The Review of Religions (Aug 2011)

Does Islam come from the Biblical God? 38

Human Rights, a Foam Pie and Justice10

The Philosophy of the Teachings of Islam14

Life & Character of the Seal of Prophets26

august 2011 - vol. 106 - issue eight

The NaTuRaL SySTem of

JuSTICe and BaLaNCe

The Holy Prophet

Muhammad(saw) prophesied

that the Promised Messiah(as)

would be raised near a

white minaret, east of

Damascus. This prophecy

was fulfilled with the advent

of the Promised Messiah(as)

from Qadian, India, a city

directly east of Damascus.

The Promised Messiahand imam mahdi and founder of

the review of religions

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

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

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

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

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

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

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

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

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

© m

akhz

an-e

-tas

awee

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O ye who believe! Be strict in observing justice, and be witnesses for Allah, even though it be against yourselves or against parents and kindred. Whether he be rich or poor. Allah is more regardful of them both than you are. Therefore follow not low desires so that you may be able to act equitably. And if you conceal the truth or evade it, then remember that Allah is well aware of what you do.ISLam, THe HoLy QuR’aN, CH.4:V.136

Those who act justly will be seated upon pulpits of light before Allah. They will be those who do justice in their decisions, in matters relating to their families, and in all that is referred to them.ISLam, THe HoLy PRoPHeT muHammaD(Saw ), HaDITH oF muSLIm

No one who is proud can win God’s nearness, nor the oppressor and unjust, nor one who is dishonest, nor anyone who is not jealous for His name.ISLam aHmaDIyyaT, THe PRomISeD meSSIaH, KISHTI-e-NuH (ouR TeaCHING)

Do not pervert justice; do not show partiality to the poor or favoritism to the great, but judge your neighbor fairly.JuDaISm, LeVITICuS 19:15

But seek first the kingdom and its righteousness (justice) and all these things will be added to you.CHRISTIaNITy, maTTHew 6:33

All creatures on their actions are judged In God’s court, just and true.SIKHISm, aDI GRaNTH, JaPuJI 34, P.7

Justice

world faiths

august 2011

6 editorialThe World at CrossroadsAmer SAfir, UK

10 Notes & CommentsHuman Rights, a Foam Pie and Justice in the 21st centuryfAreed AhmAd, UK

14 The Philosophy of the Teachings of Islam — Part 8

Explaining the reason for the Prophet Muhammad(saw)’s appearance in Arabia, and also expounding clear proofs that God does existhAdhrAt mirzA GhUlAm AhmAd(AS),

the PromiSed meSSiAh And mAhdi

26 The Life & Character of the Seal of the Prophets(saw) — Part 9

An account of the horrific acts of violence and torture perpetrated by the Makkans upon the Muslims in the early days of Islam, and how the Muslims endured this with great braveryhAdhrAt mirzA BAShir AhmAd(rA)

38 Does Islam Come from the Biblical God?

An allegation is being spread by some that ‘Allah’ is in fact the name of a moon god, and is therefore a pagan deity. A succinct rebuttal of this fallacious assertionABdUl GhAny JAhAnGeer KhAn, UK

14 26

contents

46 The Natural System of Justice and Balance

Both the universe and everything within it have been created with flawless harmony and perfect equilibrium. Attempts to break this balance, whether by making weapons of mass destruction, or by usurping other’s rights, lead to a destructive pathhAdhrAt mirzA mASroor AhmAd(ABA),

KhAlifAtUl mASih V, heAd of the

worldwide AhmAdiyyA mUSlim

commUnity

64 Calendar of Religious events and Festivals

September 2011

maNaGemeNT BoaRDMunir-ud-din Shams (Chairman)Syed Amer Safir (Secretary)Ataul Mujeeb RashedNaseer Ahmad QamarMubarak Ahmad ZafarAziz Ahmad BilalAbid Waheed Ahmad KhanAbdul Baqi Arshad

CHIeF eDIToR & maNaGeRSyed Amer Safir

eDIToRIaL BoaRDBockarie Tommy Kallon, Fazal Ahmad,Hibba Turrauf, Mansoor Saqi, Munazza Khan, Nakasha Ahmad,Sarah Waseem

PRooFReaDeRSAbdul Ghany Jahangeer Khan, Farhana Dar, Munavara Ghauri

DISTRIBuTIoNMuhammad Hanif

DeSIGN aND LayouTAhsan Khan

SPeCIaL CoNTRIBuToRSArif Khan, Maleeha Ahmad, Khullat Munir, Mansoor Clarke, Sami Ullah, Shehzad Ahmad

PuBLISHeRAl Shirkatul Islamiyyah Ltd.

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

All correspondence should be forwarded to the Editor at:

The Review of ReligionsTahir House, 22 Deer Park RoadLondon, SW19 3TL, United KingdomTelephone: + 44 20 8544 7614Fax: + 44 20 3044 [email protected]

38

46

Cover photo: Baden-Wuerttemberg,

Germany where the local government is

run by a Green Party-led alliance

Four years after the global economic downturn began the world markets continue to falter and struggle. In 2007 we entered into the harrowing financial crisis that is shaping our present and future. Cue the collapse of major institutions, bailout of banks by national governments, severe global economic decline and the longest recession since the Great Depression of the 1930s—just before the start of World War II. The crisis that began in the US spread globally. In Europe, 15 nations that signed up to the Euro fell into recession for the first time ever in 2008. Major institutions, banks and multi-national companies around the world were forced to close shop due to bankruptcy.

With the world firmly rooted in economic crisis, governments rushed

to organise emergency bailout plans. In 2009 the US injected $700 billion and the UK £500 billion into their banks, effectively taking ownership, or into underwriting debts. From Iceland to France, governments around the world moved to nationalise banks and cut interest rates to next to nothing.

And so it appeared that complete financial collapse had been avoided. Banks appeared to be making profits again and were working towards repaying the bailout money to governments. Politicians hailed their rescue plans as heroic successes. We were told that “the recession is over” by the National Bureau of Economic Research, who determined that the recession that began in December 2007 ended in June 2009.

editorial

The World at crossroads

Amer Safir, UK

6 THE REVIEW OF RELIGIONS | AUGUST 2011

But it did not seem as if we had, in practical terms, exited the downturn. Unemployment in countries continued to rise and even in some places, reached the highest levels in a generation. Addressing British politicians during the Peace Symposium held in early 2010 Hadhrat Mirza Masroor Ahmad(aba), Khalifatul Masih V, Head of the worldwide Ahmadiyya Muslim community commented:

“It is said that the recession has ended, that we have passed through the worst and that now we are emerging from it to recovery. But the public is still affected; jobs are still being lost; the purchasing power is still as affected as it was before. These are matters for governments and major steps must be taken, rather than making choices based on personal preferences.”

The economic crisis was re-ignited in 2010 when huge debts in Greece caused markets in Europe and across the globe to tumble. The IMF pumped $1 trillion dollars to Euro nations in need. It was clear that the steps taken by the US Federal Reserve and other countries had not quite worked. The US Congress had been preparing to phase out their bailout programmes, but growth stagnated, and instead a second bout of ‘quantitative easing’ was introduced. A similar story unfolded in Ireland and Portugal with the governments turning to the EU for bailout. Finances in Spain, Portugal and Italy were subsequently seriously threatened shattering confidence worldwide in the Euro and raising doubts whether this had actually been a period of recovery, or just a temporary lull amidst a wider period of economic

AUGUST 2011 | THE REVIEW OF RELIGIONS 7

slump. In the UK, household finances are currently declining at a more rapid rate than at the peak of the recession in 2009. In the US the credit rating was downgraded from AAA to AA for the first time. Before, the ‘recession’ had been the buzzword, now there is talk of a ‘double-dip recession’.

Governments around the world have had to make exceptional cuts to national spending with the ordinary citizen being hit the hardest. The economic squeeze has boiled over onto the streets all across globe. People have turned to aggression and violence; some have been unable to control their frustration, filled with anger, hopelessness, jobless and unable to afford the amenities of life, some have resorted to rioting, looting, bloodshed and revolt.

The solution to pump huge quantities of money into the economic system failed to revive the world economy. Yet still, the decision was taken to inject further, extraordinary sums of money to try to once again avert the problem which could not be solved using the same approach. Even now, the banking sector that was a major factor in the downturn still operates in more or less the same way. “The problem is still there” commented Mervyn King, the governor of the Bank of England, “…the search for yield goes on. Imbalances are beginning to grow again. We allowed a [banking] system to build up which contained the seeds of its own destruction”.1

It is easy in times of crisis to rise up and take the high moral ground. However, the message imparted in


the pages of this magazine is the same at times of crisis, as at times of relative peace. It is a message based on the Holy Qur’an, whose teachings claim to be as relevant today as they were 1500 years ago. The Holy Prophet Muhammad(saw) displayed practically how those teachings were to be implemented in our daily lives, on a local and international level. 1400 years after him, as the Qur’an foretold, his Messiah and Mahdi was sent to revive those teachings and to once again establish the link between man and God. Hadhrat Mirza Masroor Ahmad(aba), 5th successor to the Promised Messiah(as), continues to impart that same message today. Our feature article in this edition features an address by His Holiness in Germany in which he explains that only if we maintain that just and fair

system established by God, which covers all relationships and aspects of life, economic, social or otherwise, then not only can we avoid economic injustices, but also inequality at every strata of society. We invite our readers to reflect over this most urgent message that the world stands in dire need of.

endnotes

1. http://www.telegraph.co.uk/finance/economics/8362959/Mervyn-King-interview-We-prevented-a-Great-Depression...-but-people-have-the-right-to-be-angry.html

Before, the ‘recession’ had been the buzzword, now there is talk of a ‘double-dip recession’.


Over recent weeks the UK has been engulfed in the media storm over the phone hacking scandal that has emerged as the Achilles heel of Rupert Murdoch’s media empire. The once untouchable media magnate has crash landed in a way that was unimaginable. With nearly 5000 phone accounts having allegedly been hacked for the sake of tabloid headlines, the darker side of journalism has touched a raw nerve with the British electorate. Worse still was the fact that the hacked accounts included families of murder vic-tims in the UK as well as the families of our American cousins who lost loved ones in the 9/11 atrocity. The potential implications for the government and pol-iticians are serious too – after all when a former Murdoch newspaper editor is employed by the Prime Minister as his director of communications and succes-sive governments are seemingly guilty of

attaching greater importance to media courtship than media regulation then the concerns of voters would appear to be well placed to say the least. The story is set to run with an inquiry in the offing and no doubt further revelations in store. But at least there is some action being taken and one can only hope that the findings of the inquiry are not massaged for the sake of political well-being.

