அளவற்ற அருளாலனும் நிகரற்ற அன்புடையோனுமாகிய அல்லாஹ்வின் திருப்பெயரால்....  இங்கு இடம்பெறும் கட்டுரைகளுக்கு அஹ்மதிய்யா ஜமாஅத் பொறுப்பு அல்ல. 

Sep 2, 2011

Eid-ul-Adhiya


 

Basics of Religious Education, 2nd Canadian Edition, page 147

Eid-ul-Adhiya (Eid of Sacrifices) is celebrated to commemorate the obedience of Hadhrat Ibrahim (as) and his son Hadhrat Ismail (as) to the commandment of Allah. Hadhrat Ibrahim (as) had a series of dreams in which he saw himself sacrificing his eldest son Ismail. He inferred that it was perhaps the will of God that he should sacrifice the life of his son. Hadhrat Ibrahim, being most obedient to God, was about to sacrifice the life of his son Ismail, when God commanded him to stop and gave him the good news that he had indeed fulfilled His command. God was so pleased with Ibrahim because of his obedience that He multiplied his progeny into billions. He was also given the great honor of being the forefather of the Holy Prophet of Islam (saw).

On the day of Eid those Muslims who can afford to sacrifice an animal are enjoined to do so after Eid Prayer. Following Takbeeraat should be repeated on the Eid Day.

Allaho Akbar Allaho Akbar
La Ilaha Illallaho
Wallaho Akbar Allaho Akbar
Wa Lillahil hamd

Allah is the Greatest, Allah is the Greatest;
there is no God beside Allah;
Allah is the Greatest, Allah is the Greatest,
and all praise belongs to Allah.

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Editorial on Eid-ul-Azha

The Review of Religions, July 1990

Eid-ul-Azha marks the completion of the pilgrimage to Mecca by Muslims from mutlifarious nations of the world on the tenth day of the Islamic month Zul Haj. It is obligatory to bring the pilgrimage to a successful termination with the sacrifice of an animal. Like prayer and fasting, the performance of pilgrimage is a mode of worship seeking the spiritual, social and economic upliftment of Muslims.

Pilgrimage accustoms a person to leave home and, for the sake of God, to undergo separation from friends and relatives. It also serves as a symbol of respect for the holy places of God frequented by the Holy Prophet of Islam (peace and blessings of Allah be upon him). When visiting these sacred places the pilgrim experiences spiritual elation. The universal bond of Islamic brotherhood is also strengthened as pilgrims of worldwide nationalities gather together in a spirit of unity and harmony.

The pilgrim offers the sacrifice of an animal at the end of the pilgrimage which is also done by Muslims all over the world. This is done in remembrance of Abraham's readiness to sacrifice his son Ishmael (not Isaac as recorded in the Bible) who, in turn, resigned to being sacrificed under the belief that it was the Will of God. We read in the Holy Quran:

And when he (Ishmael) was old enough to run along with him (Abraham), he said, `O my dear son, I have seen in a dream that I offer thee in sacrifice. So consider what thou thinkest of it!' He replied, `O my father, do as thou art commanded; thou wilt find me, if Allah please steadfast in my faith.'

And when they both submitted to the Will of God, and Abraham had thrown him down on his forehead, We called to him `O Abraham thou hast indeed fulfilled the dream.' Thus indeed do We reward those who do good.' (37:103-105)

The Holy Quran succinctly describes the significance of animal sacrifice:

Their flesh reaches not Allah, nor does their blood, but it is your righteousness that reaches Him. (22:38)

The act of sacrifice is symbolic reminding the person who offers it that as the animal is inferior to him so he, also, is inferior to God and should, therefore, be ready to sacrifice himself and all his personal interests and inclinations for the sake of God when he is required to do so. The attainment of righteousness should be the goal of every Muslim. The Holy Quran states:

Verily the most honourable among you in the sight of Allah is the one who is most righteous among you. (49:40)

Those who do good and act righteously shall have a great reward. (4:173)

Verily he truly prospers who purifies himself, and remembers the name of his Lord and offers prayers. (87:15)

The act of sacrifice is in no way an atonement for the sins of the person making the sacrifice. Islam emphasises that no creature or person can atone for the sins of anyone else and, therefore, rejects the Christian Doctrine of Atonement which declares that Jesus atoned for the sins of mankind by shedding his blood on the cross.

Eid-ul-Azha is an occasion on which Muslims everywhere are encouraged to make every kind of sacrifice for the spiritual, moral, social, and economic uplift of mankind and especially their own. If they make it a common cause and strive to manifest in themselves the attributes of God in accordance with the teachings and guidance of the Holy Quran and teachings of the Holy Prophet then, indeed, the message of Eid-ul-Azha would have borne fruit.

EID MUBARAK!

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Unity is Strength

Editorial
Review of Religions, July 1993

Unity is strength! The fundamental message of Islam is the Unity of God and the establishment of the unity of mankind bound together by ties of practical brotherhood. This is the clarion call of Islam which abhors strife, hatred, greed, selfishness, pride, intolerance and such like unbrotherly dispositions. The aim of every Muslim should be in accordance with the injunction of the Holy Quran:

Help one another in righteousness and piety.

The Holy Prophet of Islam has likened the true spirit of Islamic brotherhood to that of a building every part of which reinforces other parts and, as an undivided symbol of unity, commanded Muslims when lined up for prayer to stand together shoulder to shoulder like a solid wall leaving no space for even a rod to be passed between them.

Islam is a universal religion revealed by God for the guidance of all mankind and is above personal bias, tribal prejudice and ignorant sectarianism. It teaches that all human beings are equal and nobody is superior to another due to origin, colour, genealogy or race. The only difference in the sight of God between individuals is their degree of righteousness. As God says in the Holy Quran:

Verily the most honourable person among you in the sight of God is he who is the most righteous among you. (49:14)

This ideal of Islamic unity and brotherhood which is sadly lacking in the world today can only be achieved by devoutedly acting upon the injunctions of Islam. Muslims should act upon and call people to what is good, and avoid and forbid what is bad. The strong and more fortunate should help the weak and less fortunate. The rich should help the poor. No one should usurp the property and rights of others. Religious tolerance is essential.

The Ahmadiyya Community in Islam has been dedicated to the revival of Islam for over one hundred years since its inception in 1889 by its Holy Founder, Hazrat Mirza Ghulam Ahmad--the Promised Messiah and Mahdi. Its growth has spread all over the world and the Community continues to spread its heavenly influence in rejuvenating the pristine purity of Islam in the hearts of people of all nations and creating among them a bond of divine unity.


 

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Mantle of Righteousness

Bashir Ahmad Orchard
The Review of Religions, December 1993

Wonderful is the jewel the name of which is righteousness. Blessed is he who practises righteousness. So O ye Muslims! perfect your righteousness.

