CONTENTS February 2005, Vol.100, No.02

Editorial: ...... 2 Mansoor Saqi– UK God’s Beauty and Beneficence – Part 7: ...... 4 God’s attributes confer beneficence for mankind and attract man towards his Creator; the primary

four attributes of God mentioned in the Holy Qur’an. Hadhrat Mirza GhulamAhmad(as) – the Promised and A Message of Hope – (Part 2):...... 11 God sent a warner in this age and when the world ignored him, God made the truth of his claim manifest through earthquakes and reminders of the time of Noah that are no freak accidents of

nature. Hadhrat (ru) – Khalifatul Masih IV Concluding Address at the 2003 : ...... 22 The essential requirements for a peaceful society are love, affection and respect for human dignity. The innate beautiful teachings of Islam helped spread its message and not the sword as

opponents would have us believe. Hadhrat – Khalifatul Masih V Jesus as ‘Son of God’: ...... 42 The connotation of this title has been proved by many scholars to be not meaning the literal son

of God but of Jesus’s closesness to God. Anwer Mahmood Khan – USA The Need for Religious Harmony: ...... 55 Inter-religious peace and harmony are important objectives. International peace can only be established by restoring justice. Meer Mobasher Ali – Bangladesh Honey the Healer: ...... 60 Honey has many benefits and its healing qualities remain unmatched.

Dr Manzurul A Sikder, MD – USA

COVERPHOTO: Kairouan Minaret, Tunisia: (Photo by Fazal Ahmad)

Basit Ahmad Chief Editor and Manager: Mansoor Ahmed Shah Bockarie Tommy Kallon Management Board: Special contributors: Design and layout: Fareed Ahmad Mr Munir-ud-din Shams (Chairman) Amatul-Hadi Ahmad Tanveer Khokhar Fazal Ahmad Farina Qureshi Mr Mansoor Shah (Secretary) Publisher: Fauzia Bajwa Mr Naseer Ahmad Qamar Proof-readers: Al Shirkatul Islamiyyah Mr Mubarak Ahmad Zafar Shaukia Mir Mansoor Saqi. Distribution: Mr Mirza Fakhar Ahmad Abdul Ghany Jahangeer Mahmood Hanif Kh a n Hanif Mr. Abdul Baqi Arshad Mansoora Hyder-Muneeb

Navida Shahid All correspondence should The © Islamic Publications, 2005 Sarah Waseem be forwarded directly to the The London Mosque ISSN No: 0034-6721 editor at: 16 Gressenhall Road Saleem Ahmad Malik London, SW18 5QL Tanveer Khokhar United Kingdom

Views expressed in this publication are not necessarily the beliefs of the Muslim Community 1 EDITORIAL By Mansoor Saqi

One purpose of all religions is to Religions is an address delivered bring about peace, both individual by Hadhrat Khalifatul Masih V and collective. Despite this, there from London, on the occasion of remains a misconception that the Annual Conference of the religion is often associated with Ahmadiyya Muslim Community conflict, for example, that reli- in Qadian, India. In this address, gious differences cause strife. Hadhrat Khalifatul Masih V draws Often this is due to a lack of attention to the importance of understanding of the true nature of peace, tolerance and sympathy for religious teachings. mankind. The address discusses the importance of respect for the Islam is a universal religion in that followers of other faiths. It is it recognises all the previous explained how the writings of the prophets of God. The message of Promised Messiah(as) illustrate the Islam contains a prescription for vital importance of sympathy for the establishment of peace. It mankind: emphasises to the believer the importance of one’s duty to God as ‘Show compassion to the well as one’s duty to man. One of people and do not harm them the key duties of man to his fellow with your speech, or hand, or human beings is the showing of with any trickery. Continue to compassion and kindness. In addi- endeavour for the welfare of tion, mutual respect for other all creatures …’ faiths is an important factor in developing an atmosphere of Regarding the importance of peace and understanding and service to humanity: fostering the conditions for inter- religious dialogue. ‘…whatever kinds of needs G o d ’s cre a t u res have, you In this issue of The Review of should attempt to fulfil them,

2 The Review of Religions – February 2005 EDITORIAL

irrespective of which people humanitarian aid to all peoples in or which religion they belong need of help. Such compassion is a to …’ hallmark of humanity. and furthermore:

‘Sympathy for mankind is such a quality that if a man were to leave it and contin- In this journal, for the ease of uously distance himself from non-Muslim readers, ‘(sa)’ or it then gradually he would ‘sa’ after the words, ‘Holy turn into a beast. Man’s Prophet’, or the name humanity demands it and he ‘Muhammad’, are used. They stand for ‘Sallallahu ‘alaihi wa remains a human being only s a l l a m ’ meaning ‘Peace and as long as he treats his blessings of Allah be upon b rother with politeness, him’. Likewise, the letters civility and kindness … .’ ‘(as)’ or ‘as’ after the name of all other prophets is an The world has recoiled in horror abbreviation meaning ‘Peace and dismay from the scale of the be upon him’ derived from tragedy inflicted by the tsunami in ‘Alaihis salatu wassalam’ for Asia. People all over the the respect a Muslim reader w o r l d have responded to the utters. disaster that has unfolded on their The abbreviation ‘ra’ or (ra) television screens and the stands for ‘Radhiallahu Ta’ a l a s u ffering of the victims has a n h u and is used for generated international grief and Companions of a Prophet, an international willingness t o meaning Allah be pleased with help – there has been a huge him or her (when followed by response by individuals to the the relevant Arabic pronoun). appeal for financial aid. This F i n a l l y, ‘ru’ or (ru) for disaster reminds us of the need for Rahemahullahu Ta’ a l a me a n s compassion and sympathy for all the Mercy of Allah the Exalted humans and of the giving of be upon him.

The Review of Religions – February 2005 3 GOD’S Beauty and Beneficence (part 7)

This series sets out, in the words of the Promised Messiah(as), Hadhrat , a summary of his exposition of four outstanding topics: ISLAM; ALLAH, THE EXALTED; THE HOLY PROPHET(sa) and THE HOLY QUR’AN. The original compilation, in Urdu, from which these extracts have been translated into English, was collated with great care and diligence by Syed Daud Ahmad Sahib, Allah have mercy on him and reward him graciously for his great labour of love. Amin. The English rendering is by the late Sir Muhammad Zafrullah Khan, may Allah be pleased with him, and is quoted from The Essence of Islam, Volume 1. All references throughout, unless otherwise specifically mentioned, are from the Holy Qur’an.

od’s law of nature and the and an orphan. Or God may have Gbook of nature, which have fulfilled his need at a time of been in existence since the want; or God may have helped creation of man, teach us that to him at a time of great sorrow; or establish a strong relationship God may have guided him with God it is necessary to have without the intervention of a experienced His Beneficence and preceptor or guide in his search His Beauty. As pointed out after God. before, by beneficence is meant instances of the moral qualities of By His beauty are also meant His God Almighty which a man might attributes which appear in the have personally experienced in guise of beneficence, for instance, his own being. For instance, God His perfect Power or His may have become his Guardian Tenderness or His Kindness or His when he was helpless and weak Rububiyyat or His Compassion, or

4 The Review of Religions – February 2005 GOD’S BEAUTY AND BENEFICENCE

His general Rububiyyat and those common bounties which are available in large numbers for the comfort of man. There is also His knowledge which a person obtains through Prophets and thereby saves himself from death and ruin. Also His attribute that He hears the supplications of the restless and fatigued ones. Also His excellence that He inclines towards those who incline towards Him, even more so. All this is The founder of the Ahmadiyya comprised in God’s Beauty. The Muslim community was Hadhrat very same attributes when they are Mirza Ghulam Ahmad(as). experienced by a person become The founder of the Ahmadiyya His Beneficence with reference to Muslim community was Hadhrat him, though they are only His Mirza Ghulam Ahmad(a s ) . In 1891, he claimed, on the basis of Divine Beauty with reference to others. revelation, that he was the Promised Messiah and Mahdi whose advent When a person experiences in the had been foretold by Muhammad, shape of Beneficence those the Holy Prophet of Islam (peace and blessings of Allah be upon him) Divine attributes which constitute and by the scriptures of other faiths. His Beauty, his faith is His claim constitutes the basis of the strengthened beyond measure and beliefs of the Ahmadiyya Muslim he is drawn towards God as iron is co m m u n i t y . drawn towards a magnet. His love for God increases manifold and a ffectation, and finds himself his trust in God becomes very dependent upon God’s help every strong. Having experienced that moment and believes firmly all his good is in God, his hopes in through the contemplation of God are strengthened. He Divine attributes that he will be continues to incline towards God successful, because he has n a t u r a l l y, without pretence and experienced in his own person

The Review of Religions – February 2005 5 GOD’S BEAUTY AND BENEFICENCE

many instances of God’s grace, of Divine love and his tongue favour and generosity. Therefore, partakes fully of this freshness. All his supplications proceed from the his limbs exhibit a brightness, as fountain of power and certainty after a spring shower an attractive and his resolve becomes extre- freshness is revealed in the mely firm and unshakable. branches, leaves, flowers and fruits of trees. In the end, having observed Divine favours and bounties, the light of The body of a person on whom certainty enters with great force this spirit has not descended and into him and his ego is altogether who has not been refreshed by it consumed. On account of the is like a corpse. This freshness frequent contemplation of the and joyousness cannot be des- greatness and power of God, his cribed in words and can never be heart becomes the House of God. acquired by the dead heart which As the human soul never leaves his has not been refreshed by the body while a person is alive, in the fountain of the light of certainty. same way, the certainty that enters On the contrary, it stinks. But the into him from God, the Mighty and one who has been bestowed this Glorious, never leaves him. The light, and inside whom this Holy Spirit surges inside him all fountain has burst forth, exhibits the time and he speaks under the as one of his signs that all the time instruction of this very Spirit. and in everything, in every word Verities and insights flow out of and in every action, he receives him and the tent of the Lord of power from God. This is his Honour and Majesty is ever set in delight and his comfort and he his heart. The delight of certainty, cannot live without it. sincerity and love flows through [Review of Religions, Urdu, Vol.1, him like water whereby every limb pp.186-187] of his is nourished. His eyes exhibit the brightness of nour- Perfect praise is offered for two ishment and his forehead reveals kinds of excellences, fullness of its light. His countenance appears beauty and fullness of benefi- as if it had been washed by the rain cence. If anyone possesses both

6 The Review of Religions – February 2005 GOD’S BEAUTY AND BENEFICENCE these excellences, one’s heart This means that all light is but a becomes enamoured of him. The reflection of His light. principal function of the Holy Qur’an is to display both these Almighty Allah’s Attributes of excellences of God, so that people Beneficence may be drawn towards that Being Divine qualities of beneficence Who has no equal or like, and are many, of which four are basic. should worship Him with the In their natural order, the first one eagerness of their souls. For this is that which is described in Surah purpose, in the very first chapter, Fatihah (first chapter of the Holy it sets out the excellences of the Qur’an) as Rabb-ul-’Alamin. T h i s God to Whom it invites people. means that the Rububiyyat of God That is why this chapter opens A l m i g h t y, that is to say, the with Alhamdu lillah, which means creation and carrying to that all praise belongs to the perfection of the universe, is in Being Whose name is Allah. In operation all the time. The world the idiom of the Qur’an, Allah is of heaven and earth, the world of the name of the Being Whose bodies and souls, the world of excellences have reached the animals, vegetables and minerals, perfection of beauty and benefi- and all other worlds, are being cence, and Who suffers from no nurtured by His Rububiyyat. The d e f i c i e n c y. The Holy Qur’ a n worlds through which a human invests the name of Allah with all being passes before his taking attributes and thus indicates that shape as a sperm till his death, or Allah comprehends all perfect his arrival in his second life, are attributes. As He comprises every all nourished from the fountain of excellence, His beauty is obvious. Rububiyyat. By virtue of this beauty, He is named Light in the Holy Qur’an Thus Divine Rububiyyat, because as is said: it comprehends all souls, bodies, animals, vegetables, and minerals Allah is the Light of the etc. is named the most general heavens and the earth. grace, inasmuch as everything (Ch.24: V.36) that exists is its recipient and

