“Call to the path of thy Lord with wisdom and goodly exhortation, and argue with people in the best manner.” (Holy Quran, 16:125) The Light AND ISLAMIC REVIEW Exponent of Islam and the Lahore Ahmadiyya Movement for over eighty years January - March 2006
In the spirit of the above-cited verse, this periodical attempts to dispel misunderstandings about the religion of Islam and endeavors to facilitate inter-faith dialogue based on reason and rationality.
Vol. 83 CONTENTS No. 1 Undermining the Quran’s Teachings: Shari’ah, the New Definitive Source of Islam ...... 3 By Fatima Zainab Rahman Islam’s Teaching on Response to Abuse and Mockery . . . . .7 By Dr. Zahid Aziz Apostasy in Islam ...... 9 By Maulana Muhammad Ali Press Releases: AAIIL(USA) Comments on the Danish Cartoon Controversy and the Afghan Apostasy Trial . . . . .12 By Fazeel S. Khan Islam – a Social Democracy ...... 15 By A.A. Published on the World-Wide Web at: www.muslim.org The Five Daily Prayers: a representation of the five-fold condition of man in adversity ...... 17 By Hazrat Mirza Ghulam Ahmad
N Ahmadiyya Anjuman Isha‘at Islam Lahore Inc., U.S.A. N P.O. Box 3370, Dublin, Ohio 43016, U.S.A. 2 THE LIGHT AND ISLAMIC REVIEW I JANUARY – MARCH 2006
The Light was founded in 1921 as the organ of the AHMADIYYA ANJUMAN ISHA‘AT ISLAM (Ahmadiyya Association for the Propagation of Islam) of About ourselves Lahore, Pakistan. The Islamic Review was published in England from 1913 for over 50 years, and in the U.S.A. from 1980 to 1991. The present Ahmadiyya Anjuman Isha‘at Islam Lahore periodical represents the beliefs of the worldwide branches of the has branches in many countries including: Ahmadiyya Anjuman Isha‘at Islam, Lahore. U.S.A. Australia ISSN: 1060–4596 U.K. Canada Holland Fiji Editor: Fazeel S. Khan Indonesia Germany Suriname India Assistant Editor: Fatima Z. Rahman Trinidad South Africa Circulation: Mrs. Samina Malik. Guyana
Contact information: Achievements: ‘The Light’, P.O. Box 3370, Dublin, Ohio 43016, U.S.A. The Anjuman has produced extensive literature on Islam, originally in English and Phone: 614 – 873 1030 • Fax: 614 – 873 1022 Urdu, including translations of the E-mails: [email protected] Holy Quran with commentaries. These books are being translated into other languages, Website: www.muslim.org including French, German, Spanish, Dutch, Russian, Chinese, and Arabic. The Anjuman The main objective of the A.A.I.I.L. is to present the true, original message has run several Muslim missions around the of Islam to the whole world — Islam as it is found in the Holy Quran and world, including the first ever in Western the life of the Holy Prophet Muhammad, obscured today by grave mis- Europe. conceptions and wrong popular notions. History: Islam seeks to attract the hearts and minds of people towards the truth, by means of reasoning and the natural beauty of its principles. 1889: Hazrat Mirza Ghulam Ahmad founds the Ahmadiyya Movement. Hazrat Mirza Ghulam Ahmad (d. 1908), our Founder, arose to remind the 1901: Movement given name Ahmadiyya world that Islam is: after Holy Prophet Muhammad’s other International: It recognizes prophets being raised among all nations famous name Ahmad. and requires Muslims to believe in them all. Truth and goodness 1905: Hazrat Mirza appoints central body can be found in all religions. God treats all human beings equally, (Anjuman) to manage the Movement. regardless of race, nationality or religion. 1908: Death of Hazrat Mirza. Succeeded by Peaceful: Allows use of force only in unavoidable self-defence. Maulana Nur-ud-Din as Head. Teaches Muslims to live peacefully under any rule which accords 1914: Death of Maulana Nur-ud-Din. them freedom of religion. Ahmadiyya Anjuman Isha‘at Islam Tolerant: Gives full freedom to everyone to hold and practise any founded at Lahore as continuation of the creed or religion. Requires us to tolerate differences of belief and original Anjuman. Maulana Muhammad Ali elected as Head. opinion. 1951: Death of Maulana Muhammad Ali Rational: In all matters, it urges use of human reason and knowledge. after fifty years of glorious service to the Blind following is condemned and independence of thought is cause of Islam. Maulana Sadr-ud-Din granted. (d. 1981) becomes Head. Inspiring: Worship is not a ritual, but provides living contact with a 1981–1996: Dr Saeed Ahmad Khan, an emi- Living God, Who answers prayers and speaks to His righteous ser- nent medical doctor and religious schol- vants even today as in the past. ar, led the Movement, at a time of intense persecution. Non-sectarian: Every person professing Islam by the words La ilaha ill-Allah, Muhammad-ur rasul-ullah (There is no god but Allah, 1996–2002: Prof. Dr Asghar Hameed, a and Muhammad is the Messenger of Allah) is a Muslim. A Muslim distinguished retired University cannot be expelled from Islam by anyone. Professor of Mathematics, and learned Islamic scholar, served as Head. Hazrat Mirza Ghulam Ahmad taught that no prophet, old or new, is to arise 2002: Prof. Dr Abdul Karim Saeed Pasha after the Holy Prophet Muhammad. However, Mujaddids will be raised by elected Head. God to revive and rekindle the light of Islam. JANUARY – MARCH 2006 I THE LIGHT AND ISLAMIC REVIEW 3
Undermining all-encompassing system of laws and customs that gov- ern Muslims and Islamic societies in the daily life, fam- the Quran’s Teachings: ily, professional, legal, and economic realms. A more Shari’ah, the New Definitive detailed explanation is given by Wiechman, Kendell, and Azarian who co-authored, “Shari’ah Law: Myths Source of Islam and Realities:”
By Fatima Zainab Rahman Islamic law is known as Shari’ah Law, and Shari’ah means the path to follow God’s Law. [This article comprises a critical analysis of “shari’ah” Shari’ah Law is holistic or eclectic in its approach law. Although generally accepted as the ultimate and to guide the individual in most daily matters. comprehensive source of law in Islam, Ms. Rahman Shari’ah Law controls, rules and regulates all pub- directs our attention to some of the regulations con- lic and private behavior. It has regulations for per- tained in shari’ah that are inconsistent with clear, authoritative principles of Islam. By examining the sonal hygiene, diet, sexual conduct, and elements legitimacy of some of the rules and regulations con- of child rearing. It also prescribes specific rules tained in shari’ah law, and thereby exposing the flaws for prayers, fasting, giving to the poor, and many contained in this code of law, Ms. Rahman convincing- other religious matters. Civil Law and Common ly argues it is the Holy Quran alone that is to be given Law primarily focus on public behavior, but both the status of supreme law in Islam and anything contra- do regulate some private matters.i dicting the Holy Quran must be dismissed as unIslamic.] They elaborate writing that, As we turn on the TV, switch on National Public Shari’ah Law can also be used in larger situations Radio, or open up any news website online, we are than guiding an individual’s behavior. It can be undoubtedly struck by yet another controversy involv- used as guide for how an individual acts in socie- ing Islam. The media’s constant inundation of extremist ty and how one group interacts with another. The political Islam and violence, shrouded under the term, Shari’ah Law can be used to settle border disputes Jihad, has become a norm in our lives. One of the latest between nations or within nations. It can also be controversies consuming the media has been the apostasy used to settle international disputes, conflicts and trial of the Afghan Abdul Rahman and the possible wars. This Law does not exclude any knowledge death penalty under Afghanistan’s Shari’ah law. from other sources and is viewed by the Muslim Unfortunately not only the media but also Muslims world as a vehicle to solve all problems civil, throughout the world often use the term Shari’ah inter- criminal, and international (Wiechman, Kendell, ii changeably with Islamic law. Thus, Shari’ah has Azarian). become synonymous with the teachings and principles Thus, Shari’ah has a comprehensive nature which in of Islam. This equating of a complex Shari’ah which is essence governs all matters in societies that wish to fol- compiled from a variety of sources with the pure and low it. The laws and traditions of Shari’ah are most gen- simple principles of Islam as found in the Quran and erally considered to be derived from a conglomerate of taught by the Prophet Muhammad is creating conse- sources including the Quran, Sunna and Hadith, inter- quences not only for the Islamic world but also for the pretations of Islam by the four great Imams of the 8th portrayal of Islam worldwide. and 9th centuries as well as later rulings, edicts, and My argument is that Shari’ah, which is an all-encom- judgments of later Islamic scholars known as mujtahids. passing body of law, contradicts many of the fundamen- Although there are four different schools of thought tal principles found in the Quran and practiced by the based upon each Great Imam as well as a Shia interpre- Prophet Muhammad; yet despite its flaws, it has tation which lend to slight variations within Shari’ah, become the accepted authority of Islamic teachings, many portions which I will address overlap. replacing the Quran as the ultimate source of Islam. In I will first show that the origins of many of the laws doing so, it portrays a negative image of Islam contra- comprising Shari’ah are not based upon Islamic sources dictory to Quranic teachings and has made Islam an and subsequently contradict the Quran’s most primary easy target for criticism. principles. One of the most fundamental flaws within Before the implications of Shari’ah are discussed, it Shari’ah which derides its credibility as the ultimate is useful to define, explain, and provide a historical “Islamic Law” is that it is rooted within pre-Islamic background of what constitutes Shari’ah. Shari’ah is an faiths and traditions which are not found in the Quran or 4 THE LIGHT AND ISLAMIC REVIEW I JANUARY – MARCH 2006
