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Web version
October–December 2003
Volume 80, Number 4
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CONTENTS:
- “Who will be my helpers in the way of Allah?”
Refuting the false charge of sectarianism against the Lahore Ahmadiyya
Movement
by Dr Mohammad Ahmad, Columbus, Ohio
- The status of woman in Islam
Speech at the International and 75th Convention of the Ahmadiyya
Anjuman Isha'at Islam Indonesia
by Mrs Samina Malik, Ohio
- Truth Unveiled
A response to the book ‘Unveiling Islam’ by Ergun Mehmet Caner
and Emir Fethi Caner
compiled by directors of the AAIIL Inc., USA
- E-mails from members of the Qadiani Jama‘at
Our replies to their constant stream of objections and criticism
by the Editor
[Top]
“Who will be my helpers in the way of Allah?”
by Dr Mohammad Ahmad, Columbus, Ohio
The words above are quoted from the Holy Quran, chapter 61, verse 14. Recently
I came across a publication from Guyana, South America. In an article in this
magazine the author has lamented the rise of sectarianism amongst the Muslims.
He then goes on to classify the Ahmadiyya Movement amongst the sects responsible
for disunity amongst the Muslims. We do not fully understand the motives of
the author; however, he should have known better if he had honestly studied
the history and objectives of the Lahore Ahmadiyya Movement. Hazrat Mirza Ghulam
Ahmad formed the Ahmadiyya Movement with the sole objective of propagating Islam.
In this article, compiled from the Ahmadiyya literature, I will show that the
formation of this Movement was in accordance with the teachings of the Holy
Quran. I will also discuss the significance of the name Ahmadiyya, and
the rationale and historical perspective behind choosing this name.
Organization formed according to Divine injunction
In order to identify the distinguishing characteristic of various groups of
believers the Quran itself identifies them by various names. For example the
Muslims who migrated from Mecca to Medina were called the Muhajireen,
while those who gave them refuge in Medina were called the Ansars or
Helpers.
“And the foremost, the first of the Emigrants and the Helpers,
and those who followed them in goodness” (9:100).
Thus to identify a group with a name which signifies the purpose of its formation
is quite in accordance with the Quranic teachings.
The Holy Quran further states:
“O you who believe, keep your duty to Allah (itaq-ullah),
as it ought to be kept, and die not unless you are Muslims. And hold fast by
the covenant of Allah (habl-Allah) all together and be not disunited.
And remember Allah’s favour to you when you were enemies, then He united your
hearts so by His favour you became brethren. And you were on the brink of a
pit of fire, then He saved you from it. Thus Allah makes clear to you His messages
that you may be guided. And from among you there should be a party who invite
to good and enjoin the right and forbid the wrong. And these are they who are
successful.” (Ch. 3:101–103)
Muslims warned against disunity
In this section the Muslims are informed that if they are unable to maintain
unity amongst themselves, they would be committing a grave iniquity not worthy
of forgiveness by Allah. That is why the first verse of this section states:
“O you who believe, keep your duty (taqwa) to Allah, as
it ought to be kept.”
In the Holy Quran, wherever the word taqwa is mentioned
by itself, it means guarding one’s soul from evil, for it is only
through evil action that man suffers spiritual distress and affliction.
Where, however, the words taqwallah are mentioned, it means
guarding oneself against the accountability and chastisement of
Allah, for nothing can be more grievous than these. The words itaq-ullah
(meaning: do the taqwa of Allah) precede all those injunctions
and commandments for which there is a greater degree of accountability
and therefore a proportionally higher degree of chastisement. In
this verse the words “as it ought to be kept (haqqa tuqaati hi)”
have been added on to specially emphasize this point that in what
follows, there is a particular need for taqwallah (i.e.,
guarding oneself against the accountability and chastisement of
Allah). This is further underscored by stating:
“And die not unless you are Muslims (i.e., of those who submit)”.
The time of death is uncertain and it can overtake a person of any age at any
time without prior knowledge. It is, therefore, enjoined that your lives should
be such that you are in a state of submission to Allah at all times, so that
in case of sudden death you are not caught unprepared.
Holding fast to the Covenant of Allah
Now follows the commandment for which all of this was a prelude:
“And hold fast by the covenant (habl-Allah) of Allah all
together and be not disunited.”
The Arabic words habl-Allah also mean the rope of Allah. The Holy Prophet
himself has explained the rope of Allah as being the Book of Allah, the
Holy Quran. The Holy Quran allegorically being likened to the rope that Allah
has made to descend from the heavens, so that by holding on firmly to it Muslims
can save themselves from losing their footing while facing the spiritual dangers
that lurk in their earthly passage. By holding on to this rope they can also
evolve beyond their earthly pursuits and ascend to spiritual heights, i.e.,
discard their earthly trappings for a higher and heavenly state. Like the group
staying together by holding on to a rope, Muslims should take firm hold of the
Holy Quran and save themselves from discord. Therefore the Divine words that
follow state:
“And be not disunited.”
Another great wisdom underlies the use of the Arabic word habl, for
besides the meaning of a rope, it also means a covenant. It thus also means
that Allah, the Most High, has taken a covenant from the Muslims that they will
remain united on the Holy Quran, and not become disunited by strife and sectarianism.
Somebody may point out at this juncture that the Holy
Prophet (may peace and the blessings of Allah be upon him) has stated:
“Difference of opinion amongst my followers is a blessing.”
This only means that if in a certain matter a difference of opinion arises
in good faith and is duly expressed, the benefit of expressing such opinion
is that different aspects of the matter are highlighted. Its strengths and weaknesses
become more apparent and such a discourse thus ultimately proves to be beneficial.
If a controversial matter cannot be decided upon, Muslims should use the Holy
Quran as the basis of settling such a controversy. The Holy Quran should serve
as their Judge and Law in such matters, and they are strictly forbidden to form
sects on the basis of such a difference of opinion. Muslims, however, did exactly
the opposite of this Divine command and formed separate groups and sects, which
labelled each other as having gone astray and heretical. Instead of deciding
controversy on the basis of the Holy Quran, they chose to make their decisions
on the basis of their own opinions or the convictions of their forefathers.
Continued emphasis on such controversy has led to a state of permanent internecine
war and dissent.
The lesson of history
Allah, the Most High, then draws their attention towards the corrupt state
of the Arabs before the advent of Islam. It is stated:
“And remember Allah’s favour to you when you were enemies, then
He united your hearts so by His favour you became brethren. And you were on
the brink of a pit of fire, then He saved you from it. Thus Allah makes clear
to you His messages that you may be guided.”
The habitual infighting and strife amongst the pre-Islamic Arabs on trivial
matters is a well known historical fact, and I need not go into the details
of this. I would like to quote only one statement from the book Ins and outs
of Mesopotamia by an English author. He states in regard to the Arabs:
“A more disunited people it would be hard to find, till suddenly
a miracle took place.”