The Review of Religions – February 2005 7 GOD’S BEAUTY AND BENEFICENCE

comes into being through it. needed for his maintenance was Although Divine R u b u b i y y a t i s provided. Birds, animals and man the originator of everything that were all bestowed powers that exists, and nourishes and sustains were suited to them. Thousands of it, yet its greatest beneficiary is years before their coming into man because he derives benefit being, God Almighty by virtue of from the whole of creation. His attribute of R a h m a n i y y a t, Therefore, man has been remind- created the heavenly and earthly ed that his God is R a b b - u l - bodies so that all living things ’ A l a m i n so that he should be might be safeguarded. No one’s encouraged to believe that the action has anything to do with the power of God Almighty is vast Rahmaniyyat of God Almighty. It and that for man’s benefit He can is pure mercy which came into bring into being all types of operation before the coming into resources. being of living things. Man is the principal beneficiary of the The second excellence of God Rahmaniyyat of God Almighty, A l m i g h t y, which is His benef- inasmuch as everything is icence in the next degree and sacrificed for his success. which is called general grace, is Therefore, he is reminded that Rahmaniyyat, by virtue of which God is Rahman. God is named Rahman in Surah Fatihah. In the idiom of the Holy The third excellence of God Qur’an, God Almighty is called A l m i g h t y, which is His R a h m a n because He bestowed beneficence in the third degree, is upon every living thing, which Rahimiyyat, by virtue of which includes man, its appropriate God has been named Rahim in shape and qualities. That is to say, Surah Fatihah. In the idiom of the man was bestowed all faculties Holy Qur’an, God is called Rahim and powers and was given a shape when accepting the prayers, and limbs which were needed by supplications and righteous the type of life which had been actions of people, He safeguards designed for him and to which them against calamities, mis- they were suited. Whatever was fortunes and waste of effort. This

8 The Review of Religions – February 2005 GOD’S BEAUTY AND BENEFICENCE beneficence is described as he reduces himself to the special grace and is confined to condition of animals, nay, even of human beings. Other things have minerals. not been bestowed the faculty of prayer and supplication and The operation of R a h i m i y y a t righteous action, but man has having been confined to man, and been bestowed this faculty. Man supplication being needed for is an articulate animal and can be bringing it into operation, it the recipient of Divine grace shows that there is a type of through the exercise of his faculty Divine grace which is conditioned of speech. Other things have not upon supplication and cannot be been bestowed this faculty. It is achieved without supplication. obvious, therefore, that suppli- This is the way of Allah and is a cation is a quality of humanness, definite law the contravention of which is inherent in man’s nature. which is not permissible. That is why all Prophets [peace be on Man derives grace from the them] supplicated for their fol- Divine attribute of Rahimiyyat as lowers. The Torah reveals that on he derives from the attributes of many occasions the children of Rububiyyat and Rahmaniyyat; the Israel offended God Almighty and only difference is that Rububiyyat were about to be chastised, but the and Rahmaniyyat do not demand chastisement was averted by the supplication as they are not prayers, supplications and pros- confined to man and bestow their trations of Moses(as) though time grace upon all living things, and after time God announced that He indeed R u b u b i y y at comprises would destroy Israel. within itself beneficence towards animals, vegetables, minerals and All this shows that prayer is not in heavenly and earthly bodies. vain, nor is it a type of worship Nothing is outside the operation which does not procure any grace. of its grace. As a contrast, This is the thinking of those who Rahimiyyat is a special robe of do not estimate God Almighty as honour for man. If man does not He should be estimated, and who derive benefit from this attribute, do not reflect deeply on God’s

The Review of Religions – February 2005 9 GOD’S BEAUTY AND BENEFICENCE

words nor do they observe the law rank or other object for which the of nature. The truth is that grace examination was undertaken and does certainly descend in passed is by virtue of the attribute response to supplication and of M a l i k i y y a t. These two bestows salvation upon us. It is attributes indicate that the the grace of Rahimiyyat through beneficence of R a h i m i y y a t i s which man makes progress. achieved through God’s mercy Through this grace, man arrives at and the favour of Malikiyyat is the stage of Wilayat, and believes achieved through the grace of in God Almighty as if he was Almighty God. Malikiyyat would beholding Him. Intercession also manifest itself on a vast and depends upon the attribute of perfect scale in the hereafter, but Rahimiyyat. It is Rahimiyyat of in accordance with the measure of God Almighty that demands that this world, all these four attributes good people should intercede for manifest themselves in this world bad people. as well. [Ayyam-us-Sulah, Ruhani The fourth beneficence of God Khaza’in, Vol. 14, pp. 247-251] Almighty, which might be named most special grace, is Malikiyyat of the Day of Judgement, by virtue of which He has been named M a l i k i - Ya u m - i d - D i n i n Surah Fatihah. The diff e r e n c e between this attribute and Rahimiyyat is that through prayer and worship Rahimiyyat operates to establish a person’s worthiness and through M a l i k i y y a t t h e reward is awarded. Through the operation of Rahimiyyat, a person deserves success in an affair like a s t u d e n t ’s passing an exam- ination, but to be awarded the

10 The Review of Religions – February 2005 A speech delivered in 1982 by Hadhrat Khalifatul Masih IV(ru) in Zurich where he admonishes that by carrying out a change in ourselves we can save ourselves from destruction. A Message of HOPE (Part 2)

n accord with this basic divine warnings in his own words. In the Iprinciple Allah, the Exalted, course of a lengthy poem sent a Warner in this age also and published in April 1905 he assured him that He would make warned: his truth manifest through powerful assaults. Out of a deeply A mighty sign is due to moved and disturbed heart this appear in a short while Divine Warner (Hadhrat Mirza which will shake cities and Ghulam Ahmad of Qadian, the villages and meadows. Promised Messiah(as)) admonished A sudden manifestation of humanity in the light of the divine wrath will overt a k e knowledge vouchsafed to him by h u m a n i t y, which will not Allah, the All-Knowing and All- afford respite to a naked one Aware, and in prose and verse set so that he may be able to forth in advance that which was cover himself. approaching. In a moment the earth will be turned upside down and I shall now proceed to present to streams of blood shall flow in you a few instances of his channels.

The Review of Religions – February 2005 11 A MESSAGE OF HOPE

All those who travel will find will appreciate only when it themselves in great distress is fulfilled. at that hour and in their (Haqeeqatul Wahi) confusion will not be able to find their way. This great Warner was addressed All men, high and low, will be by Allah, the Glorious, in the terrified with fear, and even following terms: the mighty Czar will experience great misery. I shall show thee the That divine sign will be a earthquake of the last day. sample of heavenly wrath; Allah will show you the heaven will deliver its attacks earthquake of the last day. with its drawn sword. On that day it will be asked Such destruction will Whose is the kingdom today? overtake cities and towns, of Is it not the kingdom of Allah which there has never been the One, the Most Supreme? the like ever before. I shall manifest this sign to In a single movement you five times. dwellings shall become If I so willed the world would mounds of rubble, the loss of end that day. life will be incalculable. (Haqeeqatul Wahi, p.93)

He says further: As the Warner of the age has himself explained, the expression My friends, the days of ‘earthquakes’ which occurs in e a rthquakes are again these prophecies could mean such a p p roaching; days not severe afflictions the like of merely of an earthquake but which may not have been of the passing away of witnessed ever before. multitudes. He will demonstrate the I now proceed to set forth the brilliance of His Sign five words in which this great Warner times. admonished the peoples of the This is God’s word which you world:

12 The Review of Religions – February 2005 A MESSAGE OF HOPE

‘God Almighty has conveyed happen. Many will be to me intimations of delivered and many will be approaching earthquakes. Be destroyed. sure then that as, in accord with these prophecies, there ‘The days are near, indeed have been severe earthquakes they are at the door, when in America and in Europe, the world will witness a they will occur in different Judgement Day. Not only parts of Asia also. Some of will earthquakes happen but them will be a sample of the other frightening affl i c t i o n s Judgement Day. There will will also be manifested, be such loss of life that blood some of them from heaven will run in streams. Even and some from the earth. All birds and animals will not be this will come about because spared. Such destruction will man has given up the overtake the earth as will not worship of the True God and have occurred ever before m e n ’s hearts and designs since the creation of man. and fancies have all Most habitations will be concentrated on the world. turned upside down, as if Had I not appeared these they had never been dwelt in. af flictions may have been In addition there will be other delayed somewhat but by afflictions both on the earth my coming God’s secret and in the heaven in wrathful designs have terrifying shapes, so much so become manifest after a long that they will appear most period, as God has said: extraordinary in the esti- mation of every sensible We never punish a people person. No mention of them until after We have sent a will be discovered in the Messenger. books of philosophy and (Ch.17:V.16) astronomy. Mankind will be severely disturbed and will ‘Those who repent will be wonder what was about to secure and those who fear

The Review of Religions – February 2005 13 A MESSAGE OF HOPE

God before an aff l i c t i o n decrees are bound to be overtakes them will be executed. You will witness shown mercy. Do you the time of Noah and your imagine that you will be eyes will behold that which secure against these earth- happened in the land of Lot. quakes or that you can safe- But God is slow in being guard yourselves through roused. Repent that you may your own designs? Certainly be shown mercy. He who not. Think not that America abandons God is an insect and other regions have and not human, and he who experienced severe earth- does not fear Him is dead quakes and that your country and not alive.’ is secure. I apprehend that (Haqeeqatul Wahi, pp.256-7) you may perhaps suffer even greater torments. These prophecies considered together make it clear that the ‘Thou art not secure, O Warner of the age has alerted Europe, nor thou, O Asia. O humanity against five widespread dwellers of the islands, no calamities. The world has already self-made deity of yours witnessed two of them in be able to help you. I shape of the two World Wars. I behold cities falling and need not dwell upon them as you habitations in ruins. That are better acquainted with the ruin One and Unique Being that they wrought than I am. The remained silent for a time. prophecies had indicated that the Untoward deeds were done affliction that had been presaged within His sight, and He in them would have no equal in forbore. But now He will human history. It would appear display His countenance in suddenly and overwhelm man- a terrifying shape. Let him kind. Many would lose their who has ears hear that the mental balance under its impact. time is not far. I have tried Travellers would be specially to gather all under God’s confronted with diff i c u l t i e s . s e c u r i t y, but the divine There would be enormous loss of

14 The Review of Religions – February 2005 A MESSAGE OF HOPE human lives. The earth would ‘But it should be assume a new aspect and human thinking and outlook would be remembered that up to revolutionised. We find that all of 1908 no conception this has been fulfilled in the most whatsoever could have surprising manner. been entertained of atomic weapons and For instance, this great War n e r not the farthest flight of predicted the miserable end of the a fiction-writer’s Czar at a time when the latter was imagination could have at the height of his power and conceived the au t h o r i t y , when he was literally possibility of nuclear one who ruled over all and was not armaments and of the ruled over by any. At such a time ruin and destruction the Divine Messenger informed which could thereby be the world that the time was wrought. Yet this approaching when the great Czar Warner of the latter would suffer a painful and exemplary end. Within a few days depicted such a months of the publication of this holocaust’ prophecy a political party emerge d which, after a brief period of twelve or thirteen years, over- therefor. It was the time when the turned the Russian Imperial house Wright Brothers were still and the Czarist regime and laid the occupied with elementary exper- foundation of a new political, iments aimed at the production of social and economic system. a flying machine. Three years after the publication of this When this great Warner foretold prophecy, when this great Warner in 1905 heavenly attacks and had already departed this life in destructive fire descending from May 1908, the Wright Brothers the sky there was yet no carried out their second indication of any such possibility experimental flight in September or of the availability of the means 1908, and it was not till several

The Review of Religions – February 2005 15 A MESSAGE OF HOPE

years later that in human history In due course his prediction was aircrafts were first employed for completely fulfilled. Thirty-nine bombardment from the skies. years after the publication of these prophecies the dreadful ruins of It may, however, be said that these Hiroshima and Nagasaki and the predictions related to the pre- blood of their pitiable inhabitants atomic era and that it was not became the first witnesses of their difficult for a person of fertile truth. imagination to conceive of them. The great Warner who set forth But it should be remembered that these astonishing predictions, the up to 1908 no conception what- divinely Commissioned One of soever could have been the latter days, was Hadhrat Mirza entertained of atomic weapons Ghulam Ahmad of Qadian(as) who and not the farthest flight of a appeared in accord with the fiction-writer’s imagination could prophecies set out in the ancient have conceived the possibility of scriptures and were given nuclear armaments and of the ruin expression to by the Holy Prophet and destruction which could of Islam(sa). He was known by the thereby be wrought. Yet this Divinely bestowed titles of Warner of the latter days depicted Messiah and Mahdi. such a holocaust in the following words: He was born in 1835 at Qadian, a little known town of India. In ‘I behold cities falling and 1889, he claimed that he was the habitations in ruin.’ Promised One whose advent had ‘Such destruction will over- been foretold in ancient scriptures take the earth as would not and had been prophesied by the have been witnessed at any Holy Prophet of Islam( s a ). In time since the creation of of support of the truth of his claim he man. Most places would be set forth every type of argument overturned, as if they had and heavenly sign and his own never been dwelt in.’ prophecies, many of which were fulfilled during his lifetime. With

