English translation of Inqilab-e-Haqiqi
An address by Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, Khalifatul Masih II, al-Musleh al-Mau‘ud
Delivered at Jalsa Salana Qadian on 28 December 1937
The Superiority of the Teachings of Islam
Now, I will present some examples of the excellence of Islamic teachings. Islamic injunctions are accompanied by rational explanations, laying the foundation for complete spiritual wisdom, which is rooted in the original scripture itself. Unlike Judaism, [Islam] has not required successive Prophets to elucidate its teachings. The scriptures that predated the Holy Qur’an contained commandments, but more generally they were not accompanied by supporting evidence. For example, followers [of these religions] were enjoined to pray, but were not given a reason as to why, nor were the benefits and purpose of prayer explained to them. However, all the commandments expounded by the Holy Qur’an were supported by reason and the benefits they entailed. The foundation for mysticism is found in the Holy Qur’an because there is no need for an independent prophet [to explain the profundity of the text] in the manner in which the Jews required Jesusas.
A Teaching of Appropriateness
The Holy Qur’an contains a teaching of appropriateness that is adaptable to all situations and addresses the issues that arise due to variations in human capacity and circumstances.
The Establishment of a Direct Relationship between Man and God
Thirdly, it puts an end to priesthood. The Holy Qur’an has entirely dispelled the notion of requiring intermediaries such as priests or clergy to facilitate the worship between God and human beings. In the age of Mosesas and Jesusas [the priesthood] was given great importance. But now with [the Qur’anic guidance], every believer can lead the prayer, rendering the need for a designated cleric obsolete. This revolution was truly monumental, as it freed humanity from the shackles of a belief that had held sway for thousands of years. The Holy Qur’an obliterated this concept in an instant, proclaiming that no person can stand as an intermediary between an individual and their worship.
This particular Islamic teaching seems so extraordinary to Christians that they are often forced to ask how Muslims observe prayer without their clergy or priest [and yet connect with the divine].
The Universality of Places of Worship
Fourthly, Islam dispelled the idea of [fixed] places of worship and defined consecrated buildings more as places of cohesion and organisation. Private worship was made independent of them. Prior to the advent of the Holy Prophetsa, Hindus would worship in temples and Christians in churches. But with the advent of the Holy Prophetsa, he declared:
جُعِلَتْ لِیَ الْاَرْضُ مَسْجِدًا وَ طَھُوْرًا1
That the whole world had been made a mosque for him. The teachings of the previous Prophets placed great emphasis on the need to worship in defined locations. With the advent of the Holy Prophetsa, God Almighty made the whole world a universal place of worship. Because the scope of the teachings of the earlier Prophets was limited, worship was confined to a particular place. But when God Almighty decreed that every single corner of the earth be purified through Islam, He commanded that the whole world be a consecrated space.
The Revelation of the Qur’an
Fifthly, the entire revelation [of the Holy Qur’an] was revealed to the Holy Prophetsa in precise and specific words. Not only were [Muslims] instructed to preserve its exact words, Allah the Exalted also promised to take responsibility for its protection. As a result, the principles of debate and research underwent a significant shift. Before people would study the Mosaic scripture in order to ascertain whether the words were God’s or Moses’as. However, not only every word but even the diacritical marks of the teachings vouchsafed to the Holy Prophetsa were divinely revealed.
I once saw myself in a dream where someone questioned me about the [supposed] contradictions found in the Holy Qur’an. I replied that there were no discrepancies in the Holy Qur’an; not only the words but each and every diacritical mark is free from contradiction. The purpose of a particular diacritical mark [found in the Holy Qur’an] in one place differs from its purpose in another, and the meaning of one diacritical mark varies from its meaning in another place. This is a unique trait enjoyed by the Holy Qur’an that no other divine scripture shares.
The Attributes of God
Sixthly, the teachings of Islam contain an exhaustive and thorough explanation of the attributes of God. Even the Judaic teaching fell pale in comparison to it. The Judaic teaching undoubtedly gives detailed descriptions of God’s attributes. However, it rarely touches on their relationship with one another. Once when I eagerly looked into this matter, I found no divine attribute mentioned in the Holy Qur’an that was not also mentioned in the Torah. However, one of the aspects of divine attributes that is discussed in the Holy Qur’an and not in the Jewish scriptures is for example, the exploration of where the domain of divine graciousness begins, or the time when the attribute of mercifulness was first manifested. It also discusses the relationship between the two. The Torah mentions both, but sheds little light on how they are connected with one another. As a result, those who followed the Torah were unable to gain complete spiritual benefit [from its teachings]. This is a clear sign of the supremacy of the Holy Qur’an.
Discussion on the Afterlife
A further great distinction of the Holy Qur’an is that it contains an intellectual and philosophical discussion on the subject of the afterlife. On the contrary, the Judaic scripture does not broach the topic at all. In fact, most of the Jews denied the Day of Judgement, while only a few accepted it. The Holy Qur’an is the first book that delves into all the details of the issues related to the afterlife. It has explained it so extensively that after this, the notion of the afterlife can only be rejected out of mischief and not on the basis of evidence.
The Establishment of Religious Terminology
The eighth distinction of the Holy Qur’an is that it opened new doors for religious terminologies that were previously unknown. In other words, the Holy Qur’an elucidated on and clarified many long-existing ideas and established specific terms for these concepts. It not only introduced new terminology but also defined these terms with such precision that there is no room for doubt or ambiguity. For example, the Holy Qur’an uses the word نَبِیٌ (prophet) and fully expresses [the essence of] the word. Moreover, it explains when Prophets come, how they are recognised, their roles, their relationship with God Almighty, their relationship with the people and so on. These are numerous aspects that no other religious scripture has addressed in the same depth except the Holy Qur’an. This is such a great distinction that even the enemies are compelled to accept it.
