The Review of Religions (Feb 2012)

Absolute Oneness 28

Human Rights and Derogatory Cartoons 38

The Prophet(saw)’s Marriage

16

The Object of Life

8

vol. 107 - issue twofebruary 2012

Rev. JOHn HugHSMytH PigOtt

HiS CLAiM, PROPHeCy AnD enD

The Holy Prophet

Muhammad(saw) prophesied

that the Promised Messiah(as)

would be raised near a

white minaret, east of

Damascus. This prophecy

was fulfilled with the advent

of the Promised Messiah(as)

from Qadian, India, a city

directly east of Damascus.

The Promised Messiahand imam mahdi and founder of

the review of religions

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

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

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

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

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

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

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

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

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

© m

akhz

an-e

-tas

awee

r

Say, ‘He is Allah, the One; Allah, the Independent and Besought of all. He begets not, nor is He begotten; and there is none like unto Him’.iSLAM, tHe HOLy QuR’An, CH.112:v.2

The Prophet said, “O Mu’adh! Do you know what Allah’s Right upon His slaves is?” I said, “Allah and His Apostle know best.” The Prophet said, “To worship Him (Allah) Alone and to join none in worship with Him (Allah). Do you know what their right upon Him is?” I replied, “Allah and His Apostle know best.” The Prophet said, “Not to punish them (if they do so).”iSLAM, tHe HOLy PROPHet MuHAMMAD(SAw ), HADitH Of SAHiH BukHARi

In fact, the true faith is that God Almighty, Who is One in His being, has created all things as though they are one, so that they may serve as evidence of the Oneness of the True Creator.iSLAM, tHe PROMiSeD MeSSiAH(AS), BLeSSingS Of PRAyeR

He is the one God, hidden in all beings, all-pervading, the Self within all beings, watching over all works, dwelling in all beings, the witness, the perceiver, the only one, free from qualities.HinDuiSM, SvetASvAtARA uPAniSHAD, 6:11

He is the Sole Supreme Being; of eternal manifestation; Creator, Immanent Reality; Without Fear, Without Rancor; Timeless Form; Unincarnated; Self-existent; Realized by the grace of the Holy Preceptor. SikHiSM, ADi gRAntH, JAPuJi, P. 1: tHe MuL MAntRA

I am the Lord, and there is no other,besides me there is no God.JuDAiSM AnD CHRiStiAnity, BiBLe, iSAiAH 45:5

God Is One

world faiths

february 2012

6 editorialThe Review of Religions indexing and tagging project.Amer SAfir

8 The Philosophy of the teachings of islam — Part 14

Explaining the purpose of man’s life and how it can be attained. HAdHrAt mirzA GHulAm AHmAd(AS),

tHe PromiSed meSSiAH And mAHdi

16 The Life & Character of the Seal of the Prophets(saw) — Part 15

The Holy Prophet(saw)’s marriage to Hadhrat Sauda(ra) and Hadhrat ‘A’ishah(ra) examined.HAdHrAt mirzA BASHir AHmAd(rA)

28 Absolute OnenessIn many religions, God is the ‘One and Only’. But what does that actually mean?SAyed HAmeedullAH nuSrAt

PASHA – rABwAH, PAkiStAn

38 Human Rights, Human Principles, and the Case of Derogatory Cartoons

The debate on freedom of speech has been reignited after new cartoons are published. JonAtHAn ButterwortH, uk

50 Rev. John Hugh Smyth Pigott, His Claim, Prophecy and end

A fascinating exposition on the Promised Messiah(as)’s challenge to a claimant to godship – Pigott.ASif m BASit, london, uk

8 16

cOntents

64 Calendar of Religious events and festivals

February 2012

M A n A g e M e n t B O A R D

Munir-ud-din Shams (Chairman)

Syed Amer Safir (Secretary)

Ataul Mujeeb Rashed, Naseer Ahmad Qamar

Mubarak Ahmad Zafar, Aziz Ahmad Bilal,

Abid Waheed Ahmad Khan, Abdul Baqi Arshad

C H i e f e D i t O R & M A n A g e R

Syed Amer Safir

e D i t O R i A L B O A R D

Bockarie Tommy Kallon, Fazal Ahmad,

Hibba Turrauf, Mansoor Saqi, Munazza Khan,

Nakasha Ahmad, Navida Sayed, Sarah Waseem

P R O O f R e A D e R S

Abdul Ghany Jahangeer Khan, Farhana

Dar, Munavara Ghauri, Hina Rehman

D i S t R i B u t i O n

Muhammad Hanif

D e S i g n A n D L A y O u t

Ahsan Khan

S P e C i A L C O n t R i B u t O R S

Arif Khan, Maleeha Ahmad, Khullat Munir, Mansoor

Clarke, Sami Ullah, Shehzad Ahmad,

Professor Amtul Razzaq Carmichael

w e B D e v e L O P e R

Masood Nasir

i n D e x i n g & t A g g i n g t e A M

Taalay Ahmad, Amtus Shakoor Tayyaba, Humaira

Omer, Humda Sohail, Ruhana Hamood, Mirza Krishan

Ahmad, Mubahil Shakir, Shahid Malik, Adila Bari

Views expressed in this publication are not necessarily

the beliefs of the Ahmadiyya Muslim community.

All correspondence should be forwarded to the Editor at:

The Review of Religions

Tahir House, 22 Deer Park Road

London, SW19 3TL, United Kingdom

Telephone: + 44 20 8544 7614

Fax: + 44 20 3044 3030

[email protected]

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Last year, The Review of Religions started a project to archive, index and tag all arti-cles from the first Edition in 1902, up to and including the latest issue.A com-prehensive research tool is hoped to be created for researchers, or anyone desiring to quickly navigate through the archives of The Review of Religions in search of specific topics, articles or authors.

With the help of Khilafat Library Rabwah, who are providing scans of the first half century of The Review of Religions editions, the project is well underway. 1902-1907 Editions have already been uploaded, alongside an index produced by our indexing team,of author names and article titles. In addi-tion, our team in London have copied and scanned editions from 1984 to date, and working with our web developer, these have been uploaded to our website.

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editorial

The Review of ReligionsIndexing and

tagging ProjectAmer Safir, UK

6 THE REVIEW OF RELIGIONS | FEBRUARy 2012

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FEBRUARy 2012 | THE REVIEW OF RELIGIONS 7

The Philosophy of the teachings of Islam

part 14

Hadhrat Mirza ghulam Ahmad(as), the Promised Messiah and Mahdi

translated from urdu by sir muhammad zafrulla khan

tHiRD QueStiOn

The Object of Man’s Life and the Means of its AttainmentDifferent people, being short-sighted and lacking high resolve, appoint different purposes for their lives and limit themselves to worldly goals and ambitions. But the purpose that God Almighty has appointed for man in His Holy Word is as follows: I have created men and jinn so that they may know Me and worship Me1. Thus, the true purpose of man’s life is the worship of God, His understanding and complete devotion to Him.

It is obvious that man is not in a position to appoint the purpose of his own life, for he does not come into the world of his own accord, nor will he depart therefrom of his own will. He is a creature and the One Who created him and invested him with better and higher faculties than those of all other animals, has also appointed a purpose for his life. Whether anyone penetrates it or not, the purpose of man’s creation without a doubt, is the worship and the understanding of God and complete devotion to Him. At another place, God Almighty has said in the Holy Qur’an, that the religion which provides true understanding of

God and prescribes His true worship is Islam.2 Islam is inherent in man’s nature and man has been created in accord with Islam. That is the everlasting faith.3 This means that God has desired that man should devote himself to His worship and obedience and love, with all his faculties. That is why He has bestowed on man all the faculties that are appropriate for Islam.

These verses have a very wide meaning, a part of which we have set out in the third

part of the answer to the first question. Here we wish to state briefly that the true purpose of the internal and external limbs and faculties that have been bestowed on man, is the understanding of God and His worship and His love. That is why, despite occupying himself with diverse projects in this life, man does not find his true welfare except in

It is obvious that man is not in a position to appoint the purpose of his own life, for he does not come into the world of his own accord.

The Holy Qur’an, upon which The Philosophy

of the Teachings of Islam was based.


God. Having had great wealth, having held a high office, having become a great merchant, having ruled a great kingdom, having been known as a great philosopher, in the end he departs from all these involvements with great regret. His heart constantly rebukes him on his total preoccupation with worldly affairs, and his conscience never approves his cunning and deceit and illicit activities. An intelligent person can appreciate this problem in this way also, that the purpose of everything is to be determined by its highest performance, beyond which its faculties cannot operate. For instance, the highest function of a bullock is ploughing or irrigation or transportation. Its faculties are not adapted to anything else. Therefore, the purpose of a bullock’s life is just these three things. It has no power to do anything else. But when we look into the faculties of man and try to discover what their highest reach is, we

find that he seeks after God, the Exalted. He desires to become so devoted to God that he should keep nothing as his own, and all that is his should become God’s. He shares with the other animals his natural urge towards eating, sleeping etc. In industry some animals are far ahead of him. Indeed, the bees extracting the essence of different types of flowers produce such excellent honey, that man has not yet been able to match them. It is obvious, therefore, that the highest reach of man’s faculties is to meet God, the Exalted. Thus, the true purpose of his life is that the window of his heart should open towards God.

Means of the Attainment of Man’s PurposeIt may be asked how can this purpose be achieved and through what means can a person find God? The very first means of achieving this goal is to recognise God Almighty correctly and to believe in the True God. For if the very first step is not right, for instance, if a person believes in a bird, or an animal, or in the elements, or in the issue of a human being, as god, there can be no hope of his treading along the straight path in his further progress towards God. The True God helps His seekers, but how can a dead god help the dead? In this context God the Glorious

the philosophy of the teachings of islam

The true purpose of his life is that the window of his heart should open towards God.


has set forth an excellent illustration: Unto Him alone is the true prayer, as He has the power to do all things. Those on whom they call beside Him, do not respond to them at all. Their case is like that of one who stretches forth his hand towards water that it may reach his mouth, but it reaches it not. The prayers of those who are unaware of the True God are but a delusion.4

The second means is to be informed of the perfect beauty of God Almighty; for the heart is naturally drawn to beauty, the observation of which generates love in the heart. God’s Beauty is His Unity and His Greatness and His Majesty and His other attributes, as the Holy Qur’an has said that God is One in His being and His attributes and His glory. He has no partner. All are dependent upon Him. He bestows life on every particle. He is the source of grace for everything, and is not in need of grace from any. He is neither a son nor a father, for He has no equal and no one is like unto Him.5 The Qur’an repeatedly draws attention to God’s Greatness and Grandeur, and thus impresses upon the minds of men that only such a God can be the desired objective of the heart, and not any dead or weak or pitiless or powerless being.The third means of approach to God is

knowledge of His Beneficence; for beauty and beneficence are the two incentives of love. The beneficent attributes of God are summed up in Surah Fatihah as follows: God creates His servants from nothing, out of perfect Beneficence and His Providence is available to them all the time.6 He is the support of everything and every type of His Beneficence has been manifested for His creatures. His Benevolence is without limit as He has said that if you try to count the bounties of Allah you will not be able to number them.7

The fourth means of achieving the true purpose of life appointed by God Almighty is supplication, as He has said: call on Me, I shall respond to you.8 We are repeatedly urged to supplicate so that we should find God, not through our power but through God’s power.

