Introducing

And your God is One God; there is no God but He, the Gracious, the Merciful.

Holy Qur’an, 2:164.

A distinctive feature of Islam is that it addresses itself to the whole of mankind. Previous religions only addressed a particular people in a particular time. Islam however is the summit of religious evolution, and addresses itself to every nation on Earth, in whatever era they live. It is thus a unique religion in that it recognises the truth of other Prophets, such as Moses, Jesus, Krishna, Buddha, Zoroaster and others, while recognising that over time their messages may have been misinterpreted or distorted. Islam came to restore and excel whatever truth they had, while correcting the shortcomings that had crept into them. Thus a Muslim has nothing but love and affection for other religions, as it sees them all as having emanated from the same Divine Source.

The Unity of God

By Hazrat Mirza Tahir Ahmad, 4th Khalifa of the Ahmadiyya Muslim Community, may Allah have mercy on him. Originally published in “An Elementary Study of Islam“.

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

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

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

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

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

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

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

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

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

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

“And We have not sent thee but as a bearer of glad tidings and a Warner, for all mankind, but most men know not.”

Holy Qur’an 34:29

A distinctive feature of Islam is that it addresses itself to the whole of mankind. Previous religions only addressed a particular people at a particular time. Islam however is the summit of religious evolution, and addresses itself to every nation on Earth, in whichever era they live. It is thus a unique religion in that it recognises the truth of other Prophets, such as Moses, Jesus, Krishna, Buddha, Zoroaster and others, while recognising that over time their messages may have been misinterpreted or distorted. Islam came to restore and excel whatever truth they had, while correcting the shortcomings that had crept into them. Thus a Muslim has nothing but love and affection for other religions, as it sees them all as having emanated from the same Divine Source.

We present below an extract of writing from Hazrat Mirza Tahir Ahmad (may Allah have mercy upon him), the fourth Caliph of the Ahmadiyya Muslim Community. This was originally published in his short book: Some Distinctive Features of Islam.

A Universal Religion

The very first leaf of the Holy Quran praises the Lord Who is the Sustainer of all the worlds, and its last passage urges us to pray to the Lord of mankind. Thus, both the first and the last words of the Holy Quran present the concept of the entire universe, and not merely that of a God of the Arabs or the Muslims. Verily, no one before the Holy Prophet^(sa) of Islam had beckoned the whole of humanity, and no book before the Holy Quran had addressed the entire world. The first such claim was made in favour of the Holy Prophet^(sa) of Islam in these words:

‘And We have not sent thee but as a bearer of glad tidings and a Warner, for all mankind, but most men know not.’

Holy Qur’an, 34:29

And then:

“Say, ‘O mankind! Truly I am a Messenger to you all.’”

Holy Qur’an 7:159

And when the Holy Quran calls itself a message for all the worlds (8:128), it upholds itself as the guidance with which is linked the true development and advancement of mankind. The Holy Quran has repeatedly been called the Verifier of other Books and Muslims are admonished to believe in all other Prophets in exactly the same manner as they believe in their own Prophet^(sa). In our faith, it is forbidden to make a distinction among any of them, much less to believe in some and reject others. The Holy Quran says:

“All (of us) believe in Allah, and in His angels, and in His Books, and in His Messengers.”

Holy Qur’an 2:286

It may not be without merit to examine if universality in itself is a desirable feature, and why Islam has laid such great stress upon it. Ever since Islam has brought the message of the unity of mankind, the pace of the march towards such unity has continued to accelerate in every sphere. An example of this march in our times is the establishment of different international bodies and federations. Indeed, these are but milestones along the long and devious journey towards unity among all mankind. So, the need that is keenly felt by the advanced and civilised man of today had already been fulfilled by planting the seed of its solution in the message of Islam 1400 years ago. Today, of course, the rapid development of travel and communication has lent a new impetus to the march towards unity among peoples and nations.

Differences and Contradictions among Faiths – Their Reality

A question that arises is: if all religions were in fact founded by Messengerspbut from God, then why is there any difference in their teachings? Can the same God sends own different teachings? This question is answered by Islam alone, and this, too, is a distinctive feature of this religion. Islam holds that there are two basic causes of differences between various religions. First, that varying conditions had needed varying dictates and rules, and the All-Knowing and All-Wise God had provided guidance for different ages, regions and peoples in accordance with their respective needs. Second, the contents of various faiths faded and wilted under the vicissitudes of time; hence they were not preserved in their original form. In some cases, the followers themselves introduced innovations and variations to suit changing needs, and the originally revealed Books continued to be interpolated for this purpose. Obviously, such adulteration of the Divine Message ultimately mandated fresh guidance from the Original Source. As God has said in the Holy Quran:

“They pervert the words from their proper places and have forgotten a good part of that with which they were exhorted.”

Holy Qur’an 5:14

If we examine the history of differences between various faiths in the light of the principles enunciated by the Holy Quran, we find that the differences tend to diminish as we reach nearer the source itself. For instance, if we limit the comparison of Christianity and Islam only to the life of Jesus (pbuh) and the four gospels in the Bible, then there will appear only very minor differences between the basic teachings of the Bible and the Holy Quran. But, as we travel further down the road of time, the chasm of these differences becomes wider and wider, till it becomes totally unbridgeable—and all because of human endeavour to revise that which was originally revealed. The history of other faiths also reveals the same basic reality, and we find strong corroboration of the Quranic view, that the direction of human changes and revisions of the Divine Message, has always been from the worship of one God to that of several, and from reality to fiction, from humanity to deification of human beings.

The Holy Quran tells us that the surest way to distinguish a true religion, despite its subsequent mutilation, is to examine its origin. If the origin reveals the teaching of the unity of God, worship of none save the One God, and a true and genuine sympathy for all humanity, then such a religion, despite subsequent changes, must be accepted as true. The founders of religions that satisfy this criterion were indeed righteous and pious beings, and true Messengers deputed by God, between whom we should make no distinction and in whose truth we must believe fully. They have certain fundamental features common to all regardless of differences in time and place. Thus expounds the Holy Quran:

“And they were not commanded but to serve Allah, being sincere to Him in obedience, and being upright, and to observe Prayer, and pay the Zakat. And that is the religion of the people of the right path.”

The Holy Quran 98:6

“Admonish therefore, for thou art but an admonisher. Thou hast no authority to compel them.”

Qur’an 88:22-23

The Qur’an is explicit in many places that belief is a matter of the heart, and not something that can be forced or controlled externally. The Qur’an prescribes no punishment whatsoever to be administered to those who give up religious beliefs. Indeed, it is the freedom of choice in having religious beliefs in the first place that makes them worthy of merit.

We present below an article by the late Imam of the London mosque, Bashir A. Rafiq, first published in the magazine Review of Religions:

Apostasy Not Punishable by Death

By B. A. Rafiq

Islam does not allow the taking of life of a person simply because he is a non-Muslim or has gone back from Islam to disbelief. The golden rule of Islam is: “there is no compulsion in religion” (2:257). Allah says in the Holy Quran:

“And say: ‘It is the truth from your Lord; -wherefore let him who will, believe, and let him who will, disbelieve”

Holy Quran 18:30

‘Say: ‘O Ye men, now has the truth come to you from your Lord. So whosoever follows the guidance, follows it for the good of his own soul, and whosoever errs, errs only against it. And I am not a keeper over you”

Holy Quran 10:109

These verses show clearly that in the matter of faith everyone is free in the choice of one’s religion. There cannot possibly be any compulsion in preventing people from accepting or renouncing Islam. Had it been proper to use force in any shape or form in the matter of religion, God Himself would have forced the people to enter Islam and to renounce all other faiths. God says in the Holy Quran:

“And if thy Lord had enforced His Will, surely all men on the earth would have believed together. Wilt thou, then, force men to become believers?”

Holy Quran 10:100

The Holy Quran has, on no occasion, prescribed death penalty for the apostates. Let us refer to some verses of the Holy Quran in this context:

“Whoso disbelieves in Allah after he has believed—save him who is forced thereto while his heart finds peace in the faith, — but such as open their breasts to disbelief, on them is Allah’s Wrath; and they shall have a severe punishment. That is because they have preferred the present life to the Hereafter, and because Allah guides not the disbelieving people.”(16:107, 108)

“Those who believe, then disbelieve, then again believe, then disbelieve, and then increase in disbelief, Allah will never forgive them nor will He guide them to the way.”(4:138)

“And they will not cease fighting you until they turn you back from your faith, if they can. And whoso from among you turns back from his faith and dies while he is a disbeliever, it is they whose work shall be vain in this world and the next. These are the inmates of the fire and therein shall they abide.”(2:218).

“Oh Ye who believe! whoso among you turns back from his religion, then let it be known that in his stead Allah will soon bring a people whom He will love and who will love Him; and who will be kind and humble towards believers, hard and firm against disbelievers. They will strive in the cause of Allah and will not fear the reproach of a fault-finder. That is Allah’s grace: He bestows it upon whomsoever He pleases; and Allah is bountiful, All-Knowing.”(5:55).

“And he who turns back on his heels, shall not harm Allah at all. And Allah will certainly reward the grateful.”(3:145).

“And whosoever takes disbelief in exchange for belief, has undoubtedly gone astray from the right path.”(2:109).

“Many of the people of the Book wish out of sheer envy from their own selves that, after you have believed, they could turn you again into disbelievers after the truth has become manifest to them. But forgive and turn away from them, till Allah brings about His decree. Surely, Allah has the power to do all that He wills.(2:110)

“And whoso seeks a religion other than Islam, it shall not be accepted from him, and in the life to come he shall be among the losers.”(3:86).

