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Ahmadiyya Beliefs and Practices

Ahmadi Muslims (Ahmadis) regard His Holiness Mirza Ghulam Ahmad of Qadian, India, to be a prophet of Allah. His Holiness is the founder of the Ahmadiyya Muslim Jama’at (the Jama’at), which has now been in existence for over 130 years. During this time, it has seen, and continues to see, the ups and downs of joys and sorrows, of triumphs and persecutions. It is a denomination, i.e. firqah , that is uniquely different than the other denominations within Islam, while at the same time subscribing to the same basic foundations. To understand how and where Ahmadiyya fits in Islam, there are a few key aspects that must be analysed which we will layout in this brief overview.

Etymology of the Ahmadiyya Muslim Jama’at

The one unique element that sets Ahmadi Muslims apart from other Muslims is a more nuanced understanding of prophethood. However, although he is considered as Prophet Ahmad, the word aḥmadīyyah , is not a derivation of his own name. It is actually derived from one of the Holy Prophet Muhammad’s other names, i.e. Ahmad. In this instance, a ḥmadīyyah refers to the spread of peace and security in the world by means of the teachings of the Holy Prophet. Moreover, Ahmadi Muslims adhere to Islamic beliefs and practices through His Holiness’ natural and inspired lense. As such, historically speaking, those Muslims, both learned and ordinary, who anticipated the fulfillment of Islamic eschatology, or latter day prophecies, saw this in Prophet Ahmad and found him to be true in his claims, and as a result joined his Divine cause. Finally, the word jamā`ah , meaning ‘group’, refers to a prophecy by the Holy Prophet that there will be one firqah in Islam which would be in paradise and it will be called al-jamā`ah . Hence, the name Ahmadiyya Muslim Jama’at.

Conception Foretold

The Jama’at was established in 1889, in accordance with Islamic eschatology. The Holy Prophet spoke of times when the general condition of Muslims’ beliefs and practices would deteriorate so much that despite possessing the guidance of the Holy Quran, Muslims would be devoid of īmān , i.e. faith. The pathetic condition of Muslims would at some point necessitate significant Divine intervention. It is precisely here where the Ahmadiyya Musliim Jama’at fits in the picture.

Inception – A Reviver of Islam is Due

His Holiness Mirza Ghulam Ahmad was known to be a devout Muslim. He engaged in dialogues, debates and authored books featuring comparative analysis of religious teachings. He invited world leaders and scholars of all faiths to understand Islam. In the interest of truth, he even began to issue challenges—and at times attached monetary rewards—to other faith leaders over doctrinal concepts, in that they would not be able to show the superiority of their beliefs over that of Islam’s teachings. This continued until his death, even under intense opposition and boycott.

In all his efforts, he demonstrated how Islamic teachings are compatible with the contemporary world and also evidenced that Islam can yield spiritual fruits. All of this was done in a time period when Muslims had begun succumbing to doubts and moving towards materialism. The circumstances were quite pathetic and miserable for Muslims, but not completely unexpected. Nonetheless, it was also a time in which devout Muslims expected God to come to the rescue. The commonly expected remedy of this situation was the coming of a mujaddid , i.e. reviver of faith, who would correct erroneous beliefs and practices the Muslims had stumbled into.

In 1882, Allah revealed to His Holiness that he was the Mujaddid who was due to come in the fourteenth century of the Islamic calendar. With this commission, his role addressed the fundamental need of the time. As a result, he invited all who were inclined towards understanding religious matters and having a relationship with Allah, or who sought proof of God’s existence, to visit him for some time. Or, at the very least, to correspond with him through letters in order to witness clear signs of Islam’s truthfulness.

The Jama’at as a Community

The Jama’at functions as a religious order or community. This function began in 1889 when His Holiness was instructed by Allah to commence taking bai’at. Bai`ah is an Islamic practice where there is a reciprocal agreement between a spiritual master and a disciple. The master lights the way for his disciple’s personal growth through supplications on the condition that the disciple remain faithfully steadfast upon certain set teachings and guidance. His Holiness Mirza Ghulam Ahmad set forth ten conditions for anyone who sought to do bai’at at his hands. A person who faithfully pledged allegiance to these conditions became known as an Ahmadi Muslim.

Beliefs and Practices

His Holiness’ understanding of Islamic beliefs and practices was founded solely on the teachings and practice of the Holy Prophet. In terms of fiqh , i.e. jurisprudence, His Holiness taught the preferability of the approach of the ḥ anafiyyah madhhab , i.e. the Hanafi School of Thought. His Holiness considered true Islamic teachings universal for all peoples and sufficient for human spiritual progress. At a time when the beliefs and practices of Muslims had begun to decline, he taught strict adherence to the prescriptive teachings of the Holy Quran. To this end, through detailed analysis, he demonstrated the favourability and superiority of Islamic teachings and ideals over all other ideologies. He also emphasized the requisite station of the Holy Prophet Muhammad for any person desirous of salvation in this life and the Hereafter. This meant that all Ahmadi Muslims must have belief in and practice the Five Pillars of Islam and Six Articles of Faith.

Advent of the Promised Messiah & Imam Mahdi

Alongside the coming of a mujaddid, Islamic eschatology also indicated the need for other figures with distinct roles, namely a mahdī (one who is guided by Allah) and a messiah (one purifies a group). In 1891, Allah revealed to His Holiness that he was the Messiah and Mahdi as foretold by the Holy Prophet. He was told by Allah that Jesus of Nazareth had died a physical death and would thus not return to this world. Therefore, it was he who was to initiate the grand task of worldwide human reformation and religious unification. His Holiness passed away in 1908, but not before laying down in great detail the ideological and spiritual foundation for the mission at hand and how it was to continue after his death.

Signs of Truthfulness

Early Ahmadi Muslims recognised the need for a divine reformer in their time. They accepted Prophet Ahmad due to a few fundamental reasons. Prophet Ahmad demonstrated his truthfulness through scriptural evidence, reasoning, and, most importantly, through Divine signs shown by Allah. These signs served as a testimony to his person, and lending a helping hand towards his mission. Today, Ahmadi Muslims continue to see such signs which reinvigorate their beliefs and encourage them to remain steadfast on the practices that have been enjoined upon them.

The Mission Continues with Khilafat

The beliefs, practices and mission of His Holiness Mirza Ghulam Ahmad are upheld, implemented and carried forward for the community through the institution of Khilafat. According to the Holy Qur’an, Khīlāfah is a divinely appointed spiritual successorship guided by God for the daily and future needs of believers.

Currently, the Ahmadiyya Muslim Jama’at is led by His Holiness Mirza Masroor Ahmad who serves as the fifth successor of His Holiness Mirza Ghulam Ahmad. The role of a khalīfah , i.e. leader, is to continue the work as laid out in strict compliance with the original teachings. The Khalifa serves all Ahmadi Muslims throughout the world as a loving father figure, and continuously encourages and guides them as they engage in their religious pursuits.

Everlasting Guidance and Blessings

Through his claims, Prophet Ahmad proclaimed himself to be a foretold khalīfa , vicegerent, of the Holy Prophet. His tasks included reviving true Islamic beliefs and practices, demonstrating the living effect of Prophet Muhammad’s prophethood, uniting Muslims and continuing the propagation of Islam. Through Prophet Ahmad, Ahmadi Muslims regain access to the spiritual transformative powers of the Holy Prophet. Similarly, Ahmadi Muslims believe Khalifat to be a vessel through which they continue to receive the spiritual nourishment Prophet Ahmad vouchsafed to them from the Prophet Muhammad.

Everlasting Religion

Ahmadi Muslims hold that their religious beliefs and practices are not in any way different from those taught by the Holy Prophet Muhammad to his companions. They view his prophethood as extremely blessed and life-giving. The teachings of the Holy Prophet take into consideration the complete needs of humanity, and do not lack in any aspect. As such, Prophet Muhammad is their paramount prophet, the Holy Quran is their constitution, i.e. sharī`ah , and Prophet Ahmad serves as a governor general. It is for this reason that Ahmadi Muslims believe Islam to inherently contain solutions for all human problems. Ahmadis view Prophet Ahmad, the Jama’at and Khilafat as fulfillment of Islamic eschatology. These three elements of the Ahmadiyya Muslim Jama’at are foretold solutions to the predicaments Muslims would have to surmount in the latter days.

Include:

Chart of 5 Pillars

Chart of 6 Articles of faith

10 Conditions of Ba’ait

#Ahmadiyya Beliefs and Practises #How do I convert to Islam #What is Islam #What do Muslims Believe About the After life #Are Muslims Terrorists #Is Islam a peaceful religion #What do Muslims Believe #Do Muslims Believe in Jesus #Women's Rights in Islam #True Meaning of Jihad in Islam #Is Islam a religion of violence #Is the Holy Qur'an the word of God #will Jesus come back physically #Did Jesus die on the cross #Is Islam a Religion of Peace #The Pigott Prophecy #What does Islam say about salvation

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trueislamfacts1 · 3 years

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Salvation in Islam

In Islam, salvation refers to the eventual entrance to Paradise. Islam teaches that the people who die disbelieving in God do not receive salvation.