The fifth means of achieving the purpose of life appointed by God Almighty, is striving in His cause; that is to say, we should seek God by spending our wealth in His cause, and by employing all our faculties in furthering His cause, and by laying down our lives in His cause, and by employing our reason in His cause; as He has said to strive in His way with your wealth and your lives and with all your


faculties: Whatever We have bestowed upon you of intelligence and knowledge and understanding and art, employ it in Our cause. We surely guide along Our ways those who strive after Us.9

The sixth means of achieving this purpose has been described as steadfastness, meaning that a seeker should not get tired or disheartened and should not be afraid of being tried, as God has said that - upon those who affirm - God is our Lord, and turn away from false gods and are steadfast, remain firm under trials and calamities, descend angels, reassuring them: Fear not nor grieve, and be filled with happiness; and rejoice that you have inherited the joy that you had been promised. We are your friends in this life and in the hereafter.10 These verses indicate that steadfastness wins the Pleasure of God Almighty. It is true, as has been said, that

steadfastness is more than a miracle. The perfection of steadfastness is that when one is encircled by calamities and life and honour and good name are all in peril in the cause of Allah, and no means of comfort are available, so much so, that even visions and dreams and revelation are suspended by God as a trial, and one is left helpless among terrible dangers, at such a time one should not lose heart nor retreat like a coward, nor let one’s faithfulness be put in doubt in the least. One should not let one’s sincerity and perseverance be weakened, one should be pleased with one’s disgrace; one should be reconciled to death; one should not wait for a friend to lend one his support in order to keep one firm; nor seek glad tidings from God because of the severity of the trial. One should stand straight and firm despite one’s helplessness and weakness, and lack of comfort from any direction. Come what may, one should present oneself for sacrifice and should be completely reconciled to divine decrees, and one should exhibit no restlessness nor utter any complaint, right till the end of the trial. This is the steadfastness which leads to God. This is the perfume of which still reaches us from the dust of Messengers and Prophets and Faithful ones and Martyrs. This is also indicated in the following


These verses indicate that steadfastness wins the Pleasure of God Almighty.


supplication: Guide us along the path of steadfastness, the path that attracts Thy bounties and favours and by treading along which one wins Thy pleasure.11 Another verse also indicates the same: Lord, send down on us steadfastness in this time of trial and cause us to die in a state of submission to Thee’12 It should be realised that at a time of misfortunes and hardships, God Almighty causes a light to descend upon the hearts of those He loves; by being strengthened with this light they face those misfortunes with great serenity; and out of the sweetness of faith they kiss the chains that fetter them. When a godly person is afflicted and the signs of death become manifest, he does not start a contention with his Beneficent Lord, that he might be delivered from that condition, inasmuch as to persist in a supplication for security in such a condition means fighting God’s Decree and is inconsistent with complete submission. A true lover goes further forward under misfortunes and holding life as nothing at such a time, and saying goodbye to it, submits completely to the Will of God and seeks only His Pleasure. Concerning such people God Almighty has said that he whom God loves offers his life in the cause of God in return for God’s Pleasure.13 Such people win the compassion of God. This is the spirit of

steadfastness through which one meets God. Let him who will understand.

The seventh means of achieving the purpose of life is to keep company with the righteous, and to observe their perfect example. One of the needs for the advent of prophets is that man naturally desires a perfect example, and such an example fosters zeal and promotes high resolve. He who does not follow an example becomes slothful and is led astray. This is indicated by Allah, the Glorious, in the verse about keeping company with the righteous14; and in the verse about guiding us along the path of those upon whom Thou hast bestowed Thy favours.15 You should keep company with the righteous and learn the ways of those who have been the recipients of grace before you.

The eighth means of achieving the purpose of life are visions and true dreams and revelation. As the path that leads to God Almighty is a difficult one, and is studded with misfortunes and hardships, and it is possible that a person might go astray while treading along this unfamiliar, path and might begin to despair and stop going forward, the Mercy of God desires to keep comforting him and encouraging him


and augmenting his zeal and eagerness. So it is His way that from time to time He comforts such people with His Word and His revelation, and makes it manifest to them that He is with them. Thus, they are strengthened and go forward eagerly on this journey. He has said that the Holy Qur’an has set forth several other means for the achievement of the purpose of life, but we refrain from setting them down here out of consideration of time.16

CONTINUES IN THE NEXT EDITION

endnotes

1. And I have not created the Jinn and the men but that they may worship Me. (Ch.51:V.57)2. Surely, the true religion with Allah is Islam (complete submission). (Ch.3:V.20)3. Follow the nature made by Allah— the nature in which He has created Mankind… That is the right religion. (Ch.30:V.31)4. Unto Him is the true prayer. And those on whom they call beside Him answer them not at all, except as he is answered who stretches forth his two hands toward water that it may reach his mouth, but it reaches it not. And the prayer of the disbelievers is but a thing wasted. (Ch.13:V.15)5. Say, ‘He is Allah, the One; Allah, the Independent and Besought of all. He begets not, nor is He begotten;

And there is none like unto Him.’ (Ch.112:Vs.2-5)6. All praise belongs to Allah, Lord of all the worlds, The Gracious, the Merciful, Master of the Day of Judgment. (Ch.1:Vs.2-4)7. And if you try to count the favours of Allah, you will not be able to number them. (Ch.14:V.35)8. ‘Pray unto Me; I will answer your prayer. (Ch.40:V.61)9. Strive with your property and your persons in the cause of Allah. That is better for you, if only you knew. (Ch.9:V.41)10. As for those who say, ‘Our Lord is Allah,’ and then remain steadfast, the angels descend on them, saying:

‘Fear you not, nor grieve; and rejoice in the Garden that you were promised. ‘We are your friends in this life and in the Hereafter. (Ch.41:Vs.31-32)11. Guide us in the right path—The path of those on whom You have bestowed Your blessings (Ch.1:V.6-7)12. Our Lord, pour forth upon us steadfastness and cause us to die resigned unto You. (Ch.7:V.127)13. And of men there is he who would sell himself to seek the pleasure of Allah; and Allah is Compassionate to His servants. (Ch.2:V.208)14. Be with the truthful. (Ch.9:V.119)15. The path of those on whom You have bestowed Your blessings (Ch.1:V.7)16. For them are glad tidings in the present life and also in the Hereafter (Ch.10:V.65)



The Life and characterof the seal

of the Prophets(saw)

part 15Hadhrat Mirza Bashir Ahmad(ra)

cHAPteR VII – Days of Struggle

Marriage of Hadhrat ‘A’ishah(ra) and Hadhrat Saudah(ra)

In Islam, marriage has been declared obligatory, and except in the case of a disability, celibacy is forbidden. Therefore, the Holy Prophet(saw) states: “To marry is part of my Sunnah [practice], and he who does not follow my Sunnah is not of me.”1

Marriage for a prophet, a law-bearing prophet at that, is especially necessary, not only so that he may set a model of superior domestic relations before his community, but also that his wives may facilitate the teaching of religious injunctions. The skill, by which a woman can perform the demonstration and education of affairs relevant to women, cannot be done by a man in the same way. As a matter of fact, if there is no hindrance, a prophet should, as far as possible, marry more than once, so that the task of preaching and educating can be further facilitated. Therefore, we see that a majority of the earlier prophets

(on whom be peace), practised polygamy. A majority of the prophets of the Bani Isra’il were those who had more than one wife.2 It is strange that Christians accuse the Holy Prophet(saw) and Muslims on account of this issue, but they do not stop to cast a glance at their own holy men, whom they believe to be the intimate and

chosen messengers of God. Similarly, the prophets of other nations also practised polygamy.3 Therefore, it is the custom of prophets (on whom be peace) to marry, and if possible, more than once. For this reason, after the demise of Hadhrat Khadijah(ra), considering his office of prophethood, the prompt thought of a

Continued serialisation of the English rendering of Hadhrat Mirza Bashir Ahmad(ra)’s outstanding biography, Seerat Khatamun Nabiyyin, on the life and character of the Holy Prophet Muhammad(saw). This section discusses the Holy Prophet(saw)’s marriage to Hadhrat ‘A’ishah(ra) and Hadhrat Saudah(ra).

It is the custom of prophets (on whom be peace) to marry, and if possible, more than once.

translated from the urdu by ayyaz mahmood khan


second marriage was a natural instinct for the Holy Prophet(saw). However, in such circumstances, the selection of a wife is not an easy undertaking for a prophet, for many things must be observed, and many perspectives considered. Therefore, the Holy Prophet(saw) prayed to Allah the Exalted, that He may be a guide and leader in this matter. Thus, Allah

the Exalted accepted the prayer of the Holy Prophet(saw), and informed him of His selection through a dream. Hence, it is mentioned in the Hadith that during these days, the Holy Prophet(saw) saw a dream in which Gabriel(as) came before him, presented him with a green silk handkerchief, and said, “This is your wife, in this world and in the hereafter.” When the Holy Prophet(saw) looked at this handkerchief, upon it was the picture of ‘A’ishah(ra) bint Abu Bakr(ra).4

the life & character of the seal of the prophets

Grand Mosque in Makkash, vintage

engraved illustration. Trousset

encyclopedia (1886 - 1891)


Shortly thereafter, Khaulah bint Hakim(ra), the wife of ‘Uthman bin Maz‘un(ra) presented herself before the Holy Prophet(saw) and said, “O Messenger of Allah, why do you not marry?” “Whom shall I marry?” responded the Holy Prophet(saw). She responded, “If you wish there is an unmarried girl and a widow as well.” The Holy Prophet(saw) inquired,

“Who?” Khaulah(ra) responded, “The unmarried girl is the daughter of your friend Abu Bakr(ra) named ‘A’ishah(ra), and the widow is Saudah bint Zam‘ah(ra), who was married to your late servant Sakran bin ‘Amr(ra).” The Holy Prophet(saw) said,

“Alright, make a proposal to both of them.” Therefore, Khaula(ra) first took a proposal to Hadhrat Abu Bakr(ra) and his wife Umm Rumman(ra). At first, they were both astonished and said, “How is this possible? The Holy Prophet(saw) is our brother.”5 But when the Holy Prophet(saw)

sent word that spiritual brotherhood does not affect physical relations, what objection could they have had? Rather, what greater happiness could they have received than for their daughter to be married to the Messenger of God? After this, Khaulah(ra) approached Hadhrat Saudah bint Zam‘ah(ra) and her relatives were also in consent. Consequently, in Shawwal 10 Nabawi, the Holy Prophet(saw) was married to both of them at a dowry of 400 dirhams, and along with Hadhrat Saudah’s(ra) marriage, her farewell ceremony was also held immediately thereafter. However, since at the time of her marriage, Hadhrat ‘A’ishah(ra) was only seven years of age, her farewell ceremony was delayed until after the migration.6

