Vol. 69

"Call to the path of thy Lord with wisdom and goodly exhortation, and argue with people in the best possible manner." (Holy Quran 16:125)

The Light

& Islamic Review

Exponent of Islam and the Lahore Ahmadiyya Movement since 1924.

A journal devoted to showing that I slam is:

PEACEFUL - TOLERANT - RATIONAL - INSPIRING

JANUARY - FEBRUARY 1992

CONTENTS

■ Our Teachings.by Hazrat Mirza Ghulam Ahmad . . . . . . . . . . 3

■ Lessons of the Pilgrimage and 'id al-adhii.address by Dr. Zahid Aziz . . . . . . . . . . . . . . 4

■ Criticism by misrepresentation.Reply to Christian leaflet attacking Islam

■ Islam -The new world order.

7

by K.S. Rahim Bakhsh . . . . . . . . . . . . . . . 10

■ Mr. Jinnah regarded Ahmadis as Muslims.His refusal to brand them as non-Muslim 12

■ Introduction to Islam. . . . . . . . . . . . . . . . . 13

■ Mr. N. A. Faruqui passes away . . . . . . . . . 15

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Published from:

1315 Kings Gate Road. Columbus, Ohio 43221-1504, U.S.A.

No. 1

www.alahmadiyya.org

2 THE LIGHT • JANUARY - FEBRUARY 1992

The Light was founded in 1924 as the organ of the Ahmadiyya Anjuman Isha'at Islam, Lahore, Pakistan (Ahmadiyya Association for the propagation of Islam, Lahore). The Islamic Review was published in England from 1913 for over 50 years, and in the U.S.A. from 1980 to 1991. The present periodical represents the world-wide Ahmadiyya Anjuman Isha'at Islam, Lahore, branches.

ISSN: 1060-4596

Editor: Dr. Zahid Aziz. Circulation: Mrs. Samina Sahukhan, Dr. Noman I. Malik.

Articles, letters and views are welcome, and should be sent to: The Editor, 'The Light', 15 Stanley Avenue, Wembley, Middlesex, HAO 4JQ. ENGLAND.

For circulation matters, contact U.S.A. address on front cover.

Beliefs and aims.

The main object of the A.A.1.1.L. is to present the true, original message of Islam to the whole world - Islam as it is found in the Holy Quran and the life of the Holy Prophet Muhammad, obscured today by grave misconceptions and wrong popular notions.

Islam seeks to attract the hearts and minds of people towards the truth, by means of reasoning, good moral example, and the natural beauty of its principles. It neither aspires to gain political

power, nor allows the use of force in support of the faith.

Hazrat Mirza Ghulam Ahmad, our Founder, arose to remind the world that Islam is:

International: It recognizes prophets being raised among all nations and requires Muslims to believe in them. Truth and goodness can be found in all religions. God treats all human beings equally justly, irrespective of race, nationality or religion.

Peaceful: Allows use of force only in unavoidable self-defence. Teaches Muslims to live peacefully under any rule which accords them freedom of religion.

Tolerant: Gives full freedom to everyone to hold and practise any creed or religion. Requires us to tolerate differences of belief and opinion.

Rational: In all matters, it urges use of human reason and knowledge. Blind following is condemned and independence of thought is granted.

Inspiring: Worship is not a ritual, but provides living contact with a Living God, Who answers prayers and speaks to His righteous servants even today as in the past.

Non-sectarian: Every person professing Islam by the words La

ilaha ill-Allah, Muhammad-ur rasul Allah (There is no god but Allah, and Muhammad is the Messenger of Allah) is a Muslim. A Muslim cannot be expelled from Islam by anyone.

No prophet, old or new, is to arise after the Holy Prophet Muhammad. However, Mujaddids will be raised by God to revive and rekindle the light of the faith of Islam.

Our Representatives.

Canada. Mr. Yaseen Sahu Khan 3181 East 15th Avenue, Vancouver, BC. V5M 2LI

Germany. Mr. Saeed Ahmad Choudhary, Die Moschee, Brienner Strasse 7/8, D-1000 Berlin-31

Nederland. Mr. A. S. Abdul Santoe, Zevengetijdeklaver-5 3069 DK Rotterdam

South Africa. Mr. Osman Sydow, P.O. Box 112, Goodwood 7460 Cape Province

India. Mr. Abdul Razak, Fatmabai Court, 4th Floor, Jacob Circle, 17 Maulana Azad Road, Bombay 400011

Australia. Dr. A. H. Sahu Khan, 9 Yasmer Avenue. Haberfield, N.S.W. 2045

Fiji.

Mr. Amin Sahu Khan, 12 Bau Stteet, Suva

Trinidad. Mrs. Zarina Muhammad, 106-A Old Southern Main Road,McBean, Couva

Guyana. Moulvi M. Rasheed, 111 Regent Road, P. 0. Box 10692Bourda, Georgetown

Suriname. Mr. M. Rashid Pierkhan, Zwanenhovenburg Straat 154, Paramaribo

Indonesia. Imam Musa Projosiswoyo, P.O. Box 2535, JKT., Jakarta 10001

THE LIGHT • JANUARY - FEBRUARY 1992 3

Our Teachings

From the book Kishti-i Nuh (Noah's Ark)

by Hazrat Mirza Ghulam Ahmad

(Editor's Note: The serialisation of extracts from this boo� which deal with the teachings of Islam, as particularly stressed by the Founder of the Ahmadiyya Movement, continues below from the September-October 1991 issue.)

Be not deceived that you have fulfilled your duty by merely believing a few things, for Almighty God wishes to bring about a complete and thorough transformation within you. He demands of you a death (of former ways), after which He shall breathe a new life into you. Make reconciliation among yourselves quickly, and forgive the faults of your brethren, for wicked is the person who does not agree to be at peace with his brother. He is in danger of being cut off, for he sows the seed of dissension. Renounce your base passions in every way and let go of mutual disagreements. Despite being in the right, humble yourselves like one who is in error, that you may be forgiven. Get rid of the fatness of low desires because a fat man cannot enter the narrow gate to which you are called. Luckless is he who does not accept these words which have come out of the mouth of God and have been taught by me. If you wish that God may be pleased with you upon heaven, be at harmony with one another as twin-born brothers. The most hon­ourable among you is he who most forgives his brother's trespasses. Wretched is he who is stub­born and does not forgive; he has no share in me.

True connection with God.

