January 2015

The Light

Editors:

Shahid Aziz

Mustaq Ali

Contents: Page

The Call of the Messiah 1

Muhammad (s) V 4

By Prof K. S. Ramakrishna Rao

Jews in early Islam 6

By Z A Rehman

م می

حالر

ن

م

ح اہلل الر

م س

ب

The Call of the Messiah

by Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Mahdi

(Ayyam us Sulah, continued from last month.)

Another Quranic Prophecy

Reverting to our former discussion regard-

ing the advent of the Promised Messiah, we put

forth and assert that there is not only one

prophecy in the Holy Quran which we have dealt

with and discussed in the foregoing pages, but

there is yet another prophecy which speaks of

his coming in clear and manifest terms. It reads

thus:

ھمی

ل

ا ع

و

ل

ت

ی

م

ھ

من

ل

و

س

ر

ین

م

ال

فی

ث

ع

ب

ذی

ال

و

ھ

ا من

وان

ک

ان

و

ۃ

م

حک

ال

و

اب

کت

ال

م

ھ

م

ل

ع

ی

و

ھم

ی

ک

ز

ی

تہ و

ای

و

ھ

و

ا بھم

و

ق

ح

لا ی

م

ل

م

ھ

من

ن

ی ر

اخ

ن و

بی

ل م

ال

ض

فی

ل ل

ب

ق

مکی

ح

ال

ز

ی ز

ع

ال

The sum and substance of this verse is: God

is He who raised His Messenger at such a time

when the people had become denuded and de-

prived of knowledge and wisdom, and the light

and learning of religion which brings human

soul to the point of perfection and complete-

ness, had vanished away altogether and people

had sunk into evil-doing and error, i.e. they had

fallen away far from God and His straight path;

it was at such a time that the Most High God

sent His messenger, the unlettered (Ummi)

Prophet, who purified their souls, and imbued

them with the Divine knowledge of Book and

wisdom, i.e. guided them, by means of signs

and wonders, to the stage of perfect belief, and

illuminated their hearts with the light of God-

realization. The Divine Words, then, go on to

say that there is yet another group of people

who will make their appearance during the last

age; and they, too, will at first be in a state of

darkness and distraction, bereft of knowledge

wisdom and faith; but the Most High God will,

then, dye and tone them in the colour of the

Holy Prophet's Companions, i.e. whatever the

Companions beheld and saw, will also be

shown unto them so that their faith and sincer-

ity will also become like that of the Compan-

ions. In an authentic tradition the Holy Prophet

is reported to have said, while expounding the

significance of this verse placing his hand on

the shoulder of Salman the Persian,

س

ار ف

من

ل

ج

ر

ہ

ا ل

ن

ا ل

ی

ر

ا بالث

ق

ل

ع

م

ان

م

ی

ال

ان

ک

و

ل

i.e. if

faith will

have ascend-

ed even to

the high

heaven, a

man of the

Persian de-

scent will

bring it back.