The belief in the continuity of the existence of the human soul is a universal belief, and one so deeply rooted in the very nature of man that the most powerful forces of materialism have not yet affected it. Whether the deep-rootedness of this belief in human nature is due to its innateness, or whether, as an atheist or an agnostic would argue, it clings to the mind with the ordinary tenacity of old associations, it is a solid fact that the belief in a life after death has not lost any ground even in this civilized and materialistic age. And it is equally true that the progress of science and the application of scientific principles to all branches of learning is in favor of, rather than against, the truth of such a belief.

Starting on the basis, then, that there is a life after death for every human being, the first question of vital importance which arises in connection with this belief is of the state of the soul in that after life. That every religion has preached that the righteous will be rewarded for their good deeds and the wicked punished for evil deeds is an undeniable fact, but even philosophically considered the question affords a similar solution. We see that most often a man reaps, even in this life, the good or bad consequences of his good or bad deeds and that, except in rare cases, he himself is responsible for the happiness or misery which is his lot in this life. If a life after death has been ordained for the human soul, it could not have been meant but for its progress, its advancement to higher and higher stages. Without this the doctrine of life after death becomes horrible. Even in this short space of life we find the soul progressing and advancing step by step from lower to higher stages. Could an everlasting life have then been designed for the unending torments of hell? The very idea makes one shrink and turn back in horror. Such a doctrine deals a death-blow to the justice and mercy of God. No intelligent being could have made man and preserved his soul for such an end.

Most religions have fallen into a grievous error on this point, and its only in the teaching of Islam that we find conformance to reason and consonance with Divine justice, love and mercy. There are many who talk of the love and mercy of God. But, as if God were only the God of a particular people, His love and mercy are considered not to touch anyone who is outside the circle of believers in a particular set of doctrines. To such a person God cannot be said to be even just as He punishes his evils or unbelief of a few years with everlasting woes and torments. And though a tendency is witnessed in certain quarters to soften this horrible idea, the sublime truth that the human soul is ever progressing and attaining to higher and higher goals of spiritual progress and union with God, which the Holy Quran alone has taught, has not yet been recognized.

Even the opening chapter of the Holy Quran gives us clearly to understand that Almighty God made man, not for consignment to everlasting torments, but for attainment to higher and higher conditions of existence and to deal with him most mercifully. The opening chapter reads thus: “All praise is due to God who is Nourisher of all the worlds, who is the most Merciful (the Arabic word Rahman used here indicating the showing of mercy of God to His creatures without their having done any thing to deserve it), the most Compassionate (the Arabic word Rahim indicating that whenever a person implores His mercy or does anything to deserve it, He forthwith shows mercy), the Lord of the Day of Judgement.”

The four attributes of the Divine Being mentioned in these opening verses of the Holy Quran are the basis of all His other attributes. These four attributes speak of the unbounded mercy of God shown to His creatures in all the worlds, i.e., in this world as well as the next. There are numerous other verses in the Holy Quran which speak of the great mercy of God to His creatures and leave no doubt that man has not been created for being subjected to torments. In fact everlasting torment inflicted upon a person without any good following therefrom, as torment in hell is generally interpreted to be, is opposed to the Divine attribute of mercy as depicted in the Holy Quran.

True Purpose of Hell

It is true that the Holy Quran mentions hell as the abode of evil-doers and even depicts its horrors, but it must be borne in mind that according to the Holy Quran both heaven and hell are places for the perpetual advancement of man to higher and higher stages. The Holy Quran says on one occasion: “Verily you shall all be surely transformed from state to state” (ch. 84: v. 19). The whole mankind is addressed in these words and accordingly, as those in paradise shall make perpetual advancement, those in hell will not be suffering fruitless torments. On the other hand, the torments of hell will be the means of purging them of the evil effects of their deeds done in this life. This is the only philosophical explanation of hell, and this explanation has been given by no other book but the Holy Quran. It is the Quran only which teaches that heaven and hell grow out of a man; that a heavenly or hellish life begins in this world and that the spiritual fruits of good or evil deeds done in this life assume a manifest form in the next. The fire of hell is no other than the fire of sins as the Holy Quran says: “The fire of the wrath of God burned on account of sins which rise above the hearts.” The origin of the fire of hell is, therefore, in the sins which a man commits in this life, that he prepares a hell in which he will find himself in the next. The Holy Quran, as I have already said, does not teach that those in hell shall suffer everlasting torments; and this is an important consideration which conclusively settles the question that hell is meant for the advancement of man and for his purification. There is no doubt that the abiding of evil-doers in hell is mentioned in some verses of the Holy Quran to be for “abad ” which sometimes means prospective eternity, but ” abad” also signifies a long time. And there are numerous passages in the Holy Quran showing that those in hell shall ultimately be taken out. Thus, in ch. 6: v. 129, the Quran says: “God said, Verily the fire is your resort to dwell therein unless thy Lord will it otherwise, verily, thy Lord is wise and knowing.” On another occasion, those in hell are spoken of as “staying therein for years” (ch. 78: v. 23). The original word is “Ahqab” which is the plural of “huqub”, meaning a year or years, or seventy or eighty years, or a long time (see Lanes Arabic Lexicon).

The statement that the evil-doers will abide in hell only for a limited number of years shows clearly that, according to the Holy Quran, the torments of hell are not everlasting, for infinite time cannot be measured by a finite number of years. Again in ch. 101: v. 6, hell is called a “mother” of those who shall go into it. The use of this word is, I think, the clearest evidence as to the true nature of hell as described in the Holy Quran. What is meant is that, as a child is brought up by the mother, so those in hell will be brought up in that place for a new life, the life of perpetual advancement in paradise.

It is true that the Holy Quran also speaks of hell as a place of torment or tortures, but these torments according to the Holy Book are remedial. Just as a patient has to devour bitter medicines and undergo operations and amputations which are most painful, but which are undoubtedly the only steps which can restore him to health; so also it is with torments of hell. They are not only the natural consequences of the poison of sins, but, at the same time, the torments are the most necessary steps to undo the effect of the poison and breath into a person a new life in which he must go on making unending progress. Thus hell is also a manifestation of the mercy of God, though of different kind, from heaven.

The one, hell, is a place for restoring health to those who have destroyed it by their own actions in this life, while the other, heaven, is a place for the advancement of those who enter into the other life with their spiritual faculties unvitiated. In fact, so clear, is the teaching of the Holy Quran on this point that none but a most superficial reader could overlook it. Again and again, the Holy Quran speaks of the workers of iniquity as blind, deaf, dumb, dead, meaning of course that they themselves have wasted their spiritual faculties, and accordingly, before they can make any spiritual advancement in the attainment of that highest goal of the human soul, the union of God, they must be subjected to the operations which should restore the action of those faculties.

In clearer words still, the Holy Quran tells us that “those who are blind in this life shall find themselves blind in the next,” which means that as they did not make use of the opportunities, given to them in this life, to use their spiritual faculties, they will find themselves devoid of these faculties in the next, and will palpably feel the pain and anguish which are the necessary result of their loss and which they were unable to feel in this life because of their engrossment in worldly things. But the mercy of God will soon take them by hand and they will, after passing through all the stages through which it is necessary to pass to regain the use of the lost faculties, attain the real object of their lives. They will be purged of all uncleanliness, for this is necessary to attain to a perfect union with the Divine Being who is the source of all purity.

Hell Not Everlasting

Many sayings of the Holy Prophet and his companions clearly show the truth of what I have said above. In the Holy Quran it is written that “Almighty God has made it obligatory upon Himself to show mercy to His creatures.” And there is a tradition of the Holy Prophet, according to which Divine mercy is displayed not only in this world as we find it so abundantly manifested, but far greater mercy will be displayed in the next. The fact is, if this had not been the case the showing of mercy in this life would have been futile. The tradition says: “The Holy Prophet, may peace and the blessings of God be upon him, said that God displayed only a hundredth part of His mercy in this world and it is only this hundredth part whose manifestation is witnessed in all the creatures in this world, and that the other ninety- nine parts of His mercy will be displayed in the next life.” According to this saying the love and mercy of which we witness countless manifestations in this life, and in which is included not only the mercy of God which He shows to His creatures, but also the mercy and love which is His unlimited creation, is only a hundredth part of the Divine mercy. The perfect manifestation of His love and mercy will be witnessed only in the next life.

According to another tradition found in the most reliable collections of tradition, God will ultimately take all those out of the fire who have done nothing to deserve deliverance therefrom. The concluding portions of this tradition runs thus: “Then God say, `The angels and the prophets and the faithful have all in their turn interceded for the sinners, and now there remains none to intercede for them except the most Merciful of all merciful beings. So He will take out a handful from the fire and bring out a people who never worked any good.’”.