16 The Review of Religions – February 2005 A MESSAGE OF HOPE his powerful reasoning, supported Blue-eyed is the sign that identifies by heavenly signs, he established the people to whom this warning that the God of Muhammad, the of the Holy Qur’an is directed. The Messenger of Allah(sa), the Lord specification of the period of their of the universe is the Master of domination as ten centuries makes Greatness, Glory and Power. it plain and identifies with a certainty those western people For establishing communion who dominate the world today. between God and His creatures and for establishing the truth and In the prophecy of Hadhrat Mirza righteousness of Muhammad( s a ), Ghulam Ahmad( a s ), mentioned he initiated under Divine ea r l i e r , the regions occupied by direction, a Movement which is these blue-eyed peoples have been known as the Ahmadiyya specified. He said: Movement in Islam. ‘Thou art not secure, O It may be asked how it can be E u rope, nor art thou determined whether Hadhrat safeguarded, O Asia. O Mirza Ghulam Ahmad( a s ) o f dwellers of the islands, no Qadian was truly the Wa r n e r self-made deity of yours whose advent had been foretold will be able to come to your by the Holy Prophet of Islam(sa). he l p . ’ The Holy Qur’an furnishes abundant proof of this. For The warning conveyed in the instance, it says: verses of Chapter 20 of the Holy Qur’an set out above read along On the day when the trumpet with the admonitions of Hadhrat will be blown, We shall gather Mirza Ghulam Ahmad(as), makes the sinful ones together, blue- it clear that the subjects of these eyed. They will commiserate prophecies are peoples who: with each other in low tones: Your period of domination (a) are blue-eyed, lasted but ten centuries. (b) have dominated the world for (C h . 2 0 : V s . 1 0 3 - 1 0 4 ) centuries,

The Review of Religions – February 2005 17 A MESSAGE OF HOPE

(c) are connected with America, They ask thee concerning Europe, Asia and the islands, the mountains. Tell them: and My Lord will uproot them (d) abandoning their Creator and and scatter them as dust, Master, they worship a self- leaving them as a barren made deity of their own. level plain, in which there is no depression or elevation. These particulars leave no doubt (Ch.20:Vs.106-108) in the identification of those peoples. In exact accord with this description set out in the Holy Another factor which emerg e s Qur’an is the description which from this study is that both these Hadhrat Mirza Ghulam Ahmad(as) prophecies have proceeded from has delineated of the ruin that the same source. This furnishes would overtake the world in the the answer to the question raised latter days which we have set out above. The specification in the above. wording of two distinct pro- phecies made at an interval of This is the ruin which may fourteen centuries of the same overwhelm the world in con- peoples and of the same regions sequence of associating a partner inhabited by them proves that the with God, disobedience of His two prophecies are inter- Commandments and turning connected. This is sure testimony away from the guidance furnished that Hadhrat Mirza Ghulam by Him. Yet, it should be remem- Ahmad(as), a devoted servant of bered that these prophecies are the Holy Prophet of Islam(sa), was warnings and such prophecies raised as the Divinely may be averted through sincere commissioned spiritual Guide of repentance and earnest suppli- the latter days. cations for forgiveness. If man was to abandon all forms of F u r t h e r, the Holy Qur’an pro- association of others with God, ceeds: establish true communion with Him, discard all vice and

18 The Review of Religions – February 2005 A MESSAGE OF HOPE wrongdoing, become diligent in In other words, these peoples performing all his obligations to would not be physically destroyed God and to his fellow beings, and but would suffer the ruin of their was to cultivate true sympathy for greatness and power and would the whole of mankind, this cease to be great powers. The threatened torment could be same indication is disclosed in the averted. This aspect of Divine prophecies of Hadhrat Mirza grace is indicated both in Chapter Ghulam Ahmad(as), the Spiritual 20 of the Holy Qur’an and in the Leader of the latter days. For prophecies of Hadhrat Mirza instance, he has said: Ghulam Ahmad(as). ‘I have been shown that my In Ch.20:V.108, there is a clear followers will abound in indication that the dominant different regions of Russia peoples of this age would be like the grains of sand.’ a fflicted with arrogance on account of their power and Thus it would seem that after the greatness and their wealth and the great ruin the two contending multiplicity of their resources, in blocks will be destroyed and their consequence of which they would pride and arrogance would be suffer from a perversion which rubbed into the dust. Their would lead them away from the condition would be like a barren straight path and alienate them level plain in which there would be from their Creator and Lord. As a neither depression nor elevation. result, Allah Almighty would deprive them of their greatness So far as numbers are concerned, and domination and thus stamp Russia would be comparatively out their pride and arrogance. better safeguarded. Its population Their individuals would then would again grow rapidly and its incline towards humility, meek- inhabitants will confess their ness and selflessness, whereby transgressions and misguidance they would win the grace and and will turn in large numbers to mercy of Allah and would thus faith and will recognise and find deliverance. submit to the Spiritual Leader of

The Review of Religions – February 2005 19 A MESSAGE OF HOPE

the latter days. They would man does not discard every type of establish a cultural pattern which deviation and so long as human would not be afflicted with the culture is not rid of every type of perversions of arrogance and in e q u a l i t y , man will not be able to injustice, nor suffer from a false follow in the footsteps of the Holy sense of dignity and honour which P r o p h e t( s a ) whose teaching, is generated by a denial of God. according to the Holy Qur’an, is subject to no deviation It must be remembered, however, (C h . 2 0 : V. 1 0 9 ) . that in order to achieve the deliverance presaged in what has This is a brief outline of the just been said, it is essential that warning and glad tidings which to d a y ’ s man should turn to his are directed towards today’s man. Lord and Maker with true If he does not reform himself and remorse, sincere heart and pure continues inebriated with his intent. He should prostrate himself fancied power and authority he is at the threshold of God with bound to encounter such ruin as running eyes and a sincerely would be a sample of the repentant heart and supplicate for Judgement Day and there would Divine mercy seeking forgi v e n e s s be such loss of human lives as is for his sins and defaults. He beyond imagination. But if he should lay aside all pride, takes himself in hand and carries arrogance and deviation, and, out the needed change in his life, purifying his heart of every vice and, discarding worldly comfort and self-indulgence, should seek and luxury, becomes a sincere Divine help to be guided along the seeker of spiritual joy and delight, straight path. It is then that Divine there is the great news for him that mercy would be stirred and every he would be redeemed and would seeker after truth would be guided become deserving of his Lord’s to the straight path which is the me r c y , pleasure and love. path of the Holy Prophet(s a ) in whose teaching there is no In the Holy Qur’an, God deviation. That path is the true and Almighty has set forth a straight path of Islam. So long as fundamental principle which

20 The Review of Religions – February 2005 A MESSAGE OF HOPE regulates His chastisement and of humanity and sympathy with His mercy, which is: my fellow beings compels me to invite you to the following of I will inflict my chastisement M u h a m m a d( s a ), the Chosen on (those concerning) whom I Messenger of Allah, who was do determine; but My mercy raised as a mercy for the Universe. encompasseth all. As a humble servant of his, it is (C h . 7 : V. 1 5 7 ) my sincere desire that you should pay attention to this invitation of Basing myself on this Qur’a n i c mine and should reflect on it with fundamental, I, Fourth Successor unprejudiced minds. of Hadhrat Mirza Ghulam Ah m a d (a s ) of Qadian, Head of the May Allah enable today’s man to Ahmadiyya Movement, call all of carry out a change in his you to my Lord and your Lord and condition, mend his ways and convey to you the good news that discarding the worship of false these grave prophecies of ruin and gods, to prostrate himself at the destruction can be averted and threshold of his Creator like the man can become heir to God’s followers of the Prophet Jonas(a s ) mercy instead of earning His and that the same scene of turning chastisement. A society patterned to the only True God may be on injustice and wrong can be witnessed in every city and town moulded into a pattern of equality as was witnessed in the case of the and mutual sympathy. The only people of the Prophet Jonas(a s ) . condition is that man should turn Am i n . to his Master and Maker and repenting sincerely should establish a true relationship with Hi m .

Witnessing man’s miserable con- dition in the present age, my heart sheds tears of blood and the love

The Review of Religions – February 2005 21 Concluding Address at the JALSA SALANA QADIAN Delivered on 28th December 2003 and telecast live from the Mahmud Hall, London English rendering by Khalil-ur-Rehman Mullick – Published by The Review of Religions on its own responsibility

y the Grace of BAllah the 11 2t h Jalsa Salana in Qadian is approaching its con- clusion today and will conclude with my address. According to the report, many non- Ahmadi guests are also attending Jama’at as to what type of Jama’at this gathering. They estimate that he wanted to create. The beautiful the attendance is thirty two to teaching that Muhammad( s a ) thirty three thousands and that it presented to the world 1400 years is still increasing. ago includes detailed guidance on even minor matters for Muslims I have selected the subject of the as to how brothers and friends lofty examples from the teachings should establish mutual relations of Islam and the expectations of and what are the essential require- the Promised Messiah(a s ) of the ments for establishing a peaceful

22 The Review of Religions – February 2005 CONCLUDING ADDRESS AT THE JALSA SALANA 2003, QADIAN society and what social sur- worldliness prevailed amongst roundings can be created which them. lead to the formation of a peaceful s o c i e t y. In addition to the Then, as Allah had promised, He teachings of mutual relations raised Hadhrat Mirza Ghulam among the Muslims, he also Ahmad of Qadian as the Promised taught the ways of dealing with Messiah and Mahdi who was the the non-Muslims in a lofty true devotee and spiritual ‘son’ of manner; he taught the methods the Holy Prophet(sa). Once again, and manners of discharging our he presented to the world the duty towards fellow Muslims as beautiful teachings of the Holy well as towards the followers of P r o p h e t( s a ) and answered the other religions; and, he taught us objections raised by the oppo- the methods of worshipping God. nents of Islam, with cogent In short, there is not a single reasoning and established that aspect which the Holy Prophet(s a ) Islam now was the only religion left unattended. that would live until the end of the world. He said: I do not say this The Holy Qur’an is a complete casually but prove it with logical and perfect teaching revealed to arguments. He told the believers him thus completing the Faith and that if you listen to me attentively perfecting the Shariah (law). The and reflect over what I say, I will Holy Prophet ( s a ) did not just teach you the deep knowledge of convey the Message but presented the Holy Qur’an and then, with it to the world backed by his own this knowledge and by the Grace personal examples, acting upon of Allah, you will be able to set which the companions of the Holy out and proclaim this Shariah to P r o p h e t( s a ) brought about such the world, strengthen your faith phenomenal change in their lives and bring mankind to the that could not be imagined by threshold of God, establish His man. They also did their best to Pure and Pristine Unity and convey this teaching to the world. remember that Islam is the only Then gradually the Muslims religion in the world under whose f o rgot this teaching and protective standard rests the

The Review of Religions – February 2005 23 CONCLUDING ADDRESS AT THE JALSA SALANA 2003, QADIAN

survival of humanity. He said: ‘Firstly, all the previous prophets Disseminate this teaching to save were not raised for all mankind. the world from destruction, for: For example, you see that in the time of the previous prophets, ‘Surely the true religion with there were other prophets in Allah is Islam’ adjacent territories who at the (Ch.3:V.20). same time called their people to the One and only God. The Allah also says previous prophets were not appointed for the whole of And whoso seeks a religion mankind but were sent only for other than Islam, it shall not their own specific people who had be accepted from him and in limited capabilities and needed to the life to come he shall be be reformed in their specific among the losers. habits, beliefs, sincerity and way (Ch.3:V.86) of life. For this very reason, their Books were limited to those Discussing the supremacy of people and brought guidance Islam over other religions and which was appropriate for those why it is the final law and what specific people and according to superiority it has, the Promised their limited capabilities i.e. they Messiah(as) says: befitted their capacities.