It was an

indication of

the fact that

a man of the

Persian de-

scent will be

born in the

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2015

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January 2015

2 The Light

them that nothing

but soul, as it

were, was left of

them; second, the

Jamaat of the

Promised Messiah

who are, according

to the verse quot-

ed above, like the

Prophet’s Com-

panions, for this

group also, like

the Companions,

have beheld the

holy Prophet’s

miracles, and obtained guidance after having

been in darkness and error; and the fact that in the verse ا

و

ق

ح

ل

ا ی

م

ل

م

ھ

من

ن

ی ر

اخ

this group has و

been given a share of the wealth of

م

ھ من

ن

ی ر

اخ

و

ا

و

ق

ح

لا ی

م

i.e. of the blessing of being the like of ,ل

the companions, points in the same direction,

that just as the Companions (God be pleased

with them) beheld the Prophet’s miracles, and

saw the fulfillment of prophecies, in the same

way will do the people of this group, and the

intervening period will not be given, in a perfect

way, a share of this blessing. It has, accordingly,

come to pass in these days that the door of the

Prophet’s miracles, after 1300 years, has again

opened, and people have perceived with their

own eyes that the eclipse, according to the had-

ith in Dar Qutni and Fatawa lbn-i-Hajar, did take

place in the month of Ramadan, i.e. the double

eclipse of the sun and the moon did occur in the

month of Ramadan; and just as it was stated in

the hadith, exactly in the same manner, the

moon was eclipsed on the first of its appointed

nights, and the sun on the middle of its appoint-

ed days, at such a time when the man who

claimed to be Mehdi, was on the stage; and this

situation never took place ever since the crea-

tion of heaven and earth, for no human being

has, up to this day, been able to adduce its ex-

ample from the page of history. It was a miracle

of the Holy Prophet which people perceived

with their own eyes. Then the star Dhu Sanain

which, it was said, would rise in the time of Me-

hdi and the Promised Messiah, was seen by

thousands of people rising in the sky. Likewise

the fire of Java was seen by millions of people.

The spreading of plague and the stopping of Hajj

have also been noticed by all eyes. The invention

last age, i.e.

during the

time of

which it is

written that

the holy

Quran will

be lifted up

into heaven.

This is the

time which

is the age of

the Prom-

ised Messi-

ah, and this

man of the Persian descent is the same person

who has been called the Promised Messiah; for,

the attack launched by the Cross for the break-

ing of which the Promised Messiah was to come,

has been directed against faith; and all these

signs have been stated to refer to the time of

attack by the Cross, saying, that it will produce a

very pernicious effect upon people’s faith. This

is the same invasion which, in the other words,

has been called the attack of dajjal. It is men-

tioned in the signs that many an ignorant peo-

ple, at the time of this attack, will turn away

from the One Pure God, and the love of faith of

many will cool down and freeze and the most

important task of the Promised Messiah will be

the revival and restoration of faith, for the attack

will be directed against faith. The hadith which

speaks of the man of the Persian descent shows

clearly that the man of the Persian descent will

be raised for the restoration of faith. If, there-

fore, the time of the Promised Messiah and the

man of the Persian descent is also the same,

and the work, too, is the same, viz. the re-

establishment of faith, it proves conclusively

that the Promised Messiah is the man of the Per-sian descent, and the verse ا

و

ق

ح

ل

ا ی

م

ل

م

ھ

من

ن

ی ر

اخ

و

makes a reference to his Jamaat. The meaning

of the verse is that there are only two groups

who obtained guidance and wisdom after hav-

ing been completely in error, and witnessed the

signs and blessings of the holy Prophet: one, the

Companions of the Holy Prophet who before his

advent, were in perfect darkness, and then, by

the mercy and grace of the most High God they

found the Prophet's time, beheld his miracles,

and made an observation of prophecies, and

belief wrought such a tremendous change in

January 2015

3

The Light and sustains Himself, and purifies their hearts

from day to day, and fills their minds with the wis-

doms of faith, and draws them towards Himself by

means of heavenly signs as He used to draw the

Companions. In short, all those signs are found in this jamaat which the term

م

ھ

من

ن

ی ر

اخ

stands for و

and signifies. And absolutely necessary it was so

that the Word spoken by the Most High God should

be fulfilled.

Muhammad (pbuh) Part V

Prof. K. S. Ramakrishna Rao,

(Head of the Dept. of Philosophy, Govt. College for

Women. University of Mysore, Mandya-571401

(Karnatika, India).

Re-printed from “Islam and Modern age”, Hy-

drabad, March 1978.

(continued from The Light December 2014)

“Looking at the circumstances of the time and

unbounded reverence of his followers” says a

western writer “the most miraculous thing about

Mohammad is, that he never claimed the power of

working miracles.” Miracles were per-

formed but not to propagate his faith and

were attributed entirely to God and his

inscrutable ways. He would plainly say

that he was a man like others. He had no

treasures of earth or heaven. Nor did he

claim to know the secrets of that lie in

womb of future. All this was in an age

when miracles were supposed to be ordi-

nary occurrences, at the beck and call of

the commonest saint, when the whole

atmosphere was surcharged with super-

naturalism in Arabia and outside Arabia.

He turned the attention of his followers to-

wards the study of nature and its laws, to under-

stand them and appreciate the Glory of God. The

Quran says,

“God did not create the heavens and the earth

and all that is between them in play. He did not

create them all but with the truth. But most men

do not know.”

The world is not illusion, nor without purpose.

