does god exist ?

march 2011 - vol. 106 - issue three

The Philosophy of the Teachings of Islam

Rejection of God’s Prophets

Aspects of Islamic Prayer

Religious Freedom in Indonesia Under Siege

doeS God

exIST?

The Holy Prophet

Muhammad(saw) prophesied

that the Promised Messiah(as)

would be raised near a white

minaret, east of Damascus.

This prophecy was fulfilled

with the advent of the

Promised Messiah(as) from

Qadian, India, a city directly

east of Damascus.

The Promised Messiahand imam mahdi and founder of

the review of religions

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

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

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

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

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

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

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

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

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

© m

akhz

an-e

-tas

awee

r

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.ISlAm, The holy QUR’An, Ch.5:V9

If [a ruler] enjoins fear of God, the Exalted and Glorious, and dispenses justice, there will be great reward for him; and if he enjoins otherwise, it resounds on him.ISlAm, The holy PRoPheT(SAw ), SAhIh mUSlIm

Lay no burden on the public which the majority cannot bear.JUdAISm, TAlmUd, BABA BATRA 60B

The highest duty of a ruler is to protect his subjects; the ruler who enjoys the rewards of his position is bound to that duty.hIndUISm, lAwS oF mAnU 7.144

If your kingdom exists for the doctrine and not for fame or desire, then it will be extremely fruitful. If not, its fruit will be misfortune.BUddhISm, nAGARJUnA, PReCIoUS GARlAnd 327

The ruler who submits to democratic ideals, His rule is lasting.SIkhISm, AdI GRAnTh, mARU, m.1

When one rules justly over men, ruling in the fear of God, He dawns on them like the morning light, like the sun shining forth upon a cloudless morning, like rain that makes grass to sprout from the earth.ChRISTIAnITy And JUdAISm, 2 SAmUel 23.3-4

Headsof State

world faiths

march 2011

6 editorialReligious Freedom in Indonesia Under SiegeAbid KhAn, UK

10 notes & CommentsMusaylimah’s claim to ProphethoodSArAh WASeem, UK

16 The Philosophy of the Teachings of Islam — Part 3

Continuing an acclaimed and unique essay based exclusively on the teachings of the Holy Qur’anhAdhrAt mirzA GhUlAm AhmAd(AS),

the PromiSed meSSiAh And mAhdi

24 The life & Character of the Seal of the Prophets(saw) — Part 4

The story of Zaid, the Prophet(saw)’s slave who became like a son to him, and the Prophet(saw)’s retreat to the Cave Hira where his prophethood began hAdhrAt mirzA bAShir AhmAd(rA)

34 Rejection of God’s Prophets - Final Part

The intense opposition to the Holy Prophet(saw) of Islam, and to Hadhrat Mirza Ghulam Ahmad(as), the Promised Messiah led to the defeat of the opponentsdr AbdUl lAtif d. bUSAri, AbUjA,

niGeriA

14 22

contentS

42 Aspects of Islamic PrayerA concise exposition of the different aspects of Islamic Prayer, explaining the significance behind each posture and its importmAliK jAmil r. rAfiq – rAbWAh, PAKiStAn

50 does God exist?The search for the Ultimate Truth has dogged mankind since the beginning of time. Is it possible that there is a Creator Who preceded existence?SAyed hAmeedUllAh nUSrAt PAShA –

rAbWAh, PAKiStAn

62 Calendar of Religious events and Festivals

March 2011

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

ChIeF edIToR & mAnAGeRMansoor Ahmed Shah

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

PRooFReAdeRSAbdul Ghany Jahangeer Khan, Farhana Dar, Munavara Ghauri

dISTRIBUTIonMuhammad Hanif

deSIGn And lAyoUTAhsan Khan

SPeCIAl ConTRIBUTeRArif Khan

PUBlISheRAl Shirkatul Islamiyyah Ltd.

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

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

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

33

48

Escalating religious persecution and an increase in attacks on religious minorities has raised serious concerns about religious intolerance in Indonesia. Some of the most appalling incidents of religious intolerance and violence to occur there in recent memory have been witnessed.

On 6th February, three Ahmadi Muslims were dragged outside a villa, stripped and bludgeoned to death by hundreds of extremists in a brutal and bloody attack in Cikeusik, a small village south of Banten in Indonesia. Five others were injured. A mob of around 1000 attacked the Ahmadi Muslims who numbered no more than 30. The assailants pounced in a pre-planned attack whilst the police stood by and watched the angry crowd mercilessly

beat these three Ahmadi Muslims with sticks and rocks until their lifeless bodies became so disfigured that they were initially unrecognisable.

Local children stood by and applauded, whilst others raised slogans of ‘Allahu Akbar’, that is ‘God is Greatest’. The pure name of Islam and of the Holy Prophet Muhammad(saw) had once again been slandered and defamed in the most grotesque and unjust manner.

The horrific video clips that appeared on YouTube shows us prejudice of the worst kind. The utter viciousness and barbarity of the attacks has shocked many observers. TV channels either refused to show the footage or blurred out the video as it was deemed too graphic to air.

editorial

Religious Freedom in Indonesia Under Siege

Abid Khan, UK

6 THE REVIEW OF RELIGIONS | MARCH 2011

The three Ahmadi Muslims who were martyred in this attack were Tubaqus Chandra Mubarak (34), Ahmad Warsono (38) and Roni Pesarani (35).

This most recent attack in Banten province is the culmination of a recent pattern of escalating violence against the Ahmadiyya Muslim Community in Indonesia. The violence in effect has the tacit support of the government through a Joint Ministerial Decree enacted in June 2008 that banned Ahmadi Muslims from preaching. This was carried out to appease the anti-Ahmadiyya demands of extremist groups such as Islamic Defenders Front (FPI). This decree has emboldened religious extremists to persecute Ahmadis with impunity all over the country.

In addition to the attacks on Ahmadi Muslims, there have been several attacks on Christians and other minorities as well. Just two days after the Cikeusik incident, the seed of extremism was once again displayed, this time in the Indonesian city of Java. Violent clashes broke out after a court verdict in which a Christian accused of spreading anti-Muslim leaflets was sentenced to five years imprisonment. Protestors, who ignorantly held that their actions were in defence of Islam, demanded the death penalty. First, they attacked the court where the trial had been held and then thousands went on to attack three churches, a Christian orphanage and a health centre.

The shocking and barbaric nature of both these attacks by people who

MARCH 2011 | THE REVIEW OF RELIGIONS 7

purport to represent Islam is an affront to all true Muslims who understand that the Holy Prophet Muhammad(saw) taught of love, compassion and mercy throughout his life. In fact, the Holy Prophet(saw) and his Companions left us with the most outstanding examples of conduct and tolerance. Instead of applying these beautiful traditions, some Muslim groups and individuals are continuing on a path of hatred, persecution and killings. They act not out of love for Islam but out of a love for that which Islam condemns. Those involved in terrorism are invariably motivated by a desire for power and wealth rather than any noble pursuit.

After the Cikeusik attacks, Hadhrat Mirza Masroor Ahmad(aba), Head of the

Ahmadiyya Muslim Community said:“Whenever such attacks occur the Ahmadiyya Muslim Jamaat both in Indonesia and worldwide always displays patience and seeks solace not in revenge or violence but through prayers to God Almighty and this will always remain the case. It is however certain that those who have inflicted these cruelties will be answerable to God Almighty and will have to face His punishment.”

Both the Indonesian and international media have almost uniformly condemned the attacks on both the Ahmadi Muslims and the Christians and for this they deserve praise. In respect of this Hadhrat Mirza Masroor Ahmad said:


“Media outlets like the Jakarta Post, Jakarta Globe and many international organisations have strongly condemned this attack and tried to influence the Indonesian government accordingly. The media and intellectual classes in Indonesia have had the courage to make a stand against the cruelty and because of this there remains hope that their society will progress. If only such courage would develop amongst the media and educated classes of Pakistan.”

Whether a Muslim, Christian, Jew, Hindu or Atheist or a person of any other faith is attacked, it is wrong and must be condemned unequivocally. Tolerance and mutual respect are the cornerstones of any successful society.We sincerely hope that the Government

of Indonesia will take firm action to eradicate the menace and evil of extremism. The Government needs to protect members of all minorities and religious groups. One of the most painful and regrettable points of these recent attacks is that they were both avoidable. People must be educated from a young age that although there is always room for ideological differences, ultimately we are all the Creation of God and must reconcile our differences through love and respect.


The Kawah Ijen volcano in Java, Indonesia.


The capacity of man for brutality against his fellow being has been well docu-mented. The two World Wars of the last century bore testimony to this and in recent times the atrocities commit-ted in Eastern Europe, Central Africa and Palestine, remind us of the evil that humankind is capable of. Most of us deplore that darker side of human nature. We try to distance ourselves from this seeming aberration in human behaviour and sometimes attempt to explain it by reaching out to models of psychopathol-ogy. Those of a religious disposition would argue that these abhorrent acts reflect a lack of fear of any judgment of one’s actions by a Supreme Power. Indeed they would say this was one of the purposes of the coming of prophets, to guide us away from the evil within and to direct us towards the path of Godliness and com-passion for our own kind.

Muslims argue that the Holy Prophet Muhammad(saw) was compassion per-sonified. His love for humanity was demonstrated each day of his life. That love and kindness was extended beyond his followers and Companions to even his enemies. His life is replete with incidents of forgiveness towards those who hated him and denied his prophethood.

When the Prophet(saw) entered Makkah with 10,000 followers, some expected that he would avenge the suffering and persecution that had been meted out to the Muslims by the people of Makkah. A Companion of the Holy Prophet(saw) Sa’d ibn Ubada, saw Abu Sufyan, a staunch opponent of the Holy Prophet(saw) and leading member of the Quraish, the chief tribe of Makkah, and said:

“‘O Abu Sufyan, this is the day of slaughter; when the inviolable shall be

notes & comments

Musaylimah’s claim to Prophethood

Sarah Waseem, UK


violated: the day of God’s abasement of the Quraish.” Abu Sufyan repeated this to the Holy Prophet(saw) who replied: ‘This is the day of mercy, the day on which God has exalted the Quraish.’ A general amnesty was proclaimed. Using the words of Joseph(as) as reported in the Qur’an, Muhammad(saw) said: ‘Verily I say as my brother Joseph(as) said, this day there shall be no reproach on you. May Allah forgive you. He is the Most Merciful of all those who show mercy (Ch.12.V.93).’ (Murder in the name of Allah).

Thus the standard of human conduct laid down by the Holy Qur’an and demon-strated in the life of the Holy Prophet(saw) is a very lofty one for Muslims to aspire to, designed to eliminate hatred and enmity between people of all backgrounds and faiths.

Tragically a small number of the followers

of this paragon of peace have been una-ble to rise above the mere act of calling themselves Muslims. Their deeds do not convey the noble message that the advent of the Holy Prophet(saw) brought. It is truly horrifying when one hears of Muslims committing atrocities, espe-cially when atrocities are committed in the name of Allah and His Prophet(saw). Ahmadi Muslims have long been a target of Muslim persecution and violence due to their belief in Hadhrat Mirza Ghulam Ahmad(as) as a Prophet and the Promised Messiah(as).

