 |
Many take up the pen, but few are granted the spirit to
conduct the Jihad in the most acceptable manner. Many wish to take up
the pen, but their incorrect beliefs and lack of knowledge prevent them
from doing so, and thus they drop back into a state of undeclared truce.
But, it is the Jama'at Ahmadiyya only which has not stopped this great
struggle ever since its inception and it has become the only vehicle to
usher in the revival of Islam through its peaceful, yet determined intellectual
process which was initiated a century ago by Hazrat Mirza Ghulam Ahmad
of Qadian, the Promised Messiah and Mahdi in Islam.
The revival of Islam started towards the end of the 19th century and its
manifestations started to become more noticeable to those Muslims who had
given up hope at that time. It is the direct result of the crusade initiated
by Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Holy Founder of the
Ahmadiyya Movement in Islam. This is a basic truth which all would do well
to keep in mind. No one should be carried away with the idea that it is
due to his own efforts, or the effort of some nominated crusader
as we shall see. Allah does not need crusades of charity. However,
crusading in the cause of faith does have its merits, with Allah, depending
upon the degree of certainty of true knowledge, and the sincerity of heart
behind its purpose. To expect, however, that Allah will bless a thoughtless
crusade is a different matter. Once the Divine Community has been established,
only those genuine efforts which are from within this Community are destined
to be blessed by Allah. The chances of others to be blessed by Allah, are
the same as the chances of a stream reaching the sea, that no doubt collects
some water from the mountain, but veers on a course away from the main river.
This is no shortage of rain, yet that particular stream would never reach
the sea.
See how the rain of divine revelation channeled Islam into a mighty
river through the person of the Holy Prophet of Islam. Through the same
rain, Islam has now been revived through the person of Promised Messiah
and Mahdi of our era.
Presently we shall see that some self-styled champions of the crusade
of Islam, although being acutely aware of the phenomenon we discussed
above, still choose to deny it, and end up with either vain exhortations,
self-praise, or even outright lies. Our aim here is not to discourage
anyone from writing or speaking anything he chooses, because there is
no compulsion in religion, but to give praise where praise is due and
to keep the record straight by alerting the unwary reader. There is absolutely
no harm in copying the ideas of the Promised Messiah, because they speak
for the success of his mission. But when his opponents start copying his
writings and teachings it becomes our duty to warn the people about their
publications.
We start with the basic undeniable fact that all establishments, societies,
associations, jamaats, leagues, councils, brotherhoods or any other organised
Islam-orientated group which publishes its views or those holding similar
beliefs about Islam, must necessarily be deemed as actively engaged in
the Jihad of the pen.
And We have expounded the (Quran) to them in diverse ways that
they may take heed, but most men would reject everything but disbelief.
If We had pleased, We would have surely raised a warner in every city;
So obey not the disbelievers and strive against them by means of (the
Quran) with a mighty striving. (25:51-53)
The reason we have chosen these verses is to illustrate the point that the
resurgence of Islam must necessarily come from first principles, i.e.; the
exposition of the Holy Quran and the original principles of his great religion.
Hence a person who takes up the pen in the cause of Islam is indeed striving
hard and is engaged in the Jihad of the pen.
It follows, that people engaged in this work carry on their shoulders
the serious responsibility of ensuring accuracy and maintaining the contradiction-free
nature of their publications. Without this seriousness their so-called
Jihad or efforts would surely become a source of aversion for interested
non-Muslims, a cause for misguidance of new converts, a reason for added
confusion and doubt for all Muslims.
Let us now examine two books published by The Islamic Foundation
on behalf of Islamic Council of Europe, which has arrogated upon
itself the distinction of being a supreme co-ordination body for Islamic
centres and organisations of Europe. These are:
Islam - its Meaning and Message (1975, 1983)
and Towards Understanding ISLAM (1980, 1985).
