Contents Aug 2004, Vol.99, No.8

Editorial By Sarah Waseem UK ...... 2

Jihad – The True Islamic Concept The much misunderstood concept of Jihad which extremists within and Islam’s opponents construe as believe or be smitten by the sword. By Hadhrat (as)...... 4

Divine Guidance – Part III The Holy Prophet(sa) reformed people who had become beasts and had prepared such truthful and faithful people that they were prepared to sacrifice everything for the cause of his religion. On the other hand, Jesus(as) never had the opportunity to cause such a change in his apostles. By Hadhrat Mirza Ghulam Ahmad(as)...... 8

Jihad, Human Rights and the Treatment of Minorities in Islam A paper read at the OIC (Organisation for Islamic Cooperation) on Jihad and human rights from Islamic and western perspectives. Islamic societies respected non-Muslim minorities but since the second half of the last century, political manipulation of an ill-informed clergy and extremists by governments has led to an abuse of personal freedoms and a call for Jihad. By M.A. Ashraf ...... 19

Outstanding Female Muslims of the Holy Prophet’s(sa) Era Some inspiring accounts from the lives of some of the first female Muslims. By Quratul-Ain Mirza, Canada ...... 54

A Brief Introduction to The Daily Al-Fazl A brief account of the origins and history of the (Pakistan) based religious publication the Alfazl, at present the only daily published by the community. By Ahmad Mutansir, Rabwah...... 61

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

Navida Shahid All correspondence should The © Islamic Publications, 2004 Sarah Waseem. be forwarded directly to the The London ISSN No: 0034-6721 editor at: 16 Gressenhall Road Saleem Ahmad Malik London, SW18 5QL Tanveer Khokhar United Kingdom

Views expressed in this publication are not necessarily the beliefs of the Muslim Community 1 Promised Messiah(as) w h i c h explain that Jihad as a means of Editorial propagating Islam is clearly forbidden. Never more so than now have we witnessed such polarisation ‘Do not be misled by the between the Islamic world and notion that in the beginning the west. A cursory glance at the Muslims were com- contemporary politics also shows manded to take up the sword. polarisation even within the That sword was not taken up Islamic world as Muslims remain for the spread of the faith, but divided from one another on the in self-defence against the basis of misunderstood and enemies of Islam and for the poorly reasoned doctrine. This purpose of establishing peace was prophesied by the Holy and security’ Prophet (peace and blessings of (Jihad the true Islamic Allah be upon him) when he c o n c e p t ) said: Hadhrat Khalifatul Masih II( r a ) ‘A time will come when my w r i t e s : followers will be divided into seventy-three sects. All ‘The current view of Jihad except one of them will which is nothing but violence deserve the Fire’. and lawlessness has been (Tirmidhi) borrowed by Muslims from others. …It is not even One of the most misunderstood known in Islam. Strange as it concepts is that of Jihad. For this may seem, the responsibility reason, articles on this subject for the spread of this view have been regularly printed in among Muslims lies with The Review of Religions. The Christians who are the current edition contains excerpts loudest in their condem- from the writings of the for its

2 The Review of Religions – Aug 2004 Editorial

supposed teaching of Jihad’. the Holy Qur’an and the practice (Invitation to Ahmadiyyat) of the Holy Prophet Muhammad( s a ). Hadhrat Khalifatul Masih II( r a ) cites the Crusades as the origin of The Holy Prophet( s a ) was asked the concept of ‘religious wars’ who were the Muslims who which then became incorporated would be on the side of True into Muslim thinking. Islam? He replied, ‘those who follow my example and the ‘So completely do they example of my Companions. He [Muslims] seem to have also instructed, ‘Knowledge assimilated the Christian disappears from the earth when example that Christians those who have knowledge themselves have started disappear from the earth.’ raising objections.’ Muslims (Mishquat, Babul I’atasam bis fail to see through this .) ‘Christian’ game. Unwittingly, they continue to supply the This refers to a time when enemies of Islam with texts it would seem as if knowledge and arguments to use against had disappeared from the world. Islam.’ However, when this time arrives (ibid) there would remain a party from among the Muslims, which In his article ‘Jihad, human rights would still adhere to the true and the treatments of minorities Islam. This group of people in Islam, Mr Ashraf explores the would follow the example of the divisions in contemporary Holy Prophet( s a ) and his Muslim thinking today and companions. The only sect today discusses how they have who does this is made up of the contributed to the inaccurate followers of the Promised concept of Jihad held by Messiah( a s ). Muslims and non-Muslims alike in spite of the clear teachings of

The Review of Religions – Aug 2004 3 JIHAD – The True Islamic Concept

The Concept of Jihad in Islam has been a subject of great controversy in recent years. The Founder of the Ahmadiyya Muslim Jama‘at, Hadrat Mirza Ghulam Ahmad of , clearly stated more than one hundred years ago that, according to the teachings of the Holy Qur’an and the Holy Prophet Muhammad (may peace and blessings of Allah be upon him), use of force is totally forbidden in matters of faith. Below, we are presenting a few excerpts from his writings.

Islam is Propagated through its by the notion that in the Inherent Qualities beginning the Muslims were No true Muslim has ever commanded to take up the believed that Islam should be sword. That sword was not taken spread by the sword. Islam has up for the spread of the faith, but always been propagated through in self-defence against the its inherent qualities. Those enemies of Islam and for the calling themselves Muslims, who purpose of establishing peace seek to spread Islam by means of and security. It was no part of the the sword, are not aware of its purpose of taking up the sword to inherent qualities and their have recourse to coercion in the conduct resembles the conduct of matter of faith. wild beasts. (Sitarah Qaisariyyah, Ruhanı (Ti r yaq-ul-Qulub, Ruhanı Khaza’in, vol.15, p.120-121, Khaza’in, vol.15, p.167, footnote, 1899) 19 0 2 ) The Promised Messiah Wi l l The Holy Qur’an clearly forbids Not Fight Disbelievers with the the use of force for the spread of Sword the faith and directs its The commonly held doctrine propagation through its inherent professed by some of the divines qualities and the good example that the Promised Messiah will of the Muslims. Do not be misled descend from heaven, and will

4 The Review of Religions – Aug 2004 JIHAD – The True Islamic Concept fight the disbelievers, and will mitted by the Shari‘ah – Islamic not accept the poll tax, and will Law – no other kind of war is offer only the choice of death or allowed by Islam in support of Islam, is utterly false. It is religion. To highlight this brimful of all types of error and concept of Jihad, I have mischief, and is utterly opposed distributed books in this country to the Holy Qur’an and is only an and in Arabia, Syria and invention of the impostors. Khurasan, etc., at great cost. (Nur-ul-Haq, Ruhanı Khaza’in, (Masıh Hindustan Mein, Ruhanı vol. 8, p. 67, 1894) Khaza’in, vol. 15, pp.4-5, 1908)

Concept of Jihad Islam Does Not Permit Taking I have already written books in Up Arms as Rebels Urdu, Persian and , in It should also be remembered which I have proved that the that Islam permits the taking up popular concept of Jihad of the sword only in opposition prevalent among Muslims, such to people who themselves take it as the expectation of a up first, and it permits the bloodthirsty Imam and culti- slaughter only of those who vation of malice for others, are embark upon slaughter first. It no more than false notions does not lay down that the harboured by short-sighted Muslims, while they are the clerics. Islam, on the contrary, subjects of a non-Muslim does not allow the use of the sovereign who deals with them sword in religion except in the with justice and equity, should case of defensive wars, wars that take up arms against him as are waged to punish a tyrant, or rebels. According to the Holy those which are meant to uphold Qur’an this is the way of the freedom. The need of a defensive wicked and not of the righteous. war arises only when the (Anjam-e-Atham, Ruhanı aggression of an adversary Khaza’in, vol. 11, p. 37, 1897) threatens one’s life. Except for these three kinds of Jihad per-

The Review of Religions – Aug 2004 5 JIHAD – The True Islamic Concept

The Promised Messiah Came weapon will be his firm to Put an End to War determination. He will lay the The doctrine of Jihad as foundation of peace and will understood and propagated by gather the goat and the lion the Muslim divines of this age together. His age will be the age who are called maulvıs is utterly of peace and kindliness and incorrect. It can lead to nothing, human sympathy. Why do these except that, by their forceful people not reflect upon the fact preaching they would convert that thirteen hundred years ago common people into wild beasts the Holy Prophet (may peace and and would deprive them of all the blessings of Allah be upon him) good qualities of human beings; had said concerning the and so it has happened. I know Promised Messiah: He will put for certain that the burden of the an end to war? sins of those people who commit (Government Angrezı Aur Jihad, murders through ignorance on Ruhanı Khaza’in, vol. 17 pp. 7-8, account of such preaching, and 1900) who are unaware of the reason why Islam had to fight battles in Friends! Abandon the thoughts its early stages, lies on the necks of ‘Jihad’ warfare now; of these maulvıs who go on It is now forbidden to go to war propagating secretly these for the sake of your faith. dangerous doctrines which result The Messiah who is the in such grievous loss of life… religious leader of the faith has come; It is written that when the Now is the end of all wars of Promised Messiah appears, Jihad violence for faith. by the sword and all fighting for The light of God is now religion will come to an end, as descending from heavens; he will not take up the sword or It is now futile to issue an edict any other earthly weapon. His for battle and fighting. only instrument will be his Muhammad (may peace and supplications, and his only blessings of Allah be upon him)

6 The Review of Religions – Aug 2004 JIHAD – The True Islamic Concept

– the Chosen Prophet – had My dear! The way to support clearly stated that; faith is quite different! When the Second Advent of Not that you draw the sword if Jesus Christ takes place, he someone disagrees! would put a halt to fighting. Why do you need to draw the (Tuhfah-Golarviyah, Ruhani sword to support your faith? Khaza’in,vol. 17, p. 77, 1902) What survives on bloodshed cannot be faith. (Tiryaq-ul-Qulub, Ruhani Khaza’in,vol. 15, p.132, 1902)

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The Review of Religions – Aug 2004 7 Divine Guidance - Part III

On 27th December 1901 Hadhrat Mirza Ghulam Ahmad(as) of Qadian, India, the Promised Messiah and Mahdi, addressed the large gathering of people who had come from different parts of the country. Presented below is the third part of translation of the address delivered on that day. The original Urdu text has been taken from Malfoozat, Volume 3, pp.156-163.

[Translator’s Note: All references to the verses of the Holy Qur’an are given in Arabic as they occur in the text. The English translation, presented in italics, is taken from the translation of the Holy Qur’an by Hadhrat Maulvi Sher Ali Sahib(ra). Where the Promised Messiah(as) has himself stated a certain interpretation of the Arabic verse, this is incorporated in the main body of the text]. Translated by Amatul-Hadi Ahmad The founder of the Ahmadiyya Muslim community was Hadhrat Mirza Ghulam Ahmad(as). In 1891, he claimed, on the basis of My purpose at present is only to Divine revelation, that he was the draw your attention towards the Promised Messiah and Mahdi whose advent had been foretold by Muhammad, second proof that God Almighty the Holy Prophet of Islam (peace and has provided for the blessings of Allah be upon him) and by of the Holy Prophet(sa) that he the scriptures of other faiths. was completely successful in His claim constitutes the basis of the beliefs of the Ahmadiyya Muslim fulfilling the mission for which community. he had come.