-- The Promised Messiah --

Man has been given a lease of life on this planet for the primary purpose of cultivating within himself Divine attributes whereby he may become an embodiment of righteousness shedding heavenly light wherever he treads. There is no worthier or higher goal in life than the acquisition of holiness and righteousness which Muslims have been exhorted to cultivate through obedience to the laws of God. All kinds of blessings have been promised to those who earnestly strive forward on the Right Path:

And whoso obeys Allah and this Messenger of His shall be among those on whom Allah has bestowed His blessings namely the Prophets, the Truthful, the Martyrs and the Righteous. And excellent companions are these. (4:70)

This verse reveals that the doors are ever open to the higher realms of spiritual attainment wherein lie terraces of blessings as far as the eye of the soul can see because both in this life and in the next life rewards are graded according to individual achievement. God says regarding the status of true believers in this world:

They have grades of rank with their Lord. (8:5)

And speaking of their status in the world to come God says:

Therein they will hear no idle talk nor lying. A recompense from thy Lord - a gift in proportion to their works. (78:36-37)

The Holy Prophet Muhammad (peace be on him) has also said:

There are hundred grades in paradise prepared by Allah for those who fight in the path of Allah and, in between each, is as great a distance as is between earth and heaven. (Bukhari)

If every Muslim settled down in earnest to clothe himself with the heavenly mantle of righteousness then very soon every nook and corner of the earth would be lit up with the effulgent light of Islam; but righteousness cannot be attained without the constant worship and remembrance of God. Thus God says in the Holy Quran:

I have not created the Jinn and the men but that they may worship Me. (51:57)

Worship embraces every thought, word and deed and does not relate only to formal prayers. Whatever is done or avoided solely for the purpose of winning the pleasure of God is an act of worship while any intention displeasing to God has been described as an act of idolatry.

Everything thou hast in thy mind, 
Every thought thou nourisheth,
Other than that of God
And of winning His approbation
Is an idol which thou worshippeth.
O thou weak of faith!
Beware of these hidden idols!
Guard will thy heart,
And keep it always
Out of their reach.

-- The Promised Messiah --

Righteousness is the elixir of life because it is the only prescription which tranquillises the mind, heart and soul. The Holy Quran teems with verses exhorting Muslims to cultivate righteousness.

O ye men worship your Lord Who created you and those who were before you that you may become righteous. (3:52)

The best provision is righteousness. (2:198)

The clarion call of the Holy Quran summons Muslims into the arena of dedication to fight and conquer the enemies of righteousness. The battle of life is no other than the mastery of self in conformity with the ideals of Islam.

The goal of life is now crystal clear; but it should be remembered that nothing worthwhile can be gained without effort. The shining cloak of righteousness shimmers with resplendence high above on its celestial peak. The ascending path is narrow, tortuous and studded with pitfalls; but the impediments are not insurmountable. He who is in earnest can reach the summit and invest himself with this heavenly mantle.


 

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Editorial: Challenge To A Minority

When we pay attention to the Holy Quran, we are constantly reminded of an interesting phenomenon. This phenomenon is that the smaller numbers and the materially weak, and not the majority, the rich and powerful, are chosen for greatness. It is the former who are ultimately successful and the latter vanquished.

This phenomenon is so pervasive that the question of majority and minority is not applicable in matters of personal faith and belief, but is a question important in political assemblies. This is because worldly people only look for power, might, size, and strength, while the opposite is true for the people who look beyond worldly affairs.

The Holy Quran reminds us that trials and tribulations, stresses and strains are the fate of the people who have the courage to accept the truth with conviction. The general pattern is that only a minority of people have that courage and vision. This pattern is so widespread that people in majority do not want to break away from their block even if they know that they are espousing a wrong cause. Actually what happens is that God blinds the majority and seals their hearts and thus in most of the cases they don't realize that they have drifted away from reality. One writer says, "the mighty fall in love with their power, can see no other way but their own. The dinosaur is not around any more. But the tiny, industrious and diligent survive."

The members of the Ahmadiyya Muslim Community are in minority compared with other Muslims put together on the globe. What we learn from the Holy Quran is that there is more chance for creative minorities than powerful majorities. History is replete with instances that the dead weight of the numerical majorities and their false standards cause them to topple and the smaller groups of believing people survive and flourish. There is however a catch to it. The catch is a condition that they have to be steadfast in their belief and should totally submit to the Divine call which is relayed through the Messengers and Reformers. This unwavering faith has to be supplemented and complemented by creativeness, diligence and foresight because God appeals to one's observation and common sense in the Holy Quran.

The early history of Islam tells us that old stalwarts with an entrenched position in society and the political system never readily accepted the truth. Only the young, the weak and politically insignificant segment of society were blessed with the courage and foresight to do otherwise. Despite the apparent strength of the majority, the truth triumphed against which this majority ganged up. That was the time when modern political democracies were non-existent. In this age there is a new mood among men and nations which encourages pluralism and diversity. They tend to explore not only new ideas and new interpretations but also new dimensions and facets of those ideas and interpretations.

This new mood and attitude presents a challenge to the Muslims in general and Ahmadis in particular. At the same time these exploratory ideas are also a challenge to those who exercise political power. This is because people openly demand of those wielding power answers to questions such as:

Can you survive in a world of a dialogue?
Can you survive in a world of debate, a legitimate controversy?
Can you exist and endure in a community in which criticism is free, open and creative?
Or, can you survive only on a basis of your own credo - one way only? Mine, or thine?

Finally, adjustment to diversity poses a big challenge to all forms of authority especially that which only caters for the wishes of the majority in matters of personal beliefs and faith.


Transcribed from
Review of Religions
Vol. LXXXIV No. 2
February 1989

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Poor As A Nation

Professor Dr. Abdus Salam (Nobel Laureate)
The Review of Religions, June 1990

(An analysis of relationship between lack of education and poverty by Nobel Laureate, Professor Dr. Abdus Salam, Director, International Centre for Theoretical Physics, Trieste, Italy. The following article was published in the Urdu monthly magazine `Tahzeebul Akhlaq', Aligarh Muslim University, India, January 1986. Rendered into English by Mr. Zakaria Virk, Kingston, Canada.)

I was admitted to Jhang College, Pakistan in 1938 at the tender age of 12. I spent four years there. In those days it was an intermediate college, grade 9, 10, first year and second year classes were taught there. The majority of students in the college was Hindu. It was my good fortune that I had some of the exceptionally learned and most affectionate teachers assigned to me. Shaikh Ijaz Ahmad was my English teacher, Soofi Zia-ul Haq was my Arabic teacher, Khawaja Mirajud Din taught Persian language while mathematics and science subjects were taught by Hindu as well as Sikh teachers. Science and mathematics in those days were considered to be the domain of Hindu and Sikh students. Lala Badri Nath & Lala Ram Lal taught maths with great proficiency, while Lala Hans Raj taught physics, and chemistry was taught by Lala Naubat Rai.

The foundation of my academic career was laid in this college. I believe that I owe all of my later accomplishments to this institution and to its hard-working teachers. I firmly believe that a teacher's affection and his proper attention can make or break a student. To give an example, in my first year of college I got into the habit of using some English words which I liked very much. I started to use these phrases in my daily conversation without proper context. My respected teacher Shaikh Ijaz Ahmad forbade me to use such difficult words but advice fell on deaf ears. When the semester ended, my English teacher penalized me by deducting five points for every difficult or improper word I had used. The outcome of my English exam was quite obvious. My teacher did not consider it sufficient but decided to bring my paper to the classroom and announced in the entire school how I had used improper English words in my examination.

At the time I did not appreciate the treatment meted out to me by my teacher but now I think back and feel that it was the proper medicine administered to me. The net result of this shock therapy was that I stopped using difficult words altogether.

The education I received was due, in large part, to my teachers, but it was above all to my illustrious father's benign attention and his fervent prayers for me. In those days matriculation exam was more like a wrestling match in the province of Punjab. Wrestlers from various schools would show their prowess through this exam, especially students from Hindu Sanatam Dharam and Arya schools were considered to be formidable wrestlers. I vividly recall the day matriculation exam results came out, I was sitting in my father's Jhang courthouse office. The exam results were published in newspapers from Lahore and on that day the newspaper arrived around lunch time at Jhang railway station. My father had instructed one of his subordinates to bring the newspaper to him right away and in no time telegraphic messages of congratulations started pouring in from Lahore. As I mentioned matriculation exam results were sort of a national event in those days. The reason for this was that the Hindus patronized education to a great extent. I remember returning home around 2 p.m. in the afternoon on my bicycle from Maghiana to Jhang city. The news of my standing first in the exam had already reached Jhang city. I had to pass through Police Gate district of Jhang city to reach my home in Buland darwaza. I distinctly recall that those Hindu merchants who normally would have closed their shops due to afternoon heat, were standing outside their shops to pay homage to me. Their respect for me and their patronage of education has left an indelible impression on my mind.