Fear the displeasure of God, for He is holy and has a high sense of honour. Evil doers cannot attain the nearness of God. The proud, the unjust and the dishonest cannot approach Him. Everyone who is not jealous for the name of the Lord cannot draw nigh to Him. Those who are bent low upon sordid worldly gain, like dogs, ants or vultures, and seek material comforts, cannot have access to Him. An evil eye cannot see Him, and an impure heart cannot know Him. He who casts himself into fire (of tribulations) for His sake, shall be delivered from hell-fire; he who weeps for Him shall laugh; he who cuts asunder the ties of this world for His sake shall meet Him. Be the friends of God with a

sincere heart, truly and fervently, so that He may also befriend you.

. Show kindness and mercy to your juniors, your

wives and your poor brethren, so that mercy may be shown to you from heaven. Be for God in right earnest, so that He may be for you. The world is a place of trials and afflictions; so take hold of God with firmness and fidelity, that He may keep these calamities from coming near you. No misfortune arises upon earth until a decree is issued from heaven, nor can an evil be removed until mercy descends from heaven. It is prudent to take hold of the root and not to trust to the branch. It is not forbidden to you to make use of medicines or means, but it is forbidden to you to put your trust in these, for only that will ultimately happen which God intends. For those who are willing to endure it, trusting in God is the best course.

Reverence for Holy Quran and Holy Prophet.

It is an essential teaching that you do not forsake the Holy Quran, for in it is your life. Those who honour the Quran shall be honoured in heaven; those who give precedence to the Holy Quran over every tradition (hadith) and saying shall be given precedence in heaven. There is no book now on the face of the earth for the guidance of the world but the Holy Quran, and no apostle or intercessor for mankind but Muhammad mustafa, may peace and the blessings of God be upon him. Endeavour to have true love for this Holy Prophet of honour and glory, and give not excellence to anyone over him, so that you may be included in heaven among those who are saved. Remember also that salvation does not begin after death; rather, true salvation is that which reveals its light in this very life.

Who is saved? He who is certain that God is truth, and that the Holy Prophet Muhammad is the intercessor between Him and all creatures. Under heaven there is no other apostle of equal rank with the Holy Prophet, nor any Book of equal excellence with the Holy Quran. For none has Almighty God willed an everlasting life, but for this chosen Holy Prophet who lives forever . ...

0 all you people who call yourselves my follo-

4 THE LIGHT • JANUARY - FEBRUARY 1992

wers: You cannot be recognised as my followers upon heaven until you truly follow the path of righteousness. Say your five daily prayers with such awe and attention, as if you actually see God. Keep your fasts faithfully for the sake of God. Everyone who is liable to pay Zakiit must do so. If the Hajj to Makk:a is obligatory upon you, and there is no impediment, you must perform it. Do good so as to love it well, and forsake evil so as to hate it. Know it for certain that no deed goes up to God which is devoid of true righteousness. Righteousness is the root of every goodness; if the root has not been neglected, the deed shall not go to waste either.

It is necessary that you should be tried with various afflictions and adversities as the faithful before you were tried. Beware that you do not stumble! The earth cannot inflict any harm upon you if you have a strong bond with heaven. It is your own hands, and not your enemy's, that cause you a loss. If your earthly honour is all lost, God

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will give you an eternal glory upon heaven. Forsake Him not, therefore. You must suffer various afflic­tions, and be deprived of some long-cherished hopes, but grieve not, for your God tries you as to your steadfastness in His path. If you wish that even the angels should praise you in heaven, rejoice when you are persecuted, and be thankful when you are abused, and sever not the tie when you meet with failures. You are the last people raised by God; therefore, do virtuous deeds of the highest order. Whoever among you is slack shall be cast off (by God) like filth, and shall meet a sad end. He will not be able to harm God. Look! I give you the glad tidings that your God really exists. Though His are all creatures, but He chooses the man who chooses Him. He comes to him who goes to Him, and He gives honour to him who honours Him. Come to Him with your hearts sincere and your tongues, eyes and ears cleansed, and He shall accept you.

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Lessons of the Pilgrimage and 'id al-Adha Mankind called back to original, simple beliefs

'id Khutbah delivered at Darus Salaam, London, 22 June 1991

by Dr. Zahid Aziz

"Say: Allah speaks the truth; so follow the religion of Abraham, the upright one. And he was not one of the polytheists. Certainly the first house appointed for mankind is the one at Bakk:ah (Makka), blessed and a guidance for the nations. In it are clear signs: the place of Abraham; and whoever enters it is safe; and Pilgrimage to the house is a duty which people owe to Allah - whoever can find a way to it." (The Quran, 3:94-96)

The Holy Quran tells us here that the Ka' bah was the first House of worship on earth that man built. Historical evidence, too, bears out that this House has existed from the most ancient times that we can go back to, and that it was visited annually by people and regarded as sacred. Thus Islam has chosen as its central shrine, not a place of signifi-

cance in its own history (and there are numerous such places), but one which has significance in the history of religion of mankind - where man first built a house of worship. Similarly, Islam accepted

in essence the ancient pilgrimage to the Ka'bah, and did not institute some entirely new ceremony.

This clearly shows that Islam seeks to draw attention to the beginning and the roots of religion, and its original principles. As mankind became more advanced, and separate nations appeared, various prophets arose in each nation who gave more detailed religious teachings, applicable parti­cularly to local circumstances. As time went on, and these religions developed separately, and were further interpreted by man's own thought, they diverged from one another as well as from the basic principles at their root.

So Divine wisdom, in order to make these

THE LIGHT • JANUARY - FEBRUARY 1992 5

divergent religions converge again, sent the final faith to the place which was the first where a religious monument was built, to call mankind back to the original principles of religion - the simple fundamentals which had become lost in the haze and maze of the details of religious doctrines, ceremonies and controversies.

The Quran speaks of mankind (al-nas) when dealing with the Pilgrimage, and not just believers or Muslims. For instance:

"Pilgrimage to the House is a duty which people owe to Allah." (3:96)

"Proclaim to people the Pilgrimage: they will come to thee on foot and on every lean camel, coming from every remote path." (22:27)

There is, of course, a prophecy here that people from all nations and religions will join Islam and go to the Pilgrimage. But the Quran addresses all people because the Ka'bah is where mankind first received religion, and therefore mankind is being called back to unite on the original, simple faith.

Abraham, and the Jewish and Christian faiths.

Besides addressing mankind generally, the Quran, by establishing the Ka'bah as the Muslim religious centre and instituting the ancient Pilgrimage as one of its pillars, also specifically addresses the Jews and Christians and calls on them to unite on the original principles of their religions. For Abraham, who re-built the Ka'bah from a ruined condition, and with whom began most of the ceremonies and features of the Pilgrimage, is a figure accepted by both Jews and Christians.