8 The Review of Religions – Aug 2004 Divine Guidance – Part III

As I stated earlier, when the Holy of disciples, having frequently to P r o p h e t( s a ) came he found the remind them of the weakness of ‘patients’ to be at the terminal their faith, even referring to one stage of their ‘illness’. It was an as the devil. Their greed was illness that had taken the patients such that one of them, Judas, close to [spiritual] death were who was the treasurer of the they not already ‘dead’ and this Messiah(as), would at times take fact may be verified from the some coins from the bag of history of the time. Ponder fairly money that had been entrusted to and justly over this, that it is him. Ultimately, it was this greed difficult enough a task to correct that led him to betray his master the shortcomings of even one and teacher for thirty pieces of person in one’s service How silver. On the other hand, when great must be the work of the one we look at the Companions of the who reforms a whole nation that Holy Prophet Muhammad(sa), we had gone astray and does so in see that they considered it better such a way that it seems as if the to give up their lives than to previous shortcomings never display even a minute particle of existed? What greater proof of betrayal. European historians are the truth of such a person can forced to acknowledge that the there possibly be? love, loyalty and obedience shown by the Companions of the It is with regret that one has to Holy Prophet(sa) towards him is state that Muslims have failed to such that the like of it is not to be pay any attention to the facts that found among the followers of provide such clear proofs that are any other Prophet. The rarely to be found with other Messiah(as) is especially lacking Prophets. For instance, when we in this regard but his own status compare the Holy Prophet(sa) with has been excessively exaggerated the Messiah(as), it is regrettable to and despite weakness and note that the Messiah( a s ) numerous examples of events [according to the Gospels] was that are to be found in the unable to reform even a handful Gospels, he has been made into a

The Review of Religions – Aug 2004 9 Divine Guidance – Part III

god. The strength of his spiritual a ‘curse’ in that for as long as power and its attraction and Jesus(as) was with the disciples absorption has been portrayed in they could not attain purity but such a way that it could not when it was removed, they reform even a handful of became immersed in the Holy disciples – what more could Ghost - this would be strange possibly be expected? Unable to indeed! account for the spiritual weakness of the disciples and Many English commentators their deeds, the christians argue have also written about this that the power and strength was subject and have expressed the attained by them a f t e r t h e view that the people the M e s s i a h( a s ) and that they then Messiah(as) had around him were became exemplary. However, a people who were already such a response is not worthy of acquainted with the purpose of serious consideration as it is a the Torah and they were used to case of [the saying] ‘excuse for hearing about the word of God sin being worse than the sin from the Pharisees and the itself’. It is like saying that there Scribes. It would, therefore, not is no light when the lamp is lit have been a strange thing had but after the lamp has gone out, these people been pious and there is light – what an irrational righteous. For a period of one argument this is! [The Christian thousand and four hundred years, a rgument that the disciples] Prophets and Messengers came could not become purified in the to them on a regular basis and presence of a Prophet but informed them about the laws achieved this afterwards, would and limits set by God. It was, in only serve to indicate that the fact the case that there was Messiah(as) was even weaker and placed within them the seed of at a lower level of spiritual obedience to God and respect of strength [than would be the limits set by God and of the suggested otherwise]. God importance of abstention from forbid, this would be as if it were evil deeds. How then was it

10 The Review of Religions – Aug 2004 Divine Guidance – Part III

WESTERN COMMENTATORS HAVE HAD TO ACKNOWLEDGE THAT IF THE QUR’AN HAD NOT COME, THE STATE OF AFFAIRS WOULD HAVE BEEN VERY SERIOUS INDEED. THEY HAV E A C K N O W L E D G E D T H AT T H E HO LY PR O P H E T(S A) REFORMED PEOPLE WHO HAD BECOME LIKE BEASTS AND ANIMALS AND THEREAFTER HE PREPARED SUCH TRUTHFUL AND FAITHFUL PEOPLE WHO HELD THE HOLY PROPHET(SA) SO DEAR THAT THEY DID NOT CARE ABOUT THEIR OWN LIVES OR POSSESSIONS. possible that the people who any example of the [reforming] were around the Messiah( a s ) benefit in any case. Judas sold should be unaware of the his Master for thirty pieces of teaching he would have wanted silver and Peter stood before him to convey to them? and cursed him. In comparison there is the example of the Even if the Messiah(as) had been Companions of the Holy successful in reforming the Prophet(sa) who in the battles of people around him, it would not Uhad and Badr gave up their have been considered as lives [for the sake of protecting something meriting great their Master(sa)]. The point that acclaim because if a person cures needs to be justly considered a patient after a physician has here is that had the Holy undertaken a complete diagnosis Prophet(sa) not appeared and if the and treatment, it is not something Holy Qur’an did not exist what, that would be considered worthy in all fairness, would be said of a of much praise. Hence, if we Prophet the example of whose assume that the Messiah(as) did teaching and spiritual power have some beneficial [reforming] were Judas and Peter? Such is the effect even then it would not be level of spiritual power and the worthy of much praise but teaching [as found in the regrettably there does not appear Gospels] so incomplete and

The Review of Religions – Aug 2004 11 Divine Guidance – Part III

deficient that no wise person can only taught real truthfulness but call it perfect. Moreover, the their mental capacities were also human social, civic and political reformed and guided. The life bears no relation to it at all – disciples [of the Messiah] could add to this the remarkable fact not have organised a small that it causes no effect. The claim village but the Companions of that is made [for the Messiah as the Holy Prophet(sa) showed their god] is, therefore, totally against capa-bility by organising a whole intel-ligence, conscience, laws of world. Who can say that the nature, rules of precedence and parents of Abu Bakr and Umar the generally accepted facts. had experience of ruling over a country and that was how Abu Western commentators have had Bakr and Umar came to possess to acknowledge that if the such skills? This certainly was Qur’an had not come, the state of not the case. Their skills arose a ffairs would have been very only from the guidance and serious indeed. They have reformation brought about by the acknowledged that the Holy Holy Prophet( s a ) and by the Prophet(sa) reformed [people who complete teaching of the Holy had become like] beasts and Qur’an. Thus, on the one hand animals and thereafter he the Holy Prophet(sa) transformed prepared such truthful and his Companions into angels and faithful people who held the on the other they became an Holy Prophet(sa) so dear that they embodiment of wisdom. did not care about their own lives or possessions. Such loyalty, It is a very clear and evident fact obedience, affection and sacri- that the physician that cures an fice of one’s own life cannot be apparently incurable patient is created unless there is within the hailed as a great physician but leader and the followers a high what would be said of someone level of spiritual power and who refuses to acknowledge such attraction. A western commen- greatness, except that he is tator adds that the Arabs were not foolish and without sense. Our

12 The Review of Religions – Aug 2004 Divine Guidance – Part III

Holy Prophet(sa) cured thousands who brought about a greater of ‘sick’ people whose lives reformation towards purity than were entrenched in sin and each did the Holy Prophet(sa) of Islam. one of the patients was afflicted with multiple illnesses – as, for Against this we ask whom did example, an ill person might say the Messiah cure? What mirac- that he has headache as well as ulous example is there of his own cataract, dropsy, gout and spleen spirituality, courage and spiritual problems and so on and so forth. power? Mere verbal claims do The physician that heals such a not by themselves serve any patient would have to be purpose unless there are acknowledged as being truly accompanying examples in skilful, expert and great. practice. In view of the great Similarly, the ‘sick’ people that exaggeration about the status of the Holy Prophet( s a ) c u r e d , the Messiah(as) that despite his suffered from numerous spiritual [human] weakness and power- ‘illnesses’. The more we ponder lessness he has been given the over their weaknesses and sins status of god, it is necessary that and then upon the radical change it is proved that his blessing had that was brought about in their some efficacious results and that condition after accepting Islam, through his own powers a new the more we have to acknowl- example had been presented edge the great and elevated status whereby the life of sins was of the Holy Prophet(sa) and the brought to an end and the world great strength of his spiritual was filled with angelic people. power. Haughty stubbornness is Instead, what we see is that very another matter; it removes the few people stayed with him and capacity to see the light of truth, even the few that remained in his but should a heart not be bereft of company were not reformed. the sense of justice and the mind Christians like to present a possess some intelligence, such a comparison between the one would have to acknowledge Messiah(as) and the Holy Prophet that no one has lived on this earth M u h a m m a d( s a ). Strangely, how-

The Review of Religions – Aug 2004 13 Divine Guidance – Part III

ever, they do not like to carry out turned a humble mortal into God this kind of comparison [of and the son of God but they reformation of followers] and cannot prove to the world any they do so quite unashamedly. benefit of this. They can present H o w e v e r, if they were to no manifestation of his compare the Holy Prophet(sa) with omnipotence when it should have the Messiah(as) in the [efficacy of been the case that their ‘son of their powers to bring about God’ should have been a proof of spiritual reform in their the saying, ‘what the Father was followers], they would realise unable to finish, the Son [the true nature of the issue]. completed’. When we consider his life [according to the Remember that Prophets come to Gospels], we have to say, prove the [reality of the Divine r e g r e t f u l l y, that he did not command] to create within achieve anything. [According to oneself the characteristics of Christian belief he gave up his Allah and through their practice life]; however, giving up one’s they illustrate the fact that their life to alleviate the suffering of character is an example of the others is not an act of wisdom or ‘character of God’. It is obvious e x p e d i e n c y. What possible that all the things that God has benefit can it bring to the created are beneficial for man suffering people? from one aspect or another. For instance, the tree, its leaves, its Justice and faith require that in shade, its bark, its wood, its fruit, comparison to the Holy in fact all its elements are Prophet(sa), the Messiah(as) should beneficial in one way or another. be viewed as being totally Man gains many benefits from without achievement because in the light of the sun. In short, all reality the Messiah ( a s ) did not things are of this nature: useful have the opportunity that the and beneficial for man. However, Holy Prophet(sa) was granted, this we regret the situation of the being the Messiah’s misfortune Christians in that they have and the reason why we cannot

14 The Review of Religions – Aug 2004 Divine Guidance – Part III claim that he was a perfect of forgiveness and patience exemplar. because he does not possess any power. Indeed, the example of There are two aspects of the powerlessness [of the Messiah(as)] completeness of a person’s faith. is like that of a person who Firstly, we need to see what kind becomes tearful even from the of relationship he has with God shock of hearing verbal abuse. in times of difficulty and [A Persian proverb well tribulation. Does such a person describes] this situation as ‘a accept of God with female who is referred to as s i n c e r i t y, true faithfulness and being veiled yet she is without an steadfastness? Does he persevere outer covering’! Such a situation patiently without complaint, has no relationship with high while continuing to praise and morals or with forbearance. This worship God Almighty? is the nature of the example of S e c o n d l y, at the time of his the character of the Messiah(as). success and abundance does he Had he attained a position of forget God? Does there appear an power and had he been granted objectionable change in him or is the power to take revenge from it the case that his relationship his enemies and had then shown with God remains the same and that he loved his enemies and he praises God and worships forgave their faults, we would, of Him, and being magnanimous course, have had to acknowledge towards them, forgives his that he presented an example of enemies thus providing proof of high moral characteristics. his elevated characteristics of However, to consider his deeds kindness and courage? Why as being of a high moral standard should it be the case that a person when it is the case that he did not is attacked but he is not in a unfortunately have such an position to retaliate and take opportunity is blatantly shame- revenge? His non-retaliation is ful, because there were present an act that cannot come under the circumstances to manifest] both category of high moral qualities aspects [of patient perseverance

The Review of Religions – Aug 2004 15 Divine Guidance – Part III

as well as magnanimity]. There the Makkans had all been cannot be any proof of high captured. Instead, what did he do? moral characteristics. Consider He let them all go free and said now the comparison with our ‘La tathriba alaikum al-yaum’, Holy Prophet( s a ). The Makkans that is, ‘there shall be no reproof made him leave his native land against you this day nor any and put him through extreme punishment’. This is no small pain and suffering for thirteen matter – keeping in view the years. His Companions too were extreme difficulties and tribu- made to suffer such extreme lation of the earlier period in cruelties that would make one Makkah, how graciously is a shiver just to read about them. deadly enemy forgiven! Such was All through this period of the example of the high moral s u ffering, the Holy Prophet( s a ) characteristics of the Holy showed extreme patience and Pr o p h e t (s a ) , the like of which is not perseverance. However, after to be found anywhere in the migration he had the opportunity wo r l d . to achieve victory over Makkah. He would have been within his It needs to be remembered that it rights to avenge the Makkans for was not the case that the their persecution of himself and Makkans merely rejected the his Companions. [yet he dis- Holy Prophet(sa). Simple rejection played a character of the highest by itself does not lead to order]. He could have [if he so punishment from God in this wished] finished them off and no world. [This occurs] when the opponent could have objected rejection by a liar is accompanied because the extent of persecution by his objections exceeding the and the nature of their crimes limits of decency and humanity, warranted such punishment for becoming shame-lessly insolent. the Meccans. Had the Holy M o r e o v e r, such opposition no Pr o p h e t (s a ) possessed the capacity longer remains within the limits of being wrathful, there was a of objection but becomes the strangely opportune moment as source of schemes and plans for