From Jhang I went to Government College, Lahore and then to Cambridge, England. In Cambridge I experienced and learnt a variety of new methods of study from English students. In Cambridge students sit in their class rooms in such a respectful manner, as Muslims sit in a mosque for prayers. Before the lecturer's arrival there is pin drop silence. During the lecture you will see that students use ball-point pens with four types of ink and rulers to draw straight lines. Students' note-pads are written in such a professional manner as if written by a calligrapher. My class-mates had come to Cambridge straight from schools. They were younger than me in age but their self-reliance and high resolve was of such a degree that it took me two years to achieve the same standard. My class-mates had studied in such schools where teachers encouraged their pupils for advanced education and admonished them that they are sons of a great nation in which was born a man like Sir Isaac Newton. These teachers drilled in these children's minds that they had inherited the deep knowledge of science and mathematics and they too could become Newton.

In Cambridge the method of discipline was completely new and surprising for me. You could sit for B.A. exam only once. If heaven forbid you failed once, then you could not sit for this exam again. The discipline in student hostels required every student to be back in his residence by 10 p.m., if you came back before midnight the fine imposed was one penny, but if a student returned after midnight, the penalty was gating for a period of seven days. If it happened three times during the academic year, a student was expelled from the university. Every student was treated like an adult, he was accountable for all his deeds. A student did not engage in useless discussion as punishments were equally exemplary which some students accepted with fortitude.

A Cambridge student is expected to do some work with his hands as well. I remember my first day at St. John's College in London, England. When I arrived there my 40 kilogram luggage bag was brought from the railway station by a taxi driver. On arrival at the college I asked a porter for help. He pointed towards a wheel-barrow and told me to help myself. These incidents I am narrating here not for the sake of pastime but the subject at hand is education whereby these anecdotes become part of getting a point across.

You must pondered over the fact that there is a vital link between our economic downfall and education. Misleading and rather inappropriate education is in fact a national crisis right now. I believe that our nation is passing through a grave crisis for which the reason is that a proper educational system has not been developed.

The primary purpose of an educational system, in my view, is to develop a person's character. A character that is developed during school years seldom changes for the rest of a person's life. Here, however, I am not going to dwell on personal character. My reference is towards national aspects of our educational system. God Almighty has, at last, endowed us with freedom after 200 years of slavery. This momentous event took place some 40 years ago but up to now we have not cultivated any feeling of belonging, brotherhood, oneness and of being a unique nation.

The fact of the matter is that once we had achieved freedom, it should have been the primary objective of our educational system to strengthen our sense of belonging and nationality. The idea of nationality has been gradually changing in various regions of the earth but in today's world many countries can be cited whose consolidation as a nation solely depended on the type of educational system they developed for themselves. Take for instance the United States of America where Germans, English, Italians, Swedish and French people are living as one great nation. The reason I mentioned America here is that people from these European countries gave their lives during the last world war for the sake of a separate identity. These people in the U.S. spoke various languages before they arrived in America. In schools the American children are familiarised with the American constitution, American folk heroes are always at the tip of their tongues, day and night these kids listen to the American national anthem. American poets, writers, and novelists writer their pieces in such a way that every nook and corner of America is loved by one and all. Every American is taught to love his city, that is why an American citizen considers himself to be a citizen of thousands of cities. Far-off places of Europe from where his forefathers came to US do not bring any emotion or feeling of belongingness. He feels that his livelihood and daily life depends on American soil and that he only belongs to America. He strives day and night to promote the state or his city where he lives and all this is taking place through schools, colleges, newspapers, magazines and television. It is the crying need of the hour that our educational system should consciously promote this vital feeling of belongingness.

My second request to you is concerning the education and promotion of science and technology. India and Pakistan are economically backward countries, here an average person earns $70 / - USA every year. In contrast an American earns 50 times more, while a person in England earns 20 times more, in Japan 15 times, Iran 8 times, Turkey 8 times and in Iraq, Algeria, Syria and Egypt six times more. My question to you is Why are we poor as a nation? I totally agree that our national wealth was stolen by the British during their 100 years of rule over Delhi, Punjab and Sindh. I admit that Americans are fortunate, they have discovered a continent rich of natural resources, but the question arises how did we become British slaves?

If the British knew the art of sea-travel and we did not, then who taught them this art in the first place? If Robert Clive's flink lock rifles and guns had a greater craftmanship than those of the Muslim king Sirajud Daula, then may I ask who taught the British this art of making superior guns? Did they not invent this art themselves, and having invented it did they not master it through education in their country?

In the famous battle of Panipat the great Muslim conqueror king Baber won the day due to his use of superior Roman guns. The Roman Turks developed these guns in more sophisticated ways after its invention in 1526, however Baber's children did not care to introduce some sort of an institution in India that would have developed this art even further. If you happen to visit Constantinople (now Istanbul) you will find that the Turkish idea of a mosque was that on one side of the building will be a hospital and a school (or madrassah) on the other. This madrassah or place of learning was not to be for the purpose of teaching religious education alone but rather to teach the art of gun-making as well. Unfortunately those Turks who came to India were not interested in promoting education and learning. They have left behind as their legacy splendid masoleums and stretched graves as a reminder but alas no schools or places of learning for people of the Indian continent.

Let me ask you this, if God Almighty has bestowed the American people with plenty of food and a vast continent, then is it not due to their sheer determination that brought them to an unknown land across the oceans? If the Japanese industry has gained worldwide reputation, then how much of it is due to their well designed educational system? God's angels do not descend on Japanese to teach them new technology. There was time when Japanese goods and products were considered to be of inferior quality, but today it is deemed to be of super quality in technical terms. Do you know that British Leyland started to manufacture mini Morris and the next thing the Japanese produced a car the size of mini Morris but instead of 1000 c.c. engine power, it was 600 c.c. with the same amount of engine power. How can it be? Twenty years ago an American professor Townes invented the transistor and was awarded a Nobel Prize for his revolutionary invention. To find out the true nature and internal working of the transistor, the Japanese started work in Tokyo University right away. The Japanese efforts bore fruit in such a short span of time that since then the Japanese are considered to be the masters in the field of electronics. Not only did they re-discover the transistor but they published the secret of the transistor in a magazine so that any Pakistan, Indian, Arab, or Iranian may make use of it in case he could develop the transistor technology a little further. These champions of knowledge who are they anyway? Would you believe that these Japanese are the people who did not know the art of making a horse-shoe. It is said that when American Admiral Percy came to Japan with his armada of ships, the Japanese tried to block his entry into their harbour but the American bombardment forced the Japanese to let Percy's ship enter into the harbour. One night a horse was stolen from the Admiral's ship and returned the next day. The mystery behind this strange theft was that the Japanese wanted to see the horse-shoe as their science of metallurgy had not been developed to a point where they could make a horse-shoe in Japan.

In Japan the exam season is considered to be the suicide season for Japanese students as the admission for higher studies depends on the results of matriculation exam. The standard of this exam is so high that none of the school children in any other part of world sits for such a tough series of exams in physics and chemistry. During the exam period no body ever leaks the contents of the questionaires, no one goes on strike, nobody breaks windows of the buildings where these exams are held. The entire nation, parents as well as students are gripped in this exam frenzy and they all accept the outcome of exams with usual Japanese style.

