Contents November 2004, Vol.99, No.11

Editorial By Basit Ahmad UK ...... 2

The Human Soul The soul is created by God from the union of two [seminal fluids]. It is not eternal and uncreated as the Vedas claim. Nor is it created somewhere else and then injected into the body at or just before the birth of a human being. By Hadhrat Mirza Ghulam Ahmad (as)...... 4

Universality of Islam An in-depth refutation of claims made by Western Orientalists, that Islam was originally intended only for the local Arab tribes. Exposing the weakness of arguments raised against the univerality of Islam and clearly establishing that the message of Islam from the outset was for the whole world. By Nuruddin Muneer ...... 15

Interview With Montgomery Watt An interview from 1999 of the one whom the Muslim press has described as ‘the Last Orientalist.’ The Reverend Professor Montgomery Watt was 90 at the time. His interest in Islam was aroused by an argumentative Muslim back in 1937. His study of Islam appears to have influenced his own interpretation of Christianity. Professor Montgomery Watt is alive in Scotland and is a member of the ecumenical Iona Community. By Bashir Maan & Alastair McIntosh ...... 42

Economic Values The author reflects on verses of the Qur’an and the hadith relating to economic values. Economic values go hand in hand with social values. Recognising that all prosperity proceeds from God should lead individuals and society as a whole to realise that, even from the purely selfish point of view, the greatest benefit is to be derived from beneficent spending and distribution of wealth and not from avariciously holding it back. By the Late Sir Muhammad Zafrulla Khan...... 53

Letter to the Editor Sumera Ahmed, Germany ...... 63

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 Muhammad Hanif Mr. Abdul Baqi Arshad Mansoora Hyder-Muneeb

Navida Shahid All correspondence should The Review of Religions © Islamic Publications, 2004 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 Ahmadiyya Muslim Community 1 commanded to convey his message to the whole of mankind in the Editorial early Makkan revelations. Muslims believe this contrasts ‘I shall cause thy message to with all other faiths whose reach the corners of the messages were for localised world.’ benefit and addressed to specific nations. Hadhrat Mirza Ghulam This was one of the earliest Ah m a d (a s ) claimed that he was the revelations received by Mirza Promised Messiah and Reformer Ghulam Ahmad( a s ), a person of the Age awaited by all great hardly known outside Qadian, a world revealed religions: his village in the Punjab. At the time message was therefore addressed of this revelation he did not even to followers of all faiths. With the have a message to convey and spread of channels of commu- wondered what the import of such nication, today’s world is much a revelation might be. What is e n l a rged as compared with clear from these words, however, previous ages. The message of is that the message he was later to Hadhrat Mirza Ghulam Ahmad(a s ) , deliver was intended for the and hence that of Muhammad(s a ) , whole world and was not to be has already reached the shores of confined just to the Punjab or just America, Australia, New Zealand, the country of India. etc. Hence, in view of the revelation, ‘I shall cause thy Since he claimed to be only a message to reach the corners of the devoted servant of Hadhrat world,’ it would be futile today to M u h a m m a d( s a ) the founder of claim that Hadhrat Mirza Ghulam Islam, propagating only the faith of Ah m a d (a s ) originally envisaged his Mu h a m m a d (s a ) , it was clear from remit to only cover the Indian sub- the above revelation that Islam had continent. To suggest that it was universal relevance and appeal. only later incidental successes that Muslims have claimed this since led his followers to claim universal the earliest days of Islam, for the application of his teachings, would Holy Prophet ( s a ) of Islam was carry no weight. This in effect is

2 The Review of Religions – Nov 2004 Editorial what orientalists have consistently As did the followers of claimed about the mission of the M u h a m m a d( s a ), so too have the Holy Prophet of Islam(s a ) , so much followers of Mirza Ghulam so that they question the historicity A h m a d( a s ) recorded in their of the letters he sent out to the histories the fact that he sent a rulers of surrounding nations. letter to the ruling monarch of a great empire, inviting her to join If similar arguments were used Islam. They too have recorded its against Hadhrat Mirza Ghulam exact contents. This was no A h m a d( a s ), objectors would be ordinary letter, it was to a monarch saying that it is highly unlikely he and therefore carried great sig- ever wrote a letter to the Queen of nificance for the followers of England, head of a great empire. Hadhrat Mirza Ghulam Ahmad(a s ) . As one who had raised serious It stands to reason that they would questions against the faith of the record not only the fact that it was monarch, it was likely that he sent but also the actual wording of would suffer the wrath of her that letter. empire for daring to invite her to join Islam. For him to have done Perhaps Ahmadis, should be aware so would be against common of how future generations of sense. Mirza Ghulam Ahmad( a s ) objectors may try and twist history had a great amount of common or pick holes in it. In fact, sense. Such is the line of argument concerned at not receiving a used by various orientalists against response, Hadhrat Mirza Ghulam the view that Muhammad(s a ) ev e r Ah m a d (a s ) followed this by another sent out letters to the neighbouring invitation to Her Majesty Queen rulers, inviting them to join Islam. Victoria on her Jubilee. A copy can In this issue, Nuruddin Muneer’s surely be found by any doubting article refutes the hostile Thomases in the archives of the criticism of orientalists who British Museum. claim that Islam was not Basit Ahmad – UK originally envisaged as a universal religion.

The Review of Religions – Nov 2004 3 The Human Soul According to Qur’anic Teachings –

from the writings of the Promised Messiah(as) ( Translated from C h a s h m a - i - M a ’ r i f a t of Hadhrat Mirza Ghulam Ahmad Sahib, pp.158_168 Ruhani Khazain, Vol.23)

Unlike the Vedas, the Qur’an says that the souls are not uncreated but that they come into existence along with the body. This is the truth about the birth of souls which is borne out by established facts and which we cannot but accept. When we say that the soul comes into existence out of nothing, we do not mean to say that before it was created it was nothing. What we mean to say is that before the soul came into being, there was no pre- existing matter out of which man The founder of the Ahmadiyya Muslim community was Hadhrat Mirza could extract the soul with his own Ghulam Ahmad(as). ef forts. It is only the power and In 1891, he claimed, on the basis of wisdom of God which brings the Divine revelation, that he was the soul into existence out of some Promised Messiah and Mahdi whose advent had been foretold by Muhammad, ma t t e r . It was for this reason that the Holy Prophet of Islam (peace and when the Holy Prophet ( s a ) w a s blessings of Allah be upon him) and by asked What is the soul, he was the scriptures of other faiths. commanded by God to respond: His claim constitutes the basis of the beliefs of the Ahmadiyya Muslim community.

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individually possess, in the same way a special quality is created in the mould that is compounded by the blood and sperm drops and it takes on the colour of a type of phosphorus. When the breeze of the Divine manifestation blows upon it under the command: ‘Be!’ it suddenly flares up and spreads its ef fect into all parts of the mould. Thereby the embryo comes alive. It And the unbelievers ask thee as is then that a life is breathed into to the reality of the soul and the the body and that bright essence manner of its creation; say the when kindled by the command of soul is created by the command God is called the soul. This of my Lord. (i.e. it is a mystery command is described as the Wor d of divine power) and you have of God because the faculty of the no knowledge concerning the pregnant mother, which creates all soul save a little, (i.e; your the limbs of the embryo by the knowledge of the soul is command of God and weaves its confined only to the birth of the framework like the web of the soul: as we observe that insects, sp i d e r , has no concern with the soul etc., come into being under our which is created by a special observation from some matter). Divine manifestation. Though the (C h . 1 7 : V. 8 6 ) phosphorous out of which the soul takes birth is produced by the The law of God pertaining to the framework or mould, the spiritual creation of the human soul is that spark which is called the soul the human mould is gradually cannot be born without the touch of developed, from the union of two the heavenly breeze. This is the seminal fluids. Then, as by the true knowledge of the soul, which mixture of certain medicines, a is revealed to us by the Holy certain quality is generated in their Qu r ’an; and the Vedas, like all mixture which the elements did not other books, are devoid of it. It is

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beyond the reach of the reason of viz., the souls characterised by the philosophers. It is thus that the perfect love of God and perfect soul is said to come into existence submission to the Divine Being. out of non-existence, but by this we All other souls are represented as do not mean to say that it is brought dead. In short, the death of the soul into existence out of absolute consists in its being separated from nothingness, for the whole universe its attributes. For instance, when a depends on the system of cause and man is subjected to a kind of death eff e c t . during his sleep, his soul also un d e r goes a simultaneous death, The objection may be raised that if i.e. it loses the attributes it the soul is created, it should also possessed in the state of follow that it is mortal and subject wakefulness. In sleep, it no longer to death. The answer to this possesses the attributes which it objection is, that it is indeed subject possessed when the man was to death. Anything that loses its awake and its relinquishing its attributes is said to die. If any drug attributes during sleep may be fitly has lost its properties, it is said to be represented as its death, for death dead. Similarly, with regard to the only means the loss of attributes. soul it is an established fact that The word d e a t h i s often mis- under certain circumstances the un d e r s t o o d . soul is bereft of its quality and loses its attributes. In fact, it undergo e s Death does not only mean non- even greater changes that the body existence; being bereft of essential itself. It is when these changes qualities is also a sort of death. separate the soul from its attributes When a body dies, it does not that it is said to die, for when a become quite extinct, for its dust thing leaves its essential attributes, still exists. Similar is the death of it is said to die. It is for this reason the soul, for it too is deprived of its that the Holy Qur’an describes only attributes and properties. As the those souls as being alive after their body ceases to do its work during departure from this life as retain sleep, similarly the soul of a their essential qualities and have sleeping person is deprived of the attained the object of their creation, powers which it possessed when

6 The Review of Religions – Nov 2004 The Human Soul According to Qur’anic Teachings the person was awake. For respecting the soul should ponder instance, the soul of a living person much over the state of sleep. Every meets a dead person in a dream and secret of death may be resolved does not know that the person had through one’s experience during died. It totally forgets this world as sleep. If you will properly ponder soon as a person sinks into sleep. over the state of sleep and dreams Then it casts off the garb of this and will consider attentively the world and dons quite a new garb. It way in which the soul undergoes a remembers nothing of this world, death during sleep, when it is bereft except that much as God may keep of its knowledge and qualities, you alive. It suspends all its activities will be convinced that the state of and truly arrives before God All its death is similar to the state of sleep. movements, words and passions So it is wrong to say that after its pass under the control of the Divine departure from the body the soul Being, and it is so completely under continues in the same condition in the power of God that everything which it was in this life. Under the which it does, or speaks, or hears, command of God, the soul is and every movement it makes, subjected to a death similar to that cannot be said to be proceeding to which it is subjected during from its own will or choice. On the sleep, but that death is much other hand, it is totally deprived of stronger than the death of the soul all will and displays every sign of during sleep. Every attribute of the death. During sleep the soul suffe r s soul is, then, ground under the an even greater death than the body. millstone of extinction, and that is I wonder at those who do not the death of the soul. Then only ponder even over their state of those are raised from death, who, sleep. If the soul was to be while here, did deeds which could exempted from death, it ought to give life. No soul has power to have been exempted from it even in remain alive on its own. Does it lie sleep. The state of sleep serves a in the power of man to maintain a mirror for the purpose of our fast hold, during sleep, of the comprehension of our condition in attributes and knowledge which he the state of death. One who wants possessed during wakefulness? to attain a true knowledge Na y , the moment one closes one’s

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eyes, the state of the soul is the souls that are not rea l l y completely changed and it suffers a dead but whose condition bears type of non-existence whereby . a close resemblance to death ar e the souls of those that go to God says with reference to the sleep. In the state of death, the death of the soul: soul goes into the control of God and undergoes a change when they lose all worldly consciousness and feeling. In sh o r t, both in the state of de a t h and in sleep, the soul is so completely under the control of God that it parts with its choice and will and self- consciousness, which are the signs of life. Then God ret a i n s such souls as have been made to undergo real death and sends or res t o r es such souls back to the world for a time as were not subjected to real death. In this th e r e are signs for those th a t ponder and ref l e c t . (C h . 3 9 : V. 4 3 )

This verse means that G o d This is the translation and expla- takes hold of the souls at the nation of the verses quoted above. time of their death. They come This verses shows that there is a completely under the control death for the souls, as there is a and power of God and lose all death for the body. But the Holy choice and self-consciousness. Qu r ’an also shows that the souls of They are deprived of the the righteous and elect of God are attributes of life and become as recalled from death after some if they were non-existent. And days, some after three days, some

8 The Review of Religions – Nov 2004 The Human Soul According to Qur’anic Teachings after a week, and others after 40 knowledge that we possessed while days after death. This new life of awake is buried in oblivion. We theirs is a life of extreme bliss, experience such scenes during sweetness and enjoyment. It is to sleep which prove beyond doubt attain this life that the righteous that our soul has been totally servants of God turn to God with changed and has lost all the all their power and strength and attributes it possessed during with complete sincerity and wakefulness. This is a condition devotion. It is to be blessed with which bears a close resemblance to this life that they exert themselves death, nay, it is really a kind of to the utmost of their powers to free death, and is a conclusive evidence themselves from the darkness of of the fact that the death which their egos and impurities of the overtakes the soul at the time of the worldly life. It is to achieve this life de a t h of the body is like the death that they adopt a bitter life here and which overtakes the soul at the time bring on themselves a sort of death of sleep; but the real death is far in order to win the pleasure of their greater than the death of the soul Divine Master. during sleep.1