“How shall Allah guide a people who disbelieved after their believing and after they had borne witness that the Apostle was true.” “Of such the reward is that on them shall be the curse of Allah and of angels and of men, all together. “They shall abide thereunder. Their punishment shall not be lightened nor shall they be reprieved; except those who repent thereafter and amend. And surely, Allah is most Forgiving, Merciful.”(3:87-90).

Nowhere in the Holy Quran has it been laid down that an apostate is to be put to death. When we turn to Ahadith, sayings of the Holy Prophet,^(sa) we find that he did not prescribe death penalty for the apostates.

There can be no true Hadith in contradiction to the Holy Quran. The Holy Prophet had said that whenever anyone wanted to quote any saying of his, one should see whether it was in accordance with the Holy Quran.

If so, then it would be from him, otherwise not. Thus it is quite clear from the Holy Quran that there is no physical punishment for an apostate in this world.

“O ye who believe! Obey Allah, and the Messenger, and those who are in authority over you.”

Holy Qur’an 4:60

The Prophet Muhammad, peace be upon him, is reported to have said ‘Love of one’s country is part of your faith.’ True Islam thus encourages us to love and support our neighbours — regardless of their faith, beliefs, or background. To support local communities in all good things is therefore an essential part of the Muslim character.

The following are extracts from a lecture delivered by Hazrat Mirza Masroor Ahmad, current Khalifa of the Ahmadiyya Muslim community, at the military headquarters in Koblenz, Germany, 2012, to an audience of parliamentarians and military leaders. The images below are taken from that event. The full lecture can be found in the caliphs book, “World Crisis and the Pathway to Peace.”

World Crisis and the Pathway to Peace

First and foremost, a fundamental principle of Islam is that a person’s words and deeds should never manifest any form of double standards or hypocrisy. True loyalty requires a relationship built on sincerity and integrity. It requires what a person displays on the surface to be the same as what lies beneath. In terms of nationality, these principles are of the utmost importance. Therefore, it is essential for a citizen of any country to establish a relationship of genuine loyalty and faithfulness to his nation. It does not matter whether he is a born citizen, or whether he gains citizenship later in life, either through immigration or by any other means.

Loyalty is a great quality, and the people who have displayed this attribute to the highest degree and best standards, are the Prophets of God. Their love and bond with God was so strong that in all matters they kept in view His commands and strived to fully implement them, no matter what. This illustrated their commitment to Him and their perfect standards of loyalty. Hence, it is their standards of loyalty that we should use as an example and model. However, before proceeding any further, it is necessary to understand what is actually meant by ‘loyalty’.

According to the teachings of Islam, the definition and true meaning of ‘loyalty’ is the unequivocal fulfilment of one’s pledges and covenants at every level and under all circumstances, regardless of difficulty. This is the true standard of faithfulness required by Islam. At various places in the Holy Qur’an, Allah has instructed Muslims that they must fulfil their pledges and covenants, because they will be held to account by Him over all undertakings that they have made. The Muslims have been instructed to fulfil all covenants, including those made with God Almighty, and also all other pledges they have made, according to their respective degrees of importance.

In this context, a question that could arise in the minds of people is that because Muslims claim that God and His religion are of paramount importance to them, thus it follows that their pledge of loyalty to God will be their first priority, and that their covenant to God will be what they value above all else and which they endeavour to fulfil. Therefore, the belief may arise that a Muslim’s loyalty to his nation and his pledge to uphold the laws of the land will only be of secondary importance to him. Thus, he may be willing to sacrifice his pledge to his country on certain occasions.

To answer this question, I would firstly like to inform you that the Holy Prophet Muhammad (peace be upon him) himself taught that the ‘love for one’s nation is a part of faith.’ Thus, sincere patriotism is a requirement in Islam. To truly love God and Islam requires a person to love his nation. It is quite clear, therefore, that there can be no conflict of interest between a person’s love for God, and love for his country. As love for one’s country has been made a part of Islam, it is quite clear that a Muslim must strive to reach the highest standards of loyalty to his chosen country, because that is a means of reaching God and becoming close to Him. Hence, it is impossible that the love a true Muslim holds for God could ever prove to be an impediment or barrier preventing him from displaying true love and faithfulness towards his country. Unfortunately, we find that in certain countries, religious rights are curtailed or even completely denied. Therefore, another question that can arise is whether those people who are persecuted by their state can still maintain a relationship of love and loyalty to their nation and country. With great sadness, I should inform you that these circumstances exist in Pakistan, where the Government has actually legislated against our Community. These anti-Ahmadiyya laws are practically enforced. Thus in Pakistan, all Ahmadi Muslims have been officially declared by law to be ‘non-Muslims’. They are, therefore, forbidden from calling themselves ‘Muslim’. The Ahmadis in Pakistan are also prohibited from worshipping in the way Muslims do, or acting in accordance with any Islamic practice or custom that could identify them as a Muslim. Thus, the state itself in Pakistan has deprived members of our Community from their basic human right to worship.

Bearing in mind this state of affairs, it is quite natural to wonder how, in such circumstances, can Ahmadi Muslims follow the laws of the land? How can they continue to display loyalty to the nation? Here I should clarify that where such extreme circumstances exist, then the law, and loyalty to the nation, become two separate issues. We, Ahmadi Muslims, believe that religion is a personal matter for every individual to determine for himself and that there should be no compulsion in matters of faith. Thus, where the law comes to interfere with this right, undoubtedly, it is an act of great cruelty and persecution. Indeed, such state-sanctioned persecution, which has occurred throughout the ages, has been condemned by the vast majority.

If we glance at the history of Europe, we find that people in this Continent have also been the victims of religious persecution, and as a result, many thousands of people had to migrate from one country to the next. All fair-minded historians, governments and people have deemed this to be persecution, and extremely cruel. In such circumstances, Islam advocates that where persecution goes beyond all limits and becomes unbearable, then at that time, a person should leave the town or country and migrate to a place where he is free to practise his religion in peace. However, alongside this guidance, Islam also teaches that under no circumstances should any individual take the law into his own hands and nor should he partake in any schemes or conspiracies against his country. This is an absolutely clear and unequivocal command given by Islam. Despite the grave persecution they face, millions of Ahmadis continue to live in Pakistan.

Despite being subjected to such sustained discrimination and cruelty in all aspects of their lives, they continue to keep a relationship of total loyalty and a true allegiance to the country. Whichever field they work in or wherever they are based, they are constantly engaged in trying to help the nation to progress and succeed. For decades, the opponents of Ahmadiyyat have tried to allege that Ahmadis are not loyal to Pakistan, but they have never been able to prove this or show any evidence to support their claims; instead, the truth is that whenever there has been a need to make any sacrifice for the sake of Pakistan, for the sake of their country, Ahmadi Muslims have always stood at the forefront and been constantly ready to make every sacrifice for the sake of the country.

Despite themselves being a victim and target of the law, it is Ahmadi Muslims who follow and abide by the laws of the land better than anyone else. This is because they are true Muslims, who follow true Islam. Another teaching given by the Holy Qur’an in relation to loyalty is that people should keep away from all things that are immodest, undesirable and that form any type of rebellion. A beautiful and distinguishing feature of Islam is that it does not just draw our attention to the final point of culmination, where the consequences are extremely dangerous; instead, it warns us about all of the smaller issues as well, which act as stepping stones leading mankind to a path paved with danger. Thus, if Islam’s guidance is followed properly, then any issue can be resolved at the earliest point, before the situation gets out of hand.

For instance, an issue which can gravely harm a country is financial greed by individuals. Often, people get consumed by material desires that spiral beyond control, and such desires ultimately lead people to act in a disloyal fashion. Thus, such things can ultimately be a cause of treachery against one’s country. Let me explain a bit. In Arabic the word bagha has been used to describe those people or those acts of people that cause harm to their countries. It refers to those who take part in wrong practices or who inflict harm on others. It also includes those people who commit fraud and so try to acquire things in an illegal or unjust manner. It refers to those people who transgress all limits and so cause harm and damage. Islam teaches that people who act in these ways cannot be expected to act in a loyal manner, because loyalty is intertwined with high moral values. Loyalty cannot exist without high moral values and high moral values cannot exist without loyalty. Whilst it is true that different people may have different views about high moral standards, yet the religion of Islam revolves solely around seeking God’s pleasure. Thus, Muslims are instructed to always act in a manner that is pleasing to Him. In short, according to Islamic teachings, God Almighty has forbidden all forms of treachery or rebellion, whether against one’s country or one’s government. This is because rebellion or acting against the state is a threat to the peace and security of a nation. Indeed, where internal rebellion or opposition occurs, then it fans the flames of external opposition and encourages outsiders to take advantage of the internal disorder. Hence, the consequences of disloyalty to your nation can be far-reaching and extreme. Thus, anything that can cause harm to a nation is included in the term bagha that I have described. Keeping all of this in mind, loyalty to one’s nation requires a person to display patience, to show morality and to follow the laws of the land.

Generally speaking, in the modern era, most governments are run democratically. Therefore if a person or group wishes to change the government, then they should do so by following the proper democratic process. They should make themselves heard by voting at the ballot box. Votes should not be cast on the basis of personal preferences or personal interests, but in fact, Islam teaches that a person’s vote should be exercised with a sense of loyalty and love for his country. A person’s vote should be cast with the betterment of the nation in mind. Therefore, a person should not look at his own priorities and from which candidate or party he can personally benefit; instead, a person should make his decision in a balanced way whereby he assesses which candidate or party will help the entire nation progress. The keys to government are a huge trust and thus they should only be handed over to the party who the voter honestly believes is best suited and most deserving. This is the true Islam, and this is true loyalty.