During the month of September, I was fortunate to visit the People's Republic of China. A Chinese student enters the Grade 8 (or middle school) at the age of 12 and at 17 his school career is just about over. These grade 8 schools are equivalent of intermediate college in Indo-Pakistan. Education in these five years is compulsory and every Chinese student has to study the following 12 subjects of which none is elective: Nationalism, Chinese languages, two foreign languages (English, Russian or Japanese), Mathematics, Physics, Chemistry, Biology, Agriculture, History, Geography, Arts drama, Music and workshops.

Every student has to student 12 complete subjects. Chinese educationalists have made up their minds that every student must study science as well as arts.

Perhaps one may surmise that due to compulsory teaching of science the level of 16 or 17 years old students would be lower as opposed to our intermediate level. To find out the truth myself I attended maths and physics classes in a school in China. I was awestruck to find that a barely 14 years old was learning orders of infinity. In our part of the world we learn orders of infinity at the B.A. level.

Chinese people are now determined to introduce every new industrial technique in China. Their national life started two years after ours, but their determination and sheer resolve has resulted in the fact that during these 40 years they have learnt and mastered science of electronics to its fullest. They started iron casting at 40,000 tons a year and now it is equivalent to 200,000 tonnes a year. They can now manufactured sophisticated machine tools. Every Chinese student spends one day in his school or university workshop in order to practise his craft. The afore-mentioned school I visited had 14 to 16 years old students making transistor components. Another group was brining the mineral potassium carbonate to its grinding titration and packing it in bottles for marketing purposes. A group of four students, aged 12 were repairing shoes for the rest of their classmates. One of the girls in the group said that we should look at windows of the particular room, which were adorned with curtains. The girl said that when they started repairing shoes they were sort of shy and felt repulsive to repairing smelly shoes, to overcome this problem they covered the windows with curtains. Gradually they got used to it and now no one is shy at all. I believe that it is imperative for our school children to be productive during their school years. In all of China students and teachers from various schools, colleges and universities spend their summer holidays in factories and at farms in the countryside.

Perhaps you may think that I am exaggerating the situation a bit but believe me that if someone had told me that such a vast country like China is running smoothly like a calm ocean, I would not have believed it either. How can I, however, deny what I have observed there with my own eyes? Not once but three times I have travelled to China. Still it is not possible for me to believe that nearly 700 million humans can sacrifice their personal interests for the sake of their nation, and besides this they have inter-twined their personal self into national self. Every person of that vast land works tirelessly day and night. Their cities were once filled with filth and flies and in Peking once a thirty foot wide Dragon sea canal right behind the Royal Palace, full of flies and disgusting filth and was, perhaps, not cleaned during the past 300 years. But now Peking is one of the cleanest cities and the credit does not go to the sweepers but it was cleaned by lawyers, teachers, students, politicians and store-keepers. This job was done by student unions and in fact they were at the forefront of this movement.

It is true that the Chinese system is working in such an efficient manner because it is equalitarian. A Chinese government minister goes to his office on his bike and he will use an official car only when he is to receive a foreign visitor. The effect of this exemplary behavior is that the Chinese nation is willing to sacrifice. However, the fact that the Chinese nation is determined to learn technology has no bearing on the system itself.

While talking about China, I have digressed from my main topic to some degree. I was relating to you that the British people invented and introduced industrial techniques and they have disseminated the same through proper education. If Japan can teach skills to its workers without having natural or other resources, if Chinese consider their citizens to be mental slaves and they expect from every child to learn some sort of science or skill and will teach others as well, and if all these nations are endeavouring to eradicate poverty through these methods then is not there a lesson for us.

One might say that poverty itself is a menace because if a man is hungry then he has no time or inclination to develop his mental faculties. In this context I cannot help but relate to you an incident that took place in Germany some forty years ago. In 1947 I was a student at Cambridge University, Germany had lost the war and the entire German nation was feeling the distressing effects of this crushing defeat. The American control commission invited students from Cambridge and other European universities to visit Germany and see the plight of the German nation. Around 500 students from all over Europe arrived in Munich. Not a single building structure was left intact in the city and it seemed that the inhabitants of Munich were living in pigeon holes.

We were to stay in huge tents in a city park. I had learnt from someone that a German scholar was looking for me. One day I met this scholar who was just a human skeleton. He was employed in a German war camp where there were some Punjabi prisoners as well. He learnt from these Punjabi soldiers that I had arrived in the city. He was learning the Punjabi language from these soldiers as he was compiling a German-Punjabi dictionary in 1947. The books he had in his possession wereMeer Warith Shah and an old copy of Dulla Bhatti published from Lahore. As he was experiencing difficulty in understanding some verses from these books he decided to meet me so that I could explain to him some of the different passages. Unfortunately those passages were rather difficult for me as well and consequently I could not be of much help to him. Now think about this incident for a moment. I don't know whether that dictionary was ever published and if it was then how many people made use of it but this is a story of knowledge loving people. A nation whose total G.N.P. is but knowledge of science, technology and languages. The people of such a great country know that compiling a German/Punjabi dictionary may be fruitless but they will not waste time in playing cards or going on strikes or watching useless movies. They consider their time during university years to be extremely valuable, they learn and teach others, perhaps there is a great lesson for us.

In this context I would like to relate a story which was told by great Chinese leader Mao-Tse Tung and invariably you will hear this from almost every person in China.

Once upon time an old man lived in northern China whose name was Mr. Unlettered. The old man's house faced south and there were two huge mountains Bang and Wang situated right in front of his house. One day he suggested to his children that they should start digging these mountains away. His neighbour whose name was Mr. Intelligent said to his foolish neighbour that he knew he was a stupid old man but not this stupid as to remove those mountains by digging away with his hands. The old man replied `My friend you are right but remember if I die then this work will be carried on by my children, when they die by their children, then when those kids die it will be carried on by their kids and this digging will go on and on and on. These mountains are not going to grow any taller. Every day we dig they are reduced in size and hopefully this menace will be completely removed from the front of the house'. On hearing the old man's tale God Almighty sent two angels who immediately removed those old mountains in no time.

Our society is inflicted with menaces like these two mountains. Try to remove them from your surroundings with patience. God will have mercy on you one day. Do not be afraid if your endeavours don't bear fruit, but keep on doing your job and God will indeed bless your efforts.

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Increase Your Knowledge

Rasheed Syed Azam

The Holy Quran is the Word of Almighty God which was revealed to the Holy Prophet of Islamsaw, the best and the greatest of all Prophets. It is the powerhouse of all knowledge for man for all times:

Whatever is in the heavens and the earth glorifies Allah; and He is the Mighty, the Wise. His is the kingdom of the heavens and the earth; He gives life and He causes death, and He has power over all things. He is the First and the Last, and the Manifest and the Hidden, and He has full knowledge of things. (57:2-4)

Again, we read in the Holy Quran:

Blessed is He in Whose hand is the Kingdom, and He has power over all things; Who has created death and life that He might try you - which of you is best in deeds; and He is the Mighty, the Most Forgiving; Who has created seven heavens in harmony. No incongruity canst thou see in the creation of the Gracious God. Then look again. Seest thou any flaw? Aye, look again, and yet again, thy sight will only return to thee confused and fatigued, having seen no incongruity. (67:2-5)

Man's understanding is limited. However, with God's help and guidance, man continues to explore and discover more about the mysteries of nature and the universe. This article emphasises the importance of knowledge.