It was long after the time of Abraham that Moses arose who founded the Israelite religious law, and laid the basis of the beliefs and customs which define the Jewish religion. When, in the course of time, the followers of this law forgot its true purpose and aim, sticking to its observance only in letter, in a hypocritical manner, and corrup­ting it to suit their desires, God then sent Jesus to revive the real spirit of the faith, and show how man could attain nearness to God. He was generally rejected by the Jews. The later generations of Jesus' followers themselves misinterpreted his teaching and the metaphorical language he used to express man's relation with God. This led them to reject observance of the Divine law altogether, and to coin the belief that Jesus was the son of God who had

come to atone for mankind's sin of not adhering to the Divine commandments, and that man received salvation merely through belief in his death. Thus the Christian religion came into being. So there were two opposing religions with conflicting tenets: salvation by rigid adherence to the letter of the law, and salvation through belief only in Jesus.

The Quran calls upon these two faiths to step back and consider their common origin. It tells them that Abraham, the great teacher who preceded these two religions, attained salvation by simple submission to the One God and the practice of virtue. He neither followed any rigorous, detailed religious law, nor did he merely trust to belief in salvation through someone else's intercession. As the Quran says:

"Abraham was not a Jew nor a Christian, but he was an upright man, one who submitted to God, and not one who took others for gods." (3:66)

In other words, the particular doctrines now associ­ated with the names Jew and Christian were unknown to Abraham. He followed the simple, broad principles of religion. The Quran says:

"Who has a better religion than he who submits himself entirely to God while doing good to others, and follows the faith of Abraham, the upright one. And God took Abraham for a friend." (4:125)

Meaning of submission to God.

'Submitting to God entirely' means that in every­thing one does, one gives up all one's lower, selfish desires, and whole-heartedly follows the difficult path prescribed by God. It means that when worldly considerations and our baser desires show us one path, and the guidance of the faith shows us a different path, we reject the former and follow the latter. It is exactly what we pledge ourselves to when taking the bai'at to join this Movement: I will hold religion above the world.

Submission to God does not mean observing rules and regulations in a purely mechanical way, to the letter, and at the same time sticking to your wrong desires. Submission to God also does not

mean fatalism, or submitting to circumstances which befall us, and being inactive, claiming that it is God's will. There is also what might be called hypocritical fatalism seen so commonly, where we adopt all means, fair and foul, of achieving a

6 THE LIGHT ■ JANUARY - FEBRUARY 1992

desired end, thinking not of right or wrong for one moment, but if we happen to fail in our endeavours, we then claim that we are submitting to God by accepting His verdict. Were we submitting to God when using unlawful and unscrupulous means to get what we wanted? Submission to God involves a conscious struggle to overcome one's base desires, and follow what we know is the right path.

Simple principles of faith.

The simple principles of faith followed by Abraham were, then, submission to God and the doing of good to others. In consequence, he was raised to the position of a friend of God, as stated in 4:125 above. And these were the principles Islam came to restore, and to which it invites Jews and Christians (and others) as being the precepts followed by their own revered founders. The Pilgrimage is a restora­tion of the original principles of religion, of a simple devotion to God, and it is a call to all mankind to set aside later religious differences and return to the original purpose of religion.

Islam is not requiring people of other faiths to accept beliefs which are entirely novel and unprece­dented, and alien to their traditions. That is what Christianity, as preached, is asking people to accept, namely, that Jesus died for their sins. That

Followers made religion into a complicated matter

is not a principle, because for one thing, it could not have been followed by those who lived before the time of Jesus. It is the simple principles described above which are, and have always been, the path to salvation. The Quran tells us that both Jews and Christians assert that none but a Jew or a Christian shall receive salvation. It rejects this baseless claim, saying:

"Nay, whoever submits himself entirely to God and does good to others, he has his reward from his Lord, and there is no fear for such, nor shall they grieve." (2:112)

This is the whole crux of religion, and its simple spirit. Both Jews and Christians had made religion a cumbersome matter: the Jews with their meticu­lous, detailed law, to be followed to the letter; the Christians with their confusing, incomprehensible explanations of how God could be one and three at the same time, and how Jesus was man and God at

the same time.

Regretably, Muslims of later times also made religion a burdensome, complicated matter, marked by trivial details and futile controversies.

Then the Reformer of this age arose and drew attention to the simplicity and the true inner spirit of the faith.

Sacrifice.

This is a feature of the Pilgrimage in which Muslims all over the world also participate. The Quran says with regard to the sacrificed animals:

"Not their flesh, nor their blood, reaches God, but what reaches Him is your righteous­ness and doing of duty." (22:37)

Hazrat Mirza Ghulam Ahmad explained this by saying that the true sacrifice is not of the animal which is being slaughtered, but of the animal desires of the person doing the sacrifice. Maulana Muhammad Ali used to exhort people in his khutbas at this 'Id that the real sacrifice by an individual at this occasion is to give up a bad habit permanently. If we took this advice, what would we be like in a few years' time!

Hazrat Mirza has referred to this verse many times, to explain that in all the religious obliga­tions, such as prayer etc., it is not the outward act which counts with God, but how much righteous­ness you learn from it. The Quran says:

"You cannot attain to righteousness unless you spend (in God's way) out of what you love." (3:91)

So when we fulfil the Islamic obligation of either charity or giving money in the cause of Islam, that only helps us if we also part with some of our desires and things we cherish, and not just money. You cannot buy God with money, you cannot please Him by offering Him the meat of an animal, you cannot flatter Him by bowing and prostrating before Him and saying 'You are the greatest'. You have to offer yourself, and sacrifice a part of yourself - this is what God requires.

To sum up, the message of the Pilgrimage and this 'Id is that all mankind should unite on the fundamental principles of religion revealed to it, and live as one brotherhood with equality for all. But that is only possible through a sacrifice of one's animal desires, which are the cause of all discord and enmity among people.

THE LIGHT ■ JANUARY - FEBRUARY 1 992 7

Criticism by misrepresentation

Reply to Christian leaflet contrasting Islam and Christianity

compiled by members of U.K. Lahore Ahmadiyya Movement

A leaflet entitled Christianity?-Islam?, published by a Christian group known as The Asian, Arab Prayer Fellowship of Warley in the West Midlands (England), has been sent to us for reply. It purports to contrast the teachings and doctrines of Islam and Christianity on the basic questions of the concept of God, the position of man, sin and forgiveness. Its objections against, and criticisms of, Islam are largely based on the author's imaginary, biased picture of Islam, and not the actual teachings of the faith, and therefore the leaflet attacks Islam by misrepresentation, rather than arguing against its real doctrines.

It seems inconsistent, therefore, that the leaflet commences with the story of the good Samaritan, and draws from it the following conclusion:

" ... the loving action of the Samaritan which reached across that national prejudice has been given to us by the Lord Jesus as an example to follow. We must keep this lesson in mind as we mix in school and elsewhere with friends from other faiths."