The first book laments on p. 229 that modern thinkers in Islam have
forgotten all the ahadith pertaining to the last days and the appearance
of the Mahdi; or misconstrued or laid them aside, either through ignorance
or malevolence. The second book expresses a belief which goes against
the former when on p. 79 it denies the appearance of any personage on
whom it would be essential for a Muslim to believe. These two opposing
beliefs are irreconcilable, and sadly both pertain to the adoption of
the Straight Path for which all Muslims pray continuously. One belief
requires the nullification of the other! A glaring contradiction indeed,
especially so since the book Towards Understanding Islam
does not mention the Mahdi of latter days at all! This amounts to a calculated
omission of an important aspect of our era. Toward the end of the Islamic
13th century, and the beginning of the 14th century there was a general
expectation of the Promised Reformer, which was based on the prophecy
of the Holy Prophet himself. Muslims and Christians were both awaiting
for the second coming of Jesus. After Hazrat Mirza Ghulam Ahmad claimed
to have fulfilled this prophecy, those who rejected him are now averse
to the idea of any such appearance among Muslims. Probably their aversion
stems from the fact that since the appointed time has already come to
pass (without any other claimant), their choice lies between accepting
his claim or else to give up the clamour. Hence, the contradiction which
all can observe very plainly.
In the tenth chapter of the first book and in the second book are parts
which are essentially anti-Sufism in tenor. Conscious purification of
one's moral senses has been treated superficially. However, the first
book, on p. 233, admits that nihilism and atheism which
present a major challenge to Islam can only be answered through
such sources as are contained mostly within Sufism. What are the learned
scholars of The Islamic Foundation trying to tell the world?
Whatever it is, it is certainly not clear. One must remember, that the
seeker after truth is eager to seek a rational philosophy, a coherent
whole and a faith which appeals to his intellect. The last thing which
he wishes to accept is irreconcilability. His mind is receptive, yet discerning.
He points out even minor apparent contradictions due to his admitted lack
of knowledge. But the contradiction pointed above is a major one, because
it deals with basic beliefs and attitudes.
The purpose of publishing books and articles on religious matters could
be to express something which has never been said before; or to reinforce
that which has been already expressed in a new way; or to refute that
which has been expressed before and thereby attempt to correct the misinformation.
The publishing of contradictory thoughts, however, by one and the same
organisation is an entirely meaningless venture. The self-declared aim
of the The Islamic Foundation, as written on the backcover of
the second book is,
....developing a better understanding of Islam among all the
people of world, Muslims and non- Muslims. It aims at improving human
communications so as to galvanise man to the message and ideal of One
God and the unity of mankind, as brought by all the Prophets of God throughout
the ages,..........
In the context of their declared aims, the contradiction which we have shown
in their publications, renders their effort into a vain exhortation, because
it lacks the unity of purpose.
We turn to the third chapter of the first book to see how the writer
has tried to take credit for portraying the correct spirit of Islam, whereas
the same teachings were expounded by the Promised Messiah almost a century
ago. The writer says:
This, I think, is the reason for the peculiar form of Islamic
prayer in which spiritual concentration and certain bodily movements are
co-ordinated with each other. ......... I have not created Jinn
and Man but that they should worship me (Al-Quran, 51:56). Thus,
the conception of worship in Islam is different from
that in any other religion. Here it is not restricted to the purely devotional
practices, for example, prayers or fasting, but extends over the whole
of man's practical life as well. If the object of our life as a whole
is to be the worship of God, we must necessarily regard life, in totality
of all its aspects, as one complex moral responsibility. Thus, all our
actions even the seemingly trivial ones, must be performed as acts of
God's universal plan. Such a state of things, for the man of average capability
is a distant ideal; but is it not the purpose of religion to bring ideals
into real existence? ......... And it is this conception alone that shows
us the possibility of man's reaching perfection within his individual,
earthly life. Of all religious systems, Islam alone declares that individual
perfection is possible in our earthly existence.........
The question which the writer has posed is probably addressed to those who
believe in a militant approach rather than a spiritual one. Anyhow the above
passage is a far cry from the ritualistic approach to religion which was
prevalent a hundred years ago. All true lovers of Islam must indeed by happy
to note this development, except the hard-hearted. However, we must point
out here that praise should be given only where it is rightly due, and in
this case it belongs to the Promised Messiah for his divinely inspired paper,
The Philosophy of the Teachings of Islam, presented before
The Conference of Great Religions held in the Town Hall of the city of Lahore
in 1896. It must be remembered that those were the times of great controversy
and debate regarding all religions. Christians from all over the world had
literally converged on India, aided actively by non-Muslims against Islam.