Some Muslims have lamely argued that the violence is the result of the Ahmadi refusal to accept the Holy Prophet(saw) as the Seal of the Prophets, and their claim that Hadhrat Mirza Ghulam Ahmad(as), the Promised Messiah, is a Prophet of God. For this to have any credibility, one would expect to find that at the time of

We try to distance ourselves from this seeming aberration in human behaviour and sometimes attempt to explain it by reaching out to models of psychopathology.


the Holy Prophet(saw) all false claimants to prophethood would be subject to punish-ment if not death. The evidence suggests otherwise.

One such claimant was Musaylimah ibn Thumaamah ibn Kabir ibn Habib of the Banu Hanifa tribe. He came to Madinah with a delegation of this tribe and pro-posed to the Holy Prophet(saw) that he would submit to him providing that he was nominated as the successor of the Holy Prophet(saw). The Holy Prophet(saw), who was holding a staff in his hand, retorted that he would not yield him even a twig of a date palm tree.

Musaylimah later claimed to be a prophet and announced that half the country belonged to him and half belonged to the Quraish. In 10 Hijri, when the Holy Prophet(saw) became very ill, Musaylimah claimed that he was a partner to the Holy

Prophet(saw) in his prophethood and wrote a letter to him thus:

‘From Musaylimah, messenger of Allah, to Muhammad, Messenger of Allah – peace be on you. I have been appointed your partner in authority. Half the country belongs to us and half belongs to the Quraish, but the Quraish are a people who transgress (Tabari, V 01. IV, p.1849).

The Holy Prophet(saw) replied:

‘The earth belongs to Allah; He bestows it as heritage on whomsoever He pleases of His servants, and the pleasing end is that of the righteous’ (the Holy Qur’an, Ch.7:V.129)

It is noteworthy that the reply contains no mention whatsoever to any punishment to be meted out Musaylimah at the hands of the Holy Prophet(saw) .‘Thereafter, Musaylimah established his

notes & comments

Indeed, Musaylimah was not the only false claimant to prophethood; Tulaiha bin Khawailad Asadi was another, as was Aswad bin Ansi. None were ordered to be killed by the Holy Prophet(saw).


authority in Hajar and Yamamah and expelled therefrom the functionaries who had been appointed by the Holy Prophet(saw) (Khamees, Vol.2, p.177). He made a junction with Sajah, the female rebel, who had intended to fight the Muslims and assured her: I shall establish my authority over the whole of Arabia with the help of my people and thy peo-ple.’ (Punishment of Apostasy in Islam). There is no record anywhere that the Holy Prophet(saw) ordered that Musaylimah should be put to death. Indeed, Musaylimah was not the only false claimant to prophethood; Tulaiha bin Khawailad Asadi was another, as was Aswad bin Ansi. None were ordered to be killed by the Holy Prophet(saw) .

(The Truth about the Alleged Punishment for Apostasy in Islam; an address by Hadhrat Mirza Tahir Ahmad Khalifatul Masih IV(rh))

Advocates for death to apostates pose the question that if there was no pun-ishment for apostasy or falsely claiming Prophethood, why did Hadhrat Abu Bakr(ra), the first Khalifa after the Holy Prophet(saw) later go to war with Musaylimah?

The reason was that Musaylimah aspired to political power. Hadhrat Abu Bakr(ra) did not wage war against Musaylimah until he himself had taken the offensive and openly rebelled against the Muslim state and refused to pay zakat (a levy paid by Muslims at 2.5% on one’s unutilised disposable assets).

According to Tarikh Tabari : ‘Musaylimah had also prepared an army of 40,000 and planned to take over the whole of Arabia.’ (Vol.1 part 4 Urdu version, p.71).‘As Hadhrat Abu Bakr(ra) was the Successor of the Holy Prophet(saw) it


was his obligation to collect the zakat in the same manner the Holy Prophet(saw) himself would collect it. That is why he affirmed that if any Muslim who paid zakat to the Holy Prophet(saw), would withhold from him as little as the nose-string of a camel that he used to render to the Holy Prophet(saw), he would require it from him by the sword. Thus the recovery of the zakat would be enforced in the same manner in which governments recover their dues from their subjects. If anyone should refuse to pay such dues, the state is entitled to recover them by force….It was the duty of Hadhrat Abu Bakr(ra) to recover the zakat by force from those who refused to render it. Those people were rebels against the state like those who might refuse to pay government taxes today. Thus, if Hadhrat Abu Bakr(ra) fought those Muslims who were not guilty of any offence other than refusal to pay the

zakat, those who differ with us on the question of the punishment of apostasy can derive no support or comfort from his action, as he had fought those who had rebelled against the authority of the state.’ (Punishment of Apostasy in Islam)

Hadhrat Abu Bakr(ra) sent letters to many other tribes that had rebelled against the Islamic state with the same instructions; if they did not desist, their men would be put to death for treason and their wives and children would be impris-oned. If the attack against Musaylimah was purely because he had claimed to be a prophet, why would the same action be taken against the other rebellious tribes? The reason is that this punishment was a result of one common factor; their rebel-lious behaviour against the state.

Hadhrat Abu Bakr(ra) then sent an army under the leadership of Hadhrat Ikrama(ra)

notes & comments


to Yamammah to fight the Banu Hanifa, Musaylimah’s tribe. He sent another army to strengthen the attack under the leader-ship of Hadhrat Khalid bin Waleed(ra). It is reported that approximately 10,000 of the enemy were killed in this battle and about 600 companions were martyred.(The Biography of Abu Bakr As-Siddeeq’ by Dr Ali Muhammad As-Sallabee)

Musaylimah was also killed in this bat-tle. So those who look to the example of the Holy Prophet(saw) to bolster their argument that false Prophets and their followers should be killed, will find no justification for their acts from the blessed example of the Holy Prophet(saw) or his righty guided Khulafa.

Hadhrat Mirza Tahir Ahmad, Khalifatul Masih IV(rh) writes:

‘The cobbles of Ta’if, where the blood of

the Holy Prophet(saw) was spilled, bear witness to the fact that our great Master mercifully did not teach that religious belief was compulsory, that he did not order the burning of houses of worship in the name of worship…… Muslims hang their heads in shame and their souls cry out over today’s religious leaders who preach violence in the name of the Prophet(saw).’ (Murder in the name of Allah).

references:

The Truth about the Alleged Punishment for Apostasy in Islam; address by Hadhrat Mirza Tahir Ahmad, Khalifatul Masih IV(rh)

Murder in the name of Allah; Hadhrat Mirza Tahir Ahmad(rh), Khalifatul Masih IVPunishment of Apostasy in Islam; Sir Muhammad Zafrulla Khan(ra)

The Biography of Abu Bakr As-Siddiq by Dr Ali Muhammad As-Sallabee

Muslims hang their heads in shame and their souls cry out over today’s religious leaders who preach violence in the name of the Prophet(saw).


The Philosophy of the teachings of Islam

part 3

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

translated from urdu by sir muhammad zafrulla khan


Spirituality can be achieved only through the use of every moral quality in its proper place and on its proper occasion, and through treading faithfully upon the ways of God and through being wholly devoted to Him. He who becomes truly God’s cannot exist without Him. A true seeker after God is like a fish sacrificed by the hand of God and its water is the love of God.

Three methods of ReformAfter this digression I revert to my ear-lier discussion. I have just mentioned that there are three springs from which human states flow, namely; the self that incites to evil, the self that reproves and the soul at rest. There are also three methods of reform. The first is that senseless savages should be taught the elementary social values pertaining to eating, drinking, marriage etc. They should not go about naked nor eat car-rion, like dogs, nor practise any other type of wildness. This is an elementary stage of the reform of natural conditions of the type that would have to be adopted, for instance, if it is desired to teach a savage from Port Blair the elementary ways of human behaviour. The second method of reform is that when a person has adopted elementary human ways, he may be taught the higher moral qualities

and should be instructed to employ his faculties in their proper places and on their proper occasions.

The third method of reform is that those who have acquired high moral qualities should be given a taste of the draught of the love of and union with God. These are methods which the Noble Qur’an has mentioned.

The Advent of the holy Prophet(saw) at the Time of the Greatest needOur lord and master, the Holy Prophet(saw) was raised at a time when the world had been thoroughly corrupted. As God Almighty has said:

[Corruption has appeared on land and sea (the Holy Qur’an, Ch.30:V.42)]

Corruption has spread over land and sea. This means that the People of the Book, as well as those who had no experience of revelation, had all been corrupted. The purpose of the Holy Qur’an was to revive the dead, as is said:

[Know that Allah is now quickening the earth after its death. (Ch.57:V.18)]

Know that Allah is about to revive the earth after its death.


At that time the people of Arabia were steeped in barbarism. No social pattern prevailed and they took pride in every type of sin and misconduct. A man mar-ried an unlimited number of wives, and they were all addicted to the use of every-thing unlawful. They considered it lawful to marry their mothers, and that is why God Almighty had to prescribe:

[Forbidden to you are your mothers, (Ch.4:V.24)]

That is, today your mothers are made unlawful for you. They ate carrion and some of them were even cannibals. There is not a sin of which they were not guilty. Most of them did not believe in the afterlife. Many of them denied the existence of God. They killed their female infants with their own hands. They killed orphans and devoured their substance. They had the appearance of

human beings but were bereft of reason. They possessed no modesty, no shame, and no self-respect. They drank liquor like water. The one among them who indulged indiscriminately in fornica-tion was acknowledged as the chief of his tribe. They were so utterly ignorant that their neighbouring people called them the unlettered ones. At such time and for the reform of such people, our lord and master, the Holy Prophet(saw) appeared in Makkah.

This was the time that called for the three types of reform that we have just mentioned. That is why the Holy Qur’an claims to be more complete and more perfect than all other books of guidance, inasmuch as the other books had not the opportunity of carrying out the three types of reforms which the Holy Qur’an was designed to carry out. The purpose of the Holy Qur’an was to elevate savages into men, and then to equip them with moral qualities, and finally raise them to the level of godly persons. The Holy Qur’an thus comprehends all those three projects.

The True Purpose of the Teachings of the holy Qur’an is the Reform of the Three Conditions:Before I embark upon a detailed

the philosophy of the teachings of islam

At that time the people of Arabia were steeped in barbarism. No social pattern prevailed and they took pride in every type of sin and misconduct.


exposition of the threefold reforms that I have just mentioned, it is necessary to point out that there is no teaching in the Holy Qur’an which is imposed by compulsion. The whole purpose of the Qur’an is the three reforms, and all its teachings are directed towards that end. All other directions are the means for the achievement of those reforms. As sometimes a surgeon has to perform an operation in order to restore the patient to normal health, or has to apply an oint-ment, in the same way the teachings of the Qur’an, out of sympathy for man-kind, have recourse to such means also. The purpose of all Qur’anic insights and admonitions and directions is to raise man from his natural condition of bar-barity to a moral state, and then to lift him from that state to the limitless ocean of spirituality.

natural Conditions by Regulation become moral QualitiesWe have already stated that natural conditions are not something distinct from moral conditions. When they are regulated and are used on their proper occasions, under the direction of reason, they acquire a moral character. Before they are controlled by reason and under-standing they have not the character of moral qualities, but are natural impulses,

however much they might resemble moral qualities. For instance, if a dog or lamb displays affection or docil-ity towards its master it would not be described as moral or good-mannered. In the same way a wolf or a tiger would not be described as ill-mannered on account of its wildness. A moral state emerges after reflection and regard for time and occasion come into play. A person who does not exercise reason and deliberation is like a child whose mind and intellect are not yet governed by reason, or is like a madman who has lost his reason and good sense. A child or a mad man some-times behaves in a manner that has the appearance of moral action, but no sen-sible person calls such conduct moral, as such conduct does not proceed from good sense and appropriateness, but is a natural reaction to the circumstances.