‘The reality of Islam which the ‘The second reason is that those Holy Qur’an teaches is not a new earlier prophets were given such thing; all the Prophets(as) were sent laws which were for a limited to give this teaching; and the time and God had not intended object of all Divine Books has that those teachings should been the same i.e. to establish continue to the end of the world. mankind on the right path. Thus, being limited to a specific However, the total supremacy of time, those teachings brought the teaching of the Holy Qur’an guidance just for that time and over all other teachings is based were limited for the time which on two reasons: Divine wisdom had determined

24 The Review of Religions – February 2005 CONCLUDING ADDRESS AT THE JALSA SALANA 2003, QADIAN for them.’ (Ayena Kamalate Islam its ingredients and engages p 126). himself in the path of God. Therefore, one will truly be called Explaining this complete and a Muslim when his ignorant way perfect Shariah (Law) of Islam, the of life undergoes a radical change Promised Messiah(a s ) reminds his and his self that incites him to evil followers specifically that the is, all at once, destroyed with all essence of this excellent teaching its desires and so that after this is that you worship Allah and show death he may develop a new life true sympathy for mankind and to become a benefactor for the service to them. ‘Dedication of life sake of Allah. That life should be in the cause of Allah has two so pure that it should contain segments: firstly, to hold God as nothing but devotion to God and your Lord, your Object and your sympathy for His creatures. Beloved and there should be no associate in His worship, love, fear ‘The service of mankind in this and hope. The second part of way – that in all kind of needs of dedication of life in the cause of God’s creatures which arise as a Allah is to serve His creatures with result of their varying capacities true sympathy, seeking a cure for which God as Eternal Apportioner their affliction, lightening their has bestowed on them and has burdens and sharing their grief, thus made some depend on others u n d e rgoing suffering to give – in all these matters, one should comfort to others and bearing give everything purely for the distress for the happiness of others. sake of Allah with sincere and selfless sympathy, provide assis- This shows that the essence of tance with his God given Islam is very lofty and no man can capacities to everyone who needs truly deserve the title of being it and should do his utmost for the called a Muslim so long as he betterment of their life both here does not dedicate his life to God and in the hereafter.’ with all his capabilities, desires and motives and as long as he Let me clarify this point. The does not renounce his ego with all Promised Messiah(as) says that the

The Review of Religions – February 2005 25 CONCLUDING ADDRESS AT THE JALSA SALANA 2003, QADIAN

first requirement to call yourself a The second important duty and Muslim is that you should work obligation which the Promised according to the will and pleasure Me s s i a h (a s ) says is that Islam has of Allah, with all your capacities commanded us that we should whether intellectual or physical. serve God’s creatures. He says that You should make yourself come whatever kinds of needs God’s up to the mark of the teachings of creatures have, you should attempt God. Destroy your selfish desires to fulfil them, irrespective of also. When Allah commands you which people or to which religion to worship Him and says that it is they belong because Allah has the time for prayers, then instead made some people depend on of attending the mosque you do others. This is the on-going social not engage yourself in worldly system in this world that one is pursuits. The Promised employed by another in his M e s s i a h( a s ) says you must destroy business or is his personal servant. your ego. In no way should you At times some needy people knock think of your greatness, your at your door, you should help merit, or your piety. At all times them. To whatever extent you have you should realise that ‘I am a the strength and capacity, you humble servant of God and all should try to assist them in worldly greatness and grandeur belongs to matters as well as in religious God.’ You must not think that ‘I matters. Besides fulfilling their have given sacrifices for the worldly needs, tell them about the Jama’at and now the Jama’at beautiful teachings of Islam. should look after me’. Whatever Acquaint them with it. If they are sacrifices you have given, what- already Muslims, then exhort them ever sacrifices you have to act upon the true teachings of rendered, you have done it for the Islam which the Holy Prophet(s a ) sake of God to set right your life had presented. Only then can it be here and in the hereafter. If it said that you have achieved the deserves a reward it is God alone object for which you have been Who can Himself give you your created and for which you have r e w a r d . accepted Islam.

26 The Review of Religions – February 2005 CONCLUDING ADDRESS AT THE JALSA SALANA 2003, QADIAN

So a religion whose essence is to ‘Islam is a religion of worship Allah and to serve tenderness, of love and humanity – how can you imagine affection and of human that its followers will fight in the dignity. Islam honours name of religion as is being and respects not only all alleged these days? If calling the prophets but also himself a Muslim one does that, those who believe in then he is acting against the them. It respects leaders teachings of Islam. It is certainly of all religions, of all not the teaching of Islam. Islam is nations and issues a religion of tenderness, of love commandments to and affection and of human respect them.’ d i g n i t y. Islam honours and respects not only all the prophets but also those who believe in them. It respects leaders of all given Muhammad ( s a ) e x c e l l e n c e religions, of all nations and issues over all the world. The Jew said: I commandments to respect them. swear by God Who has given Rather, as I said, the teaching of Moses(as) superiority over all the Islam has taken respect and world. At this the Muslim slapped honour to such lofty levels that it the Jew. The Jew complained to is reported by Ibn Umar that the the Holy Prophet( s a ). The Holy Holy Prophet(sa) said Prophet(sa) said: Do not express my superiority over Moses ( a s ) ‘When a dignitary of a people (Bukhari). visits you, you must respect him.’ (Ibn Maja) These are the examples of the lofty morals of the Holy Another report clarifies this Prophet(sa). Despite the fact that he further that it is not just knew and had firm faith in it, for dignitaries. Once, there was a Allah had told him that he was a dispute between a Muslim and a law-bearing prophet and the Seal Jew in Madinah – the Muslim of all the Prophets, and that Allah said: I swear by God Who has had given him excellence over all

The Review of Religions – February 2005 27 CONCLUDING ADDRESS AT THE JALSA SALANA 2003, QADIAN

the Prophets, he could not tolerate a principle that lays the foun- that any of his followers should dation of peace and recon- injure the religious feelings of ciliation. It is such an excellent others, so he stopped them. principle that should the people Whereas these opponents today adopt it, the whole world would allege that Islam is a belligerent become a cradle of peace. religion and incites wars. It is Everyone will begin to respect reported that the Holy Prophet(sa) and honour other men. One said: It is not permitted that one should speak of the beauties of should declare that I am better one’s religion and must not speak than Hadhrat Yunus bin Matta of the evil of other religions. [Jonah(as)]. Accusing other religions means that one lacks arguments to The Promised Messiah(as) says: defend one’s own religion. A religion that lacks arg u m e n t s ‘This principle that we should means that falsehood has found its declare all Prophets to be true way into that religion. Only those whose religion took root and people are ready to fight and kill flourished and millions of people who lack proof and are not certain joined their religion is absolutely of their truth. correct and exceedingly blessed. Despite differences, it lays the Followers of some religions foundation of peace and recon- allege that Islam is a warring ciliation. This is an exceedingly religion, and it has become so good principle. Were the world to ingrained in their hearts and it has adopt this principle it would put an been planted there so firmly that end to much discord and religious they are not ready to accept that contempt which is disturbing Islam is a peace-loving religion. peace in the society.’ (To h f a h Qaisariyya Ruhani Khazain vol The Promised Messiah( a s ) s a y s : 12, p.6). ‘We can prove conclusively that Islamic wars were fought entirely The Promised Messiah(as) says that in defence and did not contain this is what Islam teaches and it is such severity and strictness which

28 The Review of Religions – February 2005 CONCLUDING ADDRESS AT THE JALSA SALANA 2003, QADIAN are found in the battles of were murdered in a most Moses(as) and Joshua(as). If they shameful manner. For instance, a were to claim that the wars of woman was tied to two camels Moses(as) and Joshua(as) were in the that were made to run in opposite form of Divine punishment, then directions thus splitting the body why do they not they regard into two halves. The Holy Islamic wars as Divine P r o p h e t( s a ) and his devoted punishment? What preference do followers bore these atrocities and the other wars have? Whereas suffering with patience and great compared to Jewish wars, many courage for 13 long years. Even privileges were granted in the then, they did not stop their Islamic wars. oppression, and finally they hatched a plot to kill the Holy The fact is that since the Prophet(sa). Learning of their evil opponents of Islam were unaware plan from Allah, the Holy of previous teachings, Allah Prophet(sa) left Makkah to migrate showed much more compassion to Madinah but they pursued him to them compared to the and eventually attacked Madinah. compassion shown to the oppo- It was then that Allah commanded nents of Hadhrat Moses(as) for God the Holy Prophet( s a ) to defend is ‘Most Forgiving and Ever themselves against the attack, as it M e rc i f u l’. Compared to the was now the time that as a penalty Jewish wars, Islamic wars have of their wantonness and evil the great distinction that the Holy conspiracies the Makkans should Prophet(sa) and his followers were taste Divine punishment. persecuted most dreadfully for 13 long years. They were oppressed ‘So the promise of God that if and made to suffer all kinds of they did not stop their wickedness misery by those tyrants. For they would be destroyed through example, many of the Muslims Divine punishment was fulfilled. were killed and some died The Holy Qur’an itself has through terrible tortures. It is not recorded the reasons for these hidden from those who have wars. It says: studied the history that women

The Review of Religions – February 2005 29 CONCLUDING ADDRESS AT THE JALSA SALANA 2003, QADIAN

Permission to fight is given to demolish the places of worship.’ those against whom war is (Al Hakam vol 6 no. 2 Jan 17 made, because they have been 1902) wronged – and Allah indeed has power to help them – Now compare them and see which Those who have been driven one carries more weight. When out from their homes unjustly the Holy Prophet(sa) sent soldiers only because they said: ‘Our to war, he used to give them Lord is Allah’... specific instructions. The (Ch.22:Vs.40,41) Promised Messiah(as) says that we find detailed accounts in the After this verse was revealed, the Ahadith that when the Holy series of Islamic defensive wars Prophet(sa) went to war or sent an began. army, he used to give them strict orders that no women should be ‘Then whatever privileges you killed, children must not be killed, will see granted during Islamic do not contend with the old, the wars you will not find an example refugees, the monks and the thereof in the wars of Moses(as) hermits must not be interfered and Joshua( a s ). In Jewish wars, with, no one should be burnt to thousands of children were killed, death, no animal should be killed, the old and the women were also no tree should be cut down and no killed, the trees of orchards were corpse of the enemy should be set on fire and burned to ashes, defiled in revenge. After victory and all this can be proven from he used to make this announce- the Torah. Despite having ment: You must not kill an injured witnessed extreme oppression and person, do not pursue those who the atrocities of the wicked which run away. About the prisoners he had not been witnessed before, used to say, treat them kindly. For our Holy Prophet(sa) gave orders instance, the prisoners of the not to kill children, not to kill the Battle of Badr state, by God, that old and the women, not to while letting us ride their mounts interfere with the monks, not to Muslims used to walk; they went burn crops or fruit trees and not to hungry, but gave us food to eat;

30 The Review of Religions – February 2005 CONCLUDING ADDRESS AT THE JALSA SALANA 2003, QADIAN they went thirsty, but gave us In the Holy Qur’an, Allah says: water to drink (Bukhari, Muslim, Tirmidhi, Abu Dawood). Whosoever killed a person for an offence unless it be for Those who label Islam as a m u rder or for cre a t i n g warring religion and terrorist disorder in the land shall be religion should pause and reflect. considered to have killed the Do warring religions give these entire human race... kind of instructions? Do not call it (Ch.5:V.33) the teaching of Islam, when it serves the interests of a few In explanation, the Promised individuals or the interests of a M e s s i a h( a s ) says: ‘If someone few organisations. killed a person who was not rebelling or disturbing the peace Man considers himself most of the society, nor creating civilised and cultured in the world disorder in the land, it would be today, but can we see these high regarded as though he had killed morals being displayed in his all the people. So according to wars? When bombs are being this verse of the Holy Qur’an, to rained by aeroplanes or cannons kill someone unjustly is, in the are fired on the inhabitants of a sight of Allah, as though one has c i t y, you can see how much killed the entire human race.’ innocent blood of the children and (L e c t u re Chashma-e-Ma’rifat innocent citizens is being shed. So p23-24) if there is terrorism, it is being perpetrated by one but its price is The Promised Messiah( a s ) s a i d : being paid by another. Wherever ‘Anyone who ignores sympathy, there is turmoil, the media records ignores his faith, for the Holy it in the form of funeral pro- Q u r’an says: whoever kills cessions of the elderly, the someone unjustly, it is as though children and women. Which he kills the whole world. I say that teaching would you then call if someone has not shown excellent? sympathy to his brother, then he has not shown sympathy to the

The Review of Religions – February 2005 31 CONCLUDING ADDRESS AT THE JALSA SALANA 2003, QADIAN

whole world.’ (Al Hakam vol 9 admonition was that to kill no. 15, 30 April 1905 p2). children for the reason that they are sons of idolators is a major There is a Tradition in which Abu sin. Aziz Bin Umair br o ther of Musab Bin Umair reports, ‘I was also So you see this is the beautiful taken a prisoner by the Muslims teaching that Islam presents. at Badr who were commanded by Muslims have been acting upon the Holy Prophet( s a ) to treat the this teaching and now Jama’at prisoners kindly.’ (Ta b r a n i). Ahmadiyya also claims to act upon it and is acting upon it. Hazan bin Aswad also reports that during one campaign, there were Since the advent of the Promised some corpses of children among M e s s i a h( a s ) , this is the stand of the dead. When the Holy Jama’at Ahmadiyya that the Pr o p h e t (s a ) learnt this, he asked, concept of a belligerent Jihad has ‘Who has killed innocent children become unlawful. What I have together with the fighting men?’ mentioned about the killing of Someone submitted: ‘O children etc., you can see that Messenger of Allah! the children such evil acts are being were only the sons of the perpetrated in today’s world in idolators.’ The Holy Prophet( s a ) the wars of those who claim to be said: ‘Those best among you civilised. Also the freedom of today were also the children of conscience and freedom of the idolators until yesterday. Now religion which Islam allows, are you have accepted Islam but until not to be found to the same yesterday you too were the standard in any other religion. To children of the idolators. illustrate this I will cite an Remember that when a child is e x a m p l e . born he is born with a pure nature and he continues in this innocent Despite having become the state until he learns speech. Then subjects of the rule of the Holy his parents make him a Jew or a P r o p h e t( s a ), some groups of Christian.’ The purpose of this opponents wanted to continue to