According to this tradition all those who did any good deed in this life, however slight it might be and however preponderating might be the evil which they did, will be taken out of fire upon the intercession of the angels and the prophets and the faithful, and there will then remain a people in it who never did any deed of goodness. These will be taken out of fire only through the mercy of the most Merciful. It should not be thought that a handful of God could not leave out anybody, In the Holy Quran it is said that “the whole earth is a mere handful of God on the day of Judgment.” It is also clear that since, according to the tradition, the people who are thus taken out are not taken out because of any good that might have served in them as a seed for a growth of immortal life, but only because the most Merciful will desire to show full manifestation of His transcendent mercy; therefore it could not be in consonance with Divine mercy that one part should have been chosen for its manifestation while the other part should have been left without any mercy being shown to them.

There are many other traditions from which it appears that ultimately even those will be taken out of hell who never did any good deed, while there are certain sayings of the Holy Prophet and his companions according to which hell would ultimately be emptied of all those who are in it. Some of these traditions are found in the Kanzul Ummal, and the following two would be sufficient for our purpose: “Verily a day would come over hell when it will be like a field of corn that has dried up after flourishing for a while” (vol. vii, page 245); “Verily a day would come over hell when there shall not be a single human being in it” (vol. vii, page 245).

There is a saying of Omar on record (vide Tafsir Fathul Byan, the Fathuo Bari, Durr-i Mansur and Hadil Arwah of Ibn-i-Qayyum) which runs thus: “Even if the dwellers in hell may be numberless as the sand of the desert, surely a day would come when they will be taken out of it.” A saying of Ibn-i-Masood is reported in connection with commentary upon a verse of the Holy Quran, which has already been quoted, according to which “a time would come upon hell when there shall not be a single person in it and this will be after they have dwelt therein for ahqib ” (years referring to the verse containing the italicized word as quoted already). There are many other sayings to the same effect, but I think that the quotations already given will suffice to show the reader that Islam rejects the doctrine of everlasting torments in hell.

Islamic Concept of Salvation

But even when all this has been said, there remains an important question which has no doubt troubled many a mind. Does not the Holy Quran like the scriptures of other religions promise salvation and paradise to those who believe in it, and does it not consign hell all those who do not believe in it? In other words, does it not unduly narrow the sphere of salvation by limiting it at first to those who express a belief in it, and unduly widen it again by extending it to all believers whether they have actually done anything to deserve it or not? In order to answer these questions we would first explain the attitude of Islam to other religions and then show what is meant by salvation. These two considerations would show the reader the Quranic attitude towards the “unsaved.” Of all the religions of the world, Islam is pre-eminently the one religion which assumes a most tolerant attitude towards other religions and a most respectful one towards the founders of those religions and the great leaders of humanity. Its teaching on this point may be briefly summarized as follows.

The one and the chief object of the creation of man is that he should attain a perfect union with God, and to make him attain this object Almighty God has been raising prophets in all countries and in all ages who pointed out the right way to their followers. But after a certain time the teachings of the prophets were neglected or perverted by their followers and other prophets were again to point out the right way. According to this teaching, whenever a prophet is raised by Almighty God, true salvation can only be attained by following him, because it is through the prophet that Almighty God is pleased to reveal Himself at that time. Islam does not, therefore, arbitrarily narrow the sphere of salvation by making it attainable by believers in a particular book, but it bases it on the sound principle that the way to salvation is pointed out by every prophet of God and that it is by following that way that salvation can be attained. The Holy Prophet Muhammad was raised at time when corruptions and errors had found their way into the systems founded by all the previous prophets, and hence it is through him only that salvation, which is another name for union with God, can be attained. Those who do not attain to this union in this world, which is the preparatory world for the next, must pass through another stage which is represented in Islam as the punishment of hell.

This is the explanation which the Holy Quran gives as to the necessity of hell in after-life and this is the reason why all those who do not follow the Holy Prophet of Islam are spoken of as having their abode there. As regards the second question, whether all those who have accepted Islam will be saved unconditionally, it must be emphatically stated that the Holy Quran does not teach any such doctrine. It clearly says that belief in God or the Holy Prophet or the Holy Quran would not avail any person unless he does the righteous deeds which the Quran states to be necessary for attainment to union with God. Right belief is, according to the Holy Quran, the seed which if properly nourished by righteous will bring fruit, but faith alone is not sufficient to make a man attain union with God. Such union, on the other hand, is considered a very hard task and it is expressly said that there are very few who attain to such union in this life.

#What does Islam say about salvation #How do I convert to Islam #What is Islam #What do Muslims Believe About the After life #Are Muslims Terrorists #Is Islam a peaceful religion #What do Muslims Believe #Do Muslims Believe in Jesus #Women's Rights in Islam #True Meaning of Jihad in Islam #Is Islam a religion of violence #Is the Holy Qur'an the word of God #will Jesus come back physically #Did Jesus die on the cross #Is Islam a Religion of Peace #Ahmadiyya Beliefs and Practises #The Pigott Prophecy

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trueislamfacts1 · 3 years

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Is the Holy Quran the word of God?

By merely taking a small glance around us, or by simply turning on the News channel, we can all very quickly agree to conclude that the world is in turmoil. Today, more than ever before, we are in dire need of divine guidance. Christians turn to the Bible, Hindus to the Vedas, and Muslims will go to the Holy Quran. But how can we be so sure which scripture is pure guidance from the Lord of all the worlds? What are the pre-requisites that a book must meet in order to be deemed the word of God? Well, first and foremost, the scripture must claim to be from God. Next, the book must remain free from any human alteration. Then, its teachings must be examined through the scrutinizing lens of perfection. This is a simplified three step process that a person can use to determine a scriptures divine origin. This article will briefly examine how The Holy Quran has proven to meet each of these conditions.

The Holy Quran’s Claim of being God Sent If a book doesn’t claim and prove to be from God in its own text, then how can we even begin to discuss its divine origin? The Holy Quran is the only religious scripture claiming to be from God and then conjointly supports it with proofs. The Promised Messiah, founder of the Ahmadiyya Muslim Community, Hadrat Mirza Ghulam Ahmad (as) explains:

“This eternal light (ie. Quran), itself declared to be from God and provided proofs from every aspect. One magnificent characteristic in it is, that it claims perfection and grandeur to all its guidance, and itself provides proofs for all its claims. This glory has not been bestowed to any other book.”[1]

The Holy Quran repeatedly declares to be God sent, for example:

اِنَّا نَحۡنُ نَزَّلۡنَا الذِّکۡرَ وَ اِنَّا لَہٗ لَحٰفِظُوۡنَ

Verily, We Ourself have sent down this Exhortation, and most surely, We will be its Guardian.[2]

This is merely one example out of several more mentioned throughout the Holy Quran: (10:38), (52:34). (69:40-42), (55:3), (29:52), (44:4). In this verse, after claiming its divine origin, the Holy Quran substantiated it by prophesizing that it will forever be protected. This is also a quality unique to the Holy Quran. Unlike the Bible and the Vedas, the Holy Quran is the only scripture in the world which is completely pure of human corruption.

[1] Ruhani Khaza’in, Vol. 9, Minan ur Rahman, Mirza Ghulam Ahmad (as), Page 128, 1984 Edition

[2] The Holy Quran, 15:10

Free of Human Interpolation

Moving forward, the next step in our assessment is its remaining pure of human intrusion. This rule has actually been established by Allah in the Quran Himself. He sates:

اَفَلَا یَتَدَبَّرُوۡنَ الۡقُرۡاٰنَ ؕ وَ لَوۡ کَانَ مِنۡ عِنۡدِ غَیۡرِ اللّٰہِ لَوَجَدُوۡا فِیۡہِ اخۡتِلَافًا کَثِیۡرًا

Will they not, then, meditate upon the Qur’an? Had it been from anyone other than Allah, they would surely have found therein much contradiction.[1]

So, it is vital that a divine scripture remain pure of human alteration. This vital condition is met by the Holy Quran and it is mentioned in the words “and most surely, We will be its Guardian.” God Himself vowed the guardianship of the Holy Quran. Thus, He established four main methods for the preservation of the Holy Quran:

By way of Huffaz (those who commit the Quran to memory) who preserved the divine words and order of the revealed verses. Since the life of the Prophet Muhammad (SA), thousands of mothers have given birth to Huffaz in every century. By way of great scholars in every era who had been blessed with great religious intellect. They understood the Holy Quran and in light of the Ahadith, they wrote thousands of pages of commentary and further strengthened the authentication of this divine text. By way of great Islamic advocates in every century who protected the teachings of the Holy Quran from being influenced by modern philosophical views. By way of Muslim saints, who in every era protected the miracles of the Holy Quran from external accusations.[2] People hasten to conclude that the Holy Quran was not preserved until the Khilafat of Hadrat Abu Bakr (ra). However, we cannot ignore that this process was actually put in to place by the Prophet Muhammad (sa) himself. The Holy Quran was committed to memory by the Holy Prophet (sa) and nearly all his companions as well. As a further act of preservation, he also had instructed for it to be written. Zaid bin Thabit (ra) was the Prophet (sa)’s personal scribe and had been entrusted the task of recording fresh Quranic revelation. In addition to him, Abu Bakr, Umar, Uthman, Ali, Zubair bin Al-Awwam , Sharjil bin

[1] The Holy Quran, 4:83

[2] Ruhani Khaza’in, Vol. 14, Ayam us Sulh, Mirza Ghulam Ahmad (as), Page 288

Hasanah, Abdullah bin Rawahah (may Allah be pleased with them all) and many others also rendered this service. Abdullah bin Abbas (ra) and Hadrat Uthman bin Affan (ra) both narrate that when Allah would reveal verses of the Holy Quran upon the Holy Prophet (sa), he would instruct exactly where to place it and in which chapter. In this manner, the Holy Prophet (sa) would arrange the various chapters himself. And so, the Holy Quran was written, compiled and ultimately preserved under the direct guidance of the Holy Prophet Muhammad (sa).