That miracle was the advent of the Holy Prophet (may peace and the blessings
of Allah be upon him) and the revelation of the Holy Quran. This sacred scripture
within a short period of twenty years led to brotherly love and unity amongst
the most blood thirsty of enemies, an exemplary feat not met anywhere else in
the history of mankind. A shining example of this was that when the followers
of the Holy Prophet left Mecca and sought refuge in Medina they were offered
equal rights in their properties and wealth by their Muslim brethren residing
in Medina which was, however, gracefully declined by the former. This miraculous
change in the character of the inhabitants of Medina came about within a short
period of a year or two of their acceptance of Islam. People who have experienced
bloody civil strife can really appreciate this change as being miraculous. If
the Holy Quran was instrumental in bringing about a revolutionary change of
such magnitude once, it can do so again. What is needed is for the Muslims to
accept the Holy Quran as their guide, to act upon it, and to solve their mutual
controversies in the light of its injunctions. Thus they can avoid settling
such matters on the basis of their own opinion or inflexible attitude, or the
opinion of those before them. It was such controversy regarding the concepts
of the jurists, which led to dissension in the past.
Organization for the purpose of propagation
Whereas the Holy Quran strictly forbids the formation of groups or organizations
separate from the parent Muslim body, it permits the formation of
one organization with the following mandate:
“And from among you there should be a party who invite to good
(khair) and enjoin the right and forbid the wrong. And these are they
who are successful.”
The Arabic word for “good” used in this verse is khair meaning Islam,
which is the greatest good and the fountainhead of all goodness. In this verse
not only is permission given to form such a body, in fact it is made incumbent
upon Muslims to do so. The Holy Quran has also used the word khair for
itself, as in the verse:
“Neither those who disbelieve from among the people of the Book,
nor the polytheists, like that any good (khair) should be sent down to
you from your Lord” (2:105).
In the verses under discussion, whereas the word khair has been used
for Islam and thus the permission for the formation of a party to carry out
this injunction for the propagation of Islam, the usage of the same word for
the Holy Quran also indicates that the best milieu for such propagation is the
Holy Quran. The world today is in dire need that the Holy Quran should be translated
and presented to it, for it is dying spiritually without the life giving waters
of this spiritual fountainhead.
This was the reason why the Reformer of this age,
Hazrat Mirza Ghulam Ahmad, formed an organization, the Ahmadiyya Movement, for
the propagation of Islam, and made the propagation of the Holy Quran as its
objective. Besides the propagation of Islam, the Holy Quran states two other
responsibilities for such an organization: “who invite to good and enjoin the
right and forbid the wrong”. This task of reformation has to be carried out
amongst the Muslims at all times. It also includes the non-Muslims who convert
to Islam, for it is essential to teach them Islam — which enjoins the right
and forbids the wrong. The Reformer of this age realized this deficiency amongst
the Muslims and reminded them of this Divine injunction they had forgotten.
There can be no greater task than the propagation of Islam, which in former
times was carried out by the prophets. With the advent of the Seal of the Prophets
— Holy Prophet Muhammad, may peace and the blessings of Allah be upon him —
this noble task has been delegated to his followers. What the Seal of the Prophets
has bestowed upon his followers, is certainly a great act of benevolence, for
he has entrusted them to carry out the task which was previously carried out
by the Prophets. Addressing the Holy Prophet (may peace and the blessings of
Allah be upon him), Hazrat Mirza Ghulam Ahmad has thus expressed his thoughts
in one of his poetic verses:
“We became the best of the nations because of you, O most excellent
of the Prophets! By benefiting from your spiritual advancement only, did we
make progress.”
Other verses of the Holy Quran supporting the formation of such
an organization
Let us now consider Chapter Al-Saff, verses 6–9:
“And when Jesus, son of Mary, said: O Children of Israel,
surely I am the messenger of Allah to you, verifying that which is before me
of the Torah and giving good news of a Messenger who will come after me, his
name being Ahmad. But when he came to them with clear arguments, they said:
This is clear enchantment.
And who is more unjust than he who forges a lie against Allah
and he is invited to Islam. And Allah guides not the unjust people.
They desire to put out the light of Allah with their mouths,
but Allah will perfect His light, though the disbelievers may be averse.
He it is Who sent His Messenger with the guidance and the
true religion, that He may make it overcome the religions, all of them, though
the polytheists may be averse.”
These verses tell us that Jesus made a categorical prophecy about the advent
of the Holy Prophet of Islam. It is added that when the latter came to be known
to the Christians:
a)
They called the clear arguments of the Holy Prophet a fraud.
b)
They forged a lie against Allah, when they called Islam a forgery and
a lie.
c)
They will not stop at that, but will want to “blow out the light of Allah”
with their mouths, i.e., with their hostile criticism and slander.
d)
But, far from allowing them to do it, Allah will bring to perfection
His light, however much these ungrateful disbelievers may dislike it.
e)
In fact, He will make Islam prevail over other religions because it is
the perfect religion (while others are incomplete, e.g. Jesus himself said:
“I have yet many things to say unto you, but ye cannot bear them now. Howbeit
when the Spirit of Truth is come, he will guide you into all truth” —John 16:12–13)
and because the Truth which was lost (when the other religions lost or interpolated
their revealed books) is re-established in Islam, which is opposed by the other
religions because they have become corrupted with shirk (polytheism).
The commentators of the Holy Quran had agreed long before the Promised Messiah
appeared (in the person of Hazrat Mirza Ghulam Ahmad) that the above-mentioned
wonderful service to Islam would be performed by the Promised Messiah. The Holy
Quran not only confirms it but says that he will form an organization to be
“his helpers in the way of Allah’, by stating a few verses later:
“O you who believe, be the helpers of Allah, as Jesus,
son of Mary, said to his disciples, who will be my helpers in the way of Allah?”
(61:14)
In trying to understand this verse, the following facts may be borne in mind:
1. That
all prophets had called upon their people to be their “helpers in the way of
Allah”.
2. Those
who responded to Jesus were not exceptional. In fact they set some bad examples
when one of them betrayed his Master for thirty pieces of silver, and his right-hand
man Peter disowned and cursed him in his presence to escape being crucified
with him.
3. Then
why is Jesus specially mentioned here out of all prophets?
4. Because
there was to be a second advent of Jesus in the person of the Promised Messiah
(“your leader from among yourselves Muslims” — Hadith), and the latter was to
make the same call to the Muslims.
Those who responded to him, and did not falter, are the Lahore Ahmadiyya Movement.
Holy Prophet’s name Ahmad
Referring to the name Ahmad of the Holy Prophet mentioned in verse 61:6 above,
Maulana Muhammad Ali writes in his commentary: “Another point worth mentioning
is that the different prophecies about the Holy Prophet really refer to the
different phases of his life. The two aspects of the life of the Holy Prophet
are jalál and jamál, i.e., an aspect of glory and an aspect
of beauty, the first finding its manifestation in the name Muhammad
and the second in Ahmad. Each of the two great prophets Moses and Jesus,
prophesied about the Holy Prophet in words expressing the aspect of his life
which was in consonance with his own nature — glory finding greater expression
in Moses, who was prophet, lawgiver and king at the same time, and beauty in
Jesus, on account of the beauty of his moral teachings, while both these elements
were combined in the person of the Holy Prophet.”