SOURCES OF KNOWLEDGE

Allah is the source of all knowledge and Prophets are favoured with special knowledge from Him (21:80). Revelation is direct knowledge from Allah given to those who are chosen by Him and this kind of knowledge is free from error or doubt although its meaning may remain hidden for a time. The Holy Quran is the revealed book from Allah and beyond doubt is the perfect guidance for mankind (5:4). The Holy Quran was an act of His Graciousness for man (55:2-3), the best of His creations (95:5). The Promised Messiahas, the Holy Founder of the Ahmadiyya Community in Islam, was given special knowledge about the inner secrets of the Holy Quran after the Holy Prophet of Islamas. He has mentioned many times in his writings that the best knowledge is obtained through the study and understanding of the Holy Quran.

The study of the Holy Quran provokes imagination and thought. Human intellect is challenged to investigate and verify its claims. Reflecting people discover secrets of nature and harness their forces to make life better in this world for better rewards in the life hereafter.

The Promised Messiahas has said that knowledge has three stages:

Knowledge through inference, knowledge through observation, and knowledge through experience. An illustration of these three stages of knowledge for a man of common understanding is this: When a person observes smoke at a distance his reasoning through association concludes the existence of fire because the former does not exist without the latter; this is knowledge through inference. But if the person is close to the fire and can see the fire with his own eyes as a certainty then this is knowledge through observation. However, if he gets so close to the fire and touches it with his own hands, this is knowledge through experience. (Malfoozat, Vol 10, p.402)

Psychological analysis of 'knowledge' also indicates several stages of understanding and competence. The first stage, obviously, begins with simple information about a subject. When the information is complete, it becomes understanding. When this understanding is put to some practical use, it becomes a skill. A person with most competent skill may be called the specialist in that field or subject. There is no end to learning and perfection belongs to Allah only.

The Holy Prophetsaw is said to have enjoined his followers to seek knowledge even if they have to travel to China. We are enjoined to learn from nature, history and social conditions of different nations and countries. Hazrat Abu Huraira, Allah be pleased with him, narrates:

I heard the Prophet of Allahsaw say:

The word of wisdom is the lost property of a Muslim, so that, wherever he finds it, he should take it, as he is most entitled to it.

(Tirmidhi)

Similarly the believers are enjoined to get religious knowledge (9:122).

The Holy Quran urges all believers to think, observe, reflect and to exercise their rational faculties. Then there is the knowledge man can acquire through learning and experience using his intellect and reason given to him by Allah (76:4). Knowledge bestows understanding and a person with knowledge is better than the one without it, as Allah says:

Is he who prays devoutly to Allah in the hours of night, prostrating himself and standing in prayer and fears the Hereafter and hopes for the mercy of his Lord, like he who is disobedient? Say `Are those who know equal to those who know not?' Verily, only those endowed with understanding will take heed. (39:10)

Knowledge is power. Man can rule forces of nature through knowledge. As a matter of fact, the whole universe has been created to serve man. The Holy Quran says:

Allah is He Who has subjected the sea to you that ships may sail thereon by His command, and that you may seek of His bounty, and that you may be grateful.

And He has subjected to you whatsoever is in the heavens and whatsoever is in the earth; all this is from Him. In that, surely, are Signs for a people who reflect. (45:13,14)

STUDY OF NATURE

Allah has created this earth and, indeed, the whole universe, in perfect harmony and there are no flaws in it (67:4). All praise belongs to Allah; He has made provisions for the perfect development of man, alongside His other creations, right from the beginning and all the way to the end (1:2). Allah says in the Holy Quran:

In the creation of the heavens and the earth and in the alteration of the night and day there are indeed signs for men of understanding. (3:191)

And He it is Who made the sun radiate a brilliant light and the moon reflect a lustre, and ordained for it proper stages, that you might know the count of years and reckoning of time. Allah has not created this system but in accordance with the requirements of truth. He details the signs for a people who posses knowledge. (10:6)

And He it is Who spread out the earth and made therein mountains and rivers, and fruits of every kind He made therein two sexes. He causes the night to cover the day. Therein, verily, are signs for a people who reflect.

And in the earth are diverse tracts, adjoining one another, and gardens of vines, and corn-fields, and date-palms, growing together from one root and others not so growing; they are all watered with the same water yet We make some of them excel others in fruit. There are signs for a people who use their understanding. (13:4,5)

REFLECTING ON HISTORY

The Holy Quran enjoins the study of history and emphasises its understanding primarily to remind us that this world is not a permanent abode. References to the rise and fall of nations strongly point out that no one lives forever except Allah, and falsehood disappears and the truth always prevails in the end (17:82). People can always learn from the past:

For, they sought exaltation in the earth and devised evil schemes; but the evil schemes encompass none except the authors thereof. Do they, then, look for anything other than Allah's way of dealing with the people of old? But thou wilt never find any change in the way of Allah; nor wilt thou ever find any alteration in the laws of Allah.

Have they not traveled in the earth and seen how evil was the end of those who were before them? And they were stronger than these in power. Allah is not such that anything in the heavens or the earth can frustrate His plans; verily, He is All-Knowing, All-Powerful. (33:44-45)

History provides great lessons of guidance for people to follow what is righteous and avoid what always leads to disaster.

STUDY OF SOCIAL CONDITIONS IN THE WORLD

The Holy Quran stresses the need to study the social conditions in the world in order to understand different cultures and the way different people live. As a matter of fact, the Holy Quran invites us to study all the social sciences (including psychology, sociology, geography, philology, economics etc.) first to understand other people's ways and second to communicate with the world effectively what will be in their best interests in the light of the teachings of Islam. As Muslims we know that the purpose of life is to worship Allah but it is equally important that to fulfill that purpose we must invite the whole of the world to Allah. We may not be able to invite the world to Allah if we do not understand the social conditions in the world. The Holy Quran says:

Say, Travel in the earth, and see how He originated the creation. Then will Allah create the second creation. Surely, Allah has power over all things.

He punishes whom He pleases and shows mercy unto whom He pleases , and to Him will you be turned back.

And you cannot frustrate the designs of Allah in the earth nor in the heavens; nor have you any friend or helper beside Allah. (29:21-23)

The study of social conditions prevalent in the world, especially in the West today, indicates how man has lost his way to God. Pursuit of pleasure and wealth dominate the agenda of most human beings. Their lives are full of contradictions and they have no peace of mind or real happiness and satisfaction. All this seems to be the consequence of mixed up priorities in life. This life is temporary and the more we forget God, the more we lose in this and the next life.

CONCLUDING PRAYERS

We should continuously pray to Allah for an increase of knowledge as even the Holy Prophetsaw was reminded:

And say: `Lord, bestow on me increase of knowledge'. (20:115)

We should also pray:

O my Lord, make my entry a good entry and make me go forth a good going forth. And grant me form Thyself a helping power. (17:81)

He it is Who has sent down to thee the Book; in it there are verses that are firm and decisive in meaning - they are the basis of the Book - and there are others that are susceptible of different interpretations. But those in whose hearts is perversity pursue such thereof as are susceptible of different interpretations, seeking to cause discord and seeking wrong interpretation of it. And none knows its right interpretation except Allah and those who are firmly grounded in knowledge; they say `We believe in it; the whole is from our Lord.' - And none take heed except those gifted with understanding.