This promise of the Holy Quran still stands firm after fourteen hundred years. The very fact that we find no other versions of the Quran anywhere in the world is a glaring proof of its divine protection. Friends and foes alike, the historical and theological academia are all in agreement with the Quran’s authenticity. In fact, renowned historian and staunch critic of Islam, Sir William Muir has written:

“There is probably in the world no other work which has remained twelve centuries with so pure a text.”[1]

Unparalleled Teachings

If a scripture is from God, then it should certainly be as perfect as its author. This is why it is crucial to examine the quality of text within the Quran. The Holy Quran itself puts forth a challenge to all those in doubt regarding its divine origin:

وَ اِنۡ کُنۡتُمۡ فِیۡ رَیۡبٍ مِّمَّا نَزَّلۡنَا عَلٰی عَبۡدِنَا فَاۡتُوۡا بِسُوۡرَۃٍ مِّنۡ مِّثۡلِہٖ ۪ وَ ادۡعُوۡا شُہَدَآءَکُمۡ مِّنۡ دُوۡنِ اللّٰہِ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ

And if you are in doubt as to what We have sent down to Our servant, then produce a Chapter like it, and call upon your helpers beside Allah, if you are truthful.[2]

The subject of incomparable brilliance of the Quran has been dealt with at four other places in the Holy Quran i.e. 10:39, 11:14, 17:89, and 52:34. Since these challenges were announced, no one has been able to come forth and produce a book so versatile in content and rich in quality.

The Promised Messiah (as) laid great stress upon this, he writes:

[1] Life of Mohamet, William Muir, 1878 Edition

[2] The Holy Quran, 2:24

“If anyone could find fault with the teachings of the Holy Quran even to the extent of a thousand part of an atom or could prove the worth of any of his own books in comparison with the Holy Quran and which teaching may be contrary to and be better than the teaching of the Quran, we would gladly be willing to accept even the capital punishment for us.”[1]

Following the 17:89 challenge, God states:

And surely, We have set forth for mankind in various ways all kinds of similitudes in this Qur’an[2]

Thus, according to this verse, if someone is in doubt of the Quran’s divine origin, then let him or her produce a book, which like the Quran possesses:

Light on every essential subject pertaining to religion Exhaustive discussion on all subject matter, offering detailed guidance on every subject. No evil and only goodness Not only goodness of any particular people or community but caters to the well-being of all mankind. Containing guidance for all temperaments and dispositions as well as for all circumstances and conditions.[3] All unbiased intellectuals, after their meticulous study of the Holy Quran, have reached this conclusion, that the Quran cannot be the work of man. Dr. Maurice Bucaille was a renowned French surgeon, raised as a Christian. In his book, The Bible, the Quran and Science, he wrote:

“In view of the state of knowledge in Muhammad’s day, it is inconceivable that many of the statements in the Quran which are connected with science could have been the work of a man. It is, moreover, perfectly legitimate, not only to regard the Quran as the expression of a Revelation, but also to award it a very special place on account of the guarantee of authenticity it provides and the presence in it of scientific statements which, when studied today, appear as a challenge to explanation in human terms.”[4]

Thus, after this brief analysis, we can sufficiently conclude that the Quran, unlike any other scripture in the world remains free from all blemishes that would taint its divine origin. And well, in the words of the Quran itself, “And if you are in doubt as to what We have sent down to Our servant, then produce a Chapter like it, and call upon your helpers beside Allah, if you are truthful.”

[1] Brahine Ahmadiyya, P. 262, Footnote 2

[2] The Holy Quran, 7:90

[3] Five Volume Commentary, Mirza Bashir ud Din Mahmood Ahmad (ra), Islam International Publications Limited

[4] The Bible The Quran and Science, Dr. Maurice Bucaille, Page 177

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trueislamfacts1 · 3 years

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How do I Convert to Islam?

If you’re someone who is interested in Islam, or simply wishes to learn what being a Muslim entails, then you’re in the right place. This article will first provide you with a brief introduction to the elementary teachings of Islam and then will walk through the basic fundamental beliefs and obligatory practices that Islam requires from a Muslim.

What is Islam?

Islam means peace. Therein lies the soul and spirit of Islam. When translated literally, the second meaning of Islam is submission. Therefore, peace and submission together paint the complete picture of Islam. While peace is in relation to humankind, submission alludes to the relation between man and his Creator. It’s unfortunate indeed, that Islam is ignorantly misunderstood as a violent religion by the West today, while, 24% of the world’s population has found Islam to be the origin of peace and tranquility in their lives.

Fundamental Teachings

It is only natural to discuss the primary articles of faith in Islam before we get to the main practices of Muslims. Islam has six fundamental articles of faith:

Believe in Allah Believe in His Angels Believe in His Books Believe in His Prophets Believe in the Day of Resurrection Believe in His Divine Decree

So, in summary, in order to be a Muslim, a person must first believe in Allah i.e. in his absolute oneness and shun every idolatrous thought. Secondly, it is necessary to believe in His Angels as their own entities, who’s major role is to communicate the message of God to humanity. Then comes the belief in His Books, which is a distinct quality unique to the religion of Islam. Islam is the only religion in the history of mankind which teaches the truth of all past divine scriptures. Likewise, believing in all His Prophets is also an obligation of all Muslims. Believing in the day of Resurrection is also a fundamental requirement of Islam; as this belief assures that its followers remain cautious of their actions, knowing well that a day is yet to come when they will be answerable for their deeds. Lastly, Islam requires that all Muslims believe in Divine Decree. Muslims believe that Divine Decree is the law or measure under which the universe is functioning. Within the boundaries of Divine Decree, man is given free will.

Five Pillars of Islam

The five pillars of Islam represent the principle acts of worship which are required to practice the faith. Observance and practice of these acts is obligatory for all Muslims. In the words of the founder of Islam, The Prophet Muhammad (sa):

الإِسْلاَمُ أَنْ تَشْهَدَ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ وَتُقِيمَ الصَّلاَةَ وَتُؤْتِيَ الزَّكَاةَ وَتَصُومَ رَمَضَانَ وَتَحُجَّ الْبَيْتَ إِنِ اسْتَطَعْتَ إِلَيْهِ سَبِيلاً

Islam implies that you:

Testify that there is no God but Allah and that Muhammad is the messenger of Allah And you establish prayer, Pay Zakat, Observe the fast of Ramadan, And perform pilgrimage to the (House) if you are solvent enough (to bear the expense of) the journey.[1] Let us turn to a more detailed study of these pillars one by one

Kalima – Verbal Declaration

The Kalima is a verbal declaration that Muslims constantly announce as an affirmation to their faith that “There is none worthy of worship except Allah and Muhammad (sa) is the messenger of Allah.” Islam has ordained Muslims to constantly recite the Kalima throughout the day in their daily worship which serves as a constant reminder for them towards their responsibilities towards Allah and the Prophet Muhammad (sa).

Salat – Prayer

Allah has taught Muslims in the Holy Quran:

وَ مَا خَلَقۡتُ الۡجِنَّ وَ الۡاِنۡسَ اِلَّا لِیَعۡبُدُوۡنِ

And I have not created the Jinn and the men but that they may worship Me.[2]

اُ

[1] Sahih Muslim, The Book of Faith

[2] The Holy Quran, 51:57

Thus, worshiping Allah is the very purpose of a Muslim’s life. Hence, Allah has prescribed five daily prayers named Fajr, Zuhr, Asr, Maghrib and Isha, which are offered at fixed times throughout the day.

Fasting in the month of Ramadhan

Following your regular worship by way of Salat, Allah has also instructed thirty days of fasting once a year. Thus, every Muslim is obliged to abstain from food and drink from dusk till dawn and spend his and her time in the remembrance of Allah. Fasting is not an innovation of Islam, rather we find historical records that previous Prophets also practiced intense worship of Allah while refraining from food. Fasting helps one sympathise with the less fortunate and also represents true yearning for spiritual sustenance from Allah. The holy month of Ramadhan is also an opportunity for those who have been careless of their faith throughout the year to rejuvenate themselves.