A human infant, as soon as it is born, seeks its mother’s breasts, and a chicken,

The purpose of the Holy Qur’an was to elevate savages into men, and then to equip them with moral qualities, and finally raise them to the level of godly persons.


as soon as it is hatched begins to pick up corn. In the same way the spawn of a leech behave like a leech, a baby ser-pent behaves like a serpent and a tiger cub behaves like a tiger. A human infant begins to exhibit human reactions as soon as it is born and those reactions become more and more remarkable as it begins to grow up. For instance, its weeping becomes louder, and its smiles become laughter, and its gaze becomes more concentrated. At the age of a year or eighteen months it develops another natural trait: it begins to display its pleasure and displeasure through its movements and tries to strike some-one or to give something to someone. All these motions are natural impulses. Similarly a barbarian who possesses little human sense is like such an infant and

displays natural impulses in his words, actions and movements and is governed by his natural emotions. Nothing pro-ceeds from him in consequence of the exercise of his inner faculties. Whatever surges up from within under the opera-tion of a natural impulse and as a reaction to external stimuli, becomes manifest. It is possible that his natural impulses that are exhibited as a reaction to an exter-nal stimulus may not all be vicious, and some might resemble good morals, but they are normally not the consequences of reasonable reflection and considera-tion, and even if they are to some degree so motivated, they cannot be relied upon on account of the domination of natural impulses.

True moralsIn short we cannot attribute true mor-als to a person who is subject to natural impulses like animals or infants or the insane, and who lives more or less like animals. The time of true morals, whether good or bad, begins when a person’s rea-son becomes mature and he is able to distinguish between good and bad and the degree of evil and goodness, and begins to feel sorry when he misses an opportunity of doing good and is remorseful when he has done some wrong. This is the second stage of his life


It is possible that his natural impulses that are exhibited as a reaction to an external stimulus may not all be vicious, and some might resemble good morals, but they are normally not the consequences of reasonable reflection and consideration.


which is designated by the Holy Qur’an the self that reproves. It should, however, be remembered that casual admonition is not enough to lead a barbarian to the stage of the self that reproves. It is neces-sary that he should become conscious of the existence of God to a degree at which he should not consider his creation as without purpose, so that an understand-ing of the Divine should stimulate his true moral qualities. That is why God Almighty has drawn attention to the need of understanding of the Divine, and has assured man that every act and moral produces an effect which brings about spiritual comfort or spiritual pain in this life, and will be manifested clearly in the hereafter. In short, at the stage of the self that reproves, a person is bestowed so much of reason and understanding and good conscience, that he reproves himself over a wrong done by him and is anxious to do good. That is the stage when a per-son acquires high moral qualities.

distinction Between Khalq (creation) and Khulq (morals)Here I would like to define the word “Khulq”. It should be kept in mind that “Kh” in the word “Khalq” fol-lowed by Fatha denotes physical birth, and “Kh” in the word “Khulq” followed by Zamma denotes the spiritual birth.

Khalq connotes physical birth and Khulq connotes inner birth. As inner birth is perfected through moral development and not merely through the exercise of natural impulses, Khulq connotes moral qualities and not natural impulses. It should be pointed out that the com-mon conception that morals merely mean meekness, courtesy and humility is entirely mistaken. The truth is that cor-responding to every physical action there is an inner quality which is moral; for instance, a person sheds tears through the eyes and corresponding to that action there is an inner quality which is called tenderness, which takes on the character of a moral quality when, under the con-trol of reason, it is exercised on its proper occasion. In the same way, a person defends himself against the attack of an

It is necessary that he should become conscious of the existence of God to a degree at which he should not consider his creation as without purpose, so that an understanding of the Divine should stimulate his true moral qualities.


enemy with his hands, and correspond-ing to this action there is an inner quality which is called bravery. When this qual-ity is exercised at its proper place and on its proper occasion, it is called a moral quality. Similarly a person sometimes seeks to relieve the oppressed from the oppression of tyrants, or desires to make provision for the indigent and the hun-gry, or wishes to serve his fellow beings in some other way, and corresponding to such action there is an inner quality which is designated mercy. Sometimes a person punishes a wrongdoer and cor-responding to such action there is an inner quality which is called retribu-tion. Sometimes a person does not wish to attack one who attacks him and for-bears to take action against a wrongdoer,

corresponding to which there is a quality which is called forbearance or endur-ance. Sometimes a person works with his hands or feet or employs his mind and intellect or his wealth in order to promote the welfare of his fellow beings, corresponding to which there is an inner quality which is called benevolence. Thus, when a person exercises all these quali-ties on their proper occasions and at their proper places they are called moral quali-ties. God, the Glorious, has addressed the Holy Prophet(saw) in the words:

And you do surely possess high moral excellences. (Ch.68:V.5)

That is, thou dost most surely possess high moral excellences. This means that all high moral qualities such as benevolence, courage, justice, mercy, bountifulness, sincerity, high mindedness etc. were combined in the person of the Holy Prophet(saw). In short all the natu-ral qualities of man as courtesy, modesty, integrity, benevolence, jealousy, stead-fastness, chastity, piety, equity, sympathy, bravery, generosity, forbearance, endur-ance, bountifulness, sincerity, loyalty etc., when they are manifested on their proper occasions under the guidance of reason and reflection would all be accounted moral qualities. In reality they are the


a person defends himself against the attack of an enemy with his hands, and corresponding to this action there is an inner quality which is called bravery. When this quality is exercised at its proper place and on its proper occasion, it is called a moral quality.

natural states and impulses of man and are designated moral qualities when they are exercised deliberately on their proper occasions. A natural characteristic of man is that he desires to make pro-gress and, therefore, through following a true religion and keeping good company and conforming to good teachings, he converts his natural impulses into moral qualities. No other animal is invested with this characteristic.

Continues in the next edition.

noTe ABoUT ReFeRenCeS

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

A natural characteristic of man is that he desires to make progress and, therefore, through following a true religion and keeping good company and conforming to good teachings, he converts his natural impulses into moral qualities. No other animal is invested with this characteristic.


The Life and characterof the Seal

of the Prophets(saw)

part 4hadhrat mirza Bashir Ahmad(ra)


translated from the urdu by ayyaz mahmood khan

Service of Zaid bin harithah(ra) Hakim bin Hizam, the nephew of Hadhrat Khadijah(ra), was a merchant who constantly moved about with vari-ous trade caravans. Once he purchased a few slaves during a trade expedition and gave one of them as a gift to Hadhrat Khadijah(ra). The name of the slave gifted to Hadhrat Khadijah(ra) was Zaid bin Harithah(ra). In actuality, Zaid(ra) belonged to a free family, but during a plunder he was taken captive and was forcefully enslaved. Khadijah(ra) found Zaid(ra) to be wise and intelligent, so she entrusted him to Muhammad(saw).

It was always the practice of the Holy Prophet(saw) that he would treat his servants and slaves with immense love, like his own kith and kin. Hence, Muhammad(saw) was affectionate to Zaid(ra). Since Zaid(ra) possessed a sin-cere heart, he also developed love for Muhammad(saw). Meanwhile, Zaid(ra)’s father Harith and paternal uncle Ka‘b came to Makkah whilst looking for him.

Both of them presented themselves before the Holy Prophet(saw), and with great humility requested the freedom of Zaid(ra), so that he may return home with them. Muhammad(saw) responded;

“Absolutely! If Zaid wishes to leave with you, I delightedly give him permission

to do so.” At this, Zaid was called upon and was asked by Muhammad(saw), “Zaid, Do you recognise these people?” “Yes,” responded Zaid(ra), “they are my father and paternal uncle.” Muhammad(saw) said,

“They have come to take you. If you wish to leave with them, I gladly give you permission to do so.” “I shall not leave you on any account,” answered Zaid(ra), “To me, you are far dearer than my own uncle or father.” Zaid(ra)’s father reacted with great anger and grief, “What? Do you give preference to a life of slavery

English rendering of Hadhrat Mirza Bashir Ahmad(ra)’s outstanding biography, ‘Seerat Khatamun Nabiyyin’ on the life and characters of the Holy Prophet Muhammad(saw). This section features the story of Zaid(ra), the slave of the Prophet(saw) who desired to remain ‘enslaved’ to him, and a glance at the first 40 years of the life of the Prophet(saw).

It was always the practice of the Holy Prophet(saw) that he would treat his servants and slaves with immense love, like his own kith and kin.


over that of freedom?” “Yes,” responded Zaid(ra), “for I have witnessed such virtues in him that I can now give preference to none above him.”

When Muhammad(saw) heard this response he immediately stood up and took Zaid(ra) to the Ka‘bah. There he announced in a loud voice, “O People! Be witness to the fact that as of this day I free Zaid(ra) and make him my son. He shall be my heir and I shall be his.” When Zaid(ra)’s uncle and father observed this sight, they were astounded. They happily left Zaid with Muhammad(saw). Since then, Zaid bin Harithah(ra) became known as Zaid bin Muhammad(ra).1 However, after the Hijrah, God revealed a commandment that it was unlawful to take an adopted child as an actual son.2 Upon this, Zaid(ra) was once again given his original name, Zaid bin Harithah. Nonetheless, the loving conduct of the ever-loyal Muhammad(saw) remained unaltered with this ever-sincere servant. Instead, that love increased day by day. After the demise of Zaid(ra), the Holy Prophet(saw) extended the same gracious-ness and love to his son Usamah bin Zaid(ra), who was born of Ummi Aiman(ra), a servant of the Prophet(saw).