Historical perspective and statement of the Founder regarding
the name Ahmadiyya
For a long period of time Hazrat Mirza Ghulam Ahmad did not specify a name
for his organization. People started calling his followers Mirzaees,
Qadianis etc., for without a name the specific characteristics of
this organization could not come to the mind of the person being
addressed. The British government scheduled a population census
in India for February 1901. Friends and followers of Hazrat Mirza
drew his attention to the fact that the census register listed a
column for the specific denomination, under the heading of religion.
This helped in determining, how many individuals belonged to a particular
organization. Hazrat Mirza Ghulam Ahmad in reply to their query
said that he did not believe it was appropriate to name a denomination
after the name of anyone else besides the Holy Prophet Muhammad
(may peace and the blessings of Allah be upon him), therefore he
said the name of his organization should only be after the name
of the Holy Prophet. Keeping this in consideration, he published
a poster on 4th November 1900, in which after referring to the distinctive
features of his organization he requested the government to name
him and his organization as Muslims of the Ahmadiyya sect in the
upcoming census. We quote his exact words from this poster:
“And the name which is appropriate for this group,
and which I prefer for myself and my followers, is ‘Muslims of the Ahmadiyya
sect’. It is also correct to call us by the name ‘Muslims who follow the Ahmadi
way’.”
It should be noted that Hazrat Mirza Ghulam Ahmad calls himself and his followers
as Muslims of the Ahmadiyya sect. This further proves that he was not
naming the body after himself; otherwise he would not have included himself
under the same category. Moreover, the term ‘sect’ is used in the generic sense
of the word, which as defined by Webster’s Dictionary as follows:
“A body of persons adhering to a particular religious faith: denomination.
Denomination is further defined as a class or kind of persons or things distinguished
by a specific name.”
In other words Hazrat Mirza Ghulam Ahmad wanted himself and his followers,
whose religion was Islam, to be defined by the name Ahmad of the Holy Prophet.
He explains the reason for this, and we quote his exact words from the same
poster:
“This denomination has been given the name
‘Muslims of the Ahmadiyya sect’ for the following reason. Our Holy Prophet,
may peace and the blessings of Allah be upon him, had two names, one Muhammad
and the other Ahmad. The name Muhammad was the name indicative of glory. In
this name was implicit the prophecy that the Holy Prophet would chastise with
the sword those enemies who attacked Islam with the sword and slaughtered hundreds
of Muslims. Ahmad, however, was the name indicative of beauty, meaning that
the Holy Prophet will bring about peace and reconciliation in the world. God
therefore divided the manifestation of these two names in such a manner that
in the early Meccan period the life of the Holy Prophet was a reflection of
the name Ahmad. Tolerance and patience was taught in every way. The Medina period
of his life was manifestation of the name Muhammad. Divine wisdom and prudence
called for punishment of the opponents. It was, however, prophesied that in
the later days the significance of the name Ahmad will manifest once more. A
person will appear through whom the Ahmadi attribute, or the aspect of beauty
of the name Ahmad, will become evident, and all conflicts will cease. For this
reason it seemed appropriate to name this denomination as the Ahmadiyya sect.”
Conclusion
This discussion clearly proves that the Lahore Ahmadiyya movement cannot be
classified with other sectarian divisions amongst the Muslims. It has been created
under Divine ordinance to defend and propagate the religion of Islam and to
resolve divisive issues amongst the Muslims in light of the Holy Quran. Far
from shattering the unity of the Muslims as alleged, it has tried to restore
the already shattered unity of the Muslims by condemning the epidemic of takfeer
(calling each other heretics) and saying that anybody who recites the Kalima
(formula of faith) ‘La ilaha ill-Allah, Muhammad-ur-Rasul Allah’ (‘there
is no God but Allah and Muhammad is his Messenger’) is a Muslim. In fact it
holds the unique distinction of being the only movement amongst the Muslims
that firmly upholds this position. Those individuals who out of ignorance try
equating our movement with the prevalent, destructive, sectarian divisiveness
amongst the Muslims, we ask Allah’s forgiveness for them. Those who knowingly
and for worldly gain commit this iniquity, may Allah guide them to the right
path, Amen.
References:
1. The
Holy Quran, English translation and commentary by Maulana Muhammad Ali.
2. Ahmadiyyat
in the Service of Islam by N.A. Faruqui.
3. Mujaddid-e-Azam
by Dr. Basharat Ahmad.
4. Light
from the Holy Quran by N.A. Faruqui.
[Top]
The status of woman in Islam
Speech delivered at the International and 75th Convention of Ahmadiyya
Anjuman Isha‘at Islam Indonesia
by Mrs. Samina Malik, Ohio, U.S.A.
I have been asked to speak on the Status of Woman in Islam. This topic
is extremely important these days as Islam is under great scrutiny in the Western
world due to the current conflicts in the Middle East and Afghanistan.
There is a very negative impression of Islam in the
West as a consequence of these conflicts. This negative image is reinforced
by most of the media and the Christian evangelical movement.
Perhaps after the subject of Jihad, the status
of woman in Islam is the most misunderstood and misrepresented subject in the
West.
Unfortunately this bad impression is further reinforced
by the poor treatment of women in certain Muslim countries due to local cultural
practices.
Woman in Islam are thought to be inferior to men in
every aspect. In fact, some people in the West think women in Islam even do
not have a soul!
The position of an individual, whether male or female,
in a religion will depend on the spiritual status and social and economic rights
granted to the individual. No other Religious Book, and no other reformer, has
done even a fraction of what the Holy Quran and the Prophet Muhammad have done
to raise the position of woman.
Spiritual status of woman in Islam
Spiritually woman is equal to man in Islam. In the Holy Quran they are both
created from the same single soul. This corrects the account in the Bible where
she is created from Adam’s rib as an afterthought. This idea of the equality
of the creation of man and woman is expressed in the Holy Quran from the earliest
revelations.
Ch. 92:1-3
“By the night when it draws a veil!
And the day when it shines!
And the creating of the male and female!”
Ch. 53: 44–46
“And that He it is Who causes death and gives life:
And that He creates pairs, the male and the female:
From the small life-germ when it is adapted”
Thus right from the earliest revelation the male and the female are spoken
of in equal terms.
Later revelations develop the same basic idea:
Ch. 4:1
“O people, keep your duty to your Lord, Who created you from a
single being and created its mate of the same (kind), and spread from these
two many men and women…”
Another great service which Islam has done to woman
is that it has cleared her of the charge that she was responsible for introducing
sin into the human race. According to the Bible it was woman who listened to
the devil and then misled Adam by tempting him.