Zakat

Zakat is the fourth pillar of Islam, which can more appropriately be understood as the purification of wealth. In a world where the division of wealth is so tremendous, this is Islam’s solution to promote the circulation of wealth in society. It is a kind of tax which requires a Muslim to give up a certain amount of his possessions for the upkeep of the poor and those who have no earning capacity. This tax is levied on still capital, or any liquid assets such as jewellery.

Hajj

Lastly, the fifth pillar of Islam is Hajj i.e. Pilgrimage to Mecca. Muslims, who are able-bodied and have the means, are required to perform at least once in their lifetime. It is an elaborate series of religious rituals which extend over several days for their accomplishment, performed at the Holy Ka’aba, Mecca (Arabia) and other special holy sites. The Hajj serves as a striking reminder of the Oneness of Allah and it emphasizes the brotherhood and equality of human beings, as well as the importance of man’s willingness to sacrifice himself for the sake of his Creator.

Muslim vs Momin

To simply put it, anyone who declares him or herself a Muslim is a Muslim, and no human authority can under any lawful grounds declare him or her a non-Muslim. This is a God given right that no one can take from you. Allah has a made a clear distinction between a Muslim and Momin. A Momin is a Muslim who has exceeded the commencing stage of merely submitting and has begun to follow through with the commands of Allah and the Prophet Muhammad (sa). Allah states in the Holy Quran:

قَالَتِ الۡاَعۡرَابُ اٰمَنَّا ؕ قُلۡ لَّمۡ تُؤۡمِنُوۡا وَ لٰکِنۡ قُوۡلُوۡۤا اَسۡلَمۡنَا وَ لَمَّا یَدۡخُلِ الۡاِیۡمَانُ فِیۡ قُلُوۡبِکُمۡ ؕ وَ اِنۡ تُطِیۡعُوا اللّٰہَ وَ رَسُوۡلَہٗ لَا یَلِتۡکُمۡ مِّنۡ اَعۡمَالِکُمۡ شَیۡئًا ؕ اِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ ﴿۱۵﴾

The Arabs of the desert say, ‘We believe.’ Say, “You have not believed yet; but rather say, ‘We have accepted Islam,’ for the true belief has not yet entered into your hearts.” But if you obey Allah and His Messenger, He will not detract anything from your deeds. Surely, Allah is Most Forgiving, Merciful.[1]

Hence, it is imperative for a Muslim to “obey Allah and His Messenger,” lest he falls in the class of “true belief has not yet entered into your hearts.” Today, the entire Muslim Ummah can boldly declare اَسْلَمْنَا i.e. “We have become Muslim”, but how many are certain enough to announce اٰمَنَّا i.e. “We believe”? The reason this is questioned is because the Holy Prophet (sa) stated:

فَإِذَا رَأَيْتُمُوهُ فَبَايِعُوهُ وَلَوْ حَبْوًا عَلَى الثَّلْجِ فَإِنَّهُ خَلِيفَةُ اللَّهِ الْمَهْدِيُّ

“When you find the Mahdī, perform Bai‘at (pledge of allegiance) at his hands. You must go to him, even if you have to reach him across ice-bound mountains crawling on your knees. He is the Mahdī and the Caliph of Allāh.”[2]

Therefore, if the Muslim Ummah wishes to be true believers in the eyes of Allah, they must search for this latter-day Messiah and Mahdi. Because until they don’t, they can never claim to be obedient to the Holy Prophet Muhammad (sa). In 1891, Hadrat Mirza Ghulam Ahmad of Qadian (as), claimed to be the long-awaited Messiah and Mahdi foretold by the Holy Prophet Muhammad (sa). Since then, his community has flourished all over the world and is now established in over 200 countries with tens of millions of followers. The community is headed by his fifth successor, Mirza Masroor Ahmad (aa); a man who strives in spreading the true Islam of peace and harmony.

[1] The Holy Quran, 49:15

[2] Sunan Ibn Majah, The Book of Tribulations

#How do I convert to Islam #What is Islam #What do Muslims Believe About the After life #Are Muslims Terrorists #Is Islam a peaceful religion #What do Muslims Believe #Do Muslims Believe in Jesus #Women's Rights in Islam #True Meaning of Jihad in Islam #Is Islam a religion of violence #Is the Holy Qur'an the word of God #will Jesus come back physically #Did Jesus die on the cross #Is Islam a Religion of Peace #Ahmadiyya Beliefs and Practises #The Pigott Prophecy #What does Islam say about salvation

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trueislamfacts1 · 3 years

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Salvation

The term “Salvation” is usually associated with the Pauline Christian belief of being saved by Jesus Christ. Christ sacrificed himself on the cross as atonement for the sin of mankind originated by Adam & Eve. Salvation is forgiveness. Islam teaches that each person is responsible for their own deeds and must seek forgiveness from God. The legend of Man’s fall, via the bitten apple, and the subsequent punishment suffered by all humankind is not subscribed by Muslims. The story of Adam and Eve affected them and their time. There are lessons, as with the story of all Prophets, but by no means do their actions affect our individual sins or ultimate forgiveness.

God’s attribute of Forgiveness is mentioned most often in the Qur’an alongside God’s Grace. God teaches us to be free from sin, one must submit to God’s will. One must humble themselves and strive to perform good deeds. Muslims believe in a final judgement based on our conduct. Children are not born with sin that require salvation, although man’s nature leans toward sin, and it is part of a believer’s journey to reform and act according to God’s will.

Belief alone does not grant a Muslim salvation or forgiveness, nor the reward of Paradise. Along with belief, our actions are judged by God. There is a responsibility to God, as well as a responsibility to humankind. Our trespasses against others must be pardoned, or we may face the consequences. Our behavior and actions towards others place a heavy burden on a believer to act with justice, and love, as there will be a reckoning. The emphasis on self-reformation and good works is critical to achieving forgiveness.

God’s forgiveness is an act of mercy which motivates a believer to fear displeasing God. God’s Judgement is a grace that enables justice. Muslims are taught that their deeds are recorded and that they will be judged accordingly. This belief develops one to alter and improve their behavior rather than incline to selfish desires. Empathy is nurtured with belief in God’s judgment. Knowing there are consequences to our actions offers protection to each other and directs one to shun selfish and egotistical practices. Salvation for many Christians is based completely on the act of belief alone. This faith is so important that it trumps even our actions and behavior, and in effect may not reform a person. This principle allows for a person to earn salvation without action or reformation.

The significance of belief is paramount in Islam as well, but it is a first step that then allows you to experience and live the life of a believer. The desire to reform the self is a reward for belief, and ultimately should lead to salvation in this world and the next.

The behavior of a person, or society, who acts without any concern of facing judgement, versus one who behaves with the knowledge that what they do and say will be judged, is no minor difference. It is critical to ameliorating the individual and society. We must look only at individuals or societies who shun morality to demonstrate why it is essential. Or a society where there is no rule of law. Islam may not be the only moral practice, but it provides the most complete teaching and practice directly from the Creator.

The teachings of Islam instruct and guide in order to be prepared for judgement. It is not an arbitrary judgement based on random criteria like place of birth or language spoken. Each will be judged uniquely by God. God’s Mercy and Grace are essential principals of Islam. God’s love is like that of a mother for a beloved child, in fact moreso. It is not of a vengeful God who creates in order to punish or to destroy. God’s mercy is for all humankind and is not reserved for Muslims alone.

The goal is not only salvation, but a journey to the ideal self that warrants forgiveness. This requires belief which aids in self-reformation and leads one to live a life that brings peace and love in the present, as well as the hereafter.

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trueislamfacts1 · 3 years

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Is Islam a Religion of Peace?

Islam was founded upon principles of peace and harmony to establish love, affection and collective responsibility towards the spiritual, physical, and mental wellbeing of all of society. ‘Islam’ a name given by God Almighty to this religion (Qur’an 5:4), is an Arabic word which literally means obedience and peace. ISLAM is derived from the Arabic root “SALEMA” meaning peace, purity, submission and obedience. So ‘Islam’ means the path of those who are obedient to Allah and who establish peace with Him and His creatures. The Holy Prophet Muhammad (sa) defined a Muslim as one whose word or deed cause no harm to others. ‘Peace’ is the greeting of Muslims and ‘Peace’ shall also be the greeting of the dwellers of Paradise.

Hence, any person that does not adhere to these principles of peace, harmony and collective good, is outside the boundary of this definition.

Deeper Dive – Who speaks for Islam?

So, what about all of the negative media rhetoric against this peaceful image of Islam? Well, first and foremost we have to ask who has an authority to speak about what “Islam” is and what it stands for? Is it Media? Is it ISIS? Is it the president of a ‘Muslim’ country? Or the Muslim down the street from you?