32 The Review of Religions – February 2005 CONCLUDING ADDRESS AT THE JALSA SALANA 2003, QADIAN adhere to their old religion. So Ahadithul Hadiyyah, vol.4, they wondered what would p . 1 8 3 ) happen to them for they knew that this was what the Holy It is alleged that Islam was spread P r o p h e t( s a ) used to demand that with force. The Promised every man should have the right M e s s i a h( a s ) says: ‘I do not know to follow whatever religion he from where and from whom our chose. Since the opponents had adversaries heard that Islam was not accepted his demand, despite spread by the use of the sword knowing that this was what Islam whereas God declares in the Holy taught, they were fearful as this Qur’an: was not what they themselves practised and they used to compel T h e re should be no the Muslims to abandon their compulsion in matters of faith. When these opponents religion... s u ffered defeat and the Muslims (Ch.2:V.257) gained the upper hand, they began to fear. To dispel their Then who sanctioned the use of fears, the Holy Prophet( s a ) o n c e force? And what means of use of addressed them and said: ‘The force had existed? Is this the principle for which I have fought sincerity and strength of faith of you, shall not be compromised those compelled to accept Islam because of your enmity. In view that without receiving a salary and of your oppressive mentality, you despite being few in number, only had adopted a wrong stand yet the two to three hundred people truth will prevail in all fought thousands? When they circumstances; you are free, there were thousands, they fought is no hold on you. Each one of against hundreds of thousands of you is free to choose his religion. opponents. To defend the faith You are our citizens and Allah against the onslaught of the and His messenger will provide enemy, they let their heads be cut you all kind of protection and this o ff like sacrificial lambs and is the freedom of religion.’ sheep and with their blood they (Nasbur Rayah fee Ta k h re e f put their stamp on the truth of

The Review of Religions – February 2005 33 CONCLUDING ADDRESS AT THE JALSA SALANA 2003, QADIAN

Islam. They had such intense love religion and present only the to preach the unity of God that innate beauties of religion and they bore hardship like dervishes attract people towards you by and reached the desert of Africa your good example. Do not think and spread Islam in those that in the early period the countries and then suffering all command to take up arms was kinds of hardship they reached as given to spread religion. The far as China, not like the fighting sword was raised in defence soldiers but as dervishes and as against enemy attacks or to preachers of Islam. Tell me establish peace and its object was honestly, is this the work of those never to use force for religion.’ who are forced to accept Islam – whose heart is a disbeliever but What were the lofty standards of whose tongue is a believer? Nay, Islamic tolerance and broad- this is the work of those whose mindedness? Let me quote some hearts are filled with the light of examples. faith and in whose heart there is nothing but God.’ A Christian delegation from Najran visited the Holy Prophet(s a ) The Promised Messiah( a s ) s a y s : after Asr (late afternoon) prayer in ‘All true Muslims who lived in the mosque and held discussions the world never believed that with him. When the time of their Islam should be spread by the worship approached (probably it sword. Islam has always spread in was Sunday), they lined up in the the world because of its innate Pr o p h e t ’ s(sa) Mosque in Madinah to beauties. Therefore, those who perform their worship. The call themselves Muslims and companions of the Holy Prophet(s a ) think that Islam should be spread asked him if they could stop them. by the sword, do not know the The Holy Prophet(s a ) said, ‘do not innate beauty of Islam and their stop them.’ So in their normal way activity is like that of the beasts of they faced towards the East and the jungle. There is a clear performed Christian worship in injunction in the Holy Qur’an that their own way. (Abu Dawood) do not raise the sword to spread

34 The Review of Religions – February 2005 CONCLUDING ADDRESS AT THE JALSA SALANA 2003, QADIAN

There was an incident at the fall those leaders of idolators of of Makkah. A delegation of Banu Makkah who continued to fight Thiqqeef from Taif came to see the Muslims throughout their the Holy Prophet( s a ). The Holy lives. On the occasion of the fall P r o p h e t( s a ) erected tents in the of Makkah, despite the decla- mosque for their stay. The ration of truce, Safwan joined companions submitted, ‘O Ikrama and attacked the detach- Messenger of Allah! They are ment of Khalid-bin-Wa l e e d . unclean idolatrous people. It is Despite this crime, the Holy not right for them to stay in the Prophet(sa) did not announce any mosque.’ The Holy Prophet( s a ) specific punishment for them. said that the revelation of Allah: After the fall of Makkah, Safwan and Ikrama were afraid and felt . . . S u rely the idolators are shame and so ran towards the unclean... Yemen. Since Safwan was well (Ch.9:V.28) aware of his crimes, he thought there could be no amnesty for refers to their heart and not him. His uncle Hadhrat Umair- physical uncleanliness. One is not bin-Wahab approached the Holy unclean in this sense. All human P r o p h e t( s a ) and submitted, ‘O beings are clean and they can Messenger of Allah! You have enter every sacred place without o ffered protection to all and let or hindrance. (Ahkam ul sundry. You should think of your Qur’an vol 3 p901) cousin and pardon him too.’ The Holy Prophet(sa) said: ‘I pardon How many examples can one him.’ Immediately, Hadhrat recount of the Holy Prophet( s a )? Umair set out towards Yemen and Let me relate one more incident caught up with his nephew and after which there will be no need gave him the news that he had to wonder whether Islam was been pardoned. Safwan found it spread by the sword or whether it hard to believe that he could be prescribed the use of force. pardoned. His crimes appeared unforgivable. He repeatedly told Safwan-bin-Umayya was one of Hadhrat Umair: ‘You are lying,

The Review of Religions – February 2005 35 CONCLUDING ADDRESS AT THE JALSA SALANA 2003, QADIAN

leave me alone. How can I be After the siege of Taif, when the forgiven, I fear for my life at the Holy Prophet(sa) passed by a valley hands of the Muslims.’ Hadhrat Safwan was also accompanying Umair explained to him that the him. The Holy Prophet’s(sa) flock Holy Prophet( s a ) was more of goats and camels were grazing compassionate than he could ever in that valley and Safwan gazed at imagine and was extremely them with wonder and covetously. forbearing and benevolent. ‘His The Holy Prophet( s a ) s u d d e n l y home is your home and his rule is noticed his envious gaze and said, your rule.’ After these assurances ‘O Safwan! do you find the flocks Safwan went to the Holy attractive?’ He said, ‘Yes.’ The Prophet(sa) and the first question Holy Prophet(sa) said: ‘I bestow he asked was, ‘have you granted them upon you.’ At this Safwan me protection?’ The Holy uttered involuntarily: ‘By God! Prophet(sa) replied: ‘Yes, I have such great bestowal cannot be given you protection.’ Safwan made so happily except by a then submitted: ‘Give me two Prophet of God.’ There and then, months’ leave to continue to Safwan recited the Kalima (the follow my religion for I will not affirmation of the Unity of God accept Islam yet.’ The Holy and of Muhammad being the Prophet(sa) said, ‘You are asking Messenger of God) and accepted for two months’ leave, I will give Islam. you four months’ leave.’ This was kindness of the highest level and These are the lofty standards of the greatest moral quality. Its the teachings of Islam and its glorious example was set by the manifestations which once again Holy Prophet(sa). were taught to us by the Promised Messiah(as) who urged us to put Although Safwan was given leave them in practice so that an for four months, yet as he had atmosphere of love, tolerance, and witnessed the Holy Prophet’s(sa) friendliness is created and kindness and his generosity, he established throughout the world accepted Islam only a few days and InshaAllah (God willing) later. This is how it happened. with great resolve Jama’at

36 The Review of Religions – February 2005 CONCLUDING ADDRESS AT THE JALSA SALANA 2003, QADIAN

Ahmadiyya will continue to example of Islam you should see convey the message to the whole it in the Ahmadis. world. Now I will put before you, in the Briefly these are some aspects of words of the Promised Messiah(as), the teachings of Islam. There are his expectations from us as to many more examples which can what he wants to see in us. Every be quoted but in view of the Ahmadi should try to act upon it. limited time, I will end here. He says: ‘O my friends, hold fast These are the aspects which the to this principle. Treat every Holy Prophet(sa) urged us to follow person gently; gentle behaviour and demonstrated them to us enhances wisdom and tolerance through his noble example. and develops deep thought. Whoever does not follow this As I said, the life of the Holy method, he is not one of us. If Prophet(sa) is filled with these lofty someone from our Jama’at cannot moral values but because of the exercise self-restraint at the abuse constraint of time I cannot narrate and harsh words of our them here. The example of these opponents, he has the option to high moral values are observed seek legal remedy in the courts, not only in the life of the Holy but it is not proper that he should Prophet(sa) but his spiritual powers abuse or use harsh words in and training developed this high retaliation and thus create standard of character in his mischief.’ This is the advice companions also. which we have for our Jama’at and he who does not follow this In this connection, I want to advice, we expel such a person remind you that an Ahmadi’s from our Jama’at. conduct should also reflect this in the footsteps of our great leader The Promised Messiah( a s ) a l s o the Holy Prophet(sa) so that even says: ‘I see that there are many the strangers looking at an who have no sympathy for their Ahmadi should say that if you brothers. If a brother is starving, want to see the true and chaste the others pay no attention and are

The Review of Religions – February 2005 37 CONCLUDING ADDRESS AT THE JALSA SALANA 2003, QADIAN

not prepared to look after him or if he is facing some other ‘Remember that, in my difficulties they do not spend a opinion, the sphere of part of their wealth on him. In the sympathy is extremely vast. One should never there is an injunction to leave out any people or look after one’s neighbour and any individual. Like the show sympathy for him. It even ignorant men today, I do says that if you are cooking meat, not want to say that you increase the broth so that you can restrict your sympathy to share it with your neighbour. the Muslims alone. No, I What do they do nowadays? They say that you should show are selfish and show no concern sympathy to all creation for their neighbour. Do not think of God, be he a Hindu, a that neighbour means only the one Muslim or anyone else. I who lives next-door. Your broth- never like the talk of ers are also your neighbours even those who want to limit if they live 100 miles away.’ their sympathy to their own people alone. The Promised Messiah( a s ) s a y s

further: ‘Show compassion to the The Promised Messiah and Mahdi(as) people and do not harm them with your speech, or hand, or with any ignorant, and do not humiliate trickery. Continue to endeavour them with self-conceit; being rich, for the welfare of all creatures, serve the poor and do not show display no pride over anyone even pride with vanity; be fearful of the if he be your subordinate. Do not paths leading to ruin.’ swear at anyone, even if he swears at you; become humble, Warning his Jama’at the Promised forbearing, well-meaning and M e s s i a h( a s ) says: ‘You should kind to people so that you are never think of harming anyone acceptable to God. Being supe- belonging to any religion, any r i o r, show compassion to your nation or any group. Become a juniors, not contempt; being genuine well-wisher for everyone. knowledgeable, admonish the No troublesome, wicked or

38 The Review of Religions – February 2005 CONCLUDING ADDRESS AT THE JALSA SALANA 2003, QADIAN immoral man should ever have He says: ‘You will be recognised access to your gatherings nor by your five daily prayers and should they stay in your home for your moral state. Whoever some time they are likely to be a possesses a seed of evil, cannot cause for you to stumble.’ adhere to this admonition.’