The author then proceeds to present Islamic teach­ings, based not on objective study, but derived from the prejudiced views of Christian polemicists. Incidentally, the good Samaritan was not a Chris­tian or follower of Jesus, nor could he have believed that Jesus died for his sins. Yet despite these handicaps, he was able to do acts of such humanity and virtue that Jesus presented him as an example for Christians to follow.

Oneness of God.

The leaflet first deals with what it believes to be the concept of God in Islam, and at the commencement it does refer to an actual teaching of Islam, namely, the unity of God:

"The Muslim's idea of unity forbids him to accept the Christian idea of Three Persons in one God . ... The Christian rightly challenges the Muslim's idea of unity. From where did he get it? He cannot claim to have got it from science, for the limitations of science cannot probe the nature of God. Nor can he

claim he got it from the scriptures. Should he claim it was given to Muhammad by a reve­lation from Allah, he must prove it is in harmony with both the Old and New Testa­ments. Since he is unable to do this he resorts to charging both Jews and Christians with making incredible changes in their scriptures."

Exactly the same question can be asked regard­ing the Christian doctrine of Trinity: where did the Christians get it from, the scriptures, or the reve­lation of Jesus?

The fact is that the doctrine of the oneness of God is clearly given in the Old and New Testa­ments. In the teachings of Moses, it is announced right at the outset:

"Hear, 0 Israel: The Lord our God is one Lord." (Deut. 6:4)

"And God spoke all these words, saying: ... You shall have no other gods before me." (Exodus 20:1-3; see also Deut. 5:7)

Jesus followed precisely this teaching, and when asked, "which commandment is the first of all", he replied in exactly the same words:

"The first is, Hear O Israel: The Lord our God, the Lord is one." (Mark 14:29)

The questioner then said:

"You are right, Teacher; you have truly said that He is one, and there is no other but He ... " (v. 32)

Jesus praised him for his answer, saying:

"You are not far from the kingdom of God." (v. 34)

Almost the first teaching Jesus gave, as recorded near the commencement of the New Testament, was as follows:

"You shall worship the Lord your God, and Him only shall you serve." (Matthew 4: 10)

The revelation which came to the Holy Prophet

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Muhammad confirmed this doctrine in its essentials, explained it comprehensively and perfectly, as had not been done in previous scriptures, and corrected many misconceptions which had arisen about it. Thus while the Israelite concept had come to be that the God of their nation was one, the revelation of the Holy Prophet, being universal -and not national, disclosed that there was only One God for everyone.

The doctrine of Trinity, however, is not men­tioned anywhere in the Bible as having been taught by any prophet, including Jesus. The Jews reject it utterly, and could challenge the Christians, in the words of this very leaflet, to prove that it is in harmony with the Old Testament.

God as Creator of good and evil.

The leaflet then advances some entirely untrue allegations regarding the Islamic view of God. The first is as follows:

"The Quran says that Allah is the creator of everything, good and evil, moral evil included. . .. So Allah contains within Him­self two contradictory elements from the Christian point of view."

The writer has apparently forgotten the basic Christian doctrine of the inherited sin, according to which man is sinful by birth. It is the Christian view of God that He created all human beings (except Jesus) as sinful and inclined to do evil by their very nature. Those who themselves hold such beliefs are in no position to raise the above objec­tion!

In fact the Islamic view is simply that Allah has pointed out to man the path of goodness and the path of evil, enjoining him to follow the former and shun the latter. This is the meaning of the verse referred to in the leaflet, which is mistranslated there as saying that God breathed into the soul "its wickedness and its piety".

The keeping of promises by Allah.

The next unfounded charge against Islam is as follows:

"Allah is an. absolutely free being having no limitations of any sort. That is, he hasn't bound himself by any promises or pledges by which man may say: 'See, God has said this and His nature demands that He fulfil it.' Rather Allah does as He pleases."

This is an absolutely baseless and outrageous allegation which is belied by almost every word of the Holy Quran. Close to the beginning of the Quran, while addressing the Israelites, God says:

"Be faithful to your covenant with Me, I shall fulfil My covenant with you." (2:40)

It is repeated on numerous occasions that:

"Allah's promise is true." (10:55; 18:21; 28:13; 30:60; 31:33; 35:5; 40:77; 45:32; 46:17)

Then there are repeated affirmations such as: "The promise of our Lord is ever fulfilled" (17:108); "the promise of my Lord is ever true" (18:98); "Thy promise is true" (11:45) and "His promise is ever fulfilled" (73:18). Allah's promises are clearly said to be binding upon Him:

"It is a promise which is binding on Him in the Torah and the Gospel and the Quran." (9:111)

"It is a promise binding on Him, quite true." (16:38)

"A promise binding on Us. We shall bring it about." (21:104)

Again, it is repeatedly stressed: "Thou (0 Allah) never failest in Thy promise" (3:193); "Allah by no means fails in His promise" (22:47); "Allah's promise! Allah will not fail in His promise" (30:6); and "Think not that Allah will fail in His promise to His messengers" (14:47).

The promise of Allah to the true believers and the doers of good is also mentioned again and again:

"And those who believe and do good, We shall make them enter Gardens in which rivers flow, to abide therein for ever. It is Allah's promise, in truth. And who is more truthful in word than Allah?" (4:122)

"But those who keep their duty to their Lord, for them are high places, above them higher places, built for them, wherein rivers flow. It is the promise of Allah. Allah fails not in His promise." (39:20)

"These are they from whom We accept the best of what they do and pass by their evil deeds, among the owners of the Garden. A promise of truth, which they were promised."

THE LIGHT • JANUARY - FEBRUARY 1992 9

(46:16)

The 23 references given above should satisfy anyone that the allegation made in the leaflet is entirely groundless. The statement referred to, i.e. "Allah does as He pleases", does not contradict God fulfilling His promises, it rather corroborates it. What is meant is that despite the exertions of the opponents of truth to annihilate the cause of the faith, using all their might and resources, Allah will do as He pleases, not as they wish, i.e. fulfil His promise of making the truth victorious. The pleas­ure of Allah must not be confused with the arbit­rary, unprincipled whim of a despot, deviating from his promises in order to fulfil passing fancies.

Can man make demands on God?

The leaflet then continues:

"The Muslim can only hope that if he dili­gently follows the teachings of the Quran and Traditions of Islam he will please Allah and be accepted."