The initial hearings of the parliamen-tary culture committee saw Murdoch facing questions during which he was unceremoniously hit by a foam pie by a disgruntled and misguided member of the public; completely unacceptable behaviour no doubt and thankfully no real harm done.

From phone hacking to another far more sinister form of hacking across the other

notes & comments

Human Rights, a Foam Pie and Justice

in the 21st centuryFareed Ahmad, UK


side of the world. In February three members of the peace-loving Ahmadiyya Muslim community were attacked by a 1500 strong mob and brutally hacked to death simply on grounds of faith. The attack was captured on video that went viral on the internet and shocked the world. There was unanimous condem-nation of the attack. 27 US lawmakers wrote in protest to the Indonesian presi-dent1, the EU issued a strong statement of rebuke2 and in Britain 45 Members of Parliament signed a motion condemn-ing the attack and called on Indonesia to uphold its commitment to human rights and freedom of religion3. With the hor-rific video evidence there was hope that of the 1500 attackers the 12 who had been arrested would be suitably punished, but it turned out that this was just a hope. The accused were not even charged with murder and the attackers received trivial

sentences of between 3 and 6 months and that for possessing an offensive weapon. The ringleader received a mere 5 month sentence despite the video evidence of him using a rock to smash the skull of one of the victims. Contrast this to the sentence given by a British court to the foam pie attacker of Murdoch who received a one month prison sentence for his dastardly crime! Little wonder the Indonesian verdict once again put the country on the receiving end of criticism from many quarters – including some of its closest trading partners.

The contrast between the two verdicts is as striking as it is lamentable, espe-cially when one considers that the net result of one crime is a rather expensive dry cleaning bill whereas of the other it is the shuddering appeasement of vio-lent extremism that is killing freedom,

With nearly 5000 phone accounts having allegedly been hacked for the sake of tabloid headlines, the darker side of journalism has touched a raw nerve with the British electorate.


democracy and people in far off lands.In the Holy Qur’an Allah admonishes mankind to uphold the principles of absolute justice and states:

Verily, Allah enjoins justice, and the doing of good to others; and giving like kindred; and forbids indecency, and manifest evil, and wrongful transgression. He admonished you that you may take heed. (Ch.16:V.91)

This principle is underlined further in the following verse:

O ye who believe! Be steadfast in the cause of Allah, bearing witness in equity; and let not a people’s enmity incite you to act oth-erwise than with justice. Be always just, that is nearer to righteousness. And fear Allah. Surely, Allah is aware of what you do. (Ch.5:V.9)

Indonesia’s leaders, at the helm of the world’s most populous Muslim nation, would do well to read the Qur’an, under-stand its meaning and act upon its noble teachings, for as the Quran clearly notes ‘Allah is well aware of what you do.’

endnotes

1. http://www.thejakartaglobe.com/home/us-lawmakers-urge-yudhoyono-to-revoke-ahmadiyah-bans/429699

2. http://www.eeas.europa.eu/delegations/indonesia/documents/press_corner/20110208_en.pdf also http://eeas.europa.eu/delegations/indonesia/documents/press_corner/20110728_en.pdf

3. http://www.parliament.uk/edm/2010-12/1898

…the net result of one crime is a rather expensive dry cleaning bill whereas of the other it is the shuddering appeasement of violent extremism….


The staff at The Review of Religions

extends Happy Eid Greetings to all of our esteemed readers. May this Eid-ul-Fitr be a source of blessings, peace and prosperity for

everyone, InshaAllah (God enabling).

The Philosophy of the teachings of Islam

part 8

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

translated from urdu by sir muhammad zafrulla khan

The Reason for the appearance of the Holy Prophet(saw) in arabia That the last Divine guidance should shine forth from Arabia was deter-mined by Divine wisdom. The Arabs are descended from Ishmael(ra) who was cut asunder from Israel and had, under Divine wisdom been cast into the wilder-ness of Paran (Faran), which means two fugitives. The descendants of Ishmael(ra) had been cut asunder from Bani Isra’il by Abraham(ra) himself and they had no part in the law of the Torah, as was written that they would not inherit from Isaac(ra). Thus, they were abandoned by those to whom they belonged and had no relationship with anyone else. In all other countries there were some traces of worship and commandments which indi-cated that they had at one time received instruction from prophets. Arabia alone was a country that was utterly unac-quainted with such teachings and was the most backward of all. Its turn came last of all and it received the benefit of a universal prophethood, so that all countries might share again in the bless-ings of prophethood, and the errors that had become current in the meantime among them might be weeded out. The Holy Qur’an is the Perfect Book which undertook the entire project of human reform and is not addressed only to one

people. It seeks the reform of all and has set forth all grades of human develop-ment. It teaches savages the manners and ways of humanity and thereafter instructs them in high moral qualities. Thus there is no need of any other book beside the Holy Qur’an.

what the world owes to the Holy Qur’anIt is a bounty of the Holy Qur’an upon mankind that it has set forth the dis-tinction between man’s natural state and moral qualities and that it does not stop merely at leading man from his natural conditions to the elevated palace of high moral qualities, but also opens the doors of the holy understanding that leads man to the spiritual heights. In this way it sets forth in an excellent manner the three types of teaching that we have already mentioned. As it comprehends all the teachings which are necessary for reli-gious training, it claims it has discharged this function to perfection.

It teaches savages the manners and ways of humanity and thereafter instructs them in high moral qualities.

The Holy Qur’an, upon which The Philosophy

of the Teachings of Islam was based.


It says that this day have I perfected your religion for your benefit, and have completed My favour unto you and have been pleased to appoint Islam as your religion.1 This means the climax of religion has been reached in Islam, which is that a person should be committed wholly to God and should seek his salvation through the sacrifice of his self in the cause of God, and not through any other means, and should demonstrate this motive and determination in his conduct. This is the stage at which all excellences arrive at their perfection. Thus, the Holy Qur’an has presented the God Who was not identified by the philosophers.

The Qur’an has adopted two methods for the understanding of God. First, the method whereby human reason is strengthened and illumined for the purpose of setting forth reasons in

support of the existence of God, and thus saves a person from falling into error. Secondly, the spiritual method which, we shall set forth in answer to the third question.

Proof of the existence of God We now proceed to draw attention to the excellent and matchless proofs of the existence of God that the Holy Qur’an has set forth. At one place it has said that our Lord is He Who has bestowed upon everything its appropriate faculties, and has then guided it to the achievement of its appropriate purposes.2 If we keep in mind the purport of this verse and then reflect upon the shape and form of man and all the animals on land and in the sea, and the birds, we are impressed with the power of God Who has bestowed its appropriate form on everything. This is a vast subject and we would urge our listeners to reflect deeply upon it.

The second proof of the existence of God that the Holy Qur’an has set forth is that God is the ultimate cause of all causes, as it is said that if we observe carefully we find that the entire universe is bound together in a system of cause and effect. This system is at the root of all knowledge. No part of creation is outside this system. Some things

the philosophy of the teachings of islam

The Qur’an has adopted two methods for the understanding of God.


are the roots of others and some are branches. A cause may be primary or may be the effect of another cause, and that in its turn may be the effect of still another cause, and so on. Now, it is not possible that in this finite world this pattern of cause and effect should have no limit and should be infinite. We are compelled to acknowledge that it must terminate with some ultimate cause. The ultimate cause is God. This verse sets forth this argument very concisely and affirms that the system of cause and effect terminates in God.3

Another proof of Divine existence set forth in the Qur’an is in that the sun cannot catch up with the moon, and the night, which is a manifestation of the moon, cannot prevail over the day, which is a manifestation of the sun. Neither of them can move outside its orbit.4 Were there not a Regulator of the whole of this system behind the scenes, the system would fall into chaos. This proof is very striking in the estimation of astronomers. There are so many grand heavenly bodies that are gliding through space that the slightest disorder in their movements would bring about the ruin of the whole world. What a manifestation of Divine power is it that these bodies neither collide

nor change their speed, nor alter their courses in the slightest degree, nor have they been worn out by their circulation during such a long period, nor has their machinery suffered any disorder. If they are not under the supervision of a Guardian, how is it that such a grand organisation continues to carry on through numberless years entirely on its own? At another place in the Qur’an God Almighty draws attention to this in the words that can there be a doubt in the existence of God Who has originated the heavens and the earth?5

He has set forth another proof of His existence in the words that all that is on the earth will perish and only the countenance of thy Lord, Master of Glory and Honour, will survive.6 If we assume that the earth might be reduced into particles and the heavenly bodies might be broken down and everything might be overtaken by a blast that

…it is said that if we observe carefully we find that the entire universe is bound together in a system of cause and effect.


would wipe out every sign of these bodies, yet reason acknowledges and right conscience deems it necessary that after all this destruction there should survive One, Who is not subject to destruction, and can undergo no change and Who should continue in His pristine state. That One is God, Who has created everything mortal and is Himself immune from mortality.

Another proof of His existence that God has set forth in the Holy Qur’an is when God enquired from the souls, that I asked the souls, am I not your Lord? They answered: Indeed.7 In this verse God Almighty sets forth, in the form of question and answer, the characteristic with which He has invested the souls, and that is that by its very nature no soul can deny the existence of God. Those who deny God do so because they can find no proof of His existence according to their own fancy. Yet they

acknowledge that for everything that is created there must be a creator. There is no one in the world so stupid that if he falls ill he would insist that there is no cause for his illness. If the system of the universe had not been made up of cause and effect, it would not have been possible to predict the time of a tornado, or of the eclipse of the sun or the moon, or that a patient would die at a certain time, or that a disease would be reinforced by another disease at a certain stage. Thus, a research scholar who does not acknowledge the existence of God, in effect does so indirectly, for he too, like us, searches for the causes of effects. This is an acknowledgment of a sort, though it is not perfect. Besides, if, through some device, a person who denies the existence of God could be made unconscious in such manner that he should pass under the complete control of God, discarding all fancies, emotions, and impulses of his earthly life, he would, in such a state, acknowledge the existence of God and would not deny it. This is testified to by eminent experts. The verse that we have cited also indicates that a denial of the existence of God is only a manifestation of this earthly existence, for the true nature of man fully confesses His existence.