Islam completely absolves her from this charge by
stating in the Holy Quran that it was both Adam and Eve together who were deceived
by the devil.
Not only does the Quran establish the equality of
the soul of man and woman, but it also states that woman has an equal opportunity
to develop spiritually.
Ch. 40:40
“Whoever does evil, he is requited only with the like of it; and
whoever does good, whether male or female, and he is a believer, these shall
enter the Gardens, to be given therein sustenance without measure.”
Ch. 6:97
“Whoever does good, whether male or female, and is a believer,
We shall certainly make him live a good life, and We shall certainly give them
their reward for the best of what they did.”
Ch. 33:35
“Surely the men who submit and the women who submit, and the believing
men and the believing women, and the obeying men and the obeying women, and
the truthful men and the truthful women, and the patient men and the patient
women, and the humble men and the humble women, and the charitable men and the
charitable women, and the fasting men and the fasting women, and the men who
guard their chastity and the women who guard, and the men who remember Allah
much and women who remember — Allah has prepared for them forgiveness and a
mighty reward.”
Women were capable of receiving the highest spiritual
gift, that of Divine revelation as in the case of the mother of Moses:
Ch. 28:7
“And We revealed to Moses’ mother, saying: Give him suck; then
when thou fearest for him, cast him into the river and fear not, nor grieve;
surely We shall bring him back to thee and make him one of the messengers.”
And also in the case of Hazrat Mariam:
Ch. 3:42
“And when the angels said: O Mary, surely Allah has chosen thee
and purified thee and chosen thee above the women of the world.”
The wives of the Holy Prophet Muhammad are spoken
of in the Holy Quran as being thoroughly purified. In their status as the mothers
of the faithful they serve as spiritual role models to all Muslims. The fact
that a substantial portion of Hadith is transmitted from Hazrat Ayesha, and
that she was a leading teacher of Hadith for many years after the Holy Prophet’s
death, firmly establishes the high spiritual position of women in the Islamic
tradition.
Social and economic rights
In addition to the establishment of woman as a spiritual equal of man, Islam
also brought about a revolution in the social, legal and economic standing of
women. Women in Arabia before Islam had no rights to property. In fact she herself
was considered property and was inherited along with other property by men.
She had no right to the property of her deceased husband or father.
The birth of a daughter was considered as a disgrace,
and among the nobility of the Quraish female infants were buried alive so that
the family would not have to put up with the disgrace of a female child.
The change that Islam brought about in this condition
is unparalleled in human history.
The reform introduced by Islam made woman a free person
in the fullest sense of the word, and thus half the human race was freed from
bondage in a span of twenty-three years — a status which woman have only partly
achieved only recently in the non-Muslim world, and that too after decades of
hard struggle.
To be a fully equal participant in society, an individual
must have economic rights. Islam gives these economic rights to woman in several
ways.
In the first place women are given the right to work.
A woman can do any work she chooses and is entitled to her earnings.
Ch. 4:32
“… For men is the benefit of what they earn. And for women is the
benefit of what they earn …”
In the time of Hazrat Umar he appointed a woman to be the superintendent of
the public market.
To start a marriage on a healthy, right and balanced
footing, the woman was given a dowry to make her a property owner. The dowry
could be of any amount.
The Quran speaks of even a heap of gold being given
to a woman as dowry.
Ch. 4:24
“… give them their dowries as appointed…”
Also in the marriage relationship she was entitled
to support from the husband
Ch. 34:4
“Man are the maintainers of women because Allah has made some of
them to excel others and because they spend out of their property.”
Thus in Islam when a man supports his wife he does
not do her any favor for which she should be grateful to him, rather it is a
right given to her by God.
Another way that Islam gave woman economic
equality was by granting her inheritance rights:
Ch. 4:7
“For men is a share of what the parents and the near relatives
leave, and for women a share of what the parents and the near relatives leave.”
Social rights
Besides granting women the same economic rights as men, Islam brought about
a great change in the social position of women. Before Islam loose sexual relations
between the sexes, in which woman was the exploited party, prevailed to an extreme.
Men used to openly boast about their sexual exploits, and pre-Islamic poetry
is filled with these accounts.
Islam corrected this state of affairs by introducing
measures to protect the sexual dignity of woman.
The utmost modesty is demanded of both men and women
in their sexual relationship.
Ch. 24:30–31
“Say to the believing men that they lower their gaze and restrain
their sexual passions. That is purer for them. Surely Allah is Aware of what
they do. And say to the believing women that they lower their gaze and restrain
their sexual passions and do not display their adornment except what appears
thereof. And let them wear their head-covering over their bosoms…”
Ch.33:59
“O Prophet, tell thy wives and thy daughters and the women of believers
to let down upon them their over-garments. This is more proper, so that they
may be known, and not be given trouble. And Allah is ever Forgiving, Merciful.”
Thus this object of having a chaste and pure relationship
between the sexes is achieved by the above means. Unnecessary mingling of men
and women which so often leads to illicit sexual relations is strongly discouraged.
Muslim women are required to dress modestly and not to expose their bodily beauty
which may be a source of attraction for men.
The Holy Prophet has said that when a woman attains
her majority, it is not proper that any part of body should be seen except her
hands and face.
The modesty of dress for Muslim women therefore protects
their sexual dignity and prevents them from becoming mere sexual objects. Islam
also prohibits the exploitation of women by using woman’s beauty to sell products.
The shameless manner in which women are used in advertising in selling products
in Western countries is abhorrent to Islam.
The above measures together with strong recommendation
to be in a married state serve to protect the sexuality of men and women.
Marriage is encouraged and is considered the normal
state of social existence of both men and women. By these measures sexual desire
is channelled into a useful and beneficial quality.
Ch. 24:32
“And marry those among you who are single…”
The Holy Prophet on many occasions praised the virtues of marriage, and said
that it was the best way of guarding chastity and keeping the looks down. On
one occasion after noticing monkish inclinations in certain young men, he said:
“I am married. Whoever inclines to any way other than my way, is not of me”.
A woman’s consent is necessary for marriage. She cannot
be married against her will.
Ch. 4:19
“It is not lawful for you that you should take women as a heritage
against their will.”
In marriage the woman is described by the Holy Prophet as a ruler of the household
of her husband, and in the Holy Quran she is given the same rights and obligations
as the man.
Ch. 2:228
“…And women have rights similar to those against them in a just
manner…”
The man is commanded to provide for the woman. This is therefore not any favour
he does for her, rather it is her right to be housed and provided for by him.
The Quran emphasizes that the relationship between
men and women is more than simple physical desire. They are supposed to be a
source of comfort and protection for each other.
Ch. 30:21
“And of His signs is this, that He created mates for you from yourselves
that you might find quiet of mind in them, and He put between you love and compassion.”
Ch. 2:187
“…they are an apparel for you and you are an apparel for them.”
This means that a husband and wife protect and comfort each other like clothing
and the weakness of one is made up by the strength of the other.