It has been created with the truth. The number of

of the railway train and the abandonment of cam-

els; all these were the Holy Prophet’s miracles

which have been witnessed in the same way in this

age as the Companions had seen miracles in their

own time. And it was for this reason that the Most

High God accosted this last group with the term

mi hum to indicate that in the matter of beholding

miracles they will also be like the Companions. Just

ponder over and think who has, during the last

1300 years, found such a time of the broad and

open way of prophethood? Our Jamaat which has

been created in this era bears, in many respects, a

close resemblance to the Prophet’s Companions.

They behold the signs and miracles much in the

same way as did the Companions. They obtain light

and faith from the ever fresh and new signs and

support of the Most High God, as was done by the

Companions. They are bearing patiently, in the way

of God, the opponents’ railery and ridicule, curses

and abuses, torment and torture of different kinds,

foul and filthy language etc. as was suffered and

sustained by the Companions. By means of God’s

open and manifest signs, heavenly help, and teach-

ing of wisdom, they are, after the manner of the

Companions, acquiring a pure life. There are many

among them who like the Companions, weep and

sob in prayer, and moisten the carpet with their

tears. Many of them have true dreams and are

blessed with Divine revelation, like the Compan-

ions. Among them there are also such persons who

spend for this movement their hard earned wealth,

merely for the sake of God’s pleasure, as did the

Companions of the Holy Prophet. Many you will

find among them who always remember death, are

sympathetic and compassionate, and walk, like the

Companions, in the path of righteousness and fear

of God. These are God’s people whom He supports

January 2015

4 The Light

verses inviting close observation of nature are

several times more than those that relate to

prayer, fasting, pilgrimage etc. all put together.

The Muslim under its influence began to ob-

serve nature closely and this gave birth to the

scientific spirit of the observation and experi-

ment which was unknown to the Greeks. While

the Muslim Botanist Ibn Baitar wrote on Botany

after collecting plants from all parts of the

world, described by Myer in his Gesch. der

Botanikaa-s, a monument of industry, while Al

Byruni traveled for forty years to collect miner-

alogical specimens, and Muslim Astronomers

made some observations extending even over

twelve years, Aristotle wrote on Physics without

performing a single experiment, wrote on natu-

ral history, carelessly stating without taking the

trouble to ascertain the most verifiable fact that

men have more teeth than animal. Galen, the

greatest authority on classical anatomy in-

formed that the lower jaw consists of two bones,

a statement which is accepted unchallenged for

centuries till Abdul Lateef takes the trouble to

examine a human skeleton. After enumerating

several such instances, Robert Priffault con-

cludes in his well known book The making of

humanity, “The debt of our science to the Arabs

does not consist in startling discoveries or revo-

lutionary theories. Science owes a great more to

Arabs culture; it owes its existence.” The same

writer says “The Greeks systematized, general-

ized and theorized but patient ways of investiga-

tion, the accumulation of positive knowledge,

the minute methods of science, detailed and

prolonged observation, experimental inquiry,

were altogether alien to Greek temperament.

What we call science arose in Europe as result of

new methods of investigation, of the method of

experiment, observation, measurement, of the

development of Mathematics in form unknown

to the Greeks. That spirit and these methods,”

concludes the same author, “were introduced

into the European world by Arabs.”

It is the same practical character of the

teaching of Prophet Mohammad that gave birth

to the scientific spirit, that has also sanctified

the daily labors and the so called mundane af-

fairs. The Quran says that God has created man

to worship him but the word worship has a con-

notation of its own. God’s worship is not con-

fined to prayer alone, but every act that is done

with the purpose of winning approval of God

and is for the benefit of the humanity comes un-

der its purview. Islam sanctifies life and all its

pursuits provided they are performed with hon-

esty, justice and pure intents. It obliterates the

age-long distinction between the sacred and

profane. The Quran says if you eat clean things

and thank God for it, it is an act of worship. It is

saying of

the proph-

et of Islam

that Mor-

sel of food

that one

places in

the mouth

of his wife

is an act of

virtue to

be re-

warded by

God. An-

other tra-

dition of

the Proph-

et says

“He who is

satisfying

the desire of his heart will be rewarded by God

provided the methods adopted are permissible.”

A person was listening to him exclaimed ‘O

Prophet of God, he is answering the calls of pas-

sions, is only satisfying the craving of his heart.