16 The Review of Religions – Aug 2004 Divine Guidance – Part III causing all manner of pain and punishment because it is due to suffering [to the Messengers and simple mindedness and lack of their followers] and fulfilling knowledge. I say it truly that had such plans to the utmost limit. It the people of Noah(as) objected in is then that God’s sense of an honourable manner, God honour is stirred and He destroys would not have punished them. such cruel people for the cause of All nations face punishment as a His Messengers as He destroyed result of their own conduct. the people of Noah(as), and the people of Lot ( a s ). Such God has clearly stated that those punishment is invariably a result who come to listen to the Holy of the mischief and cruelty that is Qur’an should be taken to a place perpetrated against the of safety even if they should be Messengers and their com- the opponents or those who munity. Otherwise, mere rejec- reject. This is so because there is tion does not lead to punishment no compulsion or force in Islam in this world – the case of such a as is stated [in the Holy Qur’an]. one is with God and there exists another realm of God’s punishment. T h e re should be no Punishment that is inflicted upon compulsion in religion. people is due to their extreme (Ch.2: V.257) cruelty [towards God’s Messengers and his followers] However, should someone make and for turning their rejection plans for or commit murder or into ridicule, mockery and strive to make mischief and derision. Were they to state in a perpetrate cruelty, it is certain gentle and polite manner that that he would face punishment. It they have not understood the is a general rule that criminal acts matter and therefore are hesitant should lead to punishment. The to accept the new message, such Makkans were guilty of criminal a rejection does not bring acts and mischief; it was,

The Review of Religions – Aug 2004 17 Divine Guidance – Part III

therefore, legitimate that they was always being forced into should be punished and the holy situations of helplessness. He ground [of the Ka’aba] and its could not find a place of safety surrounding areas should be and security – (it is, however, cleansed. However, the one who against Ahmadiyya Muslims was ‘Mercy unto all the worlds’ belief to even think that a and he who was the living proof Prophet of God can face such of [the following verse of the humiliating circumstances). Holy Qur’an]: To be continued

Thou dost surely possess high moral excellences In this journal, for the ease of non- (Ch .68: V.5) Muslim readers, ‘(sa)’ or ‘sa’ after the words, ‘Holy Prophet’, or the [that is, the Holy Prophet(sa) of name ‘Muhammad’, are used. They stand for ‘Salallahu ‘alaihi wa Islam], while in possession of s a l l a m ’ meaning ‘Peace and full strength and authority, said blessings of Allah be upon him’. to his enemies who were guilty Likewise, the letters ‘(as)’ or ‘as’ of crimes punishable by death: after the name of all other prophets ‘ is an abbreviation meaning ‘Peace La tathriba alaikum al-yaum’, be upon him’ derived from ‘Alaihis that is, ‘there shall be no reproof salatu wassalam’ for the respect a against you this day nor any Muslim reader utters. punishment’. The abbreviation ‘ra’ or (ra) stands for ‘Radhiallahu ta’ala and is used The Christian priests should tell for Companions of a Prophet, us where we are to find such a meaning Allah be pleased with him moral characteristic in the or her (when followed by the relevant Arabic pronoun). Also ‘ru’ Messiah(as)? By what means can or (ru) for Rahemahullahu Ta’ala we bring such an example in the means the Mercy of Allah the life of the Messiah( a s ) w h e n Exalted be upon him. according to their own beliefs he

18 The Review of Religions – Aug 2004 Jihad, Human Rights and the Treatment of Minorities in Islam

A Discussion Paper Prepared for a Seminar on Enlightened Moderation in OIC (Organisation for Islamic Cooperation) Countries – May 2004 by M. A. Ashraf

The faces seemingly credible strategy for unprecedented political threats addressing the Muslim world's and ideological challenges from remaining problems – Palestine within and without. Extremists and the problems of non- have grabbed the international democratic, ineffective and limelight through their repeated corrupt regimes. acts of barbarism in the name of Allah. They exploit the deeply What makes these extremists so felt religious beliefs and political potent a threat to Muslims and grievances of the masses and non-Muslims alike is not their have succeeded in setting the creative and insatiable capacity world agenda. They can perhaps for acts of terror but their claim ‘success’ in ridding the intoxicating and corrosive ideol- Muslim world of the recent ogy. At the same time, the West formidable threats of the Soviets is subjecting Muslims to an in Afghanistan, of the large-scale onslaught of criticisms of their presence of Western troops in faith, their politics and their Saudi Arabia and of avenging culture. These criticisms centre many injustices committed by on the concepts of jihad, human the West against Muslims by rights and treatment of minorities striking at the heart of the USA, but they also, by implication, on September 11, 2001. They touch on Islamic practice on have seized the initiative on freedom of conscience, on the behalf of Muslims on the world use of rationality in theology and stage and they alone provide a on the acquisition and creation of

The Review of Religions – Aug 2004 19 Jihad, Human Rights and the Treatment of Minorities in Islam

knowledge. The average mod- The Causes of erate Muslim stands larg e l y Misinterpretation: defenceless against such attacks The Muslim Causes and is unable to limit or influence Of all religions, it is generally the West’s perceived ‘aggressive acknowledged that Islam political ambitions’ in the region. provides the most compre- One of the great tragedies of the hensive code of life. It claims to situation is that the enlightened provide the answer to man’s moderates have no single voice every need. Many Muslims whereas the extremists have throughout history have become increasingly united in interpreted this claim in the their chorus of hatred against the literal sense. They have looked West and those they regard as for answers to political and social corrupt Muslim elites. problems in the words of sacred texts and have avoided Moderate Muslims and radical contextualising and interpreting extremists are locked in their the principles of Islam to own conflict to represent Islam, contemporary life. The presence both declaring the other as non- of a fundamentalist streak from Muslim. This causes confusion. earliest times is a consequence of There is confusion over what is such a tendency. Less well Islam (a Muslim’s identity), who recognised is the effect this represents it (political and tendency has had on the failure to religious authority) and, in consistently develop robust particular, what Islam really says institutions in Islamic societies. about jihad, about human rights and about the treatment of Government and administrative minorities. What then are the systems for the very first causes of this confusion? And Muslims were largely acquired how can confusion and from the Persians and Roman misinterpretation be addressed? empires, which provided the initial conquests of land and peoples. Subsequently, trans-

20 The Review of Religions – Aug 2004 Jihad, Human Rights and the Treatment of Minorities in Islam lations of Persian manuals of but the arbitrary power of the statecraft and court etiquette and Prince was unbounded. The of Greek works on political development of merchant towns, philosophy provided more like the evolution of ideas, could sophisticated ideas on which to only be retarded as a result.’ 2 base Islamic society. 1 P u b l i c institutions built on these ideas Enlightened Muslim scholars, flourished largely on the whims however, believe that the Qur’an of political leaders. Often these prescribes only an overarching institutions collapsed and constitution for life and limits threatened individual and col- detail to that which is essential. lective progress - a factor that Otherwise the framework for life can be traced as far back as the would become rigid, regressive crusades. Amin Maalouf, in his and burdensome. book The Crusades through Arab Eyes claims that the absence of O ye who believe! ask not stability in institutions threatened about things which, if civil rights. He illustrates the revealed to you, would cause point by a testimony of Ibn you trouble; though if you ask Jubayr. Following his journey in about them while the Qur’an the Middle East, he observed the is being sent down they will stronger legal position of be revealed to you. Allah has Muslims living under the Franj left them out out of kindness. rule ‘now, doubt invests the heart And Allah is Most Forgiving, of a great number of these men Forbearing. A people before when they compare their lot to you asked about such things, that of their brothers living in but then they became Muslim territory. Indeed, the disbelievers therein. latter suffer from the injustice of (Chapter 5: Verses 102-3). their coreligionists, whereas the Franj act with equity.’ ‘In the That which has been ‘left out’ of Arab East, the judicial the Revelation or Hadith has to procedures were more rational, be determined through a process

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of rationality, knowledge, wis- eminent international jurist C. dom and, whenever possible, by Wilfred Jenkins puts it, Islam mutual consultation (Chapter developed the Common Law of 42:Verse 39). That process must Mankind. There were, however, always aim at equity (ma’roof) two important side effects that and avoid iniquity (munkar). A shaped subsequent Islamic simple illustration of this is values and society. Firstly, contained in a H a d i t h f r o m Islamic jurists progressively Tirmadhi. The Prophet of went beyond providing guidance I s l a m( s a ) asked his newly for practical and immediate appointed Qadhi of Yemen what problems facing society to self- rules he would follow when he serving academic and intellectual had to make a decision. The exercises. They dwelt on Qadhi replied that he would look theoretical and hypothetical for the rule in the Book of Allah. questions and thus served to ‘And if you do not find the constrain decision-making for answer in the Book?,’ queried future generations. Scholars of the Prophet(sa). ‘I shall seek for it subsequent generations became in the example of the Prophet.’ increasingly limited in how they ‘And if you still lack an answer?’ could exercise their intellectual ‘I shall exercise my own talents. Some were tempted to judgement.’ ‘That is the right theorising on absurd and way,’ answered the Prophet(sa). hyperbolic interpretations of faith and Law. Secondly, this U n s u r p r i s i n g l y, these enlight- emphasis on pro- ened teachings led to the gressively occurred in isolation development of the most of the acquisition of knowledge comprehensive and diverse and without the benefit of stable intellectual exercise in religious civic institutions. jurisprudence known to man. The effect of this development of ‘Throughout the crusades, the a Science of Law was not Arabs refused to open their restricted to Islam but, as the own society to ideas from the

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West. And this, in all new phenomenon. The religious likelihood, was the most teaching on learning is best disastrous effect of the summed up in an Essay by one of aggression of which they the few Muslim Nobel Laureates, were the victims.’3 Professor Abdus Salam.

This tendency within Islamic ‘According to Dr Mohammed countries to insulate themselves Aijazul Khatib of Damascus from external intellectual U n i v e r s i t y, nothing could influence continues in present emphasise the importance of times. A United Nation’s sciences more than the commissioned report, prepared remark that ‘in contrast to by Arab intellectuals states that 250 verses which are legislative, some 750 verses ‘The Arab world translates of the Holy Qur’an – almost some 330 books annually, one-eighth of it – exhort the one-fifth of the number that believers to study Nature – To Greece translates. The reflect, to make the best use cumulative total of translated of reason and to make the books since the Caliph scientific Enterprise an Maa’moun's [s i c] time [the integral part of the ninth century] is about community’s life.’ The Holy 100,000, almost the average Prophet of Islam – peace be that Spain translates in one- upon him – said that it was year.’4 the ‘bounden duty of every Muslim – man and woman – Whatever the causes of this to acquire knowledge.’5 staggering lack of interest in knowledge, they are not to be Another reason why the Arabs found in the teachings of Islam. were reluctant to learn from Even a cursory knowledge of outsiders was that the Crusaders’ Islamic history suggests that this behaviour exposed their cultural, neglect of learning is a relatively material and moral inferiority in

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everything except courage and ideas. Even as late as 1602, the strength in battle. There was, and Archbishop of Valencia, when continues to be in Muslim providing Philip III with reasons societies, an element of cultural for driving out the Muslims, chauvinism. Usamah Ibn acknowledged that: Munqidh wrote: ‘They commended nothing so ‘All those who were well much as that liberty of informed about the Franj saw conscience, in all matters of them as beasts superior in religion, which the Turks and courage and fighting ardour all other Mohammadans but in nothing else, just as suffer the subjects to enjoy’.7 animals are superior in strength and aggression’.6 Even when Islamic societies began to lose political power to During, and for many centuries the West, they tended to respect after the crusades, there existed a human rights, behaved well dynamic tension between those towards non-Muslim minorities who believed in enlightened and avoided rebellion and armed moderation and those who were struggle to a large degree. inspired by fundamentalist and Systematic dereliction of human regressive doctrine. Political rights in Muslim societies only leadership rather than theological became commonplace in the trends inspired the ebb and flow second half of the last century of the dynamic. An enlightened following independence in the political leader often created a non-traditional nationalist and moderate and progressive soci- communist regimes in Arab e t y. Despots tended to undo countries. progress. The underlying trend until recent times, however, was H i s t o r i c a l l y, therefore, Islamic one of moderation in ideology, societies have had a tradition of acceptance of people with other tolerance and justice but they beliefs and absorption of new have been occasionally let down