Kind treatment of the wife is given great importance, to the extent
that the Holy Prophet has said that the best of Muslims is he who treats his
wife the best.
Thus this loving relationship develops these good qualities which
carry over into everyday life and benefits society as a whole.
In fact the Holy Prophet is reported to have said that “the man
who marries perfects half his religion”.
However, we live in an imperfect world, and sometimes unhappy relations
may require that a union be ended. In this case Islam gives the woman the right
to divorce which in technical terms is called Khula.
In the Islamic divorce great stress is laid on the kind treatment
of the divorced woman.
Ch. 2:231
“…Retain them in kindness or set them free with kindness …”
I will read from Maulana Muhammad Ali’s work which discusses polygamy.
Quote —
Monogamy is the rule in Islam and polygamy only an exception allowed subject
to certain conditions. The following two verses are the only authority for the
sanction of polygamy, and let us see how far they carry us:
“And if you fear that you cannot do justice to orphans, marry such
women as seem good to you, two, or three, or four; but if you fear that you
will not do justice, then marry only one or what your right hands possess. This
is more proper that you may not do injustice”. (4:3)
“And they ask thee a decision about women. Say: Allah makes known
to you His decision concerning them; and that which is recited to you in the
Book is concerning widowed women, whom you give not what is appointed for them,
while you are not inclined to marry them.” (4:127)
Now the first of these verses allows polygamy on the express condition
that “You cannot do justice to orphans”, and what is meant is made clear by
the second verse, which contains a clear reference to the first verse in the
words, “that which is recited to you in the Book is concerning widowed women”.
The Arabs were guilty of a double injustice to widows: they did
not give them and their children a share in the inheritance of their husbands,
nor were they inclined to marry widows who had children because the responsibility
for the maintenance of the children would in that case devolve upon them.
The Quran remedied both these evils; it gave a share of inheritance
to the widow with a share also for the orphans, and it commended the taking
of such widows in marriage, and allowed polygamy expressly for this purpose.
It should, therefore, be clearly understood that monogamy is the rule in Islam
and polygamy is allowed only as a remedial measure, and that, not for the sake
of the man, but for the sake of the widow and her children.
This permission was given at a time when the wars, which were forced
on the Muslims, had decimated the men, so that many widows and orphans were
left for whom it was necessary to provide. A provision was made in the form
of polygamy so that the widow should find a home and protector and the orphans
should have paternal care and affection.
— Unquote.
Therefore, we see that in Islam a woman is a truly free and independent
person who is an equal partner with man in the eyes of God and Society. Since
her position and rights are specified by the Holy Quran, and embodied in the
practice of the Holy Prophet and his companions, these will endure for all times
and in all circumstances.
[Top]
Truth Unveiled
A response to the book
‘Unveiling Islam’ by
Ergun Mehmet Caner and
Emir Fethi Caner
compiled by directors of the AAIIL Inc., USA
[A book under the title ‘Truth Unveiled’ is being compiled by
the Board members of the AAIIL Inc. U.S.A. Its Preface and Introduction have
been published in our last two issues. We start below with Chapter 1.]
Summary of criticism
In this chapter, the authors of Unveiling Islam present their arguments
that love of God and the doctrine of atonement as espoused by Christianity is
the way to salvation for man. They allege that Islam presents no concept of
the love of God and counts only on good works for salvation. In addition, in
their wisdom Holy Prophet Muhammad was insecure and so are his followers and
this is because they believe in fatalism. Fatalism is defined as a belief that
events are fixed in advance for all time in such a manner that human beings
are powerless to change them. Muslims can be sent to hell for minor infractions,
and that hell in Islam is eternal. They attempt to portray Jihad as aggressive
war against the non-believer. The argument is then made that the promise of
paradise and eternal security leads the insecure Muslim youth to follow (what
the authors consider as) the example of the Holy Prophet in this matter. Hatred
of those who stand against the expansion of Allah’s cause is presented as Islamic
teaching. In this way they try to link the teachings of Islam and the Holy Prophet
Muhammad to the violent acts of the perpetrators of 9/11/2001.
In our discussions, which follow, we will inshallah (God
willing) refute all these allegations and misrepresentations.
God’s love
The Caner brothers begin the first chapter of their
book with the following statement:
“God Loves You! This Is The Brash claim of Christianity, The key,
in fact, to winning people to a saving faith in Jesus Christ is based upon this
claim. Yet in the Quran, no such statement is found.”
Our response: Love of God in the Holy Quran
Before we compare the Islamic doctrine of human salvation with that of Christianity,
we would like to point out the fallacy of their statement, that in the Holy
Quran there is no mention of Allah’s love for mankind by quoting the following
verses:
“And ask forgiveness of your Lord, then turn to Him. Surely my
Lord is Merciful, Loving-kind.” (11:90)
“And He is the Forgiving, the Loving.” (85:14)
“And spend in the way of Allah and cast not yourselves to
perdition with your own hands and do good (to others). Surely Allah loves the
doers of good.” (2:195)
“Those who spend in ease as well as in adversity and those
who restrain (their) anger and pardon men. And Allah loves the doers of good
(to others).” (3:134)
“So Allah gave them the reward of the world and a good reward
of the Hereafter. And Allah loves the doers of good (to others).”
“But on account of their breaking their covenant We cursed
them and hardened their hearts. They alter the words from their places and neglect
a portion of that whereof they were reminded. And thou wilt always discover
treachery in them excepting a few of them — so pardon them and forgive. Surely
Allah loves those who do good (to others).” (5:13)
“On those who believe and do good there is no blame for what
they eat, when they keep their duty and believe and do good deeds, then keep
their duty and believe, then keep their duty and do good (to others). And Allah
loves the doers of good.” (5:93)
“Surely Allah loves those who turn much (to Him), and He loves
those who purify themselves.” (2:222)
“And how many a prophet has fought, with whom were many worshippers
of the Lord. So they did not lose heart on account of that which befell them
in Allah’s way, nor did they weaken, nor did they abase themselves. And Allah
loves the steadfast.” (3:176)
“Yea, whoever fulfils his promise and keeps his duty — then
Allah surely loves the dutiful.” (3:76)
“Except those of the idolators with whom you made an agreement,
then they have not failed you in anything and have not backed up anyone against
you; so fulfil their agreement to the end of their term. Surely Allah loves
those who keep their duty.” (9:4)
“How can there be an agreement for the idolators with Allah
and His Messenger, except those with whom you made an agreement at the Sacred
Mosque? So as long as they are true to you, be true to them. Surely Allah loves
those who keep their duty.” (9:7)
“Thus it is by Allah’s mercy that thou art gentle to them.
And hadst thou been rough, hard-hearted, they would certainly have dispersed
from around thee. So pardon them and ask protection for them, and consult them
in (important) matters. But when thou hast determined, put thy trust in Allah.