None of these. The truth is that when we desire to know what any organization, company, country etc. stand for, we must look at its constitutional document. What any other person says or thinks is irrelevant, and if any person associates their actions towards this constitution, then cross-examination can easily manifest the truth from falsehood.

So, what is this constitution and basis of Islam? It is the following:

The Holy Qur’an (the perfect revealed word of God) Sunnah (practice of the Holy Prophet Muhammad (sa)) Passed down through practice, from the time of the Holy Prophet (sa) to present. After a few early decades, some practices were recorded in books. Ahadith (sayings of the Holy Prophet Muhammad (sa)) Traditions and narrations passed from the Holy Prophet Muhammad (sa) to his companions, and eventually future generations. These have varying levels of authenticity, for which early Muslim scholars developed an entire science of examination. The most important rule to remember is that a narration should not contradict the Holy Qur’an.

DOES THE QUR’AN TEACH PEACE?

The Holy Qur’an is categorical on its teachings about peace, after all, it is the key text of the religion that literally stands for peace. Let’s examine what it says about any and all sort of violence against an innocent person:

Whosoever killed a person – unless it be for killing a person or for creating disorder in the land – it shall be as if he had killed all mankind. (Al Maidah, Ch.5: v. 33)

Explaining this verse, Hazrat Mirza Ghulam Ahmad of Qadian, founder of the Ahmadiyya Muslim community states

‘A person who kills a person unfairly or who kills someone who had neither rebelled, nor became a source of violating peace amongst the people nor created disorder in the land, it is as if he has killed the whole of mankind. In other words, to kill a person without any cause is, according to God Almighty, like the murder of the entire human race. It is obvious from this verse, how big a sin it is to take the life of another person without reason.’ (Lecture Chashma-e-Ma’rifat pp 23-24: Commentary by the Promised Messiah Vol.2: p.405)

In fact, he goes even further to state emphatically the need for peace and kindness:

He who abandons kindness abandons religion. The Holy Qur’an teaches that whosoever kills a person without justifiable cause will be as if he has killed the whole world. In the same way, I say that if someone is not kind unto his brother, it is like he has been unkind to the whole world.’ (Al Hakam Vol. 9 No.15 dated 30 April 1905 p.2: Commentary by the Promised Messiah, Vol.2: p.405)

Freedom of Conscious and Religions

Let us look at another core and fundamental pillar established by the Holy Qur’an regarding religious freedom over 14 centuries ago:

لَاۤ اِکۡرَاہَ فِی الدِّیۡنِ There should be no compulsion in religion (2:257)

The Qur’an has given a clear-cut message of religious tolerance and freedom in this verse. Any person that suggests or acts otherwise steps completely against the command of Allah the Almighty and the practice of His Chosen Prophet (sa)

The Holy Qur’an protects freedom of conscious and religion in an extremely lucid and clear manner while stating:

‘It is the truth from your Lord; wherefore let him who will believe, and let him, who will disbelieve.’ (Ch.18:V.30)

Hence, there exists no injunction on any person to be forced or coerced into following Islam in any manner whatsoever. If force had ever been the desire of God Almighty would it have been difficult for Him to compel all of humanity to believe? Absolutely not. It is to this effect that God states in the Holy Qur’an:

‘And if thy Lord had enforced His Will, surely, all who are in the earth would have believed together. Wilt thou, then, force men to become believers?’ (Ch.10:V.100).

Highlighting this crucial verse, Hazrat Khalifatul-Masih V (aa), Supreme Head of the worldwide Ahmadiyya Muslim community, stated in an address:

“This verse clearly states that God, as the Possessor of all Powers, could easily force all people to adopt the same religion; however, He has instead given the people of the world the freedom to choose – to believe or to not believe.” (Address at Houses of Parliament in London, UK on Centenary of Ahmadiyya Muslim Community in UK 11 June 2013)

This can clearly be seen in the practice and life of the Holy Prophet Muhammad (sa) and his companions. When the Banu Nadir were exiled from Madinah when they failed to fulfil their promise to maintain peace. At that time, they also had many children of the Ansar (Muslim inhabitants of Madinah). These children had begun to live amongst the Jews, because in the pre-Islamic days of ignorance, amongst the Arab tribes of Aus and Khazraj, those who had no male children used to pledge that if the next child were born a male, they would make him a Jew. Thus, there were many boys from the Aus and Khizraj tribes who had been handed over to Jewish families. When the Jews of Banu Nadir were exiled because of their transgression, the Muslims wanted to get back their own descendants from the Jews. The Holy Prophet of Islam (sa) refrained them from their action on the very basis that ‘there is no compulsion in religion’ that once you hand over your own son to someone else and that someone else makes your descendant a follower of Judaism, you cannot take him back: he would have to go with the Banu Nadir.

Hazrat Khalifatul-Masih V (aa) describes another incident relating to a slave of Hazrat Umer (ra):

“Then there is the account of a slave of Hadrat Umar (ra) who narrates that although he was a slave of Hadrat Umar (ra), Hadrat Umar(ra) never forced him to become a Muslim. Hadrat Umar (ra) most certainly used to explain to him with love and affection to become a Muslim but the slave would refuse and Hadrat Umar(ra) would only say: There is no compulsion in faith and fell silent after that. Finally, before his death, he set this slave free. Now who can, therefore, say that there is any room for compulsion or causing a breach of peace in Islam?” (A lecture at the Universite D’Abomey-Calavi Cotonou, Benin. 8 Apr. 2004)

Therefore, there should remain no confusion regarding this aspect of Islamic teaching. Islam is against any and all type of compulsion in religion, and lays the accountability of belief at the behest of God Himself. No other entity, organization, structure, or person has any right to do or say otherwise.

LIFE OF THE HOLY PROPHET MUHAMMAD – THE PARAGON OF PEACE

The Holy Prophet Muhammad (sa) is the primary practical exemplar for all Muslims. His practices and sayings are held sacred, after the Holy Qur’an, perhaps there has never existed any other individual who has ever been emulated to this capacity. So, let’s see what his life tells us about whether Islam is a religion of peace or not.

First and foremost, we have the testimony of the Holy Qur’an regarding the preaching efforts of the Holy Prophet (sa) and his burning agony for the guidance of people while focusing entirely on peace:

‘I swear by his repeated cry “O my Lord!” that these are a people who will not believe. Therefore, turn aside from them, and say, “Peace;” and soon shall they know.’ (Ch.43 Vs 89-90)

This verse also states that in response to the Holy Prophet’s(sa) message of peace, his opponents did not only reject his teachings; they even ridiculed and insulted him. Indeed, they went even further and opposed him with enmity and created disorder and strife. Upon all of this the Holy Prophet(sa) pleaded to God that:

‘I desire to give them peace, but they do not give me peace. Leaving that aside they even strive to inflict pain and agony upon me.’

In response, Allah the Almighty consoled him by saying:

‘Ignore whatever they do and turn away from them. Your only task is to spread and establish peace in the world. You should respond to their hatred and transgressions by simply saying “peace be with you” and tell them that you have brought peace for them.’

The Charter of Medina – the First Constitution based on principles of Peace

Prophet Muhammad (sa) actively promoted peace, tolerance and compassion for all non Muslim minorities living in Arabia. He did not simply demand religious tolerance of his followers; his Sunnah was to provide legal and constitutional protections for religious minorities. This is perhaps best illustrated by two historic documents prepared by Prophet Muhammad (sa). The first document is the Charter of Media written in 622 A.D. – a formal agreement between Prophet Muhammad (sa) and all of the significant tribes and families of Medina, including Muslims, Jews and non-Muslim Arabs. Many scholars refer to this document as the first ever written constitution of a nation-state. The Charter of Medina pre-dated the English Magna Carta by almost six centuries.

The Charter consists of 47 clauses which set forth the formation of a sovereign nation state with a common citizenship for all communities. The Charter protects fundamental human rights for all citizens, including equality, cooperation, freedom of conscience and freedom of religion. Clause 25 specifically states that Jews and non-Muslim Arabs are entitled to practice their own faith without any restrictions. In short, the Charter of Medina was the first document in history to establish religious freedom as a fundamental constitutional right.

Then, secondly there is the Charter of Privileges that was granted to the Christian monks of Sinai. Western Islamic scholar, Marmaduke Pickthall, comments on this letter as follows:

“The Charter which Muhammad (sa) granted to the Christian monks of Sinai is a living document. If you read it, you will see that it breathes not only goodwill, but also actual love. He gave to the Jews of Medina, so long as they were faithful to him, precisely the same treatment as to any Muslims. He never was aggressive against any man or class of men . . . The story of his reception of Christian and Zoroastrian visitors is on record. There is not a trace of religious intolerance in any of this.”

What About All the Wars (Jihad) of the Holy Prophet Muhammad (sa)?

So, if the prophet of Islam taught peace, then why did he engage in so many wars? This is often a very naïve question raised against the holy personage of prophet Muhammad (sa), while ignoring the facts of history completely. Let us look at the entire picture.