Our Lord, let not our hearts become perverse after Thou hast guided us, and bestow on us mercy from Thyself; surely, Thou art the Great Bestower;

Our Lord, Thou wilt certainly assemble mankind together on the Day about which there is no doubt; surely, Allah never fails in His promise. (3:8-10)


Transcribed from
Review of Religions
February 1993
No. 2 Vol. LXXXVIII

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The Hygiene of Sleep

Dr. Shah Nawaz Khan
The Review of Religions, April 1993

All living things require rest after activity, because activity entails wear and tear of living tissues, and rest means their repair. During sleep worn-out cells are replaced and waste products are eliminated. Not only do human beings and animals require sleep, but plants also stand in need of it. This is well exemplified in the case of the sunflower, which opens its petals at sunrise and closes them at dusk.

As regards the amount of sleep, no hard and fast rules can be laid down, because it depends upon the age, occupation, temperament of the individual. As a rule, infants and children require more sleep than adults. The aged require more rest than actual sleep, i.e., they should spend more of their time in a reclining position. Brain workers require more sleep than those doing physical labour. Weak and sick people require more sleep than healthy ones. Healthy adults doing brain work should sleep for seven hours, as a rule.

Regarding the best time for sleep, it is evident that night is the best time for it. It is not a question of mere custom, that people work during the day and go the sleep at night; nature itself seems to have made the daylight hours specially suited for work and night-time for sleep and rest. Departure from this natural order causes greater strain and results in ill-health. The proof of it is, that watchmen's and cinema star's nocturnal work and consequent diurnal sleep produce a deleterious effect upon their health.

Sleep interferes with metabolism and stimulates the power of assimilation. Prolonged sleep is accordingly injurious to health, because it favours the absorption of foul vapours. That is why a prolonged period of sleep depresses an individual instead of refreshing and invigorating him. The advisability of alternating short periods of rest with short periods of activity is thus clear. The example of the Holy Prophet is the best ideal in this respect. He generally went to bed early and got up a little after midnight for offering Tahajjud prayers, taking a nap again in the forenoon. Some people assert that it is advisable to go to bed late and get up late, but this practice is unsound as well as unnatural. We find that all the animals and birds get up early in the morning. A Muslim is commanded to get up early in the morning to say his prayers, and this practice is natural as well as healthful.

Sleeping on the back is unhealthy. It cause congestion of the spine, which sometimes results in night discharges. Sleeping on the face is an unsound practice. Sleeping mostly on the left side is injurious to health, because it causes embarrassment of the heart and consequent interference with the blood supply of brain. It also causes distressing dreams, somnambulism and nightmares. Scientific postures for sleep is lying on the right side. These facts have been established by modern medical research and they go a long way to prove the divine quality of Islamic teachings, as the Master Prophet Muhammad (peace be upon him) recommended to his followers to sleep on the right- side. The head, moreover, should point to the North, because magnetic currents are constantly passing from North to South and they are in some mysterious manner connected with our nerves, which the body should not oppose.

An important practical point to remember in connection with sleep is that any idea which is present in the mind before going to sleep remains latent in the subconscious mind throughout the night and unconsciously moulds our thoughts and actions. The proof is, that if a child goes to sleep while crying, he generally wakes up crying. Again, if he falls to sleep while sucking, he make similar movements when roused from sleep. Hence it is advisable to concentrate our attention upon moral and spiritual ideas before going to sleep.

The Master Prophet Muhammad (peace be upon him) enjoined upon the Muslims to recite and meditate upon the text of the verse of the Holy Quran, entitled asAyat-ul-Kursi and the last three chapters from the Holy Quran, before going to bed. These verses are not recited like a charm. As will be seen, they deal with the most sublime attributes of God, and as such deeply impress the mind of the individual. Contemplation of these Divine attributes purifies and elevates the soul - one seeks protection with God from all evil ideas and mischievous things. This practice if intelligently carried out, becomes a great source of moral strength.

It is inadvisable to go to sleep soon after the evening meal. The old adage, After supper walk a mile, holds good at all times. Islam advises the Muslims to say their Isha (late evening) prayer in particular, in congregation in a mosque. This commandment is good for the soul as well as for the body.

Sleeplessness is a frequent cause and accompaniment of insanity. Hence it is very important to get a good night's rest. Sleeplessness can be overcome by concentration of ideas at bedtime. Factors which help in concentration and bring on sleep are ablution at bed time, warm bath, and hot drinks, etc.

The Islamic teachings are all based on natural and sound hygienic principles. It would be a pleasant task to study the Islamic doctrines in the light of the modern sciences.


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A Philosophical Explanation of the Doctrine of Hell

The Muslim Sunrise, Summer 1991

The belief in the continuity of the existence of the human soul is a universal belief, and one so deeply rooted in the very nature of man that the most powerful forces of materialism have not yet affected it. Whether the deep-rootedness of this belief in human nature is due to its innateness, or whether, as an atheist or an agnostic would argue, it clings to the mind with the ordinary tenacity of old associations, it is a solid fact that the belief in a life after death has not lost any ground even in this civilized and materialistic age. And it is equally true that the progress of science and the application of scientific principles to all branches of learning is in favor of, rather than against, the truth of such a belief.

Starting on the basis, then, that there is a life after death for every human being, the first question of vital importance which arises in connection with this belief is of the state of the soul in that after life. That every religion has preached that the righteous will be rewarded for their good deeds and the wicked punished for evil deeds is an undeniable fact, but even philosophically considered the question affords a similar solution. We see that most often a man reaps, even in this life, the good or bad consequences of his good or bad deeds and that, except in rare cases, he himself is responsible for the happiness or misery which is his lot in this life. If a life after death has been ordained for the human soul, it could not have been meant but for its progress, its advancement to higher and higher stages. Without this the doctrine of life after death becomes horrible. Even in this short space of life we find the soul progressing and advancing step by step from lower to higher stages. Could an everlasting life have then been designed for the unending torments of hell? The very idea makes one shrink and turn back in horror. Such a doctrine deals a death-blow to the justice and mercy of God. No intelligent being could have made man and preserved his soul for such an end.

Most religions have fallen into a grievous error on this point, and its only in the teaching of Islam that we find conformance to reason and consonance with Divine justice, love and mercy. There are many who talk of the love and mercy of God. But, as if God were only the God of a particular people, His love and mercy are considered not to touch anyone who is outside the circle of believers in a particular set of doctrines. To such a person God cannot be said to be even just as He punishes his evils or unbelief of a few years with everlasting woes and torments. And though a tendency is witnessed in certain quarters to soften this horrible idea, the sublime truth that the human soul is ever progressing and attaining to higher and higher goals of spiritual progress and union with God, which the Holy Quran alone has taught, has not yet been recognized.

Even the opening chapter of the Holy Quran gives us clearly to understand that Almighty God made man, not for consignment to everlasting torments, but for attainment to higher and higher conditions of existence and to deal with him most mercifully. The opening chapter reads thus: "All praise is due to God who is Nourisher of all the worlds, who is the most Merciful (the Arabic word Rahman used here indicating the showing of mercy of God to His creatures without their having done any thing to deserve it), the most Compassionate (the Arabic word Rahim indicating that whenever a person implores His mercy or does anything to deserve it, He forthwith shows mercy), the Lord of the Day of Judgement."

The four attributes of the Divine Being mentioned in these opening verses of the Holy Quran are the basis of all His other attributes. These four attributes speak of the unbounded mercy of God shown to His creatures in all the worlds, i.e., in this world as well as the next. There are numerous other verses in the Holy Quran which speak of the great mercy of God to His creatures and leave no doubt that man has not been created for being subjected to torments. In fact everlasting torment inflicted upon a person without any good following therefrom, as torment in hell is generally interpreted to be, is opposed to the Divine attribute of mercy as depicted in the Holy Quran.