Surely Allah loves those who trust (in Him).” (3:159)
“Listeners for the sake of a lie, devourers of forbidden things,
so if they come to thee, judge between them or turn away from them. And if thou
turn away from them, they cannot harm thee at all. And if thou judge, judge
between them with equity. Surely Allah loves the equitable.” (5:42)
“And if two parties of the believers quarrel, make peace between
them. Then if one of them does wrong to other, fight that which does wrong,
till it return to Allah’s command. Then, if it returns, make peace between them
with justice and act equitably. Surely Allah loves the equitable.” (49:9)
“Allah forbids you not respecting those who fight you not
for religion, nor drive you forth from your homes, that you show them kindness
and deal with them justly. Surely Allah loves the doers of justice.” (60:8)
“Say: If you love Allah, follow me: Allah will love you, and
grant you protection from your sins. And Allah is Forgiving, Merciful.” (3:31)
“O you who believe, should anyone of you turn back from his
religion, then Allah will bring a people whom He loves and who love Him, humble
towards the believers, mighty against the disbelievers, striving hard in Allah’s
way and not fearing the censure of any censurer. This is Allah’s grace — He
gives it to whom He pleases. And Allah is Ample-giving, Knowing.” (5:54)
“Those who believe and do good deeds, for them the Beneficent
will surely bring about love.” (19: 96)
(Note: Allah’s bringing about love for the righteous means that
He loves them Himself and inspires love for them in the hearts of other people,
while they also love Allah as well as their fellow-beings. The righteous servants
of God are opposed at first, but gradually their goodness prevails and they
are loved and admired. There is a prophetic reference here to the great love
with which the hearts of the enemies of the Prophet were to be inspired in the
near future, and even today the hearts of men are being inspired with greater
and greater love for him as the world witnesses the good which he did to humanity).
From these Quranic verses, it is quite clear that for Muslims love
of God means: doing good to others, turning towards God and following the path
of rectitude, remaining steadfast in the doing of goodness and keeping one’s
duty towards God and fellow humans by upholding their rights. To trust God in
following this course, i.e., to ask for His support in these matters, and not
solely rely upon the means available. It also means being equitable in one’s
dealings with others, irrespective of their race color or creed. It encourages
forgiveness and kindness, restraining of anger and the upholding of covenants.
It teaches humility amongst those striving for the truth, and strength in the
face of opposition to this path. This strength means lack of fear of censure
in the cause of truth. We also learn that Allah’s attributes of mercy and forgiveness
are infinite, and He is not in need of a vicarious sacrifice for this purpose.
In summary, acting on these Quranic injunctions leads to human spiritual development
and one is held accountable for one’s actions. The unbiased Christian believer
should ask himself the questions, what is wrong with a doctrine which encourages
moral and spiritual development, and is there a similar benefit offered by the
concept of vicarious sacrifice? How does sacrifice of another human being, even
if it be the “son of God”, save us? Does it not challenge the omnipotence of
God? Does it portray God as fair and just, that He allowed an innocent soul
to die for the sins of all humanity? Is sin like a load of dirt that we can
transfer to another individual to lighten our own burden? If it is not, and
it is admittedly a spiritual state, how can it be transferred to another person?
If we presume that it can be transferred, then does it not make the person (God
forbid) to whom it is transferred, the most evil of us all? Can a righteous
servant of God be the bearer of such burden? Isn’t mankind in need of a human
role model to follow for its spiritual development, or is this need better served
by God in human form? Is it not such a belief in salvation that gives the false
sense of security? Certainly if we are already guaranteed heaven, what need
is there for us to walk in the path of righteousness? I will leave the inquiring
and fair-minded to find the right answers to these questions.
We find a similar concept of Divine unity and love of God in the
Gospels, if we search carefully.
The concept of Divine Unity and love of God in the Gospels
“Again, the devil taketh him (Jesus) up into an exceeding high
mountain, and sheweth him all the kingdoms of the world, and the glory of them;
and saith unto him, All these things will I give thee, if thou wilt fall down
and worship me. Then saith Jesus unto him, Get thee hence, Satan: for it is
written, Thou shalt worship the Lord thy God, and him only shalt thou serve”
(Matthew, 4:8–10).
This passage inculcates in an unambiguous and plain language that the Most
High God is the One True God, Who alone should be worshipped and adored, and
no other being excepting Him should be invoked in prayer.
In addition the Gospels also link the love of God with the love
of humanity: “And one of the scribes … asked him, Which is the first commandment
of all? And Jesus answered him, The first of all the commandments is, Hear O
Israel; The Lord our God is one Lord: and thou shalt love the Lord thy God with
all thy heart, and with all thy soul, and with all thy mind, and with all thy
strength: this is the first commandment. And the second is like, namely this,
Thou shalt love thy neighbor as thyself. There is none other commandment greater
than these. And the scribe said unto him, Well, Master, thou hast said the truth:
for there is one God; and there is none other than he … And when Jesus saw that
he answered discreetly, he said unto him, Thou art not far from the kingdom
of God.” (Mark, 12:28–34).
These passages clearly show that the concept of love of God presented
by the Caner brothers is alien to Jesus, who like all prophets was a true believer
in the unity of God, and believed in the love of God through service of humanity.
Propagandists of the Christian doctrine of love of God and atonement
of sins through vicarious sacrifice have always presented it as
a hallmark of their faith. Over a hundred years ago, Mr. Robert
Sirajuddin, a Muslim who had converted to Christianity, and was
a professor at a prominent missionary college in India, asked the
following question from the Founder of the Ahmadiyya Movement, Hazrat
Mirza Ghulam Ahmad. We quote the question and the answer for the
reader’s spiritual benefit and understanding.
Quotation
from The Four Questions Answered
Love of God and God’s love for humanity
Question: Which verses of the Quran
deal especially with the love of man and God, and the love of God for man?
Answer:
The essence of the Quranic teaching is that just as God is One and without
partners, so also must our love for Him be unique and exclusive. The Muslim
confession of faith, “There is no God but Allah,” which is constantly on the
lips of the Muslims is an indication of this fact. The word ilah in it
is derived from walah, which means a beloved that is worshipped.
This statement of faith is taught neither by the Torah nor by the Gospels, but
only by the Quran. Its close association with Islam has made it the distinctive
piece of this religion. Five times a day, this statement of faith is called
out loudly from the minarets of the mosques — a practice that is often resented
by the Christians and Hindus, making it appear that it is a sin with them to
remember God with love. It is only in Islam that the break of dawn each day
is greeted by the caller to the prayer calling out, la ilaha ill-allah —
I bear witness that there is no God — dear and beloved — except Allah. The same
cry issues forth from the Islamic mosques and floats skyward at the time of
the afternoon, late afternoon, sunset and night prayers. Does any other religion
show a comparable demonstration of the love of God?
The sense of the word Islam also indicates love:
The meaning of the word Islam indicates that its source is love. The
real meaning of the word Islam is to submit to Allah and be genuinely
ready to sacrifice everything for Him. This is a practical state that is born
out of love. This goes to show that the Quran has not confined love to mere
lip service but has also taught the practical aspects of love and sacrifice.