Indeed, in Chapter 4, verse 59 of the Holy Qur’an, Allah has commanded that a person should only hand over trusts to those who are entitled, and that when judging between people, he should make his decision with justice and honesty. Thus, loyalty to one’s nation requires that the power of the government should be given to those who are truly entitled to it, so that the nation can progress and come to stand at the forefront amongst the nations of the world.

In many parts of the world we find that members of the public take part in strikes and protests against government policies. Furthermore, in certain Third World countries, the protesters vandalise or damage possessions and properties belonging either to the state or to private citizens. Though they may claim to be acting out of love, the truth is that such acts have nothing to do with loyalty or love for the nation. It should be remembered that even where protests or strikes are conducted peacefully, without recourse to criminal damage or violence, it still can have a very negative effect. This is because even peaceful protests often result in a loss of millions to the economy of the nation. Under no circumstances can such behaviour be considered to be an example of loyalty to the nation. A golden principle taught by the Founder of the Ahmadiyya Muslim Jama‘at was that under all circumstances, we must always remain obedient to Allah, to the Prophets and to the rulers of our nation. This is the same teaching given in the Holy Qur’an. Hence, even where a country permits strikes or protests to take place, they should only be conducted to the extent where they do not harm or cause damage to the nation or to the economy.

Another question that often arises is whether Muslims can join the military forces of the Western countries, and if they are permitted to join, can they then partake in military attacks on Muslim countries? One underlying principle of Islam is that no person should assist in acts of cruelty. This key command must always remain at the forefront of any Muslim’s mind. Where a Muslim country is attacked, because it has itself acted in a cruel and unjust manner and took the first step of aggression, then in such circumstances the Qur’an has instructed Muslim governments that they should stop the hand of the oppressor. This means they should stop the cruelty and endeavour to establish peace. Thus, in such circumstances to take action as a means to end cruelty is permissible. However, when the nation which transgresses reforms itself and adopts peace, then that country and its people should not be taken advantage of or be subjugated on the basis of false pretences or excuses. They should instead be granted normal state freedom and independence once again. The military ambition should thus be to establish peace, rather than to fulfil any vested interests.

In the same way, Islam permits all countries, whether Muslim or non-Muslim, the right to stop cruelty and oppression. Thus, if necessary, non-Muslim countries can attack Muslim countries to achieve these genuine aims. Muslims in those non-Muslim countries are allowed to join the armies of those non-Muslim countries and prevent the other country from cruelty. Where such circumstances truly exist then Muslim soldiers, whichever Western army they may be part of, must follow orders and fight if required in order to establish peace. If, however, a military makes a decision to attack another nation unjustly, and thus becomes the oppressor, then a Muslim has the option to leave the army, because then he would be assisting cruelty. By taking this decision it would not mean that he is being disloyal to his country. In fact, in such circumstances, loyalty to his country would demand that he should take such a step and counsel his own government that they should not allow themselves to fall to the same depths as those unjust governments and nations that act in a cruel way. If however, joining the army is compulsory and there is no way to leave, but his conscience is not clear, then the Muslim should leave the country, but cannot raise a voice against the law of the land. He should leave because a Muslim is not permitted to live in a country as a citizen, whilst at the same time, acting against the nation or siding with the opposition.

Thus these are just a few aspects of Islamic teachings, which guide all true Muslims towards the real requirements of loyalty and love for one’s country. In the time available I have only been able to briefly touch upon this topic.

Thus in conclusion, I would like to say that today we observe that the world has become a global village. Mankind has become very closely knit together. The people of all nations, religions and cultures are found in all countries. This requires that the leaders of every nation should consider and respect the feelings and sentiments of all people. The leaders and their governments should strive to create laws that foster an environment and spirit of truth and justice, rather than making laws that are a means of causing distress and frustration to the people. Injustices and cruelties should be eliminated and instead we should strive for true justice. The best way to do this is that the world should come to recognise its Creator. Every form of loyalty should be linked to loyalty with God. If this occurs then we will come to witness with our own eyes that the very highest standards of loyalty will be established by the people of all countries and new avenues leading us to peace and security will open throughout the world.

“And we have sent thee not, O Muhammad, but as a mercy for all peoples.”

Holy Qur’an 21:108

The Prophet Muhammad was a true prince of peace. He was patient in persecution and forbearing in victory. As a subject, he gave due rights to his rulers. As a ruler, he gave due rights to his subjects. He ensured every people could practise their own religion freely. He uplifted women from a position of servitude into one of respect and dignity. He insisted upon education of children, fair treatment of orphans, and compassion for the elderly. He stamped out racism and institutionalised charity in the Islamic conscience. Surely, there is no people on Earth that have not benefited from his merciful message.

The Prophet Muhammad in the Eyes of Non-Muslims

We present below a series of testimonies from non-Muslim writers on the character and achievement of the Prophet Muhammad, peace be upon him. They are adapted from an article in the magazine Review of Religions, documenting a sermon of the Caliph of the Ahmadiyya Muslim Community, Hazrat Mirza Masroor Ahmad. We hope that they will serve witness to unprejudiced minds as to the grandeur of this prophetic personality.

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Lamartine

A French philosopher,
FROM HISTORY OF TURKEY: ⁽¹⁾

“If the grandeur of the design, the pettiness of the means, the immensity of the results, be the three measures of human genius, who would dare to compare humanly the greatest men of modern times to Mahomet? The most famous of them have agitated but armies, laws, empires; they have founded [when they founded anything] but physical potencies, often crumbled to the earth before themselves. Mahomet has recast armies, legislations, empires, peoples, dynasties, with millions of men, throughout a third of the inhabited globe. More than this, he recast altars, gods, religions, ideas, creeds, souls. He has founded upon a book, of which every letter is become a law, a spiritual nationality which embraces peoples of every tongue and race…”

“Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, restorer of rational dogmas, the founder of twenty terrestrial empires and of one spiritual empire, that is Muhammad. As regards all standards by which human greatness may be measured, we may ask, is there any man greater than he?”

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Mahatma Gandhi

Leader of the Indian National Movement
FROM IN YOUNG INDIA: ⁽²⁾

“I wanted to know the best of the life of one who holds today an undisputed sway over the hearts of millions of mankind…. I became more than ever convinced that it was not the sword that won a place for Islam in those days, in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet, the scrupulous regard for pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission. These, and not the sword, carried everything before them and surmounted every obstacle. When I closed the second volume [of a book on the Prophet’s biography], I was sorry there was not more for me to read of that great life.”

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Karen Armstrong

Renowned author & scholar
FROM MOHAMMED: A BIOGRAPHY OF THE PROPHET:

“Muhammad had to start virtually from scratch and work his way towards the radical monotheistic spirituality of his own. When he began his mission, a dispassionate observer would not have given him a chance. The Arabs, he might have objected, were just not ready for monotheism: they were not sufficiently developed for this sophisticated vision [that is Tauheed, belief in the Unity of God]. In fact, to attempt to introduce it on a large scale in this violent, terrifying society, could be extremely dangerous and Muhammad would be lucky to escape with his life.

Indeed, Muhammad was frequently in deadly peril and his survival was a near-miracle. But he did succeed. By the end of his life he had laid an axe to the root of the chronic cycle of tribal violence that afflicted the region and paganism was no longer a going concern. The Arabs were ready to embark on a new phase of their history.” ⁽³⁾

REFERRING TO CHRISTIANITY AND THE WEST, SHE WROTE:

“Finally it was the West, not Islam, which forbade the open discussion of religious matters. At the time of the Crusades, Europe seemed obsessed by a craving for intellectual conformity and punished its deviants with a zeal that has been unique in the history of religion. The witch-hunts of the inquisitors and the persecution of Protestants by the Catholics and vice versa were inspired by abtruse theological opinions, which in both Judaism and Islam were seen as private and optional matters. Neither Judaism nor Islam share the Christian conception of heresy, which raises human ideas about the divine to an unacceptably high level and almost makes them a form of idolatry.” ⁽⁴⁾

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Reverend Bosworth Smith

The famous Christian historian
FROM MUHAMMAD AND MUHAMMADANISM, WROTE:

“Head of the State as well as of the Church, he was Caesar and Pope in one; but he was Pope without Pope’s pretensions and Caesar without the legions of Caesar: without a standing army, without a bodyguard, without a palace, without a fixed revenue; if ever any man had the right to say that he ruled by the right divine, it was Mohammed, for he had all the power without its instruments and without its supports.” ⁽⁵⁾

“Those who knew him best, his wife, his eccentric slave, his cousin, his earliest friend – he who, as Mohammed said, alone of his converts, ‘turned not back, neither was perplexed’ – were the first to recognise his mission [that is, his prophethood]. The ordinary lot of a prophet was in his case reversed; he was not without honour save among those who did not know him well.” ⁽⁶⁾

“The practices that Mohammed forbade, and not forbade only, but abolished, human sacrifices [that is, sacrificing humans] and the murder of female infants, and blood feuds, and unlimited polygamy, and wanton cruelty to slaves, and drunkenness, and gambling, would have gone unchecked in Arabia and the adjoining countries.” ⁽⁷⁾

“On the whole, the wonder is to me not how much, but how little, under different circumstances, Mohammed differed from himself. In the shepherd of the desert [when he tended sheep], in the Syrian trader, in the solitary of Mount Hira, in the reformer in the minority of one, in the exile of Medina, in the acknowledged conqueror, in the equal of the Persian Chosroes and the Greek Heraclius, we can still trace a substantial unity. I doubt whether any other man, whose external conditions changed so much, ever himself changed less to meet them: the accidents are changed, the essence seems to me to be the same in all.” ⁽⁸⁾

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Michael H. Hart

Renowned author & scholar

FROM A RANKING OF THE MOST INFLUENTIAL PERSONS IN HISTORY,CHOSE THE PROPHET MUHAMMAD^SA TO TOP THE LIST. THOUGH MUSLIMS WOULD DISAGREE WITH ELEMENTS OF HIS ASSESSMENT, HIS TESTIMONY IS STILL REVEALING:

“My choice of Muhammad to lead the list of the world’s most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular level.” ⁽⁹⁾

“How, then, is one to assess the overall impact of Muhammad on human history? Like all religions, Islam exerts an enormous influence upon the lives of its followers. It is for this reason that the founders of the world’s great religions all figure prominently in this book. Since there are roughly twice as many Christians as Muslims in the world, it may initially seem strange that Muhammad has been ranked higher than Jesus. There are two principal reasons for that decision First, Muhammad played a far more important role in the development of Islam than Jesus did in the development of Christianity. Although Jesus was responsible for the main ethical and moral precepts of Christianity (insofar as those differed from Judaism), St. Paul was the main developer of Christian theology, its principal proselytizer, and the author of a large portion of the New Testament.