True Purpose of Hell

It is true that the Holy Quran mentions hell as the abode of evil-doers and even depicts its horrors, but it must be borne in mind that according to the Holy Quran both heaven and hell are places for the perpetual advancement of man to higher and higher stages. The Holy Quran says on one occasion: "Verily you shall all be surely transformed from state to state" (ch. 84: v. 19). The whole mankind is addressed in these words and accordingly, as those in paradise shall make perpetual advancement, those in hell will not be suffering fruitless torments. On the other hand, the torments of hell will be the means of purging them of the evil effects of their deeds done in this life. This is the only philosophical explanation of hell, and this explanation has been given by no other book but the Holy Quran. It is the Quran only which teaches that heaven and hell grow out of a man; that a heavenly or hellish life begins in this world and that the spiritual fruits of good or evil deeds done in this life assume a manifest form in the next. The fire of hell is no other than the fire of sins as the Holy Quran says: "The fire of the wrath of God burned on account of sins which rise above the hearts." The origin of the fire of hell is, therefore, in the sins which a man commits in this life, that he prepares a hell in which he will find himself in the next.

The Holy Quran, as I have already said, does not teach that those in hell shall suffer everlasting torments; and this is an important consideration which conclusively settles the question that hell is meant for the advancement of man and for his purification. There is no doubt that the abiding of evil-doers in hell is mentioned in some verses of the Holy Quran to be for "abad " which sometimes means prospective eternity, but " abad" also signifies a long time. And there are numerous passages in the Holy Quran showing that those in hell shall ultimately be taken out. Thus, in ch. 6: v. 129, the Quran says: "God said, Verily the fire is your resort to dwell therein unless thy Lord will it otherwise, verily, thy Lord is wise and knowing." On another occasion, those in hell are spoken of as "staying therein for years" (ch. 78: v. 23). The original word is "Ahqab" which is the plural of "huqub", meaning a year or years, or seventy or eighty years, or a long time (see Lanes Arabic Lexicon).

The statement that the evil-doers will abide in hell only for a limited number of years shows clearly that, according to the Holy Quran, the torments of hell are not everlasting, for infinite time cannot be measured by a finite number of years. Again in ch. 101: v. 6, hell is called a "mother" of those who shall go into it. The use of this word is, I think, the clearest evidence as to the true nature of hell as described in the Holy Quran. What is meant is that, as a child is brought up by the mother, so those in hell will be brought up in that place for a new life, the life of perpetual advancement in paradise.

It is true that the Holy Quran also speaks of hell as a place of torment or tortures, but these torments according to the Holy Book are remedial. Just as a patient has to devour bitter medicines and undergo operations and amputations which are most painful, but which are undoubtedly the only steps which can restore him to health; so also it is with torments of hell. They are not only the natural consequences of the poison of sins, but, at the same time, the torments are the most necessary steps to undo the effect of the poison and breath into a person a new life in which he must go on making unending progress. Thus hell is also a manifestation of the mercy of God, though of different kind, from heaven.

The one, hell, is a place for restoring health to those who have destroyed it by their own actions in this life, while the other, heaven, is a place for the advancement of those who enter into the other life with their spiritual faculties unvitiated. In fact, so clear, is the teaching of the Holy Quran on this point that none but a most superficial reader could overlook it. Again and again, the Holy Quran speaks of the workers of iniquity as blind, deaf, dumb, dead, meaning of course that they themselves have wasted their spiritual faculties, and accordingly, before they can make any spiritual advancement in the attainment of that highest goal of the human soul, the union of God, they must be subjected to the operations which should restore the action of those faculties.

In clearer words still, the Holy Quran tells us that "those who are blind in this life shall find themselves blind in the next," which means that as they did not make use of the opportunities, given to them in this life, to use their spiritual faculties, they will find themselves devoid of these faculties in the next, and will palpably feel the pain and anguish which are the necessary result of their loss and which they were unable to feel in this life because of their engrossment in worldly things. But the mercy of God will soon take them by hand and they will, after passing through all the stages through which it is necessary to pass to regain the use of the lost faculties, attain the real object of their lives. They will be purged of all uncleanliness, for this is necessary to attain to a perfect union with the Divine Being who is the source of all purity.

Hell Not Everlasting

Many sayings of the Holy Prophet and his companions clearly show the truth of what I have said above. In the Holy Quran it is written that "Almighty God has made it obligatory upon Himself to show mercy to His creatures." And there is a tradition of the Holy Prophet, according to which Divine mercy is displayed not only in this world as we find it so abundantly manifested, but far greater mercy will be displayed in the next. The fact is, if this had not been the case the showing of mercy in this life would have been futile.

The tradition says: "The Holy Prophet, may peace and the blessings of God be upon him, said that God displayed only a hundredth part of His mercy in this world and it is only this hundredth part whose manifestation is witnessed in all the creatures in this world, and that the other ninety- nine parts of His mercy will be displayed in the next life." According to this saying the love and mercy of which we witness countless manifestations in this life, and in which is included not only the mercy of God which He shows to His creatures, but also the mercy and love which is His unlimited creation, is only a hundredth part of the Divine mercy. The perfect manifestation of His love and mercy will be witnessed only in the next life.

According to another tradition found in the most reliable collections of tradition, God will ultimately take all those out of the fire who have done nothing to deserve deliverance therefrom. The concluding portions of this tradition runs thus: "Then God say, `The angels and the prophets and the faithful have all in their turn interceded for the sinners, and now there remains none to intercede for them except the most Merciful of all merciful beings. So He will take out a handful from the fire and bring out a people who never worked any good.'".

According to this tradition all those who did any good deed in this life, however slight it might be and however preponderating might be the evil which they did, will be taken out of fire upon the intercession of the angels and the prophets and the faithful, and there will then remain a people in it who never did any deed of goodness. These will be taken out of fire only through the mercy of the most Merciful. It should not be thought that a handful of God could not leave out anybody, In the Holy Quran it is said that "the whole earth is a mere handful of God on the day of Judgment." It is also clear that since, according to the tradition, the people who are thus taken out are not taken out because of any good that might have served in them as a seed for a growth of immortal life, but only because the most Merciful will desire to show full manifestation of His transcendent mercy; therefore it could not be in consonance with Divine mercy that one part should have been chosen for its manifestation while the other part should have been left without any mercy being shown to them.

There are many other traditions from which it appears that ultimately even those will be taken out of hell who never did any good deed, while there are certain sayings of the Holy Prophet and his companions according to which hell would ultimately be emptied of all those who are in it. Some of these traditions are found in the Kanzul Ummal, and the following two would be sufficient for our purpose: "Verily a day would come over hell when it will be like a field of corn that has dried up after flourishing for a while" (vol. vii, page 245); "Verily a day would come over hell when there shall not be a single human being in it" (vol. vii, page 245).

There is a saying of Omar on record (vide Tafsir Fathul Byan, the Fathuo Bari, Durr-i Mansur and Hadil Arwah of Ibn-i-Qayyum) which runs thus: "Even if the dwellers in hell may be numberless as the sand of the desert, surely a day would come when they will be taken out of it." A saying of Ibn-i-Masood is reported in connection with commentary upon a verse of the Holy Quran, which has already been quoted, according to which "a time would come upon hell when there shall not be a single person in it and this will be after they have dwelt therein for ahqib " (years referring to the verse containing the italicized word as quoted already). There are many other sayings to the same effect, but I think that the quotations already given will suffice to show the reader that Islam rejects the doctrine of everlasting torments in hell.