Makkans, the place of the Holy Prophet’s birth and early preaching, outright rejected the message of the Holy Prophet (sa) to a large extent. The few that followed the prophet of Islam, were heavily persecuted. They were dragged through the streets, starved, cursed, boycotted, and even ripped apart in front of their family members. What was their crime? Simply that they believed in one God, and followed Muhammad (sa).

When the Holy Prophet Muhammad (sa) had finally established a just and peaceful society in Medinah, the Makkans were furious and vowed to destroy the Muslims. They could not let them live in peace even in Medinah. Hence, God Almighty finally gave permission to the Muslims to fight back in self-defense in the following command:

اُذِنَ لِلَّذِیۡنَ یُقٰتَلُوۡنَ بِاَنَّہُمۡ ظُلِمُوۡا ؕ وَ اِنَّ اللّٰہَ عَلٰی نَصۡرِہِمۡ لَقَدِیۡرُ Permission to fight is given to those against whom war is made, because they have been wronged — and Allah indeed has power to help them

الَّذِیۡنَ اُخۡرِجُوۡا مِنۡ دِیَارِہِمۡ بِغَیۡرِ حَقٍّ اِلَّاۤ اَنۡ یَّقُوۡلُوۡا رَبُّنَا اللّٰہُ ؕ وَ لَوۡ لَا دَفۡعُ اللّٰہِ النَّاسَ بَعۡضَہُمۡ بِبَعۡضٍ لَّہُدِّمَتۡ صَوَامِعُ وَ بِیَعٌ وَّ صَلَوٰتٌ وَّ مَسٰجِدُ یُذۡکَرُ فِیۡہَا اسۡمُ اللّٰہِ کَثِیۡرًا ؕ وَ لَیَنۡصُرَنَّ اللّٰہُ مَنۡ یَّنۡصُرُہٗ ؕ اِنَّ اللّٰہَ لَقَوِیٌّ عَزِیۡزٌ “Those who have been driven out from their homes unjustly only because they said, ‘Our Lord is Allah’ — And if Allah did not repel some men by means of others, there would surely have been pulled down cloisters and churches and synagogues and mosques, wherein the name of Allah is oft commemorated. And Allah will surely help one who helps Him. Allah is indeed Powerful, Mighty” (Ch22:V40-41)

Fair-minded commentators have utterly rejected the false barbaric image of early Islamic wars. De L O’Leary, for example, writes:

“History makes it clear, however, that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of the sword upon conquered races is one of the most absurd myths that historians have ever repeated.” (Islam at the Crossroads, p.8)

Hazrat Khalifatul-Masih V (aa) states regarding this issue while highlighting the need of the time:

The underlying point to consider is that the use of the sword or force is only permissible when a religious war is waged against Islam. In today’s world no one, be it a country or a religion, is physically waging war and attacking Islam on the basis of religion. Thus, it is not justifiable in any way for Muslims to attack any other party, in the name of religion, because this clearly violates the teachings of the Qur’an. )” (A lecture at the Universite D’Abomey-Calavi Cotonou, Benin. 8 Apr. 2004)

The fact is that the Islamic wars were in self-defense after the Muslims had been pushed beyond all bounds of reason.

After 10 difficult years of fighting to establish religious freedom and peace, the Holy Prophet (sa) returned triumphant and victorious to Makkah. What did he do at this time? Kill his enemies? Destroy their houses and property? No. He proclaimed:

“There shall be no punishment upon any of you for I have forgiven you all. I am a messenger of love and peace. I have the greatest knowledge of Allah’s attribute of being a ‘Source of Peace’ – He is the One Who gives peace. Thus, I forgive you of all of your past transgressions and I give you a guarantee of peace and security. You are free to remain in Makkah and to freely practice your religion. No one will be compelled or forced in any way.” (Bukhari)

The Holy Prophet readily granted amnesty to his persecutors, the magnanimity of which softened the hardest of hearts. Bitter enemies of the morning became warm friends by midday. Even the most die-hard enemies of Islam could not resist the healing balm so generously and so effectively applied by the Holy Prophet.

Commenting on this conquest of Makkah, the Rev. Bosworth Smith writes:

“Now would have been the moment to gratify his ambition, to satiate his lust, to glut his revenge. Read the account of the entry of Muhammad into Mecca side by side with that of Marins or Sulla into Rome. Compare all the attendant circumstances, the outrages that preceded, and the use made by each of his recovered power and we shall then be in a better position to appreciate the magnanimity and moderation of the Prophet of Arabia. There were no proscription lists, no plunder, no wanton revenge. From a helpless orphan to the ruler of a big country was a great transition, yet the Prophet retained the nobility of his character under all circumstances.” (Muhammad and Muhammadanism)

PEACE IN ALL ASPECTS

Therefore, Islam promised peace and delivered peace. The later fanatical politically fueled agendas of the extremist ‘Muslims’ that we see today have nothing to with Islam. Islam is a complete code of life, and promises to deliver peace in all aspects of life. From individual to family to social to international. No other religion delivers such a complete teaching without falling short on any matter.

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True Concept of Jihad

بسم اللہ الرحمٰن الرحیم

True Concept of Jihad Sagher Mahmood Bajwa

The Arabic word Jihad is derived from the verb Jahada – meaning to strive or struggle. In Islamic terminology it means to make an effort, to endeavour and to strive for a noble cause. The word is generally used to describe any type of striving in the cause of Allah (God). According to Islamic teachings there are three main types of Jihad and they all seek to establish and promote peace in society, as explained below.

Types of Jihad

According to Islamic teachings there are three main categories of Jihad:

(i) Jihad-e-Akbar i.e. jihad of the highest order.

This is the jihad (struggle) for self-reformation. The struggle is against our own temptations such as greed, lust and other worldly temptations. This is a journey of a person from an ‘animalistic’ state of existence i.e. living for immediate gratification or gain to one where his psyche is disciplined enough to exercise moral control. This type of jihad is obligatory on every Muslim throughout his life.

(ii) Jihad-e-Kabir i.e. major jihad.

This is the jihad of propagation of the truth, the message of the Qur’an. The Qur’an also instructs us to spread this message with wisdom, tolerance and respect to others and their beliefs. Allah refers to this Jihad in various places of the Holy Quran:

اُدۡعُ اِلٰی سَبِیۡلِ رَبِّکَ بِالۡحِکۡمَۃِ وَ الۡمَوۡعِظَۃِ الۡحَسَنَۃِ وَ جَادِلۡھُمۡ بِالَّتِیۡ ہِیَ اَحۡسَنُ Call unto the way of thy Lord with wisdom and goodly exhortation and argue with them in a way that is best.[1]

وَ لَا تَسُبُّوا الَّذِیۡنَ یَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ فَیَسُبُّوا اللّٰہَ عَدۡوًۢا بِغَیۡرِ عِلۡمٍ ؕ کَذٰلِکَ زَیَّنَّا لِکُلِّ اُمَّۃٍ عَمَلَھُمۡ ۪ ثُمَّ

[1] The Holy Quran 16:126

اِلٰی رَبِّھِمۡ مَّرۡجِعُھُمۡ فَیُنَبِّئُھُمۡ بِمَا کَانُوۡا یَعۡمَلُوۡنَ And revile not those whom they call upon beside Allah, lest they, out of spite, revile Allah in their ignorance. Thus, unto every people have We caused their doing to seem fair. Then unto their Lord is their return; and He will inform them of what they used to do.[1]

Allah prohibits the use of any coercion or force,

لَاۤ اِکۡرَاہَ فِی الدِّیۡنِ ۟ۙ قَدۡ تَّبَیَّنَ الرُّشۡدُ مِنَ الۡغَیِّ ۚ فَمَنۡ یَّکۡفُرۡ بِالطَّاغُوۡتِ وَ یُؤۡمِنۡۢ بِاللّٰہِ فَقَدِ اسۡتَمۡسَکَ بِالۡعُرۡوَۃِ الۡوُثۡقٰی ٭ لَا انۡفِصَامَ لَھَا ؕ وَ اللّٰہُ سَمِیۡعٌ عَلِیۡمٌ There should be no compulsion in religion. Surely, right has become distinct from wrong; so, whosoever refuses to be led by those who transgress, and believes in Allah, has surely grasped a strong handle which knows no breaking. And Allah is All-Hearing, All-Knowing.[2]

According to the Qur’an anyone who devotes his time, effort, wealth or knowledge to the cause of righteousness is practising Jihad-e-Kabir. This is also obligatory on all Muslims.

(iii) Jihad-e-Asghar i.e. jihad of the lower order.

This is the jihad of a defensive battle. The Qur’an has clearly restricted this type of jihad to certain conditions while forbidding transgression of any sort.

The battle can only be defensive and not an offensive one.