Yet they acknowledge that for everything that is created there must be a creator.


attributes of God We have set forth these few proofs of the existence of God by way of illustration. We now call attention to the attributes of God to Whom the Holy Qur’an calls us, which are as follows:

That God is One, without associate and no one else beside Him is worthy of worship and obedience.8 This affirmation is made because, if He were not without associate, there might be an apprehension that He might be overcome by a rival, in which case Godhead would always be in peril. The affirmation that no one is worthy of worship beside Him means that He is so Perfect and His attributes are so excellent and exalted that if we were to select a god out of the universe who would be equipped with perfect attributes, or were to contemplate in our minds the best and most exalted attributes that God should possess, He would be more exalted than all our fancies. Whom no one can exceed and then Whom no one can be more exalted. That is God, to associate anyone in Whose worship would be the greatest wrong. Then he said: He is the Knower of the unseen, that is to say, He alone knows Himself. No one can comprehend His Being. We can comprehend the sun

and the moon in their entirety, but we cannot comprehend God in His entirety. Then he said that is He is the Knower of the seen, that is to say, nothing is hidden from Him. It is not to be imagined that He should be unaware of anything. He has every particle of the universe within His sight; but man does not possess such comprehensive vision. He knows when He might break up this system and bring about the Judgement. No one else knows when that would happen. It is God alone who has knowledge of all those times. Then it is said: He is the Gracious One. This means that before the coming into being of animates and before any action proceeding from them, out of His pure grace and not for any other purpose, nor as a reward for any action, He makes due provision for everyone; as for instance, He brought into being the sun and the earth and all other things for our benefit before we came into being and

He has every particle of the universe within His sight; but man does not possess such comprehensive vision.


before any action had proceeded from us. This Divine bounty is designated Rahmaniyyat [the quality of being Gracious] in the Book of God, and on account of it God Almighty is called Rahman [the Gracious]. He rewards righteous action richly and does not let go waste anyone’s effort. Then He said: on account of this attribute He is called Rahim [the Merciful], and the attribute is designated Rahimiyyat [the quality of being Merciful].

Then it is said: He is Master of the Day of Judgement.9 This means that He keeps the recompense of everyone in His own hand. He has appointed no agent to whom He has committed the governance of the heavens and the earth, having withdrawn from it altogether, being no longer concerned with it, leaving to the agent the determination of all recompense at all times.

Then it is said: That He is the Sovereign without any default.10 It is obvious that human sovereignty is not without default. For instance, if all the subjects of an earthly sovereign were to leave their country and to migrate to another country, his sovereignty would come to an end. Or if all his people were afflicted with famine, how could any revenue be collected? Or if the people were to enquire from him what is it that he possesses beyond that which they possess on account of which they should obey him, what could he say in answer to their question? But God’s sovereignty is not subject to any default. He can destroy everything in one instant and can create another kingdom. Had He not been such a Creator, possessing all power, His kingdom would not have endured without injustice. For instance, having forgiven and having bestowed salvation upon the people of the world once, how would He have acquired another world? Would He have sought to catch those upon whom He had already bestowed salvation so that He might send them back into the world, and would have revoked His forgiveness and salvation unjustly? In such case, His Godhead would have proved defective and He would have become an imperfect ruler like earthly


He can destroy everything in one instant and can create another kingdom.


sovereigns who frame ever new laws for their people and are put out of temper time after time; and when they find in their selfishness, that they cannot carry on without injustice, they have recourse to it without compunction. For instance, in terrestrial sovereignty it is considered permissible to let the passengers of a small vessel be destroyed in order to secure the safety of a large vessel, but God is under no such compulsion. If God had not been All-Powerful and had not the power to create out of nothing, He would have been compelled either to have recourse to injustice like weak sovereigns, or would have clung to justice and lost His Godhead. God’s vessel continues its voyage with full power on the basis of justice.

Then he said: that He is the Source of Peace, that is to say, He is safeguarded against all defects, and misfortunes, and hardships, and provides security for all. If He had been liable to being afflicted with misfortunes, or to be killed by His people, or could have been frustrated in His designs, how could the hearts of people in such cases have been comforted by the conviction that he would deliver them from misfortunes?

God Almighty describes the condition

of false gods in the following words:

Those on whom you call beside Allah cannot create even a fly, though they should all combine together for the purpose; and if a fly should snatch away anything from them, they cannot recover it therefrom.11 Their worshippers lack intelligence and they themselves lack power. Can such as these be gods? God is One Who is more powerful than all those who possess power. He is the Mighty, Who is supreme over all. No one can apprehend Him or kill Him. Those who fall into such errors have not a true concept of God’s attributes.

Then he said: then God is the Bestower of Security and sets forth proof of His attributes and His Unity.12 This is an indication that he who believes in the True God is not embarrassed in any company, nor would he be remorseful in the presence of God, for he is equipped

‘Those on whom you call beside Allah cannot create even a fly…’


with strong proofs. But he who believes in a false god finds himself in great distress. He describes every senseless thing as a mystery so that he should not be laughed at and seeks to hide demonstrable errors.

Then He safeguards all and is supreme over all and sets right all that might have gone wrong and is completely Self-Sufficient.

This means that He is the Creator of the bodies as well as of the souls. He determines the features of a baby in the womb. To Him belong all the beautiful names that can be thought of.

The dwellers of the heaven and the dwellers of the earth glorify Him.13 This is an indication that the heavenly bodies are also populated and their dwellers follow Divine guidance.

Then he said: that He has the power to do all that He wills.14 This provides great comfort for His worshippers, for what can be expected of a god who is weak and without power?

Then it is said: He is the Lord of the worlds, Most Gracious, Ever Merciful, Master of the Day of judgement.15 This means that He provides for the universe and is Himself the Master of the Day of Judgement and has not committed Judgement to anyone else.

Then it is said: I respond to the call of him who calls on Me.16

Then he said: He is the Ever-Living, the Self-Subsisting, and the Self-Sufficient; the life of every life, and the support of every being.17 He is the Ever-Living, for if He were not Ever-Living, His worshippers would be apprehensive lest He should die before them.

Then it is said: Proclaim: He is Allah, the Single. He begets not, nor is He begotten; and there is no one who is His equal or like unto Him.18

To believe in the Unity of God correctly, without the least deviation, is the justice that is due from a man towards his

This provides great comfort for His worshippers, for what can be expected of a god who is weak and without power?



Maker. We have set out the moral Teachings of Islam from the Holy Qur’an, the basic principle of which is that there should be neither excess nor deficiency; it is the characteristic of a moral quality that it does not exceed or fall short of its appropriate limit. It is obvious that virtue lies in the middle of two extremes.

Only that habit which seeks to establish itself in the middle promotes a high moral quality. To recognise the proper place and occasion is itself a middle. For instance, if a farmer does his sowing too early or too late, he departs from the middle. Virtue and truth and wisdom are the middle and the middle is appropriateness; in other words truth is always in the middle of two opposing falsehoods. There is no doubt that watchfulness for the proper occasion keeps a person in the middle. Keeping to the middle in relation to God means that in expounding Divine attributes one should not lean towards negating Divine attributes nor describe God as resembling material things. This is the way that the Holy Qur’an has adopted with reference to Divine attributes. It affirms: that God sees, hears, knows, speaks; and as a safeguard against His being understood as resembling His

creation it also affirms: Meaning there is nothing like unto Him; and Fabricate not similitudes concerning God. This means that there is no partner in the Being and attributes of God and that He bears no resemblance to His creatures. To conceive of God as being between resemblance and transcendence is the proper middle. In short all Islamic teachings observe the middle. The Surah Fatihah [opening chapter of the Holy Qu’ran] also inculcates adherence to the middle.

It teaches the supplication to be guided along the path of those on whom God has bestowed His favours, and not of those who have incurred His wrath, nor of those who have gone astray. By those who incurred His wrath are meant people who in juxtaposition to God yield to the wrathful faculty and act savagely; and by those who have gone astray are meant people who behave like animals.

In the Torah God Almighty had laid emphasis on retribution, and in the Gospel He laid emphasis on forbearance and forgiveness.


The middle way is that which has been described as the way of those on whom God has bestowed His favours. In short, for this blessed people the Holy Qur’an has prescribed adherence to the middle. In the Torah God Almighty had laid emphasis on retribution, and in the Gospel He laid emphasis on forbearance and forgiveness. The Muslims have been directed to seek appropriateness and to adhere to the middle path, as is said:

Thus have We made you the people of the middle, meaning that the Muslims have been directed to keep to the middle path. Thus blessed are those who proceed along the middle.

endnotes

1. This day have I perfected your religion for you and completed My favour upon you and have chosen for you Islam as religion (Ch.5:V.4).

2. Our Lord is He Who gave unto everything its proper form and then guided it to its proper function. (Ch.20:V.51)3. And that to your Lord do all things ultimately go… (Ch.53:V.43)4. It is not for the sun to overtake the moon, nor can the night outstrip the day. All of them float in an orbit. (Ch.36:V.41)5. Are you in doubt concerning Allah, Maker of the heavens and theearth? (Ch.14:V.11)6. All that is on it (earth) will pass away. And there will remain only the Person of your Lord, Master of Glory and Honour. (Ch.55:Vs.27-28)7. Am I not your Lord?’ They say, ‘Yea… (Ch.7:V.173)8. He is Allah, and there is no God beside Him, the Knower of the unseen and the seen. He is the Gracious, the Merciful. (Ch.59:V.23)9. Master of the Day of Judgment. (Ch.1:V.4)10. The Sovereign, the Holy One, the Source of Peace, the Bestower of Security, the Protector, the Mighty, the Subduer, the Exalted. (Ch.59:V.24)11. Surely, those on whom you call instead of Allah cannot create even a fly, though they combine together for the purpose. And if the fly should snatch away anything from them, they cannot recover it therefrom. Weak indeed are both the seeker and the sought. They esteem not Allah with the estimation which is His due. Surely, Allah is Powerful, Mighty. (Ch.22:Vs.74-75)12. The Bestower of Security, the Protector, the Mighty, the Subduer…(Ch.59:V.24)13. All that is in the heavens and the earth glorifies

The Muslims have been directed to seek appropriateness and to adhere to the middle path.