Islamic Concept of Salvation

But even when all this has been said, there remains an important question which has no doubt troubled many a mind. Does not the Holy Quran like the scriptures of other religions promise salvation and paradise to those who believe in it, and does it not consign hell all those who do not believe in it? In other words, does it not unduly narrow the sphere of salvation by limiting it at first to those who express a belief in it, and unduly widen it again by extending it to all believers whether they have actually done anything to deserve it or not? In order to answer these questions we would first explain the attitude of Islam to other religions and then show what is meant by salvation. These two considerations would show the reader the Quranic attitude towards the "unsaved."

Of all the religions of the world, Islam is pre-eminently the one religion which assumes a most tolerant attitude towards other religions and a most respectful one towards the founders of those religions and the great leaders of humanity. Its teaching on this point may be briefly summarized as follows.

The one and the chief object of the creation of man is that he should attain a perfect union with God, and to make him attain this object Almighty God has been raising prophets in all countries and in all ages who pointed out the right way to their followers. But after a certain time the teachings of the prophets were neglected or perverted by their followers and other prophets were again to point out the right way. According to this teaching, whenever a prophet is raised by Almighty God, true salvation can only be attained by following him, because it is through the prophet that Almighty God is pleased to reveal Himself at that time. Islam does not, therefore, arbitrarily narrow the sphere of salvation by making it attainable by believers in a particular book, but it bases it on the sound principle that the way to salvation is pointed out by every prophet of God and that it is by following that way that salvation can be attained. The Holy Prophet Muhammad was raised at time when corruptions and errors had found their way into the systems founded by all the previous prophets, and hence it is through him only that salvation, which is another name for union with God, can be attained. Those who do not attain to this union in this world, which is the preparatory world for the next, must pass through another stage which is represented in Islam as the punishment of hell.

This is the explanation which the Holy Quran gives as to the necessity of hell in after-life and this is the reason why all those who do not follow the Holy Prophet of Islam are spoken of as having their abode there. As regards the second question, whether all those who have accepted Islam will be saved unconditionally, it must be emphatically stated that the Holy Quran does not teach any such doctrine. It clearly says that belief in God or the Holy Prophet or the Holy Quran would not avail any person unless he does the righteous deeds which the Quran states to be necessary for attainment to union with God. Right belief is, according to the Holy Quran, the seed which if properly nourished by righteous will bring fruit, but faith alone is not sufficient to make a man attain union with God. Such union, on the other hand, is considered a very hard task and it is expressly said that there are very few who attain to such union in this life.

(Review of Religions, 1908)

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The Truth About Eclipses


 

Comments on the article entitled "Flaws in the Ahmadiyya Eclipse Theory" by Dr David McNaughton

Saleh Mohammed Alladin
Retired Professor of Astronomy
Osmania University, Hyderabad, India

Hazrat Imam Baqar Muhammad bin Alira has narrated the following Hadees (saying of the Holy Prophet Muhammadsa):

For our Mahdi (Divine Reformer) there are two signs which have never appeared before since the creation of the heavens and the earth, namely the moon will be eclipsed on the first night in Ramazan (i.e. on the first of the nights on which a lunar eclipse can occur) and the sun will be eclipsed in its middle (i.e. on the middle day of the days on which a solar eclipse can occur), and these signs have not appeared since God created the heavens and the earth.
(Dare Qutani Vol 1, page 188)

In the literature of the Ahmadiyya Muslim Community, the dates of the lunar and solar eclipses have been taken as 13, 14, 15 and 27, 28, 29 respectively of the Islamic calendar. Dr David Mc Naughton has pointed out that lunar eclipses can occur on 13th, 14th and 15th and solar eclipses on 28th and 29th. Only under special circumstances, a solar eclipse can occur on the 27th of the Islamic month. Also, under special circumstances, a lunar eclipse can occur on the 12th. Hence the dates of the eclipses should be taken as 13, 14, 15 and 28, 29 or as 12, 13, 14, 15 and 27, 28, 29.

Perhaps the author is the first person to point out that it is possible to observe a lunar eclipse on the 12th. On the other hand, it seems to be well known from observational records that a solar eclipse can occur on the 27th. I present two examples taken from important books wherein 27th is considered as one of the dates for the solar eclipse.

Nawab Siddeeq Hasan Khan writes in his book Hujajal Kirama (in Persian, published in 1271 Hijri ) on page 344 that according to astronomers a lunar eclipse does not take place on any date other than 13, 14 and 15; and in the same way a solar eclipse does not take place on any date other than 27, 28 and 29.

Professor F. Richard Stephenson, who has devoted considerable effort in the study of ancient records of eclipses, writes in his book, "Historical Eclipses and Earth's Rotation" (Cambridge University Press 1997) on page 436 as follows:

"In the Islamic calendar, lunar eclipses consistently take place on or about the 14th day of the month and solar eclipses around the 28th day"

 Hence considering the dates as 13, 14 and 15 for the lunar eclipse and 27, 28 and 29 for the solar eclipse for interpreting the prophecy in 1894, at the time of the claimant, is quite reasonable. The purpose of the prophecy is to help people to recognize the Promised Divine Reformer and the prophecy has served the purpose very well.

It may also be noted that Hazrat Mirza Ghulam Ahmadas claimed on the basis of Divine revelation, which he received, that the prophecy has been fulfilled in his person. He also declared on oath that he is the Promised Messiah and Mahdi.

In order to understand the Hadees on the basis of our present knowledge we should note that the time between the astronomical new moon and full moon varies between 13.9 days and 15.6 days as mentioned by Dr Mc Naughton. Hence if a lunar eclipse occurs on the 12th of a month, the solar eclipse cannot occur on the 28th of the month because in that case the interval between the new moon and the full moon would exceed 15.6 days. If the Hadees had not laid any restriction on the date of the solar eclipse, the first date of the lunar eclipse may have been considered as 12th. But since the Hadees has specified the date of the solar eclipse, the first night in the Hadees has to be interpreted as the first of the well known three nights, i.e. 13th.

The Promised Messiahas also gave another explanation for the Hadees which is simple but very illuminating. He wrote in his book Noorul Haq Part 2, Roohani Khazaen Vol 8 page 196:

"Dare qutani has recorded that Imam Muhammad bin Ali has narrated that there are two signs for our Mahdi which never appeared before, that is, never occurred for any other person since the creation of the earth and the heavens and these are that the moon will begin to be eclipsed in the beginning of the night in Ramazan and the sun will be eclipsed in the remaining half of the month."

Professor G.M.Ballabh and I had prepared a list of the years in which both lunar and solar eclipses occurred in the month of Ramazan from the time of the Holy Prophetsa until the year 2000 A.D. We found that 109 times both lunar and solar eclipses occurred in the month of Ramazan over some part of the earth or the other. Out of these only seven pairs of eclipses were visible from Qadian. Only in the year 1894 the moon began to be eclipsed in the beginning of the night in Ramazan. The sun set in Qadian at 18 hrs 41 min and the eclipse of the moon began at 18 hrs 56 min. (Review of Religions Vol 89 No 9 September 1994 page 47)

For a detailed discussion of the fulfillment of the prophecy, please see my article entitled "The Advent of the Promised Messiah as vindicated by the Signs of the Lunar and Solar Eclipses" in the Review of Religions, Vol. 84, No 11, November 1989, pages 3 to 24. Answers to some of the objections have been given in my article "The Truth about Eclipses" published in The Review of Religions, Vol. 94, No's 5 and 6, May & June 1999.

Almighty God says in the Holy Quran:

He (Allah) is the Knower of the unseen, and He reveals not His secrets to anyone, except to him whom He chooses, namely a Messenger of His. (Chapter 72 Verses 27, 28.)

The remarkable prophecy of the Signs of the eclipses and its fulfillment in our age bears eloquent testimony to the greatness of the Holy Prophet Muhammadsa

May Almighty God guide mankind to the right path.

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