Prophet. He has served the faith in a manner that puts a person like me to shame. In his old age he has written several books in support of Hazrat Sahib. This is a service that is special to him. Then there is Maulvi Muhammad Ali Sahib who is performing such service as is beyond my imagination. All these people are resident in Qadian. From among people outside there are Syed Hamid Shah and Maulvi Ghulam Hasan, and several others.

This is heavy responsibility and dangerous one. It can be discharged only by one who is divinely commissioned, for such a one is supported with wonderful promises of God which serve as a support against back- breaking hardships. At this time it is necessary that all of us, men and women, should be united. For the maintenance of such unity enter into covenant with any of those I have named, I shall be with you. I am weak and am in indifferent health and do not possess the appropriate temperament. It is not easy to discharge such a heavy responsibility. You may consider it easy, but is very difficult for the one who has to carry the burden. I call God witness that if you elect any of those whom I have named, I shall be ready to make the covenant with him along with all of you.

If you insist upon making the covenant with me then bear in mind that bai'at means to be sold. On one occasion Hazrat Sahib indicated to me that I should put the thought of my home out of my mind. Thereafter my entire honor and all thinking became attached to him and I had never thought of my home. Thus, bai'at is a difficult matter. A person who makes bai'at gives up all his freedom and high flights for the sake of another. That is why God Almighty has called His creatures His servants. The burden of this servitude is difficult to carry for oneself. How can one carry it for others? Keeping in view the difference of temperaments, great courage is needed for the establishment of unity. I have always wondered at the enterprise of Hazrat Sahib. He enjoyed indifferent health and carried a heavy burden of writing in prose and verse and of several other important projects. I am of about the same age as he was, but he enjoyed the daily support of God and my condition is not worth mentioning. This is why God Almighty has said: `You become like brethren by His grace' (3:104). All this depends upon divine grace. Remember that all good proceeds from unity.

Now, in whichever direction your minds may be inclined you will have to obey my orders. If this is acceptable to you I would be willing to carry this burden willy nilly. A community that has no chief is already dead.

His address was received with great acclamation and all those who were present made the covenant of bai'at at his hand. Thereafter he led the funeral prayers for the Promised Messiah, whose interment in the Heavenly Graveyard was then carried out.

Leading Muslim newspapers and journals paid glowing tributes to the Promised Messiah, drawing attention to his victorious championship of Islam and his high moral, intellectual and spiritual qualities. Even non-Muslim papers made courteous and appreciative references to him. One or two bitterly hostile critics expressed opposition to his doctrines, but on the whole in comparatively restrained language.

There were some who opined hopefully that the Movement he had founded would now disintegrate as he was no longer there to lead and guide it. The unity land speed with which the Community agreed upon the choice of his successor, whose great qualities and capacities were well known, made it clear that the expectations so fondly entertained by his hostile opponents were bound to be disappointed.

The one great reality that emerged now that his physical presence had been removed from the scene of his activities, was that he had possessed an extraordinary and astonishing personality, and that whatever view might be taken of his claim, he certainly was no impostor. His faith in God was deep, firm and unshaken, his trust in God was complete and perfect, and he was a constant recipient of Divine bounties and favours throughout his life. His death was a grievous loss not only for Islam and the Muslims, but for the entire world of religion. He had demonstrated effectively that faith could be a living reality, governing, guiding and enriching human life, and not merely an academic verbal affirmation. His devotion to the Holy Prophet, peace be upon him, and his love, admiration and appreciation of the limitless ocean of verities comprehended within the Holy Quran could not be exceeded.

Hazrat Haji Hakeem Maulvi Nurud-Din Sahib, the First Successor of the Promised Messiah, was in his own way a unique personality. He was a direct lineal descendant, in the thirty-third generation in the male line, of Hazrat Umar, may Allah be pleased with him. Ten of his immediate ancestors in an unbroken line had, like himself, committed the Holy Quran to memory. He often said that the Quran was his nurture, his dress, his breath and his very life. This was a spiritual reality and not a hyperbole.

He was one of the most eminent physicians of India, and made a rich contribution to the development of the Unani system of medicine as practiced in the country. In diagnosis he had no rival who approached anywhere near him. He did not hesitate to improvise and to experiment and was always justified bay the astonishingly favorable results. He never charged a fee for his medical advice and treated poor and rich with equal attention and sympathetic care. Yet he had a large income from the voluntary gifts that some of his well-to-do patients presented to him. He was most generous towards the poor and the afflicted. His benevolence towards everyone was unbounded. So far as he himself was concerned he attached no value to money, wealth or property. He had perfect trust in God and often said that God Almighty, of His grace, mercy, and bounty, had assured him that he would always provide for him in all circumstances. In his long life many occasions arose in which those who were in touch with him at the moment could not think in what manner the needs with which he was confronted would be provided for, and yet not a single instance out of the hundreds of such occasions did this Divine guarantee remain unfulfilled.

He was not only an eminent physician and a great divine, his intellect ranged over a vary wide expanse. He was interested in a variety of subjects and the range and depth of his scholarship surprised all those who came in contact with him. He was fond of books and had accumulated a very large store of time which included copies of many rare manuscripts which he had procured at great expense. Some idea of his all-embracing interest and scholarship may be gathered from the fact that, though his knowledge of English was elementary, he had read the whole of Shakespeare in Arabic.