In short, as the foregoing verse In brief, the Vedas have committed shows, there is a death for the soul a serious mistake in representing as there is a death for the body. the souls as eternal and everlasting Though the most secret conditions like God, and it is sheer ignorance of the next life are unknown to us in to regard such a book as a source of this dark world, yet the state of all wisdom, a book which sets up sleep, no doubt, serves as a the creatures of God as partners specimen of the life to come. The with Him in eternity. Unlike the death which overtakes the soul in Vedas, the Holy Qur’an represents this life is well exemplified in the the souls as created and subject to state of sleep, for we know that as death and not eternal and undying. soon as we close our eyes, all the As to the souls being created, the attributes of our wakefulness and Holy Qur’an states: everything connected with it is totally forgotten, and all the

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there is another verse which shows that the souls are created. It means:

When the human mould is pre p a r ed, We bring about in it a new crea t i o n , i.e; We create God is He who has crea t e d therein the soul. (C h . 2 3 : V. 1 5 ) ev e ry t h i n g ; (t h e r e is nothing c reationthat has not been Again it says: cr eated by Him), and He has or dained a proper measure on (the body, powers, faculties, pro p e r ties and forms of) each, (so that their limitations may point to a limiter, who is God). (Ch.25: V.3 )

Sa y , (0 Prophet.) that the soul is But God Himself is unlimited, cr eated by the command of my therefore we cannot ask respecting L o rd and of the knowledge Him, who is the limiter of God? th e r eof you have been given but The verse quoted above clearly li t t l e . (C h . 1 7 : V. 8 6 ) states that every thing that has come into existence, with all its The Holy Qur’an has also hinted powers and faculties, has been many times that the substance from created by God. This teaching is in which the soul is created consonance with the perfect unity determines its spiritual values or of God; for it represents God as the the morals of a soul are according source of all bounties, and to the substance of the seed. If we according to it there is nothing consider the beasts, the birds, and which is not created by God and is the insects, etc; we come to the not sustained by Him. conclusion that the attributes of the soul of each animal are according The teaching that every thing is to the substance of the seed. In created by God is the first part of addition to the verses quoted above, the teaching of Divine unity. The

10 The Review of Religions – Nov 2004 The Human Soul According to Qur’anic Teachings second part of the doctrine of Divine unity consists in the teaching that nothing in itself is exempt from death, except God. On Ev e r ything will perish except this point, God says: Go d . (C h . 2 8 : V. 8 9 )

the same word, ku l (every) being repeated in this verse. Similarly, the Ev e r ything will perish except other verse: God, Who is free from it. (C h . 2 8 : V. 8 9 )

Similarly another verse says: Ev e r ything on this earth will pass away. (C h . 5 5 : V. 2 7 )

represents all things as subject to Ev e r ything that is on the earth death. As the body undergoes a will pass away. (C h . 5 5 : V. 2 7 ) death by decomposition and decay, si m i l a r l y , the soul under-goes a As God has included all things in death when it loses its qualities. But His creation by saying: those who lose themselves in God are again raised to life, as they had attained a union with God, and because their lives adumbrated orwere shadows of Divine life. The He created everyt h i n g . unclean souls are also given a sense (Ch.25: V.3 ) so that they may be subjected to chastsiement, but they are neither The word ku l conveying the idea of among the dead nor among the to t a l i t y , similarly He represents all living. They are, like the man who things as subject to death by is suffering from an excruciating sa y i n g : pain, his condition is as bad as death and the whole earth and heavens grow dark in his eyes. Of

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these, the Holy Qur’an says: Do you not look carefully into your ownselves? (C h . 5 1 : V. 2 2 )

This verse means that there are placed in the souls wonderful properties and reformation qualities that are not placed in the bodies, and that if a man reflects deeply on the state of his soul, he can soon recognise God. There is also a For him who comes to his Lord saying of the Holy Prophet(s a ) to that as a sinner, there is Hell, ef fect. He is reported to have said: wh e r ein he will neither die nor live. (C h . 2 0 : V. 7 5 ) One who recognises his own self has recognised God.2 When a man looks into his own self and considers how his soul Referring to the souls, God says: un d e r goes changes in wakefulness and sleep, he will not hesitate to admit that his soul, too, like his bo d y , is subject to change and death is nothing but a change and loss of I said to the souls, Am I not attributes. When a living being your Lord? They re s p o n d e d , dies, the body still exists, but we Yes . (C h . 7 : V. 1 7 3 ) apply the word death to it on account of the change it undergo e s . This verse means that a belief in the It is to this that God refers when he existence of God is implanted in sa y s : the nature of souls, and that if a man looks carefully into his soul, he will recognise God. But when a man plunges himself in the darkness of negligence and is af fected by unholy teachings, he

12 The Review of Religions – Nov 2004 The Human Soul According to Qur’anic Teachings denies the existence of God who is this passion, in the souls? This His creator, and entertains point deserves the deepest doctrines which are not in consideration and is a key to the consonance with what God has true knowledge of God. impressed on his nature. It is apparent that every person bears It is an admitted scientific fact that love for his parents, so much so, the human body completely that some children die after the superseded by new cells every death of their mothers. So, if the three years and a new body takes soul of man does not proceed out of shape. The old particles of matter the Hand of God and is not created composing the body are, every by Him, who is it that has moment, being replaced by new implanted the love of God in its ones. How old is repaired by new nature, and why is it that as soon as matter may best be seen when a the eyes of man are opened and he man recovers from a long disease casts off his negligence, his heart is which has decimated his body and attracted towards God and a river has reduced it to a mere skeleton. of the love of God flows in his After recovery, he gradually gains breast? This shows that there is in flesh, until he recovers his some connection between God and original bulk. Thus every moment, the souls which makes them ‘mad’ the body is undergoing a death and in divine love. They are so lost in gaining a life. And just as the body the love of God that they are un d e r goes changes, similarly the prepared to sacrifice their all in His soul also undergoes changes. The path. The truth is, that the bond soul, too, like the body, is which unites the souls with the un d e r going a death and gaining a Divine Being is so wonderful that life every moment. The only the relations of children with their di f ference is that the changes of the mothers and father are not body are apparent and palpable, comparable to it. If, as the Arya while those of the soul are hidden Samajists represent, the souls are as the soul itself is hidden. Again, self-existent, how did this the changes of the soul are wonderful bond come into unending. From the Holy Qur’an it existence? Who placed this love, appears that even in paradise the

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souls would be underg o i n g sciences realise how immersed in sleep changes, but the changes there their were souls in childhood, and what would be for the better. The souls a new light has dawned on their souls after they made an advancement in would always be advancing learning and science. forward in their spiritual journey, every stage of their advancement [Throughout this translation we being so much higher than the have used the free translation of the preceding stages, that the state of verses from the Holy Qur’an as the souls in a later stage may be used by the author to explain its likened to a death of the earlier meaning instead of the literal st a g e . translation of the relevant verse - Ed ] NO T E S 1. We see strange scenes during sleep. Sometimes we see ourselves as In this journal, for the ease of non- children and we forget the fact that we Muslim readers, ‘(sa)’ or ‘sa’ after are aged men and have children and a the words, ‘Holy Prophet’, or the wife. These scenes which manifest name ‘Muhammad’, are used. during sleep conclusively show that They stand for ‘Sallallahu ‘alaihi the soul loses memory and is separated wa sallam’ meaning ‘Peace and from its other attributes. This state may blessings of Allah be upon him’. be justly called death. Likewise, the letters ‘(as)’ or ‘as’ after the name of all other prophets 2. Man cannot derive much benefit from is an abbreviation meaning ‘Peace the changes which bodies undergo, for be upon him’ derived from ‘Alaihis physical factors soon habituate. But the salatu wassalam’ for the respect a changes of the soul, particularly during Muslim reader utters. our exertions to purify it and in visions, The abbreviation ‘ra’ or (ra) stands are so wonderful that they, seem to for ‘Radhiallahu Ta’ala anhu and reveal the countenance of God. At is used for Companions of a every stage of their spiritual Prophet, meaning Allah be pleased advancement, spiritual wayfarers feel with him or her (when followed by that the former condition of their souls the relevant Arabic pronoun). was a state of death, and that in their F i n a l l y, ‘ru’ or (ru) for earlier stages their souls did not Rahemahullahu Ta’ala means the possess the knowledge and light which Mercy of Allah the Exalted be they have attained in the later stages. upon him. Even those who learn the worldly

14 The Review of Religions – Nov 2004 A refutation of hostile criticism by orientalists on the Universality of Islam by Nuruddin Muneer

Islam, according to its two critical appraisal of the whole principal sources, the Holy Qur’an subject. and the Sunnah of the Holy Prophet(sa) is intended for the whole Hostile criticism has the potential mankind and unlike its predecessor to shake the faith of not-so-well it is not subject to any limitations informed Muslims in the viability of race and time. But orientalists in of Islam. Those not well-grounded general, excepting some like in its essentials require instruction Noeldeke, Goldziher and T. W. in the facts of their faith. The Arnold reject it and insist that the realisation of the prime object of Holy Prophet(sa) had in his mind Islam in the unification of the only the Arab nation. They profess whole mankind into one brother- that his followers imbibing this hood presupposes disabusing non- idea from Christianity framed it on Muslim friends of the mis- Islam (Encyclopaedia of Islam vol. conceptions created by hostile crit- III 1936, p.733). icism enabling them to appreciate it in its true perspective. More than a century has gone by when orientalists like Muir took Sir William Muir’s Bias this stand. Some recent orientalists M u i r, in his Life of Mahomet also maintain the same position, for (1878. p.60) asserts that the Holy instance, Montgomery Watt, whose Prophet(sa) ‘was ordained a prophet books Muhammad at Mecca and with a commission to the people of Muhammad at Medina appeared as Arabia’ – But he does not quote late as 1956, denounces this any tradition although the Holy dimension of Islam even more Prophet’s(SA) precepts and practices forcibly than Muir. An endeavour on every aspect of Islam have has been made here to make a fresh come down to us.

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Contrary to what Muir asserts, with crusade had not yet dawned upon such confidence, there is a the nation.’ (Annals of Early tradition, conveniently ignored by Caliphate, 1883, p.189) him, in which the Holy Prophet(sa) unequivocally claims to be a This, if accepted, would signify universal Redeemer. Enumerating that the Holy Prophet(sa) as well as five distinctions relating to himself his great lieutenant, Hadhrat he is reported to have said: Umar(ra) were both unaware of the real scope of Islam and it was ‘While prophets before me sometime after the conquest of were commissioned to their Persia that the nation suddenly particular people, I have been discovered its true destiny. sent to the whole of mankind.’ (Bukhari) Universality in the Holy Qur’an The fact is that the universality of Muir touches upon this subject Islam has been clearly spelt out in again in his history of Caliphate. the Qur’an and it would be absurd But here also he gives no proof and to suppose that the meaning of the bases his opinion on an incident relevant verses (see below) was not which happened in the caliphate of known to the Holy Prophet(sa), who Hadhrat Umar(ra). had received them as revelation nor to Hadhrat Umar( r a ), his close After their great victory at the companion and himself an ardent battle of Qadsiyyah, Muslim student of the Qur’an. We repro- armies had again routed the Persian duce below some of the relevant hosts at Jalaula. The Muslim verses. Commander Sa’d bin Abi Waqqas wanted to advance and pursue the And we have not sent thee but Persian forces on the run, but as a Mercy for all peoples. Hadhrat Umar(ra) did not let him. (21:108) Muir says that the permission was declined, for ‘the conviction of a Say, O mankind, truly I am a worldwide mission of Islam was messenger to you all yet in embryo and the obligation to (7:159) enforce its claim by a universal

16 The Review of Religions – Nov 2004 Universality of Islam

And we have not sent thee but sent’ (Sale’s translation. Frederick as a bearer of glad tidings and Wane, London. p. 160). a warner for all mankind; but most men know not. Encyclopaedia of Islam’s Poor (34:29) Knowledge The writer of the article Blessed is He who has sent ‘Muhammad’ in the Encyclopaedia down Al-Furqan to His servant of Islam however differs on this that he may be a warner to all issue and asserts that such verses the world do not mean what they apparently (25:2) say. The article alleges:

Rodwell admits that these four ‘It is very doubtful if chapters were revealed in Makkah. Muhammad ever thought at all It means that very early in his of his religion as a universal ministry the Holy Prophet(sa), had religion of the world. The been ordained as a universal passages in the Meccan Surahs M e s s e n g e r. In the face of this which can be quoted in favour chronological evidence Muir’s of this theory are limited by allegation is wholly untenable. their context.’ (Vol. III. E.J. Brill Leiden, 1936, p. 733) It is patent from the above verses that the Holy Prophet(sa) fully knew The context is there. Anybody can the scope of his mission. The refer to it and verify for himself the words all peoples, you all, a l l truth of the matter. There is not a mankind, all the worlds can in no single verse before or after these way be construed to mean anything verses in the whole of the Qur’an, else. It is noteworthy in this context which limits their scope or is in any that both Rodwell and Sale have way averse to the universality of translated these verses to cover the Islam. In fact there is no possibility whole of mankind. Sale’s footnote of such a contingency. The Qur’an in explanation of verse 7:158 is without any contradiction (4:83). states: ‘that is, to all mankind in general and not to one particular The article goes on to say: nation as the former prophets were

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‘The decisive consideration, Christians)! believe in what we however, is that Muhammad at have now sent down, fulfilling the “height of” his power never that which is with you before demanded from Jews or we destroy some of your Christians that they should leaders or turn them on their adopt Islam but was content backs or curse them as we with a political subjugation and cursed the people of the the payment of tribute. . . The Sabbath. And the decree of idea of a great missionary Allah is bound to be fulfilled enterprise arose later under the (4:48) influence of Christian traditions, notably of the In response to the call in Madinah miracle of Pentecost.’ Abdullah Bin Salaam, a learned Jew and a leader of the Madinite The writer is obviously confusing Jewry, joined Islam with his entire free conversion with political household. He exhorted his subjugation. It is true that, as king community also to do the same. and sovereign, the Holy Prophet(sa) Many other Jews entered the fold never forced anyone, may he be a of Islam. For instance, Thalaba b. Jew or a Christian or a follower of Sa’ya, Usayd b. Sa’ya. Asad b. any other religion, to adopt Islam. Ubayd, etc. (Ibn Ishaq’s S i r a t But as a prophet of God he invited Rasul Allah. translated by A. the whole of mankind to join Islam Guillaume p.19). 262). Similarly, of their own free will, very early in Christians like Salman( r a ) t h e his ministry at Makkah. The Persian and Suhayb(ra) the Rumi verses, which have already been and many others embraced Islam. quoted, illustrate this point beyond any doubt. The Holy Qur’ a n Moreover, when the Holy Qur’an expressly calls upon Jews and explicitly proclaimed that Islam Christians to join Islam and will come to prevail over all other threatens them with dire faiths, Judaism and Christianity are consequences if they do not heed not exceptions. the Divine call: He it is Who has sent His O people of the Book (Jews and Messenger with the guidance

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and religion of truth that He the verdict of Von Hammer: may cause it to prevail over all that we hold the Quran as religions, however much those surely Mahomet’s word as the who associate partners with Mohammadans hold it to be the Allah may dislike it. word of God.’ (Life. p.563) (61:10) As, according to this avowal, the All faiths in the above verse Holy Qur’an portrays the concep- obviously mean ‘all followers of tions and views of the Holy all faiths’. This covers the whole of Prophet, the verses quoted above, mankind. The verse quoted above, which clearly attribute universality alone, is sufficient to establish that to Islam, would conclusively prove the Holy Prophet( s a ) was fully that it was intended to serve the aware of the worldwide mission of whole of mankind. Islam. Christian orientalists, certainly of the old school, deny it, Universality in Traditions of the as they are theologically Holy Prophet(sa) prejudiced. Orientalists of the new The Holy Prophet’s(sa) practice also school do the same with slightly shows that he was fully conversant different vocabulary. with the meaning and intention of his mission. The letters he wrote to The Holy Qur’an, though not the potentates outside the borders acknowledged by orientalists as the of Arabia are a visible proof. He word of God, is frankly conceded wrote to Roman and Iranian as the genuine and unaltered Emperors to the Negus, the ruler of composition of the Holy Abyssinia, and to Mukawqis the Prophet(sa). Muir says: Governor Of Egypt, etc. In these letters he called upon them to join ‘We may upon the strongest Islam and to worship only One presumption affirm that every God. Had his mission been verse in the Qur’an is the confined to Arabia why should he genuine and unaltered have addressed non-Arab people? composition of Mahomet himself and conclude with in He wrote these letters on his return least a close approximation to from Hudaibiyyah where he had

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negotiated a ten-year truce with the of children and women who Makkans. He had also sent similar participated in digging the trench epistles to many Arab chiefs at that were included, the total number period but we are not concerned would come to 3,000 at the most. with these in connection with our In these two years, besides subject matter. Orientalists in enlisting the allegiance of general dub his letters to non-Arab numerous Arab tribes, the Holy potentates as apocryphal. Prophet(sa) invited some leaders of the non-Arab world also to Islam. By another clause of the treaty the This was to implement the Arab tribes were left free to forge Q u r’anic injunctions to preach alliance either with the Holy Islam to the whole of mankind Prophet(sa) or with the Makkans, (7:159; 5:68). whomsoever they liked. This brought the Islamic Republic of As his companions told him that Madinah politically at par with that kings and monarchs did not receive of the Makkans. The clause was any dispatches unless they were decidedly a major gain for Islam, attested by a seal, he had a seal for by virtue of it the Holy made of silver, engraved with the Prophet(sa) drew a great many Arab words ‘Muhammad Rasul Ullah’ tribes to him. As the treaty ended (Muhammad, Messenger of Allah) the war between the Makkans and and sealed his letters with it. These the Holy Prophet( s a ), he now letters which the Holy Prophet(sa) preached Islam more extensively. addressed immediately after the The astounding success, which he truce of Hudaibiyyah were achieved in this field, is apparent dispatched early in 7 AH (Ibn from the fact that two years hence, Sa’d) when he conquered Makkah in 8 AH, he had with him 10,000 Letter to Heraclius Companions. While in the previous The text of the letter to Heraclius period of about nineteen years he the Roman emperor, is as follows: had rallied some l,200 persons in all. This was the size of the force ‘In the name of Allah, the that defended Madinah in the Compassionate, the Merciful. Battle of the Ditch or, if the count From Muhammad, the servant

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of Allah and His Messenger, to Heraclius received this letter when Heraclius, the chief of Rome. he was celebrating his victory over Peace be on him who follows the Persians at Jerusalem. He the Guidance. After this I call considered it in his court and under you to Islam. Accept it and you his orders Abu Sufyan and his will be saved. Embrace Islam associates were also presented to and God will reward you him. They happened at that time to twofold. If you turn away from be in Syria on a trade mission. Abu the offer of Islam then on you Sufyan as yet had not joined Islam. be the sins of your people. And, O people of the Book, come to The story goes on that the letter a word which is equal between was read in court and the emperor us and you, that we worship binding Abu Sufyan to speak the none but Allah, associate truth, asked him some questions naught with Him and forsaking about the Holy Prophet(sa). These Him take not any one from were about his ancestry; his among us as God. If they integrity and character; his (people of the Book) turn away teachings; the condition of his tell them, beware, we are followers; whether they were Muslims.’ (Bukhari Zurqani) increasing or decreasing; whether they apostated or not and about his This letter to Heraclius was observance of his compacts with entrusted to Dihya b. Khalifa al- his enemies, etc. Abu Sufyan Kalabi, a sagacious and devoted answered correctly fearing that if disciple of the Holy Prophet(sa) who he lied his associates would belie had already travelled to Syria and him. He could get no chance, as he was quite familiar with it. The afterwards confessed, to speak Holy Prophet(sa) further directed deprecatingly of the Holy him to convey his letter to the Prophet(sa), and of the moral and emperor through the latter’s spiritual revolution which he had governor at Bosra, Harith b. Ali wrought among his followers. The Shimr. emperor was very much impressed.

The narrative, as contained in al- This illuminating dialogue between Bukhari, continues to say that Heraclius and Abu Sufyan is

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contained in full in Bukhari and above dialogue had taken place and can be seen there advantageously. who was an eyewitness to the However, this much is certain from whole affa i r . He is known for his the nature of the questions he put to enmity towards Islam in which he Abu Sufyan and his subsequent persisted up to the submission of remarks upon his answers that Makkah when he also joined the Heraclius was seriously seeking new faith. Previously he had the truth about the Holy commanded the large Makkan Prophet’s(sa) claim and had in his army that fought the believers at heart become convinced of it. His Uhud and also which besieged object in conducting this dialogue Madinah entailing the Battle of the before his courtiers was obviously Ditch. Obviously, he enjoyed a to win them over to his viewpoint position of importance in the and he tried his utmost to convert Makkan society and his version of them. But this was not to be. The contemporary events cannot be narrative continues, that on hearing rejected without assigning some the answers, the emperor testifying cogent reason. to the truth of the Holy Prophet(sa) told his courtiers that shortly this Mo r e o v e r , he was an enemy of the prophet would occupy the Holy Holy Prophet(sa) at the time when Land and that had it been possible Heraclius questioned him and as for him he would have gone to him such he had no inclination to exalt and sought blessings by washing him in any way. His evidence, in his feet. Upon this, the story the circumstances being against his concludes that his courtiers began own inclinations, deserves to be to shout their dissent and Abu admitted as authentic. This criterion Sufyan and his companions were is implicitly accepted by Muir, driven out of the court. when he asserts that any statement given in his disparagement by any Questioning the Sources of of the Holy Prophet’s(s a ) friends and traditions com-panions carries a good ground This episode is reported by Ibn of credibility (Life p.599). Abbas to whom it was related by Abu Sufyan b. Harb, a prominent However, the criterion devised by Makkan chief, with whom the Muir is extremely unfair and

22 The Review of Religions – Nov 2004 Universality of Islam betrays his own prejudice for i.e. the Holy Prophet(sa) conceived calumniating the Holy Prophet(sa) of Islam as a universal religion. on the least possible ground. A However, orientalists like Muir and companion may be a h y p o c r i t e , Montgomery Watt reject this point mentally deficient and bereft of altogether. discriminating power, yet accord- ing to Muir, his words in Montgomery Watt’s Claims abasement of the Holy Prophet(sa), Montgomery Watt, perhaps the have the force of an unchal- latest exponent of this view, is very lengeable truth. vehement in its denial. He sug- gests, quite arbitrarily, that if ever Ibn Abbas is a fully reliable these letters were written, the transmitter of the Prophet’s purpose was to negotiate a traditions. From an early age he had neutrality pact with the princes and ample opportunity to benefit from not to invite them to Islam. This is his company. He is also, in the sheer high handedness and a plain words of Montgomery Wa t t example of upholding his pre- (Encyclopaedia of Islam 1971, vol. conceived notions at the cost of I. p 40): ‘Considered one of the history. We will find more instance greatest scholars if not the greatest of such statements in the two of the first generation of Muslims.’ following passages taken from his The fact that tradionists and book Muhammad at Medina. He historians like al-Bukhari, Ibn says: Ishaq, Ibn Sa’d and Tabari, well known for their probity and ‘The suggestion of some i n t e g r i t y, have all included this Muslim sources, though not the story in their collections leaves no earliest, that he (the Holy doubt regarding its reliability. All Prophet) conceived of Islam as these sources are taken as highly a universal religion and reliable by orientalists inimical to summoned the Byzantine and Is l a m . Persian emperors and other lesser Potentates to accept it, is There is no occasion for doubting almost certainly false. Islam the authenticity of this story, or of indeed from its beginning was the conclusion to which it leads, potentially a universal religion

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and it is not fortuitous that with (though probably at different the expansion of the Islamic dates) and were well received, State it became in fact a it is not impossible that the universal religion. But it is contents of the letters have barely credible that a wise been somewhat altered in the statesman like Muhammad course of transmission. This should have made this precise may be either because the appeal at this precise stage in details were not known to the his career and examination messenger (who is the shows that the reports of the presumptive source of infor- embassies to the various m ation), or because later sovereigns are full of incon- developments made the sistencies. message seem trivial and unworthy of a great prophet. On The critical discussions of this hypothesis we might European scholars have shown suppose that, while Muhammad that, while the story cannot be may have made some reference taken as it stands, there is a to his religions beliefs, the real kernel of truth in it. According point was political. Perhaps he to the story Muhammad’s proposed a neutrality pact. envoys were favourably Perhaps he was merely anxious received and given presents, to prevent the Meccans getting apart from the one to the foreign help and to counteract Persian emperor. But this is the effects of the biased incredible if the message was a accounts they gave of their summons to become a Muslim relations with him. It would and accept Muhammad as have been most inappropriate religious leader; we cannot for Muhammad at this period to conceive of a Roman emperor summon these powerful rulers or a Negus of Abyssinia to accept Islam. But after the responding to such a message. siege of Medina he was But if we admit that the persons sufficiently important to have named actually carried some some rudimentary diplo-matic message from Muhammad to contacts with them and that is their respective destinations presumably the truth of the