Muhammad, however, was responsible for both the theology of Islam and its main ethical and moral principles. In addition, he played the key role in proselytizing the new faith, and in establishing the religious practices of lslam. Moreover, he is the author of the Muslim holy scriptures, the Quran, a collection of certain of Muhammad’s insights that he believed had been directly revealed to him by Allah. Most of these utterances were copied more or less faithfully during Muhammad’s lifetime and were collected together in authoritative form not long after his death. The Quran, therefore, closely represents Muhammad’s ideas and teachings and to a considerable extent his exact words. No such detailed compilation of the teachings of Christ has survived. Since the Quran is at least as important to Muslims as the Bible is to Christians, the influence of Muhammad through the medium of the Quran has been enormous. It is probable that the relative influence of Muhammad on Islam has been larger than the combined influence of Jesus Christ and St. Paul on Christianity. On the purely religious level, then, it seems likely that Muhammad has been as influential in human history as Jesus.” ⁽¹⁰⁾

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Ruth Cranston

American author

FROM THE STORY OF THE RELIGIONS OF THE UNITED NATIONS (1946):⁽¹¹⁾

“Muhammad never instigated fighting and bloodshed. Every battle he fought was in rebuttal. He fought in order to survive… and he fought with the weapons and in fashion of his time. Certainly no Christian nation of 140,000,000 people [as this book was published in 1949] who today dispatch 120,000 helpless civilians with a single bomb, can look askance at a leader who at his worst killed a bare five or six hundred.”

“The slayings of the Prophet of Arabia in the benighted and bloodthirsty age of the seventh century look positively puerile compared with our own, in this ‘advanced’ and enlightened twentieth. Not to mention the mass slaughter by the Christians during the Inquisition and the Crusades – when, Christian warriors proudly recorded, they ‘waded ankle-deep in the gore of the Muslim infidels.”

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Annie Besant

British social reformer & writer

FROM THE LIFE AND TEACHINGS OF MUHAMMAD:⁽¹²⁾

“It is impossible for anyone who studies the life and character of the great Prophet of Arabia, who knows how he taught and how he lived, to feel anything but reverence for that mighty Prophet, one of the great messengers of the Supreme. And although in what I put to you I shall say many things which may be familiar to many, yet I myself feel whenever I re-read them, a new way of admiration, a new sense of reverence for that mighty Arabian teacher.”

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⁽¹⁾A. De Lamartine. History of Turkey (English Translation). D. Appleton & Co., NY. p.155 (1855-7)

⁽²⁾Mahatma Gandhi. Young India. September 23rd 1924.

^{(3, 4)}Karen Armstrong. Muhammad – A Biography of the Prophet. Harper Collins Publishers., NY. p.53-54 (1993).

^{5, 6, 7, 8)}Rev. Bosworth Smith. Character of Muhammad. In: MOHAMMAD AND MOHAMMADANISM. Smith, Elder & Co., London. p. 235 (1876).

^{(9, 10 )}Michael H. Hart. THE 100: A RANKING OF THE MOST INFLUENTIAL PERSONS IN HISTORY. Carol publishing group., p.3.

^{(11 )}Ruth Cranston. World Faith. Harper and Row Publishers., NY. P. 155 (1949).

⁽¹²⁾Annie Besant. The Life and Teachings of Muhammad. Theosophical Publishing House., India. p. 4 (1932).

“And women and men’s fair rights over each other are equivalent…”

Holy Qur’an 2:229

True Islam teaches that men and women are spiritually equal, and hold equal human rights. The Prophet Muhammad, peace be upon him, said that the best man was he who treated women best. He elevated the station of women in Arabia by granting them the right to education, the right to consent in marriage, the right to divorce and the right of inheritance, over a thousand years before the European West granted the same equality. It is indeed a great shame that many so-called Muslim governments today deny women the rights that the Founder of Islam championed.

Who better to discuss the role of women in Islam, than Muslim women themselves? The following is an extract from a book published by the women’s branch of the Ahmadiyya Muslim community, Pathway to Peace. This chapter gives a brief summary of Islam’s teachings on women.

Treatment of Women in Islam

Before discussing the position of women in Islam, it is important to understand what the condition of women was before the advent of Islam. In pre-Islamic Arabia, and in the rest of the world, their condition was equal to that of slaves and chattels with no rights. Women could neither own nor inherit property. In domestic affairs, they had no rights over their children or themselves; in fact, they could be sold or abandoned by their husbands at will. If they were abused by their husbands, they had no recourse to divorce. They had no real status in the society, not being respected as wife, mother or daughter. In fact, daughters were considered worthless and were often killed at birth. Women were given little or no education, and had no say in religious matters, being regarded as limited in spirituality and intellect.

These abusive conditions existed well into the 19th century in most parts of the world, even in the United States, where some basic rights were given to women only in the beginning of the 20th century. But in Arabia, in the 6th century, with the advent of Islam the condition of women changed dramatically. Almost overnight, women were endowed with equal rights and put on the same level with men. In the Holy Qur’an, Allah makes it clear that He created men and women as equal beings. He says:

“He has created you from a single being; then of the same kind made its mate.”

Holy Quran 39:7

This single verse removes any taint of inferiority leveled at womankind by men, as in some other scriptures. The Holy Qur’an further ensures woman’s equality on the spiritual, intellectual, social and economic level. In addition, women’s rights were safeguarded by the Holy Prophet (peace and blessings of Allah be on him), as he himself carried out the commands of Allah and treated women with great honour, kindness and dignity.

Spiritual Status of Women in Islam

The most important change that Islam brought for women was to raise their spiritual status. Allah has clearly declared in the Holy Qur’an that woman has a soul, that she has the same spiritual capacity as man, and that she can attain equal spiritual rewards by her own efforts. The Holy Qur’an says:

“But whoso does good works, whether male or female, and is a believer, such shall enter heaven…”

Holy Quran 4:125

The Holy Qur’an is unique amongst all scriptures in that it repeatedly emphasizes this equality by addressing both men and women in many verses. It leaves no doubt as to the spiritual level of women. It says:

“Surely the men who submit and the women who submit, and the believing men and the believing women, and the obedient men and the obedient women, and the truthful men and the truthful women, and the humble men and the humble women, and the almsgiving men and the almsgiving women, and the fasting men and the fasting women, and the men who guard their chastity and the women who guard their chastity, and the men who praise God and the women who praise God, Allah has prepared for all of them forgiveness and a mighty reward.”

Holy Quran 33:36

Intellectual Status of Women

Another area where you will find that Muslim women have the lead over other women is in the field of education. Islam stresses that education for men and women is of equal importance, and the Holy Prophet (peace and blessings of Allah be on him) laid down that education is compulsory for both. He said:

“It is the duty of every Muslim man and every Muslim woman to acquire knowledge.”

Ibn’e Majah

He also exhorted both to “seek knowledge even if you have to go to China,” and to “seek knowledge from the cradle to the grave.”

The Holy Qur’an says:

“He grants wisdom to whom He pleases, and whoever is granted wisdom has indeed been granted abundant good; and none would take heed except those endowed with understanding.”

Holy Quran 2:270

In other words, only those who ponder can understand the signs of God and come closest to him. The Qur’an further teaches us a short prayer which simply says:

“O my Lord, increase me in knowledge.”

Holy Quran 20:115

In keeping with these commands, you will find that Muslim women, and especially Ahmadi Muslim women are well-educated. The Holy Prophet (peace and blessings of Allah be on him) encouraged his wives to seek knowledge and once stated that “half the religion of Islam should be learned from Ayesha (his wife).” Indeed, after his death, the advice of his wives was sought by the entire Muslim community. Nowadays you will see Muslim women active in many professions, such as medicine, nursing and teaching.

It is interesting to note that at the time Islam brought enlightenment for women, in Europe a woman displaying any kind of knowledge was in danger of being burnt at the stake for being a witch! Furthermore, most universities, even in the United States, did not admit women to higher learning until this century, while the earliest university in the world was founded by a Muslim woman: Qarawiyyin university in Morocco.

Economic Status of Muslim Women

Never before was woman given the economic freedom such as given her by Islam. Islam makes it clear that she is entitled to possess wealth and property of her own, whether it is inherited or earned, and has full rights over it. The Holy Qur’an states:

“…Men shall have the share of what they have earned, and women shall have the share of what they have earned. And ask Allah of His bounty. Surely, Allah has perfect knowledge of all things.”

Holy Quran 4:33

This verse established the equality of men and women in so far as their works are concerned. Woman has the right to manage her own wealth. A married woman is not even required to spend out of her own wealth, as it is the duty of her husband to provide for her.