He belonged to Bhera in the Shahpur district of the Punjab. In 1876 he was appointed physician-in-attendance upon His Highness the Maharajah of Jammu and Kashmir. He held this appointment till 1892.

In 1884 he came to know of Hazrat Mirza Ghulam Ahmad through one of his announcement, and felt a strong urge to visit him. He traveled to Qadian and the moment he saw him he realized that he had been appointed by God for the revival of Islam. He offered to enter into covenant of Bai'at with him, but Hazrat Ahmad told him that he had had no direction from God to bind people to himself through such a covenant. Maulvi Sahib requested that if and when he should receive such a direction, he should give him the chance of being the first one to make the covenant.

Second Successor

The health of Khalifatul-Masih I began to be poorly in the beginning of January 1914, and suffered a serious decline in the middle of February of that year. On 26 February, under the advice of physicians, he was removed to the house of Nawab Muhammad Ali Khan Sahib, which was situated in a garden at some distance outside the town.

On the afternoon of 4 March he wrote out his will while he was lying in bed. It was in the following terms:

In the name of Allah, Most Gracious, Ever Merciful. We praise Him and call down blessings on His noble Messenger. This humble one writes in the full possession of his senses. There is no one worthy of worship save Allah, Muhammad is the Messenger of Allah. My children are young and there is no money in our house. Allah is their Guardian. No provision should be made for them out of any fund for orphans and the needy. A loan might be provided for them which should be repaid by those of my sons who grow up into a position to do so. My books and property should be put in trust for my children. My successor should be righteous, popular, learned and of good conduct. He would exercise forbearance towards the old and new friends of the Promised Messiah. I have been the well-wisher of all of them and so should he be. The public teaching of the Quran and hadees should be continued. Greetings of peace. Nurud-Din 4 March 1914.

After he had finished writing it he handed over the paper to Maulvi Muhammad Ali Sahib, who was sitting near him, and directed him to read it out to those who were present at the time, which was done, and it was read out a second and third time by Maulvi Muhammad Ali Sahib under the direction of the Khalifatul-Masih.

After the third reading he inquired from Maulvi Muhammad Ali Sahib whether anything had been left out, on which Maulvi Muhammad Ali Sahib assured him that everything was correct.

The document was then committed to the custody of Nawab Muhammad Ali Khan Sahib.

The end came nine days later on Friday 13 March, shortly after 2 p.m. He had been born in 1841 and was thus six years younger than the Promised Messiah. He died six years after the death of the Promised Messiah and thus at the time of his death his age was the same as was the age of the Promised Messiah at the time of death. The same was the case with Hazrat Abu Bakr, the First Successor of the Holy Prophet. He also died when he arrived at the same age at which the Holy Prophet had died.

On the evening of the same day Maulvi Muhammad Ali Sahib met the Sahibzada Sahib and suggested that nothing should be determined consequent on the death of the Khalifatul-Masih in a hurry, but that everything should be settled after mutual consultation. The Sahibzada Sahib agreed and said that by the next day most people of note in the Community would have arrived in Qadian, and that a consultation could take place after their arrivals. Mauvli Sahib demurred to this and proposed that as there was a difference of views on certain matters among different sections of the Community, time should be taken for full discussion so that a unanimous decision might be reached. He expressed the view that the Community should reflect upon the situation for four to five months and thereafter should come to a decision after an exchange of views. The Sahibzada Sahib pointed out the impracticability of such a course and finally said that he and those who saw eye to eye with him were prepared to make the covenant of Bai'at at the hands of anyone whom Maulvi Muhammad Ali Sahib and his group might put forward for the office of Khalifa; but Maulvi Sahib would not agree.

Later the same evening the Sahibzada Sahib summoned sixty leading members of the Community who were present in Qadian for consultation. After some assessment of the situation it was unanimously agreed that before the interment of the Khalifat-Masih his successor, who should command the obedience of the Community, should be elected and should lead the funeral prayers of the deceased Khalifa and should arrange for his burial.

It was also agreed that all of them should continue to pray during the latter part of the night for Divine guidance and should observe fast the next day.

The following day it transpired that a tract which had been drawn up by Maulvi Muhammad Ali Sahib and had been printed before the demise of Khalifatul-Masih I was being widely distributed, among other places, at Batala railway station to the members of the Community who were arriving in large numbers from all directions on their journey to Qadian. The purport of the tract was that the Sadar Anjuman Ahmadiyya was the true successor of the Promised Messiah and that anyone else who might be elected as Khalifa, and there could be several such persons, would have only an honorific position, but would exercise no authority. There was a subtle hint that the Sahibzada Sahib, and those who were in agreement with him on the points of difference that had emerged, did not qualify even for an honorific position under the terms of the will of Khalifatul-Masih I.