In addition to the honourable distinctions

of Zaid, one is that among all the com-panions of the Prophet(saw), only his name is specifically mentioned in the Holy Qur’an.3

‘Ali bin Abi Talib taken into the Care of muhammad(saw) Abu Talib was a very respectable man. However, he suffered from poverty and his subsistence was only provided by grave hardship. Abu Talib was the vic-tim of great suffering, particularly due to the drought in Makkah in those days. When Muhammad(saw) noticed the anguish of his paternal uncle Abu Talib, he approached his uncle ‘Abbas and pro-posed: “Your brother Abu Talib lives in a state of difficulty. Would not it be worthy, if from his sons you took one to your home and I brought one to my home?” ‘Abbas agreed to this proposal and both of them went to Abu Talib and offered

the life & character of the seal of the prophets

During this time, it was the general practice of Muhammad(saw) to retreat to this cave where he would occupy himself in deep meditation with remembrance of God.


this proposal. Among his children, Abu Talib dearly loved his son ‘Aqil; hence he said, “Leave ‘Aqil with me and if you wish take the others into your care.” Therefore, Ja‘far was taken into the guard-ianship of ‘Abbas and ‘Ali(ra) was taken by Muhammad(saw). Hadhrat ‘Ali(ra) was approximately six to seven years of age and from that day he remained in the blessed custody of Muhammad(saw).4

emergence of dawn Muhammad(saw) had now reached the mature age of 40 years. The time had come for the light of dawn to

manifest itself upon the Eastern hori-zon. Muhammad(saw) never intermingled with the general society of Makkah, for he was one who desired solitude. During this time, his disposition was such that he would remain in seclusion longing for Allah the Exalted, diligently occupied in his remembrance day and night. At a distance of three miles from Makkah towards Mina, to the left is the moun-tain of Hira, wherein is a cave, famously known as the Cave of Hira. During

Inside Cave Hira


this time, it was the general practice of Muhammad(saw) to retreat to this cave where he would occupy himself in deep meditation with remembrance of God. He would normally take sufficient food with him and would not return to Makkah for many days. Sometimes, Hadhrat Khadijah(ra) also accompanied him. It is this very time period which has been referred to as ‘the era of the search for truth’ in the Noble Qur’an. Therefore, God Almighty states:

“And He found thee wandering in search for Him and guided thee unto Himself.”5

I t was dur ing th i s t ime tha t Muhammad(saw) experienced the com-mencement of righteous and true dreams

that are reported to have lasted for a period of six months.6 It was in effect the elementary stage of the prophethood of the Holy Prophet(saw). Therefore, Hadhrat ‘A’ishah(ra) narrates:

‘The commencement of (Divine) Revelation to Allah’s Messenger(saw) was in the form of righteous (true) dreams which he would see during his sleep. Every dream came true like bright daylight. During that time, solitude and seclusion had become very dear to him. He used to go to the cave of Hira where he would worship (Allah alone) and continuously engaged himself in worship for many nights. Then he would come back and take more food with him. Upon its exhaustion he would return to Khadijah(ra) and take his food again. He was still in this state when suddenly the truth from God descended upon him. At that time he was in the cave of Hira.’7

Chapter VA Glance at the early life of muhammad(saw)

A Scarcity of narrations Now the first era of the life of the Holy Prophet(saw) has come to an end. Yet a sense of contentment is missing and the heart does not let the hand stop writing.


It was during this time that Muhammad(saw) experienced the commencement of righteous and true dreams that are reported to have lasted for a period of six months. It was in effect the elementary stage of the prophethood of the Holy Prophet(saw).


It appears as if the events of the first 40 years of the life of the Holy Prophet(saw) are not preserved with such detail as were the events of the latter era. This is but natural because the way he was looked upon in the time of his prophethood, was missing in that first period. Nevertheless, had early historians exerted more atten-tion on the period of his life prior to prophethood and had sought events with greater diligence and effort, many additional details could have been found. However, the information currently available, as compared to other previ-ous prophets, is vast. This information is sufficient evidence of the magnificently holy and pure life of the Holy Prophet(saw) prior to his divine appointment.

Illiteracy of the holy Prophet(saw) Readers have probably noted that in this forty-year lifespan, no allusion has been made to the education of the Holy Prophet(saw). In actuality, the level of education in Arabia was very low, and in this regard, there was little difference between the nobles and commoners. As a matter of fact, even influential chieftains were generally as uneducated and illiterate as the common people. There is no doubt that educated individuals were present here and there throughout the country. Such people were found more

in Makkah as compared to other places. However, it is proven that the Holy Prophet(saw) was completely illiterate and uneducated.8 It seems that the illiteracy of the Holy Prophet(saw) was the Will of God, so that the grandeur of his scholarly miracle could be further magnified. Along with this, we learn that many letters and treaties, etc. were often prepared before the Holy Prophet(saw) and were continually observed by him during the period of his prophethood. As a result, he developed a recognition of letters to some extent, later on in his life. This becomes evident from one Hadith, that on the occasion of the Treaty of Hudaibiyah, whilst the treaty was being prepared, the Holy Prophet(saw) crossed the words ‘Rusulullah’ [‘Messenger of Allah’]9 by his own hand and wrote ‘Ibn ‘Abdullah’ in its place after the infidels

it is proven that the Holy Prophet(saw) was completely illiterate and uneducated. It seems that the illiteracy of the Holy Prophet(saw) was the Will of God, so that the grandeur of his scholarly miracle could be further magnified.


objected to it.10 It is quite possible that the use of the root word َكَتَب in the Hadith about that occasion, meaning ‘to write’, could also imply ‘to get written.’ This is because, sometimes, ‘writing’ and ‘to get written’ is denoted by the same word in general conversation. In this case, the meaning (of the word َكَتَب) would be that the portion of the treaty which the Holy Prophet(saw) crossed, was crossed by his own hand, but whatever was written afterwards was written by his scribe. In any case, whichever meaning is accepted, it does not affect the illiteracy of the Holy Prophet(saw).

Circle of FriendsPrior to his prophethood, the circle of friends of the Holy Prophet(saw) seems to have been quite limited. This is because the Holy Prophet(saw) was one to prefer seclusion from the beginning and never intermingled with the common society of Makkah during any part of his life. However, there were a few individuals with whom the Prophet(saw) possessed a relationship of friendship. The most distinctive among them was Hadhrat Abu Bakr(ra), also known as ‘Abdullah bin Abi Quhafah, who belonged to a noble family of the Quraish. On account of his nobility and aptitude, his people looked upon him with great

reverence. Next to him was Hakim bin Hizam(ra) who was the nephew of Hadhrat Khadijah(ra). He was a man of an exceptionally decent nature. In the beginning, he did not accept Islam, yet he held feelings of sincerity and love for the Holy Prophet(saw). Ultimately, his natural propensity drew him to Islam. The Holy Prophet(saw) also had good relations with Zaid bin ‘Amr. He was a close relative of Hadhrat ‘Umar(ra) and was among those who had abandoned polytheism even in the time of the Jahiliyyah [ignorance]. He attributed himself to the Abrahamic religion, but passed away prior to the advent of Islam.

The Prophet(saw)’s Religion Prior to his CommissionSince Islam with its detailed injunctions was revealed later, no one can claim or has ever asserted that the Holy Prophet(saw) was a follower of Islamic injunctions prior to its revelation. However, it is evidently proven from history that the Holy Prophet(saw) in conformity to his pure nature, always refrained from the filthy rituals of the Arab society and never practised idolatry. Therefore, during the time of his prophethood, the Holy Prophet(saw) used to say to Hadhrat ‘A’ishah(ra), “I have never eaten from the sacrificial offerings



made to idols”.11 Hadhrat Ali(ra) relates in a narration, that someone once said to the Holy Prophet(saw), “O Messenger of Allah, have you ever worshipped idols?” The Prophet(saw) replied, “No.” Then the people inquired, “Have you ever consumed alcohol?” The Prophet(saw) responded, “No.” Then he said, “I have always detested these things, but prior to Islam, I had no knowledge of religious law or faith”.12

The Prophet(saw)’s Virtues and mannersIt has already been mentioned that prior to his advent, the Prophet(saw) was known by the title of Al-Amin among the Quraish. This is conclusive evidence of his trustworthiness, honesty and high morals. Such was the level of his honesty in speech that even a bitter enemy of the likes of Abu Jahl, once addressed the Holy Prophet(saw), during the time of prophethood, saying:

“O Muhammad! We do not consider you to be a liar but we consider that which you have brought to be a lie.”13

Abu Sufyan was presented before Heraclius, King of Rome. Heraclius questioned him about the Holy Prophet(saw):

“Prior to his claim have you ever seen this man lie?”

At that time, Abu Sufyan was at war with the Holy Prophet(saw), but upon this question, he was unable to give any answer other than ‘La’, meaning “No.”14

Umaiyyah bin Khalf was a vehement enemy of the Holy Prophet(saw), but when Sa‘d bin Mu‘adh informed him of the prophecy of his death made by the Holy Prophet(saw), he lost all his senses, and anxiously mentioned this to his wife, saying:

“By God, when Muhammad speaks, he does not lie.”15

Then, Al-Nadr bin Al-Harith was among the fervent enemies of Islam, but when he heard someone say that (God forbid)

“Muhammad is a liar,” he said at once:

“Muhammad was a child among you and he was the most virtuous of all. He was the most honest in speech and the most trustworthy – and this remained your view of him until you observed his hair turning grey and he reached his old age, and he brought to you that which he brought. Then you began to say that he is a magician and a liar. By God, he is not


a liar nor is he a magician.”16

By this statement Al-Nadr bin Al-Harith meant the same as Abu Jahl, that is to say

“We do not consider Muhammad to be a liar, but consider the religion he has brought to be a lie.”

When the Holy Prophet(saw) began the propagation of Islam and gathered the Quraish upon a hillock and said to them, “If I tell you that a large army is gathered behind this hillock ready to launch an assault against you, will you believe me?”

Even though this apparently seemed impossible, everyone responded:

“Yes, we shall believe you, for we have always found you truthful.”17

The Holy Prophet(saw) responded:

“Then I tell you this – the chastisement of God approaches, from which you should save yourselves.”

All these testimonies came from the most vehement of enemies. No testimony is required from the believers because their acceptance is in itself a powerful testi-mony. However, at this moment, I cannot rest without including the testimony of

the wife of the Holy Prophet(saw), Hadrat Khadijah(ra). When the angel of God first came to the Prophet(saw) with revelation and the Holy Prophet(saw) apprehensively said to Khadijah(ra), “I fear for myself,” Khadijah(ra), who was intimately aware of his life, spontaneously said the follow-ing words:

“Nay! Nay! By God, Allah shall never dis-honour you. You treat your kith and kin with love, and are truthful, and mitigate the burdens of others. You have brought together lost virtues within yourself, and you are hospitable, and you assist others in the way of truth.”18

This testimony is of that venerable lady who by day and night, whilst sitting and standing, eating and drinking, while semi-conscious and awake, observed the Holy Prophet(saw).

O Allah bless Muhammad(saw) and grant him peace and prosperity.