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m a t t e r.’ (Muhammad at to al-Hudaibiyyah. The mission Medina Oxford. 1956 pp.41- of Dihya to Bosra must have 42) been in the summer of 627, since he was plundered by Expressing the same idea in Judham on his return and a another passage under the title punitive expedition was sent ‘Muhammad’s letters to princes’, against them about October 627 he says: (vi/6). The two slave girls brought back by the envoy to The position has been adopted the Mukawqis appear to have that the material collected by been in Medina soon after Ibn Sa’d in volume 1/2 pp. 15- January 627 (viii/5), since 86 is in general to be regarded Muhammad presented one of as authentic. An exception them to Hassan bin Thabit at must be made, however, of the the conclusion of the affair of story with which the collection the lie. Further, it is possible to opens, that in May 628 (1/7) on discern a theological motive for his return from al-Hudaibiyyah. the alteration of the stories. Ibn Muhammad sent his Ishaq makes Muhammad messengers to the rulers of the himself refer to the sending out surrounding countries sum- of the apostles by Jesus, and moning them to accept Islam. with this connects the gift of languages at Pentecost. This This story cannot be accepted appears to be intended to as it stands. Muhammad was a substantiate the claim that wise and far-seeing statesman Muhammad was a prophet to and he did not “lose his head” all nations and not simply to the after the measure of success he Arabs.’ obtained at al-Hudaibiyyah. To appeal to these princes at this An analysis of the two above- period to accept Islam would quoted extensive passages will have done more harm than reveal that despite some alleged good. Moreover, close exami- inconsistencies in the reports about nation shows that the sending these letters, Montgomery Wa t t of some of the envoys was prior admits their factual possibility. But

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then immediately he tries to nullify statesman, so he did not write the whatever he has conceded. He letter attributed to him. asserts that if ever these letters were written, the object was not to The first premise is certainly false call the princes to Islam but to and so is the inference drawn from negotiate with them a neutrality it. The whole exercise is without pact or to dissuade them from the least bit of logic in it. The helping the Makkans against the clause brought in to rationalise the Holy Prophet(sa). He insists on this first premise sadly falls short of its point with all the emphasis he can object, because it is not a statement command. of fact but purely a matter of opinion. Montgomery Watt’s treatment of Ibn Sa’d is paradoxical. He holds It can equally be stressed that the him reliable and unreliable at the time after al-Hudaibiyyah, when the same time. He has depended Holy Prophet( s a ) had gained a mostly upon him for his materials spectacular victory over his enemies but rejected the story of the Holy was the most appropriate time for Prophet’s(sa) envoys to the princes, inviting the princes to Islam. So in though Ibn Sa’d has opened his agreement with the dictates of wise collection with it. The reasons set statesmanship and at the first forth by him for this exclusion are opportunity when he could free here examined in detail. himself from the mundane involvements in which the Makkans Arguments Rejecting had entangled him, he promptly Montgomery Watt’s Inference attended to his Divine and supreme The first argument adduced by mission, i.e. to call the whole of Montgomery Watt in support of his mankind, including non-Arab races, stand is no argument at all. He to Islam and thus to unite the whole says that wisdom and states- humanity into one brotherhood manship, in the circumstances in (vide Qur’an 21:108; 7:59; 34:29; which the Holy Prophet( s a ) w a s 25:2). So, if he invited at that then placed, required that he particular moment the leaders of the should not invite the princes to non-Arab world to Islam it was Islam and, as he was a wise natural for him and quite consistent

26 The Review of Religions – Nov 2004 Universality of Islam with the pattern of his personality. H o w e v e r, this argument cannot In fact, whatever the Holy Prophet hold. Montgomery Watt forg e t s did at various junctures in his life that the Holy Qur’an very early in was most appropriate to the his ministry at Makkah proclaimed requirements of wisdom and the Holy Prophet(sa) as a universal completely in consonance with the teacher (vide 21:108; 7:159; 34:29; compulsion of his Divine Mission. 25:2). When this concept is clearly spelt out in the Makkan Surahs, the The text of the letters which has transmitters of hadith must have come down to us clearly aims at fully known it. At least lbn Abbas, calling the princes to Islam. The who is one of the greatest scholars sources, al-Bukhari and Ibn Sa’d, of those times and who transmitted etc., which have reproduced them the hadith contained in Bukhari, are reliable in the eyes of cannot be imagined to have been orientalists also. However, ignorant of the Qur’anic intention. Montgomery Watt says that the text What was then the need to tamper has been altered in the course of with the text of the letters, and transmission. He has no proof to what motive did subscribe to it? support this assumption. Had he shown that the text in an earlier Bias or Fact edition of the source book diffe r e d The point at the back of all this from what was given in its later contention is that, according to the edition, as is the case with some Bible, Jesus(as) never claimed to be biblical stories, that would have a universal teacher and confessed carried some weight. But he bases frankly to be a Prophet for the sons his assertion merely on speculation, of Israel only. So, the orientalists which he calls by the name of who come of padre families are ‘tendential shaping’. This term theologically interested in denying means that as the Holy Prophet(s a ) a greater status to the Holy had omitted to proclaim himself a Prophet(sa) also. They do so under universal teacher, his followers had the garb of ‘scientific research’ developed a ‘tendency’ to present while trying to pass off their him as such and motivated by this prejudice as objective fact. The tendency they ‘shaped’ the text of New Testament says: the letters to suit their purpose.

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‘These twelve Jesus sent forth seen objectively, there was no such and commanded them saying: possibility. Go not into the way of the Gentiles, and into any city of When we consider the case of the Samaritans enter you not: Heraclius in this context we find But go rather to the lost sheep that there was not a whit of any of the house of Israel.’ danger in inviting him to Islam. He (Matthew 10:5, 6) was not an uncouth and uncultured barbarian. Gibbon praises his ‘But he (Jesus) answered and ‘wisdom’, ‘intrepidity’ and said: I am not sent but unto the ‘magnanimous sentiments’ and, in lost sheep of the house of the words of the Encyclopaedia Israel.’ B r i t a n n i c a, he possessed ‘deep (Ibid. 15:24) Christian faith’. It goes without saying then that he must be And Jesus said unto them: familiar with the Christian Verily I say unto you, that ye traditions regarding the coming of which have followed me in the prophets and the deliverance of regeneration when the son of Divine messages by them, and the man shall sit in the throne of his biblical prophecies concerning the Glory, ye shall also sit upon advent of a mighty prophet after twelve thrones, judging the Jesus(as). In view of the frame of twelve tribes of Israel’ (ibid. mind which these factors must 19:28) have engendered in Heraclius, who can apprehend that he would fly Harm Theory’s Imposing Edifice into a passionate rage on such an Now let us look into the ‘harm’ innocent invitation and hasten to theory on which Montgomery Watt harm the Holy Prophet ( s a )? The has built his seemingly imposing most he would feel inclined to do edifice. He says that the Holy would be to investigate, which he Prophet(sa) did not call the princes did as already explained. to Islam, as such a step would have entailed great harm to him. This Even if there was a danger of harm harm theory is wholly the product as Montgomery Watt insists, we of his imagination otherwise, if cannot imagine that the Holy

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Prophet(sa) would have neglected predilections against it. We can his duty. According to the Holy only say that though they were Q u r’an (5:68), deliverance of sovereigns yet they were not Divine message was his supreme devoid of good manners. After all, obligation and come what may he the call was a message of love and was to fulfil it. His conduct at peace to them and they did not find Makkah and Taif shows that he did in it anything offensive to their his duty even when his life was in sensibilities. So if they treated the peril. embassies with consideration there is nothing anomalous in it. If Montgomery Watt’s theory is correct, then Moses(as) should not History of Revelation have pressed the Pharaoh to release Questioned the Israelites from his cruel An objection raised against the bondage for it imperilled his life validity of these letters is that they and the life of his community. contain inconsistencies. For S i m i l a r l y, Jesus Christ( a s ) s h o u l d instance, it is alleged by some not have denounced the Jews of his orientalists that the verse of the time because as a sequel to it he Holy Qur’an included in the epistle suffered grievously at their hands sent to Heraclius, calling the and was saved only by a miracle. people of the Book to a word which is equal between them and Polite Treatment of the believers, was revealed to the Ambassadors Holy Prophet(sa) in 9 AH when a Montgomery Watt expresses great Christian deputation from Najran surprise at the reported polite visited him. The letter to Heraclius treatment by Heraclius, Mukawqis was written in the end of 6 AH or and Negus of the Holy Prophet’s the beginning of 7 AH. So the ambassadors. He says, had the argument goes that if the letter had Holy Prophet ( s a ) called them to been genuine, the verse could not Islam it is incredible and incon- have formed part of it. ceivable that they would have responded so gently. The answer is This is not a new objection. that it is a fact of history that Reputed commentators and cannot be set aside by anyone’s historians have refuted it in Fath

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a l - B a r i, Tafsir Ibn Kathir a n d same surah would come to him in Z u rq a n i, etc. The fact is that some cases on quite different dates. revelation did not come to the P r o p h e t( s a ) all at once. It came So it is possible that the Holy piecemeal and at different times. Pr o p h e t (s a ) had used this phrase in Sometimes a verse would be his letter to Heraclius and revealed to him twice on diffe r e n t subsequently it came to him as dates; sometimes a phrase which he revelation or the verse was revealed had uttered in some context would to him twice, once immediately subsequently descend upon him as after Hijra and for the second time revelation. There is a consensus of when the deputation of Najran Muslim commentators upon this Christians visited him. In either point and orientalists also recognise case the objection does not stand. it. For instance, in his commentary on the Qur’an, Rev. E. M. Wherry, Montgomery Watt has said that following Noeldeke, has assigned some envoys, for instance to Bosra, di f ferent dates to revelation’1 of were dispatched prior to al- d i fferent verses of chapter Al- Hudaibiyyah. Authentic sources Maida (vide E. M. Wherry, A like Bukhari, Ibn Ishaq and Ibn co m p r ehensive commentary on the Sa’d categorically place the Ko r a n , vol. II, p.119 ) dispatch of missions to Heraclius, Negus, Khusro Perwez and For instance, This day have I Mukawqis after al-Hudaibiyyah. perfected your religion for you and Dihya went to Bosra previously completed my favour upon you and also, but privately. Possibly his have chosen for you Islam as earlier acquaintance with Heraclius religion (5:4) the last verse to be led the Holy Prophet( s a ), after revealed to the Holy Prophet(s a ) , Hudaibiyyah, to entrust him with descended upon him on the his epistle to the emperor. Further, momentous occasion of the these authorities declare unani- farewell pilgrimage, eighty-two mously that the object of these days prior to his demise while the missions was to call the princes to rest of the chapter had been Islam and on this count there is received by him long before. This absolutely no dissent. shows that verses of the one and the

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Margoliouth’s Confusion n), Abu Sufyan is represented Before we consider the remaining as a near relation of letters it seems proper to review Muhammad which does not some remarks about it by suit the more famous Abu Margoliouth. He admits its receipt Sufyan so well.’ by Heraclius and quotes Greek authorities as well (Muralt, Essai S i m i l a r l y, he denies that Abu de Chronologie Byzantine; Sufyan had answered Heraclius’ Drapeyon L’empereur Heraclius. questions in the latter’s court, not Paris. 1869). He says: on any historical evidence, but merely on his own preconceived Arabic and Greek writers agree notions. He says: in making 628 the year in which M u h a m m a d ’s letter reached ‘Had he (Abu Sufyan) really Heraclius. ( M a rg o l i o u t h been summoned, he could Muhammad and the Rise of scarcely have lost the I s l a m , G. P. Putnam’s Sons, opportunity of endeavouring London. 1905. p.365) to obtain help for M e c c a against the dangerous exile; Then he makes a confusing of pointing out the menace insinuation. Traditionists like Ibn to the neighbouring Ishaq, Ibn Sa’d, al-Bukhari agree provinces which was that it was Abu Sufyan bin Harb contained in the rise of who appeared in the court of Moslem Power.’ (Ibid., Heraclius and answered his p.366) questions regarding the Holy Prophet. But Margoliouth says it Margoliouth, however, forgets, that was Abu Sufyan bin al-Harith. For by the time Heraclius received this proof, he adds remarks that do not letter much water had flowed under lend any support to his contention, the bridge and the Makkans had as Abu Sufyan bin Harb was also a become thoroughly disillusioned near kinsman of the Holy about their power to undermine Prophet(sa). Islam. The battles of Badr, Uhud and the Ditch had opened their ‘In the story (Wakidi W–329, eyes and warned them of the