By the midday of 14 March more than a thousand members of the Movement had arrived in Qadian from outside. In the afternoon of that day Mirza Bashirud-Din Mahmud Ahmad held a consultation with all members of the family of the Promised Messiah and their close relations on the situation that confronted the Movement at the moment. After some discussion he pointed out to those present that their main concern should be to maintain, by whatever means it might be possible, the unity of the Community. With this object in view he proposed that the one fundamental requirement was that there must be a spiritual head of the Movement. If the dissident group would agree to that, then the question would be who should be elected to the office. For that purpose the view of those members of the Movement who were then present at Qadian should be ascertained and should be accepted. Should the dissident group be not prepared to agree to such a course, a person not identified with either side might be agreed upon and elected. If this should also not be acceptable, anyone of the dissident group whom they might put forward should be elected so that unity might be maintained. On his insistence all those who were present agreed to his proposal.

Immediately thereafter the Sahibzada Sahib received a note from Maulvi Muhammad Ali Sahib to the effect that the Maulvi Sahib desired to resume their conversation of the previous day. In reply the Sahibzada Sahib sent word to Maulvi Sahib that he would be welcome and he arrived accompanied by some of his friends. At the time Maulvi Syed Muhammad Ahsan Sahib, Khan Muhammad Ali Khan Sahib, and Dr. Khalifa Rashidud-Din Sahib were also present with the Sahibzada Sahib. He repeated his suggestion of the previous day which he had put to Maulvi Sahib that there should be no discussion of the question whether there should or should not be a Khalifa. The only matter on which there could be an exchange of views was who should be elected Khalifa. Maulvi Sahib insisted on his side that nothing should be determined upon at the time, but after a long enough interval, which should enable the members of the Community to reflect deeply on the question that confronted them, a decision might be taken unanimously which could be given effect to. While their discussion was proceeding, the people who had gathered outside became greatly excited and in their impatience demanded that the door should be opened and they should be told what decision lad been reached. At this stage the Sahibzada Sahib suggested that they should go out and try to ascertain the wishes of the people who were now gathered together in Qadian. To this the Maulvi Sahib retorted: `You suggested this because you know who would be their choice.' The Sahibzada Sahib told him that he was ready to make the covenant of Bai'at at the hands of any one of them whom they might put forward. But Maulvi Sahib persisted in affirming that the Sahibzada Sahib knew the people would insist upon electing him to the office Khalifa. Thus the deadlock continued, and in the end the Sahibzada Sahib intimated that as he considered it essential that there must be Khalifa and Maulvi Sahib and his group were of the view that no Khalifa was needed and there was no possibility of a compromise on this fundamental issue, which was of the nature of a religious obligation, they could do what they liked, but those who were convinced that there must be a spiritual Head of the Movement would now get together and would elect a Khalifa after consultation. That was the end of the conservations.

The Sahibzada Sahib then proceeded to Masjid Noor where he was being awaited by a couple of thousand people. After the Asr Prayer Khan Muhammad Ali Khan Sahib stood up and read out the will that Hazrat Khalifatul-Masih I had written on 4 March and had committed to his custody. He had scarcely finished when from every direction there arose shouts of Mian Sahib, Mian Sahib, Mian Sahib. In the midst of this uproar Hazrat Maulvi Syed Muhammad Ahsan Sahib stood up and announced in a loud voice:

I am person concerning whom the Promised Messiah has said that I was one of the two angels mentioned in the Ahadees who would accompany the Promised Messiah on his descent from heaven. I consider that Sahibzada Bashirud-Din Mahmud Ahmad Sahib is in every respect fitted that he should take the covenant of Bai'at from us I therefore request him to proceed to do so.

Thereupon Maulvi Muhammad Ali Sahib and Syed Mir Hamid Shah Sahib both stood at the same time, each beseeching the other to let him speak first. Their altercation continued for some minutes and the audience became impatience. At this stage Sheikh Yaqub Ali Irfani Sahib stood up and announced: `We cannot afford to waste precious time in these wranglings. I request our master the Sahibzada Sahib to accept our Bai'at.' Upon this there were shouts of labbaik, labbaik, and it seemed that the whole body of people present was pushing forward towards the Sahibzada Sahib, who continued sitting silent and for some time gave no indication of his attitude. When he found that there was not the slightest doubt that it was the universal wish that he should assume the responsibilities of the exalted office Khalifa, he looked for Hazrat Maulvi Syed Sarwar Shah Sahib and on espying him in the middle of the turmoil called him and said: `Maulvi Sahib this burden has fallen upon me suddenly and unexpectedly and I cannot even recall the formula of Bai'at. Will you kindly instruct me in it.' Thus he took the Bai'at of those present repeating after the Maulvi Sahib the words of the covenant. At the end of the Bai'at he offered a silent prayer in which everyone joined, and after the prayer he made a brief speech. Thus the troubled, scattered and bewildered Community was, by Divine grace, again united together and Divine mercy and comfort were perceived descending upon all hearts. Everyone appeared to be in the grip of deep emotion.

Immediately thereafter the newly elected Khalifatul-Masih II led the funeral prayers of Hazrat Khalifatul Masih in a vast open space next to the Masjid Nur. When the bier was being carried to the graveyard it was followed by a huge concourse of people of all sects and community, Muslims and non-Muslims, as a token of their respect for and their homage to the memory of a great and gracious personality whose beneficence had recognized no boundaries and limits.