Hadith. The Encyclopedia of the Orient explicates that, Shari’ah, especially those in the penal code, derive “Shari’ah is often referred to as Islamic law, but this is from Biblical Jewish traditions. In fact, one of the wrong, as only a small part is irrefutably based upon the Shari’ah laws which contradicts the Quran’s principle core Islamic text, the Koran.”iii Among the most of forgiveness and mercy is rooted in old Judaic law, notable pre-Islamic sources upon which Shari’ah is namely the punishment for adultery. Although not based are the traditions and social norms of Arabia accepted by all Muslim countries, many of them that before the complete revelation of the Quran. Traces of partially or completely base their legal system on these pre-Islamic traditions are found throughout Shari’ah accept stoning as a possible punishment for Shari’ah including the family law section. The adultery. Among these countries is Saudi Arabia which Encyclopedia of Britannica Academic Edition describes follows the Hanbali interpretation of Shari’ah and marriage laws as prescribed by the Hanafi and Jaafari accepts stoning as a viable, Islamic punishment for (Jaafari is the interpretation followed by the Shia) inter- adultery according to the Library of Congress’s Federal pretations as, “minor girls may be contracted in compul- Research Division Country Study.vii This form of pun- sory marriages.”iv The institution of forced marriage ishment finds no support in the Quran and is instead including that of minors was amongst the numerous rooted in the Old Testament. The Old Testament calls abuses against women in Arabian society before the for the severest punishment for adultery. “If a man advent of Prophet Muhammad. The world renowned commits adultery with the wife of his neighbor, both Islamic scholar and attorney Maulana Muhammad Ali the adulterer and the adulteress shall be put to death” ( has described the position of women in Arabia before Leviticus 20:24). Not only death but specifically death the Prophet’s time as, “(the) woman was looked upon as by stoning as sanctioned by Shari’ah is also specifical- a mere chattel. Instead of having any right of inheritance ly prescribed by traditional Jewish Law. “According to of property, her own person formed part of the inheri- Biblical Halakha, where adultery is forbidden in the tance, and the heir could dispose of her as he liked.”v It Seventh Commandment, the penalty is stoning for both was within such a depraved society that women without the man and the woman”.viii Jewish scholars and any rights including minors were forced into marriages experts agree that Jewish law endorses death and ston- by their fathers, previous husbands, or masters. It was ing for adultery. Rabbi Dan Polish in his article, precisely this abuse that Islam eradicated as the Quran “Judaism and the Death Penalty,” writes, “Indeed, the provided Arab women new-found freedoms including Torah specifies a full litany of offenses for which a per- the freedom to choose their spouses. The Quran states, son may be put to death, including murder, idolatry, “Prevent them not from marrying in a lawful manner” blasphemy, adultery…the punishments for each trans- (2:232). Maulana Muhammad Ali elaborates on the con- gression are noted as well—stoning, burning, and slay- flict between Shari’ah’s ruling on this subject and what ing by the sword.”ix Verifying this, Ismar Schorsch, the was practiced by the Prophet in accordance with the chancellor of the Jewish Theological Seminary also Quran. He explains that although an accepted norm verifies that, “Jewish law treats adultery with utmost before the revelation of the Quran, the Prophet in com- severity…”x pliance with the Quran did not allow for marriage with- The Quran conversely never once mentions stoning out the consent of the minor. for adultery let alone death for it, nor was it ever prac- It is true that Jurisprudence, following the general ticed during the Prophet’s time. In fact, the Quran law of contracts, recognizes, in the case of marriage specifically stipulates flogging as the punishment contract, the legality of the consent of a guardian on (Quran 24:2), which is to be done with light materials behalf of his ward, but there is no case on record show- like a stick or shoe with the wrongdoer clothedxi in an ing that the marriage of a minor through his or guardian attempt to admonish and humiliate the individual, not was allowed by the Prophet after details of the law were physically torture him or her. However, this practice like revealed to him at Madinah.vi that of forced marriage of minors was performed before Islam eradicated it during the Prophet’s time. Thus the Thus, the evidence indicates that the concept of incorporation of stoning to death as the punishment for forced marriage including that of minors, although adultery is rooted in Judaic law not in the Quran. prevalent in Arabic society before the advent of Islam was a practice eradicated by the Quran. Its presence in Islam’s promotion of mercy and humanity were Shari’ah law, therefore, contradicts the freedom of specifically intended to eliminate the immoral practices choice found in the Quran, undermining it as a source of pre-Islam Arabia and to reform the archaic and dra- compatible with Islam. In addition to the inclusion of conian laws found in the Bible. The promotion of pre-Islam Arabic traditions, certain laws within Shari’ah reverses the development that Islam brought JANUARY – MARCH 2006 I THE LIGHT AND ISLAMIC REVIEW 5 for humanity. The incorporation of these ancient tradi- Therefore, permission to kill is in self-defense on the tions and norms pre-dating Islam came about partially premise that the individual has attacked the Muslim not because the development of a formal Shari’ah Law because he or she has apostatized. began about thirty years after the Prophet’s death under This misinterpretation undermines the notion of reli- the Umayyad Dynasty. This Dynasty was governing a gious freedom which is not only a principle valued in large expanse of territory where non-Islamic laws and the Quran but is also considered one of the central dem- traditions were practiced and where non-Muslim believ- xii ocratic principles, and is therefore creating an unneces- ers lived. Thus, when the Islamic law came into sary conflict with democratic and secular values. This being, many pieces of ancient Bedouin, Jewish, Roman- conflict is publicized through the media and persistent- Byzantine, and Persian law were incorporated into ly undermines the egalitarian nature of Islam. Muslim Shari’ah. Thus far, an examination has been undertaken countries that follow a combination of Shari’ah and sec- of some of the non-Islam based sources that have influ- ular law are vulnerable to this conflict, including Egypt. enced Shari’ah as well as their recurring consequences Egypt’s current legal system is built upon both Shari’ah for the humane principles that Islam established for law as well as secular law.xv Dr. Johanna Pink, in her society. The incorporation of laws and traditions from article entitled, “a Post-Quranic Religion Between pre-Islam Arabia, Jewish Law, and the Roman, and Apostasy and Public Order: Egyptian Muftis and Courts Persian legal systems into Shari’ah is not the only basis on the Legal Status of the Bahai,” explains that Articles for the endorsement of principles contradictory to the 12 and 13 of the Egyptian Constitution guarantee free- Quran, even more prevalent are misinterpretations of dom of belief but Article 2 upholds Shari’ah which Hadith which although contrary to Quranic verse, have amongst other belief upholds punishment for apostasy over the years become established into Islamic law. The (Pink).xvi Article 2 reads, “…and the principle source most blaring example of this is the punishment for apos- of legislation is Islamic Jurisprudence (Shari’ah).” Pink tasy. The Islamic scholar N.A. Faruqui in his discussion examines how the courts in Egypt reconcile secular and regarding apostasy writes, “the misconception that the Shari’ah law in apostasy cases relating to non Christian- punishment in Islam for apostasy is death is unfortu- Judeo faiths. Referring to an apostasy case in which this nately common among Muslim Ulema”.xiii This wide- contradiction came into play she writes: spread belief among Muslims unfortunately undermines Grand Mufti Ahmad Haridi was explicitly asked the notion of freedom of religion which is emphasized for a fatwa by the public prosecutor in the case of by the Quran. The Quran stresses freedom of belief a man who was registered as a Muslim, had been unlike any other religion as one of its hallmark verses arrested as a member of a Baha’i community. proclaims, “there is no compulsion in Religion” (Quran Haridi decided that if the person was born Muslim 2:256). This verse is continuously verified by other and had embraced the Baha’i faith thereafter, then verses throughout the Holy Book such as, “Say, the he was to be treated as an apostate. In this case, the Truth is from your Lord; then whosoever wants to, let court or religious scholars should explain his error him believe; and whosoever wants to, let him disbe- to him, and he should be given the opportunity to lieve” (18:30). The Quran clearly stipulates that free- repent. If he did not repent, he must be killed.xvii dom of religion is a foundational principle inherent in Islam, yet Shari’ah contradicts this through the call for This example represents the problem that countries death as punishment for apostasy. following misguided Shari’ah laws are facing within their legal system, problems that could be avoided if The formation and inclusion of this law is rooted in prominence was given to the Quran and Hadith in light the Hadith tradition which permitted Muslims to kill of the Quran rather than Shari’ah. apostates who had first attacked them and were fighting them on the battlefield. Ali clarifies this in his book, The Thus, based solely on the laws and regulations that Religion of Islam: constitute the Shari’ah, this so-called “Islamic Law” contradicts some of the most fundamental principles of At a time when war was in progress between the the Quran, thereby undermining the significance of the Muslims and the unbelievers, it often happened Quran as the ultimate and pure Islamic source. These that a person who apostatized went over to the misguided notions have far-reaching repercussions enemy and joined hands with him in fighting which includes the portrayal of Islam as violent and against the Muslims. He was treated as an enemy, intolerant and fermentation of an ideological hatred not because he had changed his religion but towards Islam that promotes political action against because he had changed sides.xiv Muslim countries. 6 THE LIGHT AND ISLAMIC REVIEW I JANUARY – MARCH 2006