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writing on the wall. They also on what evidence he has attributed knew that they had miserably these sentiments to Heraclius. On failed to enlist the sympathies of the contrary, according to the the Negus against Muslim report contained in Bukhari, he had refugees. In the circumstances it become so enamoured of the Holy was quite sensible for Abu Sufyan Prophet(sa) that he longed to wash to abstain from entangling himself his feet for blessings. His conduct in any fruitless venture. Moreover, indicates that he forbade the he was also a near relation of the expedition out of love for the Holy Holy Prophet(sa) and his heart must P r o p h e t( s a ). Muir is so used to have softened by that time towards depicting everything concerning his unique countryman. the Holy Prophet(sa) in dark colour that it seems he is not writing a The Holy Prophet(sa) sent a similar biography but an indictment. dispatch to a vassal of the Roman Similar is the case, more or less, emperor, al-Harith bin Ali Shimr, with Margoliouth, another detrac- the Prince of the Bani Ghassan or tor of the Holy Prophet(sa). Harith VII, as Muir identifies him in his Life, p.384. Letter to Khusro Perwez A similar and slightly augmented When Shuja bin Wahab al-Asadi dispatch was sent to Khusro presented the Holy Prophet’s( s a ) Perwez, Emperor of Persia, who, letter to him, Harith threw it away on being apprised of its contents, in anger and threatened to storm tore it to pieces and grossly Madinah. Heraclius, however, did mistreated its bearer, Abdullah bin not permit him to do so and called Hudhafa al-Sahmi (Ibn Ishaq; him instead to Jerusalem for Tabari; Khamis and Zurqani). celebrating his victory over the When the Holy Prophet(sa) was told Persians (Zurqani, Vol. III. p.357). of the emperor’s obnoxious reaction, he is reported to have Referring to this incident, Muir exclaimed. ‘May God smash them remarks, ‘But Heraclius, regarding into pieces’ (Bukhari). the ominous voice beneath his notice, forbade the expedition’ (Life, p. 384). He does not tell us Besides rending the letter to shreds,

32 The Review of Religions – Nov 2004 Universality of Islam the impetuous Kisra directed Ibn Ishaq agree that the Holy Badhan, his governor at Yemen to Prophet’s(sa) prediction about this apprehend the Holy Prophet(sa). The murder was based on Divine revel- two agents deputed for this purpose ation and as such constituted a reached Madinah and urged him to proof of his Divine mission. But accompany them to the king of Muir and Margoliouth, actuated by kings, or to face his wrath. The a desire to deny him the gift of Holy Prophet( s a ) smiled at their prophecy, try to give it a fantastic m a s t e r’s impudence and asked touch. Muir says: them to wait for his answer till the morning. The next morning he ‘At the time they (the gave them his answer. ‘Apprise emissaries of Badhan) arrived your chief (governor of Yemen) at Medina, tidings had reached that my God (the All-Powerful the prophet of the deposition Allah) has killed your god (Kisra) and death of the Persian last night.’ monarch. When the dispatch, therefore, was read before him, Returning to the governor, the he smiled at its contents, and emissaries acquainted him with the summoned the ambassadors to Holy Prophet’s(sa) response. After embrace Islam. He then some days he received a dispatch apprised them of the murder of from Sheeruya (Siroes) intimating Khusro and accession of his that he had killed his cruel father son; “Go,” said he, “inform and installed himself as the new your master of this and require Kisra. He further forbade him from him to tender his submission to arraigning the Holy Prophet( s a ). the prophet of God”’ Badhan was so impressed by the (Ibid. p. 395) turn of events that he embraced Islam forthwith and so did a large Taking his cue from Muir, number of his subjects (Ibn Ishaq: Margoliouth chimes in with him. Tabari, Vol. III, pp. 1572-1574). He says:

The point regarding the fate of ‘ N o w, that Muhammad had Kisra in this narrative is very many secret agencies for significant. Original sources like obtaining intelligence speedily

The Review of Religions – Nov 2004 33 Universality of Islam

cannot be doubted.’ was carried to him by Amr b. (Ibid. p. 368) Umayyah ad-Damri. The king was not a stranger to the Holy By this mischievous suggestion, Prophet(sa), whom he had obliged Margoliouth wants us to believe some eleven years prior to the that early in the seventh century receipt of this epistle. He had AD the Holy Prophet( s a ) h a d granted asylum to his followers, equipped his agents with the most fleeing to him from their Makkan sophisticated instruments of tormentors and also firmly refused communication, perhaps more their persecutors who had sensitive than what we have now at subsequently come to him the end of the twentieth century. demanding their extradition. Otherwise how could the news of the patricide committed by Siroes The following is the text of the be flashed to him across expansive letter which the Holy Prophet (sa) deserts the same night in which it wrote to him. It will be observed had occurred? When we consider that it is warmer and more that Siroes himself took many days elaborate than the letters which he to convey the news to Badhan the wrote to some other rulers. absurdity of Marg o l i o u t h ’s insinuation becomes all the more ‘In the name of Allah, the evident. There is absolutely no Beneficent, the Merciful. From evidence to show that the facts of Muhammad, the Messenger of Khusro Perwez had been Allah, to Najashi the king of communicated to him by some Abyssinia. Peace on you. Next, external means and in the absence I praise before you the one and of any such indication there is no the only God. None else is reason to deny that the event was worthy of worship. He is the revealed to the Holy Prophet(sa) by Sovereign; the Holy; the the All-Knowing God. Source of Peace; the Bestower of Security and the Protector. I Letter to Negus bear witness that Jesus, son of The Holy Prophet’s( s a ) letter to Mary, was a Messenger of God, Najashi (Negus), the king of who came in fulfillment of the Abyssinia, inviting him to Islam promise made to Mary by Him.

34 The Review of Religions – Nov 2004 Universality of Islam

I invite you to God, who is whatever you have written in it One, having no associate and I about Jesus I do not hold him call upon you to join with me even a whit greater than that. and to believe in the revelation We have understood your call which has descended upon me. towards Truth, and I bear Surely, I am a Messenger of witness that you are a true Allah. I invite you and your Messenger of God, of whose armies to join the faith of the coming tidings had been given Almighty God. I have delivered in the previous scriptures also. to you the message of God in So, through your cousin Jaafar, all sincerity and I trust you will I offer my adhesion to you. respond to it in the same spirit. Peace of Allah be on you, and I have already sent to you a His mercy and His blessings.’ number of Muslims with my (Ibn Sa’d; Zurqani Vol. III, pp. cousin Jaafar. Peace be on him 344-345) who follows the guidance. (Ibn Sa’d; Zurqani Vol. III. pp. This Najashi died in 9 AH, and the 343–344) Holy Prophet(sa), when apprised of his demise, offered funeral prayers When this letter reached the Negus for him in Madinah. His successor, he showed it great respect and however, did not join Islam and answered as under: stuck to Christianity. Shortly afterwards Muslim armies had to ‘In the name of Allah the encounter the Persian and the Beneficent, The Merciful. To Roman Empires which they Muhammad, the Messenger of defeated and brought completely Allah, from Najashi Ashima under their sway. Peace and Mercy and blessings of Allah be upon you. O S u b s e q u e n t l y, for nearly a Messenger of Allah. None thousand years, Muslim generals except Allah is worthy of conquered one country after worship. It is He Who has another till they had subdued a guided me to Islam. I have very large portion of Asia, Africa received your letter, O and almost half of Europe. But Messenger of Allah. By God, throughout this magnificent career

The Review of Religions – Nov 2004 35 Universality of Islam

of conquests they never violated however he did not join Islam but the boundaries of Abyssinia. paid his respects to the Holy Tradition tells us that they left it P r o p h e t( s a ) by arranging the intact in deference to the honour safekeeping of his letter and by which the Negus had shown to the presenting to him two Copt ladies, Holy Prophet’s(sa) letter and to the some garments and a white mule. fact of his acceptance of Islam. This in itself constitutes a strong Acknowledging his letter he evidence of the exchange of letters expressed his regard for the Holy between the Holy Prophet(sa) and Prophet(sa) in the following words: the Negus. Had it not been for the d e e p regard which the Muslim ‘In the name of Allah, the commanders had come to cherish beneficent, the Merciful. To in their hearts on this account for Muhammad bin Abdullah from the Negus they would have con- Mukawqis, Chief of the Copts, quered this tiny kingdom in no Peace on you. Next I have read time at all as it was hemmed in on your letter and understood what all sides by Muslim states. It also you have mentioned therein shows how magnanimously early and to what you have invited Muslims responded to whatever me thereby. I certainly knew good any nation did to them. that a prophet was yet to appear but I thought he will rise in Letter to Mukawqis Syria. I have duly honoured The Holy Prophet’s( s a ) letter to your ambassador and am Mukawqis, the governor of Egypt, sending to you two girls who delivered to him by Hatib bin Abi command great respect among Baltas, was also well received. Its the Copts, a mantle and a mule text is the same as the letter for riding as presents to you.’ dispatched to Heraclius and need (Ibn Sa’d) not be reproduced. According to Zurqani, Mukawqis discussed with Montgomery Watt has made an Hatib many issues regarding the obscure observation (why, one can mission of the Holy Prophet(sa) and only guess!) in this regard also was favourably impressed by his which needs clarification. He a rguments. Unlike the Negus, remarks that the ‘two slave girls

36 The Review of Religions – Nov 2004 Universality of Islam appear to have been in Madinah relics of the Holy Prophet(sa) in old soon after January 627 (vi/6), since Serial. Its facsimile was published Muhammad presented one of them in Hilal, Cairo, in November 1904 to Hassan bin Thabit at the and also in Marg o l i o u t h ’s book conclusion of the affair of the lie.’ Muhammad and the Rise of Islam (Ibid. p.345) where it bears the following caption: ‘Letter by the Prophet to He does not offer any proof in the Mukawqis discovered by M. support of this statement. As a Etiene Barthelemy; believed by matter of fact, original sources like several scholars to be the actual Ibn Ishaq and Ibn Sa’d clearly document.’(p.366) affirm that the slave girls came from Egypt to Madinah in response Commenting on the genuineness of to the Holy Prophet’s(sa) letter to this find, Noeldeke, in the first Mukawqis dispatched to him after edition of his Geschichte des his return from al-Hudaibiyyah. In Quran (1860, p. 40) remarks ‘there the circumstances it is incon- is nothing to doubt as regards the ceivable that they were present in authenticity of the letter, whose Madinah at the conclusion of the text is to be found in so many of the affair of the lie which occurred best Arabic sources’2 long before. Montgomery Watt is definitely wrong in forming this However, the writer of the article opinion, as the effect could not take ‘Muhammad’ in Encyclopaedia of place prior to its cause. Islam, Vol. III 1936, denounces it on paleographic grounds as a Relic of Letter discovered by forgery. But his verdict cannot be Egyptologist taken seriously. As stated by As stated earlier on the authority of M a rgoliouth, several scholars traditions, the letter to Mukawqis (including Noeldeke) have testified was safely preserved by him in to its genuineness. Also original. For centuries it remained p a l e o g r a p h y, in view of the undiscovered. Then in 1852 it was researches made about it by found in a monastery at Akhmim modern scholars, can have no say by the French Egyptologist E. in respect of Arabic scripts. Its hold Barthelemy and put among the as yet is confined to Greek and

The Review of Religions – Nov 2004 37 Universality of Islam

Latin writings. Below we quote our universality of Islam proclaimed authority. by the Holy Qur’an and recorded by the collectors of traditions, ‘In general, however, needed no other proof. paleography embraces writings found principally on papyrus Reference to Past Prophets (vellum) and paper. To d a y, Alluding to a tradition contained in paleography is regarded as lbn Ishaq’s collection, relating to Greek and Latin Montgomery Watt draws some scripts with their derivatives, unwarranted conclusions. The thus, as a rule, excluding tradition purports to say that when Egyptian, Hebrew and Middle the Holy Prophet(sa) deputed some and Far Eastern scripts.’ (New of his companions to carry his Encyclopaedia Britannica vol. epistles to the princes he told them 13, 1973, under the article that Jesus had also sent his ‘Paleography’) disciples similarly. Montgomery Watt’s comment on this incident is So, when Arabic paleography in as follows: 1973 was yet unable to adjudge, how can a verdict pronounced on ‘It is possible to discern a an Arabic script in 1936, when this theological motive for the science had not even formulated alteration of the stories (i.e. its rudiments, claim any cred- about the letters under i b i l i t y ? discussion).

F u r t h e r, as pointed out by Ibn Ishaq makes Muhammad Noeldeke, the text of the document himself refer to the sending out is the same as contained in the of the apostles by Jesus and Arabic source books. The seal it with this connects the gift of bears is also the same as is ascribed languages at Pentecost. This to the Holy Prophet(sa). Moreover, appears to be intended to the possibility of its having been substantiate the claim that forged by some Muslim scholars is Muhammad was a Prophet to ruled out, as they had no motive for all nations and not simply to it. They knew full well that the Arabs.’