Hazrat Khalifatul Masih II was made the target of many objections, criticisms and false charges, in answer to which all that he said was:

I would beg to be excused that I am unable to reply to all these allegations except to state that God Almighty is witness, and I make oath in His name, that I have never tried that I should become Khalifa; nor has any such idea ever crossed my mind. Those who have given expression to such an idea concerning me have been morally guilty of my murder and are accountable to God for their calumnies against me.

Within a few days of the demise of Hazrat Khalifatul Masih I it came to the knowledge of Hazrat Khalifatul Masih II that Maulvi Muhammad Ali Sahib was preparing to leave Qadian, as he felt that he lacked security in Qadian. The Khalifatul-Masih immediately sent him a message of reassurance that he himself would be responsible for his complete security at Qadian and that he need not contemplate moving from Qadian. He followed up this message with his reassurance in person. But Maulvi Sahib was not persuaded to stay on at Qadian and soon departed for Lahore when the dissident group appointed him their Ameer and where he set up his headquarters. It is worthy of note that his own subsequent exposition of the functions and authority of the Ameer corresponded exactly to the functions and authority of the Khalifa as expounded by Hazrat Khalifatul Masih I.

At the time of his election as Khalifatul-Masih II, Hazrat Sahibzada Mirza Bashirud-Din Mahmud Ahmad was 25 years of age. In the eyes of a worldly person he was utterly unsuitable for the discharge of great and heavy responsibilities of the exalted office to which he had been called by the almost unanimous voice of the members of the Movement. His health had always been delicate; he had during his younger days suffered from severe granulation in his upper eyelids which for long periods prevented his reading or writing anything. Consequently his attendance at school had been most irregular and he was not able to qualify even as a matriculate.

On the religious side his instruction had been confined to being taught the translation of the Holy Quran and elementary knowledge of ahadees. It is true that he had had the inestimable privilege of having been instructed in these matters by Hazrat Khalifatul-Masih I, who, instead of forcing anything upon, encouraged him to think for himself and thus helped him and guided him to educate himself and to develop his God-given faculties in the most beneficent manner.

At the time when he was elected Khalifatul-Masih, the financial resources of the Sadr Anjuman Ahmaniyya had been reduced to almost nil. Though, with the exception of possibly half a hundred people, all those who were present at Qadian on 14 March 1919 had made the covenant of Bai'at with him, yet it was not known what the reaction of the Community at large would be to the question that Maulvi Muhammad Ali Sahib had raised in his tract. It was expected that on the whole the reaction of the Community would be favorable to the Khalifa-elect, but the dissident group had announced that they had the support of 95 per cent of the Community. It had yet to be seen how far their claim was justified in fact. Such was the situation in the estimation of a secular person who had no idea of the positive and powerful assets and resources to which the newly elected Khalifa had access and which were wholly of a spiritual character.

In 1953, the orthodox Muslim divines made a tremendous effort to incite the masses to wipe out the Movement by violence. While no great harm was done in Karachi, which was still the seat of government, murder, grievous hurt, arson and large-scale destruction of property were let loose against the members of the Movement. Yet again, the grace and mercy of Allah enabled the Community to weather the storm. The aftermath lingered yet awhile, and bitterness and rancor ranked in some bosoms.

One day in March 1954 a young man managed to take his stand in the first line of worshippers immediately behind him, while he was leading the afternoon service in the principle mosque at Rabwah. In the middle of the service he suddenly advanced upon him from his rear and drove the blade of a long sharp knife into his neck with murderous force. There was profuse bleeding from the injury which the efforts of those who were nearest to him failed to staunch completely. With a wad of cotton cloth pressed closely against his neck he was able to walk across the few yards that separated him from his residence. In his state of agony, characteristically, his first thought was for the safety of his assailant. He directed: `Secure the young man but do no harm. This is an order.' His direction was loudly announced to the bewildered congregation in the mosque and served to secure his assailant against the least harm. He was, in due course, handed over to the police and was eventually sentenced to a substantial term of imprisonment.

The injury inflicted upon the Khalifatul-Masih was deep and grievous and has a serious effect on his nervous system. The surgeons who attended upon made a diagnosis which they put in reassuring terms. The speed with which the injury was apparently healed also served to reassure everyone; but its after effects persisted and it soon became apparent that he was not able to maintain his activities at the level at which he was accustomed to work. He was 65 years of age, had never been in robust health, had always driven himself hard and had given himself little respite. He was now called upon to pay part of the price. On the other hand, but for the sheer grace and mercy of God, the injury might have proved instantaneously fatal. Indeed, the surgeons were surprised that his life had been spared. The blade of the knife had penetrated into his neck a distance of four inches and its point had stopped right at the jugular vein. The examination of the surgeons and the X-ray impressions failed to reveal any injury to the vein itself. But as the patient, even after the apparently complete healing of the wound, continued to suffer discomfort and unease, he was not satisfied that all was well with him; though the repeat examinations carried out by the surgeons disclosed no cause for the discomfort. They hoped that the passage of time would complete the process of inner healing and the slight strain on the nervous system would gradually be eased and would ultimately be removed altogether, but this prognostication was not completely fulfilled, and the Khalifatul-Masih decided in 1955 to proceed to Europe and seek expert medical and surgical advice.