Most of the criticism directed towards Islam is root- and had no guidance!” (5:104). This verse is also rele- ed in Shari’ah because the discussed laws are vulnera- vant to the current mindset of the majority of Muslims ble to attacks of inhumanity, intolerance, and backward- who satisfied with accepting Islam as presented by ness. The recent response to the apostasy trial in Shari’ah and as interpreted by their forefathers centuries Afghanistan was used by many as an attack against after the Prophet’s time, fail to utilize their mind to look Islam, alleging that Islam is an intolerant religion. The into the actual message of the Quran. same was true for the 2002 death sentence of a Nigerian To conclude, Shari’ah which has been granted the woman committed of adultery. status of “Islamic law” contradicts many of the basic However, beyond the repercussions of the rules and principles such as freedom of choice, freedom of reli- laws themselves, an underlying concern with the con- gion, mercy, and forgiveness as found in the Quran and cept of a holistic law in which there are fixed interpre- practiced by Prophet Muhammad, because of origins in tations of what Islam endorses is that it produces and non-Islamic sources and misinterpretations. Yet despite sustains an indolent attitude amongst individuals that its flaws, it is given great prominence in the Islamic hinders the use of the intellect to study and understand world and practically takes precedence over the Quran the Quran and its application to life. This in itself under- and Hadith because the faulty laws are nonetheless mines one of the Quran’s stressed teachings which is the accepted. The distinction given to Shari’ah has conse- use of the mind. That the Quran is a book for all quences that are ultimately portraying an image of mankind and humanity, it is by definition within the Islam that negates the spiritual, humanitarian, and intel- grasp of the individual’s comprehension, so long as he lectual development that it brought about. The Great or she makes a meaningful attempt to understand it and Reformer of Islam, Mirza Ghulam Ahmad reintroduced its context. In fact, the Quran empowered the common the concept of rational and tolerant interpretation of the man and prohibited the creation of a clerical institution Quran as practiced by Prophet Muhammad. He gave such as a clergy or priesthood to comprehend religion. back the Quran its glory that continues to be under- But Shari’ah provides an easy access, short-cut to avoid mined by parts of the Shari’ah and unfounded fatwas the more intellectually strenuous path to understanding and edicts of so-called Islamic experts today. His wis- Islam as practiced during the Prophet’s time. And pres- dom is invaluable in rekindling the use of the mind that ent day scholars of Islam who are considered not only the Quran established and reestablishing the basic prin- great spiritual but learned, intellectual leaders of Islam ciples of equality and mercy practiced by Prophet such as Shaikh Abdal-Hakim Murad advocate that the Muhammad. I common Muslim is incapable of utilizing his or her rea- Footnotes: son to understand Islam. Shaikh Murad in his article, entitled “Understanding the Four Maddhabs: the i Azarian, Muhammad, and Jerry Kednall, and Denis Problem with Anti-Maddhabism writes, Wiechman. “Islamic Law Myths and Realities.” (taken from
The Muslim who mixes with the people and bears In the verses quoted above, Muslims are taught to patiently their hurtful words, is better than one bear their feelings of hurt and anger with patience, and who does not mix with people and does not show to ignore the abuse. patience under their abuse.” [Mishkat, Book: Ethics, chapter: ‘Gentleness, modesty and good Another verse having some bearing on this subject is behaviour’]. as follows: What a noble and wonderful piece of guidance, And if you invite them to guidance, they hear not; which is so applicable in the modern world in which and you see them looking towards you, yet they people of widely differing faiths and opposing views see not. Hold fast to forgiveness and enjoin good- have to mix and come into contact so much! ness and turn away from the ignorant. — 7:198- 199 Teachings of the Holy Quran This directs us that when we have to deal with peo- As a general point, it may first be noted that the Holy Quran itself records the many accusations made against, ple who are blindly prejudiced and ignorant, and there- and the insults heaped upon, the Holy Prophet fore fail to understand the guidance, we must not give Muhammad by his opponents during his life (for exam- vent to anger, fury and violence against them. We ple, that he was insane, or that he fabricated his revela- should treat them with forgiveness, do our duty of tion), and it answers these charges, but nowhere does it enjoining simple acts of goodness that everyone recog- require Muslims to inflict any kind of punishment on nises as good, and then turn away from them, leaving the accusers. If such abuse or criticism requires to be the matter in the hands of Allah. silenced by force, then why should the Quran itself have Withdrawing from company quoted so much of it from its opponents’ mouths and thus preserved it forever? Muslims are told: The Holy Quran tells Muslims: When you hear Allah’s messages disbelieved in 1. “You will certainly hear much abuse from the fol- and mocked at, sit not with them until they enter lowers of previous books and from the idol-wor- into some other discourse. — 4:140; see also 6:68. shipping people. And if you are patient and keep These passages deal with the case when the religion your duty — this is surely a matter of great reso- is being mocked and derided (as distinct from being lution.” — 3:185 criticised). A Muslim is required to do no more than to 2. “Many of the followers of previous books wish withdraw from such a company, and even that only that they could turn you back into disbelievers while the mocking continues, and actually to rejoin the after you have believed, but you should pardon same company when they have changed the subject! and forgive.” — 2:109 How far from ordering Muslims to kill such people! In connection with these verses, it is recorded in the Muslims are instructed to part company with them for Hadith collection Bukhari: the duration of their gratuitous abuse but still maintain other aspects of their relationship with those very The Messenger of Allah and his Companions used offenders. Can any teaching be nobler and more uplift- to forgive the idolators and the followers of previ- ing? Any criticism underlying the abuse must, of course, ous books, as Allah had commanded them, and be answered. But the response to any sheer abuse, they used to show patience on hearing hurtful ridicule or mockery is withdrawal of oneself from the words. [Book: ‘Commentary on the Quran’, ch. 16 company of the abusers. The following verse, addressed under Sura 3.] to the Prophet Muhammad, has already been quoted Addressing the Holy Prophet, God says in the Quran: above: 1. “Bear patiently what they say.” — 20:130 and And bear patiently what they say and forsake 50:39. them with a becoming withdrawal. — 73:10. 2. “And bear patiently what they say and forsake The word for “becoming” here means literally ‘beau- them with a becoming withdrawal.” — 73:10. tiful’. The ‘withdrawal’ therefore is to be done in a dig- 3. “Obey not the disbelievers and the hypocrites, and nified, well-mannered way, not by descending to their disregard their hurtful talk.” — 33:48 level of misbehaviour and abuse. JANUARY – MARCH 2006 I THE LIGHT AND ISLAMIC REVIEW 9
Some incidents from the Holy Prophet resumed providing assistance to Mistah, as before Muhammad’s life (Bukhari, Book: ‘Testimony’, ch. 15). Note that this allegation was not made against just an ordinary 1. A man called Suhail ibn Amar had a voice suited Muslim woman, but the wife of the Holy Prophet, and to oratory, and he used to employ this talent in making therefore it struck at the holy household at the centre of speeches against the Holy Prophet. He was captured by the religion of Islam, which was required to be a model the Muslims at the battle of Badr and brought before of purity for all Muslims. In view of this, the forgive- the Holy Prophet. A Muslim suggested that some of ness taught in the above verse, and put into practice by Suhail’s teeth should be knocked out to disable him Abu Bakr, the greatest of Muslims after the Holy from making speeches. The Holy Prophet replied: Prophet, becomes all the more generous and magnani- If I disfigure any of his limbs, God will disfigure mous. mine in retribution. In incidents number (1) and (2) above, the Holy 2. Once when the Holy Prophet divided some wealth Prophet Muhammad protected from any harm those among his followers, a man accused him to his face of who had insulted and abused him. In number (2), he did being unfair and insulted him by telling him: “Fear God, not even want to think ill of his slanderer. In incident O Muhammad”. After the man had left, a Muslim asked number (4), the Holy Prophet Muhammad received rev- the Holy Prophet’s permission to go and kill him. The elation from God asking Muslims not only to pardon a Holy Prophet refused to allow it and actually tried to man who had slandered his wife with an accusation of find some good in the man by saying: “Perhaps he says immoral conduct but also to continue providing finan- his prayers”. That Muslim replied: Even if he does, cial help to him. Obeying this, Hazrat Abu Bakr contin- there are many people who pray, but are hypocrites and ued to financially assist a man who had stigmatised his what they say is not what is in their hearts. The Holy daughter. One cannot imagine that anyone, whether