At this point, it should be remembered that the place which was vacated in the home of the Holy Prophet(saw) by the demise of Hadhrat Khadijah(ra), was actually filled by Hadhrat ‘A’ishah(ra). The actual proposal of the Holy Prophet(saw) was to Hadhrat ‘A’ishah(ra), and she was also the one shown to him in his dream. His marriage to Hadhrat Saudah(ra) was for a special purpose and due to a specific requirement. This era was an era of severe hardship and suffering for the Muslims. The hatchets of oppression and violence

The Holy Prophet(saw) saw a dream in which Gabriel(as) came before him, presented him with a green silk handkerchief.


were being slashed against the Muslim men, women and children by the vicious Quraish. These were days of extreme torture, especially for the weak and helpless. Therefore, in such circumstances, the Holy Prophet(saw) did not like that this hurt and grief-stricken widow be left without care and be subjected to days of torment due to Islam. Moreover, since the Holy Prophet(saw) also needed to demonstrate a practical lesson in mutual love, sympathy and support among the Muslims, when Saudah(ra) was mentioned before the Holy Prophet(saw), without any hesitation whatsoever, he decided to take her into his shadow of benevolence. This was a sacrifice by the Holy Prophet(saw) which was made as per the circumstances at hand, because, firstly, Saudah(ra) was a widow. Secondly, she was quite aged, as such, shortly after her marriage, she

became incapable of intercourse. Thirdly, she possessed no distinctive qualities either, which qualified her to the spousal partnership of the Holy Prophet(saw), nor was there any special reason for attraction. Then, most of all, marrying her meant that the Holy Prophet(saw) was bringing a second wife in addition to the one, who became his wife by the divine selection of God Himself, and whom for this reason, the Holy Prophet(saw) loved dearly. Any individual can understand that no one weds another wife in addition to such a beloved one, without an extraordinary reason. Therefore, marriage to an aged woman like Hadhrat Saudah(ra) with the presence of Hadhrat ‘A’ishah(ra), evidently indicates that this was not (God-forbid) an arrangement for pleasure and lust, which the Holy Prophet(saw) was bringing into his home. Quite the contrary, it was a sacrifice by the Holy Prophet(saw) in light of the circumstances at hand.

Hence, the actual and lasting proposal of the Holy Prophet(saw) was for Hadhrat ‘A’ishah(ra), with regards to whom God Almighty had Himself given a decision. Moreover, she was most suitable for the Holy Prophet(saw) because:

first: She was a young girl, and for this reason, she was fully able to learn the


The actual and lasting proposal of the Holy Prophet(saw) was for Hadhrat ‘A’ishah(ra), with regards to whom God Almighty had Himself given a decision.


teachings of Islam quickly, easily, and well, so as to become a religious teacher, which was necessary for the wife of a law-bearing prophet.

Second: She was extremely sharp and intelligent, due to which she was very befitting for the learning of religious matters and for the understanding of religion.

third: Since she was young, it was anticipated that she would live for a long time, an anticipation which was in fact fulfilled. In this way, she would receive a longer opportunity to educate, train and preach among the Muslim women.

fourth: She was born into Islam, due to which the teachings of Islam were part of her life since childhood. From the time of her birth, she learned Islamic habits and customs and was a very fine model of Islamic teachings.

fifth: After the Holy Prophet(saw), she was the daughter of the Awwalul Mu’minin (the first of the believers) and the Afdalul-Muslimin (the best of the Muslims), due to which her training was outstanding and absolute, and was in complete accordance with the Islamic traditions. For this reason, she was

particularly suitable to become a model for the women.

Due to these reasons, Hadhrat ‘A’ishah(ra) was the most suitable of all to become the wife of the Holy Prophet(saw). It is for these very reasons that Allah the Exalted selected her for the Holy Prophet(saw). Consequently, these qualities brought forth their fruits and we see that the community of Muhammad(saw) acquired extraordinary benefit from the person of Hadhrat ‘A’ishah(ra). The portion of AHadith which directly relates to the issues of women is, for the most part, based on the sayings and narrations of Hadhrat ‘A’ishah(ra). Not only this, she also possesses a great status in general religious matters as well. Hence, it is narrated: “Even the eminent companions

Motorway to Makkah


of the Holy Prophet(saw) would turn to the sayings of Hadhrat ‘A’ishah(ra), and would seek religious verdicts from her.”7

Therefore, the actual and long-term proposal of the Holy Prophet(saw) was for Hadhrat ‘A’ishah(ra), and she was most worthy of this lofty position. Now remains the marriage of Hadhrat Saudah bint Zam‘ah(ra). As we have alluded above, this was a sacrifice made by the Holy Prophet(saw). This marriage was governed by a unique principle of guardianship, which is conclusive evidence of the heart-felt love, affection and true mercy of the Holy Prophet(saw), which he extended to his servants and their relatives. This is not limited to the marriage of Hadhrat Saudah(ra) alone, and we shall see as we proceed further that following the demise of Hadhrat Khadijah(ra), with the exception of Hadhrat ‘A’ishah’s(ra) marriage, which was intended in itself,

the rest of the marriages of the Holy Prophet(saw) took place under special circumstances, certain requirements and particular wisdom. Moreover, the dream of the Holy Prophet(saw) also expresses the same concept, in which only the picture of Hadhrat ‘A’ishah(ra) was shown to him, and the following words were said, “Now this is your wife in this world and in the hereafter.” It is for this reason that the Holy Prophet(saw) especially loved Hadhrat ‘A’ishah(ra). Thus, there is a narration that on one occasion someone asked the Holy Prophet(saw), “O Messenger of Allah! From among the people, whom do you love most?” The Holy Prophet(saw) responded, “‘A’ishah.” He asked, “O Messenger of Allah! Who is it from among the men?” The Holy Prophet(saw) responded, “The father of ‘A’ishah.”8

The marriage of Hadhrat ‘A’ishah(ra) and Hadhrat Saudah(ra) took place in Shawwal 10 Nabawi. According to general narrations, Hadhrat Saudah’s(ra) marriage ceremony took place a few days prior to the marriage of Hadhrat ‘A’ishah(ra). At that time, the Holy Prophet(saw) was fifty years of age.

Brief note on PolygamyIn allusion to the marriage of Hadhrat


This marriage was governed by a unique principle of guardianship.


‘A’ishah(ra) and Hadhrat Saudah(ra), the issue of polygamy must have rattled the hearts of our non-Muslim readers. God willing, an elaborate discussion on this issue shall be taken up in the second volume of this book. However, a brief note on this issue here shall be equally helpful. It should be understood that in their prejudice, opponents have raised allegations against many principles of Islam, but have never contemplated their reality with a cool heart, nor have they examined them in light of experience or observation. Among them, polygamy is also one issue, which is generally considered to be against nature. In this regard, first and foremost, it should be understood that ‘nature’ is no doubt a light, which Allah the Exalted has instilled into every human being for the purpose of guidance. However, at times, this light, suppressed by conflicting elements, is weakened or exhausted, and

in the following case, its verdict cannot be accepted, until it is purified of prejudice. Thus, regarding the concept of divorce, the Christian nature was weakened by the suppression of conflicting elements. Consequently, to this day, the precedent verdict has been that with the exception of a wife committing adultery, it is unlawful to seek divorce. Therefore, Christians made alterations to their laws accordingly. However, now, after being jostled by observation and experience, their sleeping nature has awakened to some extent. They are beginning to realise that, not only adultery, rather, other circumstances in this world can

Therefore, Christians made alterations to their laws accordingly.


also make it difficult for a husband and wife to live together in domestic harmony. Therefore, in accordance with Islamic teachings, Christian countries are now beginning to pass laws regarding divorce.

The fact of the matter is that there are many things which seem beneficial to the ear and the heart experiences an inclination towards them, but in actuality they are deception, because the secrets of their reality are revealed in the practical world. Among them is the issue of divorce, which has been mentioned above, and among them is the issue of polygamy, about which this brief note is being written. As a mere assertion, it seems like a very good teaching that in all events, an individual keeps only one wife, and should not have the permission to keep more than one wife in any circumstance. However, if we contemplate further, and look towards the various requirements of mankind, it must be accepted that, in certain cases, man is confronted with

such circumstances as not only himself, but the prosperity and benefit of society demand that he marry more than one wife. For example:

1. There is a man who has one wife, but due to a physical defect, she is unable to bear children.

2. She does have children, but due to an ailment of the mother, the children die time and time again.

3. There is a man whose wife has fallen victim to a disease, due to which she is deserving of her husband’s special sympathy and attention, but is no longer capable of rightful spousal intercourse.

4. A man, on account of his unique circumstances, cannot maintain his level of righteousness and morality with one wife alone.

5. With a man’s second marriage, there is a domestic or national benefit attached.

6. In a particular era, if the circumstances of a country or people demand that men generally marry more than once, for the progression of progeny or for the protection of national morality.


Islam is a practical religion and fulfils the lawful requirements of mankind.


7. If there are any other reasonable grounds behind a second marriage, which common sense declares permissible.

In such circumstances, the conscience of any man in his rightful mind, provided that it has not been suppressed by prejudice and died, will not only accept polygamy as lawful, but will deem it necessary. Moreover, in such circumstances, it shall be expected of both men and women that they prepare themselves to sacrifice their passions for the acquisition of higher purposes.

Islam is a practical religion and fulfils the lawful requirements of mankind. Furthermore, gratitude is due here for the fact that after centuries of stumbling, the Christian world is slowly but surely progressing towards Islamic teachings. That day is not far when the entire world shall realise that the pure and complete teaching, which remained the target of allegations for centuries on account of religious prejudice and politics, is the only one which is capable of establishing the true foundation of peace by satisfying all of the lawful requirements of mankind.

Alas! Opponents have falsely concluded, without due consideration and contemplation, that the Islamic issue

of polygamy is God forbid a pathway to pleasure and lust, opened by Islam for its followers. If the conditions with which Islam has permitted polygamy are closely analysed, it becomes evidently apparent that for a true Muslim, a second marriage cannot be a means of pleasure and lust. Rather, in actuality, this is a sacrifice which must be made under special circumstances and requirements. If a Muslim breaks these conditions and marries more than once for the fulfillment of his pleasure and lust, this is his individual action, and cannot be considered Islamic conduct. He commits a deed, just as the liberal people of other religions do, who do not permit polygamy in any case, but incur dishonour upon themselves here and there through illicit intercourse, while their wives remain at home. In addition to this, it must not be forgotten that Islam has not commanded polygamy, in other words, it has not been declared obligatory that every Muslim must marry more than once. Instead, this is an exception, which has been made lawful in special circumstances. However, practically, a better part of the Muslims today limit themselves to one marriage alone.