He was examined very thoroughly by top experts in Zurich, Hambug, and London and such assistance as could be drawn from X-ray impressions, etc., and the unanimous conclusion was that the point of the knife had broken at the jugular vein and was embedded in it. The expert advice was that no attempt should be made to extricate it as the risk to his life involved in any such operation was too serious to be worth taking. It was hoped that the pressure on the vein and the consequent effect on the nervous system might be slowly eased and the patient be able to resume his activities at a reduced tempo. He was adviced to adopt a restful pattern of life and to avoid hard work and long periods of sustained labor. For a person of his temperament and high capacities this was a disappointing prospect. But there was no help for it. He was still able to carry on a comparatively active life, but the pressure on his nervous system, instead of being eased with the passage of time, tended to be intensified progressively.

One of his prophetic titles was Fazle Umar, indicating his spiritual affinity to Hazrat Umar, the Second Successor of the Holy Prophet, peace be upon him. The Khalifatul-Masih not only became the Second Successor of the Promised Messiah, the spiritual reflection of the Holy Prophet, but several of the projects undertaken by him, and his achievements in diverse spheres, bore a close resemblance to the achievements of Hazrat Umar; even the almost fatal tragedy to which he was subjected by his assailant was identical with the tragedy that brought the Second Khalifa of the Holy Prophet, peace be upon him, to a sudden premature end. Hazrat Umar was also attacked in the middle of the Prayer service that he was leading by a non-Muslim who had worked up some grudge against him and who inflicted with a dagger server injuries upon him which proved fatal.

During his visit to Europe in 1955, the Khalifatul-Masih inspected the various missions in Europe and held a conference in London of all the missionaries working in the different European countries, in which he checked up on their activities and progress and gave them directions and furnished them with guidance with regard to their future work.

Having in mind the crisis with which the Movement had been confronted on the demise of Khalifatul-Masih I, he had already established an Electoral College for the election of a Khalifa, when the sacred office should become vacant by the Khalifa's death. The college was composed of the following, subject to the essential qualification that every elector must be a member of the Movement and should be a supporter of the Khalifat:

The surviving sons of the Promised Messiah.
The President of the Sadr Anjuman Ahmadiyya.
All Secretaries of the Sadr Anjuman.
The director General and the Directors of Tahrik Jadeed.
The President of Waqf Jadeed.
The Principal of the Talim-ul-Islam College.
The Headmaster of the Talim-ul-islam High High School.
The President of the Theological Seminary.
The President of Ansarullah.
The President of Khuddam-ul-Ahmadiyya.
Representative of Lajna Imaillah.
Missionaries who had worked abroad for a minimum period of five years.
Missionaries who had worked within Pakistan or India for a minimum period of five years.
Ameers of circles in Pakistan.
Members of the Movement who had joined the Movement in the lifetime of the Founder of the Movement.
The total membership of the college is approximately one hundred and fifty.

The health of Khalifatul-Masih II entered upon a prolonged process of slow but progressive decline and the end came on 8 November 1965. His demise shook the Movement to its foundations. Every member of the Movement was overwhelmed with grief, the depth and intensity of which were beyond measure. The shock was bewildering and baffling. It seemed that the vacuum thus created would be hard, if not impossible, to fill. Everyone, however, realized that the divine will was supreme and no human being was immortal.

The members of the Community converged in large numbers upon Rabwah for the purpose of seeking comfort and consolation for each other's company and to pay their tribute of love and devotion to the sacred memory of the holy one who had guided the destinies of the Movement for more than half a century and had given freely of his love, sympathy and support to everyone with out discrimination.

Third Successor

The President of the Sadr Anjuman Ahmadiyya, in conformity with the constitution of the Electoral College convened a meeting of the College on 9 November for the purpose of electing a new Khalifa. The interval between the demise of Khalifatul-Masih II and the meeting of the Electoral College was spent by everyone in humble and earnest supplication to the Divine, that the members of the Electoral College may be rightly guided in their choice of the Successor to Khalifatul-Masih II. The College met in a deeply prayerful mood and Sahibzada Mirza Nasir Ahmad Sahib, eldest son of the departed Khalifatul-Masih, who had been Principal of the Talim-ul-Islam College for 21 years, was elected Khalifatul III by an overwhelming majority of the Electoral College. As soon as the choice of the Electoral College became known it was universally felt as if comfort and consolation were descending upon every heart from heaven.

The funeral prayers over the beloved departed, led by the newly elected Khalifa, and his interment later on the same day were a deeply moving experience for everyone, which was born of conflicting emotions of grief and bereavement on the one hand and steadfast submission to the divine will, and a firm resole to march forward in earnestness, giving of one's very best on the other. The bonds of brotherhood were felt to be gaining in strength, and the urge towards greater uprightness and righteousness in every sphere appeared to be the prevailing mood.