38 The Review of Religions – Nov 2004 Universality of Islam

It is simply beyond comprehension those the apostles sent to the how mere reference to a certain act countries and kings of the of Jesus ( a s ) should make the Arabs and non-Arabs and what occurrence of a similar act of the he said to his companions when Holy Prophet(sa) doubtful. If this he sent them. I sent it to sort of reasoning is correct, then Muhammad b. Shihab al-Zuhri one can even deny the amnesty ( T. with a trusty countryman of granted by him to the Makkans. his) and he recognised it. It For it can very well be pointed out contained the statement that the that the Qur’an speaks of the apostle went out to his incident of Joseph(as) pardoning his companions and said, “God has brothers (12:93) and then go on to sent me as a mercy to all men, assert that the traditions regarding so take a message from me, the Holy Prophet’s(sa) amnesty on God have mercy on you. Do not the fall of Makkah are all ‘an hang back from me as the afterthought’ and a fabrication to disciples hung back from Jesus, show that he was as benign and son of Mary.” They asked how merciful as Joseph(as) . It is feared they had hung back. He said. that if this sort of logic comes in “He called them to a task vogue then there would be left similar to that to which I have nothing for the compilation of the called you. Those who had to Holy Prophet’s biography, because go a short journey were pleased most of his sublime deeds resemble and accepted. Those who had a those of biblical prophets. long journey before them were displeased and refused to go, We reproduce below Ibn Ishaq’s and Jesus complained of them tradition so that the reader may to God (T. From that very judge for himself whether there is night) every one of them was any justification for Montgomery able to speak the language of Watt’s comments. the people to whom he was sent.’ (T. Jesus said, “This is a ‘Yazid b. Abu Habib Al-Misri thing which God has told me that he found a determined that you should do, document in which was a so go.”) memorandum (T. the names) of

The Review of Religions – Nov 2004 39 Universality of Islam

(T. Then the apostle divided his The universality of Islam is further companions and sent Salit b. evident from its claim to perfection Amr b. Abdu Shamus b. Abdu and finality (5:4 quoted above). Wudd, brother of B. ‘Amr b. Previous to the Holy Prophet of Lu’ayy, to Haudha b. Ali, ruler Islam(sa), prophets were raised on a of al-Yamama. Hatib b. Abu national basis, with guidance Balta’a to the Mukawqis, ruler suitable for a well-defined people of Alexandria, etc.’) (S i r a t and for a limited time only. The Rasul Allah, translated by A. sequence of this progressive Guilliaume. p.653) development culminated in the advent of the Holy Prophet(sa) who Acceptance by non-Arabs was given, in the shape of the Holy Again, the admission of Hadhrat Qur’an, the most perfect and final Bilal(ra), Hadhrat Suhayb Rumi(ra) Shariah (religious law) which was and Hadhrat Salman(ra) into the fold to endure forever and, as envisaged of Islam is further evidence in this in 61:10 (quoted above), to gather regard. Hadhrat Bilal( r a ) was an all nations of the world into one Abyssinian and Hadhrat Salman(ra) brotherhood. belonged to Persia. They had the honour of embracing Islam at the hands of the Holy Prophet(sa). Had This article is an edited version the message of Islam been limited of one first printed in T h e to Arabs only, why should the Holy Muslim Herald Jan. 1983 Vo l . Prophet(sa) have welcomed them? 23:1

Besides receiving them cordially in References Islam, the Holy Prophet(sa) referred 1 In the early days of Islam, the to Hadhrat Bilal(ra) as the ‘first fruit date of revelation was unim- of Abyssinia’ and to Hadhrat portant. Chapters were later Suhayb(ra) as ‘first fruit of Greece’. classified as of Makkan or This clearly indicates that he took Madinite period. This point his message to be universal and has repeatedly been exploited expected non-Arab nations to join by orientalists who disregard Islam. This evidence is from the strong evidence with the sole Makkan period of his life.

40 The Review of Religions – Nov 2004 Universality of Islam

object of denying that the Arabic inscriptions of Holy Prophet(sa) may have Madinah of the early years of foretold an event and that the Hijrah’ in Islamic Culture, verse must have been October 1939 issue. included after the event.

2. As quoted by Dr Hamidullah Khan, in his article on ‘Some

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The Review of Religions – Nov 2004 41 Interview – William Montgomery Watt An interview with ‘the Last Orientalist’ – The Rev Prof William Montgomery Watt . (Internet version from www.AlastairMcIntosh.com)

by Bashir Maan & Alastair McIntosh

The Reverend Professor William Montgomery Watt has written over 30 books including Islamic Political Thought (1968) and Muslim-Christian Encounters: Perceptions and Misconceptions (1991). In Scotland he has been a member of the ecumenical Iona Community since 1960. Amongst Islamic scholars he has been held in an esteemed position, described as ‘most reverential.’ The Muslim press have called him ‘the Last Orientalist.’ This interview was conducted in 1999, his ninetieth year, at his home in Dalkeith. With Professor Watt’s approval and careful agreement of the final text, it uses both spoken material and statements drawn from some of his most important articles of recent years. It is, in a sense, a distillation of his life’s work.

Alastair McIntosh’s work on ‘combating Islamophobia’ is part of the Edinburgh-based Centre for Human Ecology’s Action for Transformation work, supported by the Quaker Concerns programme of the Joseph Rowntree Charitable Trust. He is an Associate of the Iona Community and from 1986-1990 was its Business Advisor.

Dr Bashir Maan is Scottish Representative on the Executive of the Muslim Council of Great Britain, was for 8 years chair of the Glasgow Central Mosque Committee and, as an elected Glasgow city councillor, chairs the Strathclyde Joint Police Board – Britain’s second-largest police force.

In reproducing this interview, the Review of Religions neither endorses nor necessarily agrees or disagrees with some or all of the views held by William Montgomery Watt. (Ed.)

42 The Review of Religions – Nov 2004 Interview – William Montgomery Watt

P rofessor Watt, how did being ordained priest, I began to you become interested in learn Arabic in London. Between Islam and Christianity? 1941 and 1943 I completed my PhD at Edinburgh on freewill and Well, I had studied Classics at predestination in early Islam. That Edinburgh University and ‘Greats’ was with Richard Bell, famous for – philosophy and ancient history – translation of the Qur’an (Koran). at Oxford. From 1934 to 1938 I Between 1944 and 1946 I worked taught moral philosophy at in Palestine under the Bishop of E d i n b u rgh University. In 1937 Jerusalem. I had hoped to have when my mother died, I asked an discussions with Muslims, but Indian (later Pakistani) Muslim to Jerusalem proved not to be a good come as a paying guest to help me place to get in contact with pay for a housekeeper. Khwaja intellectual Muslims. In 1946 Abdul Mannan was a student of things became difficult. I lost a veterinary medicine and at that friend when they blew up the King time, aged about 20, a member of David Hotel. After leave I decided the Ahmadiyya Community – not to return to Jerusalem. In 1947 something he would have had to I became head of the department give up later when he became a of Arabic & Islamic Studies at Colonel in the Pakistani army. E d i n b u rgh University and Mannan, as he called himself, was continued there until my an argumentative Muslim, and our retirement in 1979 at the age of 70. many discussions over breakfast In 1964 I received the title of and evening meals raised my Professor. I remain a priest in the interest in the world of Islam. I Scottish Episcopalian Church and believe that he is still alive in am presently writing another book Lahore. about a Christian faith for today.

When I heard that the Anglican Your life’s work has been Bishop in Jerusalem wanted devoted to dialogue between someone to work on Muslim- Islam and Christianity. Christian relations I applied for the Why is this important? post. After studying theology and

The Review of Religions – Nov 2004 43 Interview – William Montgomery Watt

In the outburst of missionary which all are threatened by the activity round about the year 1800 rising tide of secularism and the ideal was to go into the non- materialism. Christian parts of the world and convert everyone to Christianity; Many Westerners would and this is still the ideal of some question the value of Christians. From Islam, however, dialogue with Islam there were very few converts. I because, for example, they have now come to doubt the see the Sharia as being appropriateness of conversion in cruel. Do you think this is many cases. The nineteenth- true? century missionaries did not appreciate the positive achieve- Well, similar punishments are ments of the great religions in found in the Old Testament – giving their communities a including, for example, the cutting tolerable and meaningful form of o ff of women’s hands in life. In the course of the years I Deuteronomy 25. In Islamic have made many Muslim friends, teaching, such penalties may have some of them in influential been suitable for the age in which positions. These persons are Muhammad lived. However, as deeply rooted in their religion and societies have since progressed are doing excellent work not only and become more peaceful and for their fellow-Muslims but also ordered, they are not suitable any for wider circles. I would indeed longer. admit that sometimes conversion may be necessary for an If we demonise one another we i n d i v i d u a l ’s spiritual health and cannot even debate such things. growth; but this is exceptional. For Dialogue is therefore imperative. such reasons I hold that the It helps us to discern not just the Christian aim for the foreseeable meaning of the Holy Scriptures, future should be to bring the but also the relevance that God religions together in friendly wants them to have in our times. dialogue and, where possible, in cooperation, for there is a sense in

44 The Review of Religions – Nov 2004 Interview – William Montgomery Watt

What about the attitude of education and divorce, he gave Muhammad (peace be upon women certain basic safeguards. him) towards women? Set in such historical context the Prophet can be seen as a figure It is true that Islam is still, in many who testified on behalf of ways, a man’s religion. But I think women’s rights. I’ve found evidence in some of the early sources that seems to show A lot also depends on what sort of that Muhammad made things Muslim society you look at. Many better for women. It appears that in Westerners today think that Islam some parts of Arabia, notably in holds women in the heaviest Mecca, a matrilineal system was oppression. That may be so in in the process of being replaced by some cases, but only because they a patrilineal one at the time of look at certain parts of the Islamic Muhammad. Growing prosperity world. Pakistan, Bangladesh and caused by a shifting of trade routes Turkey have all had women heads was accompanied by a growth in of state. I therefore don’t think the individualism. Men were perception of Westerners is amassing considerable personal entirely correct. wealth and wanted to be sure that this would be inherited by their What about war – Jihad own actual sons, and not simply versus Crusade? Terrorism, by an extended family of their for example, can be sisters’ sons. This led to a c o n s i d e red both unislamic deterioration in the rights of and unchristian, yet we see women. At the time Islam began, it justified by extre m i s t s the conditions of women were whether in Egypt or terrible – they had no right to own Northern Ireland. Do you property, were supposed to be the think violence can be part of property of the man, and if the faith? man died everything went to his sons. Muhammad improved things Well, I think fundamentalists of quite a lot. By instituting rights of any religion go beyond what their property ownership, inheritance, religion is about. But let me take

The Review of Religions – Nov 2004 45 Interview – William Montgomery Watt

an example from our Old refused the government’s wish to Testament. I’m becoming very make it a service of worried about the Old Testament ‘thanksgiving.’ They called it, because so much of it is instead, one of ‘reconciliation.’ unchristian. I read a passage every The time of day coincided with the day and find it more and more so. Muslim’s evening call to prayer. There is a serious matter, which is At first the Muslims thought this not clear from some translations. would prevent them from The New Jerusalem Bible that I attending. But then, to avoid any read uses the phrase ‘curse of problem, they were allowed to say destruction,’ and this was applied their prayers in St Giles Cathedral to towns when the Hebrews were in front of the Christian altar while coming into Palestine. They killed the Christian congregation kept everyone in a town – men, women, silent. The following week children and sometimes also Christians prayed in the animals. This happened in Jericho community centre of the Glasgow as we see in Joshua 6, and in about Mosque. This would mirror the a dozen other places; and there are tradition that Muhammad allowed also later instances. This is Christian delegations visiting him definitely unchristian. to pray in the Mosque. Such a happening in modern Scotland, I think on the whole Christianity is even after a war, suggests that against war, though in the past religion can bridge the wounds of Christians have supported wars. I war. don’t think Islam is basically anti- Christian, but some extremists I therefore certainly don’t think might take such a view. the West is locked into Jihad with Islam, though I suppose if the There was a formal gathering of fundamentalists go too far they’ll Scottish Christians and Muslims at have to be opposed. Iran’s the national service of recon- comments about the ‘Great Satan’ ciliation in Edinburgh following were aimed mostly at the United the Gulf War a few years ago. States: they were not made Scottish church leaders had because the West was Christian. I

46 The Review of Religions – Nov 2004 Interview – William Montgomery Watt think the West should try to to a middle course and certainly overcome these strains between not join the anti-Islamic side. I am different religious groups. I do, sure it would like to see some h o w e v e r, think that the US is balance of Jews and Muslims in following a very dangerous policy the Middle East, and of course, in relation to the Middle East. The fair treatment for the Palestinian root of this trouble is that the US Arabs, some of whom are gives too much support to Israel. Christian. The Scottish Parliament They allow them to have nuclear might try and help them to come to weapons and to do all sorts of terms with one another. things, some of which are contrary even to Jewish law. Jewish Within Scotland, the parliament families occupy Arab houses should work for some harmony without payment. That is stealing. between religions as there are I think that the US should be much Muslims and Jews, as well as firmer with Israel and put a lot of Christians, in Scotland. With luck pressure on them, though this is there’ll be one or two Muslim d i fficult because of the strong MSPs. The big question is whether Jewish lobby. Unless something is the Nationalists will win and go on done there’ll be dangerous conflict to demand independence which I in the Middle East. Such danger think might be a good thing, would be less likely to arise if all though I’m neither strongly for or three Abrahamic faiths – Jews, against independence. Christians and Muslims – paid greater respect to what God Islam maintains that the teaches us about living together. Word of God is final and we can’t change it. Do you think that the newly Christianity, with its under- re-established Scottish standing of the dynamic Parliament should take any presence of the Holy Spirit, position on the Middle is in constant flux. Where East? do you stand on this difference? The Scots Parliament should keep