Him, and He is the Mighty, the Wise. (Ch.59:V.25)14. Allah has the power to do all that He wills. (Ch.2:V.21)15. All praise belongs to Allah, Lord of all the worlds, The Gracious, the Merciful, Master of the Day of Judgment. (Ch.1:Vs.2-4)16. I answer the prayer of the supplicant when he prays to Me. (Ch.2:V.187)17. The Living, the Self-Subsisting and All-Sustaining. (Ch.2:V.256)18. Say, He is Allah, the One; Allah, the Independent and Besought of all.He begets not, nor is He begotten; And there is none like unto Him. (Ch.112:Vs.2-5)

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The Life and characterof the seal

of the Prophets(saw)

part 9Hadhrat mirza Bashir ahmad(ra)

an Illustration of muslim SufferingThe actual extent of the suffering that befell the Muslims during these days could fully be comprehended only by those compelled to endure these afflictions. However, the extents to which history has vouchsafed these instances (which are much less than the actual cases at hand) are mentioned below.

Hadhrat ‘Uthman(ra) was from the Banu Umaiyyah [tribe]. He was a man of relatively mature age and was well-off. However, after the issuance of the above mentioned verdict, his paternal uncle, Hakam bin Abil-‘As, tied him with ropes and beat him, yet this helpless soul did not say a word.1 Zubair bin Al-‘Awwam(ra) was from the Asad tribe and was a gallant young man, but his ruthless paternal uncle would wrap him within a mat and force him to inhale the smoke from fire, so that he should forsake Islam. However, he delightfully accepted this difficulty and would say, “I cannot reject the truth once I have recognised it.”2 Sa‘id bin

Zaid(ra), who was the brother-in-law of Hadhrat ‘Umar(ra), was from the Banu ‘Adiyy and was honoured among his people. When ‘Umar bin Al-Khattab was informed of his acceptance of Islam, he threw him down and sat upon his chest and also wounded his own sister during

this tussle.3 ‘Abdullah bin Mas‘ud(ra), from the Hudhail tribe, was brutally beaten by the Quraish in the courtyard of the Ka‘bah itself, until he was disoriented.4 Abu Dharr Ghifari(ra) was beaten by the Quraish to the extent that he was nearly killed. He was beaten almost to death, but ‘Abbas bin ‘Abdul-Muttalib saved him from the Quraish by saying, “Do you not know that this man is from the

Continued serialisation of the English rendering of Hadhrat Mirza Bashir Ahmad(ra)’s outstanding biography, ‘Seerat Khatamun Nabiyyin’, on the life and character of the Holy Prophet Muhammad(saw). This section of the series provides accounts of the hair-raising incidents of torture, cruelty and oppression the early Muslims faced at the hands of the Makkans, all for the ‘crime’ of accepting God as One.

‘Abdullah bin Mas‘ud(ra), from the Hudhail tribe, was brutally beaten by the Quraish in the courtyard of the Ka‘bah itself…

translated from the urdu by ayyaz mahmood khan


Banu Ghifar, which controls your Syrian trade route? If they find out, they shall stop your passage.”5

This was the violence perpetrated against the people of powerful tribes, but to read the state of slaves and other weaker factions of society is terrifying. The examples mentioned below are but glimpses of the cruelties of the Quraish.

Bilal bin Ribah(ra) was the Abyssinian slave of Umaiyyah bin Khalf. In the scorching heat of the afternoon, when the rocky ground of Makkah burned like a furnace, Umaiyyah would take him out and strip him of his clothes. He would lie him down then place very large burning rocks on his breast and say, “Worship Lat and ‘Uzza, and abandon Muhammad, or I shall punish you to death.” Bilal knew little Arabic. He would only respond saying: “Ahad, Ahad”, meaning, “Allah

is one, Allah is one.” This response would further infuriate Umaiyyah, who would tie a rope around Bilal(ra)’s neck and hand him over to the miscreants of Makkah, who would drag him through the stony streets of the city until his body was drenched in blood. Yet no word except

“Ahad, Ahad” would emanate from his

the life & character of the seal of the prophets

In the scorching heat of the afternoon, when the rocky ground of Makkah burned like a furnace, Umaiyyah would take him out and strip him of his clothes.


tongue. When Hadhrat Abu Bakr(ra) saw the persecution of this slave, he purchased him for a hefty price and set him free. Abu Fukaih(ra) was the slave of Safwan bin Umaiyyah. In the same manner, these people would force him to the burning ground and place such heavy stones upon him that his tongue

would come out. ‘Amir bin Fuhairah(ra) was also a slave. He was also tortured greatly on account of his acceptance of Islam. Hadhrat Abu Bakr(ra) purchased him and employed him to tend his sheep. Labinah was a bondmaid of the Banu ‘Adi. Prior to his acceptance of Islam, ‘Umar would continuously beat her until fatigue would overtake him. After catching his breath he would begin to beat her again. She would only respond saying, “O ‘Umar! If you do not accept Islam, Allah shall not leave this cruelty without retribution.” Zanirah(ra) was a concubine of the Banu Makhzum. Abu Jahl beat her so mercilessly that she lost her sight. Abu Jahl would point to her and tauntingly say, “If Islam was true, would it be that she received it, while we were left deprived?” Suhaib bin Sinan Rumi(ra), though he was no longer a slave and was relatively well-off, was beaten by the Quraish to the extent that he would lose his senses. This is the same Suhaib(ra) who was appointed Imamus-Salat [the Imam or leader who leads the prayer in congregation] by Hadhrat ‘Umar(ra) after he was wounded, and it is he who led the funeral prayer of Hadhrat ‘Umar(ra).6 Khabbab bin Al-Arat was now, no longer a slave, but was a free man and a blacksmith. Once, the Quraish took hold of him and placed him on the sizzling


coal of his very own furnace while someone stood upon his breast so that he could not turn over. He was stood upon until the burning coal was smothered beneath him. Khabbab(ra) mentioned this occurrence to Hadhrat ‘Umar(ra) a long time thereafter, and showed his back to him, which was completely white with the scars of his injuries. There is another narration regarding Khabbab(ra) that once, a chieftain of Makkah, As bin Wa’il had some swords made by him, and when Khabbab(ra) asked for his payment, he refused to pay him saying:

“You people claim that man shall receive all kinds of wealth, gold and silver, etc.,

in paradise, as per their desire. So you may acquire your payment from me in paradise. By Allah, if one like yourself expects entrance to paradise, then I should expect entrance with far greater certainty.”7

The details of the afflictions inflicted upon ‘Ammar(ra), his father Yasir(ra) and mother Samiyyah(ra), who were once kept as slaves of the Bani Makhzum, are spine-chilling. Once, when these devotees of Islam were being victimised by physical torment, the Holy Prophet(saw) passed by coincidentally. The Holy Prophet(saw) looked towards them and compassionately said, “Be steadfast, O family of Yasir! For Allah has prepared paradise for you in recompense for these very hardships.” Ultimately, Yasir(ra) met his demise from this torture, and as for the elderly Samiyyah(ra), the cruel Abu Jahl struck a spear into her thigh so mercilessly that piercing her body it reached her private area, and this innocent lady gave her life tossing in pain at that very place. Now, only ‘Ammar(ra) was left. He was also subjected to extreme torture and anguish, and it was said to him, “Until you deny Muhammad(saw), we shall continue torturing you.” In extreme frustration, ‘Ammar(ra) said certain inappropriate words, upon which the


…the extents to which history has vouchsafed these instances… are much less than the actual cases at hand…


Quraish released him. However, quickly thereafter, ‘Ammar(ra) presented himself before the Holy Prophet(saw) and began to weep bitterly. The Holy Prophet(saw) asked, “Why ‘Ammar, what is the matter?” He responded, “O Messenger of Allah, I have been ruined! These tyrants gave me so much grief that I uttered some inappropriate words about you.” The Holy Prophet(saw) responded, “How do you find your heart?” He responded, “O Messenger of Allah, my heart is still a believer and is satiated in the love of Allah and His messenger.” The Holy Prophet(saw) said, “Then all is well. May Allah forgive your mistake.”

anguish Inflicted upon the Holy Prophet(saw) In comparison to these hardships inflicted upon the Muslims, the personal state of the Holy Prophet(saw) in this storm of dishonour was not well either. No doubt, after the decision of the Banu Hashim and Banu Muttalib, although the Holy Prophet(saw) commanded the general support of his dear ones and relatives, and in intertribal politics, this support held significant weight, yet first and foremost, because of the disloyalty and betrayal of the Holy Prophet’s(saw) paternal uncle, Abu Lahab, the strength of this decision was weakened. Secondly,

the Quraish had also threatened that if the Banu Hashim and Banu Muttalib did not refrain from backing and protecting the Holy Prophet(saw), they would fight them all. Until now, although they had not given this threat a practical form, they were engaged in its preparation. However, through reproach and slander, and by mockery, whilst safeguarding themselves they would instigate physical confrontations as well. The first thing they did was to organise a meeting and deliberated upon the issue that with the season of Hajj in the offing, Islam would definitely find popularity among the pilgrims and people will flock to them to inquire about this new prophet, and what he claims. For this reason, through mutual consultation, they deliberated that they should concoct an answer, so that their inter-discrepancy does not give a negative impression to the pilgrims. Therefore, all the chieftains of the Quraish gathered at the home of

Until now, although they had not given this threat a practical form, they were engaged in its preparation.


Walid bin Mughirah. Walid delivered an inaugural speech and elucidated the entire issue. He explained:

“Now the time for Hajj has arrived and word of Muhammad(saw)’s claim has reached out, and the people who shall come for Hajj shall most definitely question us about him. Therefore, by consultation, we should agree upon a compelling answer, so that we do not negate one another and thus lessen the influence of our plan.”

At this, one person suggested, “Our answer is simple: This man is a soothsayer. And through his soothsaying, he has gathered a few people around him.” Walid said: “How can we call him a soothsayer, when none of his qualities correspond to this? He does not sing like a soothsayer, nor does he possess the precise exposition of a soothsayer.” Another person said, “Then we can say

that Muhammad(saw) is mad and tends to speak in the vehemence of his madness.” Walid said: “Who will believe us? And what symptoms of insanity can we possibly justify in Muhammad [peace and blessings of Allah be upon him]? There is no anxiety in him, no restlessness, nor does he possess the necessary distraction of mind that is found in an insane man. Who will believe our claim?” A third person said, “We can say


“…the people who shall come for Hajj shall most definitely question us about him.”

Pilgrims in Makkah during the Hajj. The

chiefs of the Quraish were worried that the

pilgrims arriving for the Hajj would heed

the Prophet Muhammad(saw)’s message.


that this person is a poet, and is pulling people towards himself through his enchantingly persuasive couplets.” Walid responded “By calling him a poet, how shall we display examples of poetic style such as Rajaz, Hazaj, Qarid, Maqbud and Mabsut8 in his poetry.” Upon this, a fourth person said, “We should project him as a magician.” Walid said, “Then how shall we show him as one who casts spells and performs tricks.” People said,

“O ‘Abdu Shams, then you ought to tell us what we should do.” Walid responded:

“In this regard, I am myself perplexed as to the proper course of action. Whatever we suggest does not seem to apply to Muhammad [peace and blessings of Allah be upon him] and to make a statement that the people do not accept shall make us the target of laughter.”