Hazrat Mirza Nasir Ahmad Sahib, Khalifatul-Masih III, was 56 years of age when he was elected to his exalted office. Under the directions of his revered father he had at an early age committed the whole of the Holy Quran to memory. His education and training had comprised the religious as well as the secular in both of which he attained high proficiency. Although priority had been given to the religious over the secular and to the spiritual over the intellectual, yet neither was neglected. After having completed his course of theological and oriental studies at the level of High Proficiency, he graduated from Government College Lahore and obtained the Bachelor of Arts Degree of the Punjab University. He then proceeded to England for postgraduate studies at Balliol College, Oxford, and in due course obtained the Honors Degree of the University of Oxford, and later became Master of Arts of the University.

On return from England he was appointed a professor in the Theological Seminary at Qadian and later became its Principal. On the establishment, in 1944 of the Talim-ul-Islam College, which was affiliated to the Punjab University, he was appointed its first Principal, which office he filled with distinction for 21 years, and which he relinquished on his election as Khalifatul-Masih III. Under his devoted care and guardianship the Talim-ul-Islam College went steadily forward and established a record of both academic achievement and athletic performance, as one of the foremost educational institutions in the province. For a number of years Sahibzada Mirza Nasir Ahmad Sahib also served as a member of the governing body of the Punjab University in which capacity he rendered valuable service to the cause of higher education in the province.

While for more than twenty years the college had a prior claim on his time and attention, he was ready to serve in whatever capacity he was called upon for a period he served as the President of the Sadar Anjuman Ahmadiyya, which office, though honorary, involved the discharge of heavy responsibilities at the Center of the organizational pattern of the Movement.

He possesses a firm but gentle disposition which is characterized chiefly by shyness and modesty. It has been observed, however, that when the occasion so demands he does not fail to provide dashing leadership.

He was called to his exalted office at a mature age in the face of the most poignant tragedy of his revered father's death, and by the grace and mercy of God, has proved himself an inexhaustible source of comfort and consolation to all members of the Movement, not only at that critical juncture in the fortunes of the Community but through the series of crises with which the Movement has been faced from time to time during his Khilafat.

Recognition of Imam Mahdi ( Hazrat Mirza Tahir Ahmad rh ) The Review of Religions, March 1997

2009-05-27T00:21:00.000-07:00

Presented below is an answer by Hadhrat Mirza Tahir Ahmad, the Fourth Head of the Ahmadiyya Community, to a question raised in a Question/Answer session held in London on 4th January 1986.

Question

Questioner: (The question was asked through a friend). He says that his feeling is that the Ahmadiyya literature he has studied and whatever he has discovered about the Ahmadiyya Community is quite agreeable. In view of this, why is there such a great agitation by the Maulvis (the religious clergy) against the Ahmadiyya Community? The second part of the same question is: Would it not be better for the leading religious scholars on both sides to get together and discuss openly the differences between themselves for the enlightenment of the ordinary people?

Answer

Hadhrat Mirza Tahir Ahmad: As far as the first part of the question is concerned, the most important fact which we should not ignore is that the founder of the Ahmadiyya Community, (Hadhrat Mirza Ghulam Ahmad (as) of Qadian) has claimed to have been sent by Allah. This is the most important, fundamental claim that he ever made in his life. Now, what happened to him after this claim should be in total agreement with what happened to similar claimants in the past. How was a person treated when he claimed to be from God? This is the most important issue to be decided. If the (true) claimants in the past met different treatment to that faced by the present claimant, then he would be proved a false person, a false claimant--not a true one. So, look back now at the history of those from the time of Adam (as) to the time of the Prophet Muhammad (saw). When a person claimed that he was sent by God, how was he treated by the clergy of his time? Was he supported or was he opposed vehemently by the whole society, a society otherwise divided in itself? Was it the case or otherwise that the clergy of one section hating the clergy of the other, yet joined forces in hating the one person who had claimed that he was from God? So, how could there occur a different phenomenon at the time of the Imam Mahdi (the rightly guided leader)? Suppose for a while that Mirza Ghulam Ahmad (as) is not the Imam Mahdi in which case the Imam Mahdi is bound to come. If an Imam Mahdi comes and the Mullahs (the clergy) of the time support him and say 'Yes, you are right', this would be a revolutionary event. It would, in fact be such a strong deviation from the past behaviour (of similar people) that immediately we should recognise this fact to be something very alarming. Why should this Imam Mahdi be treated so kindly and gently by the clergy while his Master (as) was rejected outright by the clergy of his time, as were all the earlier people who made similar claims and were totally rejected and cruelly treated? So, what is there so special about the Imam Mahdi that, contrary to the past sunnat-ullah (the path laid down by God), this particular person is to be treated so amicably and in such a friendly and brotherly way? It is impossible. If he is treated like this, contrary to the treatment received by the previous true claimants, then he must be a false claimant.