Irrespective of heavy odds, the Promised Messiah had announced beforehand
that his treatise would prevail over all others. Exactly, as prophesied
by him, all participants acclaimed its superiority. He also claimed that
there was divine help in preparation of this paper and divine news regarding
its success. In this context, it even becomes very necessary for each God-fearing
soul to read it and form his own opinion. Incidentally, the essential condition
of the debate in the Conference was that the treatise must necessarily be
based on the writer's Holy Book; hence the paper was based solely on the
Holy Quran, the greatest Guidance revealed to man more than 14 centuries
ago.
We examine yet another publication of The Islamic Foundation,
the writer of which according to the publishers is:
One of the chief architects and leaders of the contemporary
Islamic resurgence, the most outstanding Islamic thinker and writer of
our time, who devoted his entire life to expounding the meaning and message
of Islam, inviting individuals to renew their commitment to their Creator,
and to organising a movement to establish Islam fully, ......... sentenced
to death for writing a seditious pamphlet....
The publication is The Islamic Way of Life 1986, which is a
revised and extended translation from one in 1948; jointly edited
by two editors. Our purpose in highlighting the revisions, extensions and
editing work is to emphasise that a considerable effort must have gone into
this publication, not to mention the labour of the original writer. Despite
this crusade, it lacks the capability to illuminate the correct path. It
states that the last and the highest stage which a person could attain on
the road to spirituality, is Ihsan (goodness). This belief is quite
short of the standard set forth in the Holy Quran. Either the writer does
not know the standard of excellence expressed in his Holy Book, or he has
deliberately and arbitrarily placed a restriction without rendering any
explanation for his intention. In any event it is grossly inadequate and
restricts the advance of spirituality for a person who chooses to follow
this belief. Also in the same book, we observe the writer's ignorance of
ultimate vice, which he refers as `munkarat'. We fail to understand
the arbitrary restrictions clamped on the Quranic definition of vice and
virtue. Such concepts are doomed for failure as far as the crusade of the
pen is concerned. After a lifetime spent in the study of the Holy Quran,
the writer has failed to incorporate the basic definitions of good and evil
in his discourse, although the same is vouchsafed marvelously in just one
verse of the Holy Quran:
Verily, Allah enjoins justice, and the doing of good to others;
and giving (like) kindred; and forbids indecency and manifest evil and
transgression. He admonishes you that you may heed. (16:91)
The first stage mentioned here is Adl, (justice). A person who
exercises the same measure of treatment which he receives from others is
doing justice. He has started on the road to spirituality, but the journey
has just begun. If a person bestows on another a measure of good greater
than what he received it is called Ihsan (goodness, or doing good
to others). This is the second stage on the road. No doubt, it is a good
state for a human being, but yet he lacks the highest virtue, because he
may be conscious of his benevolence. Although, he may not seek return for
the favour, but his consciousness of being a benevolent person is enough
to render it impure to a degree that he may consider the beneficiary to
be ungrateful if the latter denies or forgets the good act. The last and
the highest stage of moral development has been equated in the fore-going
verse to Ita-e-zil-Qurba, (giving like kindred). Such goodness
is untainted, without even a trace of any expectation or favour in return,
irrespective of the gratefulness or otherwise of the recipient. It is likened
to the love of kindred because what a person does for the good of blood
relations is indeed a pure act which is totally free from any motive other
than doing good. Allah promises paradise in this very world for persons
who reach such a stage, and do not just stop at `Ihsan' only. This
is the correct concept of highest virtue, according to the Holy Quran, if
applied at their appropriate time and occasions. In the same verse, Allah
has warned us on three conditions of vice. The first one is Fahsha,
(indecency) in which only the heart of the doer knows about his state or
act. It does not become known to others regarding the doer's evil motive
or act. Worse than the first is the state of munkar, (manifest
evil), in which a person's evil may become possible to be proved and may
even be physically witnessed. The worst state is baghy, (transgression),
which comprehends all vice, including that which inflicts physical harm
to others or even to the doer himself. A detailed rendering of the moral
and spiritual states of man, their means of attainment, and sources of divine
knowledge based on the Holy Quran can be found in the Promised Messiah's
book, The Philosophy of the Teachings of Islam.