The objection advanced here is that a Muslim can only hope that God fulfils His promise but cannot say for certain that God is bound to fulfil it. Let us tum to the Gospels to see if, according to Jesus, a man can demand that God fulfil His promise. A man asked Jesus, "What must I do to inherit eternal life?" Jesus told him that he must follow the com­mandments, and recounted each one. The man said: "All these I have observed from my youth". Jesus then said: "You lack one thing; go, sell what you have, and give to the poor, and you will have treasure in heaven, and come, follow me." (Matthew 19:16-21, Mark 10:17-21, Luke 18:-18-22) The man had been fulfilling each one of thecommandments which, Jesus said, were necessary toget eternal life, and yet he did not attain his goal.Could the man then demand that God fulfil His sideof the bargain, as the man had done?

Does Allah care about His creatures?

The next totally unfounded allegation in the leaflet is as follows:

"Allah is too great to be affected or influ­enced by anything his creatures say, think or do."

What does the author of this claim make of the following passages of the Quran:

"And your Lord says: Pray to Me, I will

answer you." (40:40)

"And He it is Who accepts repentence from His servants and pardons evil deeds, and He knows what you do. And He answers those who believe and do good deeds." (42:25-26)

"Allah indeed has heard the plea of her who pleads with thee (0 Prophet) about her hus­band and complains to Allah." (58:1)

"So he who does an atom's weight of good will see it, and he who does an atom's weight of evil will see it." (99:7-8)

On numerous occasions, does the Quran speak of Allah delivering man from distress and affliction, and usually man being ungrateful afterwards; Man is asked:

"Who answers the distressed one when he calls upon Him, and removes the evil . . . is there any other god with Allah?" (27:62)

"Who is it that delivers you from the calam­ities of the land and the sea when you call upon Him, in humility and in secret: if He deliver us from this, we will certainly be of the grateful ones. Say: Allah delivers you from this and every other distress, yet you set up others as gods with Him." (6:63-64)

What a travesty of facts to say that "Allah is too great to be affected or influenced by anything his creatures say, think or do"!

It is then added:

"Allah's indifference to the lost stands in complete contrast to the God of the Bible who seeks to save the sinner from eternal death."

It was to rescue the lost that Allah sent prophets, all over the world, bearing glad tidings for those who would give up sin, and warnings for those who would persist in doing evil. However much a person may have sinned, the door to reform and repentence was left open by the words:

"O My servants who have been prodigal regarding their souls, despair not of the mercy of Allah; surely Allah forgives sins altogether." (39:53)

This reply will be continued in our next issue, when we hope to expand on the last point noted above, and refute more of the allegations of the leaflet.

10 THE LIGHT • JANUARY - FEBRUARY 1992

Islam - The New World Order

by K.S. Rahim Bashkh, Pakistan

(This article was recently sent to us by the author. Mr Rahim Bakhsh is a nephew of our late leader the Maulana Muhammad Ali, and has written several booklets on Islam and the Ahmadiyya Movement.)

Ever since man set foot on this earth to rehabilitate himself in this wodd amicably and peacefully, he has been beset with social disorder emanating from various factors of influence such as personal rela­tionship, social behaviour, national and regional affiliation, patriotism, which limit the scope of the universal social order to a country or community, so that the rights and privileges enjoyed by a particular country or community are not equally applicable to alien countries termed as foreign. Hence equality of status of mankind on the whole suffers at the cost of factional controversies which ultimately lead to skirmishes and struggle among the different countries and communities to the detriment of peace and amity among them. Unless, therefore, this sense of special privilege and super­iority complex is completely eradicated from the mental makeup, the attainment of peace will remain elusory, and peace will suffer at the altar of national pride and prejudice. In the present age, the West has attained a dominant position, and communal prejudices have led and are leading to inhuman treatment of mankind among themselves. It is only an ultra-human power which can control man by imposing a peaceful solution of this vexed problem.

The message from on High.

In this context, a message from on High was received fourteen hundred years ago. The following quotation from the Quran elucidates this:

"This day have I perfected for you your religion and completed My favour to you and chosen for you Islam as a religion ( of peace)" (5:3).

It may be noted that the root word of Islam,

namely salama, conveys in its literal meaning the significance of peace. The message was delivered on the occasion of the last Pilgrimage of the Holy Prophet Muhammad (may peace and the blessings of Allah be upon him) in the year 10 Hijra.

Mounted on a camel, with a vast congregation assembled all around him on the peak of Mina, mount Arafat, the sermon was delivered by the Holy Prophet so as to reach the whole world, beyond the confines of Arabia. It ran thus:

,, 0 people lend an attentive ear to my words. Do you know what day it is today? This is the

yaum an-nahar the sacred day of sacrifice. Do you know which month is this? This is the sacred month. Do you know what place is this? This is the sacred town. So I apprise you that your lives, your properties and your honour must be as sacred to one another as this sacred day in this sacred month in this sacred town. Let those present take this mess­age to those absent (in the world beyond). You are about to meet your Lord Who will call you to account for your deeds.

,, 0 people! this day Satan has despaired of re-establishing his power in this land of yours.

But should you obey him even in what may seem to you trifling, it will be a matter of pleasure for him. So you must beware of him in the matter of your faith.

,, Then, 0 my people, you have certain rights over your wives, and so have your wives over

you. . .. They are the trust of God in your hands, so you must treat them with all kindness. . . . And as regards your slaves, see that you give them to eat of what you yourselves eat, and clothe them with what you clothe yourselves with.

, , 0 people! listen to what I say and take it to heart. You must know that every Muslim is a

brother of another Muslim. You are all equal. You are members of one common brotherhood. It is forbidden for any of you to take from your brother save what the latter should willingly give. Do not tyrannise over your people.,,

Then the Holy Prophet raised his voice to the top, saying: "O Lord I have delivered Thy mess­age", and the valley resounded with the reply from the myriads of human throats with one accord: "Aye, that thou hast". No doubt the message so delivered was sublime, but the zeal with which it

THE LIGHT ■ JANUARY - FEBRUARY 1992 11

was delivered was no less. Here is the sermon on the mount; here is, as it were, humanity's covenant and charter of human equality and brotherhood for peace on earth, declared by God with the advent of Islam.

The unity and equality of mankind.

The cardinal and fundamental principles of Islam constitute faith in the Unity of God Who is the creator of all mankind, regardless of their national origin, whether east or west, north or south. The Holy Quran says:

"Mankind is a single nation, so Allah raised prophets as bearers of good news (of unity) and as warners (against dissension and dis­cord), and He revealed with them the Book with truth that it might judge between people concerning that in which they created differ­ences (of inequality)." (2:213)

Thus the dissensions arising out of inequity are man's own creation which bring about discord and enmity among themselves. This edict from on High effaces all norms of inequality among the nations of the world, and places them on terms of equality and justice among themselves. It does away with all kinds of prerogatives and national privileges, and places man on an equitable basis.