The Holy Qur’an also states that:

“…men are guardians over women, because Allah made some of them excel others and because they spend of their wealth”

Holy Quran 4:35

This means that the husband is responsible for his wife’s needs and her protection, and he is to supply the money for the maintenance of his wife and their home.

Islam further protected the economic status of woman by requiring a husband to give her a dowry at the time of marriage. This becomes part of her exclusive wealth, and her husband has no right over it, unless she wishes to share it with him. The Holy Qur’an states:

“And give the women their dowries willingly. But if they, of their own pleasure remit to you a part thereof, then enjoy it as something wholesome and pleasant.”

Holy Quran 4:5

Interestingly, this is addressed not only to the husband but also the woman’s relatives. They have no right over it. The common practice found in some Islamic countries today where the groom demands that his bride bring a dowry of gold and household items to the marriage is totally un-Islamic.

Finally, Islam gave woman the right to inherit. She is entitled to inherit from the deceased in her role of mother, wife, daughter or sister. The Holy Qur’an makes clear that:

“For men there is a share of that which parents and near relatives leave, and for women there is a share of that which parents and near relatives leave, whether it be a little or much — a determined share.”

Holy Quran 4:8

Full and specific details of division of property are found in the Holy Qur’an (4:12-13).

Social Status of Muslim Women

The social status of women changed dramatically with the advent of Islam. Great changes took place in the lives of women. Society was given clear guidance by the Holy Qur’an and the Holy Prophet (peace and blessings of Allah be on him) for the treatment of women in their roles as daughter, wife and mother.

Daughter

The pre-Islamic practice of killing infant girls at birth for fear of humiliation or poverty was totally abolished by Islam. In the Holy Qur’an, Allah says:

“…Slay not your children for fear of poverty, it is We who provide for you and for them, and approach not foul deeds, whether open or secret…”

Holy Quran 6:152

And

“… He creates what He pleases, He bestows daughters upon whom He pleases, and He bestows sons on whom He pleases.”

Holy Quran 42:50

After forbidding the killing of children, Islam goes on to teach a father that he must raise his daughters in the same way as his sons. In fact, taking good care of a daughter opens the door to Paradise for a Muslim. The Holy Prophet (peace and blessings of Allah be on him) said:

“He who brings up two girls through their childhood will appear on the Day of Judgement attached to me like two fingers of a hand.”

Sahih Muslim

Thus it is clear that Islam raised the status of a daughter from that of being despised and unwanted to being loved and cherished.

Wife

Islam changed the role of wife from being little more than a servant to being an equal with her husband on all levels. The Holy Qur’an makes it clear that in marriage women have rights similar to men. It says:

“Of His signs is that He created mates for you of your own kind that you may find peace of mind through them, and He has put love and tenderness between you. In that surely are signs for a people that reflect.”

Holy Quran 30:22

Marriage is a harmonious union of two souls, with the object of marriage to seek comfort from each other. The Holy Qur’an beautifully defines the equality of the relationship with this verse:

“..They are a garment for you and you are a garment for them.”

Holy Quran 2:188

This shows that Islam regards husband and wife equal in providing support, comfort and protection for one another, fitting each other like a garment fits the body. Islam further teaches that the woman be treated with kindness and generosity and be given equal rights in marriage and divorce. Before Islam a woman could not initiate the divorce process even if she was seriously mistreated. Islam permits her to seek divorce if absolutely necessary. (The Islamic Marriage system is discussed in more detail in Chapter 3).

Mother

In her role as mother, Muslim woman achieves her highest social status, because the mother is revered in Islam unlike any other individual. The Holy Qur’an repeatedly directs Muslims to care for their parents, especially the mother. Allah says:

“And We have enjoined man to be good to his parents; his mother bears him in weakness upon weakness, and his weaning takes two years….”

Holy Quran 31:15

The Holy Prophet (peace and blessings of Allah be on him) emphasized the love and respect due to the mother by saying:

“Paradise lies at the feet of the mother.”

In another hadith, he is reported to have stated when asked to whom a man should be kind: “to your mother.” When asked a second time, again said: “to your mother.” He was asked a third time, again the reply was: “your mother.” Only upon being asked a fourth time did he reply: “your father.” Thus he emphasized three times how important it is for a Muslim to take of his/her mother and to give full consideration and respect to her needs and wishes.

Hijab (The Veil)

The teachings of Islam concerning hijab (the veil) and segregation of the sexes is probably the most confusing and difficult to accept for Western society. This is because of the widespread and erroneous notion that observing hijab is a heavy restriction imposed on Muslim women. In fact, the very opposite is true. You will find that hijab is a means of protecting women, and providing them with freedom from many social ills. The word “purdah” is also used to describe the concept and the practice of hijab.

Islam provides guidance not only for individuals, but also lays down rules for the good of all society. In this case, the institution of hijab/purdah guards the moral condition of society. Muslim women not only have responsibilities as wife, mother and daughter, they also share with men the responsibility of upholding the moral standard of society. The Holy Qur’an has laid down that one of the methods that men and women are to use to achieve that goal is hijab. It says:

“Say to the believing men that they restrain their eyes and guard their private parts. That is purer for them. Surely, Allah is well aware of what they do.”

Holy Quran 24:31

“Say to the believing women that they restrain their looks and guard their private parts, and that they display not their beauty or their embellishment except that which is apparent thereof, and that they draw their head coverings over their bosoms…..”

Holy Quran 24:32

The verse goes on to list close relatives from whom observing hijab/purdah is not necessary.

From these verses it is made clear that both men and women are to conduct themselves with modesty and propriety at all times, and especially when in each other’s presence. This teaching is based on the fact that Islam recognizes that “prevention is the better part of a cure.” So segregation of the sexes is prescribed so that situations which cannot be controlled afterwards, are not allowed to develop in the first place. In this way, erosion of moral values can be prevented, and society is safeguarded from problems such as adultery, teenage pregnancies and sexually transmitted diseases.

The Holy Qur’an requires that Muslim women dress modestly, cover their heads and wear an outer garment to conceal their beauty from strangers. However, you must understand that this physical covering is the only first step to developing hijab. The true and full observance of hijab/purdah is achieved when “veiling” extends to a man or woman’s mind and heart. This means that one should veil or shield his/her mind and heart from impure and immoral thoughts when in contact with the opposite sex. One’s thoughts, words and actions should reflect a sisterly love and respect towards fellow beings. This behavior leads to one’s own moral upliftment, and also creates an atmosphere where men and women, instead of resenting and degrading each other, treat each other with respect and understanding.

Another verse of the Holy Qur’an states:

“O Prophet! tell thy wives and thy daughters, and the women of the believers, that they should pull down upon them of their outer cloaks from their heads over their faces. That is more likely that they may thus be recognized and not molested. And Allah is Most Forgiving, Merciful.”

Holy Quran 33:60

A woman who is following the rules of hijab in her dress and actions is not likely to be treated in a disrespectful way by men. Thus hijab/purdah provides Muslim women with freedom from some of the problems that women in Western society are facing today. In Islam woman is not regarded as a “sex object,” nor is she exploited or harassed in this demeaning manner. As you are probably aware, various feminist movements are trying to deal with these issues today, sometimes with little success.

Islam has undoubtedly given woman dignity and honor through hijab/purdah, and has provided a protection for her so that she can pursue her activities more freely. This gives Muslim women peace of mind. You may have noticed that most Muslim women who follow the practice of hijab/purdah appear to be more relaxed and at ease with themselves. This is because Islam has reduced the importance of physical appearance as a mark of self-esteem. A Muslim woman is free to develop in herself other talents, and does not have to rely on her physical beauty to achieve what she wants. At the same time when a woman practices hijab/purdah in the true manner, she fulfills her responsibility to society and gains satisfaction in the knowledge that she is able to gain nearness to Allah.

“Allah has promised those who believe and do good works that he will surely make you Successors in the Earth as he made Successors among those who were before you.”

Holy Qur’an, 24:56

Caliphate is spiritual leadership. The Prophet Muhammad said that in this age Caliphate would emerge following on the footsteps of a Prophet. This prophecy has been fulfilled in the Ahmadiyya Khilafat. We live now with the Fifth Khalifa, Mirza Masroor Ahmad. He represents the leadership and guidance Muslims around the world are crying out for with their disunity and and discontent.

The word “Khilafat” means “succession” and the Khalifa is a successor to a Prophet of God, whose goal is to carry to completion the tasks of reformation and moral training that were seeded by the Prophet. The community of followers of a Prophet of Allah continues to nurture its faith and practices under the blessing of the institution of Khilafat for as long as Allah wishes. Allah says in the Holy Quran:

Allah had promised to those among you who believe and do good works that He will surely make them Successors in the earth, as He made Successors from among those who were before them; and that He will surely establish for them their religion which He has chosen for them; and that He will surely give them in exchange security and peace after their fear: They will worship Me, and they will not associate anything with Me. Then whoso is ungrateful after that, they will be the rebellious. (Surah Al-Nur, Verse 56).

Hazrat Mirza Bashir Ahmad (ra) writes:

God Almighty does everything through wisdom and foresight, and there is always a good reason and logic behind it. According to nature’s physical laws, man has only a limited life span, but the task of reformation and training of society requires a much longer time. So, Allah has established the system of Khilafat after the system of Prophethood. The Khalifah continues and carries on the task of the Prophet. The seed sown by the Prophet is protected and nurtured by the Khalifah till it becomes a strong and sturdy tree. It shows that in fact Khilafat is an offshoot or branch of the system of Prophethood, that is why the Holy Prophet(sa) says that after every Prophet, the system of Khilafat is established.