(Serialisation continues in the next edition with Chapter VI –

‘Commencement of Prophethood’)



footnotes

1 * Usdul-Ghabah, Vol.2, pp.141-142, Zaidubnu Harithah(ra), Darul-Fikr, Beirut (2003) * As-Siratun-Nabawiyyah, By Ibn Hisham, Babu Islami Zaidibni Harithah(ra) Thaniyyan, p.188, Darul-Kutubil-‘Ilmayyah, Beirut, (2001)2 Surah Al-Ahzab, Ch.33:V.53 Surah Al-Ahzab, Ch.33:V.384 * As-Siratun-Nabawiyyah, by Ibn Hisham, Babu Dhikri Anna ‘Aliyyabna Abi Talibin Awwalu Dhakarin Aslama, p.187, Darul-Kutubil-‘Ilmiyyah, Beirut, (2001) * Usdul-Ghabah, Vol.3, pp.588, ‘Aliyyubnu Abi Talib(ra), Darul-Fikr, Beirut (2003)5 Surah Al-Duha, Ch.93:V.86 Sharhu ‘Allamatiz-Zarqani ‘alal-Mawahibil-Ladunniyyah, Vol.1, pp. 386, Babu Mab‘athin-Nabi(sa), Darul-Kutubil-‘Ilmiyyah, Beirut, First Edition (1996)7 Sahih Bukhari, Kitabu Bad’il-Wahyi, Babu Bad’il-Wahyi, Hadith No. 38 Surah Al-Araf, Ch.7:V.159, Surah Al-Ankabut, Ch.29:V.499 Messenger of Allah (publisher)10 Sahih Bukhari, Kitabus-sulh, Babu Kaifa Yuktabu Hadha Ma Salaha Fulan bin Fulan, Hadith No.269911 As-Siratul-Halbiyyah, Vol.1, p.180, Babu Ma Hafizahullahu Ta‘ala Bihi Fi Sigharihisa Min Amril-Jahiliyyah,

Darul-Kutub (2002)12 As-Siratul-Halbiyyah, Vol.1, p.182, Babu Ma Hafizahullahu Ta‘ala Bihi Fi Sigharihisa Min Amril-Jahiliyyah, Darul-Kutub (2002)13 Sunan At-Tirmidhi, Kitabut-Tafsir, Babu Wa Minal-An‘ami, Hadith No.306414 Sahih Bukhari, Kitabu Bad’il-Wahyi, Bab No. 6, Hadith No. 715 Sahih Bukhari, Kitabul-Manaqib, Babu ‘Alamatin-Nubuwwati Fil-Islam, Hadith No.363216 * As-Shifa’, by Qadi ‘Ayad, Part 1, p. 90, Babuth-Thani Fi Takmilillahi Ta‘ala Lahul-Mahasina Khalqan Wa Khuluqan Faslun Wa Amma ‘Adluhu(saw), Darul-Kutubil-‘Ilmiyyah, Beirut, (2002) * As-Siratun-Nabawiyyah, By Ibni Hisham, Babu Ma Dara Baina Rasulillahi(saw) Wa Baina Ru’usa’i Quraishin Wa Tafsiril-Kahf, p. 224, Darul-Kutubil-‘Ilmiyyah, Beirut, (2001)17 * Sahih Bukhari, Kitabut-Tafsir, Babu Wa Minash-Shu‘ara’i, Hadith No.4770* Sahih Muslim, Kitabul-Iman, Babu Wandhir ‘Ashiratakal-Aqrabin, Hadith No. 50818 Sahih Bukhari, Kitabu Bad’il-Wahyi, Bab No.3, Hadith No.3


Rejection of God’s ProphetsA Historical Perspective

part 2dr abdul latif d. busari – abuja, nigeria


Refutations of all charges against God’s Prophets God has refuted all the charges and cal-umnies levelled by disbelievers against the Prophets. In defence of the Holy Prophet(saw) and, by extension, all other Prophets since they all share similar objections from their peoples and in answer to the general objection by disbe-lievers through the ages on the humanity and mortality of Prophets, God says:

And We sent none as Messengers before thee, but men to whom We sent revelation. So ask those who are well versed in scriptures, if you know not. And We did not give them bodies that ate no food, nor were they to live forever. (Ch.21:Vs.8-9)

Also God says in relation to Jesus(as):

The Messiah, son of Mary, was no more than a Messenger; surely, Messengers like unto him had indeed passed away before him. And his mother was righteous. Both of them used to eat food. (Ch.5: V.76)On the age-long request by disbelievers

for angels as Messengers, God the All-Wise says:

And they say: ‘Why has not an angel been sent down to him?’ But if We had sent down an angel, the matter would have been settled, and then they would not have been granted a respite. And if We had appointed as Messenger an angel, We would have made him appear as a man; and thus We would have made confused to them what they are themselves confusing. (Ch.6: Vs.9-10)

In several places in the Qur’an God debunked the charge of forgery made by disbelievers against His Prophets (Ch.25:V.5). As to those who alleged that Messengers of God have forged the rev-elation sent through them and demanded proof of authenticity, God declares:

And if We had sent down to thee a writing upon parchment and they had felt it with their hands, even then the disbelievers would have surely said, ‘This is nothing but manifest sorcery.’ (Ch.6:V.8)

Final part of serialisation. This section focuses on the f ierce opposition faced by the Holy Prophet Muhammad(saw), and also by Hadhrat Mirza Ghulam Ahmad(as), the Promised Messiah and Founder of the Ahmadiyya Muslim community


The fact is that no matter what the Prophets say or do, the disbelievers will never believe, since the warnings delivered by Prophets hit at the very root of their prosperity, power and self-esteem and they are so far gone astray that they have lost all God-consciousness! There is little the Prophets can do to make them change their mind, unless it pleases God to intervene. Alluding to this category of human beings, God says:

And there comes not to them any Sign of the Signs of their Lord, but they turn away from it. (Ch.6:V.5)

As if to reassure the Holy Prophet(saw) and believers who may be perturbed by

the disbelief of these unfortunate people, God says:

And We sent Messengers before you among various denominations of earlier people. And there never came to them any Messenger but they mocked at him. Thus do We cause this habit of mocking to enter into the hearts of the sinful people; they believe not therein, though the example of the former peoples has gone before them. And even if We opened to them a door from heaven, and they began ascending through it, they would surely say, ‘Only our eyes are dazed; rather we are a bewitched people.’(Ch.15:Vs.11-16).

In other words, the disbelievers among every people, are already doomed to reject truth even when they see it, however much the Prophets desire it, and it is this obduracy that has, through the ages, earned them perdition and destruction.

Repercussions for Rejection of God’s Prophets The repercussion for the rejection of Prophets of God has been calamity. As if to remind mankind of this fact, God says:

Then We sent Our Messengers one after another. Every time there came to a people their Messenger, they treated him as a liar.

rejection of god’s prophets

The fact is that no matter what the Prophets say or do, the disbelievers will never believe, since the warnings delivered by Prophets hit at the very root of their prosperity, power and self-esteem and they are so far gone astray that they have lost all God-consciousness!


So We made them follow one another to destruction and We made them mere tales. Cursed, then, be the people who believe not! (Ch.23: V.45) In the first place, God Almighty was not going to allow His Divine purpose to be thwarted, or have His chosen Messengers disgraced and prevented from achieving their God-given mandate. The Qur’an says:

Never sent We a Messenger or a Prophet before thee, but when he sought to attain what he aimed at, Satan put obstacles in the way of what he sought after. But Allah removes the obstacles that are placed by Satan. Then Allah firmly establishes His Signs. And Allah is All-Knowing, Wise. (Ch.22: V.53)

Therefore, opposition to Prophets was doomed to fail. The people of Noah(as), Hud(as), Salih(as), Shu‘aib(as), etc, one after the other, met a disastrous end while those who believed among them were saved. The disbelievers among the people of Noah(as) were drowned (Ch.7:V.65; Ch.10:V.74), while those of the people of Hud(as) were eradicated by an earthquake (Ch.7:V.73; Ch.11:V.61). They were followed by the tribe of Thamud who were in turn also destroyed by an earthquake while they slept (Ch.11:V.68).

Another quake which rained stones and clay destroyed Lot’s people. Historians have likened the earthquake which destroyed these unfortunate people to the one which destroyed Pompeii. For the Midians who rejected Shu‘aib(as), exactly the same fate as the Thamud befell them.

The Children of Israel witnessed several punishments including the destruction of Jerusalem in 556 BCE during the time of Prophet Ezekiel(as) by the Babylonian Nebuchadnezzar who carried them into captivity (Bible, 2Kings 24:10). Although Cyrus the Great, helped to restore the Israelites to Jerusalem, once again in 70 CE, the Roman Emperor Titus captured Jerusalem and destroyed the Temple. Long before these Divine punishments, the land of the Children of Israel had been ravaged in 1256 BCE by the Midianites as a result of which they were compelled to abandon their homes and take refuge in caves (Bible,

The people of Noah(as), Hud(as), Salih(as), Shu‘aib(as), etc, one after the other, met a disastrous end while those who believed among them were saved.


Judges 6:1-6).

There was no general punishment for the idolaters of Makkah and indeed the people of Arabia among whom the Holy Prophet(saw) was raised, for they later accepted him and largely abandoned their idol worship and evil ways. It is a fact of history that following the bloodless conquest of Makkah by the Muslims led by the Holy Prophet(saw), thousands of Arabs converted to Islam. Nevertheless, specific individuals who opposed the Holy Prophet(saw)’s mission were destroyed one after the other. Examples include Abu Jahl, the leader of the Quraish in Makkah who met his end in the Battle of Badr along with other Quraishi leaders; ‘Abd Al ‘Uzza also known in history as Abu Lahab, the hot-tempered uncle and enemy of the Holy Prophet(saw), died ignominiously along with his infamous wife. ‘Abdullah bin Ubayy was the leader of the hypocrites

in Madinah whose ambition to become the ruler of the city was frustrated by the Holy Prophet(saw)’s arrival. This turned him into a bitter enemy of Islam and the Holy Prophet(saw). Following his evil machinations and hypocrisy, he eventually died in ignominy. A Christian monk going by the name Abu ‘Amir, who was an enemy of Islam, had to flee to Syria where he still continued his nefarious activities, hoping to enlist the help of the Byzantines against the Holy Prophet(saw). He died in disgrace in Syria shortly after, a broken-hearted wretch.

This brings us to the modern epoch exemplified by the opposition of the people of India and present day Pakistan to Hadhrat Mirza Ghulam Ahmad(as) of Qadian. Before his declaration of prophethood, he was already widely known as an upright and pious Champion of Islam well respected by other leaders of Islam. The publication of his seminal treatise in the defence of Islam, Barahin-e-Ahmadiyya, which gained wide approval, enhanced his standing among Islamic scholars and mainstream Muslims. Muhammad Hussain, leader of the Ahl-e-Hadith, praised the book in the following words:

‘This book in our opinion has no


It is a fact of history that following the bloodless conquest of Makkah by the Muslims led by the Holy Prophet(saw), thousands of Arabs converted to Islam.


parallel in our time and in view of the circumstances and needs of our time, there has not been another one like it in the entire history of Islam.’

On the author, he had this to say:

‘We should also be told of two or more friends of Islam who have resolved to serve Islam in the same way, with purse and pen and with speech and silence; whose lives are similarly devoted; who are able to manfully challenge the enemies of Islam and the deniers of revelation to come and witness these experiences…’3

Muhammad Hussain later led the opposition to Hadhrat Ahmad(as) and devoted the rest of his life denouncing him as a ‘kafir and a liar’ just like the chief of the Makkans had labelled the Holy Prophet(saw). Objections to Hadhrat Ahmad(as) include his claim that Jesus(as) had died a natural death, contrary to the

belief shared by Christians and orthodox Muslims. There was also the objection to the claim on the continuity of revelation and the advent of non-law bearing Prophets after Prophet Muhammad(saw), a major point of contention with orthodox Muslims who hold that the Holy Prophet(saw) is the ‘last Prophet after whom there would be none ever again.’ He was also charged with denying the institution of Jihad. All these issues had been dealt with by Hadhrat Ahmad(as) in his books with clear arguments supported copiously by references from the Qur’an and the authentic Hadiths of the Holy Prophet(saw).