Is there any other religion in the world whose founder has named it Islam
(submission)? Islam is a lovely word that is loaded with the sense
of sincerity, affection and love. Blessed is the religion that is named Islam.
Quranic teachings about man’s love of God and His creation
Allah states about the love of man for God, “And those who believe are stronger
in (their) love for Allah.” (2:165). In another place God says, “laud Allah
as you lauded your fathers, rather a more hearty lauding” (2:200). In yet another
place, God says, “Say: My prayer and my sacrifice and my life and my death are
surely for Allah, the Lord of the worlds” (6:162). The Prophet here is commanded
to say to those who seek to follow him that they too must make the same sacrifices
as the Prophet had made. Again, God says: “If your fathers and your sons and
your brethren and your wives and your kinsfolk and the wealth you have acquired,
and trade whose dullness you fear, and dwellings you love, are dearer to you
than Allah and His Messenger and striving in His way, then wait till Allah brings
His command to pass.” (9:24)
In another place God says: “And they give food, out of love for
Him, to the poor and the orphan and the captive: ‘We feed you, for Allah’s pleasure
only — we desire from you neither reward nor thanks’.” (76:8,9)
God’s love of man is not like the love of human beings, where separation
from the beloved causes pain and sorrow. The real meaning of God’s love is that
He deals with those who do good in the manner of a lover towards the beloved.
There is, however, a second part to this question that inquires
whether, according to the Quran, God loves man? The fact is that the Quran is
replete with verses that state, Allah loves those who oft return to Him,
Allah loves those who do good, and Allah loves those who are patient.
But the Quran does not state anywhere that God also loves those who love disbelief,
evil and cruelty. Instead, the Quran puts forward the concept of having conferred
a favor on them. For instance, the Quran says:
“And We have not sent thee but as a mercy to the whole world” (21:107)
where the word ‘alamin (whole world) includes disbelievers, transgressors
and sinners. Mercy for them is the holding open of the doors to salvation if
they follow the prescriptions of the Quran.
Trade of son for sinners not found in Quran:
I admit that the Quran does not speak of the kind of God’s love for man where
He puts the curse of all the sinners on His own dear son and then kills him
on the cross in redemption for these sins. A curse on the Son of God is, God
forbid, a curse on God Himself because the Father and the Son are not separate
identities. It is obvious that an accursed God is a contradiction in terms.
Reflect, also, on the manner in which God showed His love for the sinners. He
killed the good for the love of the bad. No righteous being can pursue such
a conduct.
Quran reserves the use of the word ‘love’ only with God:
The third facet of this question is directed at finding out the Quran’s teaching
about the love of man for man. The words in which the Quran has
chosen to describe this relationship are mercy and kindness because
the pinnacle of love is worship and so the word ‘love’ is appropriate
for God alone. Hence, for human beings the words mercy and goodness
are used instead of love because just as the perfection of love
requires worship, even if the word ‘love’ has been used, in some
places, to describe the relationship between men, the use of the
word is to be interpreted in an allegorical sense. According to
the Islamic teachings, real love is particular to God alone and
all other loves are metaphorical and not real. The perfection of
mercy requires kindness. This distinction has not been appreciated
by other nations, and so they have given over the right of God to
others. I do not believe that Jesus could have uttered a word with
such polytheistic connotations. It is my opinion that these odious
words were introduced into the Gospels later and ascribed to Jesus.
In short, the holy word of God has used the word mercy for describing
the relationships between mankind. For instance, God says that believers are
those who “exhort one another to truth” (103:3) and “exhort one another to mercy”
(90:17). In another place, He says: “Surely Allah enjoins justice and the doing
of good (to others) and the giving to the kindred.” Thus it is the command of
Allah that men be just to others; of still greater virtue is that they do good
to others; and an even greater virtue is that they show kindness to men like
they would to someone near and dear to them.
Can there be a better moral teaching in the whole world? The command
to do good has not been confined to merely conferring favors on others, but
has been taken to the next higher stage where the doing of good becomes an instinctive
urge, described in the verse by the term ‘giving to the kindred’. Although a
person who does a good deed as a favor performs a virtuous act, there is some
motivation of recompense and reward. Such a person may get annoyed if the favor
is denied or not acknowledged, and sometimes, in the heat of emotions, he may
remind others of favors conferred. However, doing goodness out of an instinctive
urge, which the Quran has compared to goodness done to the kindred, is the highest
stage of performing virtuous acts, and there is no stage of virtue after it.
Examples of this stage are the acts of goodness performed by a mother in caring
for her child for which she seeks no recompense and gratitude.
Torah and Gospel devoid of these stages of man’s duty to man
These are the three stages of man’s duty to man (i.e., to do justice, to do
good, and instinctive goodness) that the Quran has commanded. When we compare
this with the Torah and the Gospel, we have to say, in all honesty, that they
are devoid of this morally high level of teaching about the rights of man. How
can we expect them to preach goodness, which is at the third level, when they
do not even fully explain the first two stages? Since the Torah was revealed
only for the Israelites, and Jesus was sent only for the sheep of Israel, it
is understandable that the Torah and the Gospel did not deal with justice and
goodness toward outsiders. Instead, their commands were limited in scope to
the Israelites. If these teachings were not constrained only to the Israelites,
then why was it that when a gentile woman pleaded with Jesus and made her humble
and sincere submissions, Jesus did not act mercifully toward her, but said that
he was sent only for the Israelites (Matthew, 15: 24). When Jesus did not set
an example of mercy and good treatment toward the gentiles, how can it be expected
that his teachings would command acts of goodness toward non-Israelite nations.
Jesus said very clearly that his ministry was not for other nations, and it
would be futile to expect his teachings to contain instructions of merciful
dealings toward other nations. Accordingly, the thrust of Jesus’ teaching is
toward the Israelites, as he did not consider himself authorized to give advise
to any other. How could he then give a universal message of mercy? If the Gospels
contain anything contrary to the teaching of Jesus that his preaching and sympathy
were restricted to the Israelites, then such a statement has to be a later addition
because of the obvious contradiction with the former statement.
Unlike the Torah, teachings of the Quran are universal:
Similarly, the Torah was directed toward the Israelites and its teachings also
are directed only to the Jews. However, it was only the Quran that brought the
universal message of justice, goodness and sympathy. God states:
“Say: O mankind, surely I am the Messenger of Allah to you all”
(7:158)
and:
“And We have not sent thee but as a mercy to the whole world.” (21:107)
[Top]
E-mails from members of the Qadiani Jama‘at
Our replies to their constant stream of objections and criticism
by Dr Zahid Aziz
We frequently receive e-mails from members of the Qadiani Jama‘at, usually
raising objections against our Lahore Ahmadiyya beliefs, often being sarcastic,
and on a very few occasions genuinely asking for information. It is difficult
to assess whether each of these correspondents is acting independently or if
some of this is a planned campaign in line with the traditional strategies of
the Qadiani Jama‘at.