Prophet replied: God has not told me to look inside peo- Muslim or non-Muslim, faced with the same situation ple to see what is in their hearts. (Bukhari, Book: whether in those days or now, would ever forgive such I Maghazi, ch. 63) a man. 3. Some Jews, when addressing Muslims, would sar- castically distort the greeting as-salamu alaikum (“peace be upon you”) and say it as as-samu alaikum, Apostasy in Islam which means “death be upon you.” When they once addressed the Holy Prophet in this manner, his wife By Maulana Muhammad Ali Aisha retorted back in the same words. The Holy Prophet disapproved of this reply and said that God did [Because of the recent call to put to death the Afghan not like harsh words. who converted from Islam to Christianity, there has been much attention placed on the idea that apostasy is 4. Once there were four men who spread an accusa- punishable by death in Islamic law. In the excerpt from tion of immoral conduct against the Holy Prophet’s wife treatise The Religion of Islam given below, Maulana Aisha. Their allegation was ultimately proved to be Muhammad Ali refutes the notion that apostasy in and false. One of them, called Mistah, who was poor, used of itself is punishable by death. He examines the sources to receive financial assistance from Aisha’s father, Abu that are the basis for Islamic law, the Quran, Hadith, Bakr (the foremost follower of the Holy Prophet and jurisprudence (in order of descending importance) Muhammad and later the first Caliph of Islam). After and argues convincingly that death was never a punish- this incident, Abu Bakr swore never again to help ment for apostasy alone. However, while tracing back Mistah. The following verse was revealed to the Holy the roots of this misconception, he reveals that the pun- Prophet on this occasion: ishment of death was indeed rendered upon those who became apostates and joined the ranks of those waging Let not the possessors of grace and means among war against the Muslims. The clear implication to this you swear against giving to the near relatives and analysis is that killing of apostates in Islam is only per- the poor and those who had to flee in God’s way. mitted as a means of self-defense; that is, when an apos- Pardon and overlook. Do you not love that God tate is actively waging war against Muslims or killing should forgive you? (24:22) Muslims. Of special significance in this article is the use Hearing this, Abu Bakr exclaimed: “Indeed, I cer- of the words “murtadd” (apostate) and “irtidad” tainly love that God should forgive me.” He then (apostasy).] 10 THE LIGHT AND ISLAMIC REVIEW I JANUARY – MARCH 2006
Apostasy in the Quran after they had born witness that the Messenger was true” (3:86); “Except those who repent after that and The Quran is the primary source of Islamic laws and amend” (3:38); “Those who disbelieve after their therefore we shall take it first. In the first place, it believing, then increase in disbelief, their repentance is nowhere speaks of a murtadd by implication. Irtidad not accepted” (3:89). consists in the expression of unbelief or in the plain denial of Islam and it is not to be assumed because a The most convincing argument that death was not the person who professes Islam, expresses an opinion or punishment for apostasy is contained in the Jewish does an act which, in the opinion of a learned man or a plans, conceived while they were living under the legist, is un-Islamic. Abuse of a prophet or disrespect to Muslim rule in Madinah: “And a party of the People of the Quran are very often made false excuses for treating the Book say: Avow belief in that which has been a person as murtadd, though he may avow in the revealed to those who believe, in the first part of the day, strongest terms that he is a believer in the Quran and the and disbelieve in the latter part of it” (3:71). How could Prophet. Secondly, the general impression that Islam people living under a Muslim government conceive of condemns an apostate to death does not find the least such a plan to throw discredit on Islam, if apostasy was support from the Quran. Heffeming begins his article on punishable with death? The fifth chapter Maidah, is one murtadd, in the Encyclopedia of Islam, with the follow- of those revealed towards the close of the Prophet’s life, ing words: “In the Quran the apostate is threatened with and even in this chapter no worldly punishment is men- punishment in the next world only.” There is mention of tioned for the apostates: “O you who believe! Should irtidad in one of the late Makkah revelations: any one of you turn back from his religion, then Allah Whoso disbelieves in Allah after his belief – not will bring a people who He loves and who love Him” he who is compelled while his heart is content (5:54). Therefore so far as the Quran is concerned, there with faith, but he who opens his breast for disbe- is not only no mention of a death sentence for apostates lief – on them is the wrath of Allah, and for them but such a sentence is negated by the verses speaking of is a grievous chastisement (16: 106). apostasy, as well as by that magna charta of religious freedom, the 256th verse of the second chapter, la ikra- Clearly the murtadd is here threatened with punish- ha fi-l-din, “There is no compulsion in religion.” ment in the next life, and there is not the least change in this attitude in later revelations, when Islamic govern- Hadith on Apostasy ment had been established immediately after the Let us now turn to Tradition, for it is on this authori- Prophet reached Madinah. In one of the early Madinah ty that the Fiqh books have based their death-sentence revelations, apostasy is spoken of in connection with the for apostates. The words in certain traditions have war which the unbelievers had waged to make the undoubtedly the reflex of a later age, but still a careful Muslims apostates by force: study leads to the conclusion that apostasy was not pun- And they will not cease fighting you until they ishable unless combined with other circumstances turn you back from your religion, if they can. And which called for punishment of offenders. Bukhari, who whoever of you turns back from his religion is undoubtedly the most careful of all collectors of tra- (yartadda from irtidad), then he dies while an ditions is explicit on this point. He has two “books” unbeliever – these it is whose works go for noth- dealing with the apostates, one of which is called Kitab ing in this world and the Hereafter, and they are al-muharibin min ahl alkufr wa-l-ridda, or “the Book of the companions of the fire; therein they will abide those who fight (against the Muslims) from among the (2:217). unbelievers and the apostates,” and the other is called Kitab istitabat al-mu’anidin wa-l-murtaddin wa qitali- So if a man becomes apostate, he will be punished – him, or “the Book of calling to repentance of the ene- not in this life, but in the hereafter – on account of the mies and the apostates and fighting with them,” Both evil deeds to which he has reverted, and his good works, these headings speak for themselves. The heading of the done while he was yet a Muslim, become null because first book clearly shows that only such apostates are of the evil course of life which he has adopted. dealt with in it as fight against the Muslims, and that of The third chapter, revealed in the third year of Hijrah, the second associates the apostates with the enemies of speaks again and again of people who had resorted to Islam. That is really the crux of the whole question, and unbelief after becoming Muslims, but always speaks of it is due to a misunderstanding on this point that a doc- their punishment in the hereafter: “How shall Allah trine was formulated which is quite contrary to the plain guide a people who disbelieved after their believing and teachings of the Quran. At a time when war was in JANUARY – MARCH 2006 I THE LIGHT AND ISLAMIC REVIEW 11 progress between the Muslims and the unbelievers, it taken in three cases, one of which is that, “he forsakes often happened that a person who apostatized went over his religion and separates himself (al-tarik) from his to the enemy and joined hands with him in fighting community (li-l-jama’ah) (Bu. 88:6). According to against the Muslims. He was treated as an enemy, not another version, the words are “who forsakes (al- because he had changed his religion but because he had mufariq) his community.” Evidently separation from the changed sides. Even then there were tribes that were not community or the forsaking of it, which is here added as at war with the Muslims, and if an apostate went over to a necessary condition, means that the man leaves the then, he was not touched. Such people are expressly Muslims and joins the enemy camp. Thus the words of spoken of in the Quran: the tradition show that it relates to wartime; and the Except those who join a people between whom and apostate forfeited his life not for changing his religion, you there is an alliance, or who come to you, their but for desertion. hearts shrinking from fighting you, or fighting their An instance of a simple change of religion is also people; and if Allah had pleased He would have contained in the Bukhari. “An Arab of the desert came given them power over you so that they would have to the Prophet and accepted Islam at his hand; then fever fought you; so if they withdraw from you and fight overtook him while he was still in Madinah; so he came not you and offer you peace, then Allah has not to the Prophet and said, Give back my pledge; and the given you a way against them (4:90). Prophet refused; then he came again and said, Give me The only case of the punishment of apostates, men- back my pledge; and the Prophet refused; then he went tioned in trustworthy traditions, is that of a party of the away” (Bu. 94:47). This tradition shows that the man tribe of ‘Ukul,’ who accepted Islam and came to first accepted Islam, and the next day on getting fever he Madinah. They found that the climate of the town did thought that it was due to his becoming a Muslim, and not agree with them, and the Prophet sent them to a so he came and threw back the pledge. This was a clear place outside Madinah where the