Such is the Jihad of the pen taught to us that we just have to turn
toward the Holy Quran and avoid all other concepts. This is the proof
of the truth of the Promised Messiah who has appeared among Muslims. The
Holy Quran opens the door of spiritual progress for Muslims, without which
a religion may be considered dead:
And Whoso obeys Allah and (this) Messenger shall be among those
on whom Allah has bestowed His Blessings ... the Prophets, the Truthful,
the Martyrs, and the Righteous. And excellent company are they. (4:70)
Blessings, however are commensurate with the level of virtue attained. It
is against Divine Justice that a person of inferior status be counted among
the superiors; or that these exalted ranks are unattainable mirages, mentioned
by Allah as an incentive only; or that one may attain only some ranks and
not all of them. All Muslims supplicate for His blessings in daily prayers.
Are these prayers a useless ritual? Don't they mean what they say? What
is the usefulness of the prayer in which the supplicant cannot attain that
which he prays for? The above verse surely means that Muslims can attain
righteousness, martyrdom, truthfulness, and prophethood, by obeying Allah
and His Messenger. It follows, that one cannot exceed the level of the Messenger
who showed us the straight path in the first place. It is by following the
Holy Prophet only that a Muslim may attain the exalted ranks mentioned in
the verse. He is the Seal of the Prophets, the highest attainable rank for
any human being from the Creation to Day of Judgement:
Muhammad is not the father of any of your men, but he is the
Messenger of Allah, and the Seal of the Prophets and Allah has full knowledge
of all things. (33:41)
The Seal of Prophets is an all-embracing honour. It is grossly erroneous
to believe that he was chronologically the last prophet. Moreover, it is
literally against the actual meaning of the word Khatam, which
means seal in the Arabic language. Else in the Holy Quran too it has been
used to mean seal. Never have all previous scholars of Islam taken
this word to be synonymous to the word akhir (chronologically last).
It is only the nominated crusaders of this century who have taken this liberty
to satisfy their own aims and philosophies, and therefore we read on p.
59 of the second book Khatam- un-Nabiyyin (the last of the chain
of the true Prophets) and in the footnote of the same page we read: The
Quran says: Muhammad is the Messenger of God and the last of the Prophets.
Thus, we have seen above how some crusaders restrict spiritual progress,
and in the cessation of all forms of prophethood, lies probably their most
crippling restriction.
Dogmatic differences within a divinely revealed religion can never be
reconciled through mutual compromise. If, moreover, the scholars and interpreters
of such a religion start believing that divine revelation is now closed
forever, (even for mere guidance purposes, i.e.; no prophet even among
the followers), then the immediate question arises: who will decide upon
the differences and what is the original interpretation under which these
differences could be finally resolved for all? People who believe in the
cessation of all forms of prophethood, and yet try to answer this question
end up with some conclusions which we quote:
In conclusion it can be said that Sunnism and Shi'ism are two
orthodox dimensions of Islam providentially placed in this tradition to
enable collectives of different psychological and spiritual temperaments
to become integrated within the Islamic community. Being each an affirmation
of the doctrine of unity they do not in themselves destroy the profound
unity of Islam whatever their formal differences may be. They are two
ways of asserting the truth of the Shahadah, La ilaha ill' Allah. They
are two streams which originate from the same fountain, which is their
unique source, namely the Quranic revelation. And they finally pour into
one sea which is the Divine Unity whose means of realisation each contains
within itself. To have lived either of them fully is to have lived as
a Muslim and to have realised that Truth for the sake of whose revelation
the Quran was made known to men through the Prophet of Islam.
(Ideals and Realities of Islam, 1966, 75, 79, 85 George,
Allen & Unwin by Seyyed Hossein Nasr.)
After having dealt at great length in expounding the spiritual ideals spread
over most of the six chapters of his book, the writer, when confronted with
the grim reality of the differences within the followers of this great religion,
makes a simple compromise, which in effect means, To me my religion,
and to you your religion, and both are correct. Such are purely human
attempts to reconcile deep conflicts of conscience, resulting from non-reliance
from Allah in the form of revelation, confirming the first revelation (i.e.:
not bringing a new Law, but fortifying the first one) has ceased due to
the self-imposed restrictions as discussed earlier. Interestingly, in an
attempt to answer the question as to who shall decide upon the differences
and who should be regarded as the true representatives of Allah, some crusaders
adopt a hard-line! If no one is going to reform them, then isn't it logical
to take over the reins of terrestrial power and enforce Islam,
come what may? In the book Islam - Its Meaning and Message,
we are amazed to read that in his religious fervour to take over power and
enforce Islam, the writer even castes aside the concept of righteousness,
which it must be emphasised is the fundamental characteristic and principle
of any form of government within Islam. We quote the words of the writer
but suggest to read it carefully to sift the truth from error:
QUOTE
I will now try to give a brief exposition of the composition
and structure of the Islamic state. I have already stated that in Islam,
God alone is the real sovereign. Keeping this cardinal principle in mind,
if we consider the position of those persons who set out to enforce God's
law on earth, it is but natural to say that they should be regarded as
representatives of the Supreme Ruler. Islam has assigned precisely this
very position to them. Accordingly the Holy Quran says:
Allah has promised to those among you who believe and do righteous
deeds that He will assuredly make them to succeed (the present rulers)
and grant them vicegerency in the land just as He made those before
them to succeed others.