The following is an example of an e-mail we received in October:
Assalamo Alaikum!
As one of the millions of Qadiani Ahmadis, I would like know if you have ever
wondered why we believe that the Promised Messiah was a prophet? We believe
that Prophet Muhammad (Peace be upon him) was the seal of the prophets, and
we also believe that the Promised Messiah was a law bearing prophet, i.e. he
did not change the religion already brought by Muhammad, the seal of the Prophets.
So instead of writing so many arguments saying that the Promised Messiah said
this that the other but Hazrat Mirza Bashirudin said this that etc.… why don’t
you try and get as much information from us about WHY we believe, not what we
believe regarding all the things you disagree with us on? After all, millions
and millions of modern day Qadianis can’t be wrong compared to what the number
of Lahoris is (a few hundred perhaps)
Your brother,
Mohammad Chowdhry.
Our reply
Dear Mr Chowdhry, assalamu alaikum
Thank you for your e-mail.
Surely it is obvious that why you believe what you believe
is because that you regard your beliefs as being taught and supported by Islamic
teachings as presented by the Promised Messiah. In our literature or on our
website we have not concentrated on simply saying what you believe, but
we have presented detailed material showing that your reason for believing
it (namely, that it is what the Promised Messiah taught) is wrong.
Your argument that “millions and millions of modern day Qadianis
can’t be wrong” is, I am sorry to say, quite baseless. Exactly the same argument
about numerical strength is presented by the anti-Ahmadiyya Muslims to all Ahmadis.
They say to Ahmadis: A huge, overwhelming majority of us Muslims considers you
to be kafir and non-Muslim, so we must be right. They also say that they
are the true representatives of Islam, and not Ahmadis, because they constitute
the vast majority of Muslims. So, Mr Chowdhry, by your standards, you would
have to accept their argument!
I think there is a typing error in your e-mail where you write:
“we also believe that the Promised Messiah was a law bearing prophet”. You must
have meant “was not a law bearing prophet”. You follow this
by writing:
“i.e. he did not change the religion already brought by Muhammad,
the seal of the Prophets.”
Of course he didn’t change the religion, but what you don’t realize is that
your khalifas and your Jamaat have certainly changed the Islam of the
Holy Prophet Muhammad. According to Islam, a person becomes a Muslim by proclaiming
the Kalima Shahada. But according to your greatest Khalifa, Mirza Bashir-ud-Din
Mahmud Ahmad, a person remains outside the fold of Islam even after reciting
the Kalima (and carrying out the other fundamental requirements of Islam) unless
he formally enters into the bai‘at of Hazrat Mirza Ghulam Ahmad.
For references, please refer to his book in English The Truth
about the Split, available on your own Jamaat’s website. Please read in
Part 1 the following statement:
“(3) the belief that all those so-called Muslims who have not entered
into his Bai‘at formally, wherever they may be, are Kafirs and
outside the pale of Islam, even though they may not have heard the name of the
Promised Messiah.
That these beliefs have my full concurrence, I readily admit.”
Read also the following:
“Regarding the main subject of my article, I wrote that as we
believed the Promised Messiah to be one of the prophets of God, we could not
possibly regard his deniers as Muslims.”
It is crystal clear from these two statements that belief in Promised Messiah
as a prophet makes it necessary for you to regard other Muslims as not being
Muslims, as being kafir, as being outside the pale of Islam, whether
those Muslims are knowingly or unknowingly not believing in the Promised Messiah.
These beliefs of yours are published on your Jamaat’s website for everyone to
see. So you indeed have changed a basic principle of Islam.
Regarding “millions and millions of modern day Qadianis”, firstly
I would say that your Jamaat’s claim that your membership is now 200 million
is absolutely false. Many of your own members know this and are deeply embarrassed
about such announcements being made by your Khalifas. It is absurd and fantastical
to suggest that 1 in every 6 Muslims or 1 in every 7 Muslims in the world is
a member of your Jamaat. Secondly, we often come across members of your Jamaat
who don’t even know that they should be holding the belief that the Promised
Messiah was a prophet, because your Jamaat has not dared to teach them this
belief.
I have published this reply so that other people, including members
of your Jamaat, can benefit from it. You are welcome to comment on my response.
No response has been received to our above reply.
Questions by Dawood Majoka
Dawood Majoka, a member of the Qadiani Jama‘at who is very prominent in representing
that Jama‘at on Internet discussion forums, sent me an e-mail in July with some
extracts from the book Haqiqat-ul-Wahy by Hazrat Mirza Ghulam Ahmad,
and also referring me to several other extracts posted by another Qadiani on
an Internet discussion forum of the Qadiani Jama‘at. These quotations were said
to show that Hazrat Mirza Ghulam Ahmad claimed to be a prophet in Haqiqat-ul-Wahy.
Readers of The Light may recall that in our issue of January–March
2003 (pages 14–16) I had written a brief article showing that in Haqiqat-ul-Wahy
Hazrat Mirza Ghulam Ahmad had plainly declared four times that the Holy Prophet
Muhammad was the last prophet of all. In response to Dawood Majoka’s e-mail
I compiled a comprehensive article divided into two parts. Part 1 begins with
the points made in the earlier article in The Light and then shows that
he claimed to be a Mujaddid in Haqiqat-ul-Wahy and wrote that
the use of the word ‘prophet’ for himself was in a metaphorical and not a real
sense. Part 2 is more than 80 percent of the entire article and deals in detail
with the true significance of the extracts cited by Dawood Majoka.
In Part 1 I also referred to a lengthy section in Haqiqat-ul-Wahy
where Hazrat Mirza sahib explains why a prophet is raised at all and what essential
functions a prophet comes to perform. He writes:
“Only prophets show that God actually exists … It is impossible
that oneness of God (tauheed) can be known except through a prophet …
When God wants to manifest Himself to the world, He sends a prophet … the fountain
of the oneness of God (tauheed) and the perfect manifestation of the
oneness of God is only the prophet.” (p. 112 to 113)
He discusses these functions in order to prove why it is absolutely imperative
to believe in the Holy Prophet Muhammad. If he were claiming to be a prophet,
he would be speaking of himself as carrying out these functions. But regarding
himself he writes:
“I would be ungrateful if I do not acknowledge that I found true
oneness of God (tauheed) through this Prophet, and the recognition
of the Living God I found through this Perfect Prophet and his light”
(p. 116)
He writes about the Holy Prophet Muhammad:
“I have explained that what is called tauheed, which is
the basis of salvation and is different from the oneness of God
that the devil believes in, cannot be attained except through belief
in the prophet of the time (waqt kay nabi), that is
the Holy Prophet Muhammad, and obedience to him.”(p. 124)
So the function of leading people to belief in the Oneness of God is performed
only by the Holy Prophet Muhammad, and this is so even today as he is the
prophet of the time.
My article can be read at the webpage:
Upon publishing this article, I informed Dawood Majoka of this by e-mail, but
I have had no response of any kind from him.
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