CONTINUES IN THE NEXT EDITION


endnotes

1. Sunan Ibni Majah, Kitabun-Nikah, Babu Ma Ja’a fi Fadlin-Nikah, Hadith No. 18462. For example, study the lives of Abraham(as), Isaac(as), Jacob(as), Moses(as), David(as) and Solomon(as) (Author)3. For example, study the lives of Krishna(as), Ramchandar Ji(as), etc. (Author)4. *Sahih al-Bukhari, Kitabu Manaqibil-Ansar, Babu Tazwijin-Nabiyyisa ‘A’ishata, Hadith No. 3895 * Usdul-Ghabah, Vol.6, p.193, Dhikru ‘A’ishata binti Abi Bakris-Siddiq(ra), Darul-Fikr, Beirut (2003)5. Until this time, the companions of the Holy Prophet(saw) considered their relationship with him as brotherhood, but they later realized that this relationship was not of brotherhood rather, it was of son and father. However, this spiritual relationship does not affect physical ones. (Author)6. * SharHul-‘Allamatiz-Zarqani ‘alal-Mawahibil-Ladunniyyah, By Muhammad bin ‘Abdul-Baqi Az- Zarqani, Vol.4, pp.382-383, Babu ‘A’ishata Ummil-Mu’minin, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)* Usdul-Ghabah, Vol.6, pp.191-192, Dhikru ‘A’ishata binti Abi Bakris- Siddiq(ra), Darul-Fikr, Beirut (2003)7. Zadul-Ma‘ad, Al-Hafiz Ibni Qayyim Al-Jawzi ‘Abdur-Rahman bin ‘Ali bin Muhammad, Vol.1, p.26, Faslun Fi Azwajihisa, Egypt

8. Sunan At-Tirmidhi, Kitabul-Manaqib, Babu Fadli ‘A’ishah, Hadith No. 3890

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nOte ABOut RefeRenCeS

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

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Oneness, whether relative or absolute, is an attribute that defines the uniqueness of the entity that possesses it. While relative oneness can be possessed by anything unique in any respect, absolute oneness is a feature of Divinity alone. Oneness can be, at times, as profound a concept as the enigmatic concepts of Infinity and Zero. The prime number ‘One’ can actually be intriguing enough to put the most competent of human minds to the most formidable of challenges.

The Qur’an introduces us to two special attributive names of God that relate specifically to God’s absolute oneness. These names are Ahad and Waahid. While in general terms, Ahad and Waahid both, could loosely be translated as ‘One’, but more specifically Ahad can be translated as ‘One’ and Waahid as ‘Only’. Hence,

when the Qur’an informs us that its Author is Ahad and Waahid, essentially what we are being told is that God, in the absolute sense, is the ‘One and Only’. These two attributive names, in conjunction, describe the Absolute Oneness of God. Both names Ahad and Waahid denote two different aspects of the Oneness of God. The name Ahad suggests that God is ‘One’, thus highlighting the absolute oneness of His Being, implying that, in all respects, there is only one Being Who is God. The name Waahid, on the other hand, suggests that God is ‘Unique’, thereby highlighting His singularity in terms of His attributes, which means to say that, for instance, there is none as merciful as Him, none as forgiving as Him, none as beautiful as Him, and so on. We read in the Qur’an: “Say, He is Allah - The One”

sayed hameedullah nusrat pasha – rabwah, pakistan

AbsoluteOneness


(Ch.112:V.2). In this verse, God’s name Ahad has been used. We also read: “And your God is the Only God. There is no god but He.” (Ch.2:V.164). In this verse, God’s name Waahid has been used.

The essence of worship is simply an extreme form of Love. In English, the expression ‘adoration’, otherwise a synonym of ‘worship’ is freely used, to express extreme love. When the intensity of love soars to levels where the beloved also becomes the most sought of all, the most adored of all, and the most loved

of all, love assumes the form of worship and that beloved becomes an idol. We read in the Qur’an: “And among mankind there are some who take for themselves objects of worship other than Allah, loving them as they should love Allah. But those who believe, excel in their love for Allah” (Ch.2:V.166). The Arabic term for “the

Oneness can be, at times, as profound a concept as the enigmatic concepts of Infinity and Zero.

NGC 4414 – a galaxy about 62 million light

years away from us. The flawless harmony,

symmetry and balance of the Universe is

a reflection of the Oneness of its Creator.

(Photo: Hubble Space Telescope (HST))


sought” is Maqsood, the Arabic for “the adored” is Ma’bood, and the Arabic for “the loved” is Mahboob. Interestingly, the Promised Messiah(as) has proposed all these three terms as synonyms of the Arabic word ilaah, translated generally as deity. Hence, the statement “laa ilaaha illallah” meaning “there is no god but Allah” could have at least three meanings: there is none Sought but Allah, there is none Worthy of worship but Allah and there is no Beloved but Allah”.

Absoluteness is an inherent and intrinsic feature of being God. Since God is the only Being who is absolutely absolute in all respects, it therefore follows that in the absolute sense, there is none worthy of being sought but Him, there is none worthy of being worshiped but Him and there is none worthy of being loved but Him. At this juncture, one is reminded of the historic testimony given by the bitterest of the enemies of the Holy Prophet Muhammad(saw), during his days in Makkah. The Quraish would often say of the Holy Prophet(saw),

“Ashiqa Muhammadan rabbahu”, meaning “Muhammad is in love with his God”. Now this happens to be the testimony coming from the enemy and yet a testimony of manifest admiration. The Holy Prophet Muhammad(saw) was all love and his love was all-encompassing, yet the love he harboured in his sacred heart for Allah was infinitely greater than the love he had for anyone else. Among the Sahaba or the Companions of the Holy Prophet(saw), Hadhrat Bilal(ra) seems to stand out as an exceptional case. He was a slave to Umayya, a chieftain of Makkah. Upon learning that Bilal(ra) had accepted Islam, Umayya subjected Bilal(ra) to the most severe form of torture. He made Bilal(ra) lie bare-backed on the scorching mid-day desert sand and placed a heavy stone on his chest and then while lashing him would demand that Bilal(ra) accept the idols of the Makkans. Bilal(ra) would respond by cries of “Ahad, Ahad”, meaning “One. One.”

Love is an amazing force. On the one hand, it fills the heart with an urge to seek the beloved, while on the other it instills in the heart a concurrent sense of fear as well. Love generates a very unique sense of fear - the fear of losing the loved one. Hence, when the Qur’an speaks of the ‘fear of Allah’, what is meant is not

absolute oneness

Absoluteness is an inherent and intrinsic feature of being God.


the fear of harm. The concept of the ‘fear of Allah’ is, in reality, the fear of losing Allah or in other words, of being distanced away from Him due to His displeasure. Thus, when we read in the Qur’an “Me alone should you fear” (Ch. 2:V.41), it is the fear of God’s displeasure that is being mentioned. In the Qur’anic terminology, this unique form of fear - the fear of losing the Beloved - is called “Taqwa”. One who treads the path of Taqwa is called a Muttaqi. When the love for God surpasses the combined love for everything else and when the fear of losing Him exceeds all other fears combined, then it can be assumed that the Muttaqi is on the path of discovering the splendours of God’s Absolute Oneness.

On the philosophical plane, the question of God’s Absolute Oneness, has haunted and mesmerised mystics of all religions, throughout the ages. This perplexing question even led some mystics to the concept of Pantheism, a concept that suggests that since everything that exists is part of God, hence ‘All is God’ and since all that exists is God, there is therefore no duality in Existence. In Arabic, the term for Pantheism is Wahdatul Wajood, meaning Oneness of Existence. The Persian parallel term is “Hama Oost”, meaning Everything is Him. By adopting

and endorsing the concept of Pantheism, proponents of this particular school of mysticism were led to conclude that they had, on the intellectual plane, successfully resolved the issue of Duality of Existence.

Secrets of the realm of Spirituality and the deeper and more sublime truths pertaining to the mechanics of the soul have been frequently disclosed from On-High to prophets, saints and mystics. Revealed wisdom thus transferred, has allowed the common man to appreciate such realities as are not conveniently accessible to the curious and inquisitive human mind. The Promised Messiah(as) resolved the philosophical parallax of Duality of Existence through a simple interpretation of the second verse of Surah Fatihah, the opening chapter of the Holy Qur’an - “Al hamdu lillaahi rabbil aalameen” (Ch.1:V.2). These words mean “All Praise is due unto Allah the Lord of the Worlds”. The Promised Messiah(as) expounded that this verse clearly enumerates two entities – Rabb, or The Lord, and Aalameen, or the

The concept of the ‘fear of Allah’ is, in reality, the fear of losing Allah.


Worlds. Hence, while indeed there are two classes of existence - the Creator and the Creation - only one deserves to be worshiped - the Creator. A very saintly disciple of the Promised Messiah(as) further elaborated this explanation on the basis of an enchanting spiritual experience he once had. Hadhrat Abdus Sattar Buzurg(ra), a Companion of the Promised Messiah(as), was once shown a vision by God in which God appears before him in the form of a teacher standing before a blackboard. God writes the digit “1” on the board and asks Buzurg Sahib(ra) what it is. Buzurg Sahib(ra) replies, “This is One.” God says, “This is Me.” Then God writes the digit “0” on the blackboard and once again asks Buzurg Sahib(ra) what it is. This time, Buzurg Sahib(ra) replies, “This is Zero.” God says “This is everything else beside Me.” In this Divinely revealed vision, or kashf as it is called in Arabic, God puts this across to Hadhrat Abdus Sattar

Buzurg(ra), and very exquisitely, that although Creation does indeed exist as an entity distinct from the Creator, yet the measure of its existence and significance, in comparison to the Existence and Oneness of the Creator is that of a mere Zero. Hence, not only is God ‘One’, He is ‘Absolutely One’. All beside Him, inspite of existing, in comparison to His own Oneness, virtually amount to being Zero.

The Arabic term for idolatry is Shirk. Someone engaged in Shirk or someone in the state of Shirk is known as a Mushrik. The ‘idol’ in question may or may not be visible. Whether the idolater or mushrik worships a physically perceivable idol or one concealed in his heart, he is in either case, dwelling in the state of shirk or idolatry. The state of shirk or idolatry may therefore be not only undeclared, but also intangible. It is very plausible to have a Muslim, even a seemingly practicing one, existing in a perpetual state of shirk,

“This is One.” God says, “This is Me.” Then God writes the digit “0” on the blackboard and once again asks Buzurg Sahib(ra) what it is.

absolute oneness


while being completely unaware of this spiritual state of his. In such a case, the idol in question, would obviously not be an apparent one, but would rather be a non-material one. The idol could well be his own ego, his desires, his material lusts, his wealth or his desire to be popular. Any of these entities can absorb the attention of man to a degree that matches worship. That being the case, any of these entities would assume the role of an idol or god. It is with reference to this form of idolatry or shirk that the Holy Prophet Muhammad(saw) says, “Save yourselves from shirk-us-saraa’ir”. The Arabic term shirk-us-saraa’ir literally means hidden idolatry. What is being implied is that true insight into God’s absolute oneness can not be attained without cleansing one’s heart, mind and soul of all forms of idols - apparent and hidden.