The Review of Religions – Nov 2004 47 Interview – William Montgomery Watt

I would be inclined to say that the Bible. We seem to have to say that Qur’an is the Word of God for a the precise commands which God particular time and place and will gives to believers depend on the not therefore necessarily suit other form of society in which they are times and places. The prohibition living. Traditionally Muslims have on usury may have been good for argued from God’s eternity that a certain time and place but that the commands He gives are doesn’t mean it will always be unalterable, and they have not good. admitted that social forms can change. You see, I think that Muslims need help in reaching a fresh I therefore do not believe that understanding of the Qur’an as either the Bible or the Qur’an is God’s word, but comparison with infallibly true in the sense that all the Bible does not help much. The their commands are valid for all Qur’an came to Muhammad in a time. The commands given in both period of less than 25 years, books were true and valid for the whereas from Moses to Paul is societies to which the revelations about 1300 years. Christians could were primarily addressed; but perhaps show from the Bible that when the form of society changes there is a development in God’s in important respects some relation to the human race. For commands cease to be appropriate, example, Moses was told to order though many others continue to be the death penalty by stoning for valid. I do, however, believe that anyone who broke the Sabbath by Muhammad, like the earlier gathering firewood on it. Joshua prophets, had genuine religious was told to exterminate the whole experiences. I believe that he really population of various towns, men did receive something directly women and children. Could the from God. As such, I believe that loving God taught by Jesus have the Qur’an came from God, that it given such barbaric and is Divinely inspired. Muhammad bloodthirsty orders? To say ‘No,’ could not have caused the great as one would like to do, throws up s u r ge in religion that he did doubt on the inspiration of the without God’s blessing.

48 The Review of Religions – Nov 2004 Interview – William Montgomery Watt

The diagnosis of the Meccan ple might be Islamic teachings on situation by the Qur’an is that the usury. I don’t see how it is possible troubles of the time were primarily completely to get rid of usury. religious, despite their economic, We’ll have to see how Islamic social and moral undercurrents, attempts to get rid of usury work. and as such capable of being Undoubtedly capit-alism has got remedied only by means that are to be restricted in various ways. primarily religious. In view of The world is certainly in a mess at M u h a m m a d ’s effectiveness in the moment, but how we can get addressing this, he would be a out of it, I don’t know. All I can bold man who would question the say is that there are things that wisdom of the Qur’an. Christianity can learn from Islam, especially on its spiritual side, and What do you think of the Islam can perhaps learn from Qur’anic statement that the Christian understanding of God in Old Testament has been relation to the universe and human changed, thus accounting life. I think Muslims would find for some of the differences that this might give a slightly between the Abrahamic greater emphasis to something in faiths? their own faith.

Well, I think that the later writers I think another thing is that we sometimes changed earlier things have all got to come to terms with to make them more suitable for the scientific outlook of today. their contemporaries. I think there That is very critical of the Old was a lot of rewriting of the Old Testament. Old Testament says a Testament, though the form in lot about God’s anger which I which we have it hasn’t been think is based on some of the false changed since the Christian era. I ideas that the Old Te s t a m e n t see the Old Testament as the people had. They thought, you see, record of a developing religion. As that God could interfere with the a religion develops some of the laws of nature. They thought that earlier stages may have to be God made the sun stand still for a abandoned completely. An exam- whole day so that Joshua could get

The Review of Religions – Nov 2004 49 Interview – William Montgomery Watt

a great victory. Well, that’s curing the sick. I don’t think some impossible. They thought that God of the other miracles really could intervene with His own happened. For instance, one of the natural laws and punish people. outstanding things was the Well, I think there is a sense in supposed changing of water into which wrongdoing is punished, but wine at a marriage feast. This is even in the Bible it is recognised given in the 4th Gospel and is said that the wicked sometimes to be the first of the signs of Jesus’ flourish. There are different strands achievement. Clearly, this was of thinking in the Bible. meant to be understood sy m b o l i c a l l y , because making a lot Islam req u i r es belief in God of wine has nothing to do with the as revealed in ‘the books’— Gospel. It was meant to symbolise not just the one book. This changing something ordinary into arguably incorporates something precious, which is what Christian and Jewish scrip- Jesus had achieved. It was not tu r es. What, then, do you meant to be taken literally – there think Judeo-Christian was a tremendous amount of wine understandings might have involved – the equivalent of about to teach Islam? 900 bottles – and I do not think Jesus was an alcoholic. I think Muslims will have to take the work of Christ more seriously, In the Qur’an there is very little even if they simply regard him as a knowledge of Judaism and almost prophet. The view I take, in none of Christianity except about accordance with the creeds, is that such points as the virgin birth. he was truly human. He was not a There are references to Moses and superman. That leaves you with Abraham and so forth, but nothing the question of how he was also about, for example, the settlement divine, but I think we have to look of Israel in Palestine and the much more at his humanity. I also achievements of the later prophets do n ’ t think he was able to work with their important emphasis on miracles except for those that other justice. I cannot believe that God saints could also do – such as would not bless the development

50 The Review of Religions – Nov 2004 Interview – William Montgomery Watt of greater awareness amongst Christian with the Islamic Muslims of these things. before the God of us all. Might we close our And what can Islam teach interview with that? Christianity? O Father, Son and Holy Spirit, one Speaking personally, it has taught God, grant that the whole house of me to think more deeply about the Islam, and we Christians with oneness of God. I am not happy them, may come to know You with the traditional Tr i n i t a r i a n more clearly, serve You more Christian formulation of God nearly, and love You more dearly. comprising three ‘persons’ – Amen. Father, Son and Holy Spirit. The word ‘person’ has changed since it Professor Watt, thank you, so was first used in English four very much. centuries ago. It was a translation of the Latin persona – a face or mask, such as that used by actors. This paper was first published in Now the English word means an The Coracle, the Iona individual, which is diff e r e n t . Community, Summer 2000, issue Christianity is not trying to say 3:51, pp. 8-11. that God comprises three This is the internet version from: individuals. Islam, with its many different names for the qualities of www.AlastairMcIntosh.com God, can help the Christian see a more true meaning of Trinitarian Copyright is held by Alistair doctrine. The Trinity is different McIntosh to whom we are greatly faces or roles of the same one God. indebted for its use in this edition. For me, that insight has been a No part of this article may be direct result of my study of Islam. reproduced in any form in any jursidiction without the express There is a prayer that you authority of Alistair McIntosh or have long used that brings the original copyright owner. together the Judeo-

The Review of Religions – Nov 2004 51 Interview – William Montgomery Watt

About The Iona Community Iona is a small island off the west coast of Scotland, where in 563 Columba founded a Celtic monastery that was very influential in its own times. In the middle ages it was the site of a Benedictine abbey which over the centuries has attracted many thousands of pilgrims.

The Iona Community, founded in 1938 by the Rev George MacLeod, then a parish minister in Glasgow, is an ecumenical Christian community. The Community claims to be committed to rebuilding the common life, through working for social and political change, striving for the renewal of the church with an ecumenical emphasis, and exploring new more inclusive approaches to worship.

The Community's mainland home is in Glasgow. Though the Community is small in number, its members corporately and individually pursue some particular areas of concern, which include:

• Justice, peace and the integrity of creation (opposing n u c l e a r weapons, campaigning against the arms trade and for ecological justice)

• Political and cultural action to combat racism

• Action for economic justice, locally, nationally and globally.

The Editorial Board of the Review of Religions wishes all its readers a very happy Eid-Ul-Fitr

52 The Review of Religions – Nov 2004 Economic Values by the late Sir Muhammad Zafrulla Khan (from The Review of Religions)

In the economic sphere the basic ‘In their wealth they concept in Islam is that absolute acknowledge the right of those ownership of everything belongs to who asked and of those who God alone (2:108; 3:190). Man is could not’ (5 1 : 2 0 ) . Go d ’ s vicegerent on earth. God has subjected to man’s service Part of this obligation is given ‘whatsoever is in the heavens and legal form and is made effe c t i v e whatsoever is in the earth ’ (4 5 : 1 4 ) . through legal sanctions, but the This has reference to the whole of greater part is sought to be secured mankind. ‘Allah is He Who has by voluntary effort put forth out of appointed you (mankind) His a desire to achieve the highest vi c e g e r ents in the earth , ’ and he moral and spiritual benefits for all who fails to recognise this dignity concerned. In fact, this supple- and to act in accordance therewith menting of legal obligations shall be answerable for his neglect through voluntary effort runs and will not only suffer loss but through every part of the Islamic will also incur the displeasure of system. Its operation can be his Lord (3 5 : 4 0 ) . observed in every sphere.

Legal ownership of the individual, The object of the Islamic economic that is to say the right of system is to secure the widest and possession, enjoyment and transfer most beneficent distribution of of property, is recognised and wealth through institutions set up safeguarded in Islam; but all by it and through moral ownership is subject to the moral exhortation. Wealth must remain in obligation that in all wealth all constant circulation among all sections of society, and even sections of the community and animals, have a right to share. should not become the monopoly of the rich (59:8).

The Review of Religions – Nov 2004 53 Economic Values

Islam recognises the diversity of injustice, and would retard the capacities and talents, which is in moral and spiritual de v e l o p m e n t itself beneficent, and consequently of individuals and of society as a the diversity in earnings and w h o l e . material rewards (4:33). It does not approve of a dead-level The principal economic obligation equality in the distribution of is the payment of the capital levy wealth, as that would defeat the called Zakat (22:79; 23:5). The very purpose of the diversity, and word Zakat means ‘that which would amount to denying ‘ t h e purifies’ and ‘that which fosters.’ favour of Allah’ (16:72). It is All original sources of wealth – obvious that if the incentive of the sun, the moon, the stars, the proportionate reward for labour, clouds that bring rain, the winds effort, skill and talent were to be that drive the clouds and carry the removed, not only would initiative pollen, all phenomena of nature- and enterprise be adversely are the gifts of God to the whole affected, but intellectual progress of mankind. Wealth is produced would also be arrested. That is by the application of man’s skill why the theoretical doctrine of and labour to the resources which equal reward irrespective of the God has provided for man’s diversity of skill, capacities and subsistence and comfort and over talents that have gone into the part of which man enjoys production of wealth has never proprietary rights, to the extent been maintained for long, even recognised by Islam. In the wealth where it has been proclaimed as that is produced, therefore, three State policy, and has had to be parties are entitled to share: the modified through recourse to workman, whether skilled or various devices designed to secure unskilled; the person who supplies diversity in reward. On the other the capital; and the community as hand, Islam does not leave the representing mankind. The principle of competition and of c o m m u n i t y ’s share in produced proportionate rewards to work wealth is called Zakat. After this itself out mechanically; that too has been set aside for the benefit would lead to hardship and of the community, the rest is

54 The Review of Religions – Nov 2004 Economic Values

‘purified’ and may be divided Besides the Zakat, which was between the remaining parties that described by the Prophet as ‘a levy are entitled to share in it. imposed upon the well-to-do which is returned to the poorer The Zakat is assessed on both sections of the people’,1 implying capital and income. Its incidence that it is their just due and must be varies with reference to diff e r e n t paid back to them, there are other kinds of property, but on the institutions within the economic average it works out at two and sphere operating constantly to one-half per cent of the capital further the objective of the whole value. The proceeds of the Zakat system. One of these is the Islamic are devoted towards relieving system of inheritance and poverty and distress, winning over succession. Under this system a the cheerful co-operation of those person may not dispose of more who have not yet completely than one-third of his property by adjusted their lives to the Islamic testamentary directions. While he system, providing ransom for is in the enjoyment of normal prisoners of war, helping those in health he may dispose of his debt, providing comfort and property freely, subject, of course, convenience for travellers, to the moral obligations, some of supplying capital where talent is which have been noted; but available but funds are lacking, neither by will nor by gift, once he providing stipends for scholars enters upon a stage of illness and research workers, meeting the which terminates in death, may he expenses involved in collecting dispose of more than the permitted and administering the Zakat, and one-third. By such disposition he generally towards all things may provide legacies for friends, beneficial for the community as a for servants, and for charity. whole, such as public health, public works, medical services, The rest of the inheritance must be and educational institutions (9:60). divided among prescribed heirs in It thus ‘fosters’ the welfare of the specified shares. No part of the community (9:103). one-third permitted to be disposed of by will may be used to augment