24 The Review of Religions – Aug 2004 Jihad, Human Rights and the Treatment of Minorities in Islam by a failure to establish strong debate. The second discourse political institutions and absorb relates to the role of Islam in ideas from others. These politics. There are those who weaknesses in state structures believe that Islam can only be and a failure to properly acquire truly lived in an Islamic state and and exploit knowledge has led to others who suggest that linking a fracture of Muslim society Islam with politics is the cause of between those who rule and its current crisis. The Tunisian those who wish to and between scholar, Mohammad Talbi, links those who are moderate and both discourses when he says: enlightened and those who are ‘there is no meaning to faith if not. In recent years political there is no freedom of choice. manipulation of extremists by The renewal of Islam is more to governments in Muslim coun- do with questions of the social tries has led to an increasing and political order than with abuse of personal freedoms by questions of theology that remain states and an increasing call for a entirely sound. Muslims have jihad by extremists. suffered because they have used Islam politically. ’8Whether one F reedom, Politics and agrees with Talbi’s conclusions Theology or not, his statement neatly links The Islamic world is dominated the discourses on theological by two parallel but linked interpretation and political discourses. The first discourse involvement in Islam to personal encapsulates the tension between freedoms. those who believe that the code of life for a Muslim is contained These discourses are under- entirely within sacred texts and pinned by a couple of themes. does not require rationality and The first is of identity. Who is a knowledge to unlock and those Muslim and who is an unbeliever who suggest that application of (kafir)? What is the relationship is almost impossible between a Muslim and a kafir? without critical and rational The second theme is related to

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the first and deals with authority. the ulama following economic Who has authority to provide and political difficulties. political leadership and who has authority to interpret religion? This example of exploitation of Islamic extremists by secular These themes have been played Muslim leaders is part of a out in an ironic fashion during pattern, which has proved the last four decades. The disastrous both for the leader and Islamists have taken a narrow the country concerned. General view of who constitutes a Zia, strongly supported by Muslim. Essentially, a Muslim is Jama’at-i-Islami, subsequently only he who conforms to the executed Bhutto and a RAND particular Islamists’ ideology. report for the US government Islamist political parties have identified the action of Bhutto repeatedly sought to excom- against the Ahmadis as the point municate other sects particularly at which religious extremism those that are ideologically entered Pakistani politics.9 opposed to them. Yo h a n a n General Zia was also assassinated Friedman, in his book Tolerance by unknown assailants but not and Coercion in Islam points to before his support for militant the persecution of the Bahais and in s u r gency in the region had taken the Ahmadis by Muslim hold. Anwar Sadat repeated this governments as examples of pattern. He exploited the Muslim intolerance and coercion by both Brotherhood against political Muslim societies and states. In opponents but had to pay the these cases the extremists called ultimate price when the for persecution and the state extremists assassinated him for complied. The Bahais were making peace with Israel. In the forced to renounce Islam and meantime, his support of the President Zulfikar Ali Bhutto of militants strengthened their hand Pakistan effectively excommu- and increased their subsequent nicated the Ahmadis in 1974 as a influence over Egyptian and means of winning the support of regional politics. More recently,

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Osama bin Ladin and his Al erate views. For them, authority Qaeda organisation had the to interpret Islam rests only with blessing of the Saudi and Gulf a true leader of the faithful (Amir States regimes. These regimes ul-Momineen). As the majority are now being targeted by these of Muslims are not true Muslims very extremists as un-Islamic or by their definition, they do not kafir. qualify for the status of leader in either temporal or spiritual The definition of a Muslim or matters. The extremists have kafir is, therefore, central to the constructed leadership cults debate over jihad and the role of around charismatic individuals Islam in politics. Leaders of who espouse a simplified, Muslim states, who would have confrontational ideology of identified themselves as mod- Islam, promising salvation, erate and enlightened, have paradise and political utopia. behaved irresponsibly by They have begun to cooperate on conceding to the exclusive nature strategy and share ideology by of the extremists’ definition of a setting up alliances between Muslim. In so doing they have various groups throughout the given the extremists more Islamic world. The so-called credibility than they deserve and enlightened moderates, on the provided the extremists with a other hand, lack unity, credibility theological noose to put around and clearly identified leadership. the necks of the respective head of state and his government. As Joseph Conrad put it, ‘Every extremist is at least sincere’.10 The increasingly narrow and The religious credibility amongst fragmented definition of a its followers of Al Qaeda’s Muslim has allowed the doctrine is crucial to their extremists to challenge political worldview and motivation. and theological authority. They Without it, Al Qaeda’s influence have thus disassociated them- would be greatly reduced. A selves from enlightened mod- potential target for moderate

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Muslims could be to rob the ority and their advances in extremists of their religious science and learning, the image credibility by exposing the flaws of the Muslim in the Western in their arguments and by better mind was largely a negative one addressing the social and due to the bloody conflict that economic causes that they raged over several hundred champion. This would require years. Later, the Enlightenment unity of effort, which can only be involved the West looking for its achieved through unity of ideological roots in Greek definition of a Muslim. Whilst it philosophy, science and mythol- may not be possible to agree on a o g y. The ancient Greeks had single religious authority, a truly been at war with the Persians and united coalition of Islamic sects had developed the customary and schools of thought would negative images of a rival for have sufficient weight to provide their eastern neighbours. For a challenge against the them all easterners were extremists. backward, uncivilised and untrustworthy. When Westerners Western Causes came across the Greeks’ negative The West has interacted with stereotypes they adopted them as Islam throughout history as a an impression of the Orient. This political competitor and a myth fed the stereotypical beliefs theological rival. This has shaped of Orientalists who subsequently the West’s view of Islam in a studied Islam, despite the fact more negative way than its view that the ancient Greeks and the of other world civilisations such Persians had preceded Islam by as the Chinese with whom the several hundred years. The West had relatively little contact. Orientalists informed the The crusades were the first and worldview of the European most sustained political and colonial powers when they theological conflict between the invaded Muslim countries. The West and Islam. Despite the Greeks’ ancient prejudices of the Arabs’ relative cultural superi- East, therefore, provided an

28 The Review of Religions – Aug 2004 Jihad, Human Rights and the Treatment of Minorities in Islam ideological justification for life if necessary, for freedom of Christian to regard conscience is a common value in Islam as a backward and both religions. It is this belief uncivilised faith that, like the that underpins the concept of savages of Africa, needed to be salvation and martyrdom in subdued for its salvation. In Christianity and the concept of recent times, the rise of Islamic jihad in Islam. Ashcroft’s extremism has rekindled these comments could, however, old prejudices. suggest that the misinterpretation of jihad and Muslims’ behaviour U S A’s Attorney General, John towards their fellow human Ashcroft, said: ‘Islam is a beings is the cause of the major religion in which God requires conflicts in the world today. you to send your son to die for him. Christianity is a faith in The second point is that if which God sends his son to die Ashcroft is to be taken at face for you.’11 This pithy sound-bite value, then Christians would be was a deliberate counter-attack benign pacifists. We would not on Islam following the have had the slaughter of 20,000 September 11 atrocity. Muslims British troops on the Somme or would wish to unpick the many the burning of over 10,000 theological asymmetries and Germans, mostly civilians, in one inaccuracies in Ashcroft's night in Dresden. Certainly, they statement. But only two points would not have done this while need be made. For Muslims, singing the Hymn ‘Onward Jesus was not the Son of God nor Christian Soldiers!’ Whilst do most accept that he died on religion had been separated from the cross. Christians and the machinery of government in Muslims agree, however, that he the West, a faith was very much was persecuted and was prepared part of the soldiers’ beliefs. Both to die for his beliefs and for the Field Marshal Montgomery and freedom of conscience of others. General George S Patton wrote A willingness to offer sacrifice, prayers for their troops.12 The

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fact is that Christians, Muslims, spirituality have no direct Jews and Hindus are human linkage. Progress depends upon beings, all equally capable of the evolution of science, ideas choosing the higher ideals of and values. Therefore, any their faith or committing selfish failings of Christians or liberal and barbaric acts. Those democracies half a century ago Christians who indulged in the do not, in themselves, discredit wanton destruction of fellow these institutions as long as their human beings and in the values have evolved to higher annihilation of various tribes and ideals. Codes of conduct for peoples of the New World are as Muslims were established over divorced from their religion as 1400 years ago and, by those Muslims who justify the definition, are consistent and slaughter of innocents in the everlasting. For the West, what name of Allah. This apparent was once acceptable behaviour inability of the West to can now be deemed unacceptable acknowledge its own barbaric on the basis of human progress. past whilst criticising Muslims, Consequently, when Westerners leads to claims of double make comparisons between standards and hypocrisy. But the Islam and the West it is in on the reasons may be more deep- basis of their contemporary rooted. standards. The Muslims on the other hand see themselves and There is a difference in the the West in a broader historical conception of history and and spiritual framework. This spirituality between Islam and asymmetry in the conception of the West. In Islam, history, whilst history and spirituality may being evolutionary, is a series of never be resolved and there is no cycles in which human progress compelling reason why it should and decline is linked to spiritual be – given that it reflects the enlightenment. For the We s t , difference in the identities of the history is a linear phenomenon in two civilisations. However, which material progress and recognising that this difference

30 The Review of Religions – Aug 2004 Jihad, Human Rights and the Treatment of Minorities in Islam exists and under-standing the this means in essence is that problems it may cause when people need moral justification discussing ideas are essential in before they indulge in horrific maintaining a clear dialogue. actions. For this they look to the primary source of morality in Another cause of misun- their society. That is invariably derstanding is the relationship religion. This is what causes between religion and violence. confusion over whether it is According to popular We s t e r n religion, politics or human nature culture religion, race and class that is the true motivation behind are the causes of social violence. savagery. With a few exceptions At the psychological level, in scholarly circles (such as Mark h o w e v e r, a different picture J u e rgensmeyer), the We s t ’s emerges. It is a human trait to largely secular society does not justify evil in the name of some deem it necessary to investigate greater good. Walter Reich, in his the role of religion in conflict. book Origins of Te rro r i s m13 They have accepted the myth that explains the necessity of moral Islam is a belligerent religion justification and of obscuring whilst Christianity, and more personal agency. He identifies s p e c i f i c a l l y, Western liberal the premise that human beings democracies, are benign. have a self-sanction mechanism that stops them from committing Misinterpretation of Islam, inhumane acts. Overcoming such therefore, has been caused by scruples can be done by factors within Islamic societies ‘…reconstructing conduct as as well as by the West’s own serving moral purposes, by historical experience. The obscuring personal agency in emerging weaknesses in Islamic detrimental activities, by jurisprudence, the failure to disregarding or misrepresenting acquire knowledge and build the injurious consequences of stable social institutions has led one’s actions, or by blaming and not just to the neglect of human dehumanising the victims.’ What rights but also to a mis-

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understanding of the true enemies of enlightened and meaning of jihad and in the moderate Muslims will always discharge of obligations towards exploit this confusion. minorities. It is in these three areas that the enlightened and The Meaning of Jihad moderate Muslim has to look for Islam originated in an Arab solutions to the problems facing society that was largely illiterate, their societies. The challenge for fragmented by tribal division and Muslims is, therefore, to given to barbaric acts. Its initial determine just how revelation, response to the message of Islam rationality and knowledge are was one of violent opposition. linked in extracting the truth of Within a generation, however, Islam. Also, it is to determine the that Arab society not only role Islam should play in politics succumbed to Islam but also and, in particular, the rights of an subdued much of the neigh- individual in an Islamic society. bouring territory. The uni-fying Is the debate merely one of and civilising influence of Islam binary opposite choices i.e. on an unlikely people was as between an Islamic state and a amazing as the speed with which secular society? Or does Islam it spread to other more distant allow a more flexible influence peoples. In about a century, Islam on politics? The answers to these became politically and culturally questions will provide the pre-eminent in the world. philosophical context in which the detailed questions regarding Jihad, in the form of an armed the role of jihad, human rights struggle, was a significant and the status of minorities feature in early Islamic history. within Islam can be clarified. Many Western and some Muslim Until that happens across the scholars have attributed the Ummah as a whole, the Muslim remarkable success of early world will itself be confused Islam to jihad. Of the Muslims about, and is likely to holding this view, many believe misinterpret, its religion. The that within jihad lies the answer