The verse illustrates very clearly the Islamic theory of state. Two
fundamental points emerge from it.
- The first point that Islam uses the term vicegerency (Khilafat)
instead of sovereignty. Since, according to Islam, sovereignty belongs
to God alone, anyone who holds power and rules in accordance with
the laws of God would undoubtedly be the vicegerent of the Supreme
Ruler and would not be authorised to exercise any powers other than
those delegated to him.
- The second point stated in the verse is that the power to rule
over the earth has been promised to the whole community of believers;
it has not been stated that any particular person or class among them
will be raised to that position. From this it follows that all believers
are repositories of the Caliphate. The Caliphate granted by God is
not a limited one. There is no reservation in favour of any family,
class, or race. Every believer is a Caliph of God in his individual
capacity. By virtue of this position he is individually responsible
to God. The Holy Prophet has said: ......... Everyone of you is a
ruler and everyone is answerable for his subjects......... Thus one
Caliph is in no way inferior to another.....
(Islam: Its meaning and Message, p. 168)
From the above it is obvious that the aim of the writer is to exhort Muslims
to take over power and enforce Islam. Doing righteous deeds seems to be
of secondary importance. Terrestrial power should be arrogantly taken in
hand with the support of the above-mentioned interpretation of a Quranic
verse.
Although Allah promises Khilafat for those among the believers who do
righteous deeds, yet we see the total misguidedness of the interpretation.
Even the very concept of Khilafat has been willfully distorted to suit
man-made philosophies.
Man is the Khalifah of Allah in the primordial sense, in which Allah
made him the vicegerent on earth ever since creation. This type of representation
should not be mixed up with the Khilafat-e-Rashida, i.e., the
Caliphate of the Rightly-Guided, generally accepted by all Muslims as
the period of the first four Caliphs after the death of the Holy Prophet
(peace be upon him). They were the Khalifas of the Prophet in the strict
sense and the khalifas of Allah in the general sense, as indeed man represents
Allah on earth.
In an attempt to resolve the utter lack of true guidance (despite holding
the treasure of the Holy Quran in his hands), and in order to substantiate
his belief in closure of divine revelation (even for reform or revival
of Islam), the writer has cleverly placed the burden of right guidance
on each individual himself. Hence all Muslims are Khalifas!
However, probably the most dangerous concept which emerges as a result
of this interpretation is the relegation of righteousness itself! The
writer just assumes that Khilafat has been promised to the whole community
of believers and not to any class among them..... This type of interpretation
falls in the category of an outright lie.
Let it be clear to all that Allah has promised nothing of that sort.
Allah has indeed promised Khilafat but only to the righteous among the
believers, should one but read the verse under comment carefully. Let
it be clear to all that the concept of terrestrial rule in which every
believer is a Khalifa is totally alien to the spirit of Islam, and when
it is coupled with the attitude enforcement being paramount, righteousness
secondary, it transforms into one of the most militant and rebellious
concepts of our times.
This is a formula which will surely pit Muslim against Muslim, because
if not 72, then at least a dozen Khalifas shall emerge from the multitude
of Muslims, clearly at variance with one another. (May Allah protect us.)
We have just elaborated on the faulty interpretation of the writer in
order to stress that if Islam is the religion of peace and submission
to Allah, then militancy and rebellion cannot be paramount, indeed such
attitudes must be totally against Islam. The Khalifa in Islam, if he is
rightly guided must therefore by definition be appointed by Allah and
this falls outside the domain of human appointment or nomination. Hence
the Khalifa of Islam must be a vicegerent of a divinely appointed personage.