That is one answer to the question. However, a second answer can be given from the perspective of the issues relating to the need for an Imam (a religious leader). An Imam, whether he is an Imam Mahdi (one guided by God) or any other Imam, is only required when the clergy of that religion has decayed and has become corrupt. If the leadership of a religion is not corrupt and is honest, there is no need for Allah to send anyone from himself -- or is there? So, when the Imam comes that is the time when, according to the verdict of God, the society has already become corrupt, mostly at the top because when the leadership is destroyed, then the ordinary people are also destroyed. When the leaders, the very best in town, become corrupt, they then destroy others (who follow). That is why the Holy Qur'an refers to Pharaoh as having led his people to destruction and annihilation. So, this is the most important factor which should also be kept in mind that if the religious leadership was intact and the Muslims were led by honest, God-fearing people, why would God send Imam Mahdi? But the Holy Prophet Muhammad (saw) presents a totally different picture. According to him, the Messiah and the Imam were to come at a time when the (condition of the) Muslims would have rotted totally. They would have gone astray and would have followed the same pattern as that followed earlier, by the Jews--these are his words. So, do you expect co-operation from such people when an Imam comes from God? Can you expect co-operation from people who have been declared corrupt by God? That is the reason for the advent of the Imam but if suddenly the corrupt people were to rise in unison and say 'Alhamdo lillah (All praise be to God), the Imam has come, we believe him' -- would that make sense? If the clergy were that honest there would have been no need for the Imam in the first place and if they differed with each other so much as to turn Islam into various factions, how could they agree with the true Imam when knowing the Holy Qur'an, knowing the Book, they chose to differ fundamentally from each other. That means that they were corrupt, not the Holy Qur'an. It was not the Holy Qur'an which led them astray into believing in different things. They were already corrupt and did not want to believe in the truth. That is why they derived widely differing inferences from the book and stuck rigidly to their own inferences despite the fact that those inferences were contradicting each other.

This was, in fact, the state of the society to which Hadhrat Mirza Ghulam Ahmad, the Promised Messiah (as) was sent. In view of this, no-one should expect co-operation at the hands of the so-called, Ullema (religious scholars) towards him. There is no other way out. I cannot conceive of anything else -- it has to be like this and it is like this. The different religious sects do not like each other -- they hate each other. They declare each other to be kafirs (infidels). They are divided amongst themselves so thoroughly, so deeply and so finally that they cannot come together again, yet they decide to come together only against one Imam and join hands for that purpose. This supports the truth of the Imam rather than the other way round.

As far as the second part of the question is concerned, dialogues (of public debate) have been held right from the start. Hadhrat Mirza Ghulam Ahmad, the Promised Messiah (as) himself started the dialogue and his dialogues (of public debates) with the greatest scholars of the time were published. But later on he abstained from entering into such public debates with others because the people who initially invited him for debate, began to use it for purposes of mischief, trouble and disorder. What is more, despite the opportunity given to them by the Imam (of the age) in that he was himself prepared to present his case to the most important religious leadership of the time, they misused such occasions and it always ended in abuse and invective, one-sided edicts of kufr (infidelity) against him and incitement to take his life and so on. In view of this the exercise proved to be futile. The Promised Messiah (as), therefore, declared that there should be no more of these debates because they had gone beyond the reasonable limits of what could be defined as a sensible, civilised debate. But it did not end there. As far as many other scholars of Ahmadiyyat are concerned, they have continuously engaged in such debates, particularly during the days before the partition (of India). Great Munazras as they were called (open public debates) were held between the Ahmadiyya scholars and the others (non-Ahmadi Maulvis).

However, the most interesting fact which should be noted by you is that the accounts of the debates were published by Ahmadis and never by the opponents. One can still find the books which contain the full account of sessions in which Hadhrat Mirza Ghulam Ahmad, the Promised Messiah (as) entered dialogue with a non-Ahmadi scholar. Other Ahmadis also held debates with non-Ahmadis.

Here, it should strike one as strange that Hadhrat Mirza Ghulam Ahmad, the Promised Messiah (as) publishes the account, word for word, but the other party does not because they do not want their people to know what passed between them. This is proof of their weakness. This is proof also of their dishonesty. If a dialogue was held, surely, it is was held for a purpose. It should have been a meaningful dialogue so why insist on keeping your own people from the contents of that dialogue? All the books containing accounts of Munazras (public debates) held by Hadhrat Mirza Ghulam Ahmad, the Promised Messiah (as) are still available. They have been published by the Ahmadiyya Community but none of these accounts is ever published by the opponents. Many Munazras were held by such scholars as the late Maulana Abdul Ata Sahib, by Maulana Jalaludin Shams Sahib, by Hadhrat Maulvi Rajekira Sahib, Maulvi Roshan Alira Sahib, Qazi Mohammad Nazir Sahib and others. The accounts of all these are recorded and published by the Ahmadiyya Community but if the Ahmadis had been defeated (in these debates) it should have been the other way round--our opponents should have published the accounts and Ahmadis should have hidden it.