Focused attention at its highest peak and love in its exceedingly intense form is ‘worship’ indeed. Objects that attract such attention and love, thus earn the status of idols, even if they are not in the physical form of idols. The Qur’an speaks of two such inconspicuous idols - idols that remain hidden in the deepest recesses of the human mind. Firstly, we read in the Qur’an: “Hast thou seen him who takes his own desire for his god?” (Ch.25:V.44).

Thus the Qur’an categorises man’s intense desire as an idol - a hidden idol that is capable of completely capturing human attention. Our desires can be absorbing enough to be classified as idols, while we may not even be aware of the fact that the attention we are awarding them can be as intense as worship. Secondly, we also read in the Qur’an: “And you love material wealth with an exceeding love” (Ch.89:V.21). Thus does the Qur’an rate material wealth, whether in the form of belongings or in the shape of aspirations, as idols. The rationale behind this categorisation is the simple fact that love, in its extreme and exceeding form, is virtually the same as worship. By the same logic, Heaven and Hell too, can become idols. If the motivation behind good deeds is the desire for Heaven or the deterrence against wrongdoing is the fear of Hell, then Heaven and Hell too, are idols. The Promised Messiah(as) imparts to

In such a case, the idol in question, would obviously not be an apparent one, but would rather be a non-material one.


us true insight in this matter, through his profound words of enlightenment. The Promised Messiah(as) says, “Our God is our Paradise.” (Kishti-e Nuh), p. 30).

According to the Qur’an, all revealed religions were revealed by the same God - One and Only God. The Qur’an also

enlightens us that there is not a single nation on Earth that has not been visited by a Divine Apostle. We read: “Verily We have sent thee with the Truth, as a bearer of glad tidings and as a Warner; and there is no people unto whom a Warner has not been sent.” (Ch.35:V.25). One is naturally intrigued by the question - if all revealed religions were revealed by the same One God, how did polytheism or idolatry happen to become the doctrine in some of these religions? A study of the journey these religions made from

Historical map of the world by Abraham

Ortelius, generally recognised as the

creator of the first modern atlas (1570 CE).

absolute oneness


monotheism to varying shades of idolatry may be useful.

In the case of Zoroastrianism, we find the concept of “Duality” or what may be perceived as ‘Bitheism’. Zoroaster(as) (Hadhrat Zartusht) was most certainly a Prophet of God, who preached and taught in the name of the One God who revealed Himself to Zoroaster under the name of ‘Ahura Mazda’. With the passage of time, Zoroaster’s monotheistic message failed to retain its original purity. The concept of the ‘Force of Evil’, mentioned in the Qur’an as “Shaitan”, with the passage of time, began to be seen as a god, named “Ahraman” or “Angra Mainyu”. Therefore, in the case of Zoroastrianism, the ultimate force of negativity, due to its immense influence, became a deity itself. This is a classic case of the doctrine of Oneness changing into Duality. However, there are still some

groups among the Zoroastrians who profess strict monotheism.

The other case worth examining is of Christianity. Jesus(as) (Hadhrat Isa), a Messenger of the One God, was deified and made into a god. The literalistic interpretation of the expression “son of God” eventually led to a prophet being worshiped. The proverbial “son of God”, meant only to signify the bond of love between Jesus(as) and his Maker, was transformed into a genetic relationship, hence rendering one of the greatest advocates of monotheism an idol himself. Then by including the Holy Ghost too into Divinity, the original monotheistic concept of God’s Oneness in the message of Jesus(as), transformed into Trinity.

The most interesting case perhaps, is that of Hinduism. In Hinduism too, there is a different concept of trinity - the ‘Tridev’ - meaning the three gods. Brahma the god of creation, Vishnu the god of sustenance and Shiva the god of destruction, together make the One God of Hinduism. When viewed in this perspective, we begin to see how belief in One Rabb - Rabb the Creator, Rabb the Sustainer and Rabb the Perfecter, eventually got modified into the doctrine of ‘Tridev’. Interpolations, extrapolations

The Qur’an also enlightens us that there is not a single nation on Earth that has not been visited by a Divine Apostle.


and amendments, spanning a period of three millenniums, thus changed a true Divinely revealed monotheistic religion of India, into an idolatrous one. Briefly speaking, this is how some revealed religions, all of whom were originally

monotheistic, regressed into polytheistic ones.

The most fundamental doctrine in the Religion of Islam is the ‘Absolute Oneness’ of God. This doctrine, in the Islamic terminology is known as Tauheed and one who believes in Tauheed is known as a Muwahhid. According to Islamic philosophy, Tauheed is the basis of man’s spiritual prosperity. Man, on the other hand, tends to forget, slacken and even lose sight of things that matter most to his spiritual prosperity. The establishment

The literalistic interpretation of the expression “son of God” eventually led to a prophet being worshiped.

absolute oneness


of Tauheed in our hearts and lives, therefore entails a continuous process of rejuvenation of mental orientation. This in turn requires Zikr or rememberance. In every single rak’at or unit of the Salat or Muslim prayer, one is required to recite the opening chapter of the Qur’an - Sura Fatihah. The fifth verse of this chapter reads, “Thee alone do we worship and Thee alone do we implore for help.” (Ch.1:V.5). It is obvious that God does not need to be reminded of the fact that He alone is worthy of worship or that He alone is worthy of being implored for help. It is the believer who needs this reminder. The Holy Prophet Muhammad(saw) has said, “The greatest way to remember God is by means of the words ‘laa ilaaha illallaah’.” Mere incantations and utterances clearly mean nothing. Zikr or Remembrance, needs to be an act of the heart. In compliance with this teaching of the Holy Prophet(saw), the words “laa ilaaha illallah”, meaning “none is worthy of worship except Allah”, would have to be recited from the depths of the heart and with an accompanied rejection of all apparent and hidden idols. A believer can not attain the enviable state of Ikhlaas or purity, until he or she absorbs the essence of the message of Sura Ikhlaas, which is the “Absolute Oneness of God”. This chapter of the Qur’an has been termed

“the heart of the Qur’an” by the Holy Prophet(saw). This is how this Sura, or chapter, runs:

In the name of Allah, The Gracious, The Merciful.Say: He is Allah - The OneAllah - the Independent and Besought of all.He begets not, nor is He begottenAnd there is none like unto Him. (Ch.112:V.1-5)

Sayed Hameedullah Nusrat Pasha is presently serving as Dental Surgeon at Fazle Omar Hospital Rabwah, Pakistan.



jonathan butterworth, uk

Human Rights,Human Principles, and the case of Derogatory

cartoons


BackgroundIn 2005, the Danish daily newspaper, Jyllands-Posten, published derogatory cartoons of the Prophet Muhammad(saw), the Founder of Islam. In its editorial, the newspaper argued that Muslims should endure insults and mockery, like all others. As shockwaves of indignation spread across the Muslim world, the uninformed, misled by the Mullah, chose to adopt disorderly means of expressing their disapproval. Certain Muslim groups threatened violence against the Danish newspaper, and the cartoonists. In response, newspapers across Europe chose to reprint the cartoons on the pretext of defending freedom of expression. In their eyes, they were under threat from violent extremists, and believed that free speech should not be censured or restricted. Eventually, the newspaper decided to apologise for hurting the sentiments of Muslims, but not for publishing the cartoons.

Similar questions have resurfaced once again in light of events emanating from University College London (UCL). One of the oldest universities in London, UCL is home to over 23,000 students, and distinguished personalities such as Mahatma Gandhi and Alexander Graham Bell once studied there. UCL’s

Atheist, Secularist and Humanist Society recently published an image on its Facebook page, which depicts Muhammad(saw) and Jesus(as) drinking beer in a pub. The publication of the cartoons received worldwide media attention, with the BBC and Guardian websites amongst others covering the incident, and its aftermath. Even Richard Dawkins weighed in to the debate providing his support for unfettered freedom of expression.

SynopsisThe publication of inflammatory cartoons raises several pressing questions: How

is ‘freedom of speech’ defined according to Human Rights law? How should a Muslim, according to the Sharia, react to the publishing of derogatory cartoons which depict Holy Personages in Islam? And how do we best exercise our fundamental freedoms in order to create a more beautiful world?

UCL’s Atheist, Secularist and Humanist Society recently published an image on its Facebook page.


Human rights law and the true Sharia of Islam both guarantee free speech, including insulting and offensive speech, provided these freedoms are not exercised in such a way as to cause harm to others. However, the international human rights treaties and the true Sharia of Islam do not merely put forward a list of rights; they also call upon individuals to exercise their rights according to the common

human principles of respect, dignity, peace, equality, justice, compassion and unity, in order to build a better, brighter future.

In practice, one has the right to publish offensive and insulting cartoons if one so chooses, to the extent that they do not cause harm to others. However, one may be minded to remove an image when this type of speech fosters disrespect, indignity, discord, inequality, injustice, disregard and disunity, both within Britain and across the globe. Self-restraint of this nature should not

human rights, human principles, and the case of derogatory cartoons

Photo: UCL Main Building. A derogatory

cartoon published by the UCL Atheist Society

has reignited the debate on free speech.


be exercised in response to any form of compulsion or legal obligation, but merely as a matter of human principle.In response to derogatory speech we as a community, Atheist, Christian, Jew, Hindu and Muslim alike, are called upon by both the human rights framework and the Islamic Sharia to behave in a manner which will maximise the realisation of our common human values. In real terms, this equates to engaging in a process of peaceful and rational dialogue with the aim of creating a more peaceful and harmonious global community.

Human Rights and free SpeechBoth human rights law and the true Sharia of Islam guarantee fundamental freedoms, including free speech. Human Rights are founded on John Stuart Mill’s theory of Liberty. In his seminal work entitled On Liberty, Mill eloquently stated that:

... the only purpose for which power can be rightfully exercised over any member of a civilised community, against his will, is to prevent harm to others.’1

In essence, everyone must be free to think, speak and act in any way they choose as long as they do not harm others. Similarly, the true Sharia of

Islam abhors compulsion and secures freedom. Chapter 2, Verse 257 of the Holy Qur’an powerfully states that, ‘there should be no compulsion in religion.’ As democratically chosen leader of Madinah, Muhammad(saw) placed a particularly high premium on freedom of speech. For example, when Ka’b ibn Ashraf verbally abused Muhammad(saw) in public, the only action taken by the Prophet of Islam(saw) was to ask Hassan ibn Thabit(ra), one of the Companions who was a favourite poet, to compose poetic verses in order to counter the abuse.2

Harmful speechHowever, the international human rights framework and the true Sharia of Islam both limit freedom of speech when it causes harm to others. Thus, Article 10 (2) of the European Convention on

Human Rights

are founded

on John Stuart

Mill’s theory

of Liberty.