The Promised Messiah ( a s ) s a y s , Regarding kindness to Muslims, ‘These are the things and to relations, and to strangers and conditions which I have been to the followers of other religions, stating from the very beginning. It he says: ‘Sympathy for mankind will be obligatory for every is such a quality that if a man member of my Jama’at that they were to leave it and continuously should act upon all of this admon- distance himself from it, then ition. In your gatherings there gradually he would turn into a should never be a vocation of savage. Man’s humanity demands i m p i e t y, ridicule, jest and it and he remains a human being derision. Walk the land with pious only as long as he treats his heart, pure nature and pure brother with politeness, civility motives. Remember that every and kindness and makes no mischief is not worth confronting. discrimination.’ Therefore, it is vital that you cultivate a habit of pardon and ‘Remember that, in my opinion, forgiveness; exercise patience and the sphere of sympathy is forbearance and do not attack extremely vast. One should never anyone unjustly; keep your leave out any people or any passions and emotions under individual. Unlike the ignorant check. If you hold a debate or men today, I do not want to say religious discussion, you should that you restrict your sympathy to speak gentle words and conduct the Muslims alone. No, I say that yourself in good manners. If one you should show sympathy to all displays ignorance, bid salam the creation of God, be he a (farewell) and immediately leave Hindu, a Muslim or anyone else. such a gathering.’ (M a j m o o ’ a h I never like the talk of those who Ishtiharat, vol. 3, p.47) want to limit their sympathy to

The Review of Religions – February 2005 39 CONCLUDING ADDRESS AT THE JALSA SALANA 2003, QADIAN

their own people alone. R a h m a n (Gracious) God. Each Remember that Allah likes one of us at all times should be goodness the most and He desires ready to serve mankind. May that we should be kind to His Allah so destine, and may He creation. If He liked evil, He make the whole world to realise would have enjoined evil but the importance of human life so Allah is Holy and above such an that an atmosphere of peace, tran- i m p u t a t i o n . quility and brotherliness may prevail in the world. Amin. ‘ You who have developed a link with me should remember that Those who have come to attend you should be kind to everyone, the Jalsa, may Allah enable them no matter to which religion he or to avail of the blessings of Jalsa. she belongs and do good unto As from their arrival at the land of everyone without diff e r e n t i a t i o n the Messiah, may Allah always because this is the teaching of the continue whatever spiritual Holy Qur’ a n . blessing they have gained in their progeny also and may Allah They feed for the love of God accept whatever supplication they the poor, the orphan and the have been enabled to make . May prisoner. Allah make all the participants (Ch.76:V.9) inherit all the prayers which the Promised Messiah(as) had said for The Promised Messiah( a s ) s a y s these who attend this Jalsa. May ‘the prisoners were mostly Allah enable all of you to spread disbelievers.’ the peaceful teachings of Islam and Ahmadiyyat throughout the So this is the beautiful teaching world, which was conveyed to us which the Promised Messiah(as) is by the Holy Prophet( s a ) a b o u t giving us. May Allah enable all of which the Holy Prophet( s a ) us to act upon the admonition of admonished about and expected the Promised Messiah(as). May he all the Muslims to act upon. May enable us in the true sense to Allah take all those attending the become the worshippers of Jalsa in Qadian back to their

40 The Review of Religions – February 2005 CONCLUDING ADDRESS AT THE JALSA SALANA 2003, QADIAN homes safely and in good health are expressing feelings of with Allah’s grace and may Allah fraternity without distinction of always protect them. Amin. religion. Amin.

Before silent prayer, I want to Let us now join in silent prayer. make a brief announcement – in the past few days there was a dreadful earthquake which left * Pursuant to the above directive, widespread destruction in Iran. the Ahmadiyya Muslim Community Sympathy demands that we pray contributed genorously throughout for them and give financial the world; the collections were handed over to the Iranian support. Arrangement must have embassies directly or through an been made in various countries to associated charity, Humanity First, take the aid to them. In any case to help the earthquake victims of the Amirs of the various countries Bam. A year later, when the should assess their circumstances Tsunami caused havoc in south East and propose a plan and try to help Asia, the Ahmadiyya Muslim community sent several containers the affected people*. May Allah of aid, operated soup kitchens and enable them to do so. Amin. provided primary medical care in Sri Lanka, India and Indonesia. In the first report received from Humanitarian assistance continues – Qadian, they were expecting the Ed. attendance would reach 50,000. We have not received further reports. In any case this is a large gathering for Qadian. Press and electronic media, with the grace of Allah, is giving good coverage to the Jalsa. Alhamdulillah. Many ministers and other dignitaries have either attended the Jalsa or have sent goodwill messages. May Allah reward generously those who with open-heartedness

The Review of Religions – February 2005 41 (as) From 2004 Issues 1-3 ‘Metaphoric Light ,Literal Darkness’, Christian Theology and Modern Scholarship; (Published by the JESUS Ahmadiyya Movement in Islam, USA) as ‘Son of God’ By Anwer Mahmood Khan – USA

he concept of Jesus(as) as ‘Son polation that has no basis in the Tof God,’ although Bible. Several reputable theo- formulated in 323 A.D., has been logians from various countries of under close scrutiny for its the world attest to the metaphoric e fficacy and origin. Scores of usage of the phrase. We present a scholars have thoroughly number of excerpts from the reviewed all the connotations of writings of these scholars. This its usage and have arrived at the modern understanding, when conclusion that the expression compared with Islamic teachings, ‘Son of God’ is a metaphoric finds concordance rather than expression suggesting Je s u s ’ pa r i t y . We hope that our Christian closeness to God – a title of readers will re-evaluate these veneration with no implied literal findings and arrive at their own meaning. This expression was co n c l u s i o n s . used for angels, kings, pious elites, Israelites, and many other TRADITIONAL BELIEF: righteous men. In the literal Jesus Christ is the only sense, it was never applied to begotten ‘Son of God.’ He is Je s u s (a s ) during his life. In his zeal the second deity in the Tri n i t y . for spreading the Gospel message to Greeks (who professed three CO N T E M P O R A R Y BELIEF: Gods), Paul created the idea of The phrase ‘Son of God’ is a trinity to attract Greeks to metaphoric expression denot- Ch r i s t i a n i t y . The phrase ‘Son of ing the strong love and God’ is clearly a later inter- affection God had for Jesus.

42 The Review of Religions – February 2005 JESUS(as) AS ‘SON OF GOD’

This phrase does not imply that “When we turn to the use of Jesus is the literal son of God. ‘the Son of God’ by or about Jesus in his lifetime and its Several scholars have studied the possible appearance in AD phrase ‘Son of God’ in the 30/33 in Jewish inquiries various connotations recorded in made about him, there is far the Bible and have attempted to less evidence than there was understand it using its traditional for ‘the Messiah.’ In ancient parlance. In light of their near Eastern and Greco- investigations, they have arrived Roman polytheism, rulers, at the understanding that this heroes and wonderworkers phrase is a metaphoric expression were entitled ‘son(s) of god’ of the closeness of God with because mythically or liter- Je s u s (a s ) . Most of these scholars ally they were thought to are of the opinion that the have been begotten through a traditional meaning of the g o d ’s mating with a human expression ‘Son of God’ that was being. In Israelite thought formulated into the Apostles’ angels could be called Creed in A.D. 325 at Nicea has figuratively ‘sons of God’ evolved, and Jesus( a s ), initially (Gen. 6:2; Job 1:6; Ps. 29:1; considered human, has attained Dan. 3:25[3:92]). God speaks this Christological image of of Israel as ‘my son’ (Hosea Ch r i s t . 11: 1); and a pious individual could be referred to as ‘Son R e v e rend Raymond Bro w n , of God’ (Wisdom 2:18) or Auburn Distinguished Professor a`son of Most High’ (Sirach of Biblical Studies at Union 4 : 1 0 ) . ”1 Theological Seminary, considers ‘Son of God’ to be a post- After describing the diff e r e n t Crucifixion expression. The term usages of the expression ‘Son of was never used by Jesus(as) during God,’ Rev. Brown concludes his life. He writes: that the conventional usage of Jesus as ‘Son of God’ occurred

The Review of Religions – February 2005 43 JESUS(as) AS ‘SON OF GOD’

after the crucifixion event. He House of David. It is writes: unlikely that this title [‘Son of God’] was used of Jesus ‘Thus there is reason in the during the lifetime by Gospels, read perceptively, himself or by his fol- to think that unlike ‘the lowers.’3 Messiah’ the title ‘Son of God’ was not applied to The foregoing tends to negate the Jesus in his lifetime by his use of the expression ‘Son of followers’ or a fortiori by God’ by Jesus(as) in his lifetime or himself. It was a revealed by his followers. The expression early post-ministry insight. is clearly a later addition to the This would mean that the Gospels. If this opinion is High Priest’s question factual, then it could rule out the phrased in Mark 14:61, “Are expression's divine efficacy and you ... the Son of the Blessed render it but an ordinary [=God]?” was not the expression of veneration. This formulation in a Jewish would, in turn, deny the literal investigation of Jesus in AD sonship of Jesus(as). 30/33.’2 Another English scholar, John Reverend Brown compares the H i c k , Professor Emeritus at two titles ‘Son of God’ and ‘The Claremont School of Graduate Messiah’: Studies and Fellow of the Institute of Advanced Research ‘Overall then, if Jesus was in the Humanities at the accused of Blasphemy in University of Birmingham, has AD 30/33, it is not likely written several books in the field that the sole or even of re-evaluating Christian principal basis for that dogmas. His book The Metaphor accusation was that the of God Incarnate includes the followers hailed him as the following description of his expected Messiah of the work:

44 The Review of Religions – February 2005 JESUS(as) AS ‘SON OF GOD’

‘In this major theological responses to the ultimate work, John Hick refutes the transcendent reality we call traditional Christian under- God.’”4 standing of Jesus of Nazareth as God Incarnate, In the third chapter of his book, who becomes a man to die Hick writes: for the sins of the world and founded the church to ‘A further point of broad proclaim this. Hick, editor of agreement among the New The Myth of God Incarnate, Testament scholars is even o ffers an intriguing alter- more important for under- native view. He argues “that standing the development of Jesus did not teach what was Christology. This is that the to become the Orthodox historical Jesus did not make Christian understanding of the claim to deity that later him; that the dogma of Christian thought was to Jesus’ two natures, human make of him; he did not and divine cannot be understand himself to be presented satisfactorily; that God, or God the Son, the traditional dogma has incarnate... But it is been used to justify great extremely unlikely that the human evils, that the idea of historical Jesus thought divine incarnation is better himself in any such way. understood metaphorical Indeed he would probably than as literal, that we can have rejected the idea as understand Jesus to be our blasphemous; one of the Lord and the one who has sayings attributed to him is, made God real to us; and “Why do you call me good? that a nontraditional No one is good but God Christianity based upon this alone” (Mark 10:18).’5 understanding of Jesus can be seen as one among a Explaining his thesis, Hick number of different human further writes:

The Review of Religions – February 2005 45 JESUS(as) AS ‘SON OF GOD’

‘And my thesis concerning Hellenistic one. The same the Christian doctrine of expressions have had diff e r e n t incarnation is that as a literal perspectives and meanings in the hypothesis it has not been two cultures. Paul, who was a found to have any accept- zealous preacher of the Gospel, able meaning. Every content wanted eagerly for the Greeks to that has been suggested has join the fold of Christianity. To had to be rejected as satisfy the Greeks, he managed mistaken or, in traditional to compromise basic ideologies. ecclesiastical language, At the time, the Greeks held heretical. Indeed, the basic beliefs in three Gods, and since heresy has always been to Jesus taught the Unity of God, treat religious metaphor as the concept of trinity was a literal metaphysics.’6 convenient tool to win the sympathies of the Greeks. As The last sentence of the above such, the ‘sonship of Jesus’ was quote is quite intriguing. We have construed literally in spite of a noticed that what most scholars dearth of evidence in the New have done is simply look to the Testament pointing to that Scriptural text, the time and c o n s t r u a l . environment it was composed, and compared it with the M a rcus J. Borg is Hendere verbiage and language of that Distinguished Professor of time; objectively evaluating Religion and Culture in the these expressions of veneration, Philosophy department at these scholars ultimately Oregon State University. He is adjusted the true meaning of one of the modern scholars who these expressions in the light of have brought forth new modern understanding. It is meanings to the age-old dogmas. important to point out that His book Jesus: a New Vi s i o n historically there were two published in 1987 made the d i fferent cultural settings: a bestseller list. He also edited Jewish one and a Greek or Jesus at 2000. In the second

46 The Review of Religions – February 2005 JESUS(as) AS ‘SON OF GOD’ chapter of Jesus: A New Vi s i o n, ditions near the time of B o rg raises the question of how Jesus, this metaphor could a Jew from Galilee turned out to be used to refer to other be the ‘Son of God’ and Jewish persons. What all of concludes that the expression these have in common – the was historically understood as king, Israel, a Spirit person metaphoric, but has now been – is a relationship of transformed into a principle intimacy with God. Thus to Christian doctrine. He writes: call Jesus Son of God was to speak of an intimacy of ‘What becomes the relationship between Jesus dominant way of speaking and God. As Son of God about Jesus in the Christian developed in early Christian tradition – Jesus as Son of tradition, it moved from God – provides an excellent being a relational metaphor illustration of this (con- to being a biological ceptual development – metaphor in the birth stories author) process. Son of God in Matthew and Luke. In began as a relational these stories, ‘Jesus is m e t a p h o r. Within Judaism conceived by the Spirit and, by the time of Jesus, it had a if the texts are read literally, number of meanings. In the is Son of God’ became Hebrew Bible, it could be conceptualised. Specifically used to refer to the king on to call Jesus Son of God the day of his coronation: became an ontological and “ You are my son; today I doctrinal statement about have begotten you” (Ps 2.7). the ultimate status of Jesus, It could also be used to refer reaching its climax in the to Israel as a whole: “When Nicene Creed. There, in the Israel was a child, I loved language of fourth century him and out of Egypt I Christian theology, with called my son” (Hos. 11 . 1 ) . strong undercurrents of According to Jewish tra- Hellenistic philosophy,

The Review of Religions – February 2005 47 JESUS(as) AS ‘SON OF GOD’