In this way, discussions continued and it was ultimately decided that since nothing else came to mind, the suggestion of declaring him a magician seemed to hold more weight amongst the suggestions presented in the meeting. Hence, it was decided that on the occasion of Hajj, everyone would tell the people coming from outside that Muhammad(saw) was a magician who, through his secret magic was separating son and father, brother and brother, and husband and wife

from one another. Therefore, on the occasion of Hajj, the talk of the town was that Muhammad(saw) was a magician who sowed the seed of separation and divergence in every home that he entered. Moreover, this propaganda spurred a dangerous uproar throughout the tribes of Arabia against the Holy Prophet(saw).9 The Quraish did not rest at this, but instigated the vagabond and wilful people of Makkah to continue teasing the Holy Prophet(saw). Therefore, caught up in this instigation, vagabonds would talk nonsense about the Holy Prophet(saw) right before him, as well as behind his back. The purpose of this was none other than through provocation, to cause grief and to raise tumult. The routine of the people who lived as neighbours to the Holy Prophet(saw) was that they would throw rocks into the home of the Holy Prophet(saw) and place thorns at the front of his door. They would place filthy and foul-smelling things in his home.

…it was decided that on the occasion of Hajj, everyone would tell the people coming from outside that Muhammad(saw)

was a magician…


Whenever their actions caused suffering to the Holy Prophet(saw), they would be pleased and would chuckle and burst into laughter. One time, someone placed a very filthy and putrid thing in the Holy Prophet(saw)’s home. The Holy Prophet(saw) picked it up himself, and brought it outside, and said, “O Banu Abdu Manaf ! Is this how you fulfil the right of your neighbour?”10 But the ears, to which this cry reached, were completely deaf to an appeal of decency.

In those days, the Quraish also decided that the Holy Prophet(saw) would be called upon by the name ‘Mudhammam’, meaning ignominious and scornful, instead of Muhammad. As such, this name found great popularity in Makkah for some time and the Quraish were not even shameful enough to realise that this was the same person who they used to call ‘Amin’ [the trustworthy] prior to his claim to prophethood. When

the Holy Prophet(saw) found out about this, he smiled and said, “My name is Muhammad – how can someone who is Muhammad be called Mudhammam? Look how God protects me from their cursing.”11 But in this time also, the torture of the Quraish was not confined to verbal abuse alone. At times, in their fury or finding an opportunity, they would not think much of causing the Holy Prophet(saw) practical harm or inflicting bodily pain upon him as well. Therefore, there is an incident, perhaps during the same era, that once when the Holy Prophet(saw) was offering his Salat [formal Prayer] near the Ka‘bah, ‘Uqbah bin Abi Mu‘it stood up in rage and began to strangle the Holy Prophet(saw) with a cloth until he began to cease breathing. When Hadhrat Abu Bakr(ra) was informed of this, he came running and saved the Holy Prophet(saw) from the evil of this wretched man and addressed the Quraish, saying: “My Lord is Allah”12

At another instance, when the Holy Prophet(saw) proclaimed the Unity of God in the courtyard of the Ka‘bah, the Quraish gathered around the Holy Prophet(saw) raging, and raised an uproar. When the stepson of the Holy Prophet(saw) (Harith bin Abi Halah, the son of Hadhrat Khadijah(ra))


But the ears, to which this cry reached, were completely deaf to an appeal of decency.


was informed, he came running, and noticing this state of danger, and tried to save the Holy Prophet(saw) from the Quraish. But the state of rage rampant among the young men of the Quraish was such as led an evil man to slay Harith by his sword at the scene.13 Due to the noise and turmoil at the time, it could not be ascertained as to who was responsible for this.

Teachings for the muslims of Steadfastness to Suffering Therefore, this was a very sensitive time for Islam and the Muslims. The Holy Prophet(saw) did not care for his own personal suffering, but was most definitely worried on account of the hardships of the Muslims, especially the weaker Muslims. But on the other hand, the Holy Prophet(saw) also knew well that nations were moulded by trials and tribulations. Therefore, from this vantage point, the Holy Prophet(saw) considered these hardships a means of training for the Muslims and would impart to his Companions teachings of patience and forbearance. He would mention the hardships of the past Prophets and their followers, and would tell them that it had always been customary that the prophets of Allah and their followers are given grief, but ultimately victory

lies with the believers. As such, there is a narration that once, the Holy Prophet(saw) was reclining near the Ka‘bah, when Khabbab bin Al-Arat and various other Companions presented themselves before the Holy Prophet(saw) and said,

“O Messenger of Allah! The Muslims are receiving countless grievances from the Quraish, why does the Holy Prophet(saw) not pray against them?” Upon hearing this, the Holy Prophet(saw) immediately sat up. His face turned red and he said:

“Look here! There were a people before you, whose flesh was stripped of their bones, with iron prongs, but they did not waver in their faith. And such a people have passed, who were cut into two pieces by saws run upon their heads but their steps faltered not. Look here, God shall indeed fulfill this mission, such as one shall travel on the back of a camel

…the Holy Prophet(saw)

considered these hardships a means of training for the Muslims and would impart to his Companions teachings of patience and forbearance.


from San‘a’ (in Syria) to Hadra Maut, and shall fear none save God. But you are being impatient.”14

At another instance Hadhrat ‘Abdur-Rahman bin ‘Auf(ra), along with a few other Companions, presented themselves before the Holy Prophet(saw) and said:

“O Messenger of Allah, when we were idolaters, we were revered and none dared lay a sight upon us. But after we have become Muslim, we have become weak and powerless and we must bear persecution at the hands of the Quraish in disgrace. O Messenger of Allah! Permit us to fight these disbelievers.”

The Holy Prophet(saw) responded, “I have been ordered by Allah to pardon. I cannot give you permission to fight.”15 The Companions of the Holy Prophet(saw) fully submitted before every word of the Holy Prophet(saw). They exhibited a model

of steadfastness and tolerance the likes of which history is unable to present.

Continues in the next edition with the start of Chapter VII – ‘Days of Struggle’

endnotes

1. At-Tabaqatul-Kubra, by Muhammad bin Sa‘d, Vol.3, p.31, Babu Dhikri Islami ‘Uthman bin ‘Affan(ra), Daru Ihya’it-Turathil-‘Arabi, Beirut, Lebanon, First Edition (1996)2. Sharhul-‘Allamatiz-Zarqani ‘alal-Mawahibil-Ladunniyyah, by Muhammad bin ‘Abdul-Baqi Az-Zarqani, Vol.1, p.457, Babu Awwalu man Amana billahi wa Rasulihi(saw), Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)3. As-Siratun-Nabawiyyah, by Abu Muhammad ‘Abdul-Malik bin Hisham, pp.251-252, Babu Islami ‘Umar bin Al-Khattab(ra), Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)4. Usdul-Ghabah, Vol.3, pp.280-281, Babu ‘Abdullah bin Mas‘ud(ra), Darul-Fikr, Beirut (2003)5. Sahih Bukhari, Kitabu Manaqibil-Ansar, Babu Islami Abi Dharr Ghifari(ra), Hadith No. 38616. * Usdul-Ghabah, Vol.2, p.436, Babu Suhaib bin Sinan(ra), Darul-Fikr, Beirut (2003)

* Al-Kamilu fit-Tarikh, by Imam ‘Izz-ud-Din ibnil-Athir, Vol.4, p. 665, Babu Dhikri Ta‘dhibil Mustad‘afina minal-Muslimin, Darul-Kutubil-‘Arabi, Beirut, First Edition (1998)

They exhibited a model of steadfastness and tolerance the likes of which history is unable to present.



7. * Talkhisus-Sihah* ‘Umdatul-Qari Sharhu Sahihil-Bukhari, Kitabul-Buyu‘, Babu Dhikril-Qaini wal-Haddadi, Hadith No. 2091, Vol.11, p.309, Beirut (2003) 8. These were terms for the poets of Arabia.9. As-Siratun-Nabawiyyah, by Abu Muhammad ‘Abdul-Malik bin Hisham, pp.203-204, Babu Tahayyuril-Walid-ibnil-Mughkirati fima Yasifu bihil-Qur’n, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001) 10. Tarikhut-Tabari, by Abu Ja‘far Muhammad bin Al-Jarir Tabari, Vol.2, p. 241, Babu Dhikril-Khabri ‘amma kana min Amri Nabiyyillahi(saw) ‘inda Ibtida’illahi Ta‘ala......, Darul-Fikr, Beirut, Lebanon, Second Edition (2002)11. Sahih Bukhari, Kitabul-Manaqib, Babu Ma Ja’a fi Asma’i Rusulillah(saw), Hadith No. 353312. Sahih Bukhari, Kitabu Manaqibil-Ansar, Babu Ma Laqiyan-Nabiyyu(saw) wa Ashabahu minal-Mushrikinabi-Makkah, Hadith No. 385613. Al-Isabatu fi Tamizis-Sahabah, Vol. 1, p. 696, Al-Harith bin Abi Halah, Darul-Kutubil-‘Ilmiyyah,Third Edition (2005)14. Sahih Bukhari, Kitabu Manaqibil-Anṣar, Babu Ma Laqiyan-Nabiyyu(saw) wa Ashabahu minal-Mushrikinabi-Makkah, Hadith No. 385215. * Talkhisus-Sihah* Sunan Nasa’i, Kitabul-Jihad, Babu Wujubil-Jihad, Hadith 3086

NoTe aBouT ReFeReNCeS

Verse references to the Holy Qur’an count ‘Bismillah…’ (In the Name of Allah…) as the first verse of each Chapter. In some non-standard texts, this is not counted. Should the reader refer to such texts, the verse quoted in The Review of Religions will be found a verse earlier, i.e. at one verse less than the number quoted in this journal.For the ease of non-Muslim readers, ‘(saw)’ or ‘saw’ after the words, ‘Holy Prophet’, or the name ‘Muhammad’, are used normally in small letters. They stand for ‘Sallallahu ‘alaihi wa sallam’ meaning ‘peace and blessings of Allah be upon him’. Likewise, the letters ‘(as)’ or ‘as’ after the name of all other prophets is an abbreviation meaning ‘peace be upon him’ derived from ‘Alaihis salatu wassalam’ which are words that a Muslim utters out of respect whenever he or she comes across that name. The abbreviation ‘ra’ or (ra) stands for ‘Radhiallahu Ta’ala anhu and is used for Companions of a Prophet, meaning Allah be pleased with him or her (when followed by the relevant Arabic pronoun). Finally, ‘ru’ or (ru) for Rahemahullahu Ta’ala means the Mercy of Allah the Exalted be upon him. In keeping with current universal practice, local transliterations of names of places are preferred to their anglicised versions, e.g. Makkah instead of Mecca, etc.