Forthwith came the reply, “Had he adopted an

awful method for the satisfaction of his urge, he

would have been punished; then why should he

not be rewarded for following the right course.”

This new conception of religion that it

should also devote itself to the betterment of

this life rather than concern itself exclusively

with super mundane affairs, has led to a new

orientation of moral values. Its abiding influence

on the common relations of mankind in the af-

fairs of every day life, its deep power over the

masses, its regulation of their conception of

rights and duty, its suitability and adaptability to

the ignorant savage and the wise philosopher

are characteristic features of the teaching of the

Prophet of Islam.

But it should be most carefully borne in

mind this stress on good actions is not the sacri-

January 2015

5

The Light fice correctness of faith. While there are various

school of thought, one praising faith at the ex-

pense of deeds, another exhausting various acts

to the detriment of correct belief, Islam is based

on correct faith and righteous actions. Means

are important as the end and ends are as im-

portant as the means. It is an organic Unity. To-

gether they live and thrive. Separate them and

both decay and die. In Islam faith can not be di-

vorced from the action. Right knowledge should

be transferred into right action to produce the

right results. How often the words came in

Quran — Those who believe and do good thing,

they alone shall enter paradise. Again and again,

not less than fifty times these words are repeat-

ed as if too much stress can not be laid on them.

Contemplation is encouraged but mere contem-

plation is not the goal. Those who believe and do

nothing can not exist in Islam. These who be-

lieve and do wrong are inconceivable. Divine law

is the law of effort and not of ideals. It chalks out

for the men the path of eternal progress from

knowledge to action and from action to satisfac-

tion.

But what is the correct faith from which

right action spontaneously proceeds resulting in

complete satisfaction. Here the central doctrine

of Islam is the Unity of God. There is no God but

God is the pivot from which hangs the whole

teaching and practice of Islam. He is unique not

only as regards his divine being but also as re-

gards his divine attributes.

As regards the attributes of God, Islam

adopts here as in other things too, the law of

golden mean. It avoids on the one hand, the view

of God which divests the divine being of every

attribute and rejects, on the other, the view

which likens him to things material. The Quran

says, On the one hand, there is nothing which is

like him, on the other , it affirms that he is See-

ing, Hearing, Knowing. He is the King who is

without a stain of fault or deficiency, the mighty

ship of His power floats upon the ocean of jus-

tice and equity. He is the Beneficent, the Merci-

ful. He is the Guardian over all. Islam does not

stop with this positive statement. It adds further

which is its most special characteristic, the nega-

tive aspects of problem. There is also no one else

who is guardian over everything. He is the me-

ander of every breakage, and no one else is the

meander of any breakage. He is the restorer of

every loss and no one else is the restorer of any

loss what-so-over. There is no God but one God,

above any need, the maker of bodies, creator of

souls, the Lord of the day of judgment, and in

short, in the words of Quran, to him belong all

excellent qualities.

Regarding the position of man in relation to

the Universe, the Quran says:

“God has made subservient to you whatever

is on the earth or in universe. You are destined

to rule over the Universe.”

But in relation to God, the Quran says:

“O man God has bestowed on you excellent

faculties and has created life and death to put

you to test in order to see whose actions are

good and who has deviated from the right path.”

In spite of free will which he enjoys, to some

extent, every man is born under certain circum-

stances and continues to live under certain cir-

cumstances beyond his control. With regard to

January 2015

6 The Light

this God says, according to Islam, it is my will to

create any man under condition that seem best

to me. cosmic plans finite mortals can not fully

comprehend. But I will cer-

tainly test you in prosperity

as well in adversity, in health

as well as in sickness, in

heights as well as in depths.

My ways of testing differ

from man to man, from hour

to hour. In adversity do not

despair and do resort to un-

lawful means. It is but a pass-

ing phase. In prosperity do

not forget God. God-gifts are

given only as trusts. You are

always on trial, every mo-

ment on test. In this sphere of

life there is not to reason

why, there is but to do and

die. If you live in accordance

with God; and if you die, die

in the path of God. You may call it fatalism. but

this type of fatalism is a condition of vigorous

increasing effort, keeping you ever on the alert.