Jesus is spoken of as “the Matthew and Luke, written only begotten Son of God,” some twenty years later, “true God of true God,” and Jesus was Son of God from “of one substance as the his conception. And in the F a t h e r.” Metaphor became first chapter of John, that doctrine.’7 which became incarnate in Jesus was “from the In the next two paragraphs, Borg beginning.” Thus, Jesus’ describes the timing of this status as Son of God was transformation when this finally pushed back into the metaphoric expression under- time before his life. Again went change. In A.D. 50, Paul we see the process whereby wrote of Jesus(as) as ‘descended Son of God undergoes a from David according to the development that moves flesh, and designated Son of God metaphor to ontological in Power by his resurrection from claim.’8 the dead’ (Rom. 1.3-4). Further: ‘This Jesus whom you crucified, B o rg also compares the God has made both Lord and characteristics of these two Christ’ (Acts 2:36). Here God figures of Jesus( a s ) before and made Jesus both Lord and Christ after Easter and explains that the after Crucifixion. Borg peasant Jew who was a beloved continues: of God and showed the way became God Himself or God- ‘As the New Te s t a m e n t the-Son, the second deity in the developed, Jesus’ status as concept of Trinity. Son of God was pushed further and further back into Hans Kung is a renowned his life. According to Mark, German Theologian. He has been our earliest Gospel, Jesus at Professor of Dogmatic and his baptism heard a voice Ecumenical Studies at the declaring him to be the Son University of Tu b i n g e n , of God. According to G e r m a n y. Kung revisited the

48 The Review of Religions – February 2005 JESUS(as) AS ‘SON OF GOD’

Nicene and the Chalcedony loving mankind. Excerpts from Creeds that spelled out the belief his book On Being a Christian that Jesus(as) is the only begotten are reproduced below. Son of God, made from the same substance and hence the second Discussing the expressions used deity in the Godhead. Kung for Jesus(as), Kung writes: suggests that these do not carry any literal weight and have been ‘All these metaphors are outdated with the passage of meant to express both the time. What they simply mean is unique relationship of the that God was present in Jesus(as) father to Jesus and of Jesus and revealed Himself through to the father as also the Christ – essentially a role that all unique relationship of Jesus prophets of God display. Kung to men: his work and his opposed the physical resur- significance as God’s rection of Jesus( a s ) and simply revealer for the salvation of equates this resurrection to the the world. Hence it is exaltation of Jesus’ spiritual obvious why talk about status. Most contemporary Jesus Christ always easily scholars opposed Kung and turned into talk to Jesus u rged him to retract his Christ, why faith and ideologies. In response, Kung profession of faith were wrote another book entitled always accompanied by Nothing But the Truth in which acclamation, invocation, he responds to the allegations prayer.’8 levelled against him. The ecumenical church leaders, he Jesus(as) as a Messenger of God maintains, view Jesus’ turns into deity because ven- Christology from above or eration and talk of Jesus turns descending from God, while he into talking to Jesus. observes it from below where Jesus(as) as man rose to spiritual Bishop John Shelby Spong, an excellences by obeying God and Episcopal Bishop of Newark,

The Review of Religions – February 2005 49 JESUS(as) AS ‘SON OF GOD’

New Jersey, has written many God? That kind of exclusive critical books that attempt to re- claim has been made examine traditional dogmas and throughout the ages with great boldly refute their current power by the Christian import. He urges the Church Church. It is part of our administration to rethink their religious mentality, no matter stance on these fundamental how limited and ungodlike it beliefs that no longer are able to makes God seem to be. This sustain awakened rational minds. phrase also seems to suggest He further asserts that if this that none of the other traditional cloak will not be religious systems of the world changed the collapse of can offer its people a point of Christendom is imminent. He connection with the Divine. coins the term ‘Christians in Many Christians have also Exile’ for all those believing made exactly that claim, and Christians who cannot repeat the its effect for centuries has A p o s t l e ’s Creed with honesty been to fuel a quite unholy and from their hearts. They pay attitude of religious imperi- lip-service to their beliefs with alism. This arrogant claim no verification from their hearts. also denies our own modern Concepts of trinity, the sonship experience. I have met of Jesus( a s ), resurrection, the holiness in Jews, Muslims, physical ascension of Jesus( a s ) Hindus and Buddhists, which and his return must be re- I am not willing to deny or to examined according to Bishop denigrate. So what does the Spong. In his book, W h y phrase “God’s only Son” Christianity must Change or Die, mean to those of us who Bishop Spong writes: cannot and will not be bound by the religious prejudices of ‘[Jesus] is first called God’s the past?’ 9 “only son.” Does this mean none of the rest of us is or can In Rescuing Bible fro m be the son or daughter of F u n d a m e n t a l i s m Bishop Spong

50 The Review of Religions – February 2005 JESUS(as) AS ‘SON OF GOD’ explains that the ‘Son of God’ and essence that continued expression is a metaphor and after the crucifixion and cannot be taken literally. resurrection; it has nothing to do with Jesus’ own vision Andrew Harvey is a mystical of himself and of his scholar and has authored more mission. Jesus’ self-under- than thirty books. In his book standing did not include Son of Man, Harvey sketches the thinking and speaking of mystical path of Jesus ( a s ) t o himself as the “Son of God,” Christ. Regarding the Sonship and his message was not concept, he writes: about believing in him.

‘Modern scholarship also ‘Knowing Jesus in this way makes clear that there is no challenges the beliefs not firm evidence to suggest that only of all fundamentalist Jesus thought of himself as churches but also of all those the Messiah, or as “the who place emphasis on unique Son of God”; the Jesus Christ as the unique only title we can safely say and all powerful saviour; the he gave himself is Son of historical Jesus never Man. (as in Matthew 11:19). claimed for himself such an He likely used this generic honour, never saw himself in term to identify himself with such inflated and exclusive those he was addressing and terms, and never interpreted to emphasise that he shared his crucifixion as a sacrifice with them a common destiny for the sins of the world. and destitution... The Such interpretations repre- Saviour icon, in other words, sent the visions of later is a later “inspiration” of the followers and have nothing early Christian Church, authentic about them (except reeling under the impact of the wonder and enthusiasm Jesus' life and of trans- that prompted their evo- mission of his mystical force lution in the first place).’10

The Review of Religions – February 2005 51 JESUS(as) AS ‘SON OF GOD’

The following are various onwards ‘divine’ became a opinions of scholars who have fixed term in the imperial construed ‘Son of God’ to mean cult, “the divine Caesar.” At a ffection and love for Jesus the other end of the rather than the biological spectrum it could mean Sonship of God. simply “pious”, “godly”’.12

Maurice Wiles denounced the Geza Ve r m e s, another concept of Sonship of Jesus theologian, pens his views in his along with six Anglicans in their book Jesus and the World of works published as Myth of God Judaism thus: I n c a r n a t e. Wiles dismisses Biblical references that allegedly ‘“Son of God” was always deal with the Divinity of Christ understood metaphorically or his Sonship as is recorded in in Jewish circles. In Jewish John's Gospel. ‘These are later sources, its use never interpolations and have no implies participation by the origins in Christianity what- person so-named in the soever,’11 argues Wiles. divine nature. It may in consequence safely be James Dunn, an eminent British assumed that if the medium Theologian in his book in which Christian theology Christology in the Making developed had been Hebrew writes: not Greek, it would not have produced an ‘In the Roman world of the incarnation doctrine as this New Testament period, is traditionally under- “divine” and “son of God” s t o o d . ’1 3 and even “God” were used more or less inter- Islamic View c h a n g e a b l y. Heroes were Say He is Allah, the One, frequently called “divine” in Allah the Independent, Homer, and from Augustus Besought of all. He begets not

52 The Review of Religions – February 2005 JESUS(as) AS ‘SON OF GOD’

nor is He begotten. And there thing. The heavens might well is none like unto Him.’ 14 nigh burst thereat, and the earth cleave asunder, and the This is the cardinal doctrine of mountains fall down in Tauhid or the Unity of God as pieces, because they ascribe a taught in the Holy Qur'an. In the son to the Gracious God. It chapter ‘Maryam’ (named after becomes not the Gracious M a r y, the mother of Jesus( a s )) , God that He should take unto Allah categorically rejects the Himself a son.”16 Sonship alleged to God in Christianity. He says: H a d h r a t Mirza Bashiruddin Mahmud Ahmad( r a ), in his That was Jesus, son of Mary. commentary on these verses, This is a statement of the writes: truth concerning which they entertain doubt. It does not ‘The dogma that Jesus is the befit the majesty of Allah to Son of God is so hideous take unto Himself a son. Holy that the heavens, the earth is He. When He decrees a and the mountains might thing, He says, ‘be’ and it well break into pieces and begins to take shape and fall asunder at its enormity. comes into being. Said Jesus, The belief is repugnant to ‘Surely Allah is my Lord and heavenly beings (al- your Lord, so worship Him Samawat) because it is alone, this is the right path.’15 against Divine attributes and against all that they stand In the same chapter, in verses 89- for. It is revolting for human 93, we read: beings on the earth (al-Ard), because it offends against ‘And they say, “The Gracious the dictates of human nature God has taken unto Himself a and man's intellect and son. Assure d l y, you have reason recoil in sheer disgust indeed uttered a most hideous from it.’17

The Review of Religions – February 2005 53 JESUS(as) AS ‘SON OF GOD’

We sincerely invite all the 10. Andrew Harvey, Son of Man Christians of the world to reflect (New York, Putnam Penguin on the contemporary views of Inc., 1999), p. 6. some Christian scholars as these 11. Maurice Wiles, Myth of God views might bring forth an era of Incarnate (London: SCM Press, reconciliation between Islam and 1977) Ch r i s t i a n i t y . 12. James Dunn, Christology in the Making (London: SCM Press, 1980), p. 41. End Notes 13. Geza Vermes, Jesus and the l. Raymond E. Brown, Death of World of Judaism ( L o n d o n : M e s s i a h Volume One (New SCM Press 1983), p. 72. York: Doubleday Publishing 14. The Holy Qur’an, translation by Group, 1994), p. 482. , London: 2. Ibid. Islam International Publications, 3. Ibid., p. 492 2002. 112:2-5. 4. John Hick, The Metaphor of 15. Ibid., 19:35-37. God Incarnate, (London: SCM 16. Ibid., 19: 89-93. Press Ltd. 1993), back cover. 17. Mirza Bashiruddin Mahmud 5. Ibid., p. 27 Ahmad, Invitation to 6. Ibid., p. 106 A h m a d i y y a t (London: Islam International Publications, 7. Marcus Borg, Jesus at 2000 1980). (Oxford, United Kingdom: West View Press, 1998), p. 13-14. 8. Hans Kung, trans. By Edward Quinn, On Being a Christian (New York: Doubleday Dell Publishing Co., 1984), p. 444 9. John Shelby Spong, W h y Christianity Must Change or Die (New York: Harper Collins Publishers, 1998), p. 73, 82.

54 The Review of Religions – February 2005 THE NEED FOR Religious Harmony Based on a speech delivered at the International Seminar at the Department of World Religions, Dhaka University.

Meer Mobasher Ali – Bangladesh

his is a very crucial juncture A Jew is a Jew because he Tin the history of mankind and believes ‘Judaism’ is the true this subject needs to be addressed way to reach God. A Hindu and discussed repeatedly, because believes his version of ‘Sanatan in the final analysis, religious Dharma’ is the chosen way of animosity plays a vital role in ‘ P a r m e s h w a r’. Similarly, a international, racial and social Christian believes that Jesus ( a s ) clashes. It gives me immense is the only Saviour of mankind. pleasure to tell society that Being a Muslim, I believe that harmony in the religious world is Islam is the best of all religions very much possible by following and presents a complete code of the true teachings of Islam. life. Having said this, a natural question arises as to how to It is always good to hear words create bondage of harmony and of peace and harmony. People tolerance? According to me, the come and say good things about Holy Qur’an, the last revealed religion: we are heading towards Book, clearly outlines the ways the same goal, all mankind has and means of creating the the same common values. But bondage of peace and harmony allow me to put the matter in a despite all differences. different perspective. Jews are of the opinion that Every man committed to his faith Moses( a s ) was the best of Prophets must believe that his is the best. and that the Children of Israel are