The Jama'at Ahmadiyya is the only Jama'at which derives its origin from
such a personage. It is the rightly guided Jama'at of our times. Only
the Jihad ordained and executed by this Jama'at is by definition contradiction-free
and destined to be blessed by Allah, as it has been so for a whole century,
and will continue to be so.
The peaceful nature of the crusade for the revival of Islam can be ascertained
in another aspect too. Any revival of Islam must have its seeds in the
first principles of this religion. Without this back-to- original approach,
all attempts to enforce Islam will be in vain.
In order to have a back-to-original approach, one must analyse the spirit
behind the Meccan period of Islam. We find that the spirit at that time,
i.e., the originating spirit was indeed to tread the path of righteousness.
It is a cleansing spirit, which aimed at moral upliftment before everything
else. Perseverance coupled with humility was a common quality to be found
in the small band of faithful followers. In short it was a non-militant
inception. We also learn that the events of the Medinite era were impossible
to attain without the originating concepts and beliefs. So-called Muslims
of today must first become believers who tread the path of righteousness,
to attain the moral and spiritual state deserving Allah's blessings and
protection in return for their righteousness. If someone thinks that it
is possible to establish Islam regardless of doing righteous deeds or
not, he is totally ignorant of Divine Justice. (It must remembered that
being a mere believer in name only is not enough to be counted among the
righteous.) Hence the fulfillment of the purpose of the Meccan life of
the Holy Prophet of Islam, as applied to our era, must be fully understood
and completed. Talking about the revival of Islam without this concept
bears the seeds of compulsion and bereft of the original principles of
this great religion. It will be an attempt to place the cart before the
horse, thus resulting in no movement at all.
The Jama'at Ahmadiyya's peaceful approach for the Jihad of the pen is
rooted in concepts of the Holy Quran and the Sunnah. It is not a losing
concept under any standard of morality, justice, philosophy, religion,
wisdom or even the commonsense of our era. Arrogance and rebellion are
forbidden. Indeed migration is permitted to protect one's faith. Therefore
we say that enforcement in Islam is an erroneous concept which one does
well to avoid at all times. Surely, as these words are being written,
700 scholars of Islam from all parts of the world, most of them being
erstwhile believers in the taking-over of power and enforcement of Islam,
have made a complete turnabout and condemned another group of scholars,
also of Islam, in an effort to stop a long drawn-out military conflict
between two Muslim states. This call is, to say the least, a defacto admission
of the impropriety and anti-religious nature of war as a tool for enforcement
of beliefs and ideas. The Promised Messiah had said this a hundred years
ago, and the hard-hearted then accused him of changing the concept of
Jihad in Islam. It is on record that both these militants have described
their war efforts to be a Jihad against the anti-Islamic forces of the
other. This is a result of the non- acceptance of the call of the Promised
Messiah. The primary Jihad of our age is the Jihad which inculcates purification
of self and others. (Jihad-e-Kabeer, the greater striving which
takes up the struggle positively), and not the Jihad of the sword, (Jihad-e-Sagheer,
smaller Jihad), which takes up the sword as a purely defensive and self-
protective measure. The Holy Prophet himself and the Holy Quran both testify
to the correctness of the above definition of Jihad.
Our era is such that there is a vast proliferation of books, magazines,
newspapers and other media. This is the age of information. Yet, ironically
a very small minority seems to be interested in the information concerning
religion and moral-uplifting. Under these special circumstances a crusading
proponent of Islamic superiority, realising this basic characteristic
of our time, must pursue his crusade where it is most urgently required.
But he must remember that the power of reasoning and intellect of our
age are sharpened. Gaining knowledge has been popularised. Powers of all
information media have become extremely refined, in order to influence
an individual in a pre- determined direction. Therefore the responsibility
of the Jihad of the pen should not be considered lightly.
Many take up the pen, but few are granted the spirit to conduct the
Jihad in the most acceptable manner. Many wish to take up the pen, but
their incorrect beliefs and lack of knowledge prevent them from doing
so, and thus they drop back into a state of undeclared truce. But, it
is the Jama'at Ahmadiyya only which has not stopped this great struggle
ever since its inception and it has become the only vehicle to usher in
the revival of Islam through its peaceful, yet determined intellectual
process which was initiated a century ago by Hazrat Mirza Ghulam Ahmad
of Qadian, the Promised Messiah and Mahdi in Islam.
Peace be on those who are guided aright.
|
|