state mulch-camels case of apostasy, yet it is nowhere related that anyone were kept, so that they might live in the open air and killed him. On the other hand, the tradition says the he drink of milk. They got well and then killed the keeper went away unharmed. of the camels and drove away the animals. This being Another example of a simple change of religion is brought to the knowledge of the Prophet, a party was that of a Christian who became a Muslim and the apos- sent in pursuit of them and they were put to death (Bu tatized and went over to Christianity, and yet he was not 56:152). The report is clear on the point that they were put to death: “Anas says, there was a Christian who put to death, not because of their apostasy but because became a Muslim and read the Baqarah and the Al they had killed the keeper of the camels. ‘Imran (2nd and 3rd chapters of the Quran), and he used Much stress is laid on a tradition, which says: to write (the Quran) for the Prophet. He then went over “Whoever changes his religion, kill him” (Bu. 89:2). to Christianity again, and he used to say, Muhammad But in view of what the Bukhari itself has indicated by does not know anything except what I wrote for him. describing apostates as fighters or by associating their Then Allah caused him to die and they buried him” (Bu. name with the name of the enemies of Islam, it is clear 61:25). The tradition goes on to say how his body was that this refers only to those apostates who join hands thrown out by the earth. This was evidently at Madinah with the enemies of Islam and fight with the Muslims. after the revelation of the second and third chapters of It is only by placing this limitation on the meaning of the Quran, when a Muslim state was well established, the tradition that it can be reconciled with other tradi- and yet the man who apostatized was not even molest- tions or with the principles laid down in the Quran. In ed, though he spoke of the Prophet in extremely deroga- fact, its words are so comprehensive that they include tory terms and gave him out be an imposter who knew every change of faith, from one religion to any other nothing except what (the apostate) wrote for him. whatsoever; thus even a non-Muslim who becomes a It had already been shown that the Quran speaks of Muslim, or a Jew becomes a Christian, must be killed. apostates joining a tribe on friendly terms with the Evidently, such a statement cannot be ascribed to the Muslim, and of others who withdrew from fighting alto- Prophet. So the tradition cannot be accepted, without gether, siding neither with the Muslims nor with their placing a limitation upon its meaning. enemies, and it states that they were left alone (4:90). Another tradition relating to the same subject throws All these cases show that the tradition relating to the further light on the significance of that quoted above. In killing of those who change their religion applied only this it is stated that the life of a Muslim may only be to those who fought against the Muslims. 12 THE LIGHT AND ISLAMIC REVIEW I JANUARY – MARCH 2006
Apostasy and Fiqh Press Releases: Turning to Fiqh, we find that the jurists first lay down a principle quite opposed to the Quran, namely that the AAIIL(USA) Comments life of a man may be taken on account of his apostasy. Thus in the Hidayah: “The murtadd (apostate) shall have on the Danish Cartoon Islam presented to him whether he is a free man or a Controversy and the Afghan slave; if he refused, he must be killed” (H.I, p.576). But this principle is contradicted immediately afterwards Apostasy Trial when the apostate is called “an unbeliever at war (kafir- un harabiyy-un) whom the invitation of Islam has already By Fazeel S. Khan reached” (H.I, p. 577). This shows that even in Fiqh, the In an attempt to publicize the views of the Lahore apostate forfeits his life because he is considered to be an Ahmadiyya Movement regarding current world events enemy at war with the Muslims. And in the case of the in which Islamic principles are at issue, the U.S.A. apostate woman, the rule is laid down that she shall not branch of the Lahore Ahmadiyya Movement recently be put to death, and the following argument is given: published Press Releases to two significant events that “Our reason for this is that the holy Prophet forbade the have received extensive media attention. killing of women, and because originally rewards (for belief and unbelief) are deferred to the latter abode, and On February 10, 2006, AAIIL(USA) released its their hastening (in this life) brings disorder, and a depar- comments on the Danish cartoon controversy. The pur- ture from this (principle) is allowed only on account of an pose for this particular press release was two-fold. First, immediate mischief and that is hirab (war), and this can- to condemn Jyllands Posten for publishing the obscene not be expected from women on account of the unfitness and extremely distasteful pictorials of the Holy Prophet of their constitution” (H.I, p. 577). And the annotator Muhammad which naturally fueled anger and disgust adds: “The killing for apostasy is obligatory in order to from all quarters. Second, to advise Muslims of the prevent the mischief of war, and it is not a punishment for appropriate response to such provocations, as mandated the act of unbelief” (ibid). It will be seen that, as in the in the Holy Quran. case of war against unbelievers, the legists are laboring under a misconception, and a struggle is clearly seen The Danish Cartoon Press Release received an going on between the principles as established in the extremely favorable response. E-mails from around the Quran and the misconceptions which had somehow or world were sent congratulating AAIIL(USA) for pub- the other found their way into the minds of the legists. It licly addressing this issue from a calm and rational per- is clearly laid down that the apostate is killed, not on spective. Many popular media sources displayed the account of his unbelief but on account of hirab or of his Press Release, including: being in a state of war, and the argument is plainly given PR Newswire that killing of unbelievers is against the accepted princi- Yahoo! ples of Islam. But the misconception is that the mere abil- The Seattle Times ity to fight is taken as a war condition, which is quite eReleases illogical. If it is meant that the apostate possesses the Forbes potentiality to fight, then potentially even a child may be Canada.com Network called a harabiyy (one at war), because he will grow up Yahoo! Canada to be a man and have the ability to fight; even woman Yahoo! UK & Ireland apostates cannot be excepted because they also possess DallasNews.com the potentiality to fight. The law of punishment is based Texas Cable News not on potentialities but on facts. Thus, even the Fiqh rec- AZ Central ognizes the principle that the life of a man cannot be The Press-Enterprise Inland Southern CA taken for mere change of religion, and that, unless the Hoover’s Online apostate is in a state of war, he cannot be killed. It is quite Lycos a different matter that the legists should have made a mis- CBS MarketWatch take in defining hirab or a state of war. I The Danish Cartoon Press Release is reproduced below: February 10, 2006 For Immediate Release JANUARY – MARCH 2006 I THE LIGHT AND ISLAMIC REVIEW 13
AAIIL(USA) strongly condemns “Jyllands-Posten” However, resorting to violence and rage is certainly not for its cartoon depictions of the Holy Prophet what is prescribed in Islam. Dr. Mohammed Ahmad, Muhammad and advises Muslims to bear this attack Physician at MedOhio Clinic in Columbus, Ohio and with patience and defend its faith by informing the President of AAIIL(USA) explains: public of the true character of the Holy Prophet. “Upon receiving abuse from persons of other Columbus, Ohio, USA - AAIIL(USA), the U.S. faiths, the Holy Quran tells Muslims to bear such branch of the worldwide Muslim organization The provocations with patience, ignore the abusive acts Lahore Ahmadiyya Movement, not only strongly con- and to exercise forgiveness in view of the igno- demns the Danish newspaper “Jyllands-Posten” for its rance displayed by the abusers. For instance, the irresponsible conduct of repeatedly publishing carica- Holy Quran states: ‘Bear patiently what they say’ tures of the Holy Prophet Muhammad in which he is (20:130); ‘And disregard their hurtful talk’ (33:48); depicted in an extremely degrading manner but also ‘Hold fast to forgiveness and enjoin goodness and advises Muslims to bear this attack on their beloved turn away from the ignorant’ (7-199)”. Prophet and on their faith with patience. AAIIL(USA) would like to take this opportunity to “Not only is it commonly known that the pictorial respond, with patience, to Jylland-Posten by inviting it portrayal of Prophets of God is forbidden in Islam, the and all others to learn about the true character of the level of vulgarity displayed in these particular cartoons Holy Prophet and judge for oneself whether the cartoon of a holy figure of a religion with over one billion adher- depictions were fair or even based on an iota of truth. ents in the world is truly outrageous conduct on the part For those interested, a sample of the true character of of Jyllands-Posten”, stated Dr. Noman Malik, the Holy Prophet Muhammad is available online at: Pathologist at Mount Carmel Hospital in Columbus, http://www.muslim.org/islam/pr-life/l0.htm. Ohio and Treasurer of AAIIL(USA). AAIIL(USA) is available for more detailed discussions on this matter. To learn more about the Lahore In Islam, pictures of any prophet of God, whether it Ahmadiyya Movement, visit www.muslim.org. be Adam, Noah, Moses, Jesus or Muhammad, is forbid- den - the rationale being - so that the physical depictions Contact: Samina Malik, Vice-President, AAIIL of these holy personages do not become objects of wor- (USA) [email protected]; (614) 873-1030; P.O. Box ship. The Jylland-Posten caricatures, however, go 3370, Dublin, OH 43017 beyond the simple issue of what is advised by a religion Similarly, on March 24, 2006, AAIIL(USA) again with regards to depictions of holy personages. These issued a Press Release regarding the apostasy trial of