The other unifying factor which contributes to equality among mankind is the adoption of the same code of ethics and conduct as ordained by God. Referring to the verse quoted above, if all people adopted the same code of conduct and behaviour as laid down under a divine ordinance, it will engender an equitable and just relationship which will nat­urally lead to peace and stability on earth, and erase all sense of racial and national pride.

Another essential factor which will contribute to peace and equality among mankind is to follow the example of a divinely-guided personality. The Holy Quran says:

"Certainly you have in the messenger of Allah an excellent example for him who hopes in Allah and the last day, and remem­bers Allah much." (33:21)

Economic system.

The economic system prescribed by Islam offers a satisfactory solution, in fact the only solution, of the problem. It is neither capitalistic nor communis­tic. The world has for long adopted the capitalistic

system, but as it proved unsatisfactory the socialist system came into vogue in some countries, but that has also failed in its objective. The world is still in search of a suitable solution of the problem. Here Islam has provided an adequate solution. In Islam there is no bar or restriction in earning or the possession of wealth and property, but at a certain stage it lays down voluntary contributions towards the public exchequer to be utilized for public wealth, which also tends to equate the public economy, and helps levelling it in a healthy manner. At the same time, it does not deprive one of earning or possession of wealth and property. In fact, it is a via media between capitalism and socialism.

Islam advocates faith in one God to instill the sense of universality and equality of mankind. It asserts that the whole of mankind is the creation of a Single Being, and so the law of creation is univer­sal and man stands responsible to a Single Being, Who is the Creator of the universe to Whom he stands accountable, and the responsibility for accountability is not shared with anyone else except to his sole Creator, and thus the law for his obeis­ance is universal. Hence the ordinance promulgated through revelation from on High is universal, and only its observance can lead to salvation of man­kind.

The ordinance laying down the precepts of Islam has been so succinctly stated in the very beginning of the Quran:

"This is the Book, which is undoubtedly a guide to those who seek salvation, namely, those who believe in the Unity of God, offer prayers (for guidance), and contribute for the good of mankind, and those who believe in that which has been revealed to you and that which was revealed before, and believe in the Hereafter consequences of their actions; these are in the right course, and these are the successful ones (in life)." (2:2-5)

Thus uniformity in life's outlook entails a common cause of equality among mankind which ultimately results in a sense of equity and fairness among the various sections of mankind. Hence Islamic teachings are the best means of unity and equality of mankind, which is the desideratum so essentially needed for mankind. Islam, therefore, stands unique as a religion for unity, justice and equity of mankind.

12 THE LIGHT ■ JANUARY - FEBRUARY 1992

Mr. Jinnah regarded Ahmadis as Muslims

Founder of Pakistan refused to brand them as outside Islam

His friendly relations with Maulana Muhammad Ali

The Founder of Pakistan, Mr. Muhammad Ali Jinnah (d. 1948), known by the title Quaid-i Azam (the great leader) accorded to him by his grateful countrymen, believed in the unity of the Muslims on the basis of their common allegiance to the expression of faith called the Kalima Tayyiba (There is no god but Allah, and Muhammad is the Messenger of Allah). Sectarian religious differences there may be, but all those adhering to this express­ion constituted, according to him, a nation with a common cause, culture, history and future.

Mr. Jinnah was on friendly terms with Maulana Muhammad Ali and a great admirer of the work of the Lahore Ahmadiyya Movement. Once, attending a party at the Maulana's residence, Mr. Jinnah made a brief speech during the course of which he expressed appreciation of the work of the Anjuman and its English organ The Light. He said:

"I get your magazine, The Light. I am a politician, and read it for political articles, but I also read the religious articles, and I keep a file of the magazine. I receive letters from foreign countries about Islam. People abroad think that, as I am a leader of the Muslims, they can write to me for informa­tion on Islam. I forward such letters for reply to your Anjuman."

Refuses to brand Ahmadis as non-Muslims.

In 1944, at a press conference in Srinagar, Kashmir, Mr. Jinnah gave his view on the issue of whether Ahmadis ought to be expelled from certain Muslim organisations. An Ahmadi journalist who was present, Mr. Abdul Aziz Shura, editor Roshni, has made a sworn statement, dated 15 January 1988, about the proceedings of this conference. We quote from this below:

, I, Abdul Aziz Shura, known as Aziz Kashmiri, editor of the daily Roshni, Srinagar, Kashmir, make the following declaration under oath.

, A delegation of the Kashmir Press Conference, Srinagar, which included several leading news­paper men, met Quaid-i-Azam Muhammad Ali

Jinnah, President of the Muslim League, at his appointed time, on 23 May 1944 at 11 a.m., at 'Koshik', Nishat, Srinagar, and asked various questions.

, I asked Quaid-i-Azam, Who can join the All­India Muslim League? At this, Mr. M. A. Sabir, editor of al-Barq, told the Quaid-i-Azam that the background to the question was probably that in Kashmir Ahmadis were not allowed to join the Muslim conference. Quaid-i-Azam smiled and recorded his reply as follows:

"I have been asked a disturbing question, as to who among the Muslims can be a member of the Muslim Conference. It has been asked with particular reference to the Qadianis. My reply is that, as far as the constitution of the All-India Muslim League is concerned, it stipulates that any Muslim, without distinc­tion of creed or sect, can become a member, provided he accepts the views, policy and programme of the Muslim League, signs the form of membership and pays the subscrip­tion. I appeal to the Muslims of Jammu and Kashmir not to raise sectarian questions, but instead to unite on one platform under one banner. In this lies the welfare of the Muslims. In this way, not only can Muslims make political and social progress effectively, but so can other communities, and so also can the state of Kashmir as a whole."

, Mr. M. A. Sabir tried as hard as he could to per­suade the Quaid-i-Azam to declare Qadianis as being out of the fold of Islam. But the Quaid-i­Azam stuck resolutely to his principle and kept on replying: 'What right have I to declare a person non-Muslim, when he claims to be a Muslim'.

, The proceedings of this press conference were published, under my signature, in the Riyasati of that time and the Lahore newspapers, espe­cially lnqilab, Shahbaz, Zamindar, Siyasat etc.,

THE LIGHT ■ JANUARY - FEBRUARY 1992 13

Introduction to Islam

Serialisation of basic questions about Islam

Concept of God

18. Other religions also teach the existence of God.ls there any difference between their teaching andthe Islamic concept of God?

Yes, there are some important differences. The firstmajor difference is that Islam teaches the absoluteone-ness of God, with Whom no one can share inDivinity. No idol, nor any religious or spiritualteacher, can possess some Divine power orattribute. Secondly, Islam teaches the highestconception of God, and does not accept any limi­tation to His power and knowledge, while otherreligions set limits to Him. For instance, Islamrejects the Hindu belief that God is not the Creatorof matter and souls but exists alongside them. Italso rejects the Christian doctrine that God isunable to forgive sins unless He punishes someone,and so He sent His 'son' to suffer the punishmentfor all humanity. Moreover, a son is needed to takethe place of the father when the father dies, andclearly this cannot apply if God is perfect. Thirdly,Islam refutes the idea that any human being, how­ever great, was a 'manifestation' of God on earth,or a Divine incarnate.