وَقَاتِلُوۡا فِیۡ سَبِیۡلِ اللّٰہِ الَّذِیۡنَ یُقَاتِلُوۡنَکُمۡ وَلَا تَعۡتَدُوۡا ؕ اِنَّ اللّٰہَ لَا یُحِبُّ الۡمُعۡتَدِیۡنَ And fight in the cause of Allah against those who fight against you, but do not transgress. Surely Allah loves not the transgressors.[3]

[1] The Holy Quran 6:109

[2] The Holy Quran 2:257

[3] The Holy Quran 2:191

Furthermore, nearly all measures must be taken to try and keep peace. First and foremost, Muslims have been instructed to tolerate all oppression with patience and prayer. If the opponent continues to oppress and forcefully wishes to put an end to religious freedom, then Muslims are instructed to migrate in search of a land where they can peacefully practice their faith. But if the enemy leaves no choice, then Allah, as a last resort has taught Muslims to stand up gallantly and fight for their God given rights. Allah has clearly referred to this scenario in the following verses:

اُذِنَ لِلَّذِیۡنَ یُقٰتَلُوۡنَ بِاَنَّہُمۡ ظُلِمُوۡا ؕ وَ اِنَّ اللّٰہَ عَلٰی نَصۡرِھِمۡ لَقَدِیۡرُ ۣ ﴿ۙ۴۰﴾ الَّذِیۡنَ اُخۡرِجُوۡا مِنۡ دِیَارِھِمۡ بِغَیۡرِ حَقٍّ اِلَّاۤ اَنۡ یَّقُوۡلُوۡا رَبُّنَا اللّٰہُ ؕ وَ لَوۡ لَا دَفۡعُ اللّٰہِ النَّاسَ بَعۡضَھُمۡ بِبَعۡضٍ لَّھُدِّمَتۡ صَوَامِعُ وَ بِیَعٌ وَّ صَلَوٰتٌ وَّ مَسٰجِدُ یُذۡکَرُ فِیۡھَا اسۡمُ اللّٰہِ کَثِیۡرًا ؕ وَ لَیَنۡصُرَنَّ اللّٰہُ مَنۡ یَّنۡصُرُہٗ ؕ اِنَّ اللّٰہَ لَقَوِیٌّ عَزِیۡزٌ ﴿۴۱﴾

Permission to fight is given to those against whom war is made, because they have been wronged — and Allah indeed has power to help them — Those who have been driven out from their homes unjustly only because they said, ‘Our Lord is Allah’ — And if Allah did not repel some men by means of others, there would surely have been pulled down cloisters and churches and synagogues and mosques, wherein the name of Allah is oft commemorated. And Allah will surely help one who helps Him. Allah is indeed Powerful, Mighty —[1]

In addition to this, it is also necessary to discuss the clear directions in what can and cannot be done in a battle fought by the Muslims. We find the following instruction of the Prophet Muhammad (sa):

Civilians who are not fighting against Muslims are not to be attacked or killed at all. Crops or other sources of food and water and cattle or other animals are not to be destroyed. Hospitals, orphanages and other places of safety and refuge are not to be destroyed. Mosques, churches, synagogues or other places of worship are not to be destroyed. Women, children, old and disabled are to be left untouched. If the aggressor stops the aggression or offers a treaty it should be accepted, and the fighting stopped forthwith. Fleeing oppressors need not be pursued to any unnecessary length and should be allowed to return to their home. Prisoners of War should be treated with respect and their basic needs be fulfilled and they should be freed or ransomed as soon as possible after the battle.[2] Hence it is very clear that the purpose of any such battle is still to restore peace and not to promote aggression. It is important to note that starting of such a battle is not in the hands of the Muslims but can only be initiated by an oppressor fulfilling the aforementioned conditions.

[1] The Holy Quran 22:40-41

[2] The Life and Character of the Seal of Prophets (sa), Mirza Bashir Ahmad M.A. (ra)

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trueislamfacts1 · 3 years

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Death Penalty in Islam

The concept of punishments in Islam is based solely on one fundamental purpose, reformation. Therefore, while the Holy Quran and the Holy Prophet (sa) teach retribution and absolute justice, they also urge the act of forgiveness and mercy if it leads to reform. Hence, Allah states in the Holy Quran:

وَجَزٰٓؤُا سَیِّئَۃٍ سَیِّئَۃٌ مِّثۡلُھَا ۚ فَمَنۡ عَفَا وَاَصۡلَحَ فَاَجۡرُہٗ عَلَی اللّٰہِ ؕ اِنَّہٗ لَا یُحِبُّ الظّٰلِمِیۡنَ[1]

And the recompense of an injury is an injury the like thereof; but whoso forgives, and his act brings about reformation, his reward is with Allah. Surely, He loves not the wrongdoers.

For a more detailed analysis on the law of retribution, the following verse will be the centre point of our discussion. Allah states:

یٰۤاَیُّھَا الَّذِیۡنَ اٰمَنُوۡا کُتِبَ عَلَیۡکُمُ الۡقِصَاصُ فِی الۡقَتۡلٰی ؕ اَلۡحُرُّ بِالۡحُرِّ وَ الۡعَبۡدُ بِالۡعَبۡدِ وَ الۡاُنۡثٰی بِالۡاُنۡثٰی ؕ فَمَنۡ عُفِیَ لَہٗ مِنۡ اَخِیۡہِ شَیۡءٌ فَاتِّبَاعٌۢ بِالۡمَعۡرُوۡفِ وَ اَدَآءٌ اِلَیۡہِ بِاِحۡسَانٍ ؕ ذٰلِکَ تَخۡفِیۡفٌ مِّنۡ رَّبِّکُمۡ وَ رَحۡمَۃٌ ؕ فَمَنِ اعۡتَدٰی بَعۡدَ ذٰلِکَ فَلَہٗ عَذَابٌ اَلِیۡمٌ[2]

O ye who believe! equitable retaliation in the matter of the slain is prescribed for you: the free man for the free man, and the slave for the slave, and the female for the female. But if one is granted any remission by one’s brother, then pursuing the matter for the realization of the blood money shall be done with fairness and the murderer shall pay him the blood money in a handsome manner. This is an alleviation from your Lord and a mercy. And whoso transgresses thereafter, for him there shall be a grievous punishment.

This verse of the Holy Quran has established a basic premise concerning civil law, i.e. equality of man and the necessity to award a proportionate punishment to all offenders without distinction. The Islamic judiciary system is perfectly in line with the human psyche. Not only does Islam bound the governmental body to take just measures, but it also puts the gavel in the hands of the victim. The decision of whether the criminal should be given a punishment equal to the one he or she commit or if they should be forgiven lies with the victim or their next right of kin. For example, if person is killed, his or her family members will ultimately decide the fate of the criminal, and the authorities are bounded by Allah to obey their decision.

The Death Penalty

Islam promotes capital punishment for heinous crimes such as murder, treason, and rape etc. It’s a very simple and logical principle, if a person purposely takes a life, he or she loses the right to their own life. Because in that time and moment, he attributes a dominion to himself that only

[1] The Holy Quran 42:41

[2] The Holy Quran 2:179

belongs to Allah. Similarly, treason is also a very serious crime which often leads to mass bloodshed and serious dangers to a serene society. And as far as rape is concerned, this crime is so horrendous that its victims are left nearly lifeless. Islam’s aim is to uproot the conditions under which such gruesome crimes are committed, and thus, the Omniscient God laid down the law of retaliation in a form that is indispensable for the preservation and protection of human life, as well as the promotion of harmony and goodwill. In recent years, even though efforts to abolish the death penalty have been rampant, it still exists in majority of the world; this is sufficient proof that this Islamic teaching is in complete harmony with reason, justice and humanity. In fact, even the keenest protagonists of the elimination of capital punishment have not been able to provide a sufficient alternative. They have had to admit that a long term of imprisonment as an alternative is “horrible” and is “not an ideal substitute.”[1] The law of retaliation still remains the most effective deterrent to crime and an essential method to satisfy the demands of justice; and the Islamic Law takes a further step to bring about reconciliation between the offender and the aggrieved party.[2] In the following verse, Allah goes further and explains His wisdom in prescribing the law of retaliation:

وَ لَکُمۡ فِی الۡقِصَاصِ حَیٰوۃٌ یّٰۤاُولِی الۡاَلۡبَابِ لَعَلَّکُمۡ تَتَّقُوۡنَ[3]

And there is life for you in the law of retaliation, O men of understanding, that you may enjoy security.

How beautifully Allah has described the underlying wisdom to the law of retaliation. Since, قصاص literally means, ‘killing a murderer’ thus, Allah is ultimately expressing, “And there is life for you in death, O men of understanding.” How daunting in saying, but how eternally true! Reality is, no peaceful social life is possible without the awarding of swift capital punishment to those who consider human life to be of so little value and consequence.

[1] Capital Punishment in the Twentieth Century by E. Roy Calvert, G. P. Putnam, London, 1930

[2] The Holy Quran with English Translation and Commentary, Volume 1, Islam International Publications LTD

[3] The Holy Quran 2:180

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