Engraving of ‘Allah’ written in Arabic

There is a fallacious theory being spread by certain groups, in particular some Evangelical Christians, that ALLAH is a Moon God, and is therefore noth-ing but a pagan deity. It seems they are desperately trying to show that Muslims do not pray to the Biblical God. It is unfortunate that they have not carried out a thorough investigation into the matter; otherwise they would have dis-covered that Arabic-speaking Christians and Jews also call God ALLAH. Every polytheistic and idolatrous peo-ple on earth have had some notion of a Supreme God, sometimes going back thousands of years. It is not surprising that they have portrayed the True God as an idol or icon. Christians also portray the God of Israel as an old white man with a long beard. However, such depic-tions and idols made of Him will not and

cannot change His real nature. If the real God is presented as an idol or picture, that will change nothing of what He is in reality. Therefore, if we find such idols of Allah made by Arabs prior to Islam, that will diminish nothing of what He truly has been and is since Eternity. ALLAH is none other than ELOHIM and YHWH of the Children of Israel; He is BHAGWAN and PARMESHWAR of the Hindus, and other nations have alternative names for Him. In the Qur’an GOD is called HAYY and YUHYI the One Who has existed since eternity, the Living One Who shall live forever and ever, the True God Who created us all. All the most beautiful names and attri-butes are for GOD. In the Arabic language, ALLAH is the perfect Divine Name. Unlike the

abdul ghany jahangeer khan, uk

Does Islam come from the Biblical God?


word GOD, which can be made plu-ral (GODS) or feminine (GODDESS), ALLAH has neither plural nor femi-nine forms. On the other hand, the EL (ELOAH) of the Bible has a plural form: ELOHIM, and a feminine form: ELAT. The name ALLAH is not a contraction of AL + ILAH (AL-ILAH means “the god”), as is wrongly suggested by people who are ignorant of the intricacies of the Arabic language. It also has abso-lutely nothing to do with the goddess of pre-Islamic times AL-LAT (“The Lat”, the name of a man who used to feed pilgrims moist barley meal and whose

gravestone was venerated as a goddess after his death). LAT is derived from the root word L-T, meaning “to moisten”, whereas ALLAH is from the root A-L-H, meaning “to worship”. ALLAH is situated in the Arabic gram-matical category of FA33AAL, which is the super-intensive form of the root word, where the middle letter is dou-bled and the third letter is preceded by a lengthened Fat-hah vowel (correspond-ing to a lengthened Patah in Hebrew), A-LL-AA-H means “The One Who is supremely worthy of being worshipped.” Thus, ALLAH is the perfect name in the Arabic tongue of the only God Who is worthy of worship. This is why Arabic-speaking Jews and Christians have always used it in their Arabic prayers, for they know it is the Arabic Name of the God Who spoke to Abraham, Moses and David (peace be upon all of them). So, we see that ALLAH is not a “pagan god’s name” but the Name of the True God which pagans chose to represent by an idol, which is quite natural for such people. Those who seek to show by any means that ALLAH is not the God of the Bible,

does islam come from the biblical god?

Allah in Arabic, drawn by 17th Century

Ottoman artist Hafiz Osman. Arabic speaking

Jews and Christian’s also call God, Allah.


also seek to show that Muhammad(saw) was an impostor. They declare with-out rhyme or reason that the Ten Commandments are nowhere to be found in the Qur’an. Furthermore, they say that the Qur’an does not teach obser-vance of the Sabbath, and that therefore Islam cannot be from God.

In fact, all of the Ten Commandments of the Holy Torah are found in the Holy Qur’an. And in comparison to the 613 commandments of the Hebrew Bible, the Holy Qur’an contains approximately 700 commandments. Many of the Biblical commandments, including the obser-vance of the Sabbath, were specifically for the Children of Israel and were not given by God to other nations. Other people were not commanded by God to follow the Saturday Sabbath observed today by practising Jewish people. Sometimes Jeremiah 6:16-19 is quoted by the opponents of Islam in an attempt to prove that all the ways of the past must be followed today –

“16 Thus says the LORD: “Stand in the ways and see, and ask for the old paths, where the good way is, And walk in it; Then you will find rest for your souls. But they said, ‘We will not walk in it.’ 17 Also, I set watchmen

over you, saying, ‘Listen to the sound of the trumpet!’ But they said, ‘We will not listen.’ 18 Therefore hear, you nations, And know, O congregation, what is among them. 19 Hear, O earth! Behold, I will certainly bring calamity on this people — The fruit of their thoughts, because they have not heeded My words Nor My law, but rejected it.” However, as has been previously explained, not every commandment was given by God to every single nation on earth. Some commandments were common to all, but others were time-specific or people-specific. On the other hand, today, we find that the followers of Judaism no longer practise many com-mandments of the Law of God. They have often randomly picked and cho-sen which commandments they want to practise and which commandments they want to reject. Calamities have inces-santly been befalling the Jewish people

So, we see that ALLAH is not a “pagan god’s name” but the Name of the True God which pagans chose to represent by an idol…


throughout their history for their dis-obedience to God’s Laws. If God’s Laws are followed, then such calamities do not happen. People who disobey God’s Laws can never live in peace. They always live in fear. Therefore, it is certain that God is angered by the fact that His Laws have been rejected. Similarly, most Muslims of today have ceased to practise many of the most important Qur’anic command-ments, and now they are suffering greatly for their disobedience. Since the birth of Islam, many millions of the Children of Israel all over Arabia and Asia, including almost all the lost tribes of Israel scattered throughout Persia, Afghanistan and Kashmir, have been obeying Moses(as) by accepting the Prophet of Islam, as they remembered that Moses had said (in Deuteronomy 18):

17 And the LORD said unto me: ‘They have well said that which they have spoken.

18 I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him.

19 And it shall come to pass, that who-soever will not hearken unto My words which he shall speak in My name, I will require it of him.

20 But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.’

In fact, all of the Ten Commandments of the Holy Torah are found in the Holy Qur’an



21 And if thou say in thy heart: ‘How shall we know the word which the LORD hath not spoken?’

22 When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken; the prophet hath spoken it presumptuously, thou shalt not be afraid of him.

This Prophet is none other than the Prophet Muhammad(saw), who is the only Prophet who appeared among the Ishmaelites – who are the true brethren of the Israelites – and who brought a Law like the Law of Moses(as) and who spoke in the Name of God – ALLAH, the True Name of God in the Arabic language. The Holy Qur’an starts with: In the Name of ALLAH, the Gracious, the Merciful - B’Shem Elohim, ha-Rah-man, ha-Rahoom. And it was revealed exactly according to the prophecy made by Isaiah(as) (see Isaiah 28):

9 Whom shall one teach knowledge? And whom shall one make to understand the message? Them that are weaned from the milk, them that are drawn from the breasts?

10 For it is precept by precept, precept by precept, line by line, line by line; here a little, there a little.

11 For with stammering lips and with a strange tongue shall it be spoken to this people;

The Qur’an was revealed over 23 years, precept upon precept, line by line, in a strange tongue to Hebrew-speakers: Arabic. And the only people addressed by name in this revealed book are the people of Israel, when it says: “Ya Bani Isra’il...” i.e. “O, Children of Israel...”, in several of its chapters.

In Deuteronomy 33, we read:

1 And this is the blessing wherewith Moses the man of God blessed the chil-dren of Israel before his death.

Therefore, it is certain that God is angered by the fact that His Laws have been rejected.


2 And he said: The LORD came from Sinai, and rose from Seir unto them; He shined forth from mount Paran, and He came from the myriads holy; at His right hand was a fiery law unto them.

The Prophet Muhammad(saw) was the only Prophet to come from Mount Paran towards the end of his life (Mount Paran near Makkah, called FARAN in Arabic) at the head of ten thousand Saints (the myriads holy = 10 000 Saints), and in his hand was the fiery Law for them: The Qur’an. No other prophet has ever fulfilled this prophecy, and none ever will. This is why so many millions of Israelites recognised Muhammad(saw) as the true prophet pre-dicted by Moses(as). Therefore, you will find that Muslims follow exactly what Moses(as) wanted.

Furthermore, the majority of the tribes of Israel obeyed Moses(as) by accepting the Prophet like him, who spoke in the Name of God. Readers are invited to study him carefully, and not to reject the blessed prophecy of Moses(as). Otherwise, remember what Ha-Shem said:

19 And it shall come to pass, that who-soever will not hearken unto My words which he shall speak in My name, I will require it of him. It is sincerely hoped that God will illu-minate the hearts, and grant them the strength to accept the fulfilment of what Moses(as) had correctly prophesied.

The Holy Qur’an starts with: In the Name of ALLAH, the Gracious, the Merciful - B’Shem Elohim, ha-Rahman, ha-Rahoom.