19. What are the practical consequences of thesethree differences?

These differences dignify and elevate the positionof man. Belief in the one-ness of God means thatman should not worship or be a slave to anything inthe world, such as idols, forces of nature, heavenlybodies, religious leaders, kings, dictatorial systems,etc. So man is meant to conquer the world aroundhim, not be afraid of it; and each person is meant touse his or her own intelligence and reason, notblindly obey someone else.

Belief in the highest conception of God means that man's own progress is unlimited. His know­ledge and power, though insignificant as compared to God's, can go on increasing. Rejecting the belief that a person could be a 'manifestation' of God, means that one should look upon the great Founders of religions, not as 'gods' shrouded in mystery and possessing supernatural powers, but as mortal human beings who by their own lives and example showed others how to live.

20. ls there any other important distinctive featureof the Islamic concept of God?

Yes. Islam teaches that Allah is "the Lord (Rabb) ofall the worlds". (Rabb is pronounced like the wordrub.) Allah is, therefore, not just the 'god' of theMuslims, nor the god of a particular race, religionor nation, but the only One God for the whole ofmankind. As the Lord of all the nations He has notonly provided means of physical sustenance for allthe countries on earth, but also sent His guidance toevery nation for its moral progress. He is equallyjust and loving towards every section of humanity,and has no favourite or chosen people, or rejectedones.

21. How does man stand in relation to God, accor­ding to Islam?

God has given man not only a body, but also a soulthrough which he can come into contact with hisCreator. But whereas the body, like the rest ofnature, is bound to obey the laws of God, the soulis free to follow God's guidance or to reject it. Thesoul's development lies in willingly following theguidance God has revealed through His prophets.

According to Islam, each person's soul is "God's Spirit" which has been breathed into him or her. This means that man's soul has a special relation­ship with God, and man is capable of emulating the Divine attributes on his own small scale (see no. 23 below). God is unimaginably near to man's soul, nearer to it than even man himself. He knows a person's innermost thoughts, even those which the person himself does not consciously realise. In man's soul there is implanted love for God and yearning after God, and it cannot find complete contentment without God.

22. What are the other things the Holy Quran tellsus about God?

It tells us a great deal. Most frequently it calls GodRahmaan (Beneficent) and Raheem (Merciful).Rahmaan really means that God is so loving andgenerous that He has granted man innumerableblessings as free gifts without any effort on man'spart. God is Raheem means that He is merciful so

14 THE LIGHT ■ JANUARY - FEBRUARY 1992

that when man makes the effort to use his God­given bounties for good purposes, God helps him to succeed. For instance, God has given man all sorts of physical resources in this world, without any effort on his part. When man tries to exploit these resources for the good, God makes him successful. The Holy Quran also tells us that God is Forgiving, Compassionate, Just, Answerer of prayers, Creator of everything, All-powerful, All-knowing, etc.

23. What is the purpose of believing that Godpossesses these attributes?

So that man can try to acquire and display the samekind of qualities in his life. God is the Rabb (theProvider and Fosterer of the whole world), so manshould try to provide for others. God is Rahmaan,and so man too should take the initiative in doinggood to other people. God is Raheem, and so manshould join with, help and encourage those who aredoing good. God is All-Knowing, All-Seeing, andWise, so man too should try to perfect his know­ledge and acquire wisdom. Believing in the Divineattributes also stops one from harming others forpersonal gain. A person who truly believes God tobe his Rabb (Provider) knows that He will alwayslook after him, and so such a person would nevertry to take someone else's due. A person who trulybelieves that God is All-Seeing and All-Knowingwould know that he could never hide any bad deed,however secret, from God.

* * * * *

Literature from India

Mr. Abdul Razak from Bombay informs us that he has the following Urdu books for sale:

1. Mujaddid-e Kami/ (The Perfect Mujaddid),by Khwaja Kamal-ud-Din.

2. I slam main koi firqa nahin (There are nosects in Islam), by Khwaja Kamal-ud-Din.

3. Zinda nabi ki zinda ta'leem, Urdu translationof the English book Living Thoughts of theProphet Muhammad, by Maulana MuhammadAli.

4. Masih Kashmir main faut huye, Urdu trans­lation of the English book Jesus died inKashmir by A. Faber-Kaiser.

5. Tafheem-ul-Quran haqiqat ki roshni main, a

critical exposition of Maulana Maudoodi's Urdu commentary of the Quran.

6. Meesaq-un-nabiyyin, Urdu version of therenowned work Muhammad in World Scrip­tures by Maulana Abdul Haq Vidyarthi.

The following booklets are available for free dis­tribution:

1. Kishti-e Nuh by Hazrat Mirza GhulamAhmad.

2. Jamaat-e Qadian ka mutaliba half. MaulanaMuhammad Ali's replies to a Qadiani whochallenged him to take an oath about hisbeliefs. Compiled by Maulana S. M. Tufail.

3. Iqbal aur Ahmadiyyat by Maulana Hafiz SherMuhammad, full history of Iqbal's relationswith the Ahmadiyya movement.

4. Ahmadi Musa/man hain (Ahmadis areMuslims).

5. Prayer and the three ways to success byMaulana Muhammad Ali.

6. Correction of an Error. English translation ofAyk Ghalati Ka lzala by Hazrat Mirza, withintroduction and notes. Translation and com­pilation by Maulana S. M. Tufail.

Mr. Abdul Razak can be contacted at:

Fatmabai Court, 4th Floor, 17 M. Azad Road, Jacob Circle, Bombay - 400 011. India.

* * * *

Letters received

*

Letters of encouragement and appreciation, after the launch of this magazine in its new form, have been received from the following: Hazrat Ameer Dr. Saeed Ahmad Khan, head of the Lahore Ahmadiyya Movement; Mr. Mansur Ahmad, General-Secretary at Lahore; Mr. Nasir Ahmad of Lahore, the pre­vious editor of The Light; Mr. Masud Akhtar of California, U.S.A., previous editor of The Islamic Review; Mr. Abdul Razak, Bombay, India; Mr. Junaid Ather, Akola City, Maharashtra, India; and Mrs. Zarina Muhammad, Trinidad.

The editor wishes to acknowledge all these letters in this column, and to thank our correspond­ents for taking the trouble to write.