Human Rights (ECHR) states that the exercise of free speech;

… since it carries with it duties and responsibilities, may be subject to such formalities, conditions, restrictions or penalties as are prescribed by law and are necessary in a democratic society, in the interests of national security, territorial integrity or public safety, for the prevention of disorder or crime, for the protection of health or morals, for

the protection of the reputation or rights of others...3

On this basis UK law prohibits speech that incites religious and other forms of hatred4 and defamation.5 Similarly, the Qur’an prohibits defamation6 and outlaws incitement to commit treason.7

Offensive speechHowever, insulting and offensive speech does not necessarily cause harm to others and thus an individual must be free to exercise their right in this manner if they so choose. In particular, the European Court of Human Rights has affirmed the protection of offensive speech under Article 10 of the ECHR:

... free speech protections are “applicable not only to “information” or “ideas” that are favourably received or regarded as inoffensive or as a matter of indifference, but also to those that shock, offend or disturb the State or any sector of the population. Such are the demands of that pluralism, tolerance and broadmindedness without which there is no “democratic society.8

Similarly, Islam permits an individual to exercise their freedom of speech in an insulting and offensive manner provided


Part of the Berlin Wall in front of the European

Court of Human Rights in Strasbourg, France.


they do not cause harm to others. The practice of Muhammad(saw) was founded on this principle of tolerance. Throughout his lifetime Muhammad(saw)

was repeatedly insulted and verbally abused by countless individuals and groups. One of the most offensive was Abdullah Salul. After numerous insults and verbal attacks, Abdullah’s own son, who had converted to Islam, approached the Holy Prophet(saw) and asked for permission to kill his father for his hurtful and malicious dialogue against the Prophet. The Holy Prophet(saw) merely smiled and said: “No, there is nothing to be done, your father will not be punished by anyone.”9 This path of tolerance is inspired by the Holy Qur’an, which calls upon humanity to respond to offensive speech with peaceful speech in order to generate harmony and avoid discord:

And the servants of the Gracious God are those who walk on the earth in a dignified manner, and when the ignorant address them, they say, ‘Peace!’ (Ch.25:V.64).

In sum, both human rights law and the true Sharia of Islam guarantee free speech, including insulting and offensive speech, provided these freedoms are not exercised in such a way as to cause harm to others.

Human Principles and free SpeechThe international human rights treaties and the true Sharia of Islam do not merely put forward a list of rights; they also offer guidance as to how these rights should be exercised. They call upon individuals to enjoy their rights according to the principles of respect, dignity, peace, equality, justice, compassion and unity, in order to build a more beautiful world.

Principles of HumanityIn the aftermath of the Holocaust, the global community set forth a vision of a reformed global order founded upon the values of human dignity, equality and freedom. Thus, the preamble of the Universal Declaration of Human Rights affirms that:

‘Recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world.’10

Similarly, the South African constitution rose from the ashes of the Apartheid era in order to ‘heal the divisions of the past’ and establish a society founded on the values of ‘human dignity, the achievement of equality and the advancement of rights and freedoms.’11


The true Sharia of Islam also calls upon individuals to exercise their rights and freedoms in order to foster and promote universal respect, dignity, peace, equality, justice, kindness and kinship. Muhammad(saw) famously commanded his companions to exercise the highest standards of respect:

“O People! Surely your blood, your property and your honour are as sacred and inviolable as the sanctity and inviolability of this day; that is the day of Pilgrimage.”12

According to the Holy Qur’an, humanity has been imbued with innate dignity and thus:

It is provided for thee that thou wilt not hunger therein, nor wilt thou be naked. And that thou wilt not thirst therein, nor wilt thou be exposed to the sun.’ (Ch.119-V.120).

Further, the true Sharia calls humanity to the highest standards of peaceful coexistence and harmony:

...hold fast, all together, by the rope of Allah and be not divided; and remember the favour of Allah which he bestowed upon you when you were enemies and He united your hearts in love, so that by His grace you became as brothers. (Holy Qur’an Ch.3:V.104).

Islam requires humanity to aspire to complete equality and remove all remnants of discrimination and prejudice. The last address the Holy Prophet(saw)

delivered before his demise is an epitome of the entire spirit and teaching of Islam. In one part of the address, he said:

‘… Your God is One and your ancestor is one. An Arab possesses no superiority on a non-Arab, nor does a non-Arab


The value of justice forms the fountainhead of Islam and we are instructed to; Weigh all things with justice and fall not short of the measure.


over an Arab; A white man is in no way superior to a black, nor for that matter is a black man better than a white, but only to the extent to which he discharges his duty to God and man…God made the lives, property and honour of every man sacred.’13

The value of justice forms the fountainhead of Islam and we are instructed to; Weigh all things with justice and fall not short of the measure (Holy Qur’an, Ch.55:V.10). Yet, we are inspired to aim even higher and to treat each other with such kindness, grace and overwhelming benevolence as one would treat one’s own family; I ask you no fee from you, except loving kindness to all as you show to family (Holy Qur’an Ch.42:V.23).

In short, we are afforded freedom under the international treaties and the true Sharia, but we are called upon to think, speak and act beautifully, rather than destructively. How then, should these rights and principles be applied in the context of the publication of derogatory cartoons mocking the Prophets of God, such as the recent case of the UCL Atheist cartoons, which depict Muhammad (saw) and Jesus (as) drinking beer in a pub?

Human Rights, Principles of Humanity, and Derogatory Cartoons

Human RightsFirstly, a person has the right to publish offensive cartoons if they so choose. This freedom of speech is protected and it must not to be limited by law, or any other means of compulsion, since the cartoons do not necessarily cause harm to others. In particular, they do not currently fall within the English law definition of inciting religious hatred14 nor do they amount to defamation.15. This is the position under both the Human Rights Act and the true Islamic Sharia, for the reasons given above.

Human PrinciplesHowever, we may ask ourselves whether those publishing such cartoons, have chosen to exercise their freedom of speech in a manner which will promote and foster greater respect, dignity, peace, equality, justice, compassion and unity within our already fragile community. Will the posting of these cartoons lead to a better Britain? Will the posting of these cartoons lead to a better world? The answer is surely no. In fact, this type of speech is more likely to promote the values of disrespect, indignity, discord, inequality, injustice, disregard and


disunity. But why might an individual reach this conclusion?

In order to answer this question we need only consider a simple example: imagine that someone posted a doctored image of your mother, father or another loved one online for millions, perhaps billions, to see which presented them in a demeaning, degrading or denigrating light. Since you love this person you would naturally feel hurt and would suffer emotional pain. You would likely feel that your loved one had been treated with disrespect and disregard and that an injustice had been perpetrated against them, which in turn may foster discord and disunity between yourself and the person who posted the image. In a “worst case scenario” your

mutual bonds of love and solidarity may even be placed in jeopardy.

Muslims hold Muhammad(saw), Jesus(as) and all of God’s Messengers in such high regard that they aspire to base all of their thoughts, words and actions on the practice’s of these Prophets.16 Ahmadi Muslims, in particular, seek to generate such love for Islam and the Prophets that they pledge, as condition of their allegiance, to “hold faith, the honour of faith, and the cause of Islam dearer to him/her than his/her life, wealth, honour, children and all other dear ones.”17

As a result of this love Muslims feel deep sadness and hurt when they see cartoons of this nature. Just as in the example above many Muslims feel that their loved ones have been treated with disrespect and disregard and that an injustice has been perpetrated against them. Thus, discord and disunity may spread and mutual bonds of love and solidarity may be jeopardised. In short, to understand the impact of these cartoon’s we simply need to empathise with the Muslims who are so hurt by them.

However, both the international human rights framework and the true Sharia, impose duties not to use force, or any


How ironic that certain Muslims, on the pretext of upholding the honour of Muhammad(saw), forget the peaceful, tolerant and loving model the Prophet(saw) left behind for Muslims to follow.


other method of compulsion, which may limit an individual’s right to post and/or host these cartoons, despite any hurt or upset one may feel.

Any Muslim organisation or group who does seek to use compulsion in this manner acts contrary to the Practice of the Holy Prophet Muhammad(saw). How ironic that certain Muslims, on the pretext of upholding the honour of Muhammad(saw), forget the peaceful, tolerant and loving model the Prophet(saw) left behind for Muslims to follow.

A Beautiful Response? Rather than resorting to compulsion, the human rights framework and Islam call upon British citizens to respond in a manner which will maximise respect, dignity, peace, equality, justice, kindness and kinship. In particular, Chapter 16 Verse 125 of the Holy Qur’an commands that we respond with wisdom, reason and patience; Call to the way of your Lord with wisdom and fair exhortation, and reason with them in the better way. Chapter 41 Verse 35 of the Holy Qur’an further explains that we should respond to destructive deeds with acts of goodness in order to build a peaceful and flourishing society;

And good and evil are not alike. Repel evil with that which is best. And lo, he between whom and you there was enmity will become as though he was a bosom friend.

ConclusionIn this era, Hadhrat Mirza Ghulam Ahmad (as), the Promised Messiah and Imam Mahdi, who was prophesied to appear by the past scriptures of religions and by the Holy Qur’an as the Messiah, has explained to us the true teachings of Islam and the correct practice of the Holy Prophet(saw). Hence, in light of his teachings, when the Danish cartoons were published in 2005, the Community he left behind - the Ahmadiyya Muslim Community, under the auspices of the 5th Successor to the Promised Messiah(as), Hadhrat Mirza Masroor Ahmad, Khalifatul Masih V(aba) - displayed the true manner in which Muslims should react to such incidents. Whilst some other Muslims caused damage and destruction to life and property, Ahmadi Muslims presented the true and exemplary teachings of Prophet Muhammad(saw), and used peaceful means of voicing their protest.

Hadhrat Mirza Masroor Ahmad, Khalifatul Masih V(aba) also delivered a series of Friday Sermons, beamed around


the world through the Community’s 24-hour satellite television station, Musl im Telev i s ion Ahmadiyya International (Sky Channel 787 in the UK) in which he unequivocally denounced hurtful speech, and also the disorderly reaction of certain misinformed Muslim groups. He expounded the beautiful model of the Holy Prophet Muhammad(saw), and explained how a true Muslim should behave in such situations. Thus, an article was prepared by the Ahmadiyya Community which was sent to the newspaper that had published the cartoons. Islam’s real teachings were expounded as well the appropriate manner in which to protest; namely through peaceful ‘Jihad [struggle] of the Pen’ to express disapproval and anguish at the publication of the images, rather than inflammatory public rallies. The people

of Denmark received the article positively, which was published in the newspaper. The President of the Journalists’ Union extended an invitation to the Ahmadiyya Community, where the matter was further explained. The Union were told of the beautiful teachings brought by the Holy Prophet(saw); his high morals, tolerance, compassion for others and also his civility. Numerous meetings were held with ministers and others, articles published, and discussions took place where the correct teachings of Islam were explained. One cartoonist plainly stated that had such meetings taken place previously, and had he known what Islam truly stood for, he would never have made the caricature.18

It is strongly believed that when a person becomes acquainted with the true teachings of Islam, he or she would never harbour a desire to ridicule its religious personages, but would instead praise the virtues Islam promotes. And when certain misled Muslim organisations comprehend the true meaning of the verses of the Holy Qur’an, they would not react violently to criticisms of Islam, but would rather respond with wisdom, love, prayers and logic—which was the manner in which Muhammad(saw) himself responded to insult and offensive speech.