Do not consider this temporal life on earth as

the end of human existence. There is a life after

death and it is eternal. Life after death is only a

connection link, a door that opens up hidden

reality of life. Every action in life however insig-

nificant, produces a lasting effect. It is correctly

recorded somehow. Some of the ways of God are

known to you, but many of his ways are hidden

from you. What is hidden in you and from you in

this world will be unrolled and laid open before

you in the next. The virtuous will enjoy the

blessing of God which the eye has not seen, nor

has the ear heard, nor has it entered into the

hearts of men to conceive of, they will march

onward reaching higher and higher stages of

evolution. Those who have wasted opportunity

in this life shall under the inevitable law, which

makes every man taste of what he has done, be

subjugated to a course of treatment of the spir-

itual diseases which they have brought about

with their own hands. Beware, it is terrible or-

deal. Bodily pain is torture, you can bear some-

how. Spiritual pain is hell, you will find it almost

unbearable. Fight in this life itself the tendencies

of the spirit prone to evil, tempting to lead you

into iniquitous ways. Reach the next stage when

the self-accusing sprit in your conscience is awak-

ened and the soul is anxious to attain moral excel-

lence and revolt against disobedience. This will

lead you to the final stage of

the soul at rest, contented

with God, finding its happi-

ness and delight in him alone.

The soul no more stumbles.

The stage of struggle passes

away. Truth is victorious and

falsehood lays down its arms.

All complexes will then be

resolved. Your house will not

be divided against itself. Your

personality will get integrated

round the central core of sub-

mission to the will of God and

complete surrender to his

divine purpose. All hidden

energies will then be re-

leased. The soul then will

have peace. God will then ad-

dress you:

“O thou soul that art at rest, and restest fully

contented with thy Lord return to thy Lord. He

pleased with thee and thou pleased with him; So

enter among my servants and enter into my para-

dise.”

This is the final goal for man; to become, on the

one hand, the master of the universe and on the

other, to see that his soul finds rest in his Lord, that

not only his Lord will be pleased with him but that

he is also pleased with his Lord. Contentment, com-

plete contentment, satisfaction, complete satisfac-

tion, peace, complete peace. The love of God is his

food at this stage and he drinks deep at the foun-

tain of life. Sorrow and defeat do not overwhelm

him and success does not find him in vain and ex-

ulting.

The western nations are only trying to become

the master of the Universe. But their souls have not

found peace and rest.

Thomas Carlyle, struck by this philosophy of

life writes “and then also Islam-that we must sub-

mit to God; that our whole strength lies in resigned

submission to Him, whatsoever he does to us, the

thing he sends to us, even if death and worse than

death, shall be good, shall be best; we resign our-

January 2015

7

The Light selves to God.” The same author continues “If

this be Islam, says Goethe, do we not all live in

Islam?” Carlyle himself answers this question of

Goethe and says “Yes, all of us that have any

moral life, we all live so. This is yet the highest

wisdom that heaven has revealed to our earth.”

How Muslims treated the

Jews? (Part 2 )

Z A Rehman

Now, we look at how they were treated in

the age of Islamic empires.

Many non-Muslim historians and chroni-

clers attest to the way in which Muslims treated

non-believing subjects of the Islamic empires,

including the Jewish community. Leon Poliakov

writes that Jews enjoyed great privileges and

their communities prospered much in the Islam-

ic State. He states that there was no legislation

or social barriers preventing Jews from conduct-

ing commercial activities within the Muslim

lands in contrast to elsewhere at the time. Com-

mercial and craft guilds did not exist like those

in Europe. He further adds that Jewish people

under Islamic rule were not excluded from any

specific profession and many Jews migrated to

areas newly conquered by Muslims and estab-

lished communities there.[1]

Many examples of how Muslims defended

Jewish citizens in this period of Islamic empires

can be given. The great ‘Sheikh of Isla m’ Ibn

Taimiyya personally interceded for the release

of Christian and Jewish prisoners. After the

demolition of Syria at the hands of the Tatars,

Ibn Taimiyya approached their leader for re-

lease of their captives. The Tartar leader agreed

to release the Muslim prisoners, but Ibn Taimiy-

ya protested: “We will only be satisfied if all the

Jewish and Christian prisoners are released as

well. They are people of the covenant. We do not

abandon a prisoner whether from our own peo-

ple or from those under a covenant.” He persist-

ed until the Tartars released all of them.[2]