The Review of Religions – Nov 2004 55 Economic Values

the share of one or more heirs to share in the inheritance is twice the prejudice of the remaining that of a female in the same degree heirs. Each heir can take only his of relationship as himself. Far from or her prescribed share and no operating to the prejudice of the more; nor can any heir be deprived female heir, this actually places her of the whole or any part of his or in a favourable position as her share. There is a wide circle of compared with the male heir, heirs. If a person should die because she does not have leaving father, mother, wife or financial obligations to the family. husband, sons and daughters, each is an heir and is entitled to a Thus the Islamic system of determined share of the inheritance operates to distribute inheritance. In some cases the wealth so that a large number of share of a female heir in the same people may have a competence or, degree of relationship to the at least, a little, rather than that one deceased as a male heir is equal to or a few should have a large share that of the male heir, but normally and the rest nothing. As if all this it is one half of that of a male heir left something to be desired, the in the same degree (4:8; 12-13). exhortation is added: ‘If other relations, who are not included The difference between the normal among the heirs, and orphans and share of female heirs and male the poor be present at the division heirs in the same degree of of the inheritance, bestow relationship to the deceased is not something upon them theref ro m in fact discriminatory to the and speak to them words of prejudice of the female heirs. ki n d n e s s ’ (4 : 9 ) . Under the Islamic system, the obligation of maintaining the Another major provision is the family always rests upon the prohibition against the making of husband, even when, as is often the loans on interest. The word used in case, the wife’s personal income this connection in the Qur'an is may be larger than the husband’s. riba the connotation of which is To enable the male to discharge his not identical with that of the word obligations towards the family, his ‘interest’ as commonly under-

56 The Review of Religions – Nov 2004 Economic Values stood; but for the present purpose “interest” may be used as a rough Trade, commercial partnerships, equivalent. Riba i s p r o h i b i t e d co-operatives, joint stock com- because it tends to draw wealth panies are all legitimate activities into the hands of a small circle and and operations (2:276). Islam to restrict the exercise of does, however, lay down regu- beneficence towards one’s fellow lations with regard to commercial beings. In the case of loans which activities, designed to secure that bear interest, the lender in effe c t they be carried on honestly and takes advantage of, and makes a b e n e f i c e n t l y. All contracts, profit out of, the need or distress of whether involving large amounts an o t h e r . Islam urges the making of or small, must be reduced to loans, but says they should be writing, setting out all the terms beneficent loans, meaning without thereof, as ‘this is more likely to interest. If the debtor finds himself keep out doubts, and avoid in straitened circumstances when d i s p u t e s ’ (2:283). The writing the time for repayment of the loan should set out the terms agreed arrives, he should be granted upon fairly, and as a further respite till his circumstances precaution it is laid down that the improve, but ‘if you remit it terms of the contract shall be altogether as charity, that shall be dictated by the person who the better for you, if only you knew’ undertakes the liability. If the (2 : 2 8 1 ) . person on whose behalf the liability is undertaken is a minor, It is a mistake to imagine that or of unsound judgment, then his transactions involving interest guardian or the person repre- bring about an increase in the senting his interests should dictate national wealth. The Qur’an says the terms of the contract (2:283). that in the sight of Allah it is not a beneficent increase. ‘But whatever Monopolies and the cornering of you give in Zakat, seeking the commodities are prohibited; so favour of Allah – it is these who also is the holding back of produce will increase their wealth from the market in expectation of manifold’ (30:40). a rise in prices.2 All this is opposed

The Review of Religions – Nov 2004 57 Economic Values

to beneficence, and those who Defective or worthless goods or indulge in such practices seek to articles should not be given in take advantage of the need or exchange for good ones (4:3). In distress of their fellow beings. The short, any kind of transaction seller is under obligation to which does not comply with the disclose any defect in the article highest standards of honesty and o ffered for sale.3 Goods and integrity must be eschewed, ‘for commodities for sale should go God loves not the dishonest.’ into the open market, and the seller (8:59). or his agent must be aware of the state of the market before Gambling is prohibited, inasmuch proposals are made for purchase of as it promotes dissension and the goods or commodities in bulk. hatred and tends to deter those He should not be taken unawares, who indulge in it from the lest advantage be taken of his remembrance of God and from ignorance of the state of the prayer, thus occasioning a great market and the prevailing prices.4 deal more harm than any possible benefit that may be derived from it There are stern injunctions in the (2:220; 5:91). It also brings Qur’an with regard to the giving sudden and undeserved accession of full weight and measure of wealth and encourages extra- (26:182–185). ‘ Woe unto those vagance. Indulgence in gambling who give short measure; those often brings ruin and misery in its who, when they take by measure wake. from other people, take it full, but when they give by measure to All unlawful means of acquiring others or weigh out to them, they property are prohibited, as these in give them less.’ (82:2–7). the end destroy a people (4:30). Acquisition of property or goods Do not such people know that they through falsehood falls in the same will be raised again unto a terrible category. It is equally unlawful to day, the day when mankind will seek to establish a title to property stand before the Lord of the by obtaining judgment through worlds? corrupt means like bribery or false

58 The Review of Religions – Nov 2004 Economic Values evidence (2:189). The Prophet that may be derived from God’s said that a party to a dispute which bounty (4:38). The wealth of obtains a judgement in its favour, misers, instead of bringing them knowing that it is not in the right, any advantage, becomes a only collects a quantity of fire for handicap and arrests their moral itself and not something from and spiritual development (3:181). which it can draw any benefit.5 The other extreme, extravagance, is equally condemned. Even when On the other hand, goods and giving to, or sharing with, others a property lawfully acquired are a person should not go so far as to bounty of God which is provided render himself in turn an object of by Him as a means of support. charity (17:30). Hoarding is They should be properly looked absolutely prohibited because it after and should not be wasted puts wealth out of circulation and through neglect. A person of deprives the owner as well as the defective judgment should not be rest of the community of its permitted to squander away his beneficent use (9:34). The truth is substance. It should be managed that God alone is All-Sufficient, and administered for him, and and all prosperity proceeds from provision should be made for his Him. It is men who are in need, maintenance out of the income and prosperity is achieved not (4:6). through miserliness of holding back, but through beneficent Niggardliness is condemned as a spending, which is spending ‘in negative and destructive quality. the cause of Allah,’ namely, in the While, on the one hand, service of His creatures (47:39). ostentation and vanity are dis- approved of, on the other, it is not As already stated, a legal owner of considered right that a person who property is not the only person is well off should pretend to be entitled to its use. Those in need poor, fearing lest he be called upon who ask, and even those who do to help others. By doing this he not ask or are unable to express makes himself poor in effect, and their need, have a right in the deprives himself of the benefits property of those who are better

The Review of Religions – Nov 2004 59 Economic Values

off, inasmuch as all wealth is a benefit is to be derived from bounty of God and is acquired beneficent spending and not from through the use of resources which parsimonious holding back. This God has provided for the benefit is the fundamental principle which of the whole of mankind (51:20). is the basis of all prosperity, That is why the Qur’an directs that individual, national and universal. kindred, the needy, the wayfarer, The Qur’an emphasises this must be paid their due (30:39). To repeatedly. For instance: ‘Behold, this end there is emphatic and you are those who are favoured by repeated exhortation in the being called upon to spend in the Qur’an. Such giving should be in way of Allah; but of you there are proportion to the need of the some who hold back, yet person to be helped and in accord whosoever holds back does so only with the means of the giver, and to his own prejudice. It is Allah should not proceed from any Who is All-Sufficient, and it is you expectation of receiving a return who are needy’ (47:39). Holding (17:27; 74:7). back renders a person pro- gressively poorer in the true sense, It is indeed the highest bounty of inasmuch as he stultifies his God that He should have endowed faculties, and by putting that man with appropriate faculties and which he possesses out of service capacities and then subjected the and out of circulation, renders it universe to man’s beneficent completely barren and unfruitful. service to enable him to achieve the fullest development of his The subject of charitable and faculties in every sphere of life. beneficent spending has so many Yet some people, instead of aspects that they can be better putting their faculties to beneficent appreciated in the juxtaposition in use in the service of their fellow which the Qur’an puts them. The beings and spending that which following excerpts contain a they possess for the same purpose, whole philosophy of spending, have a tendency to hold back, not giving and sharing, on which no realising that even from the purely detailed commentary is called for: selfish point of view the greatest

60 The Review of Religions – Nov 2004 Economic Values

‘The case of those who spend ‘The likeness of those who their wealth for the cause of spend their wealth to seek the Allah is like that of a grain of p l e a s u re of Allah and to corn which grows seven ears, strengthen their souls is that of in each ear a hundred grains. a garden on elevated ground. Allah multiplies even more for Heavy rain falls on it so that it whomsoever He pleases. Allah brings forth its fruit twofold, is Bountiful, All-Knowing. and if heavy rain does not fall on it, then light rain suffices. ‘They who spend their wealth Allah sees what you do. for the cause of Allah, then ‘Does any one of you desire follow not up what they have that there should be for him a spent with reproach or injury, garden of palm trees and vines for them is their reward with with streams flowing beneath their Lord, and they shall have it, and with all kinds of fruit for no fear, nor shall they grieve. him therein-while old age has stricken him and he has ‘A kind word and forgiveness helpless offspring-and that a a re better than charity fiery whirlwind should smite it followed by injury. Allah is All- and it be all consumed? Thus Sufficient, Forbearing. does Allah make His Signs ‘O ye who believe, render not clear to you that you may vain your charity by taunt and ponder. injury, like him who spends his ‘O ye who believe, spend of the wealth to be seen of men, and p u re things that you have he believes not in Allah and the earned, and of what We bring Last Day. His case is like that forth for you from the earth; of a smooth rock covered with and seek not what is bad to e a rth, on which heavy rain spend out of it when you would falls, leaving it bare and hard. not receive it yourselves except They shall not secure the with closed eyes. Know that benefit of aught of what they Allah is All-Sufficient, earn. And Allah guides not the Praiseworthy. disbelieving people. ‘Satan threatens you with

The Review of Religions – Nov 2004 61 Economic Values

poverty and enjoins upon you s u rely Allah has perfect what is foul, whereas Allah knowledge thereof. promises you forgiveness from ‘Those who spend their wealth Himself, and Bounty. Allah is by night and day, secretly and Bountiful, All-Knowing.’ openly, have their reward with (2:262-269) their Lord, on them shall come no fear, nor shall they ‘If you give alms openly, it is grieve’(2: 272-275). well; but if you keep them secret and give them to the poor, it is better for you. He will remove from you many of References your ills. Allah is aware of 1. Bukhari 1, Sect.: Zakat, Ch.: what you do. Obligation of Zakat. 2. Ibn Majah II, Sect.: Trade, Ch.: ‘…Whatever wealth you spend, Holding back Commodities; it is to the benefit of your own Muslim II, Sect.: sales, Ch.: selves, while you spend not but Prohibition of holding back to seek the favour of Allah. Foodstuffs. Whatever of wealth you spend, 3. Bukhari II, Sect.: Sales, Ch.: it shall be paid back to you in Revocation, etc., Ibn Majah II, full and you shall not be Sect.: Trade, Ch.: Seller should wronged. disclose defects. ‘Charity is for the needy, who 4. Bukhari 11, Sect.: sales, Ch.: are restricted in the cause of Prohibition against purchase of Allah and are unable to move goods before they arrive in the market about in the land. The ignorant person thinks them to be free 5. Bukhari IV, Sect.: Judgements, Ch.: f rom want because of their Admonition to Parties. abstaining from begging. Thou (PARANTHESSIS) shall know them by their All other references in parenthesis are appearance; they do not ask of to the Holy Qur’an. men with import u n i t y. Whatever of wealth you spend,

62 The Review of Religions – Nov 2004 Letter to the Editor

Sir Judaism, Christianity, Hinduism, Budhism, Sikhism, etc. and this I am a regular reader of T h e knowledge is nowadays essential Review of Religions. The work for us since we live amongst done is great. I was recently going Christians and people of other through the speeches from the faiths. In my opinion, it is very various guests at the Peace important for us to have Symposium held at Baitul Futuh knowledge about other faiths as (Morden, UK) on 25 April. I was well as ours. very happy that the Ahmadiyya Muslim community org a n i s e d For example, the article about such an event and invited people Salahuddin Ayyubi (The Review of from different faiths. This is a R e l i g i o n s September 2004) was good way to learn about other very inspiring for me and would faiths and for them to learn from be for other younger people. So us. The problem is that Christians magazines like The Review of and people of other faiths do not Religions are also very important know what Islam actually is. The for young people. They give you only information they get is from knowledge about matters that is the media about Islam. In most hardly available in books cases, it is the wrong description nowadays. of Islam. Even in my school, I have come across some Christian All I want to say is: keep up the teachers and fellow students who good work and promote T h e are not really aware of Islam. They Review of Religions also amongst try to give a wrong picture in front younger people. of others. It is difficult to explain to everyone what Islam actually is. Sumera Ahmed, Friedberg, Germany Besides that we also lack know- ledge about other faiths like

The Review of Religions – Nov 2004 63 Subscription The Review of Religions

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