32 The Review of Religions – Aug 2004 Jihad, Human Rights and the Treatment of Minorities in Islam to the plight of Muslims today. conditions and imposes upon the What does jihad really mean? practitioner specific limits. The Was jihad purely defensive or Q u r’an spells these out as was it the cause of Islam’s follows: political success and does it provide an answer to its current Permission to fight is given to problems? those against whom war is made, because they have been The Evolution of Jihad wronged – and Allah indeed Concepts has power to help them – According to Youssef Choueiri, Those who have been driven ‘The first Islamic state in history, out from their homes unjustly and irrespective of its only because they said, ‘Our rudimentary organisation, came Lord is Allah’ – And if Allah into being through a process of did not repel some men by peaceful means.’14 The initial means of others, there would battles were purely defensive surely have been pulled down with the Muslims heavily cloisters and churches and outnumbered. The number of synagogues and , fatalities during the eight-year wherein the name of Allah is period between the battle of Badr oft commemorated. And Allah and the campaign of Tabuk on will surely help one who helps both sides was relatively small at Him. about 1250, of which 250 are (Chapter 22:Verses 40-42) estimated as Muslim deaths15. As such the role of the lesser jihad This verse sets out, amongst (J i h a d - e - a s g h a r, jihad of the other things, that jihad is sword) in Islamic history is authorised to preserve freedom relatively small but its impact has of worship and conscience. It is been greatly exaggerated and the conscience and freedoms of misunderstood by both Muslims all people, be they Jews, and non-Muslim alike. This type Christians, Muslims or of other of jihad presupposes certain faiths. Allah, in this sense, is the

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same God who is worshipped in to use His power to help those cloisters, churches, synagogues forced to undertake this form of and mosques. By confirming the jihad. In early Islamic history unity of all religions and peoples this promise was always fulfilled under one God, the verse says despite overwhelming odds almost as much about the faced by the Muslims. Decisive imperative of peaceful coex- and often dramatic victory is, istence and mutual respect therefore, a test of the Divine between nations as it does about validity of any declared jihad. jihad. War is also permitted in Islam for self-defence and to Maududi initiated the exact just retribution but these contemporary jihadi doctrine. two types of war do not qualify His writings influenced Qutb and as jihad according to the above the many subsequent jihadi verse of the Qur’an. movements including Al Qaeda. At the same time, the political Nevertheless, the word jihad may abuses of the monarchy in Iran be used, in its literal sense of led to the prominence of the Shia ‘struggle,’ to describe just such leader Khomeini. It is not clear if political wars. It is likely that Maududi or Qutb directly orientalists and Muslim militants influenced Khomeini but he misinterpreted many of the certainly shares some basic fatwas issued by medieval beliefs with them. For Maududi, scholars and a mistaken inter- Qutb and Khomeini, conflict was pretation of jihad has entered not necessary to preserve the Islamic jurisprudence. freedom of conscience and worship; rather it was necessary All types of war are, however, for the freedom to govern. They limited by the Rules of were revolting against the status Engagement specified elsewhere quo. Maududi saw his situation in the Qur’an and the hadith. as being similar to the French, Another significant feature of the Russian and Nazi revolutions. He above verse is that God promises saw his theoretical framework as

34 The Review of Religions – Aug 2004 Jihad, Human Rights and the Treatment of Minorities in Islam being analogous to the one Al Qaeda inspired terrorist Fichte, Goethe and Nietzsche activity has shifted largely to provided for the Nazis. This Europe and the USA, attacks theoretical framework had to be within Muslim countries have coupled with ‘the ingenious and not ceased but escalated. What mighty leadership of Hitler and Samuel Huntington described as his comrades’16 for success to be ‘ I s l a m ’s bloody borders’ in achieved. 199318 had turned in to Islam’s ‘bloody innards’ by 1996.19 The Jihadists have embodied this idea of ‘ingenious and mighty There is thus a jihad leadership and comrades’ in their simultaneously against the West leadership and in the concept of a and against the majority of the jihadi vanguard – ‘an organised Muslim world being fought by and active group’ which has cut Islamists using the tools of terror. off its relationship with the jahili Islamists themselves have society.17 Since the mid-nineties, identified the dangers of this the debate on jihad has been situation. The Sudanese General dominated by Al Qaeda’s Omar Hassan al-Bashir, lament- thinking. Osama bin Ladin ed the failure of the Islamists to exploited the apparent success of capitalise on their success and the jihad in Afghanistan to call unity in Afghanistan. He for a jihad against the We s t . deplored their infighting and Initially the objective was to rejection of modern political and repel the American forces from democratic procedures: ‘If the Saudi Arabia. Very soon the Islamists do not succeed in objective became a direct attack resolving this problem, they will on the West, particularly the deal a mortal blow to hopes of USA, in order to weaken the Islamic renewal, and bring down West's support for Muslim calamity upon Islam. And that governments so that they could calamity will be worse than any be overtaken by Islamist visited upon it by communism or regimes. Although the focus of secularism – for Islamists can

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strike Islam in its most vital argument is: places, where its enemies have never yet managed to inflict a ‘you cannot follow this Deen wound.’20 [Islam] after being sub- servient to any other Deen. The Extremists’ Interpretation You cannot also follow it Subtle differences in the even in partnership with any interpretation of religious other system of life. Thus, if teachings can lead to funda- you really consider this Deen mental divergence of belief and is true, then you have no other practice. In his book, alternative but to exert Fundamentals of Islam, Maududi yourself with your uttermost describes the purpose and power to establish this Deen. practice of Islamic worship Either you leave no stone (, fasting and ) and unturned in establishing it or then claims their primary give your life in this effort. purpose is for jihad. To the extent This is the touchtone on that worship is the primary which can be tested your faith means of achieving the goal of and the truthfulness of your the greater jihad, the submission belief.’23 of one's ego to God, he is right. But he soon makes the point that: Bin Ladin, the contemporary ‘the root of all the evils you find spokesman for jihadist beliefs, in the world lies in the bad employs powerful rhetoric to character of the government.’21 articulate the political and social He goes on to say that Deen injustices committed against (faith) actually means govern- Muslims by Western powers. He ment. He identifies many combines this with f a t w a s t o different types of government or declare rebellion against the status D e e n and suggests that: quo a religious obligation. This ‘whatever Deen it may be, it complex mixing of generally unfailingly wants acquisition of acknowledged disadvantages in power.’22The conclusion of his Muslim politics and society with

36 The Review of Religions – Aug 2004 Jihad, Human Rights and the Treatment of Minorities in Islam plausible sounding theological establishing an old order, ar guments are amongst the most what is intended is the powerful factors behind Al making of a new one.’24 Qa e d a ’ s success. For example, extremists often Bin Ladin and his deputy, Dr quote Qur’anic phrases such as Ayman al-Zawahiri, draw on the ‘kill wherever you find them’ as ideology of the late Abdullah justification for assassination and Azzam, bin Ladin’s intellectual m u r d e r. Most enlightened mentor. Their concept of jihad is scholars will testify that this heavily influenced by the verse only applies in cases where writings of Sayyid Qutb, who has the enemy has first attacked admitted to being influenced by Muslims and applies to those Abul Al’a Maududi. All of these unbelievers and enemies who writers are essentially political break their oaths and agreements. commentators who have It does not apply to unprovoked selectively drawn on Islamic conflict. Similarly, historical teachings and precedence to precedence going back, in cases, justify their doctrine. They all to Ibn Tamiyya is also sometimes fall neatly into the definition and quoted out of context. description of Islamists given by Guilain Denoeux: The trademark rationale for these religious leaders is thus to subtly ‘Islamists are engaged in a mix political imperatives with process of intellectual, theological argument. For political and social engi- Islamists like Khomeini, the idea neering which, through the of a ‘return to Islam’ is linked to familiar language of Islam, the goal of overcoming foreign aims to legitimise a thorough domination. The underlying restructuring of society and logic of the Islamist argument is polity along lines that have no familiar: The believers are precedent in history. Under s u ffering because they have the pretence of re- deviated from the laws of God.

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To end their suffering, they have Al Qaeda has recently indulged to conform to God's laws. God in semantic acrobatics to justify has allowed the infidels to the killing of innocents in its dominate the believers because many atrocities. It has suggested they have deviated from His that as all citizens in democracies l a w s .2 5 The challenge for the choose their governments and as Muslims is to determine who these governments rule in the truly articulates God’s law. name of the people, all citizens are by implication legitimate The Rules of Engagement in combatant target. However, Jihad Islamic scripture leaves little The principle of distinction and room for doubt that there can the underlying principle of never be any such justification. proportionality are fundamental Even the ideological father of aspects of humanitarian law and Islamic extremists, Maududi, has were fully embodied in Islamic provided a clear ruling for- teachings. For example, the bidding the killing of innocents. P r o p h e t( s a ) amplified Qur’ a n i c teachings by saying: ‘The Tradition of the Prophet reads: “The greatest sins are to ‘ You will meet those who associate something with God remember Almighty Allah in and to kill human beings." In their houses of worship. Have all these verses of the Qur’a n no dispute with them, and and the Traditions of the give no trouble to them. In the Prophet the word ‘soul’ (nafs) enemy country, do not kill has been used in general terms any women or children, or the without any distinction or blind, or the old. Do not pull particu-larisation which might down any tree; nor pull down have lent itself to the any building.’ elucidation that the persons (Quoted from H a l b i y y a h, belonging to one’s nation, the Vol.3). citizens of one's country, the people of a particular race or

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religion should not be killed. forces should not block roads or The injunction applies to all cause discomfort to other human beings and the travellers. destruction of human life in itself has been prohibited.’26 Suicide bombings are a terrorist tactic originally developed by the According to other hadith, Tamil Tigers. It is now the diplomatic immunity has to be adopted trademark of those who respected and any mistakes or claim jihad in the name of Allah. discourtesy committed by diplo- Suicide bombings are contrary to mats are required to be ignored. the teachings of Islam. Allah says: Immunity is also granted to And kill not your own selves. priests, religious functionaries Su re l y , Allah is Merciful to you. and religious leaders. (Chapter 4: Verse 30) …and cast not yourselves into ruin with your Pro p o rt i o n a l i t y own hands… (C h apter 2:Ve r s e P r o p o r t i o n a l i t y, mitigation and 196) avoidance of unnecessary su f fering are primary features of Treatment of Prisoners Islamic teachings on warfare. Prisoners can only be taken in the According to Abu Dawud, the event of a regular declared war. least possible losses should be The Holy Qur’an specifically inflicted upon the enemy and states: opportunities for a peaceful settlement must always be kept It does not behove a Prophet open. Muslims are forbidden from that he should have captives cheating the enemy and from until he engages in regular damaging public buildings and fighting in the land. Yo u crops. They are to avoid striking desire the goods of the world, terror into the general population. while Allah desires for you Their campsites should be in the Hereafter. And Allah is places that avoid inconvenience to Mighty, Wise. the public and the movement of (Chapter 8:Verse 68)

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This verse discredits the practice indulge in kidnapping, torture, of slavery, restricts imprisonment humiliation and the killing of to war and demolishes any captives. If that is not enough, justification of hostage-taking they parade mutilated bodies and hijacking of people not through the streets. They are not involved in actual combat. only contravening the common laws of decency but also their In his farewell address the Holy Prophet: ‘The Prophet has Prophet of Islam(sa) gave special prohibited us from mutilating the instructions regarding the corpses of the enemies’ (al- treatment of prisoners. The Holy Bukhari). These extremists Prophet(sa) said: rightly invite the description of barbaric by the West – a ‘O men, you still have in your description that rapidly attaches possession some prisoners of to all Muslims. wa r . I advise you, therefore, to feed them and to clothe them With such clear Islamic teachings in the same way and style as on the restrictions of making and you feed and clothe conducting war, ignorance of yourselves... To give them theology cannot be an excuse for pain or trouble can never be Islamic extremists. The question tolerated.’ then arises as to why the extremists feel the need to In a hadith according to Abu contravene or adapt Islamic Dawud, closely related prisoners sharia. The answer lies not in are to be co-located. As such, not religion but in the secular only is torture or degrading philosophy of war. Carl Vo n treatment forbidden but also the Clausewitz, a Prussian soldier status of prisoners is raised well and one of the world's most above the stipulations of the influential military theorist Geneva Convention. Yet many (1780-1831) defined war as ‘an extremists (and sometimes act of violence intended to Muslim governments also) compel our opponent to fulfil our