Mirza Bashir Ahmad (ra) in Characteristics of Greatness, part II, p 115

Just as Allah appoints a Prophet, it is He who appoints a Khalifa as well. He chooses the person who is most eligible to become a Khalifa, and guides a group of pious believers into manifesting His Will through a process of selection of the Khalifa. Thus, it may apparently seem that the Khalifa is chosen by a group of pious people, but it is in fact the Will of Allah that guides their faculties into choosing the Khalifa of His Choice. Once a Khalifa is selected, he remains a Khalifa for the rest of his life as a living testament to Divine Will.

Khilafat establishes the authority of Allah on earth, and the Khalifa strives to uphold that authority within the community of followers. For the believers, Khilafat is an embodiment of Allah’s Unity, as they choose to take divine authority through the person of the Khalifa. The believers partake of the blessings of Khilafat by holding firm to their faith and practices, united under him.

Unlike the concept of Caliphate found among extremists, the true Islamic Caliphate of this age is entirely apolitical and has no worldly ambitions. This is because the Promised Messiah of Islam, His Holiness, Hazrat Mirza Ghulam Ahmad, on whom be peace, came as prophesied without any political or worldly purpose. His whole purpose was to bridge the divide that had grown between humanity and God, and to teach mankind how to emulate God’s beneficent and beautiful attributes through service to God’s creatures. This is therefore the sole purpose of those who continue his mission forward.

We are currently living in the age of the 5th Khalifa of the Promised Messiah, Hazrat Mirza Masroor Ahmad, who currently resides in London, by name, Mirza Masroor Ahmad.

“O ye people! Fear your Lord Who created you from a single soul and of its kind created its mate, and from them twain spread many men and women…”

Holy Qur’an 4:2

The Qur’an teaches that all people are equal in the sight of Allah. It says that all humans are descendants from the same original soul, and are therefore spiritually equal. True Islam does not consider God only to be the God of the Muslims, or the Arabs, or any particular people — rather it says that He is the ‘Lord of all peoples’ (1:2). It therefore cuts at the root of all racism, and brings all nations together in universal brotherhood and sisterhood.

We present a short extract from Sir Muhammad Zafrullah Khan’s Islam & Human Rights, showcasing the social values of the Holy Qur’an

Islam’s Social Values

BY SIR MUHAMMAD ZAFRULLAH KHAN

All values affecting man are based upon the concept that every human being is capable of achieving the highest stage of moral and spiritual development and that his personality must be respected. The Quran takes note of diversities of race, colour, language, wealth, etc., which serve their own useful purpose in the social scheme, and describes them as Signs of God for those who hear and possess knowledge (30:23). But none of these confers any privilege or imposes any disability. The Quran says that God has divided mankind into tribes and nations for greater facility of intercourse. Neither membership of a tribe nor citizenship of a State confers any privilege, nor are they sources of honour. The true source of honour in the sight of God is a righteous life (49:14). In his Farewell Address, the Prophet said:

“You are all brothers and are all equal. None of you can claim any privilege or any superiority over any other. An Arab is not to be preferred to a non-Arab, nor is a non Arab to be preferred to an Arab; nor is a white man to be preferred to a coloured one, or a coloured one to a white, except on the basis of righteousness”.

(Hanbal V pg. 411)

Islam has established a universal brotherhood. It is stressed that true brotherhood can be established only by virtue of our relationship with one another through God. Other factors — common interests, common pursuits, common occupations-may help to foster friendship and brotherhood to a degree, but the very same factors may also engender jealousy and hostility. It is only the consciousness that mankind are all equally creatures and servants of God and that they must all constantly seek the pleasure of God, that can bring about the realisation of true brotherhood, which can stand the test of all the contingencies to which life is subject.

“Hold fast, all together, by the rope of Allah, and be not divided; and remember the favour of Allah, which He bestowed upon you when you were enemies and He united your hearts in love, so that by His grace you became as brethren; and you were on the brink of a pit of fire, and He saved you from it. Thus does Allah explain to you His commandments, that you may be rightly guided”

Holy Qur’an, 3:104

“For you, your religion, and for me, my religion.”

Holy Qur’an 109:7

True Islam recognises that all peoples, regardless of their beliefs or backgrounds, must have freedom of conscience, freedom of speech, freedom from want, and freedom from fear. Only governments which guarantee such freedoms can truly be called Islamic.

The Holy Qur’an is a stalwart defender of human rights, and a great promoter of collective responsibility. Sir Muhammad Zafrullah Khan — Companion of the Promised Messiah (as), Ahmadi muslim, First Foreign Minister of Pakistan, President of both the 17th UN General Assembly, and the International Court of Justice — wrote extensively on this topic, showing how the teachings of Islam were in fact compatible, and in many cases superior to the articles of the Universal Declaration of Human Rights

Below we present a brief article of his which outlines islam’s commitment to freedom of conscience, which is bedrock of all freedom:

Freedom of Conscience

By Sir Muhammad Zafrullah Khan

Islam has proclaimed complete freedom of conscience. The Qur’an is unique among all the scriptures in affirming truth and righteousness of all the Prophets and the truth of all Divine revelations, and in establish and proclaiming the right of every human being to complete freedom of conscience:

There should be no compulsion in religion. Surely, right has become distinct from wrong…

Holy Quran 2:257

Say: ‘It is the truth from your Lord; wherefore, let him who will, believe, and him who will, disbelieve.’

Holy Quran 18:30

The presentation of Islam to mankind must involve no pressure or coercion. Indeed no pressure or coercion was possible, as the Holy Prophet Muhammad (sa) stood alone and unprotected against a hostile combination of tribes and he and his handful of early followers were subjected to the most bitter, cruel and persistent persecution all through the thirteen years of his ministry at Mecca. The manner propagation of the, faith is, however, laid down clearly the Qur’an:

Call unto the way of thy Lord with wisdom and goodly exhortation, and argue with them in a way that is best. Surely, thy Lord knows best who has strayed from His way; and He knows those who are rightly guided.

Holy Quran 16:126

A way of accord between all those who believe God and in Divine revelation has been proclaimed in the Qur’an. The time seems to have come, it cannot be far when the invitation extended by Islam may be availed by the followers of other revealed faiths, for the purpose of achieving a practical brotherhood of man through common spiritual values.

“Say, ‘O people of the Book! come to a word equal between us and you that we worship none but Allah, and that we associate no partner with Him, and that some us take not others for Lords beside Allah.’ But if they turn away, then say, ‘Bear witness that we have submitted to God’”

Holy Quran 3:65

As a corollary of belief in the existence and unity of God and in a divine purpose behind all creation, Islam emphasises the accountability of man in all spheres of life, and sets up a balance between this life and the hereafter. This constitutes the essence of Islam. Whoso, therefore, affirms faith in the existence and unity of God in the life hereafter and strives constantly after righteous action, becomes heir to the grace and mercy of God:

“Surely, those who have believed, and the Jews and the Sabians and the Christians-whoso believes in Allah and the Last Day and does good deeds, on them shall come no fear, nor shall they grieve.”

Holy Quran 5:70

It will thus be seen that Islam does truly speak to man at a universal level and seeks, through the acceptance of common values which are essential to the preservation and fostering of man’s moral and spiritual life to bring about accord in the religious sphere.

“There is no compulsion in matters of religion.”

Holy Qur’an 2:257

Theocracies are contrary to the spirit of Islam. True Islam teaches that political leadership must not be partisan to any particular people, but must rather respect the beliefs and preferences of all peoples. There is no place in Islam for imposing one religious view on anyone else. The Prophet Muhammad, peace be upon him, established this as the ruler of Medina, where he guaranteed equal citizenship and self-determination to the various different ethnic and religious groups in the city at that time.

A theocracy is a state in which religious law is made civil law, binding upon all of its citizens. We see this in the modern day most clearly in some muslim-majority countries, such as Saudi Arabia and Iran. Religious precepts are forced upon citizens, leaving them religious by compulsion and not by choice. This is taken by many both within the Muslim world, and outside of it, as being representative of Islam’s teachings. It may surprise both groups therefore to discover that it is not.

The Holy Qur’an states:

There is no compulsion in religious matters. Surely, right has been made distinct from wrong.

Holy Qur’an 2:257

For me my religion, and for you your religion.

Holy Qur’an 109:7

O Prophet, thou art only a warner over them — thou hast no authority to compel them.

Holy Qur’an, 88:22-23

This means that there can be no situation permissible in Islamic law for a teaching of Islam to be forced upon its citizenship simply because it is written in the holy book of Islam. Not only is this discriminatory against the adherents of other beliefs, but it also undermines the entire system of religious spirituality. In religious spirituality, it is the very choice to act on the teachings of Islam that makes one worthy of merit. If one is forced to pray in the Islamic way, or wear the headscarf, then what merit does that person deserve in God’s eyes? Moreover, such a system is entirely counter-productive, for it engenders bitterness within the people towards the established faith.

Those who support a theocratic vision of Islam are refuted not only by the Qur’an, but by the practice of the Prophet Muhammad himself, peace be upon him. When he was chosen as the head of state for the metropolitan Medina, he found himself at the head of three major religious groups — the Muslims, the Jews, and the Pagans. What did he do? Did he make Islamic law binding upon them, compel Islamic professions, and enforce an Islamic dress code? Far from it. In fact, he drew up the historic charter of Medina.