cartoons were a direct attack on the Holy Prophet Mr. Abdul Rahman in Afghanistan. The Press Release Muhammad’s character and on the Islamic faith. has been very well received by media outlets, internet Although a claim to “freedom of speech” is commonly discussion forums and individuals interested in world employed as a safeguard by those who maliciously affairs. Internet resource sites such as encyclopedia. insult others, Fazeel S. Khan, Attorney at the law firm com and infoplease.com also provide links to the of Blaugrund, Herbert & Martin in Dublin, Ohio and Apostasy Trial Press Release, which furthers the pri- Secretary of AAIIL(USA) argues: mary goal of educating non-Muslims about the true “Freedom of speech does not protect ‘hate speech’ principles of Islam and correcting misunderstood - the type of communications that incite anger and beliefs held by Muslims themselves. violence against others. Furthermore, freedom of March 24, 2006 speech does not safeguard material that is For Immediate Release ‘obscene’, as defined by the standards of the com- munity. It can certainly be argued that the Jylland- In Islam, “There is No Compulsion in Religion”: Posten cartoons are excluded from the loosely used AAIIL(USA) Comments on the Apostasy Trial in term ‘freedom of speech’ on both of these grounds. Afghanistan. The Danish press as well as the Danish govern- Columbus, Ohio, USA: AAIIL(USA), the U.S. ment surely had an opportunity to prevent the pub- branch of the worldwide Islamic organization The lication of these insulting and hurtful depictions Lahore Ahmadiyya Movement, appeals to the Afghan without compromising its democratic ideals”. government as well as Muslims internationally to Clearly, Muslims around the world are justified in practically demonstrate that Islam is a religion of feeling offended by the Jylland-Posten publications. peace and humanity by denouncing the view that 14 THE LIGHT AND ISLAMIC REVIEW I JANUARY – MARCH 2006 according to Islam apostasy is a crime punishable by http://www.muslim.org/bookspdf/jihadinislam.pdf. To death. learn about the Lahore Ahmadiyya Movement, visit www.muslim.org. “Although a mandatory death sentence for apostasy may be found in other religious scriptures, for example Contact: Samina Malik, Vice-President, AAIIL Deuteronomy 13:6-10, the Holy Quran does not pre- (USA); [email protected]; (614) 873-1030 scribe any punishment for apostasy”, says Dr. Noman In response to the Apostasy Trial Press Release, the Malik, Treasurer of AAIIL(USA). popular blog “OH!PINION”, an internet forum for The subject of apostasy is referred to several times in thoughtful commentary on ideas, events, people and the Quran (16:106, 2:117, 3:85-89, 5:54, etc.) but nei- policies shaping the world, posted an article entitled ther is death nor any other punitive measure imposed. “U.S. Muslims say apostasy not capital offense”. Some On the contrary, the Holy Quran mandates unqualified of the comments in the article include: religious freedom by declaring: “There is no compul- sion in religion” (2:256), “The Truth is from your Lord; “The U.S. affiliate of a worldwide Muslim organ- so let him who please believe, and let him who please ization begs to differ with its Afghan brothers disbelieve” (18:29), “We have shown him the way, he about death being the prescribed penalty for those may be thankful or unthankful” (76:3), etc. who leave the faith.” Dr. Mohammad Ahmad, President of AAIIL(USA) “According to AAIIL(USA), which is part of the explains: “Much of the confusion surrounding the pun- Lahore Ahmadiyya Movement, only people who ishment for apostasy in Islam is due to a lack of careful leave Islam and end up fighting members of their study of Hadith reports … upon close examination, former faith deserve the death penalty. And then, these reports reveal that any apostate that was killed by AAIIL(USA) maintains, the wrongdoing is trea- the Muslims was either actively fighting the Muslims or son, not apostasy.” was an enemy in war.” “We hope the humane and well-meaning folks at Attorney Fazeel S. Khan, Secretary of AAIIL(USA) AAIIL(USA) will be able to get through to the further explains: “Just as treason is a crime under the Afghan clerics and others who all but had poor United States Constitution, the offender of which ‘shall Abdul Rahman’s neck in a noose. If a big chunk suffer death’ according to Congress, so too does Islam of the civilized world had not gotten in their way, allow the administering of capital punishment on those Rahman would surely be a goner by now.” who desert Muslim troops, join enemy forces, and fight “Perhaps it would be helpful for the U.S. govern- against a Muslim nation … it is the ‘act’ of military ment to provide roundtrip airfare and per diem for desertion during wartime coupled with aiding the AAIIL(USA) representatives to go talk to the enemy that is punishable under Islamic law, not the Afghans. They probably wouldn’t change all the mere change in one’s religious ‘belief’.” minds that need changing, but they might plant It is axiomatic that the punishment of death for some helpful seeds.” apostasy as accepted under current sharia law finds no The Apostasy Trial Press Release has also been cited sanction in the Holy Quran. It is equally clear that the and quoted by individuals, interestingly primarily non- sources of tradition cited as the basis for this practice Muslims, defending Islam and Muslims from sweeping are misapplied; the incidents therein concern crimes of generalizations on discussion forums. In response to an treason and treachery, not simple apostasy. article entitled “Christians still persecuted in Muslim AAIIL(USA) implores the Afghan authorities to apply countries” and subsequent comments by posters attack- these facts to its analysis of what “contravene[s] the ing Islam for the suggested intolerant principles it advo- tenets and provisions of Islam”, as stipulated in Article cates, a contributor by the name of Steve, argued back: III of its Constitution, and, accordingly, declare the “But the Koran doesn’t call for the death of apostates” case against Mr. Rahman is dismissed on the basis that and provided a link to the Apostasy Trial Press Release freedom of religion and freedom of conscience are not displayed on the U.S. Newswire website. Similarly, in in contravention with the principles of Islam. the internet discussion forum “PakTribune.com”, while For more information about the controversial subject discussing radical versus moderate views on apostasy, of apostasy in Islam, please read Jihad in Islam, a chap- an American by the name of Michelle L. Zewe con- ter from Maulana Muhammad Ali’s world-renowned tributed to the discussion by copying the Apostasy Trial book The Religion of Islam, available online at: Press Release in full. JANUARY – MARCH 2006 I THE LIGHT AND ISLAMIC REVIEW 15
E-mails from individuals wanting to comment on the a commodity unavailable. These autocratic rulers and Apostasy Trial Press Release were also received. One their yes-men decided what are to be the laws, the max- such e-mail, in pertinent part, stated: ims of truth and the criterion for veracity. The decisions varied as the characteristics, manners and temperament With much respect I address you, of those in authority changed. Others had no other alter- … I am encouraged that you took this action, it is native but to carry on the nefarious activities, ordered a beginning. I am SURE that, that newswire was and prescribed by them towards the fulfillment of their very difficult and required MUCH courage to personal desires and motives. Every king was consid- release. It surely puts you at odds with 90% of the ered to be a superman; he even donned the garb and role Muslims in the Middle East and will have them of a god. To sit before him was unlawful; to take the ini- publicly deriding you. It is a start and hopefully tiative in conversation with him was a sin; to complain will be looked at and followed by other peaceful, against and criticize him was to invite death and courageous people of the Muslim faith. If others destruction and to call him by name was disrespecting with courage, who are of a peaceful mind as you, and dishonoring him. In India, “Rajas” were regarded follow your lead and begin denouncing those who incarnations of god; in Rome, the “Pope” claimed to be misapply, misread and out and out lie about what the heir of the son of God. is contained between the covers of the Holy From the deserts of Arabia, then rose a Prophet with Quran, there is hope. If the courageous do not a solemn mission to metamorphose the whole situation. speak up, the fanatic criminals will surely disman- He with a master stroke broke the chains of slavery and tle your religion from the inside, slowly having serfdom. He, much to the surprise of the then humanity, public opinion rising to a crescendo of intolerance ushered in an era of independence thought and action, and outright outrage about the way those who rep- self-respect, equality of rights and liquidation of king- resent the Muslim religion are behaving. ship, nobility and imperialist demeanor. He preached It is our desire that the two press releases, as small a that the king had no special privileges over the legiti- contribution as they are, may play a part in informing mate and natural rights of his subjects; that before God, the public at large of the peaceful, tolerant, rational and all were equal, whether he be a king or beggar, a master inspiring nature of Islam. The responses received thus or a slave. He presented Islam in all its glory, originali- far are very encouraging. I ty and splendor. Through Islam, a form of government was given a sincere trial, the like of which the world had not experienced till then or since then. He laid down Islam – a Social Democracy regular human laws and democratic principles. He described what is meant by public rights and individual By A.A. liberty and set forth their limitations. He pointed out sins and their consequent penalties and resultant punish- [This article was originally published in the May, 1950 ments. He clearly enacted financial, administrative and edition of The Light. The author, who chose to remain state rules and regulations. He