40 The Review of Religions – Aug 2004 Jihad, Human Rights and the Treatment of Minorities in Islam wi l l ’ 27 Clausewitz advocated that and faith, but political force had to be used without or ganisations utilising Islam as a restraint in order to guarantee ‘revolutionary’ ideology to victory: ‘to introduce into the attack, criticise, and de-legitimise philosophy of war itself a the ruling elites and the power principle of moderation would be structure on which their authority an absurdity.’ 28 This philosophy and legitimacy is based.’29 influenced the Western concept of Total War during the early 20th Examining the restraint with century in which the citizens of a which force is applied provides state and the means of production one of the clearest methods of within it were considered equally discriminating between org a n - valid targets as its armies. When isations that are primarily theoretical and empirical evi- motivated by political objectives dence points to the necessity of and those motivated by religious unrestrained violence as a ones. Islamic history provides guarantee of success in conflict, it many examples of political and is difficult for those intoxicated military restraint in jihad by the with the prospect of victory to be original Muslims. The current restrained by the shackles of jihadis, on the other hand, are religious moderation. Al Qaeda, continually expanding the for example, is well aware of envelope ‘of acceptable’ violence Western philosophy of war and to achieve their political goals. military doctrine. Its leaders have quoted from United States Islam and Human Rights military manuals and proudly What are they? claimed that they understand Human rights are based on a modern warfare better than the number fundamental principles West. As Thomas J. Butko says: or rights. Firstly, all individuals ‘those movements that utilise the have certain basic rights such as ideology of political Islam are not the right of free speech, the right primarily religious groups of association and the right to a concerned with issues of doctrine fair trial. Secondly, citizens are

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protected against the abuse of highlights the ‘freedom deficit’ power. Thirdly, individuals are in the Arab world. This, it given greater participation in suggests, is what ‘undermines public decision-making. And human development and is one finally, the state and authority in of the most painful mani- general is made accountable. festations of lagging political development’.31 For a society to enjoy healthy respect for human rights requires The Perception of We s t e r n both robust public institutions Roots and Aims and private ethical standards. Islamists suggest that whilst the Institutions must safeguard concept of human rights evolved human rights through executive, during the European administrative, legislative and Enlightenment, it was essentially judicial processes. At the same for the European or white man. time, society at both the Western colonialism was an individual and collective level example of how selective these needs to have a moral and rights were. The Declaration is a spiritual commitment towards recent event and universal the rights of others. Human application has not fully rights cannot, therefore, be seen occurred. The West is alleged to in isolation of the nation’s operate double standards through political and moral values. The a variety of means. Firstly, situation in the Muslim world in postcolonial states are still led, in this regard is dire. The lack of the main, by client governments economic opportunity, social who abuse human rights and are justice, free political expression supported in so doing by the and constant humiliation on the West. Secondly, the West is able international stage has caused to exert political pressure much resentment within Muslim through the United Nations or the societies. The Arab Human IMF and is so able to indirectly Development Report 2002 3 0, cause suffering to many innocent compiled by Arab scholars, people. Thirdly, the We s t

42 The Review of Religions – Aug 2004 Jihad, Human Rights and the Treatment of Minorities in Islam dominates the media and in so teachings as it is these teachings doing is able to inflict its own that are considered to inspire the cultural identity on the Muslim opposition to Israel. 32 Muslims world. Whilst these arguments will wish to challenge or shape may be useful in putting the certain details of the human West’s criticisms of Muslims into rights code. They will be better perspective, are they sufficient placed to do so from a position of excuses for systemic failure of strength by demonstrably con- Muslim governments to scrupu- forming to all other aspects of the lously enforce rights? Declaration.

Another challenge for Muslims is The right to free speech is that the human rights debate and another area where the practice legislation is Western led and and interpretation of many some details may clash with Muslims comes into conflict with Islamic teachings. These clashes the West. The Salman Rushdie could include the role of women affair is a prime example. Whilst in Islam, and Islamic rules on Muslims may have been justified punishments. Western secular in feeling deeply offended by human rights activists, who Rushdie’s book, was the death advocate that Islamic teachings fatwah according to sharia? need to be reinterpreted in the Arshad Ahmadi, in his book light of the Universal Declaration Rushdie: Haunted by His Unholy generally, lead these clashes. To Ghost, suggests that the offence them, the Declaration is binding. in the book and resultant To the Muslims, their Scripture is controversy were deliberately pre-eminent. There seems little contrived as an attack on Islam. scope for compromise. A theory This attack was inspired by put forward by some Islamists is historical hatred and motivated that these conflicts between by international politics. He Islamic law and the Universal suggests that it was a trap set for Declaration are deliberately the majority of Muslims who had designed to weaken Islamic allowed themselves to believe

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that apostasy is punishable by poor record on human rights. The death. Ahmedi finds no support sight of Taleban beating women for such a punishment in Islamic wearing burkas with sticks, teachings. Many Muslim leaders hardly paints a good picture of an who supported or were silent on Islamic government. the fatwah against Rushdie faced accusations of being a kafir and At the same time, the Islamists there were calls for their death by join the West in claiming that the Islamic extremists. Muslim world is one of the few remaining regions in the world The Charge Against Islam where local culture is being Two things weaken the Muslims’ systematically eroded through defence against outside attacks the persistent violation of human on Islam and human rights. First rights. is the incorrect interpretation of sharia. Does Islam really ‘Mosques have been placed prescribe the death penalty for under direct government blasphemy or adultery? Does control, freedom of the press Islam truly give equal rights to is non-existent, opponents are women? There is certainly silenced or liquidated, divergence of opinion on these women are punished for issues. However, it is the choosing to be modest, men interpretation of those who are persecuted for choosing to would answer ‘yes’ to the first follow the sunnah (way of the question and no to the second Prophet), and prisons host that attracts the limelight. It is up more prisoners of conscience to enlightened moderates to than criminals.’33 reverse the message. Secondly, the Western world judges people by action rather than belief. Islamic Theology and Human Those regimes that claim to have Rights. governed by sharia – Iran, the Islamists such as Maududi argue Sudan and the Taleban – have a that Islam not only complies with

44 The Review of Religions – Aug 2004 Jihad, Human Rights and the Treatment of Minorities in Islam the Universal Declaration of approach taken by Maududi and Human Rights but also goes Khan demonstrates the subtlety beyond that by making it an sometimes needed to dis- obligation on Muslims to provide criminate between uncompro- such rights and enforce them. mising fundamentalism and Maududi addresses the various enlightened moderation. Both Articles of the Declaration and scholars agree on the truth of provides pertinent scriptural Islam and the need to base references to prove that Islam argument strictly on Scripture. recognised these freedoms and Both in their own distinctive enforced them over 1400 years styles are persuasive. However, ago. His conclusion seems to be K h a n ’s extensive education that Islamic teachings are far allows him to make a more superior to the Declaration and, robust and comprehensive case indeed, the declaration was for Islam and his moderate inspired by these Islamic approach welcomes the West's teachings.34 initiative in making the Declaration. He does so not in a Earlier in 1967, Mohammad spirit of compromise but Zafrulla Khan, a religious because, according to his scholar and past president of the a rgument, all religions derive International Court of Justice from the same Divine source and wrote a more extensive so their basic moral principles comparison of Islam and human are universal. It is this common rights. He had already provided ground that he and other scriptural references to show that moderates see as the basis for Islam more than complied with peaceful coexistence and the various Articles of the cooperation. Maududi, however, Declaration and provided a cannot see the need for a context to show that the Universal declaration and cannot teachings of Islam are those of see Muslims applying these freedom, truth and justice. A rights without an Islamic comparison between the government.

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For Islamists righteousness, in the sole possession of the brotherly love and human dignity truth and that those who do can only come from their version not agree need to be of Islam. This exclusive privilege restrained or worse.’ can only be granted to a Muslim nation if it has an Islamist The challenge for enlightened government (Dar-ul-Islam) and moderates is to replace this can only be offered to the rest of concept of exclusivity with a the world (Dar-ul-Hurb) through belief in cooperation and mutual jihad. The link between this respect. Before Muslim countries concept of exclusivity and the can adopt this spirit of peaceful most current manifestation of cooperation with non-Muslims Islamic extremism is well made they must ensure that their own by Giandomenico Picco: populations can peacefully coexist with a divergence of ‘Perhaps few groups today opinion amongst themselves. have constructed an entire raison’d’etre on a profound The Reality of Human Rights and deep sense of exclusion in Muslim Countries both at the practical and Virtually all schools of Islamic philosophical level like Al thought support human rights Qaeda. Exclusion contains by because the concept of human itself the very opposite of dignity is central to Islamic belief human rights. Unlike groups and consequently its teachings which have chosen over time are in accord with the basic to use terrorism as a tactic, principles of the Rights. those that have chosen H o w e v e r, most Muslim states terrorism as a strategy have to have indulged in human rights be sure to be rooted on an abuses against their own insurmountable sense of population. Initially it was to exclusion, on an unbridgeable impose Western modernisation gap with the “other” and on a by suppressing traditional dogmatic perception of being radicalism.

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‘ A t a t u r k ’s Tu r k e y, Pahlavi's evil’ by asserting that these Iran and Bourguiba's Tunisia repressive means are justified to would be excellent examples save lives of innocent people. to show how the post- independence territorial state Furthermore, they fail to has sought to obliterate recognise that imprisonment and Muslim identity, not through torture rarely achieve success a simple process of against an ideologically secularisation that separated motivated enemy but often lead church from state, but to new recruits for extremists. through a systematic process During the Korean Wa r, a of Westernisation.’35 significant percentage of US troops broke down under torture Su b s e q u e n t l y , the communist and but only a tiny proportion of nationalist governments of the Turkish soldiers capitulated. The postcolonial era used torture and difference in behaviour was put other abuses to suppress oppo- down to a difference in ethos sition. More recently, such abuses between the soldiers of the two are being conducted under the nations. On the other hand, an auspices of the War on Ter r o r . Algerian terrorist recently There are reports that Wes t e r n provided this valuable insight governments are sending into the link between torture, prisoners to Muslim countries so ideology and terrorism: that torture can be used to extract information without fear of ‘It takes more than the Western governments being speeches of bin Laden to turn accused of violating human an Islamist into a terrorist. It ri g h t s . 36 By indulging in abuses of takes years of feeling abused. individual rights and torture, To make me kill, my torture Muslim regimes are violating the needs to be personal. To send principles of Islam. Instead, their me into a fury, I need legitimisation is based on the flashbacks of suffering, not Western ethical concept of ‘lesser empty ideological concepts.

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The Algerian government's faiths from unjust and cruel tyranny has made the struggle attacks. In his charter for all time feel real enough. Te r r o r i s t to come addressed to all volunteers came running Christians living as citizens under because of the blood that they Muslim rule, the Holy Prophet tasted on their punched Mu h a m m a d (s a ) de c l a r e s : lips.’37 ‘I promise that any monk or Obligation Towards Minorities wayfarer who will seek my The Qur’an insists on the highest help on the mountains, in standards between peoples forests, deserts or habitations, whether they are in a minority or or in places of worship, I will a majority. It forbids one people repel his enemies with my from making fun, defaming, friends and helpers, with all insulting, name-calling, back- my relatives and with all those biting or speaking ill of other who profess to follow me and peoples. (Chapter 49:Verses 12- will defend them, because 13). These noble objectives can they are my covenant. And I only be achieved through love will defend the covenanted according to the Holy Prophet of against the persecution, injury I s l a m( s a ): ‘By Him in Whose and embarrassment of their Hands is my life, you will not ene-mies in lieu of the poll tax enter Paradise unless you believe, they have promised to pay. If and you will not truly believe they prefer to defend their unless you love one another. properties and persons them- Shall I tell you something selves, they will be allowed to whereby you will love one do so and will not be put to another? Multiply the greeting of any inconvenience on that peace among yourselves.’ account.