Suffice it to say that on the basis of these charges and objections and in spite of the widely publicised rebuttal, many in the Indian subcontinent rejected his prophethood as an obedient servant of Muhammad(saw). Not only did the ‘Ulama (clerics) issue fatwas (edicts) labelling him a kafir (disbeliever), even after his demise in 1908, members of the com-munity he established – the Ahmadiyya Muslim community – have continued to face persecution at the hands of ordi-nary unenlightened Pakistanis. This task has especially been undertaken by reli-gious fanatics, exemplified by groups like Khatme Nabuwwat and Jama‘at-i-Islami

Before his declaration of prophethood, he was already widely known as an upright and pious Champion of Islam well respected by other leaders of Islam.


led by Maulana Maududi whose stated goal was to unify all Pakistani Muslims under a common cause of excommuni-cating Ahmadis from Pakistan5.

In 1974, under Prime Minister Bhutto, the government of Pakistan effected an amendment to the country’s constitu-tion declaring Ahmadis as ‘non-Muslims’ allegedly because they do not accept Prophet Muhammad(saw) as the ‘last Prophet.’4 All the rights and liberties that were enshrined in the 1956 constitution by the founding fathers of Pakistan were in one fell swoop rolled back5. In 1984, President Zia-ul-Haq enacted his infa-mous Ordinance XX which amended the Pakistani Penal Code (PPC) by add-ing sections that restricted the freedom of expression by religious minorities, especially with specific reference to the Ahmadiyya Community. This ordinance prohibits Ahmadis from ‘calling them-selves Muslims or posing as Muslims and calling their faith Islam.’ It also made defiling the Holy Qur’an or the name of the Holy Prophet(saw) subject to the death penalty, life imprisonment and heavy fines4. Later in 1991, Prime Minister Nawaz Sharif made the death penalty the mandatory punishment for the so-called blasphemy against the name of the Holy Prophet(saw)4. The effect of all

this legislation is the increasing spiral of violence against Ahmadis. Their homes, businesses and persons can be attacked and destroyed with impunity. Ahmadis are routinely subjected to murder, wrong-ful arrest and imprisonment, intimidation and harassment.

A town solely founded and developed by the Jama‘at near Chiniot and named Rabwah in 1947 and to which the Community moved its headquarters from Qadian, was forcefully taken over and officially renamed Chenab Nagar by the government in 1999. Repeated attempts, both subtle and brazen, have been made by the Mullahs to chase out Ahmadis, so much so that many emigrated to practise their religion freely following the age-old tradition of believers of Prophets who faced similar persecution on the basis of their faith. Several international human rights agencies have issued statements and written reports condemning these acts and especially the failure of successive Pakistani governments to repeal the laws being exploited by fanatics. Yet discerning observers have also begun to see a repeat of history of the fate of past rejecters of Prophets of God.

All the major active players in the Ahmadi persecution are being visited



by unexplained disasters that cannot be taken as coincidences; and the trend con-tinues. Yet, lessons are not being learned. These attacks have not abated; on May 28 2010, two Ahmadi Mosques in Lahore were attacked during Friday prayers in which 86 Ahmadis were killed in cold blood, attracting international outrage and condemnation6. The people of this embattled land should pause and reflect. Allah reminds us again:

Surely, there have been many dispensations before you; so travel through the earth and see how evil was the end of those who treated the Prophets as liars. (Ch.3:V.138)

We can only hope and pray that the people of Pakistan will follow the advice God made the Holy Prophet(saw) give to the Makkans:

Say to those who disbelieve, if they desist, that which is past will be forgiven them; and if they return thereto, then verily, the example of the former peoples has already gone before them. (Ch.8:V.39)

May God, the Merciful, touch the hearts of their leaders and open the eyes of the Mullahs and their followers to see the light and retrace their steps before it is

too late. The warnings are clear; anyone who takes on a Messenger of God will have to contend with God.

references

1. Hadhrat Mirza Bashiruddin Mahmud Ahmad, Invitation to Ahmadiyyat, Islam International Publications Ltd, India (2009).

2. Iain Adamson, Ahmad - the Guided One, Islam International Publications Ltd, India (2009).

3. Ishaat al-Sunnah, VI, p.7, quoted in Invitation to Ahmadiyyat by Hadhrat Mirza Bashir-ud-Din Mahmud Ahmad.

4. Rabwah: A Place for Martyrs – Report of the U.K. Parliamentary Human Rights Group Mission to Pakistan into Internal Flights by Ahmadis by Dr. Jonathan Ensor. Parts I, II & III. The Review of Religions, Vol. 102 Nos. 03, 04 & 05, March, April & May 2007.

5. Amjad Mahmood Khan, Persecution of Ahmadiyya Community in Pakistan - Analysis under International Law and International Relations, The Review of Religions, Vol.98 No.6, June 2003.

6. Humda Malik, Ahmadi Muslims Face Steady Persecution in Pakistan http://www.edmontonjournal.com/news/Ahmadi Muslims.


Formal prayer is an important part of any religion and it comes in different forms, and is offered in different ways. In Islam, Prayer also plays a central and fundamen-tal role, as it provides the opportunity for man to develop a personal relation-ship with his Creator. This relationship is set in the context of humility, whereby man, in awe of the perfect and boundless attributes of God, places himself at the threshold of the Divine, beseeching His forgiveness, help and blessings.

The format of Islamic prayer is reflec-tive of this spirit. Its various postures and prescribed prayers focus the mind and soul on God.

AblutionBefore a Muslim can begin to worship Allah, he must prepare himself physically and mentally. Physically he must make himself clean for Prayer. For this reason it is mandatory for a Muslim to perform

ablution before the commencement of prayer, so long as water is available.1 The Holy Qur’an is quite explicit about this requirement, and states:

O ye who believe, when you stand up for Prayer, wash your faces, and your hands up to the elbows, and pass your wet hands over the heads and wash your feet to the ankles. (Ch.5:V.7)

The Holy Prophet(saw) taught his com-panions how to perform ablution. He has also explained to us the significance of wudhu, or ablution. In Tirmidhi, a Hadith (sayings and traditions of the Holy Prophet(saw)) states that the Holy Prophet(saw) said that when a believer washes different parts of his body whilst performing ablution, his sins pertain-ing to those parts are drained or washed away with the last droplet of water which falls down from those parts. That is to say, while performing ablution, the believer

malik jamil r. rafiq – rabwah, pakistan

Aspects of Islamic Prayer


should firmly resolve to not commit any sin with those parts of the body, and to keep them as spiritually clean as they are physically clean. In this way, the Holy Prophet of Islam(saw) himself has explained the philosophy behind Islamic ablution.

Preparing the mind and soul for Prayer starts from the moment the call to Prayer is heard and is then followed by the pre-scribed Prayers themselves that bring one’s attention to God.

Call for PrayerBefore the congregational five daily Prayers are offered, a believer stands up and calls people to the Prayer. While ringing bells and blowing the trum-pet have been used in different faiths to inform people of the time to go to worship, in Islam the call to Prayer is

aspects of islamic prayer

The Call to Prayer is often made from minarets,

although early Mosques were built without

them. Picture: Mosque of Uqba in Tunisia. The

Oldest Minaret in the Muslim world (836).


done by human voice alone. The words of the Islamic call serve a dual purpose of informing worshippers about the time for Prayer as well as inspiring them to come for Prayer and prosperity, and to prioritise it over other matters. The words of the Islamic call to Prayer, therefore, act as a great incentive for worshippers to converge upon the mosque. The words of the call to Prayer are:

Allah is the Greatest, Allah is the Greatest.Allah is the Greatest, Allah is the Greatest.

I bear witness that there is none worthy of worship except Allah.I bear witness that there is none worthy of worship except Allah.

I bear witness that Muhammad is the Messenger of Allah.I bear witness that Muhammad is the Messenger of Allah.

Come quickly to Prayer.Come quickly to Prayer.

Come quickly towards success.Come quickly towards success.

Allah is the Greatest, Allah is the

Greatest.There is none worthy of worship except Allah.

Five daily PrayersIslam prescribes five obligatory Prayers each day. One of the beauties of Islam is that the entire Shariah (Law) has been both described in the Holy Qur’an itself, and was actually demonstrated by the Holy Prophet(saw). The five daily Prayers have been prescribed as a blessing for Muslims in the Holy Qur’an:

And if We had not strengthened thee with the Qur’an, thou mightest have inclined to them a little. (Ch.17:V.75)

The frequency of Prayer is designed to continuously nourish the soul in the same way that food continuously nourishes the body. Furthermore, this provides a constant reminder of God and the blessings of His support in all activi-ties of our daily lives. The Founder of the Ahmadiyya Muslim Community(as) has elaborated on the philosophy of the five timings of Prayer:

“These are a picture of your different states. Five mutations are inevitable in your life when a misfortune befalls you. And these must occur naturally: (Kashti


Nuh, p.64, Ruhani Khaza’in, Vol.19, p.69, Nazarat Ishaat, Rabwah, computerised ed 2008)

(i) This first state is when you are informed that a misfortune is about to befall you, say, for example, if you are served with a warrant from a court of law. This is the first state, and in it your comfort and happiness is disturbed. This state is like the time of the declining of the sun, because your happiness has started to decline as well. Against this, the Dhuhr (afternoon) Prayer, whose time starts with the lowering or declin-ing of the sun, has been prescribed.

(ii) The second change happens to you when you are brought very close to ruin, say, once you have been apprehended, as per the warrant, and brought before the judge. This is a time when fear petrifies you, you are extremely scared, and any semblance of comfort has deserted you. So this phase resembles the time when the brightness of the sun has dimmed and you are able to set your eye on it and it becomes evident that its setting is imminent. Against this state, the ‘Asr (late afternoon) Prayer has been pre-scribed.

(iii) The third change happens when you

lose all hope that you will be able to escape disaster, say, when the charge-sheet has been written against you, and witnesses have given evidence to support your capital punishment. This is the time when your senses start to leave you and you begin to realise that you are a captive. This condition resembles sunset. By this point there is no hope for any sunlight. Against this spiritual condition Maghrib (sunset) prayer has been prescribed. (iv) The fourth change occurs when the calamity has actually happened and its utter darkness has encompassed you, say, when, after the charges and the trial, the verdict is announced to you, and you are handed over to a policeman for custody. So, this condition resembles nightfall; it becomes pitch dark. Against this spiritual condition ‘Isha (night) Prayer has been prescribed.

(v) Then, after you have spent some time in this trouble, God’s mercy is moved and He delivers you from that trouble, just as morning breaks out of darkness and then light makes itself manifest with all its brightness and sparkle. So, against this spiritual condition Fajr (morning) Prayer has been prescribed. So God, seeing five stages in your



character, has prescribed for you five Prayers...” (Kishti-e-Nuh (pp. 63-65)

QiblahMuslims all over the globe pray in one direction, towards the Qiblah, the Holy Ka‘bah in Makkah. Islam is unique because in other religions the adherents in different parts of the world face each other, or in various directions for worship. Turning to the Ka‘bah while praying is a means of establishing complete unity amongst the believers, and provides them with a focal point of congregation – although the focus remains firmly on God.

The PrayerDifferent societies have different ways of showing respect and reverence. For example, historically the Turks stood

Muslims all over the globe pray in one direction, towards the Qiblah, the Holy Ka‘bah in Makkah. Islam is unique because in other religions the adherents in different parts of the world face each other, or in various directions for worship.


up with hands folded on the chest, and the Iranians simply stood with hands hanging down; bowing down is a sign of reverence amongst Hindus as well as some other cultures; in India and Africa to prostrate is a sign of great respect, while in Europe people kneel as a sign of submission.