However, we do not need to go that far back in history. I will now bring your attention to a more recent occurrence. In fact, a sort of debate was actually held in the National Assembly (of Pakistan) prior to the Declaration that Ahmadis were no longer to be considered Muslims. The 'debate' went on for 14 days. My predecessor, Hadhrat Khalifatul-Masih III, Mirza Nasir Ahmad (ra), represented the case of Jamaat Ahmadiyya together with a few Ahmadi scholars whom he had chosen to help him but he himself was the only spokesman. On the other side, all the very cream of non-Ahmadi society was present in the National Assembly and the whole Department of Religious Affairs of the Government of Pakistan was giving them support. The entire Department of Law was there to assist them. All these supporting offices were open day and night to help them and they helped them. A dialogue was held—why do they not publish it? This is what you want, this is exactly what you need, that a dialogue should not only be held but that its account should also be made public -- available to everyone. People should be able to judge who is right and who is wrong and a dialogue is already there but the Government (of Pakistan) insists that it will not be published. It prohibits Ahmadis, on pain of punishment, from publishing it. The Ahmadis are told that if they were to publish it, the Government will prosecute them. Why? It is the same weakness-- they have accepted defeat. Why else the show of force, putting people to death, burning people's houses, and so on? This is defeat -- defeat of logic that compels people to have recourse to violent actions. Their behaviour is, again, in complete conformity with the behaviour of the opponents of the Messengers of God. This behaviour is so visible, so obvious (as one of opposition to a Messenger of God) that if a sane person wished to know right from wrong, the writing is so plain on the wall -- so much so that I really wonder how anyone can miss it!

Ahadith

2009-04-14T07:15:00.000-07:00

Ahadith

Sayings of The Holy Prophet

Hadeeth and the Practice of the Holy Prophet (from Essence of Islam - Vol. 2)

Gardens of Righteous (Riyadh as-Salihin of Imam Nawawi)

Some More Ahadith

The Holy Quran

2009-04-14T07:11:00.000-07:00

The Holy Quran

Selected Verses of the Holy Quran

Verses on other topics

Commentary

Surah Qadar
Surah Al-Saffat (verses 103-114)

Ahmadiyya Movement in Islam

THE BELIEF IN THE UNITY OF GOD

Life Sketch and Services of His Holiness Mirza Masroor Ahmad

INTRODUCTION

Preface

Islamic ideology of the Lahore Ahmadiyya Movement

Islam and Terrorism

DIPLOMATIC IMMUNITY AND ETHICS OF WAR

CONCEPT OF JIHAD IN ISLAM

PEACE AND INTERNATIONAL RELATIONS IN ISLAM

BIBLIOGRAPHY

Comparative Religious Teachings on WAR AND PEACE

THE PHILOSOPHY OF REVIVAL OF RELIGION

SHARIAH RELATIONSHIP BETWEEN RELIGION AND POLITICS IN ISLAM

SPEECH BY HAZRAT MIRZA TAHIR AHMAD

CLOSING COMMENTS OF CHAIRPERSON

Summary of Friday Sermon Delivered by Hadhrat Mirza Masroor Ahmad at, the Head of the Ahmadiyya Muslim Community July 3 rd, 2009

A Misunderstanding Removed - Ahmadis Do Believe in the Holy Prophet (saw) As Khataman Nabiyeen

A Misunderstanding Removed - Ahmadis Do Believe in the Holy Prophet (saw) As Khataman Nabiyeen

The advent of the promised Mahdi

The advent of the promised Mahdiandthe lunar and solar eclipses

culled from the essay written bySaleh Muhammad Alladin(Professor of Astronomy, Osmania University, Hyderabad, India)

Lunar and Solar eclipses in the light of the laws of nature

The advent of the Promised Mahdi, peace be on him, and fulfillment of the prophecy

Characteristics of the eclipses of Ramazan 1311 Hijri (March - April 1894)

Congratulations from the Promised Messiah and Mahdi on the fulfillment of the prophecy

The second pair of eclipses of Ramazan 1312 Hijri (March 1895)

Answer to the objection that lunar and solar eclipses have occurred many times in Ramazan

The challenge of the Promised Messiah and Mahdi (peace be upon him)

Declaration on oath by the Promised Messiah and Mahdi

The Messiah and the Mahdi

The Messiah and the MahdiOne and the Same Person

Ahmadiyya Islamic History

Some Historical Events

Other

How I Accepted Ahmadiyyat - The True Islam

Future of Ahmadiyyat

Future of Ahmadiyyat

Declaration of Initiation (Bai'at)

Conclusion of the 14th Century and A Moment of Reflection for the Muslims

Who is the Imam of this Age?

THE FUTURE OF ISLAM

The New World Order Presented by Ahmadiyyat

Ahmadis are True Muslims

73 Divisions in Islam and One True Jama'at

Ahmadiyya Beliefs

The Promised Messiah's Beliefs

Al Islam

(from his writings)

Our faith

- 1 -

- 2 -

Allah the Almighty

- 1 -

- 2 -

- 3 -

Holy Prophet Muhammad (saw)

- 1 -

- 2 -

- 3 -

- 4 -

- 5 -

- 6 -

- 7 -

- 8 -

- 9 -

- 10 -

The Holy Quran

- 1 -

- 2 -

- 3 -

- 4 -

- 5 -

- 6 -

Ahmadiyya Muslim Community

Al Islam

An Overview

One Community, One Leader

Re-Institution of Khilafat

Al Islam

A Misunderstanding Removed - Ahmadis Do Believe in the Holy Prophet^(saw) As Khataman Nabiyeen

The advent of the promised Mahdi
and
the lunar and solar eclipses

culled from the essay written by
Saleh Muhammad Alladin
(Professor of Astronomy, Osmania University, Hyderabad, India)

The Messiah and the Mahdi
One and the Same Person