The Review of Religions – February 2005 55 THE NEED FOR RELIGIOUS HARMONY

the chosen people of God. They tence. The Holy Qur’an amply do not accept Jesus ( a s ) as the outlines how to go about Messiah. On the other hand, t h e regarding other faiths and Christians believe all men are establish peace and harmony. In sinners; they have inherited the the Holy Qur’an, Allah has ancestral sin in their blood. To taught us how to start a save them, God sent Jesus(a s ) to dialogue between people of love them and to die for them. In different beliefs. It says: short, these beliefs are not at all s u fficient to create common Say, ‘O people of the book! grounds of peaceful co-existence. Come to a word equal In sharp contrast to these between us and you – that we concepts, Islam portrays a worship none but Allah and di f ferent picture altogether. Islam that we associate no part n e r says that the true path of Allah is with Him, and that some of one and the same. Islam is the us take not others for Lord s only religion which openly beside Allah.’ But if they declares all the earlier Prophets of turn away, then say, ‘Bear God to be true. Islam goes even w i t n e ss that We have further by stating that one of the submitted to God. basic fundamentals for a Muslim (Ch.3: V.65) is to declare all the Prophets of God to be true in their pristine This verse categorically shows us origin. The completion of the way to common values. It religion took place with the also says that despite sharp advent of the Holy Prophet of di f ferences and animosity, people Is l a m (s a ) . He was given such a can have peaceful co-existence. marvellous code of conduct that it ensures religious harmony. One of the major causes of conflict and animosity is During the time of Prophet speaking ill of religious founders. M u h a m m a d( s a ) all previously A person of a particular religion revealed faiths were in exis- may hurt the feelings of a certain

56 The Review of Religions – February 2005 THE NEED FOR RELIGIOUS HARMONY group by criticising their beloved Surely, the Believers, and the prophet. Misunderstanding may Jews and the Christians and erupt by under-estimating a the Sabians – w h i c h e v e r founder of a certain faith and p a rty from among these belief. Islam lays the very t ruly believes in Allah and foundation to uproot this evil by the Last Day, and does g o o d sa y i n g : deeds – shall have their re w a rd with their Lord and This Messenger of Ours no fear shall come upon them believes in that which has nor shall they grieve. been revealed to him fro m (Ch.2: V. 63) his Lord, and so do the believers: all of them The Holy Prophet of Islam( s a ), believe in Allah and in His lived a holy life according to the Angels and in His books and Qur’anic teachings. During his in His Messengers saying, lifetime he practised total ‘ We make no distinction religious harmony. The historic between any of His ‘ Treaty of Madinah’ amply Messengers... demonstrates his attitude (Ch.2: V.286) towards people of other faiths especially Christians, Jews and One of the major elements of idolators. religion is life after death and eternal salvation. Usually p e o p l e As far as the present world start quarrelling on this issue scenario is concerned, the world of salvation. Islam claims that has only one way to attain peace there is no monopoly in the by ensuring absolute justice to all matter of salvation. Salvation people. Unfortunately, those who depends entirely on Allah. In this claim to be the custodians of respect, the Almighty and human rights and freedom are benevolent Allah assures us by themselves violating the golden saying: principles of absolute justice by not insisting that the resolutions

The Review of Religions – February 2005 57 THE NEED FOR RELIGIOUS HARMONY

passed by the body of nations s t a b i l i t y. From the Islamic must be upheld by the relevant principles mentioned above, it defaulting nations. This absur- seems very obvious that Islam dity and injustice leads to sets the correct way of achieving intolerance and destruction. On it. The only thing required is to one hand superpowers them- understand and practically selves claim to be democratic demonstrate the true teaching of and on the other hand they all religions. These golden keep the right to veto intact principles should be followed by under their disposal. The the leaders of different faiths to judgment of the International establish peace and harmony in Court of Justice cannot be made the society. binding even with the support of an overwhelming majority of There is a sect in Islam which is nations. The Holy Qur’an totally practising and demonstrating rejects injustice and teaches us to these golden principles under guarantee justice to all, even to divine leadership. This sect is enemies! Addressing the known as the Ahmadiyya Muslim believers, Allah says: Co m m u n i t y . Those interested in going into details of Islamic … and let not a people’s teachings on peace and enmity incite you to act harmony are referred to the otherwise than with justice. book Islam's Response to Be always just, that is nearer Contemporary Issues by Hadhrat to righteousness. Mirza Tahir Ahmad. Before I (Ch.5: V. 9 ) finish, I will qu o t e a small extract from the writings of the Holy What a wonderful guidance to Founder of Ahmadiyya establish peace in the world! C o m m u n i t y, Hadhrat Mirza Ghulam Ahmad(a s ) . He wrote: I n t e r-religious peace and harmony is a pre-requisite for ‘It is our principle to be social, national and international sympathetic towards the

58 The Review of Religions – February 2005 THE NEED FOR RELIGIOUS HARMONY whole of mankind. If a person him then let me tell you with finds his Hindu neighbour’s certainty that he is not one of house burning and he does not us.’ get up to extinguish the fire, (Siraj-e-Muneer, Pg.28) then let me assure you, he does not belong to me. And May Allah enable us to follow if a person amongst my His choicest path and attain followers sees that someone peace and harmony in all spheres is about to kill a Christian of life. and he does not help to save

Advertise your business in The Review of Religions and see sales scale to new heights. Existing adverts can be placed and sponsorship on regular features is available in this longest running worldwide Muslim monthly magazine in the English language.

Rates available on request from the Manager at:

The Review of Religions 16 Gressenhall Road London SW18 5QL

The Review of Religions – February 2005 59 “Healing is in three things: A gulp of honey, cupping, and branding with fire (cauterising).”1 Honey has been mentioned repeatedly in the HONEY Traditions of the Prophet both as a spiritual rejuvenator2,3 and as a the Healer physical cure.4

Although the mainstream By Manzurul A. Sikder, MD, USA modern medicine has larg e l y overlooked the usage and effec- Honey enjoys a special place in tiveness of honey, due to a the tradition of Islamic medicine tremendous resurgence of inter- and cures. The Holy Qur’an calls est in herbal and alternative it a healing for mankind. medicines in recent years, clinical researches are being And thy Lord has inspired the conducted around the world bee, saying, ‘Make thou investigating its health benefits. houses in the hills and in the Initial studies suggest that honey t rees and in the tre l l i s e s may have an important role to which they build. Then eat of play, especially in wound healing every kind of fruit, and follow and restoration. the ways of thy Lord that have been made easy for thee.’ Honey has been used with great There comes forth from their e fficacy in burns, infected bellies a drink of vary i n g wounds, and skin ulcers. hues. Therein is a cure for Avicenna, back in the tenth men. century, recommended honey in (Ch.16: Vs.69-70) the treatment of tuberculosis.5 A recent study demonstrated that Ibn ‘Abbas narrated that the honey in adequate concentration Prophet of Islam ( s a ) had said, was bactericidal to many other

60 The Review of Religions – February 2005 HONEY THE HEALER common human pathogens, method alone, the results were especially E. coli, P. aeruginosa, similar to using topical and H. influenzae.6 This is in part antibiotics.11 There also exists a thought to be due to the presence large volume of literature which of multiple traditionally used suggests that honey has potential antibiotic residues found in for the treatment of periodontal honey.7-9 The use of honey as a disease, mouth ulcers, and other wide-spectrum antibiotic is ailments related to oral health.12 particularly appealing in the background of emergence of H o n e y, a chemically complex multi-resistant organisms in the structure, is comprised primarily general community. Its good of sugars, but also contains many antimicrobial effect, sterility, low other active elements, including cost, and easy availability make antibiotic residues as mentioned honey an ideal antibacterial above and several biologically agent. significant antioxidants. An antioxidant is a chemical that Bedsores are a major cause of prevents the oxidation of other morbidity among patients with compounds. In biological sys- immobility, and a great challenge tems, the normal processes of to the clinician. Use of topical oxidation produce highly reac- honey has been shown to rapidly tive free radicals. These can and completely heal pressure readily react with and damage ulcers. As a result, honey other molecules. This may result alginates are now being used as in the damage to the body’ s own the ‘standard of therapy’ for cells, giving rise to cell decay chronic wounds in many nursing and cancer. The presence of h o m e s .1 0 Likewise, successful antioxidants in the system can treatment of burn patients with ‘mop up’ free radicals before topical honey is well docu- they damage other essential mented. In Nigeria, for instance, molecules. Honey has been where up to 10% of the burn known to exert significant in victims are cared for by this vitro antioxidant activity, in part

The Review of Religions – February 2005 61 HONEY THE HEALER

due to its phenolic content.1 3 play a significant role in healing Researchers have been able to and physical well-being. Wider- reproduce some of these effects scale investigations are, how- in animal models as well. In one ever, needed to fully understand study conducted at the University its far-reaching health benefits. of Illinois on Tr p - p - 1 Its potential in preventative mutagenicity,14 all types of honey medicine, for example, needs to used exhibited significant be further examined. The words inhibition in a log-linear corre- of the Qur’an and the lation, signifying its beneficial admonitions of the Holy e ffects on cell death and P r o p h e t( s a ) could serve as our carcinogenesis. guiding light.

Honey has also been described as a pre-biotic, a food ingredient References that beneficially affects host 1. Bukhari, Volume 7, Book 71, health by selectively stimulating Number 584 the growth and activity of useful 2. Bukhari, Volume 5, Book 58, bacteria in the colon. These Number 227 favourable effects include increasing calcium absorption, 3. Muslim, Book 29, Number 56 increasing fecal weight, 4. Bukhari, Volume 7, Book 71, shortening of gastrointestinal Number 588 transit time, and possibly 5. Asadi-Pooya AA, et al. ‘The lowering blood lipid levels.1 5 antimycobacterial effect of There in fact exists a Tradition of honey: an in vitro study.’ Riv the Holy Prophet(sa) in which he Biol. 2003 Sep-Dec;96(3):491-5 prescribed honey to one of his 6. Al-Waili NS. ‘Investigating the companions for upset stomach antimicrobial activity of natural and diarrhoea. honey and its effects on the pathogenic bacterial infections In a world of novel diseases and of surgical wounds and emerging pathogens, honey can conjunctiva.’ J Med Food. 2004

62 The Review of Religions – February 2005 HONEY THE HEALER

Summer;7(2):210-22 12. Molan PC. ‘The potential of honey to promote oral wellness.’ 7. Wang J. ‘Confirmatory deter- Gen Dent. 2001 Nov- mination of six penicillins in Dec;49(6):584-9 honey by liquid chroma- t o g r a p h y / e l e c t r o s p r a y 13. Gheldof N, et al. ‘Buckwheat ionization-tandem mass spec- honey increases serum anti- t r o m e t r y.’ J AOAC Int. 2004 oxidant capacity in humans.’ J Jan-Feb;87(1):45-55 Agric Food Chem. 2003 Feb 26;51(5):1500-5 8. Wang J. ‘’Determination of five macrolide antibiotic residues in 14. Wang XH, et al. ‘Antimutagenic honey by LC-ESI-MS and LC- e ffect of various honeys and ESI-MS/MS.’ Agric Food sugars against Trp-p-1. J Agric Chem. 2004 Jan 28;52(2):171-81 Food Chem.’ 2002 Nov 6;50(23):6923-8 9. Verzegnassi L, et al. ‘Analysis of chloramphenicol in honeys of 15. Chow J. ‘Probiotics and different geographical origin by Prebiotics: A Brief Overview.’ J liquid chromatography coupled Ren Nutr. 2002 Apr;12(2):76-86 to electrospray ionization tan- dem mass spectrometry.’ Food Addit Contam. 2003 Apr;20(4):335-42 10. Van der Weyden EA. ‘The use of honey for the treatment of two patients with pressure ulcers.’ Br J Community Nursing. 2003 Dec;8(12):S14-20 11. Adesunkanmi K and Oyelami OA. ‘The pattern and outcome of burn injuries at Wesley Guild Hospital, Ilesha, Nigeria: a review of 156 cases.’ Journal of Tropical Medical Hygiene. 1994 Apr;97(2):108-12

The Review of Religions – February 2005 63 Subscription The Review of Religions

If you would like to order a copy of any We hope you have enjoyed reading this edition of the magazine. The Review of Religions will continue to issue published in 2004, please send provide discussion on a wide range of subjects and £1.50 (or equivalent) providing us with welcomes any comments or suggestions from its your full name and address. Delivery readers. will be on a first come, first served basis, and in the absence of a copy being To ensure that you regularly receive this monthly publication, please fill in your details below and we available your money will be returned will put you on our mailing list. The cost of one year’s subscription is £15 Sterling or • Are you a subscriber to Th e US $30 for overseas readers (Please do not send cash). Payments by US residents should be by Review of Religions? check payable to “AMI” (US dollars 30) and sent • Have you renewed your sub- direct to ‘The Review of Religions’, Baitul Zafar, scription for the next year? 86-71 PALO ALTO ST, HOLLISWOOD. NY 11423-1203 (USA). All other subscription payments should be made payable to the London Mosque and Why not sponsor a reader to The sent to the address below: Review of Religions by subscribing for him/her and we will send the The Review of Religions The London Mosque first edition on your behalf with Please tick in box if your compliments 16 Gressenhall Road you wish to receive London SW18 5QL The Review of Religions 2004 CD United Kingdom

Please put me on the mailing list for the Review of Religions for 1 year. I enclose subscription payment of £15.00 or US $30.00 (please see instructions above for US residents). OR if you wish to receive a CD of all the articles published in 2003, please tick the white box above and enclose payment of £5.00, please also add an appropriate sum for postage.

Name: ______

Address: ______

______

______