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

The natural system of Justice and Balance

Hamburg, view

of Town Hall

• Ian Karan (ex-Finance Senator, province of Hamburg)

•Dr. Till Steffen (Member of the Provincial Assembly, Hamburg, Green Party)

• Filiz Demirel (Member of the Provincial Assembly, Hamburg, Green Party)

•Christa Goetsch (Member of the Provincial Assembly, Hamburg, Green Party)

• Prof. Wolfram Weisse, University of Hamburg

•Dr. Mohammed Khalifa, University of Hamburg

Mr. Abdullah Wagishauser, the National President of the Ahmadiyya Muslim Community in Germany, provided a brief overview of the Ahmadiyya Muslim Community. He also introduced Hadhrat Mirza Masroor Ahmad(aba) explaining that he is the Fifth Khalifa—the Fifth successor to the Promised Messiah and Imam Mahdi—and the Head of the Ahmadiyya Muslim com-munity worldwide, now established in 200 countries. Christa Goetsch, the chief host of the function who was represent-ing the Green Party in Hamburg, said in her brief remarks that it was an hon-our to have the Head of the Ahmadiyya Muslim Community present at the event. She said that the Green Party of Hamburg had strong ties with the

The Green Party of the provincial assembly, Hamburg organised a special function on 14th June 2011 at the historic Hamburg Town Hall—the seat of government of Hamburg—under the title “inter-religious dialogue”, in honour of Hadhrat Mirza Masroor Ahmad(aba), Khalifatul Masih V, Head of the worldwide Ahmadiyya Muslim community,who was invited by the Green Party of Germany to deliver the keynote address. Over 50 people attended the event, among them politicians, professors, jurists, religious leaders and journalists. Notable figures in attendance included:


local Ahmadiyya Muslim Jama‘at, and that the Green Party avidly supports inter-religious dialogue. In his speech Prof. Wolfram Weisse, Director of the Academy of Religions at the University of Hamburg, said that it was an honour and privilege for everyone that Hudhur was visiting their city, which is more or less the capital of inter-religious dialogue in Germany. He said that the Academy of World Religions had established a circle of experts who intensely support inter-religious dialogue. He concluded by thanking Hudhur and the Green Party.The keynote address of the function was then delivered by Hadhrat Mirza Masroor Ahmad(aba), Khalifatul Masih V, Head of the Ahmadiyya Muslim com-munity. We present the transcript of the address delivered by his Holiness below.

“Bismillah-ir Rahman-ir Rahim (In the name of Allah, Most Gracious, Ever Merciful)

All the distinguished guests, Assalamo ‘Alaikum Wa Rahmatullahe Wa Barakatohu – peace and blessings of Allah be upon you all.

First of all I would like to thank all of you, especially our chief host, for invit-ing me today to say a few words to you. By doing so, you have demonstrated

the natural system of justice and balance


your openheartedness and broadmin-ded nature.

This gesture proves that irrespective of differences of nationality, religion and viewpoints, you believe in the better-ment of human values for all mankind. And today it pleases me to hear from respected Professor Wolfram Weisse that you have formed the Academy of World Religions for bringing different nations and religions together. I pray that Allah gives you success in this.

I would like to say that today the world is in grave need of such an enlightened approach. We, who are members of the Ahmadiyya Muslim Jama‘at, also prac-tice and preach such an approach and we always abide by these principles, which is the reason why we constantly raise the slogan of ‘Love for All, Hatred for None’.

As a basic principle we believe that there is certainly no harm in having differences of opinion and religion. With reference to religion itself, I would say here that


religion is a personal matter for every individual to decide for himself. No one has any right to interfere in this process. It is the right of every person to follow their religion according to their own per-sonal beliefs and in a way they desire. They should be able express their reli-gious beliefs and rituals freely and openly and should be able to inform others of their own religious beliefs without any apprehension.

From time to time, some people and certain groups, particularly in the West, become fearful when they hear the view that people should be completely free to practice and preach their religion. In particular, when the religion of Islam is being discussed, this fear and panic increases dramatically.

The fear is based upon the theory that if the population of Muslims increases to a large extent, then the Western countries may also become immersed in disorder, just as certain Muslim countries are. Without doubt, the Islam portrayed by certain extremist Muslim groups means that in certain cases such apprehension is completely justified and understandable.

However, if we look at the history of all religions then we soon realise that never

Never has the founder of any religion taught that his followers should usurp the rights of others…. the purpose of every religion has been to bring man closer to God and to establish human values.



has the founder of any religion taught that his followers should usurp the rights of others or should act in a cruel manner. In fact, the purpose of every religion has been to bring man closer to God and to establish human values.

Let us look at what Islam really repre-sents. The meaning of the word ‘Islam’ itself means peace, love and security. Thus, if anybody portrays Islam as an extreme and violent religion filled with teachings of bloodshed, then such a portrayal has no link with the real Islam. From cover to cover the Holy Qur’an teaches love, affection, peace, reconciliation and the spirit of sacrifice.

The Ahmadiyya Muslim Community propagates this very message, which is perhaps why our community has become a target to the vicious and cruel actions of extremists.

However, despite this persecution Ahmadis,in whichever country they live in, never take the law into their own hands nor do they ever create disorder.

The Founder of the Ahmadiyya Community, Hadhrat Mirza Ghulam Ahmad(as), taught us exactly this, that we must discharge the rights due to God and

also the rights due to God’s people. We are taught that you should never respond to cruelty by taking revenge through being cruel yourself.

Certainly, a person who has been perse-cuted has the right to seek the assistance of the law and redress where feasible. However, in some cases the law itself is unjust, for example in countries such as Pakistan and Indonesia where the laws are designed to persecute Ahmadis. In such circumstances we are taught to show patience and to then leave the mat-ter in the hands of God Almighty. The reason for this is that we believe in life after death and that it is there that God Almighty will make the Final Judgement.He will determine who was right and who was wrong and He Himself will arbitrate between the oppressor and the oppressed.

The Ahmadiyya Muslim Jama‘at has always shown gratitude to the German Government and its people.This is because whenever Ahmadis have had to migrate due to the cruel laws imposed against them in certain coun-tries, Ahmadis were granted refuge and protection on a large scale here in this country.


Even now, only a small proportion of the Ahmadis in Pakistan have migrated abroad, whilst millions remain there and are tolerating the cruelties they are sub-jected to with great dignity and courage. Amongst those who have migrated some were personally and physically affected by the persecution, whilst some others were unable to bear the severe mental distress inflicted.

There is no doubt that those govern-ments and countries who have granted protection to the Ahmadi Muslims have chosen to side with the oppressed.Thus, they have proved that human values do exist in the world today. Hence, in this respect also I am most grateful to all of you.

I have been informed that the Green Party regularly demonstrates compas-sion towards those who are subjugated, regardless of which country and religion the victim belongs to. It is such values that bring out the beauty and colour in human values. It is such values that shine a light in the world.

I have learnt that your party has now been able to form a government in one region,whilst in other regions you are becoming a strong opposition party.

Therefore, in light of this, I request that you try to improve upon these great qual-ities you possess, and come to bear the distinction of being those who spread love, justice and establish human values, because there is an urgent need for this.

As Head of the Ahmadiyya Muslim Jama‘at, which is a purely religious and spiritual community, I assure all of you that the Ahmadiyya Community is striv-ing to establish human values throughout the world today. Every Ahmadi in Germany will cooperate with anyone or any group who also makes efforts to establish such values. The fundamental reason for this is that the Holy Qur’an has taught us that we should help one another in the doing of good works. And the life of the Founder of Islam bears testimony to this teaching. Prior to his claim to prophethood, the Holy Prophet Muhammad(saw) was party to a covenant that was formed for the sole purpose of supporting people who were oppressed. Many years later, the Holy Prophet(saw) said that being a party to that covenant was more valuable to him than the entire wealth of the world. He added that even now after prophethood, if he was ever called on account of that covenant, then without any hesitation he would come forward to help and assist. Thus, Ahmadi



Muslims try to live their lives accord-ing to the magnificent model displayed and established by our master, the Holy Prophet Muhammad(saw).

Those who oppose Islam regularly make serious and hurtful allegations against it, but they do so without studying any of its real teachings. If one person does not correctly follow a particular teaching whilst claiming to subscribe to it, then it is he who is in error, not the teaching. This is a fundamental principle. In fact the Holy Qur’an teaches us to establish the highest standards of justice in the world. As a means to fulfil this,the Holy Qur’an has commanded man to show justice and equality even towards any nation that has persecuted and shown hatred towards him. It teaches that you

must show justice, because that is what true righteousness requires.

In relation to righteousness, the Holy Qur’an has stated in many places that he who does not adopt righteousness is far removed from Allah and therefore, is far removed from the teachings of Islam. In order to establish and maintain societal peace the Holy Qur’an states:

And good and evil are not alike. Repel evil with that which is best. And lo, he, between whom and thyself was enmity, will become as though he were a warm friend.(Ch.41:V.35)

Having heard this verse, how can anyone call or view such teachings as harmful? We Ahmadis desire to create this type

Today, on the one hand, we proudly say that the world is coming closer and closer together and becoming a global village, and yet on the other hand, hatred between countries and different religions is spreading.


of environment in the world, in accor-dance with what has been described in the verse. Undoubtedly this is a golden principle, which if followed, will guaran-tee the peace and progress of any society. Moreover, this is not just a recipe for local or regional peace, but in fact is a golden principle for the attainment of world peace.

Today, on the one hand, we proudly say that the world is coming closer and closer together and becoming a global village, and yet on the other hand, hatred between countries and different religions is spreading. Such hatreds are now not limited to particular areas, but because of the very fact that the world has shrunk

and distances are no longer a limiting factor, these problems are escalating to an international scale.

If we analyse the situation in the world today, we observe that these issues have already developed into matters, and indeed problems, of international con-cern. The very fact that the tools and artillery used in wars, such as nuclear weapons and long range missiles, are being developed proves that these

During the Second World War, two atoms bombs were dropped on Japan which caused unbelievable and horrific destruction…. Even in countries in which the people are dying of hunger…. they too have started experimenting with nuclear weapons


The mushroom cloud of the atomic bombing

of Nagasaki, Japan on August 9, 1945 rose

some 11 miles (18 kilometers) above the

bomb’s hypocenter. Within 2-4 months of

the bombing, 60-80,000 died in Nagasaki,

and 90,000-166,000 in Hiroshima.


hatreds have spread to an international level. Otherwise why is there a need to develop such long range weapons, whose principal aim is to target lands as far away as possible? Thank God that Germany is free of such lethal and destructive weap-ons; that is, the atomic bomb.

Regarding war, first of all it should be stated very clearly that neighbouring countries should not wage war with one another. However, if for some unfortu-nate reason war does break out between neighbours, then the feud should be lim-ited to that region alone. We now find,

however, that some countries cross thou-sands of miles and vast lands to wage war, and they drop bombs indiscriminately and so they destroy all forms of life. Neither any living beings, nor any forms of plant life are spared in such wars. For example, during the Second World War, two atoms bombs were dropped on Japan which caused unbelievable and horrific destruction. Thereafter, to safeguard against such future destruction, the world took certain measures. But in compari-son to the efforts made to prevent future destruction, there has been far greater effort to spread destruction and disorder

Nagasaki before and after the bombing Hiroshima after the bombing


– it is the other way around.

Even in countries in which the people are dying of hunger and poverty, we find that the rulers are trying to prove their might and superiority. And so they too have started experimenting with nuclear weapons. Do they not realise what the far reaching consequences of such acts will be? The leaders of such countries are consumed by wars that are a conse-quence only of their own personal egos and vanity. Until the powerful countries of the world do not make serious efforts to prevent wars, the cruelties will con-tinue to increase.