Muslims have been made to No bishop will be expelled promise that they will help from his bishopric, no monk defend the followers of other from his monastery, no priest

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from his place of worship, Little need be said to amplify and no pilgrim will be these clear obligations on detained in his pilgrimage. Muslims. Sadly, there are None of their churches and Muslim countries today in which other places of worship will non-Muslims are not allowed to be desolated or destroyed or practise their faith, in others they demolished. No material of are persecuted, in some their their churches will be used to houses or places of worship are build mosques or houses for destroyed. In other countries they the Muslims; any Muslim are openly killed. This behaviour doing so will be regarded as rarely occurs in non-Muslim recalcitrant to Allah and His countries. The question of which Prophet. Monks and Bishops nations obey and which nations will be subject to no tax or disobey the teachings of Islam is indemnity whether they live well worth pondering. The in forests or on rivers, in the answer is disturbing for those East or in the West, in the who claim enlightened moder- North or in the South. I give ation in Islam. them my word of honour. They are on my promise and Challenges for Enlightened covenant and will enjoy Moderates perfect immunity from all The struggle between enlight- sorts of inconveniences. ened moderation and regressive Every help shall be given confrontation is a feature of all them in the repair of their human society. It has existed in churches. They shall be Islam from its conception. Early absolved of wearing arms. Islamic history provides many They shall be protected by examples of enlightened the Muslims. Let this moderation both in thought and document not be disobeyed action. In recent times enlight- till Judgment Day. ’ ened and moderate Muslims ( Q uoted from Balâdhar) appeared to turn to We s t e r n education and attitudes to help

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interpret their religion. That discrediting the extremists’ method has been discredited. The id e o l o g y . The first challenge is to contemporary attempt seems to address the definition of a centre on passionate pleas by Muslim. Is a definition possible? Muslim intellectuals and leaders Without this question answered highlighting the civilising and the dire need for dialogue and tolerant nature of Islam. These unity between Muslims cannot be pleas have gone largely unheard addressed. No individual has a by both Muslims and Westerners. monopoly on truth. All Muslims The bombs and bullets of the can test the truth of their radical Islamists have drowned philosophy through debate. As out the message of the for a political model in Islam, enlightened moderates. It is their even a cursory study of Scripture ideology of exclusivity, hate, reveals that Islam has never confrontation and indiscriminate dictated any particular form of bloodshed that is increasingly government. It favours consul- inspiring Muslims and is tation in public affairs and it increasingly seen by the West as provides an overarching frame- I s l a m ’s shop window. The work of values, principles and Muslim world is in a desperate obligations. How these are situation. It faces a grave enacted is a matter for each political and ideological people to decide. Another challenge. What then is to be challenge is to revisit the done? teachings on religious tolerance in Islam: T h e re should be no Desperate times call for desperate compulsion in religion. Surel y , measures. Radical, militant Islam right has become distinct from can only be countered by a wr ong … (Holy Qur’an Chapter radical response from those who 2 : Verse.257). How does this claim enlightened moderation. verse square with the popular They will have to accept that their belief on the punishment of current interpretation of Islam ? Moderate and contains barriers to successfully enlightened Muslims cannot

50 The Review of Religions – Aug 2004 Jihad, Human Rights and the Treatment of Minorities in Islam claim to be so if they put to death References anybody who challenges their 1 Bernard Lewis, The Political version of Islam or relinquishes it Language of Islam ( T h e al t o g e t h e r . Is there any reason University Of Chicago Press: why the various sects and Chicago 1988) page 6. Schools of Thought within Islam 2 Amin Maalouf, The Cru s a d e s cannot engage in constructive t h rough Arab Eyes (Al Saqi dialogue? Should institutions be Books, London: 1984) page 263 set-up for doing this? These steps 3 Ibid. Page 264. should open doors to other 4 Quoted in Bernard Lewis, The enlightened interpretations. Crisis of Islam (Weidenfeld and Prime amongst these will be an Nicholson: London 2003). Page authentic and moderate inter- 89. pretation of jihad, from that will 5 LAI, CH KIDWAI, A (1989) follow an appropriately flexible Ideals and Realities. Selected un d e r -standing of the relationship Essays of Abdus Salam, 3rd Ed. between state and religion and World Scientific Publication co. from that will emerge the true London PP 343-344. Islamic teachings and practice on 6 Op Cit Amin Maalouf. page 39. human rights, particularly those 7 Quoted in: Arshad Ahmedi, pertaining to non-Muslim Rushdie: Haunted by His Unholy mi n o r i t i e s . Ghosts ( Avon Books: London 1997) page 8. If those who wish to be 8 John Cooper et al, Islam and enlightened and moderate are Modernity-Muslim Intellectuals unable to unite, reform and Respond, (I.B. Tauris & Co Ltd: defend Islam then they should London 1998) page 9. know that the radical extremists 9 Graham E. Fuller, I s l a m i c are already attempting to do so. Fundamentalism in Pakistan – Its Character and Pro s p e c t s (RAND: Santa Monica 1991) page 5. 10 C o n r a d ’s letter to R B

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Cunninghame Grahame, 7th 19 Samuel Huntington, The Clash of October 1907 (Cambridge: CUP, Civilisations and the Remaking of 1970): p170 the World Ord e r, (New Yo r k : Simon and Schuster, 1996) page 11 Dan Eggen, A s h c roft invokes 258. religion in U.S. war on terrorism, The Washington Post, February 20 Quoted in Gilles Kepel, Jihad: 20, 2002. The Trial of Political Islam, (London: I. B. Taurus 2002) page 12 Ronald Llewellyn, M o n t g o m e ry 361-362. As Military Commander( S t e i n and Day: New York 1971) page 21 Abul A'La Maududi, 21 to 22. And H Essame, Patton: Fundamentals of Islam ( I s l a m A Study in Command (Charles Publications: Lahore 1988) page Scribner’s Sons: New York 1974) 243. page 253 22 Ibid. page 256. 13 Walter Reich, Origins of 23 Ibid page 260. Te rro r i s m, (Washington DC: Woodrow Wilson, 1998) p.161. 24 Middle East Policy, The forgotten swamp: navigating political 14 Youssef Choueiri, T he Political Islam by Guilain Denoeux, June Discourse of Contemporary 2002 v9 i2 p.56(26). Islamist Movements, (find article name) page 28 to 29. 25 Middle East Policy. I s l a m , nationalism and resentment of 15 Waheed Ahmad, A Book of f o reign domination by Henry Religious Knowledge ( F a z l - I - Munson, Summer 2003 v10 i2 Umar Press: Athens Ohio 1995) p.40(14) ‘al ’ Journal, vol. page 149. IV No. 3 Rajab-Ramadhan 1407 16 Maududi, Minhaj al-inqilab al- ‘Human rights in Islam hundreds islami. of years before the Geneva conventions’ by Abu al-Ala 17 Sayyid Qutb, M i l e s t o n e s, (International Islamic Federation Mawdudi. of Student Organisations: 1978) 26 C. Von Clausewitz, On Wa r pages 84-85. (Penguin books: Harmondsworth 18 Samuel Huntington, ‘The Clash 1968) page 101. of Civilisations?’ Foreign Affairs, 27 Ibid. page 102/ Summer 1993. Page 35.

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28 Revelation or Revolution: a 34 Tamimi. Op. cit. Gramscian approach to the rise 35 O n e World US. U.S. Export i n g of political Islam, Thomas J. ‘ Tools of To rt u re,’ Charg e s Butko, British Journal of Middle Amnesty. Jim Lobe. 3 December Eastern Studies, Volume 31, 2003 Number 1, May 2004. 36 The Observer Inside the Mind of a 29 United Nations Development Terrorist. 9 March 2003 Programme, Arab Human Development Report 2002: Creating Opportunities for Future G e n e r a t i o n s (United Nations publications: New York 2002). 30 How the Arabs Compare, Middle East Quarterly, all 2002, pages 59 to 67. Human Rights and Muslim Identity by Azzam Tamimi 2001. h t t p : / / w w w . i i - p t . c o m / w e b / p a p e r s / h u m a n . h t m # t op 31 Op Cit Tamimi. 32 ‘al Tawhid’ Journal, H u m a n rights in Islam hundreds of years before the Geneva conventions, Allamah Abu al-Ala Mawdudi. vol. IV No. 3 Rajab-Ramadhan 1407. 33 Giandomenico Picco, ‘The UN Dialogue of Civilisations and Its Implications for Human Rights’, a paper presented to the Centre For the Study of Terrorism and Political Violence conference on the Terrorism and Human Rights. 15 July 2003 in St Andrews Scotland.

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Based on a speech by Quratul-ain Mirza at the occasion of , Canada, 2004.

And We have sent thee not but Safiyah bint Abd al-Muttalib as a mercy for all peoples. After the foundation of Islam, (Ch.21:V.108) Hadhrat Muhammad(sa) and his followers suffered extremely The Holy Prophet Muhammad(sa) harsh treatment from the enemies was sent as a mercy for all of Islam who wanted to ensure creation. He treated everybody the complete eradication of Islam with kindness and affection. No and its Prophet from the world. one was deprived of his universal But their efforts were useless. love and compassion and women Islam’s living God is its Protector had a fair share of his mercy and and He will never let the enemies affection. He did not distinguish win. After 13 years of the most between men and women and severe treatment of the believers, treated them both with equity in Allah gave Muslims the matters of life. He taught both permission to defend themselves men and women wisdom and with the sword. Many battles matters of religion by his own were fought. Many men and example and his influence on the women were martyred on and off lives of the first women converts the battlefield. One of these was to Islam was profound. Their Hadhrat Safiyah bint Abd al- courageous acts of bravery, Mutalib(ra), who was an aunt of unmatched sacrifices and the Holy Prophet(sa). During the absolute obedience are a Battle of the Trenches, she was testament to their absolute belief with all the women in a fort away in the message of Islam. from the battlefield. She noticed a Jewish spy in the Muslim

54 The Review of Religions – Aug 2004 Outstanding Female Muslims of the Holy Prophet’s(sa) Era ranks, trying to find information. When the Holy Prophet(sa) saw She asked Hadhrat Hassan(ra) to Hadhrat Safiyah approaching the kill the spy. Hadhrat Hassan(ra) battlefield he signalled her son to had been left behind to guard the keep her from seeing the dead women. But Hadhrat Hassan(ra) body of her brother. When she did not take action. So Hadhrat learned of this, she said she was Safiyah herself killed the spy. aware of her brother’s dead body She then asked Hadhrat being mutilated but would bear it Hassan(ra) to sever the spy’s head patiently. and throw it over the fort as a warning to others. However Such noble acts of bravery; again Hadhrat Safiyah(ra) had to steadfastness and patience do not perform this gruesome task come without deep conviction herself. The effect was that the and faith. Today, Islam does not enemy was deceived into need warriors with spears; Islam thinking that an army was in wait needs ‘Callers unto Allah’ . If and did not have the courage to our dear ones falter or fall attack. Her bravery and wisdom behind, it is our job to encourage, are prime examples of the support and remind them of their dedication of these women to obligations and duties, as Islam and to the Holy Prophet(sa). Hadhrat Safiya(ra) did.

During the battle of Uhud, when Khansa bint ‘Amr the Muslims were facing defeat, Hadhrat Khansa bint ‘Amr(ra) was it was Hadhrat Safiyah(ra) who left very old when the Holy Madinah with a spear in her hand P r o p h e t( s a ) announced his and aroused the sense of shame prophethood. During the battle of and honour among those who Qadisiya she told her four sons to were abandoning the battlefield. fight in the cause of Allah. She Calling out to them in anger, she encouraged them by saying, ‘My exclaimed, ‘You have left the Children! You embraced Islam of Messenger of Allah (on the battle your own will and you migrated field)!’ to Madinah of your own will.

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CAN YOU IMAGINE, LOSING NOT FOUR, BUT JUST ONE CHILD? HOW DIFFICULT IT WOULD SEEM TO CONTINUE W I T H L I F E A F T E R T H AT L O S S? B U T F O R H A D H R AT KHANSA(RA), IT WAS HER STRONG FAITH AND HER LOVE FOR ALLAH THAT GAVE HER THE UNFALTERING PATIENCE TO BEAR THE LOSS OF HER SONS. THIS LEVEL OF PATIENCE AND STEADFASTNESS ONLY COMES TO THE RIGHTEOUS.