The Charter of Medina

This charter was ratified by all the major groups of Medina, and enshrined responsibilities of each group to the others in shared citizenship. Rather than enforcing one religious law on others, the Prophet pledged to judge each group by their own laws — the Muslims by the Muslim law, the Jews by Jewish law, and the Pagans by their traditional law. He thus allowed the citizens of his state the right to self-determination, shunning the tyranny we see today in many muslim-majority countries. The Prophet’s time was one where people identified sharply along religious and ethnic lines. Today’s polity is more mixed, with blurring along the edges of traditional ethnic and religious lines. Thus translated into a modern context, his practice would require the citizens en masse to decide what laws they wanted to represent them — giving them the right to self-determination — as seen in theory by modern democracies. The Prophet’s example was thus thoroughly modern, indeed many hundreds of years beyond his time.

A shining example of the separation between mosque and state is today seen in the Khilafat of the Ahmadiyya Muslim Community. The Khalifa shuns all political allegiance, and provides a spiritual leadership that transcends nationhood. Hazrat Mirza Masroor Ahmad, the current Khalifa, leads many millions of Muslims across over 200 countries in a worldwide spiritual fraternity.

“And as for those who strive in Our path–We will surely guide them in Our ways. And verily Allah is with those who do good.”

Holy Qur’an 29:70

True Islam teaches that Jihad means to struggle for goodness. This generally means that we should personally struggle to become better people. In exceptional circumstances, Jihad can also mean to defend people of any faith or background when they are being threatened by tyrants. This military Jihad is known as the ‘lesser’ Jihad — the ‘greater’ Jihad is to strive for God through good deeds.

Given the controversy and misunderstand around the concept of “Jihad”, we here present a speech by the present Khalifa of the Ahmadiyya Muslim Community, Hazrat Mirza Masroor Ahmad. This discourse, published in the Review of Religions, was given to an audience of German natives in 2008, at the annual gathering of the Ahmadiyya Muslim Community in Germany. In this single speech, all qualms will be removed, and all questions answered.

True Concept of Islamic Jihad

BY HAZRAT MIRZA MASROOR AHMAD

…Some people declare that through terrorism, Islam is destroying the peace of the world. It is most unfortunate that there is a group that has a poor understanding of the teachings of Islam, but is fanning the flames of this erroneous concept. Some educated non-Muslims have connected the concept of life after death and heaven and hell to Muslim extremists, terrorists and suicide bombers who believe, as if, there is somehow a shortcut to heaven for suicide bombers. So, the result is that the fatalist desire to enter paradise has awakened a peculiar concept of Jihad and of dying in the name of Allah, which has caused them to take up the sword and cause disorder in the world. These groups of today are in reality a by-product of this teaching and concept.

In any case, while I admit that the acts committed by certain ignorant and over-enthusiastic Muslims have no doubt given a totally wrong impression of the teachings of Islam, I must also point out that the literature that has been written against Islam, without a proper understanding of Islamic teachings, has presented the same erroneous concept about Islamic Jihad. However, I will try to present the true teachings of Islam as they have been expounded by the Founder of the Ahmadiyya Muslim community, Hadhrat Mirza Ghulam Ahmad, peace be on him, whom we believe is the Promised Messiah, according to his understanding of the Holy Qur’an, the Traditions of the Holy Prophet, peace be on him, and the history of Islam.

First of all, I will explain the true concept of Jihad in the words of the Messiah of the time, peace be on him. It has been one hundred years since the Founder of the Ahmadiyya community, peace be on him, passed away. Therefore, no one can say that the Ahmadiyya Muslim community has made up a fanciful reply in response to the wrong impression created in the world today, and is now presenting something new. On the contrary, these are the very same teachings that are set out in the Holy Qur’an.

The Promised Messiah, peace be on him, says:

‘The prevailing practice found amongst Muslims of attacking people of other religions, which they call “Jihad”, is not a lawful war; for it is clearly against the commandment of God and the Prophet Muhammad, peace be on him, and constitutes a grave sin.’

The British Government and Jihad, Islam International Publications Ltd. (2006), p.20

Now see, what do the words “lawful Jihad” used by the Founder of the Ahmadiyya community mean?

In order to understand this, we have to very briefly glance at the conditions existing in that part of Arabia where the Founder of Islam, the Holy Prophet Muhammad, peace be on him, had proclaimed his divine mission and invited people to Islam.

Remember, those people were illiterate and uncivilised. Animosities were borne out of ridiculous and petty matters over which they would continue to kill each other for years. When the Holy Prophet, peace be on him, made his claim and invited the Arabs towards the One and only God, the intelligent amongst them, some of whom were his relatives, poor people and slaves, embraced Islam.

When this movement grew, the disbelievers of Mecca increased their persecution. Their cruelty reached such heights that the believers were made to lie on the burning sands of Arabia. While baking-hot stones were placed on their chests, they were whipped; their limbs were tied to camels and the camels were then driven in opposite directions, rendering their bodies apart. The Holy Prophet, peace be on him, and his group of believers were banished to a valley, and an embargo was placed on them; neither food nor water was allowed to be delivered to them. His Companions used to say that they would die in any case, so why not go down fighting? After all, these Muslims too came from among those who were ready to kill and cause bloodshed over the most trivial matters. But when anyone said:“Permit us to fight,”the Holy Prophet, peace be on him, would say that he had not been commanded to fight, but to be patient.

This patience was not due to any weakness; indeed, history later proved that a few hundred believers managed to defeat a force of thousands. This patience was shown only because the Holy Prophet, peace be on him, had not been commanded by Allah the Almighty to fight. At last, the Holy Prophet, peace be on him, allowed some oppressed ones to migrate. And then, after some time, he too migrated to Medina. By that time there were some inhabitants of that town who had become Muslims. On his arrival, a large number of people embraced Islam.

The Holy Prophet, peace be on him, entered into covenants with other tribes and faiths, and amongst them there were also some Jews. He established a State in which all subjects were granted freedom. If anyone was punished for some crime, that punishment was given according to his or her own religion or religious jurisprudence. Nevertheless, as subjects of the State, all of them held equal rights.

On one occasion a Jewish tribe was expelled due to their breach of an agreement. At that time there were some local Muslims of Medina, who had previously vowed before the birth of their next child to give the next born child to the Jews for its upbringing. As they had vowed, and now those children were of the Jewish faith, they were amongst the Jews being expelled. The local Muslims, who at that time had accepted Islam, tried to hold back such children, but the Holy Prophet, peace be on him, would have none of it and said: “There is no compulsion in religion. Therefore, you cannot stop them.” This is how far he went in preserving the rights of the people.

Despite all this, the allegation levelled against the Holy Prophet, peace be on him, is that, God forbid, he spread terror. The question is that when it is known that the Muslims were in such a condition of helplessness and were being so cruelly oppressed, why is such an allegation being made against the Prophet and the Muslims?

I have briefly mentioned the conditions which prevailed at that time. Even in such conditions when the Muslims migrated to Medina and began to live in relative peace, here also the Meccans hounded, pursued and attacked them. The first battle is known as the Battle of Badr. At that time, the Muslims were in such condition that they had neither the resources nor equipment for battle, whereas confronting them was a fully equipped army.

These circumstances are not hidden from anyone and are recorded in history. What could those unskilled and inexperienced people have done? Some of them were only teenagers.

When the enemy wanted to annihilate the Muslims, however, Allah the Almighty instructed them to fight back. The following verse of the Holy Qur’an was revealed, and this is the first commandment that deals with fighting according to historians. But I invite you to look at its beauty and the purpose for which the permission to fight was granted; Allah says:

Permission to fight is given to those against whom war is made, because they have been wronged – and Allah indeed has the power to help them – those who have been driven out from their homes unjustly only because they said, ‘Our Lord is Allah’; and if Allah did not repel some men by means of others, there would surely have been pulled down cloisters and churches, and synagogues and mosques, wherein the name of Allah is oft commemorated. And Allah will surely help one who helps Him. Allah is indeed Powerful, Mighty.

Holy Quran 22:40-41

God says that if permission had not been given for defence, then the peace of society would have been destroyed. Even today, any sane person, irrespective of his or her religion, would say that this rationale is indeed valid and this decision is quite enough to justify.

The first reason is that if someone is attacked, he has a right to defend himself.

Secondly, if as a result of tyranny, a people are forced to migrate or they are driven out of their homes unjustly and even then they are hounded and not allowed to live in peace in a state governed by them, then it is quite reasonable that they be allowed to retaliate for the injury caused to them.

Thirdly, oppressors do not confine themselves to their first targets; indeed, their greed does and will continue to increase. Not caring about who belongs to which religion, they will try to subjugate and they will try to conquer other cities, towns and countries – so enough is enough. Thus, it becomes important to nip this evil in the bud in order to arrest the cruelty entailed thereby.

This permission for war was thus for defence and for securing peace.

Drawing attention to the people with whom you are allowed to fight, Allah the Almighty says in the Holy Qur’an:

“And fight in the cause of Allah against those who fight against you, but do not transgress. Surely, Allah loves not the transgressors.”

Holy Quran 2:191)

It is clearly expressed here that the commandment of Jihad was only against those people who fought in matters of faith and wanted to convert them by the sword, as had happened during the time in Mecca when the disbelievers of Mecca had attacked and tried to end Islam.

Now, the allegation that the Islamic concept of paradise has made Muslims hostile and aggressive and has incited them to perform Jihad is also unjust.

In the verse I have just quoted, Allah the Almighty has clearly said that He does not like transgressors. If Allah does not like a person, there can be no question of him entering paradise. The question arises; what are the standards of dealing with transgression? This also is a unique teaching that unless one believes in Allah the Almighty, and unless one has His fear in one’s heart, one cannot reach such high standards.

Allah the Almighty says in the Holy Qur’an:

“O ye who believe! Be steadfast in the cause of Allah, bearing witness in equity; and let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. And fear Allah. Surely, Allah is aware of what you do.”

