A MESSAGE OF HOPE The Future of Humanity: By carrying out a change in ourselves we can save ourselves from destruction Hazrat Mirza Tahir Ahmad – Khalifatul Masih IV Text of the address delivered by Hazrat Khalifatul st Masih IV on 31 August 1982, in Zurich – Switzerland In the name of Allah Most Gracious Ever Merciful.1 Man’s past and present, and his present and future are inter-related and are thus links of the same chain. As his past influences his present, his present reveals indications of his future which are discernible only by those gifted with far-sightedness. Yet, as the future progressively approaches the present, these indications become clearer so that the whole world is able to perceive them. As we strive to peep into the future of man, basing ourselves on his present, we are confronted with a terrible prospect. We perceive clearly that today’s man is rushing forward towards self-destruction and appears to be bent on collective universal suicide. Today, when we are approaching the end of the twentieth century with its aircraft, nuclear armaments and the hydrogen bomb, it requires no extraordinary degree of intelligence or keen perception to conclude that man is threatened with self-immolation. But as long ago as the beginning of the seventh century when human imagination could have had no conception of today’s conditions, nor could anyone have conceived the possibility of the development of such fearful instruments of destruction, The Holy Quran announced: We call to witness the passage of time that surely man progressively suffers loss.2 In these brief but comprehensive verses Allah, the Exalted, cites the present age as a sure witness that man is progressively advancing towards loss and thus indicates that today’s man is preparing means of his own destruction in consequence of which humanity would arrive at a terrifying end. To presage in the distant past that of which there could have been no conception at the time and which is confirmed centuries later is sure proof that this witness of The Holy Quran is not mere chance nor is it the boast of a soothsayer or an astrologer but is a grave warning on behalf of the Being Who is All-Knowing and All-Aware, Whose vision comprehends past, present and future. Today this warning is strongly reinforced by clear and solid scientific evidence. This is not all. That All-Knowing and All-Aware Being, has set forth along with this warning the basic laws and principles governing human life and human culture and has indicated the courses which lead human society towards loss. It also points out the ways by treading along which human society may safeguard itself against loss and ruin. One of these basic laws is that no people are confronted with ruin and destruction until after the appearance of a Divine Warner who admonishes them and dissuades them from pursuing 1 1 The Holy Quran. Al Fatiha [The Opening]; 1. 2 Al Asr [The Age]: 2, 3. destructive courses and calls them to righteousness. Such a one uncovers the dark aspects of social tendencies and guides people towards light and brightness so that every observing eye may behold the reality and every believing heart may accept the eternal verities. This basic law conclusively establishes that despite factors predicating destruction and strong fears of ruin there exists the possibility that if man should so desire and become firmly determined this dreadful prospect could be averted. But the decision that today’s man desires to save himself, that he wishes to convert darkness into light, disorder into security, and fear into peace of mind, must be made by man himself. The choice is his. In other words, man has the power to make or mar his future. This is indicated by The Holy Quran: Surely Allah would not bring about a change in the condition of a people until they carry out a change in themselves.3 This is not a matter of irrevocable Divine decree which has been determined in heaven. This is a matter which relates to man himself and is within his own choice. It is something which he has to determine for himself upon his earth. The ball is, so to speak, in man’s own court. If he so desires he can still bring about a change in his own circumstances and can embark upon a journey towards guidance, light, success and prosperity. But it must be remembered that little time is left; the goal is far distant and the journey is long. If man desires to save himself, safeguard himself and his future generations against ruin and destruction, rescue himself from the whirlpools of uncertainties, wild fancies and baseless fears and seeks to achieve the joys and delights of certainty and faith, he must hasten towards adopting his new course of conduct. Of the factors that can operate towards safeguarding man against loss, a basic and important one is that the concept of absolute justice must be universally accepted, adopted and put into effect. It should override all relative considerations and must be given effect to in all conditions and circumstances. We should not pay mere lip service to it. Its effective adoption is the first and basic condition for the establishment of peace and security in all human relationships. This concept of absolute justice should completely be above distinctions of caste, colour, creed and culture. Black and white, western and eastern, Christian and Jew, Muslim and non-Muslim must be accorded absolute justice in all conditions and whatever circumstances. Any stage in which such a system of justice is not zealously maintained but is replaced by a standard of justice which is relative and is influenced by considerations of loss or benefit is bound, sooner or later, to slither into decline and fall. Such a partial and relative standard of justice generates dissatisfaction, disorder and insecurity which ultimately spells ruin. This is the testimony of ages. Allah, the Exalted, cites this testimony and admonishes today’s man to take steps to safeguard himself against that which threatens his future. At the same time The Holy Quran sets forth a system of the administration of justice which is free from any distinction of caste, colour or creed and disregards all political and geographical boundaries. 2 3 Al Rad [The Thunder]: 12. In this context, Islam prescribes the following fundamental principles: 1. Allah commands you that when you are called upon to judge between the people, you do it with justice.4 2. Allah has enjoined that when you speak; hold the scales even, though the person concerned may be a kinsman.5 3. Allah enjoins equity and benevolence and graciousness as between kindred.6 Another fundamental factor in the due administration of justice and the peaceful settlement of disputes is the bearing of true witness. This is the factor upon which the structure of justice is raised. In this context The Holy Quran has laid down the following principles: 1. Witnesses should not refuse to testify when they are called upon to do so.7 2. Conceal not testimony; and whoever conceals it makes his heart certainly sinful.8 3. Be strict in observing justice and bear witness only for the sake of Allah, even if it be against your own selves or against parents or kindred.9 If according to strict justice a person should be found entitled to something and he should, out of benevolence and goodwill and for the purpose of winning Allah’s pleasure, voluntarily forego a portion of that to which he is entitled, such conduct would promote an atmosphere of general goodwill and righteousness in society. Among the characteristics of believers, The Holy Quran has mentioned that they control their tempers when they are roused and exercise forbearance towards their fellow beings.10 Islam seeks to establish so high a concept of justice that it has safeguarded the rights even of offenders and enemies. In such juxtaposition, when human nature is inclined vengefully, Islam seeks to restrain that tendency. For instance, we are admonished: Whoso transgresses against you, you may exact retribution from him in proportion to his transgression, and in doing so be mindful of your duty to Allah and remember that Allah is with those who are mindful of their obligations to Him.11 Further there is the direction: 3 4 Al Nisa [The Women]: 59. 5 Al Anam [The Livestock]: 153. 6 Al Nahl [The Honeybee]: 91. 7 Al Baqarah [The Heifer]: 283. 8 Ibid, 284. 9 Al Nisa: 136. 10 Those who spend in prosperity and adversity and those who restrain their anger and overlook people’s faults; Allah loves those who do good. Āl Imran [Family of Imran]: 135. 11 Al Baqarah: 195. Fight in the cause of Allah only those who fight against you, but transgress not. Surely, Allah loves not the transgressors.12 In the context of regulating international relations smoothly and maintaining universal peace, The Holy Quran lays down that in the settlement of international differences and disputes the same standards of justice, righteousness and the fear of God should be maintained as an individual would desire to maintain in his own dealings with his fellow beings and no discrimination should be made between allies and opponents. It is said: O ye who believe, be steadfast in the cause of Allah, bearing witness in equity. Let not a people’s enmity towards you incite you to act contrary to justice; be always just, that is closest to righteousness.13 For the purpose of lasting settlement of international disputes and the maintenance of international peace, The Holy Quran has prescribed as follows: 1.