THE LIGHT ■ JANUARY - FEBRUARY 1992 15

Mr. N. A. Faruqui passes away

Tragic loss for Movement

"O soul, that art at rest, return to thy Lord, well­pleased with Him, well-pleasing Him. So enter among My servants, and enter My garden." (The Holy Quran, 89:27-30). It is with the deepest sorrow and grief that we record the death of Mr. Nasir Ahmad Faruqui, Vice­President of the Ahmadiyya Anjuman Lahore, who passed away peacefully in Lahore on Friday, 6 December 1991 at the age of 86 - Inna li-llahi wa

innii ilai-hi riiji'un. He was one of the greatest stalwarts of this Movement in its history, and had held, in his professional life, the highest position in the civil service of Pakistan.

His contribution to the work of this Movement 'over a period of several decades, is incalculable and of historic proportions, the most valuable being reserved for the last years of his life, when he was supervising the translation of the Holy Quran into several European and other languages, despite serious illness. In this limited space we can only offer the briefest sketch of his life and work.

Mr. Faruqui imbibed love of the Holy Quran from the great leader of our Movement, Maulana Muhammad Ali, who was also his brother-in-law and from his father, Dr. Basharat Ahmad, who wa� also an illustrious religious scholar and a lover of the Quran. Throughout his life, Mr. Faruqui gave discourses (dars) on the Holy Quran, explaining its meaning in the light of the changing circumstances of the world and modern knowledge. He wrote innumerable articles in Urdu and English on these subjects. More than this, he was a driving force behind our Movement's endeavours to propagate the English translation of the Quran by Maulana Muhammad Ali throughout the world (along with other works on Islam).

In the 1980s, when the Movement revived old plans to render this commentary into other lan­guages, such as Spanish, French, German, Russian, Chinese and Japanese, Mr. Faruqui undertook the burdensome duty of checking the work of each translator to ensure that the meaning of the original Arabic was conveyed accurately. A translator would go to Lahore from North America and spend several weeks with Mr. Faruqui reading the translation back

into English. Our elder would then judge whether the correct significance was being conveyed to the readers of the other language (Spanish, French, etc.) Some of these translations have already been pub­lished, while others are reaching completion.

Mr. Faruqui was not only a scholar of the Quran, zealous to propagate its translations throughout the world; he was also a living model of its teachings. His sincerity, humility, and high moral virtue were proverbial. In the discharge of his official duties, at posts such as Cabinet Secretary and Principal Secretary to the President of Pakistan, he was famed for his integrity, conscientiousness and quite unequalled, scrupulous honesty. Working in a society where bribery, nepotism and misuse of one's authority are the accepted norms, especially by those holding high posts who consider them­selves responsible to no one, Mr. Faruqui shone as a bright star of honesty, truthfulness, regard for duty, and faithful execution of authority, because he held himself accountable to Almighty Allah for his actions. No self-interest or plea from a loved one could lead him to take undue advantage of his position or make him swerve from the line of truth, justice and duty.

Claims have been made in Pakistan for about fifteen years now that an Islamic system of govern­ment is being established. We ask, Has that system produced one public servant possessing anything like the Islamic qualities of Nasir Ahmad Faruqui?

To close, we extend our deepest sympathies and condolences to Mrs. Salima Faruqui and other family and relations of our beloved departed elder.

Those intending to submit articles about Mr. Faruqui should send them as soon as possible, to

reach us preferably by the start of February.

Some of our publications

Wotld renowned literature produced by

The Ahmadiyya.Anjuman Isha'at Islam, Lahore

"Probably no man living has done longer or more valuable servic.e for the cause of Islamic revival than Maulana Muhammad .Ali of Lahore. His literary works, with those of the late Khwaja Kamal-ud-Din, have given fame and distinction to the Ahmadiyya Movement." - Marmadl,Jke Pickthall. famous BritishMuslim and a translator of the Quran intoEnglish, writing in 1936.

By Maulana Muhammad Ali

The Holy Quran. Pp. 1300

Arabic text, with English translation, exhaustive commentary, comprehensive Introduction and large Index. Leading English translation. Has since 1917 influenced millions of people all over the world. Model.for all later translations. Thoroughly revised in 1951.

"To deny the excellence of Muhammad Ali's trans­lation, the influence it has exercised, and its proselytising utility, would be to deny the light of the sun." - Maulana Abdul Majid Daryabadi, Indian Muslim scholar.

"The first work published by any Muslim with the thoroughness worthy of Quranic scholarship and achieving the standards of modern publications." -Amir Ali in The Student's Quran, London 1961.

The Holy Quran: other translations.

Versions of the above work are now available in Spanish and French. Versions in German and Russian are forthcoming.

The Religion of Islam. Pp. 700

Comprehensive and monumental work on the sources, principles and practices of Islam.

" ... an extremely useful work, almost indispensable to the students of Islam." - Dr Sir Muhammad Iqbal, renowned poet and philosopher.

"Such a book is greatly needed when in many Muslim countries we see persons eager for the revival of /$lam, making mistakes through lack of just this knowledge." - Marmaduke Pickthall.

A Manual of Hadith. Pp.400

Sayings of the Holy Prophet Muhammad on practical life of a Muslim, classified by subject. Arabic text, English translation and notes.

Muhammad, The Prophet Pp. 350

Researched biography of the. Holy Prophet. Corrects many misconceptions about his Hfe, and answers Western criticism.

Early Caliphate.

History of Islam under first four Caliphs.

"(l) Muhammad The Prophet, (2) The Early Cali­phate, by Muhammad Ali together constitute the most complete and satisfactory history of the early Muslims hitherto compiled in English." - Islamic Culture, April 1935

Living Thoughts of Prophet Muhammad.

Life of Holy Prophet and teachings of Islam.

The New World Order.

Islam's solution to modem international problems.

Founder of the Ahmadiyya Movement.

Biography of Hazrat Mirza Ghulam Ahmad by his close associate Maulana Muhammad Ali.

Other Books.

The Teachings of Islam.

by Hazrat Mirza Ghulam Ahmad; Highly�acclaimed discussion of the Islamic path for the spiritual progress of man.

Testimony of the Holy Quran. Pp. 100

A discussion by Hazrat Mirza Ghulam Ahmad on his claim of Promised Messiah based on the Quran.

The Ahmadiyya Case. Pp. 350

Full details of the court case in 1985 in which the beliefs of Hazrat Mirza Ghulam Ahmad were proved to be fully Islamic.

Ahmadiyyat in the service of Islam.

by N. A. Faruqui, former Head of the Pakistan Civil Service. Deals with the mission and work of Hazrat Mirza and the Labore Abmadiyya Movement.

For prices and delivery of ·these books, information about other publications, and free literature, please contact The Publication Manager at the address on the cover.