One cartoonist plainly stated that had such meetings taken place previously, and had he known what Islam truly stood for, he would never have made the caricature.


Jonathan Butterworth, a member of the Ahmadiyya Muslim Community, is the Coordinator of Just Fair, a human rights organisation which seeks to advance the realisation of Economic, Social and Cultural Rights in the UK, and works as a Public Law Teaching Fellow at University College London (UCL), and a Guest Teacher at London School of Economics (LSE). Whilst studying at UCL he co-founded and was President of the UCL Student Human Rights Programme (UCLSHRP).

(Note: The author does not speak on behalf of the above organisations in relation to this article).

endnotes

1. See “On Liberty” by John Stuart Mill (1859 Library of Liberal Arts edition) at 132. See Al-Bidayah wa’l Nihaya by Ibn Kathir, Vol. 5 at 326 to 3363. Article 10(2) The European Convention on Human Rights (1950) (ECHR)4. 29(B) 1 Racial and Religious Hatred Act 2006 “a person who uses threatening words or behaviour, or displays any written material which is threatening, is guilty of an offence if he intends thereby to stir up religious hatred”5. See A v Norway 12 November 2009,

Application No. 28070/06 ECHR at 64 “The same considerations must also apply to personal honour. In order for Article 8 to come into play, the attack on personal honour and reputation must attain a certain level of gravity and in a manner causing prejudice to personal enjoyment of the right to respect for private life”6. Chapter 24 Verse 2 of the Holy Quran 7. Chapter 5 Verse 34 of the Holy Quran8. Handyside v. United Kingdom 7 December 1976 1 EHRR 737 para 499. The Seal of Prophets - His Personality and Character by Hadhrat Mirza Tahir Ahmad (rh) Khalifatul Masih IV (2003 edition) at 33-3410. Preamble to the Universal Declaration of Human Rights (1948)11. Preamble and Article 1 of the Constitution of the Republic of South Africa (1996)12. Sahih Bukhari13. Sahih Bukhari14. See 29(B) 1 Racial and Religious Hatred Act (2006)15. See A v Norway 12 November 2009, Application No. 28070/06, ECHR at 6416. See Ch.3:V.32 of the Holy Quran17. Conditions of Initiation in Ahmadiyya Muslim Community, by Hazrat Mirza Ghulam Ahmad of Qadian, The Promised Messiah and Mahdi(as) ( January 12, 1889) Condition 818. The Blessed Model of the Holy Prophet(saw) and the Caricatures, Hadhrat Mirza Masroor Ahmad(aba), Khalifatul Masih V, p.19, Islam International Publications Ltd. (2006)


asif m basit, london

t r a n s l a t e d b y

r a b i b a h m a d a n d s a r a h w a s e e m

Rev. John Hughsmyth Pigott

His claim, Prophecy and end

The essence of Islam is the belief in and worship of the One God. This was the message propagated most of all by the Holy Prophet Muhammad(saw), the Founder of Islam, and then by Hadhrat Mirza Ghulam Ahmad(as), the Promised Messiah(as). The Promised Messiah(as) spent every moment of his life striving to achieve this goal. Whenever he came across anything that amounted to Shirk

(associating partners with God), he would challenge this and would endeavour his utmost to prove that God is One and no other is worthy of being associated with Him.

This article will discuss the Promised Messiah(as)’s challenge to one instance of Shirk, that occurred during his lifetime. That challenge was made in 1902, to the

Reverend John Hugh Pigott (1852-1927), the leader of an organisation in London, called ‘Agapemone’.

Agapemone was originally founded by Reverend Henry Prince (1811-1899). Its fundamental doctrines were similar to those of Protestant Christianity, with the major exception that Reverend Henry Prince considered himself to be the second coming of the Messiah and also to be immortal. After his death, his successor John Hugh Smith Pigott assumed this mantle. Although the community was initially shocked at the death of the ‘Eternal Messiah’, Pigott cajoled them to believe that, in fact, Henry Prince had only been a harbinger,

John Hugh

Smyth-Pigott

The Rev

Henry Prince,

founder of

Agapemone

and that he—Pigott, was in reality, the ever-lasting Messiah.

Both men deemed it entirely appropriate to engage in sexual relationships with their female adherents. Henry Prince claimed having intercourse with a female represented the conjugation of the Holy Spirit and a human body, and therefore there could be no impregnation as a result. Interestingly, after one of his female adherents became pregnant, he declared that to be the work of Satan!

The organisation’s church in Clapton, London was known as the ‘Ark of the Covenant’. On the 7th of September 1902, Pigott delivered his inaugural sermon there. It is claimed that a gathering of around 6000 attended.

Pigott began to explain the usual Christian Doctrines, but then added that he was the second advent of the

Messiah, Jesus(as). He admonished the audience that there was no need to search for God in the heavens, for “he is present amongst you”.1

As he was saying this, he pointed towards himself and his followers fell into prostration before him. But some of the other members of the audience present, were outraged by his claim to godship. They verbally abused Pigott and pelted him with stones and whatever else they could lay their hands on. Upon witnessing the violence, the police

rev. john hugh smyth pigott his claim, prophecy and end

The Ark of the Covenant Church

Interestingly, after one of his female adherents became pregnant, he declared that to be the work of Satan!


hurriedly accompanied Pigott back to his residency. However, Pigott’s blasphemous remarks had caused such an outcry that it was feared that his presence in any area, would lead to a breach of the peace.

The newspapers also exploited his blasphemous claim to be God and therefore, under police protection, Pigott was moved to Spaxton which became the new centre for the organisation.

The Promised Messiah, Hadhrat Mirza Ghulam Ahmad(as) of Qadian, the Imam of the latter days, wrote to Pigott informing him that such a blasphemous proposition did not behove man, and that in the future he should abstain

from making such claims, or he would be destroyed. This message was sent to him in November 1902. Although it is unknown as to exactly when Pigott received this notification, research has confirmed that he certainly did receive it.

Dr. Joshua J Schwieso, an expert in sociology and a lecturer at the University of the West of England, has made a study of Agapemone. His research is very thorough, unlike previous studies of this group, which have often lacked such academic rigour, and tended to focus on the more sensational activities of this organisation. Newspapers especially feasted on the unorthodox sexual practices of the group members, making it hard for readers to differentiate fact from fiction.

There are two very important studies

The newspapers also exploited his blasphemous claim to be God.


regarding this organisation. One is Charles Manders’ The Reverend Prince and His Abode of Love, and the other-Donald McCormick’s book The Temple of Love.

Pigott’s granddaughter, Kate Barlow, also wrote a book about her personal experiences, but this is not as thoroughly researched as Dr. Schwieso’s work, for which he received a doctorate from the University of Reading. The title for his dissertation was ‘Deluded Inmates, Frantic Ravers and Communists: A sociological Study of the Agapemone, a sect of Victorian Apocalyptic Milleniars’. He writes in it:

‘We can see traces of Agapemone activities in India in 1902…in this very year another claimer to messiahship in India, Mirza Ghulam Ahmad, chief of Qadian, Punjab, published an announcement in which Pigott was given a warning that.......if he did not abstain from his claim to godship then he would immediately be destroyed/turned to dust and bones.’2

The Promised Messiah, Hadhrat Mirza Ghulam Ahmad(as) of Qadian’s


There are two very important studies regarding this organisation. One is Charles Manders’ The Reverend Prince and His Abode of Love, and the other-Donald McCormick’s book The Temple of Love.


notification was also published in newspapers in America and Europe. Due to the fact that Pigott had access to the outside world, the fact is inevitable that he was informed about this announcement.

In Tadhkirah, a book which is a collection of the verbal revelations, dreams and visions vouchsafed to the Promised Messiah(as), there is a prophecy regarding Pigott:

“November, 20 (Thursday)

Upon prayer with concentration concerning Pigottt, the Promised Messiah(as) saw in a dream some books on which it was written three times: Tasbeeh, Tasbeeh, Tasbeeh [Holiness belongs to Allah], and then received a revelation:

Wallahu Shadeedul Iqaab Inna Hum La Yuhsinun [English Transliteration of Arabic original] [Translation: Allah is severe in retribution. They are not acting righteously.]

This revelation indicated that the present condition of Pigottt is not good or that he would not repent in future. It can also mean that he would not believe in God or that what he has done by telling such a lie against God and planning against him, is not good. The part Allahu Shadeedul Iqaab [English Transliteration of Arabic original] [Translation: Allah is severe in retribution] shows that his end will be doomed and he will be afflicted with God’s chastisement. Indeed, it is a very daring thing to claim to be God.3”

It was stated earlier that the immediate reaction to Pigott’s false claim was one of anger and violence from those who heard it initially, making it impossible for him to remain in London. Indeed, the police


had warned him that should another such situation arise where there was a breach of peace, he would be arrested and prosecuted. Already then, there were warnings of humiliation and ignominy.

Pigott then moved to Spaxton, in East England, where Agapemone’s founder Henry Prince had built a house fashioned like a church and palace, stretching over a large area, with adjoining plots and houses which were used as offices and residencies for his followers. The colony’s name “Agapemone” means ‘Abode of Love’. Enclosed by four walls it was far away from the city, and considered to be the safest place for Pigott to reside.

In accordance with its name ‘Abode of Love’, the colony propagated complete sexual freedom. According to researchers, the followers of Agapemone became the prey of generic complacency, misguidance and aberrance. Pigott spent his remaining

years here, cut off from the world. He would sometimes go abroad but on his return, he would lock himself away in this fortress where no unauthorised personnel were allowed to enter. Whenever colony members entered the village to buy provisions, they would be surrounded by various newspaper representatives vying for sensational titbits regarding the licentiousness and profligacy occurring inside Agapemone’s walls. That is why it was considered a bad omen for followers to go outside. Pigott, however, remained enclosed in this colony. Researchers have commented that after the move to Spaxton; ‘the flamboyant Messiah of Clapton became the quiet, gentle pastor at Spaxton,’4 and that:

‘Smyth-Pigottt had learned his lesson at Clapton, that the opinion of the outside world still counted and he had no desire to face in Somersetshire the kind of demonstrations he had endured


The colony’s name “Agapemone” means ‘Abode of Love’. Enclosed by four walls it was far away from the city, and considered to be the safest place for Pigott to reside.


in London.....When (he) drove through the village he adopted the worldly role of a benign squire rather than that of the Messiah.’5

During this research, I came across many of Pigott’s sermons, personal diaries and letters from the Hackney Archive Centre. Further material was found with Pigott’s granddaughter, Ann Buckleys’ personal library, and from newspaper articles stored at the Somerset Archive Centre. All these sources clearly indicate that from November 1902 until 1908 i.e. during the Promised Messiah(as)’s lifetime, Pigott made no further claims to godship.