Salāh al-Dīn and the Crusaders

Under the Crusader Christian rule of Jerusa-

lem, there was a ban on Jewish settlement in the

Holy Land. When Sala h al-Dī n liberated Jerusa-

lem, he overturned the ban and allowed the

Jews to return. During the course of the follow-

ing years, parts of the Holy Land shifted be-

tween Muslim and Christian control; each time

the Christians conquered any city, the Jews were

expelled, and restored when the Muslims re-

conquered it. The Jewish historian, Nissim Re-

jwan states “It is interesting to note here that, as

far as Palestine is concerned, the right of Jews to

“return” to live in this small area of land was

accepted by all successive Muslim rulers from

the Muslim conquest to the end of the nine-

teenth century, when Zionist settlement there

became entangled in European foreign poli-

cy.” [3]

Andalusia, Spain

Perhaps the greatest legacy that exemplified the tolerance shown by Muslims towards the Jews was in Umayyid Islamic Spain, al-Andalus, ¬from the 8th Century onwards. Here, Jews had perhaps flourished more than in any other time in their history since their exile from the Holy Land at the hands of the Romans.

January 2015

8 The Light

Ahmadiyya An uman Isha‘at Islam Founders of the first Islamic Mission in the UK, established 1913 as the Woking Muslim Mission.

Dar-us-Salaam, 15 Stanley Avenue, Wembley, UK, HA0 4JQ

Centre: 020 8903 2689 President: 01793 740670 Secretary: TBA Treasurer: 01932 348283

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Before the Umayyid rule however, life for the large Jewish community in Spain was extremely oppressive under the Christian Visigoths. Under the Third and Sixth Councils of Toledo (589-638 CE), Jews were to be forcibly converted to Chris-tianity, and laws were passed such that if any Jew refused to convert, he or she would be lashed 100 times, have all their possessions con-fiscated and be banished from the land.[4]

The conquest of Spain by the Muslim Mu-ja hidī n led by the young general, Ta riq b. Ziya d, freed the major Spanish population of Jews from Christian Visigothic oppression and tyranny; they were seen as saviours by the Jews who had in fact fought alongside them.[5] The Jews in Spain were soon fully integrated into the Islamic State and given great autonomy to conduct their state of affairs. They had the privilege of being consulted on important matters. They were sometimes deputed to embassies in foreign countries and their valuable opinions were sought on the administrative affairs of the state.

Within a century of their activity, the Umay-yids with assistance of the Jews, had developed a civilization based in Cordoba that surpassed that of any in Europe and the state was the most populous, cultured, and industrious land of all Europe, remaining so for centuries. The histori-an Martin Hume states: “Side by side with the new rulers lived the Christians and Jews in peace. The latter rich with commerce and industry were content to let the memory of their oppression by the priest-ridden Goths sleep.”[6] Most of the Jews in the world were now inhabitants of a single Is-lamic State and thus, for the first time since the beginning of their diaspora, the Muslim state in Spain brought Jews into a single cultural, econom-ic, and political system which

gave rise to the Jewish ‘Golden Age’, particularly after 912, during the reign of ‘Abd al-Rahma n III and his son, al-Hakam II. Jewish economic ex-pansion was unparalleled. During ‘Abd al-Rahma n’s term of power, the scholar Moses ben Enoch was appointed rabbi of Cordoba, and as a consequence al-Andalus became the interna-tional centre of Rabbinical studies. (References in the last instalments in the next issue)

Source: www.islam21c.com

Notes:

[1] Poliakov (1974), pg.68-71 and Cohen, Mark R. “The Neo-Lachrymose Conception of Jewish-Arab History.” Tikkun 6.3 (1991), 58.

[2] Qaradawi, Yusuf, ‘Ghayr al-Muslimeen fil-Mujtama’ al-Islami,’ p. 10

[3]Israel’s Place in the Middle East: A Plural-istic Perspective, by Nissim Rejwan, p.40] [4] The Restoration of the Jews: The Crisis of All Nations; to which is Now By James Bicheno.

[5] Stanley Lane Poole, ‘The Moors in Spain’.

[6] Hume, Martin A. S. The Spanish People: Their Origin, Growth and Influence. New York: D. Appleton & Co., 1901.