Holy Quran 5:9)

This verse tells us that if you are true believers, then act on the commandments of God Almighty; be just and steadfast in them. What are the requirements of justice? Firstly, make your deeds in accordance with the teachings of Islam, and become role models for others. Can a terrorist be the role model or an exemplar for others? In this age, it is not only non-Muslims, but also a majority of Muslims, who do not like terrorists or suicide bombers. So, it is only good deeds which will attract others, and not evil deeds.

Also in this verse, amongst the many good deeds that a Muslim has been asked to do, one good deed towards which our attention has been drawn regards enemies.

I have briefly mentioned the conditions that prevailed before the migration, and then those that existed after it.

Now in that context, consider this commandment which states that a people’s enmity should not move you away from justice. One can see that Islamic teachings are meant for the establishment of justice.

If there are wars, they should conform to the law; for example, it is commanded that if you take prisoners, treat them kindly. If then the enemy lays down their arms, justice demands, and, moreover, it is necessary for the establishment of peace, that hostilities should cease immediately.

By contrast, in this civilised age we see that if two parties meet in view of ending the war between them, then at the last moment, one party strikes so much awe into the hearts of the other by a non-stop bombardment, that the stronger party are then able to force the weaker party to agree to all the conditions they impose.

Allah the Almighty guides the Muslims, declaring:

¨And if they incline towards peace, incline thou also towards it, and put thy trust in Allah. Surely, it is He Who is All-Hearing, All-Knowing.”

Holy Quran 8:62)

So, the teaching is that if the enemy is inclined towards peace, then you should also incline towards it.

The teaching is to put your trust in Allah, because it may well be that the enemy is extending his hand only to regain his strength, and is not doing so with good intentions; but despite this, you are ordered to extend your hand in peace and place your trust in Allah and to withdraw from war immediately. You are not allowed to give precedence to military strategy.

Hence, during the treaty of Hudaibiyyah – the agreement which was signed between Muslims and Meccans when they went for Hajj to Mecca – in spite of the insistence of his Companions and despite having the upper hand, the Holy Prophet, peace be on him, agreed to the conditions of the disbelievers of Mecca. Even the invasion of Mecca occurred because the disbelievers had violated a treaty.

Despite the fact that the Muslims were now the victors, whosoever did not raise arms against them was allowed to live in peace as a disbeliever. Even the bitterest enemies were forgiven. These facts are not hidden; they have been witnessed by history. Even many of the Orientalists have mentioned this.

Alas! In spite of this, some Western media and politicians have not refrained from making Islam, the Qur’an, and the Holy Prophet, peace be on him, their targets, such as the cartoons depicting the Holy Prophet, peace be on him, in certain newspapers, and the statements made by an MP of Holland who made a film targeting the Qur’an and the Holy Prophet, peace be on him.

The Muslims consider any Prophet (peace be on them all) mentioned in any religious book, as a true Prophet. Therefore, no Muslim, and for that matter no Ahmadi Muslim who believes in the Promised Messiah, peace be on him, of this age, can be expected to resort to insults or slander. We have been taught in the Holy Qur’an that as Prophets of God, all Prophets are equal. Furthermore, God says: “I have sent Prophets to all people.” Therefore, we accept any Prophet without hesitation who was sent to any nation that claims a Prophet came amongst them. Incidentally, according to us, this is the only way to maintain the peace in the world at the moment. The feelings and sentiments of every religion and people should be respected.

I have already told you in what situations and under what conditions war has been permitted. But the question is, are such religious wars permitted in this age? And if not, what is the significance of Jihad? And what is the interpretation of Jihad according to Ahmadis?

Before this, I want to say that the wars of the last few centuries were mainly political or geographical in nature, and were rarely waged because of religion. Moreover, during the last century, two world wars were fought, in which the Muslims played no major role, and these were exclusively because of political interests.

Before accusing Islam of being a religion of terrorism, justice requires that those who make allegations should also consider the cause of the wars in question in the previous two wars.

In any case, I want to briefly present the definition of Jihad, as given by the Founder of the Ahmadiyya community, peace be on him, and to say how one can engage in it in this present age.

In the developed world of our time, everybody has the right to practise, to preach and to profess his faith. In other words, the conditions for war that I had mentioned do not exist. Then what is this uproar about Jihad?

I therefore want to explain the kind of Jihad our community believes in, in the present age. More than a hundred years ago, in response to an objection related to Jihad, the Founder of the Ahmadiyya Muslim community, peace be on him, while answering the critic stated:

This critic has mentioned the Jihad found in Islam and thinks that the Qur’an incites to Holy war unconditionally. There cannot be a bigger fabrication. The Qur’an only permits fighting against those who prevent the people of God from believing and entering His religion and from abiding by God’s commandments and from wor-shipping Him. And God permits fighting against those who fight Muslims without reason and who drive the believers from their homes and their lands; and who force God’s creation to enter into their religion; and who want to annihilate the religion of Islam, and prevent persons from becoming Muslims.

Nurul-Haqq, part 1 in Ruhani Khaza’in, vol. 8, p.62

Talking of the British Rule on the Subcontinent (India and Pakistan) the Promised Messiah, peace be on him, says:

The fact of the matter is that the Government does not interfere with the religion of Islam and religious customs nor does it use the sword to promote their religion. According to the teachings of the Holy Qur’an, it is unlawful to fight against such a government, because it does not engage in any religious war.

Kashti-e-Nuh in Ruhani Khaza’in, vol. 19, p.75 (footnote)

The Founder of the Ahmadiyya Muslim community, peace be on him, also declares:

Some wild and savage Muslims name the cruel shedding of blood Jihad, and they know not that to confront a just ruler is rebellion and not Jihad. Moreover, a person who breaks a promise, and who commits evil instead of doing a good deed, and who punishes the innocent is a tyrant, and not a victorious general.

Tohfah Qaisariyyah in Ruhani Khaza’in, vol. 12, p.280

So, this is the true Islamic teaching explained to us by the Messiah of this age, peace be on him, who was to establish peace on a strong footing, and was to enrich the world with an atmosphere of love and affection.

Today there are suicide attacks done by so called ‘Jihadis’ only to inflict wounds on the enemy soldiers, but, in fact, fellow Muslims are also killed in these attacks. This is wrong. It is the responsibility of governments to secure the peace. Any act committed by a person who is not part of an army is not Jihad, but a rebellion.

The question I raised was the significance of Jihad, and the response is that, in this age, the Jihad accepted by the Ahmadiyya Muslim community is the reformation of one’s self. This is not a recent idea, it was mentioned 1400 years ago by the Founder of Islam upon his return from a battle, when he said that we are moving from a minor Jihad to a greater Jihad, and the greater Jihad is the Jihad of reforming one’s self, that is never-ending and forever. The state of war does not last forever.

True Jihad is the reformation of the evils which are borne in the times of relative peace and comfort. Serving mankind is a real Jihad, and the 120 years of our history, I mean the history of Ahmadiyya Movement, bears testimony to it. We are engaged in this Jihad.

We are trying to bring mankind nearer to its Creator. Our schools and hospitals, our plans for water wells and pumps in countries of Africa and Asia and in other poor countries in far-flung areas of the world are continuing. We are also helping those afflicted by natural disasters.

Humanity First Germany has also done a tremendous and marvellous job in this regard by helping the poor and orphans, digging wells and providing electricity. Guiding us in this direction, the Founder of the Ahmadiyya Muslim community, peace be on him, says:

At this time I specifically instruct my Jama’at [Community], which accepts me as the Promised Messiah, that they should always stay from these foul habits. God has sent me as the Promised Messiah and has clothed me with the garment of the Messiah, peace be on him, son of Mary.

I therefore admonish you: refrain from evil and be truly compassionate towards mankind. Cleanse your hearts of malice and spite, for you will become like angels through this habit. It is a filthy and unholy religion that is devoid of sympathy for humanity, and polluted is the path riddled with a rancour based on selfish desires… Be compassionate towards all for the sake of God so that you may be shown mercy in the heavens. Come, and I will teach you a way that will cause your light to prevail over all other lights. Abandon all lowly spite and jealousy; be compassionate for mankind, and lose yourselves in God.’

I have come to you with an order: Jihad with the sword has ended from this time forward, but the Jihad of purifying your souls must continue. I do not say of this on my own accord. This is indeed the Will of God’…

Then he mentions the Tradition of the Holy Prophet of Islam, peace be on him: ‘When the Messiah comes he will put an end to religious war.’

He finally says:

‘Accordingly, I command those who have joined my ranks to refrain from all such thoughts, to purify their hearts, to foster sympathy and to be compassionate towards the suffering. They should spread peace on earth, because that will cause their faith to spread in return.’

The British Government and Jihad, Islam International Publications Ltd. (2006), pp.16-17

If we are engaged in such a Jihad without hindrance, it is because in this spiritual system we are linked as in a chain, the leadership of which is in the hand of the Khilafat of the Messiah of the age. The attachment that members of the Community have with Khilafat compels us to follow the teaching that had been brought by the Messiah of Muhammad, peace be on him.

That teaching is to honour and discharge the rights we owe to God Almighty and to His creation, to pull down the walls of hatred, and to spread the fragrance of love and affection.

Through the excerpts that I read before all of you sitting before me, you who are educated, now that I have made you aware to some extent of the true message of Islam, you should decide for yourselves whether Islam teaches terrorism or peace and security. It is neither right nor fair to condemn a religion merely because of the actions of a group or of a few individuals.

So, I request you to speak out for justice in your respective circles. That would also be a true Jihad on your part, but, of course, will not make you member of any “Jihadi”organisation.

I thank you for listening to me. Thank you.