Know it well that there is no morning, all four sons of Hadhrat work of greater reward than Khansa(ra) rode their horses into fighting in the way of Allah. The battle, reciting verses of the Holy Eternal Life of the Hereafter is Qur’an. They fought with great far better than the passing life of courage and valour, killing this world. To m o r r o w, Allah scores of enemy men. They all willing, you will get up well in had the honour of being the morning. Then with great martyred. skill and praying to Allah for success, attack the enemy.’ Imagine, a mother who tells all of her sons to go to war, knowing How many of us would be ready full well that she may never see and willing to send our children them again. After hearing news to battle, to send them to a place of their martyrdom, instead of where death is a real possibility? weeping and crying, she fell into The response of her sons, with prostration before her Lord and one voice, was: ‘O respected said, ‘Thanks to Allah, who mother! Insha’Allah, we will blessed me with the martyrdom meet your expectations and you of my sons. I hope that on the day will find us steadfast.’ Such of judgement, my Lord will give obedient children can only be the me a place alongside my result of a pious mother’s tireless children.’ e fforts and prayers. The next

56 The Review of Religions – Aug 2004 Outstanding Female Muslims of the Holy Prophet’s(sa) Era

Can you imagine, losing not four, So Hadhrat Umme Sulaim put but just one child? How difficult the children to sleep hungry and it would seem to continue with placed the food before the guest. life after that loss? But for Hadhrat Umme Sulaim, pre- Hadhrat Khansa( r a ) , it was her tending to adjust the candle, put strong faith and her love for it out, and the guest ate the food Allah that gave her the while Hadhrat Abu Tallah and unfaltering patience to bear the Hadhrat Umme Sulaim sat with loss of her sons. This level of him in the darkness munching patience and steadfastness only away pretending to eat. Such a comes to the righteous. noble and grand gesture of hospitality was shown to the Umme Sulaim guest. Not only did the host On another occasion, a man remain hungry but they also came to the Holy Prophet(sa) in a pretended to eat with the guest of very bad state and asked for food. A l l a h ’s messenger so that he It so happened that on that day would not feel embarrassed. The there was nothing in the next morning, when Hadhrat Prophet’s(sa) house, so he looked Abu Talha went to the Holy towards his companions and P r o p h e t( s a ) , he was reciting a said, ‘Is there anyone who can newly revealed verse: take this man as his guest?’ Hearing this, Hadhrat Abu But prefer others to Talha(ra) stood up and told the themselves, even though Prophet that he would take this poverty be their lot man as his guest, having faith in (Ch.59:V.10) the hospitality of his wife. When he came home, he asked his wife The Holy Prophet(sa) then turned Hadhrat Umme Sulaim(ra) about to Hadhrat Abu Talha and said, food. She told him that there was ‘Your treatment last night of your only enough food for the guest is greatly liked by Allah.’ children, and nothing else in the house. We hear countless examples of

The Review of Religions – Aug 2004 57 Outstanding Female Muslims of the Holy Prophet’s(sa) Era

ISLAM IS A BALANCED RELIGION. IT TEACHES A REALISTIC WAY OF LIFE. IT DOES NOT TEACH EXTREMISM OF ANY SORT AS DEMONSTRATED WITH MANY INCIDENTS IN THE LIFE OF THE HOLY PROPHET(SA). the hospitality and sacrifices, but Battle. She wished to attend to how many of us act in such a the sick and wounded soldiers selfless way as to give away our and so that perhaps Allah might last blanket or to sleep in the cold give her the blessings of and serve the guests in the same martyrdom. The Holy Prophet(sa) manner as Hadhrat Abu Talha said, ‘You should remain in your and Umme Sulaim( r a ) . S u c h house; perhaps Allah will give exemplary act of sacrifice and you the blessing of martyrdom hospitality should be extended to there’. She obeyed the command every guest. of the Holy Prophet(sa) and gave up the idea of joining the soldiers Umme Waraqa bint Nawafal on the battlefield. This is a Islam is a complete way of life. It quality of a true believer. They provides us with guidance in all hear and they obey. Allah says in matters of life. However, there the Holy Qur’an: are two main concepts that Islam revolves around: Peace and O ye who believe! Obey Allah Obedience. Success and pros- and His Messenger. perity can be achieved only (Ch.8: Vs.21) through obedience. Hadhrat Khaula bint Hadhrat Umme Waraqa bint Hamkim(ra) – rational religion Nawafal(ra) had such a passion of Islam and desire to take part in the Islam is a balanced religion. It Battle of Badr, that she went to teaches a realistic way of life. It the Holy Prophet(sa) and request- does not teach extremism of any ed permission to take part in the sort as demonstrated with many

58 The Review of Religions – Aug 2004 Outstanding Female Muslims of the Holy Prophet’s(sa) Era incidents in the life of the Holy ( s a ) . P r o p h e t . This rationality is The purpose of life is to obvious when the Holy worship Allah. But we Prophet(sa) advised his compan- ions. Hadhrat Khaula(ra) and her must not let our worship husband Hadhrat Uthman ibn become the cause of Mza’un(ra) migrated to Madinah. s u ffering for others Hadhrat Uthman was very pious a round us. We must and engaged in prayer and understand that the worship all day and night. This needs of our family are excessive indulgence in prayer also our re s p o n s i b i l i t y. and constant fasting made him Fulfilling this re s p o n - ignore his wife and children. sibility is also a form of One day, Hadhrat Khaula came to worship. the household of the Holy Pr o p h e t (s a ) extremely upset. The went straight to Hadhrat Uthman Ummahat al-Mu’minin (wives of and said ‘Uthman, we are not the Holy Prophet(s a ) , seeing her so commanded to adopt monas- disturbed, enquired, ‘Being mar- ticism. I fear Allah more than I ried, why have you made yourself fear you. I offer prayer, fast and so miserable, even though your fulfill the right and obligations of husband is one of the well-off my family. So your eye, body people of the Quraish?’ Hadhrat and family all have a right on Khuala told them that her you. Offer prayer and observe the husband cared little for his wife fast but also fulfill the rights of and children, as he was busy in your family.’ prayer all night and day. The purpose of life is to worship When the Holy Prophet(sa) came Allah. But we must not let our home, the Ummahat al- worship become the cause of Mu’minin told him about this suffering for others around us. incident. The Holy Prophet( s a ) We must understand that the

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needs of our family are also our Prophet(sa), himself, held her in a r e s p o n s i b i l i t y. Fulfilling this very high station. responsibility is also a form of worship. Islam emphasises Conclusion. rationality and common sense. These are but a few of the stories The beauty of Islam is that it of the Women Companions of the teaches us to look after the rights Holy Prophet(s a ) . There is much to of everyone. No one is left be learned from them; their uncared for. It teaches us to walk examples have shown us the the middle path. It instructs us to height of courage, bravery, keep a balance between the rights sacrifices and absolute ob e d i e n c e . of our bodies, our families and our faith. May Allah bless us with women who are brave like Hadhrat Fatima bint Khattab S a f i y a( r a ) , patient like Hadhrat Determining this balanced path is K h a n s a( r a ) , obedient like the not easy; it requires great faith, Hadhrat Umme Waraqa(ra), self- understanding and constant sacrificing like Hadhrat Umme guidance from Allah. Hadhrat S u l a i m( r a ), and steadfast like Fatima bint Khattab( r a ) was a Hadhrat Fatima bint Khattab(ra) . woman who processed all these qualities. She was also knows as Umme Jamil. She was the sister of Hadhrat Umar Farook(ra) and accepted Islam along with her husband in the early days. Her recitation of the beautiful verses of the Holy Qur’an softened the heart of Hadhrat Umar and thus, she became the means of his conversion to Islam. She was an intelligent woman of great determination and the Holy

60 The Review of Religions – Aug 2004 A Brief Introduction to The Daily Al-Fazl.

By Ahmad Mustansir, Department of English, Jamia Ahmadiyya (Junior Section) Rabwah

The Daily Alfazl Rabwah is an national affairs, the Jama’at’s educational and religious paper dynamic progress around the of the Ahmadiyya Muslim world and issues relating to the C o m m u n i t y. Historically it is moral upbringing of the the oldest daily of the Sub- Jama’at. continent to have been continuously in print to date, When Alfazl was launched, it except when its publication was initially published on a was banned by the government weekly basis. At the annual of Pakistan due to religious gathering of the Ahmadiyya prejudice. Community in 1913 it was published for three consecutive Alfazl was started by Sahibzada days specifically for the local Hadhrat Mirza Bashiruddin Jama’at of Qadian. Up to Mahmood Ahmad (the second November 1915, it was being successor to the Promised published three days a week but M e s s i a h( a s ) on June 18 1913 then for a while, the publi- during the lifetime of Hadhrat cation was limited to two days a Khalifatul Masih I. The name week. From July 1924 to Alfazl was given to the paper by December 1925 it was Hadhrat Khalifatul Masih I. published for three days a week. Then on 22 April 1930, it was Since then the paper has been decided to make the publication serving the Jama’at through the four days a week. However publication of articles on after some time this was h i s t o r y, national and inter- reduced to three days a week.

The Review of Religions – Aug 2004 61 A Brief Introduction to the The Daily Al-Fazl

Finally in March 7, 1935, it the prophet) etc., cannot be used became a daily paper. Since by Ahmadi writers. The con- then Alfazl has been serving the tents of Alfazl are also under the Jamaat in a remarkable way for constant scrutiny of govern- about 91 years. ment agencies.

Some 9000 copies are printed Mr Abdul Sami Khan is Alfazl’s daily and Alfazl also commands current editor. Mr Fakhar ul a large readership outside Haq Shams and Mr Abdul Pakistan. A l f a z l has its own Sattar Khan are the two website, w w w. a l f a z a l . c o m. A members of the editorial board. link to alfazal.com is also The manager and his assistants available on the only official are supervising administrative website of the Jama’at, affairs. The manager and the www.alislam.org. publisher of the paper is Mr Agha Saifullah. After the infamous Presidential Ordinance of 1984, certain In 1953, when agitation began words are forbidden to be against the Ahmadis, the printed in Alfazl. Those words government of the Punjab are replaced with others (which Province of Pakistan banned are not prohibited by law) or a Alfazl for one year lasting from dash mark. Some words such as February 1953- March 1954. Sahabi (follower of a prophet), Masjid (mosque), Muslim, Alfazl was banned once again Islam, tabligh (preaching on 12 December 1984, when Islam), Muballigh (one who Zia ul Haq was the President of preaches), Ishaat-e-deen: Pakistan. This ban lasted for (spreading the religion of four years and was the longest Islam), Ummul Momineen in the history of the paper. It (mother of the believers, wife of was only after the ruling by the

62 The Review of Religions – Aug 2004 A Brief Introduction to the The Daily Al-Fazl

Lahore High Court that the ban barrage of court cases, which was lifted and the publication have continued to date. was restored on November 28, Currently there are about 50 1988. such cases being heard against A l f a z l’s’ manager, editor and In 1990, the government of the printer. Punjab banned the publication of Alfazl for the third time. This The Jama’at planned to ban lasted from 21 June to 20 establish its own printing press August 1990. Editors of Alfazl in Darul Nasar Gharbi Rabwah have been imprisoned in the some thirty years ago but the past. Mr Masood Ahmad Khan government denied permission Dehlvi was imprisoned for two for this. The building originally days in 1982. Imprisoned with meant for the Press, now houses him were Maulana Dost the A l f a z l o ffice. Machinery Muhammad Shahid a renowned bought for the press could not scholar of the Jama’at and be used, but despite all these Mirza Abdul Rasheed a former difficulties, Alfazl has contin- employee of Tahrik Jadid in ued to be produced. Rabwah, Pakistan. Again in 1994 Maulana Naseem Saifi jailed from 7 February 1994 to 8 March 1994 along with some of his colleagues, including Agha Saif Ullah, and Qazi Muneer Ahmad .

When A l f a z l re-launched its publication on 28 November 1988 after a ban of about four years, its management faced a

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

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