Islamic worship includes these as well as other postures in its Prayer, thereby dem-onstrating a culmination and refinement of the various forms of worship found in preceding faiths. The formal act of Prayer begins when the worshipper raises his or her hands to the lobes of the ears, or up to the shoulders. This is a sign of surrendering to God. The arms are then folded, hands on chest, placing the right hand over the left. This is a symbolic statement of giving prefer-ence to religion over worldly matters.While standing with folded hands the worshipper pours praise upon the Highest Entity being addressed by him or her, recites several prayers, including an excellent prayer comprising all seven verses of the first chapter of the Holy Qur’an, Surah Fatiha:

In the name of Allah, the Gracious, the Merciful.

All praise belongs to Allah alone, Lord of all the worlds,The Gracious, the Merciful,Master of the Day of Judgement.Thee alone do we worship, and Thee alone do we implore for help.Guide us in the straight path,The path of those on whom Thou hast bestowed Thy favours, those who have not incurred Thy displeasure and those who have not gone astray.

After Surah Fatihah, a portion from the Holy Qur’an is recited. The worshipper then bows at the waist, resting his hands on his knees in adoration, to the Most Holy Entity just addressed, that is to say – Allah. The worshipper then stands upright, this time with his hands hang-ing down by his sides, and praises Allah. After this, he or she prostrates, with the forehead and nose placed on the ground, demonstrating the height of reverence, humility and submission to Allah. This represents the climax of the Prayer. In prostration the worshipper praises Allah. The Holy Prophet(saw) has said that one is closest to Allah while in prostration and therefore should pray to Him earnestly. Many believers, in addition to reciting the short prescribed prayer – Holy is Allah, the High – also whole-heartedly suppli-cate and earnestly seek Allah’s succour, to



get rid of their difficulties both spiritual and worldly. This is followed by assuming a position of sitting with the legs folded and time is then taken to supplicate to Allah for provision and spiritual elevation etc. Then the worshipper goes down a second time into prostration. In one unit (Rak‘ah) of Prayer it is only the prostra-tion which is done twice, all other acts of worship are performed once only.

This completes one Rak‘ah (unit) of the Prayer. Two, three or four Rak‘aat are prescribed for different Prayers over a 24-hour period.

After the last Rak‘ah, the worshipper sits with legs folded. The left foot lies flat, while the right foot is kept upright. Sitting on the left foot, the right foot is balanced on the ball of the foot with the heel up, keeping the right foot upright. This position signifies subordination of our worldly matters and giving prefer-ence to spiritual goals.

In this position, one praises Allah, invokes His blessings on the Holy Prophet(saw), recites further prescribed prayers, then turns one’s face to the right, reciting in Arabic, ‘Assalamu ‘Alaikum Wa Rahmatullah’ – “on you be the peace and mercy of Allah”, – then to the left saying

the same greeting. This salutation com-pletes the Prayer.

While in Prayer, it is prohibited to turn one’s face right or left, or to talk. One stands before the countenance of Allah while praying and is cut off from oth-ers. When the Prayer is completed the believer is back among people of this world, once again. Hence, one greets them with the salutation, ‘Assalaamu

‘Alaikum Wa Rahamatullah’. Salaam (peace) is one of the attributes of Allah so by saying “Salaam”, the worshipper expresses the fact; ‘I have come from Salaam (peace), and have brought you peace.’

footnotes

1Where water is not available, then a shorter symbolic ablution can be performed with clean dust. This signifies the importance of Prayer in Islam.


DoesGod exist?

sayed hameedullah nusrat pasha rabwah, pakistan


The whole concept of religion is based on the belief in the existence of a Supreme Being, worthy of being worshipped – the Being known as God. If there is no God, we would have to admit that religion is little more than a philosophy. In fact, we would have to admit, albeit unwillingly, that religion is no more than a philosophy based on forgery. The status of Revealed Scriptures would be reduced to man-made chronicles, and the value of prophets would be diminished to ambitious philosophers

The Hubble Ultra Deep Field, an image of a

small region of space in the constellation

‘Fornax’, composited from Hubble Space

Telescope data accumulated from September

3, 2003 through January 16, 2004. It is the

deepest image of the universe, or cosmos,

ever taken. This high-resolution image of the

HUDF includes galaxies of various ages, sizes,

shapes, and colours. The smallest, reddest

galaxies are some of the most distant galaxies

to have been imaged by an optical telescope,

existing at the time shortly after the Big Bang.

The Big Bang theory, only recently discovered

by science, is mentioned in the Holy Qur’an

over 1400 years ago as a miracle of God and

the birth of the universe.

(Photo: NASA/European Space Agency)

If there is no God, we would have to admit that religion is little more than a philosophy. In fact, we would have to admit, albeit unwillingly, that religion is no more than a philosophy based on forgery.


seeking dominance over people. On the other hand, if there is a God, a Supreme Being Who created us, cares for us and controls our destiny, we would have to recognise His existence, strive to know His attributes, submit willfully to His Presence and seek to establish a relationship with Him, according to His Will.

The fact that the human soul or call it the human psyche if you like, has a craving for the Unseen Ultimate Being and is fascinated and intrigued by the slightest hint that leads it in the direction of the Ultimate Being, is indicative of a vacuum in the human soul, a vacuum that can be filled only by attaining knowledge about that Being. The search for the Ultimate Truth or the Absolute Truth has intrigued man since time immemorial, a question that the most able of human minds have, throughout the ages, attempted to resolve. What is the Absolute Truth in relation to which all other truths are relative? What is the Absolute Constant, in relation to which all other truths are mere variables? Who preceded all Existence and who will continue to remain after the End of Time? One wonders whether this curiosity and persistent quest of the human mind is coincidental, or could it possibly have been deliberately ingrained

in the human soul? Could it be that the human soul did have a Creator, Who chose to programme His creation, the human soul, to seek out its Creator? If the human soul has been programmed to search God, it follows logically that it will not find peace until it finds God.

We read in the Qur’an an interesting dialogue between God and the Human Soul. According to this dialogue God asked all human souls, “Am I not your Lord?” (Ch.7:173). The human souls replied “indeed”(Ch.7:V.173). This does not mean to suggest that there was ever an occasion when all human souls were gathered in a congregation, where they were collectively addressed by God. It simply means that all human souls have individually testified that God is their Lord and that this testimony is intrinsic to the human soul.

It is equally interesting to reflect that there is an innate sense of morality in the human soul. Among the many levels of morality, the most elementary level of morality manifests itself through the expression of what is commonly known as the conscience. This is an innate human faculty with which all humans, irrespective of their religious inclination, have been blessed. Even the child of

does god exist?


atheist parents, born and brought up in a Godless environment, has this innate sense of right and wrong. Even a child, yet unaware of religion, feels content doing what is morally right, and experiences guilt when doing what is morally wrong. This is a morality independent of any conscious appreciation of religious values. These could be termed as moral standards independent of a conscious belief in God. Where did this moral sense come from? Certainly not by Natural Selection.

We are rationally led to infer that it is God who has willed that humans be blessed with a conscience, a conscience that operates even without consciously believing in God. It is by God’s Will that this conscience serves as a hidden guide sitting inside man’s heart, who commends him on his morally right actions and reprimands him on his morally wrong actions. The Qur’anic term for the human conscience is the “reproving spirit” (Ch.75:V.3). Hence, while there may indeed be moral standards independent of a conscious appreciation of God’s Will, the innate moral sense in man suggests its existence being there on account of a preceding Will – the Will of God.

Religion serves man at all stages of moral refinement. Religion imparts to man a

sense of God-consciousness. It is this God-consciousness that raises man’s morality to higher levels. Religion, thus serves the purpose of refining man’s innate moral sense. It lends acuity to the human conscience. Thus God-consciousness gradually evolves into a real and viable relationship between man and God.

With respect to the human soul’s quest for peace, we read in the Qur’an, “Beware – the peace of hearts is in the remembrance of Allah only” (Ch.13:V.29). These words intimate the fact that the human soul will find peace only in the remembrance of God. The word “alaa” used in this verse [Ch.13:V.29], which means “beware”, suggests that while man may indeed seek

The fact that the human soul or call it the human psyche if you like, has a craving for the Unseen Ultimate Being and is fascinated and intrigued by the slightest hint that leads it in the direction of the Ultimate Being, is indicative of a vacuum in the human soul


peace of mind through other means, all these quests are destined to culminate in frustration, and that the human soul is programmed to find peace in the remembrance of God only.

The fact that there is an innate quest for the Ultimate Being and the Absolute Truth in the human soul, the fact that there is a loose end of the Human Soul that connects only to that One Deity, the fact that there is an innate sense of morality in the human soul and the fact that the human soul finds ultimate peace only in the remembrance of God, all suggest that there indeed is such a Being – a Being called God. We read

The percentage of the population in European

countries who said they “believe there is a

God.” (2005 Census)

does god exist?


in the Qur’an: “And (there are signs) in your own selves. Will you not then see?” (Ch.51:V.22).

A major source of knowledge for man has always been “the dependable testimony.” Not everything we believe in has been seen or ever physically perceived by us. Antarctica, very much a reality, in fact an entire continent in itself, has never been seen or directly perceived by the overwhelming majority of humans the world over. Yet, its existence is not queried nor should it rationally be. We have absolutely no inhibition in accepting the existence of Antarctica for the simple reason that there is an abundance of testimony suggesting its existence. We

turn on a news channel to learn that there has been a plane crash in Guatemala. Having neither seen the plane crash nor Guatemala, we spontaneously accept the news and feel sorry for the crash victims. The reason is that we consider the source of information dependable. Travellers have always turned to the map to seek direction. Some have even met with disaster as a consequence of being misled by the map. Yet, people will continue to accept the veracity of maps and chronicles. We humans as a race, have till now been visited by more than a hundred thousand prophets, all of whom were known for both their sound judgement as well as their truthfulness. Prior to his proclamation, each prophet was accepted as the most truthful, as well as the most prudent individual among his people. It is only after his claim to prophethood’ that he is labelled a liar, never before. A remarkable aspect of the character of all prophets of God, is the fact that they foresee no worldly gain in their call, and yet they show amazing perseverance in pursuing their respective missions. The call of the prophets is invariably in a direction opposite to the prevalent trends of their respective societies. Their call always makes them unpopular and they are persecuted. Yet their conviction is not only ever-increasing, but also inspiring

Even the child of atheist parents, born and brought up in a Godless environment, has this innate sense of right and wrong. Even a child, yet unaware of religion, feels content doing what is morally right, and experiences guilt when doing what is morally wrong.


and motivating. The testimony given by the prophets and other truthful people is therefore something that cannot be overlooked.