taught justice tempered anonymous, examines the similarities between the sys- with mercy. He denied to the few special privileges and tem of governance advocated by Islam fourteen hundred personal exemptions, which they had so far enjoyed. He years ago and the ideals upon which modern democrat- denounced autocratic rule and racial distinctions. To ic governments in the West are based. The author also prove that Islam as preached by Prophet Muhammad, provides examples of the practical implementation of which formed the basis of all his directives, actions, both systems and concludes that in Islam only can a likes and dislikes actually aimed at these lofty ideals, let true “social democracy” be found.] us compare the type of government which Islam laid down nearly fourteen hundred years ago with the most Nearly fourteen centuries ago, the world was passing modern type of government of our own days. through a hell of oppression, suppression of fundamen- tal rights, all round slavery and inevitable serfdom. In Principles of Government to which the West aspires every nook corner of the universe, the same heinous The best principles of Government which the politi- conditions prevailed. There was no other way out for the cal literature has produced since the French Revolution humble subject but to dance to the tunes of their mighty in the eighteenth century are: kings; even nobles violently enforced their whimsical ordinances on their dependants and servants. There 1. The state is the property of people; it is not per- were no laws worth the name; truth was nonexistent and sonal or family property. 16 THE LIGHT AND ISLAMIC REVIEW I JANUARY – MARCH 2006
2. All the citizens of the state are equal in the eyes of argued their respective cases and accepted un- the law and have equal rights and opportunities. hesitantly the judgment, whether favorable or un-favorable. A glaring specimen of the inequal- 3. The President is to be elected by the people and he ity existing among Western nations in spite of has no special privilege over other citizens. their loud professions of equality, liberty and fra- 4. All the decisions affecting administration, foreign ternity, are the separate sitting arrangements in policy and judiciary have to be arrived at in con- their churches for colored races and even for the sultation with the elected representatives of the lower status among the whites. The Mosque, on people. the other hand, proclaims to the world that in Islam, practices dare not differ from precepts and 5. The treasury is the property of the state. Those in the charity of equality must begin from the place authority have no right to its expenditures except of worship. Iqbal, the famous poet, briefly with the approval of the people. explained this aspect of Islamic equality in his Now let us deal separately with each point and see famous couplet: whether Islam has anything similar to or better than While fighting, the time for prayer came, these fundamentals of social democracy. Mahmud (of Ghazni) and his slave stood shoulder Islamic Principles of Government to shoulder to bow before the Almighty. 1. In the Islamic conception of state, the state 3. Islam was observed strictly in practice during the belongs to the people and it is not a personal or first thirty years, i.e. during the time of the first family monopoly of anyone. The Quran states: four Caliphs. Thereafter, flaws and fluctuations crept in and the state gradually lost its Islamic col- “In the ruling of the state, elicit the opinion of the oring. So, any conclusions drawn to vindicate people”. Islamic conception of rule should be from the Thus public opinion is a condition precedent and a period of the first four Caliphs. The election of pre-requisite to the running of an Islamic State. The these four Caliphs was nothing if not the first very word “Islamic State” substantiates the fact that the glimpse of democracy since the beginning of the state belongs to none except the people owing alle- world. These elections were the first of their kind giance to Islam. The Prophet and the first four Caliphs in which the people or their accredited representa- gave a practical proof of this fact in that they never tives voiced their choice. These elections had no declared their sons or relatives as heirs and that the elec- semblance of arbitration. The Caliphs enjoyed on tion of the Caliph was done by the electorate. respect and reverence. They had no power or priv- ilege to interfere with the proper course of law and 2. In Islam, the master and servant, the haves and dared not enter into any financial commitments of the have-nots, the great and the small, kings and their own free will. The vote of the President in a beggars are equal. Only piety, righteous actions democratic country is considered to be equal to and virtuous deeds are taken into consideration two votes or it is allocated veto power, but the sec- to decide the importance, status and quality of a ond Caliph Umar, said that though he was the man. Wealth, monetary considerations and fami- Caliph, he had only one vote at his disposal. The ly attachments do not count in determining the Caliphs were called by the simple appellation of degrees of superiority of one person over anoth- Amir-ul-Mumineen (Commander of the faithful). er. The rule and the ruled, the Amir and the mass- Leave alone the present kings and Presidents, even es are equal in the eyes of the law. Advanced Prime Ministers who have titles and appellations, though the Western nations are democratically high sounding and long. today, they are unable to produce an instance like the Caliph (the President) and the common man 4. The Caliphs consulted particularly the Majlis-i- being made to stand before a judge to undergo Shura (in modern terminology it can be called trial and receive punishment without any sense either cabinet or advisors) and generally Muslim of humiliation. Islamic history is replete with public opinion on all important matters. There was such elevating instances, when a man from the full liberty for frank and constructive criticism. An masses challenged his Caliph for some acts of individual had the right to point out either in pub- commission and omission. They both then glad- lic or in privacy the error of judgment and the ly went to a judge as plaintiff and defendant, Caliph had to retrace his steps, if he was actually JANUARY – MARCH 2006 I THE LIGHT AND ISLAMIC REVIEW 17
in the wrong. In Majlis-i-Shura was enjoyed the The Five Daily Prayers: a full confidence of the public and the Caliph representation of the five-fold 5. The “Treasury” was the property of the State. It was never spent towards personal ends but always condition of man in adversity for the general good of the masses and was, there- fore, called Baitual-Mal-i-Muslimeen (Treasury of By Hazrat Mirza Ghulam Ahmad the Muslim masses). The Caliphs spent the mini- [This article was first published in the May 1903 edition mum amount from the public funds on their per- of the “Review of Religions”. Hazrat Mirza explains sons and that too as remuneration for the onerous that the appointed times for the five daily prayers sym- responsibilities which they had to shoulder. As bolically represent the five different emotional states of against this the constitutional monarchs and heads man in adversity. Prayer, being a source of spiritual of the modern democracies and presidents of benefit to man, is thus an opportunity throughout the reputed republics extract large sums of money day to seek protection from hardship and misfortune.] from the public exchequer for their personal expenditure and the salaries of even lesser nota- What are the five daily prayers? They are photo- bles who do nominal work, funds from four to six graphs of your changing conditions. The life of man is digit figures of the standards of value in their own subject to five different changes which he undergoes in countries. the time of adversity. These five changes are necessary to human nature. Islam is a Social Democracy First of all, you are informed of the misfortune that is Thus, Islam can proclaim with full justification that going to befall you, as for instance when a warrant is the social democracy now preached and practiced by issued from a court of justice for your arrest. For the western countries was ushered nearly fourteen centuries first time then your comfort and happiness is suddenly ago and what more, the social democracy presented and interrupted and a cloud of melancholy is cast over your propagated by Islam is head and shoulders above and sunshine of glory. This stage corresponds to the time for better than the conception of social democracy present- the first prayer immediately after noon. As the sun ed by the literature produced since the French begins to decline from the zenith after noon, so too does Revolution. a man who is at the height of his prosperity and success Another point which deserves consideration is that witness the first stage of his declination when he comes the western democracy, and the social structure-based to know of an impending misfortune. This stage of the on it, is applicable only in the case of Westerners and human condition finds its representation in the prayer the white-skinned people. The laudable object of their which is said at the first decline of the sun, i.e. the zuhr social democracy is conspicuously absent where the prayer. coloured people under their domination and the colo- The sun declines farther to the west and the troubles nials under their supremacy and care are involved. Islam increase. In the illustration already stated, the person has not limited the orbit of its social democracy to any upon whom the warrant is executed is brought before country, colour or race. It is a common blessing for the the magistrate. Difficulties then encompass him all whole world and all those who subscribe to the Unity of around, and the light of comfort is on the verge of God and who subscribe to the Prophethood of extinction. Corresponding to this state of man is the Muhammad are entitled to the limitless benefits accru- time of the day when the sun has declined far to the west ing from it, whether he be a Salman of Persia, a Bilal of