I have already made this point whenever I have had the chance. I had the oppor-tunity to address British Politicians at the Houses of Parliament in 2008, and I have also made this same point when addressing different audiences around the world. Today I would like to humbly repeat this point, that because Germany is a world power and a developed nation, and furthermore because your party, the Green Party you belong to, seems to be an upcoming power, thus you should also ponder over this and for the peace and security of the world you too should play a full and prominent role.Similarly, the well-educated and prominent figures

sitting amongst us this evening should also realise their responsibility. If you undertake this task it would be a great service to mankind.

I would also like to say at this point that if any one nation acts in a cruel and unjust way against a neighbouring country, then it should certainly be the role of the United Nations to stop such cruelty, but they should undertake this task in just manner. In this era, when



intervention does take place, and wars are stopped by a third party, are they stopped in a just manner? The answer is certainly they are not.

I say this because we find that at any one time one government is supported in its fight against another government by foreign powers. They are provided with weapons, and sometimes foreign troops

are also sent to fight their battles. And then after some time the host govern-ment no longer fulfils the interests of the foreign government. Or perhaps the for-eign government has had all of its vested interests fulfilled and so loses interest itself. When either of these situations occurs, we see that suddenly the ruling leaders of the country that had been pro-vided assistance are swiftly branded war criminals and sent to the international criminal court by the powerful countries. Further, in some places the local popula-tion is supported in their protests against the government and such acts lead to further cruelties and disorder. This is a completely wrong approach.

Islam teaches us that you are permitted to fight those who wage wars and those who act in a cruel manner. However, it further teaches us that if they desist from acting cruelly and disorder no longer remains, then you too should withdraw, because

Until the powerful countries of the world do not make serious efforts to prevent wars, the cruelties will continue to increase.

The United Nations Security Council Chamber


war should only be waged to stop cru-elty. Permission thus has been granted for defensive wars, never offensive wars.This is mentioned in the Holy Qur’an in Chapter 2, Verses 192-194. I have given the gist of these verses.

In a well-known Tradition of the Holy Prophet Muhammad(saw), he said that you should help both the oppressed and the oppressor. When the Holy Prophet(saw) was asked that how does one help the oppressor, he replied that you help him by ‘stopping his hand’, which means that you prevent him from acting cruelly and

If justice had been followed in the intervening period, we would not have seen an arms race where weapons and fighter planes are developed and the world’s armed forces have been continually strengthened.



unjustly, so that he can be safeguarded from punishment of God Almighty.

This principle of helping even the oppressor emanates from a desire to show compassion and is not based on any per-sonal interest. To emphasise this point at one place the Holy Qur’an instructs us that when reconciliation and peace is established, you must establish justice and equality (Ch.49:V.10).

If after the Second World War a path of equity leading to justice was followed, we would not witness the current state of the world, whereby it has again become engulfed in the flames of war. If justice had been followed in the intervening period, we would not have seen an arms race where weapons and fighter planes are developed and the world’s armed forces have been continually strength-ened.If justice had been adopted there would not have been a race to develop atomic bombs and chemical weapons, nor would nations feel proud at such misguided achievements.

It is with regret that I say that if we now observe the current circumstances of the world closely, we find that the foundation stone for another World War has already been laid.

Every country is engaged in some way in acts which are either helping or opposing other countries, and the requirements of justice are not being fulfilled. Conflicts are building day by day. It is no longer a secret that on the surface we are told one thing, but behind the scenes the real priorities and policies are secretly being fulfilled.Can peace in the world be established in such circumstances is the question.

As a consequence of so many countries, both large and small, having nuclear weapons, grudges and enmities are increasing. In fact, people’s hearts are becoming filled with malice. We are see-ing the world head towards a terrifying destruction.

I believe that now, rather than focusing on the progress of the world, it is more important, indeed it is essential, that we urgently increase our efforts to save the world from this destruction.

Every organisation and every nation is being dangerously consumed by their selfish egos, and their arrogance, and it appears difficult for them to emerge from this state.

Thus, I once again humbly request


you—the influential members of this country—that you must convince the world of the frightening and danger-ous predicament that we are facing. Otherwise, the alternative is that our future generations will not face a bright future, but in fact they will enter into a bleak period of world darkness.

Leading on from this, one principle that we must always remember is that you will always reap what you sow. The laws of nature are such that consequences directly correspond with our acts. Allah has established a balanced and just system both in this world and in the universe,for the welfare and progress of mankind.However, if this balance is bro-ken then the world will be destroyed. As the Holy Qur’an states in Chapter 55, Verses 8-14:

And the heaven He has raised high and set up a measure,That you may not transgress the measure.So weigh all things with justice and fall not short of the measure.And He has set the earth for His creatures;Therein are all kinds of fruit and palm-tree with sheaths,And grain with its husk and fragrant plants.Which, then, of the favours of your Lord will

you both deny…?

Thus in these verses the system of the universe is explained, which in structure and motion has a perfect connection and flawless harmony. The Holy Qur’an has explained that humans must adopt this example of balance and justice. This is because the Holy Qur’an declares man-kind as the best of God’s Creation. If you rebel against this system and so break the system of just balance, and if you follow only your personal desires and your self-ish ego, then you will suffer harm. There is no doubt in this.

Therefore, in your mutual relations you should develop a perfect connection and harmony and establish a just balance with one another. Do not transgress the lim-its that have been set. Whatever Allah the Almighty has Created in the world, whether living or in the form of a plant

In these verses the system of the universe is explained, which in structure and motion has a perfect connection and flawless harmony.



life, it should be treated with justice and complete balance. Then you will reap the rewards which Allah has bestowed.

We observe that even plant life has been given great importance in the Holy Qur’an. For example it specifically men-tions that there are trees and crops and husk used to feed animals. Here I should point out that to translate the deep meaning of Arabic words into just one word of another language is very difficult. For example, here the Arabic word that is translated into English as ‘husk’ refers not only to dry grass or hay, but actually to every kind of fodder that is used to feed animals, upon whom humans are

dependent. Animals support us in the sense that we consume them as food and use them in a variety of other ways for our benefit. And so we have even been taught to treat such animals in a just and balanced manner. Plant life also is essen-tial to this system and is directly required for the survival of mankind and the ani-mals upon whom humans depend. For

We observe that even plant life has been given great importance in the Holy Qur’an.


example, it has become the means to pro-duce fuel and energy in this present day.Therefore, it is clear to see that a failure to follow this natural equilibrium and bal-ance can only prove harmful to humans.

The verse quoted continues by asking ‘which of the favours of your Lord will you both deny?’ Amongst those who reject God’s favours includes‘both’; who are these‘both’?

This includes both the nation’s leaders and the public at large. It includes both the rich and the poor. It includes those Western countries that are proud of their success and it also includes the less devel-oped African and Asian countries. Allah has said very clearly that you should not transgress the established scales of justice and balance.

The use of nuclear weapons and firearms can only mean that you are rebelling



against God.Such rebellion is leading us on a path of destroying the balance and equilibrium. Therefore, we have been reminded that you must discharge the rights due to your fellow humans and also must fulfil the rights due to your Creator.

In the Holy Qur’an at some places the emergence of atomic warfare has been indicated towards. As a Muslim who believes in the absolute truth of the Holy Qur’an, I frequently remind the world that these excessive enmities towards others are completely usurp-ing human values and so are leading the world towards destruction. This must be avoided.

We ourselves have prayer, and we con-stantly beseech Allah that may this destruction of the world be avoided. You have an influential voice in the world, and so I would strongly urge you to inform your own people and the wider world that by placing obstacles in the way

of the natural balance established by God, you are moving rapidly towards destruc-tion. This message needs to be conveyed further and wider than ever before and with much greater prominence.

Save yourselves and the world from this destruction.

It is my prayer that in an effort to main-tain the beauty of nature and to develop an atmosphere of love and affection, that you be amongst those who work towards this goal without any vested interest and who make great efforts in this way.

May God enable to you to succeed in this noble endeavour.

At the end I would like to once again thank all of you for allowing me to address you and for listening to what I have said today.

Thank you.”

A failure to follow this natural equilibrium and balance can only prove harmful to humans.


Thursday, 1st Septemberevent: ‘Eid ul FitrFaith: Islam

‘Eid-ul-Fitr is celebrated as thankfulness for the blessings of Ramadan. Ordinarily a Muslim prays five times a day, but on ‘Eid he is required to perform a specially appointed prayer in the morning in remembrance of God. The Islamic prayer begins by saying “Allahu Akbar” (God is Great) once, but for the ‘Eid prayers a Muslims says, “God is Great” seven times in the first part, and five times in the second. Muslims wear their best clothes and hold feasts, whilst emphasis is given to giving charity to the poor. The exact date of ‘Eid differs according to location, as it is dependent on the sighting of the moon.

Thursday, 8th Septemberevent: Nativity of the Theotokos/Birthday of the Blessed Virgin Mary Faith: Christianity

Roman Catholics celebrate the birth of the Virgin Mary. For Orthodox Christians this forms one of the Twelve Great Feasts of the year, and is known as the equivalent, the Nativity of the Theotoko. Orthodox Christians differ from the doctrine of Roman Catholics of Immaculate Conception, in which it is believe that Mary was preserved from original sin. This feast is presumed to have originated in Jerusalem perhaps in the 5th century, and in the 7th century was celebrated by the Byzantines and at Rome as the feast of the Birth of the Blessed Virgin Mary.

caLenDaR oF ReLIGIousevents & FestIvaLs


wednesday, 28th Septemberevent: NavaratriFaith: Hindu

Navaratri (nine nights) is celebrated for nine days and is one of the most important Hindu festivals, symbolising the victory of good over evil. Some devotees observe fast on this day whilst prayers are offered for good health and also protection. Communities gather together for festivities at night in particular. Feasts of different types are offered to families and also guests during the nine-day celebrations.

Thursday, 29th Septemberevent: First day of Rosh HashanahFaith: Jewish

Jewish New Year festival commemorating the creation of the world. Jewish people also believe this to be Judgement Day, when God accounts for a person’s good deeds and his bad deeds over the course of the past year. These deeds are recorded in the Book of Life. During this two-day festival work is not permitted. Much time is spent on worship in Synagogues, where special services stress God’s Kingship.

september 2011


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Documents

The Review of Religions (Aug 2011)