The phenomenon of “Cause and Effect” is familiar to everybody. Where there is smoke, there is fire, and nobody is perplexed by this notion, even if the fire itself is not visible. We experience the force of gravity every moment of our lives, while we have never perceived the actual Gravitational Force itself. What we perceive is only the effect. Similarly, the effect of the magnet on metallic objects is nothing unusual. What we witness or feel is the effect of the magnetic force, the actual force itself being obviously unperceivable. Yet we show no scepticism towards either the force of Gravity or Magnetism. There are many entities that are acknowledged by sheer deduction, with absolutely no direct evidence. In fact, it is this ability

to recognise the possibility of directly unperceivable entities, on merely the basis of postulations that enables man to make progress in scientific discoveries. More recently, scientists have, through logical deduction, arrived at the conclusion that an entity they call the “Dark Matter” exists, and somewhat fills the universe. This Dark Matter, as it is called, cannot be perceived through man’s five physical senses, yet its existence makes a lot of sense. Moreover, denying or even ignoring its existence leaves many gaps and lacunae in the comprehensibility of the Universe as we know it. Essentially, man tends to pick up clues and with the help of these clues he moves to the next step of deduction, until he arrives at a

This Dark Matter, as it is called, cannot be perceived through man’s five physical senses, yet its existence makes a lot of sense. Moreover, denying or even ignoring its existence leaves many gaps and lacunae in the comprehensibility of the Universe as we know it.

Strong gravitational lensing as observed by the

Hubble Space Telescope in Abell 1689 – one of

the most massive galaxy clusters – indicates

the presence of dark matter. The gravity of the

cluster’s trillion stars, and dark matter, acts as

a 2-million-light-year-wide lens in space. Some

of the faintest objects are possibly 13 billion

light-years away. (Photo: NASA/European

Space Agency)


higher level of understanding and insight. It is precisely this mode of quest and discovery that enables man to progress from postulation to hypothesis, from hypothesis to theory and from theory to verifiable personal experience, whether in relation to Science or with respect to belief in the existence of God.

The state of existence of the Universe or Cosmos, its coming into existence, its sustained and orderly organisation and its enchantingly amazing architecture, do indeed suggest to the rational mind that there ought to be a Creator and Sustainer of this ultimate marvel of Science and work of Art. The exceedingly intelligent layout of the Universe, logically suggests an Intelligent Creator preceding the Universe. Similarly, the orderly management of the Universe governed by unchanging laws, suggests an Intelligent Sustainer running the affairs of the Cosmos. The Cosmos is the effect – and a beautiful one, and the effect suggests

a Cause, – the Ultimate Source of this beauty – God.

In terms of simple and down-to-earth commonsense, a proposition to the effect that a miniature wood carving came into being by itself, would be taken as a delusion of the highest order. To imagine that a Universe whose expanse is so vast that it would take you approximately twenty billion years to travel across it, if you were to travel at the speed of light (186,000 miles per second), came into being by itself, would most certainly be irrational. To imagine that Life with all its complexities, came into being by accident, amounts to suggesting a probability of one over ten raised to the power of two hundred. The probability of accidents and chances leading ultimately to intelligent life is infinitely lower.

We all appreciate the fact that an intelligent response cannot be generated out of an absolute void. We also realise that if we knock at a door and receive no response, we cannot logically infer from this absence of response that there is nobody on the other side of the door. It is possible that there may be someone inside who does not wish to respond. However, if someone does respond, we cannot then rationally deny the presence

The Cosmos is the effect – and a beautiful one, and the effect suggests a Cause, – the Ultimate Source of this beauty – God.

does god exist?


of someone inside. It is by following this logic, that we come to know that while the non-acceptance of prayer does not conclusively disprove God, an acceptance unquestionably establishes the existence of God. In the lives of prophets and other men of God, we notice an astounding abundance of acceptance of prayer.

Every Prophet of God has two essential aspects of his appointment; – the aspect of being a Messenger of God and the aspect of being a Prophet of God. As Messenger of God, for which the Qur’an uses the term “Rasool”, he is appointed to convey God’s message to humans. The message assigned to him could either be a new message revealed to him or could also be a message revealed earlier to another or an earlier prophet. As Prophet of God, for which the Qur’an uses the term “Nabi”, he is blessed with an abundance of Divine Discourse, God speaking to him and revealing to him matters of the unseen. Based upon this revealed knowledge of the unseen, the prophet makes prophecies and it is on account of this that he is called a Nabi, or Prophet. It is this Prophet aspect that serves as the proof of his being a Messenger of God, because it is through his prophecies based on Divine Revelation that he is able to establish his

being God-sent.

Knowledge of the unseen is received by man through the agency of revelation and if proven true subsequently, logically suggests that not only is there a source from where this knowledge flows, but also that the source of this knowledge is indeed the Knower of the Unseen, introduced to humans by the prophets as “God”. All prophets issued prophecies based upon revealed knowledge, but as with all other aspects of Prophethood and Messengership, in this sphere too, we find that Muhammad(saw) excels all others. On examining the revelation received by Muhammad(saw) – the Qur’an, we cannot help noticing that there are verses that deal with the subject of the creation of the Universe as well as the evolution of life. They reveal facts that were unquestionably unknowable 1400 years ago, facts that only recently have been verified as scientific fact. It was

It is possible that there may be someone inside who does not wish to respond. However, if someone does respond, we cannot then rationally deny the presence of someone inside.


obviously impossible for an unlettered man of the 7th century AD, a man who could not even spell his own name, living in the sands of Arabia, to gain access to scientific secrets that were destined to remain undiscovered by mankind till fourteen centuries later.

The Big Bang theory, a recent discovery of Science, is something that could not possibly have been conceived or even vaguely imagined 1400 years ago. The crux of the Big Bang theory is that at the moment of the birth of the Universe, the total mass of the entire Universe was confined within the smallest possible volume, because all inter-atomic and intra-atomic spaces were non-existent and close to zero. Then by a colossal boom, this infinitely condensed mass exploded and the Universe we have today came into being. We read in the Qur’an: “Do not the unbelievers appreciate that the Heavens and the Earth were all an ultimately condensed mass. We then clove them asunder” (Ch.21:V.31). Similarly, it is also an accepted scientific fact that the Universe is continuously expanding. This scientific fact too, was established in very recent times. It was utterly incomprehensible to the man of the 7th century AD. We read in the Qur’an: “We have built the heaven with Our own hands…

and it is We who expand it” (Ch.51:V.49). These instances of “knowledge of the unseen” being transferred from its source to its recipient is only a tiny fraction of revealed prophecies in the Qur’an. The very presence of such prophecies based upon “knowledge of the unseen” in the Qur’an, suggests the existence of a “Knower of the Unseen” – an All-Knowing God.

God is unperceivable to the physical senses of man and inaccessible to sheer logic. He is too sublime and subtle to be perceived by the human physical senses. On the other hand, His Being and Attributes both measure in Infinity, and are hence beyond sheer reason and logic. The human brain has its own limitations, one being the inability to comprehend Infinity. Nevertheless, it would also be equally irrational and impractical to deny the existence of an entity merely for the reason that it happens to be beyond the scope of the human physical sensory system, and beyond comprehensible mathematical computation. The above reasons do indeed suggest that there should be a God.

does god exist?

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We have responded to recent disasters such as the Asian Tsunami, Hurricane Katrina and the Kashmir Earthquake where we have been able to support hundreds of thousands of victims with emergency shelter, food and water and medical treatment. We also run long-term proj-ects in the developing world to improve health, provide food and rations, provide a safe water supply, and training for careers.

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HUMANITY FIRST APPEAL

Humanity First is an International charitable trust established to promote and safeguard human life and dignity. Aid is provided to the vulnerable on the basis of need, irrespective of race, religion, culture or political allegiance.

Humanity First runs with minimal overheads, delivering 93% of your donations directly to projects, and delivering actual aid value of 100 times the donations through our volunteers and corporate services donations.

We have responded to recent disasters such as the Asian Tsunami, Hurricane Katrina and the Kashmir Earthquake where we have been able to support hundreds of thousands of victims with emergency shelter, food and water and medical treatment. We also run long-term proj-ects in the developing world to improve health, provide food and rations, provide a safe water supply, and training for careers.

£10 provides education for a month£25 can restore a person’s eyesight£30 provides IT training for a month

If you would like to volunteer, help with supplies or donate, please visit our website or contact us:

Web: www.humanityfirst.orgEmail: [email protected]


Tuesday, 1st marchevent: St David’s DayFaith: ChristianitySt David (c 500-589), Patron Saint of Wales, was a pioneer of the Welsh Church who helped spread the Christian faith among the Celtic tribes of West Britain. St David’s Day has been celebrated as a national day of celebration in Wales since the 18th century. Religious services are held in schools and other venues, parades are held in commemoration and people wear a symbol of either a leek or a daffodil.

Thursday, 3rd marchevent: MahashivatriFaith: HinduAlso known as Shivaratri, a Hindu festival dedicated to Shiva, one of the Hindu deities. Hindu tradition states that Shiva came to rid the world of darkness and ignorance, hence his symbol of the new moon.

monday, 7th marchevent: Clean MondayFaith: Christianity The beginning of Lent for Orthodox Christians; referred to as ‘Clean Monday’ to symbolise the ridding of sins.

cALenDAR oF ReLIGIoUSeventS & FeStIvALS


wednesday, 9th marchevent: Ash WednesdayFaith: ChristianityBeginning of Lent for Western Christian Churches. Ash Wednesday derived its name from the ritual of placing ashes on the forehead of devotees as a symbol of repentance, patience and mortality.

Thursday, 17th marchevent: St Patrick’s DayFaith: ChristianitySt Patrick (c 387-493) is the Patron Saint of Ireland. He played a key role in converting the Irish to Christianity. St Patrick’s Day is traditionally associated with the Shamrock plant, which he supposedly used to explain the concept of Trinity.

Sunday, 20th marchevent: PurimFaith: JewishJewish people commemorate the time when Jews in Persia were saved from death by Esther, a young Jewish woman, on the 14th day of the Hebrew month of Adar. The Book of Esther, Megillah (meaning scroll) is recited in Synagogues, where Jewish men and women wear their best clothes.

event: Holla MohallaFaith: SikhThe event, first organised by Guru Gobind Singh, the tenth Sikh Guru, comprised mock battles and poetry contests while he was fighting the Mughal Empire and the Hill Rajputs.

march 2011


monday, 21st marchevent: Naw RuzFaith: BahaiBahai new year festival falling on the Spring Equinox, one of the nine holy days for devotees of the Bahai faith. Naw Ruz is associated with the ‘Most Great Name of God’ and was established as a festival for those observing the Nineteen Day Fast, designated by Baha’Ullah.

event: Jamshedi NoruzFaith: ZoroastrianAlso known as just Noruz, it is the celebration of the Zoroastrian New Year occurring on the Spring Equinox. It has been celebrated for at least 3000 years and is a public holiday in Iran, Afghanistan and most of the former USSR countries.

wednesday, 23rd marchevent: Masih-e-Mau’ud DayFaith: Islam AhmadiyyatThe significance for Ahmadi Muslims on this day is the aspect of the revival of Islam and the message of the Holy Prophet(saw). Hadhrat Mirza Ghulam Ahmad(as) claimed to be the Promised Messiah, and on 23rd March 1889 he established the Ahmadiyya Muslim community under Divine instruction and in accordance with the prophecy of the Holy Prophet(saw).

cALenDAR oF ReLIGIoUSeventS & FeStIvALS

march 2011

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does god exist ?

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