and his light is turned pale so that the eye can rest upon Abbysinia or a Abu Sufian, the head of the Quraish and him. The zenith of glory is left far behind and the set- for decades an inveterate enemy of Islam. ting of the sun after a short time is apparent. The later Neither the democracy as practiced by Anglo- after-noon prayer, ie. the asr prayer, answers to this American Bloc nor Communism as preached by Soviet spiritual state. Russia will bring in the cherished return to peace and A third change then comes over the man. There is no orderly conditions of life. Islam, which is an ideal social hope left of being delivered from the trouble. To contin- democracy, is the only code which if followed will usher ue the illustration already suggested, evidence being in an era of peace, plenty, progress and prosperity. I taken against the accused person shows his guilt, a charge is framed by the Magistrate. He is then fright- ened out of his senses and deems himself already a pris- 18 THE LIGHT AND ISLAMIC REVIEW I JANUARY – MARCH 2006 oner. The son of glory is then set. This state corresponds morning comes after the long hours of night and before to the time when the sun is actually set and the light of its light dispels the clouds of darkness. This spiritual the day vanishes away. The evening prayer said after state of man is represented by the fifth or morning sunset presents this condition. prayer. The culminating point of adversity is reached when It will be seen from this that the five daily prayers darkness encompasses a man all around and its force is represent five changes in the fortune of a man and the fully realized. The verdict goes against the person time of the day at which Almighty God has appointed a charged and he is thrown into a dungeon. Thus a night particular prayer to be said represents a particular phase comes over the day of prosperity even as it actually of fortune. The prayers are, therefore, for your own ben- comes after sunset when the last rays of light having efit. If you wish that the adversities which are in store disappeared, complete darkness pervades on the face of for you should not befall you, say your prayers at the the earth. The prayer fixed for this time is the night appointed time for they are images of the external and prayer which is thus the fourth representative of a man’s internal changes in your conditions. Prayer is a remedy condition in adversity. The night pases away and the for future adversities. You do not know what tomorrow rays of light once more beam upon the person who has has in store for you; therefore, pray to God before the been surrounded with difficulties. The mercy of God new sun rises that the new day may bring you happiness takes the prisoner by the hand and sets him free. The and blessings. I
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Publications continued from back cover: Introduction to the Study of the Holy Quran pp. 191 By Hazrat Mirza Ghulam Ahmad Its collection, arrangement and essential teachings. $4.95 Muhammad and Christ pp. 159. $4.95 The Teachings of Islam pp. 226. $4.95 Refutes Christian misinterpretation of the Quran about Jesus. Highly-acclaimed discussion of the Islamic path for the physi- cal, moral and spiritual progress of man. Founder of the Ahmadiyya Movement pp. 112. “The ideas are very profound and very true.” — Count Tolstoy, Russia. Biography of Hazrat Mirza Ghulam Ahmad by his close associ- ate Maulana Muhammad Ali. $2.95 Testimony of the Holy Quran pp. 103. $2.95 The Split in the Ahmadiyya Movement pp. 117. $2.95 Claim of being Promised Messiah based on the Quran. Discusses the doctrinal differences which led to the Split. Message of Peace pp. 27. $1.95 Reprint edition contains added Appendix and explanatory notes. Revised translation of lecture on establishing peace between True Conception of the Ahmadiyya Movement Hindus and Muslims in India. “In the Ahmadiyya Movement which…emphasises the spirit of Distinctive beliefs of the Lahore Ahmadiyya Movement which tolerance, I see a great force for the propagation of Islam…” — identify it as a Movement for Islam, and not a sect. Sir C.V. Raman, Nobel prize winner. pp. 67. $2.95
A Brief Sketch of My Life pp. 91. $2.95 Other books He describes his family history, early life, spiritual experiences, Introduction to Islam pp. 66. $4.95 claims, and work as Promised Messiah. by Dr Zahid Aziz. For younger readers and beginners. Basic The Four Questions Answered pp. 49. $1.50 Islam explained in question/answer format. A Christian’s questions about Islam answered. The Debt Forgotten pp. 159. $3.95 An Account of Exoneration pp. 224 by Mr Rahim Bakhsh. The debt owed by Muslims of the pres- ent-day to the work of the Ahmadiyya Movement. How he was exonerated of a false criminal charge brought against him by Christian missionaries, and his work of refuting Ahmadiyyat in the service of Islam pp. 149. $3.95 the wrong Christian doctrines. by Mr Nasir Ahmad Faruqui. Beliefs and work of Hazrat Mirza Victory of Islam pp. 47 Ghulam Ahmad and Lahore Ahmadiyya Movement. Describes various aspects of his Divinely-ordained mission of Qadiani violation of Ahmadiyya teachings pp. 49 the defence and advancement of Islam. Shows how the main Qadiani beliefs violate the real teachings The Will pp. 60 of Hazrat Mirza Ghulam Ahmad. Lays down the system of governing his Movement to take effect Dr Sir Muhammad Iqbal and the Ahmadiyya after him. With notes by Maulana Muhammad Ali. Movement, by Hafiz Sher Muhammad. pp. 44. $1.50 Need of Imam of the Age pp. 35 Martyrdom of Abdul Latif Shaheed pp. 47 Discussion of the qualities bestowed by Allah upon the ‘Imam Events of life of Sahibzada Abdul Latif of Afghanistan execut- of the Age’. ed in 1903 for being an Ahmadi. More books by Maulana Muhammad Ali Essays on Islamic Sufi-ism pp. 23 Living Thoughts of the Prophet Muhammad Translations from writings of Hazrat Mirza Ghulam Ahmad and Dr Basharat Ahmad on Sufi-ism. Brief biography of the Holy Prophet, and his teachings. “ … so beautifully done by Muhammad Ali … should form part of the education of every person who aspires to know the life and career of a great historical personality” — Times of Ceylon. pp. 156. $5.95
The New World Order pp. 86. $4.95 “… makes a thorough analysis of the complicated problems of the world … examines the various solutions offered by Islam to the numerous problems of the modern world” — The Dawn, Karachi. Some of our publications World-renowned literature published by Ahmadiyya Anjuman Isha‘at Islam Lahore Inc., U.S.A.
“Probably no man living has done longer or more Muhammad in World Scriptures, v. 1 pp. 412. $15.95 valuable service for the cause of Islamic revival than By Maulana Abdul Haq Vidyarthi, scholar of scriptural lan- Maulana Muhammad Ali of Lahore. His literary works, guages. Prophecies about Prophet Muhammad in the Bible, with those of the late Khwaja Kamal-ud-Din, have given with quotations in original Hebrew and Greek. HB. fame and distinction to the Ahmadiyya Movement.” — Jesus in Heaven on Earth pp. 471. $16.95 HB. $12.95 PB. Marmaduke Pickthall, translator of the Quran into By Khwaja Nazir Ahmad. Post-crucifixion journey of Jesus to English. Kashmir and identification of his tomb there.
Islam to East and West pp. 142. $4.95 By Maulana Muhammad Ali By Khwaja Kamal-ud-Din. His famous lectures delivered in The Holy Quran pp. 1418. $19.95 HB. $15.95 PB. various countries of the East and West during 1913 to 1926. Redesigned, retypeset new edition published in year 2002. The Sources of Christianity pp. 104. $4.95 Arabic text, with English translation, exhaustive commentary, comprehensive Introduction and large Index. Has since 1917 By Khwaja Kamal-ud-Din. Pagan origin of Church doctrines. influenced millions of people all over the world. Model for all pp. 65. $2.95 later translations. Thoroughly revised in 1951. Table Talk By Khwaja Kamal-ud-Din. Religion for the rational thinker. The Holy Quran: other translations. Fundamentals of the Christian Faith in the light of Above work also available in Spanish, French, Russian.and the Gospels, by Maulana Sadr-ud-Din pp. 62. $2.95 Dutch. The Crumbling of the Cross pp. 183. $7.95 The Religion of Islam pp. 617. $20.95 HB. $15.95 PB. By Mumtaz A. Faruqui. Evidence that Jesus survived death on Comprehensive and monumental work on the sources, princi- the cross and journeyed to Kashmir and India. ples and practices of Islam. “Such a book is greatly needed when in many Muslim countries Anecdotes from the life of Prophet Muhammad pp. 49 we see persons eager for the revival of Islam, making mistakes By M. A. Faruqui. Life of Prophet in simple language. $2.50 through lack of just this knowledge.” — Marmaduke Pickthall. History and Doctrines of the Babi Movement pp. 115 By M. Muhammad Ali. Deals with the Bahai religion. $4.95 A Manual of Hadith pp. 400. $10.95 HB. Sayings of the Holy Prophet Muhammad on practical life of a The Meaning of Surah Fatihah pp. 16. $4.95 Muslim, classified by subject. Arabic text, English translation By Fazeel Sahukhan. Illustrated, color, children’s book. and notes. Al-Hamdu-li-llah pp. 18. $7.95 Muhammad, The Prophet pp. 200. $7.95 By Fazeel Sahukhan. Illustrated, color, children’s book for Researched biography of Holy Prophet. Corrects many mis- under-fives to teach them ten basic Islamic phrases. conceptions about his life, and answers Western criticism. The Ideal Prophet pp. 212. $7.95 Early Caliphate pp. 214. $4.95 By Khwaja Kamal-ud-Din. His character and achievements. History of Islam under first four Caliphs. pp. 49. $1.95 “Indeed two books (1) Muhammad The Prophet, (2) The Early Christ is Come Caliphate, by Muhammad Ali together constitute the most com- By Mirza Masum Beg. Prophecies about Hazrat Mirza. plete and satisfactory history of the early Muslims hitherto com- piled in English.” — Islamic Culture, April 1935. Islam — My Only Choice pp. 36. $1.95 By Khwaja Kamal-ud-Din. Compares the historicity, doctrines The Muslim Prayer Book pp. 90. $4.95 and practices of the major religions of the world. Details of Muslim prayer, with Arabic text, transliteration and translation into English. Illustrated with photographs. List of books continued on reverse side of this page.