When Pigott registered the births of his children, he described his occupation as ‘Priest in Holy Orders’. This is the same designation he used in 1889 on his

marriage certificate before he had made any claims to godship, and again in 1905 after his child was born. This conclusively indicates that he never made any further claims to godship during the lifetime of the Promised Messiah(as). This was the purpose of issuing Pigott a warning, and we can see that this warning and other factors, such as the media uproar and the reaction of orthodox Christians, were instrumental in stopping Pigott from repeating his claim.

In fact, there is not a single note in his personal Bible that he claimed godship. More evidence comes from a gift of a Bible to his son David in which it is written: “To my first born son, David from your father who says with you ‘’Our Father, Which art in Heaven.” This clearly shows Pigott believed in a Deity ‘in heaven’, who was unrelated to his (Pigott ’s) physical being.

Amongst his personal possessions is a plaque inscribed in Latin: Homo Sum. Humani Nihil A Me Alienum Puto. The translation of this text recorded at the back of the pendulum reads: ‘’I am a Man. Nothing akin to Humanity do I consider alien to me.”

From all these facts researchers have

Spaxton is located in the district of Somerset

(highligted in map), East England.


concluded that Pigottt did certainly give up his claim to godship. According to Dr. Joshua Schwieso’s research, after his initial claim to godship, Pigott later shied away from it.6

Dr. Nick Barratt-a well-known family historian, and better known for the BBC programme ‘Who Do You Think You Are’, has also conducted research into Pigott’s life. He too believes that although Pigott initially made a claim to godship, upon seeing people’s negative reaction to it, he then -consciously or unconsciously-downgraded his claim to that of a mere spiritual healer.

By contrast, when the Promised Messiah(as) issued his warning to Pigott, he wrote the word ‘Prophet’ by his own name, thereby making his own claim to Prophethood very clear. Furthermore, he maintained this claim until his death. The Community that he started- the

Ahmadiyya Muslim Community- has to this day also maintained this claim.

Those Muslims who raise allegations against the Promised Messiah(as) forget that they are disrespecting God Almighty’s Magnificence. They forget that in the case of Pigott, the confrontation was between one who was guilty of the worst form of Shirk i.e.


In fact, there is not a single note in his personal Bible that he claimed godship.

Pigott’s personal Bible.


calling himself God, and on the other side was the Promised Messiah(as), who was a most obedient servant of God and so devoted to Holy Prophet(saw)

, that he

spent his days propagating Islam and trying to establish the unity of God Almighty.

How pitiful then that such people can make allegations against the Promised Messiah(as), and actually state that he who claimed godship achieved victory over the one who defended the Oneness of Allah, and the name of Islam and the Holy Prophet(saw).

However, it is important not to ignore the allegation and look in to what was behind it. The foundation for this allegation rests on the fact that the Promised Messiah(as) passed away in 1908, while Pigott died in 1927. The announcement that the Promised Messiah(as) sent to Pigott and Western newspapers clearly stated that if Pigott did not abstain from his claim to godship, he would be destroyed instantly, and possibly during the lifetime of the Promised Messiah(as) . The actual words of the English text are as follows:

‘I therefore warn him through this notice that if he does not repent of this irreverent claim, he shall be soon annihilated.’

It is a proven fact that during the lifetime of the Promised Messiah(as) Pigott never again reiterated his claim, and


so remained safe from any punishment which could have engulfed him were he to have repeated his claim. Whether this was out of the fear of the fierce reaction of the masses around him or the fear of the Wrath of God, is of secondary importance. What is important is that he never claimed godship again in the life of the Promised Messiah(as). It must not be forgotten that this was not a personal feud. As long as the claim was not repeated, the Promised Messaih(as) had no issues with Pigott. It was the Promised Messiah’s(as) sole intention to curb anything giving rise to Shirk, that is the association of someone or something with Allah.

However in 1909, one year after the demise of the Promised Messiah(as), Pigott repeated his claim to godship. At the time he was living with a number of women whom he termed his ‘soul brides’. One of these was Ruth Preece, whom

Pigott had given the title ‘Chief soul bride’. She bore him three children. When Pigott went to the local registrar of Somerset to record the names of these illegitimate children, the news got out, because he was also legally married to another woman. As Pigottt was a Church of England Reverend, the scandal spread like wildfire. The Church removed him from his post. The defiant Pigott declared, “I do not care for this decision, I am God!!” thus fulfilling the prophecy recorded in Tadhkirah.

The Divine revelation granted to the Promised Messiah(as) was that Pigott would not repent and that his end would not be a good one. Indeed, it was from this point on, after he had once


This was the prophetic end of one who claimed to be God, and who was warned by the Imam of the time and the Promised Messiah(as).

The Promised

Messiah(as)


again reiterated his claim to godship, that his descent into ignominy began. Newspapers in the Somerset Archive Centre dating from this time are full of accounts of his adulterous relationships and illegitimate children.

Gradually, Pigott’s mental health started to deteriorate. His favourite soul bride, Ruth Preece, dissociated herself from him and left the colony. Donald McCormick refers to her departure:

‘It was a slow process, brought about principally through a disintegration of his character.7

McCormick has detailed Pigott ’s cognitive deterioration.8 His speech became muddled and his thought processes were confused. Those who were with him, referred to his tendency to paranoia. Some followers even went as far as to say that he be removed from his post or the whole community would be damaged. It is also written that due to his autocracy he could not be removed, but he spent his remaining days in aggravation, whilst his followers spent it in monotony and dreariness. His so-called followers began to depart.

Although Pigott did not die until 1927,

his final days were spent in a state of mental, physical and social crisis. After his death he was buried in his own church. The church was later sold and is now a residential establishment run by an English family.

On my visit to Spaxton to see the ruins of Pigott’s church and colony, I was struck at how Pigott’s death serves as a warning for all. No one could recall who he was. The space where his grave once was is now a storage area. No one knows what happened to his body, not even family members.

The current owner and resident of the chapel reported that at the site of his grave, there used to be an expensive goldfinch tablet, which had engraved on it Pigott’s name, his date of birth and the date of his death. However, Pigott’s son had an addiction to alcohol and gambling, and not only sold the entire colony, but

On my visit to Spaxton to see the ruins of Pigott’s church and colony, I was struck at how Pigott’s death serves as a warning for all.


also sold this goldfinch tablet too, in order to fund his addiction for alcohol. The incident has been confirmed by Pigott’s granddaughter, Ms Ann Buckley.

This was the prophetic end of one who claimed to be God, and who was warned by the Imam of the time and the Promised Messiah(as). God Almighty’s revelation was fulfilled with immense magnitude and in such a manifest way, that there is no room left for doubt as to the veracity of the message of the Promised Messiah(as).

Pigott’s death effectively marked the end of Agapemone. Ruth Preece tried to maintain the cult, but after her death it ceased to exist. Today there is not a single Agapemonite in existence. Pigott, his doctrines, and his followers have all been annihilated. This is a living sign of Allahu Shadeedul Iqaab [English Transliteration of Arabic original] [Translation: Allah is severe in retribution].

Dr. Joshua Schwieso writes about the end of Agapemone:

‘In exact opposite to Agapemone’s situation, the foundation for the Islamic sect which Mirza Ghulam Ahmad had laid down is today still flourishing.’

The annihilation of Pigott’s organisation and the propagation of the Promised Messiah’s(as) community to the corners of the earth, has been noted in Abingdon Dictionary of Living Religions.9

In the process of researching Pigott’s life, I met his granddaughter, Ann Buckley who was extremely helpful in providing Pigott ’s personal notebooks, all his documents and his belongings for the purposes of the television programme mentioned earlier.

On the 26th March 2011 she came to the Annual Peace Symposium hosted by the Ahmadiyya Muslim Community UK, and was privileged to be able to meet with its current Worldwide Head, Hadhrat Mirza Masroor Ahmad(aba), Khalifatul Masih V.

Following this, she requested another meeting with His Holiness. Subsequently, on 22nd April 2011, this granddaughter of John Hugh Smyth Pigott met with the Fifth Successor of the Promised Messiah(as), Hadhrat Mirza Masroor Ahmad(aba). At the meeting, Hadhrat Mirza Masroor Ahmad(aba) spoke to her at length about correspondences that took place between Pigott and the Promised Messiah(as). After this meeting,



which lasted for half an hour, she asked for her photo to be taken with Hadhrat Mirza Masroor Ahmad(aba).

It was of note that she commented repeatedly:

“I never knew that such spiritual people still exist”

And:

“I have just met a very beautiful personality”

After this she was taken to the Makhzan-e-Tasaweer exhibition (the central image library and exhibition of Worldwide Ahmadiyya Muslim Community). Upon seeing Hadhrat Mirza Masroor Ahmad’s(aba) photo she once again said:

“It looks as if he can see the inside of people.”

This was a very faith-inspiring sight. The light which the Promised Messiah(as) desired to show Pigott did not go in vain. Indeed, it could not have gone in vain because it was that light which spouted from one who had been truly commissioned by God Almighty. Although Pigott deprived himself of this light, a woman from his progeny experienced it for herself.

After this, Ms Ann Buckley wrote a letter of gratitude to His Holiness(aba). Thus, another sign from among the many signs of God Almighty was fulfilled in favour of the Promised Messiah(as).

Asif M Basit is on the Board of Directors of Muslim Television Ahmadiyya International, where he also produces and presents the weekly religious discussion programme, ‘Rah-e-Huda’ (www.mta.tv/rah-e-huda/).

endnotes

1. The Hackney & Kingsland Gazette, Wednesday 10th September 1902 2. Deluded Inmates, Frantic Ravers and Communists: A sociological Study of the Agapemone, a sect of Victorian Apocalyptic Milleniars, p.1713. Tadhkirah, p.567 (2009)4. The Temple of Love by Donal McCormick, p.97, 1962, The Citadel Press, New York5. The Temple of Love by Donald McCormick, p.956. www.youtube.com/rahehudaarchives17. The Temple of Love by Donald McCormick, p.1128. The Temple of Love by Donald McCormick, p.1499. Abingdon Dictionary of Living Religions, Keith R. Crim, 1981


Saturday 4th februaryfaith: Islamevent: Milad un Nabi

Many Muslims around the world commemorate the birthday of the Prophet Muhammad(saw), founder of Islam. Islam ascribes no special significance to this day. Of greater importance is the message the Prophet preached.

wednesday 15th februaryfaith: Buddhistevent: Nirvana Day

Also known as Parinirvana Day, the Mahayana Buddhists observe the anniversary of Buddha’s death, when the Buddha is said to have reached Nirvana. It is celebrated by some Buddhists on 8th February.

cALenDAR Of ReLIGIOuseVents & festIVALs


Monday 20th februaryfaith: Hinduevent: Mahashivratri

A Hindu festival to worship Shiva. Many Hindus observe this through fasting and prayers for one of their most important forms of god.

wednesday 22nd februaryfaith: Christianevent: Ash Wednesday

This marks the first day of Lent: a 40 day observance of prayers and fasting to remember the days that Jesus spent in the wilderness, and the temptations he faced. It is marked by placing ashes on the worshipper’s forehead, as a sign of penitence.

february 2012


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