During the peak of our troubles with the Lahoris2, I wrote letters to distinguished bishops, Sikh scholars, Pundits and Jewish rabbis enquiring from them how the word ‘prophet’ was defined by their respective religions. Some of them did not reply, while others said that their religion had no specific teaching on this matter. A very distinguished bishop wrote that our Christian scripture had thrown very little light on the subject.
Similarly, no previous scripture has comprehensively spoken of the angels, the work they do and what obligations they have. Wherever the Holy Qur’an has referred to particular spiritual beings as angels, it has described the nature of their existence and their role (in the divine order). In much the same way, numerous other terms were defined [by the Holy Qur’an] and it has explained various other topics, including the nature of God, divine attributes, prayer, divine decree, resurrection, heaven, hell and the life of the hereafter. They have been expounded on in such a way that they can be absorbed by the human mind as readily as knowledge of the material world. In this way, Qur’anic knowledge has not been diluted nor is it such that it appears as something abstract to the human intellect.
The Extended Scope of Religion
The ninth distinction of the Holy Qur’an is that, although politics, worship and culture were brought under the purview of religion with the revelation of the Mosaic Law – i.e., Mosesas informed his people that they would have to obey him in matters of government, religion, culture, morals and politics – in the time of the Holy Prophetsa the terms of reference of [religious law] were further expanded. The teachings of Islam also comprised of more than just matters of worship and spirituality. They also encompassed politics, civilisation, morals and economics. The law also embraced societal and cultural matters and covered every aspect of human life so extensively that no action remained beyond true and complete guidance.
Religion based on Experience
The tenth distinction of the Qur’anic teaching is that it declares the word and act of God to be closely aligned and working in parallel. Through this, it binds religion to experience. Prior to this, faith had existed only in the realm of metaphysics. However, the Holy Qur’an forwarded the view that the world is the act of God and religion is His word. And it is impossible for there to be a contradiction between the two. All difficulties are to be resolved with this principle in mind. Thus, if one sees certain harmonies between the divine word and divine action they have discovered a truth. However, if in certain matters, one finds a discrepancy then they are yet to arrive at the comprehension of a truth. This principle brought to an end the conflict between religion and science. Science is the act of God and religion His word. It is inconceivable for there to be any discrepancy between God’s words and actions. And if we perceive any discrepancy, we should understand that it is either due to our misunderstanding of His words or a mistake in our interpretation of His actions. Once the confusion is removed apparent contradictions will be resolved. As a result of this most magnificent principle, religion left the realm of philosophy and entered the sphere of experience.
A World Religion
The eleventh distinction of the Holy Quran is that claims that it does not limit its message to one or two communities, but says that it is for the whole world. Allah the Exalted says to the Holy Prophetsa:
وَمَآ أَرْسَلْنٰكَ إِلَّا كَآفَّةً لِّلنَّاسِ بَشِيْرًا وَّنَذِيْرًا وَّلٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ وَيَقُوْلُوْنَ مَتٰى هٰذَا الْوَعْدُ إِنْ كُنْتُمْ صٰدِقِيْنَ قُلْ لَّكُمْ مِّيْعَادُ يَوْمٍ لَّا تَسْتَاْخِرُوْنَ عَنْهُ سَاعَةً وَّلَا تَسْتَقْدِمُوْنَ3
That is, Say, ‘O Messenger! We have sent you as a bearer of glad tidings and a warner to all of humanity. Through you, We intend to unite the entire world under one system.’
Look at how grand this revolution is, a revolution unlike any other before. Earlier Prophets were sent to particular nations or communities, with teachings exclusive to them. For instance, Krishanas came to India, Zoroaster’sas to Persia, Confuciusas to China, and Mosesas and Jesusas to their own respective people. But with the advent of the Holy Prophetsa, God proclaimed that the world would be ruled by one religious order and would be physically and spiritually gathered under one banner. With reference to this distinction, the Holy Prophetsa said:
کَانَ النَّبِیُّ یُبْعَثُ اِلٰی قَوْمِہٖ خَاصَّۃً وَبُعِثْتُ اِلَی النَّاسِ عَامَّۃً4
The previous Prophets were sent to their respective peoples, but I have been sent to the entire world.
This revolution was unprecedented and people were astonished when they heard that the entire world was to become spiritually united. Just as people had been amazed by the teaching of monotheism, so too were they astonished by this claim. Regarding the teaching of monotheism, the Qur’an mentions that when the disbelievers heard it, they said:
اَجَعَلَ الْاٰلِھَةَ اِلٰھًا وَّاحِدًا5
Previously, there were many gods in the world, ‘Does he intend to unite them all into one God?’ In other words, the Persians had a God whom they referred to as Ahriman or Yazdan and the Christian deity was either called God or the Lord Jesus Christ. The Hindus had Parameshwara or ‘Om and the God of the Jews was Yahweh. All these various godheads were worshipped throughout the world. [What amazed the believers] was that the Holy Prophetsa sought to unite them as one. It seemed irrational to them and they could not fathom how these various deities could be dismantled and formed into a single entity. Thus, the disbelievers gave vent to their amazement. However, the appellations Yazdan, God, ‘Om and Yahweh have all come under the name of Allah. This name has prevailed over them all and the whole world has come to acknowledge the validity of the belief in one God. Thus just as the invitation to believe in one deity seemed incomprehensible to the opponents of the Holy Prophetsa, so did his claim:
وَمَآ أَرْسَلْنٰكَ إِلَّا كَآفَّةً لِّلنَّاسِ بَشِيْرًا وَّنَذِيْرًا6
That is, he had been sent as a warner and bearer of glad tidings for the whole world.
Thus, The Holy Qur’an further says:
وَلٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ7
Meaning that most people cannot understand this.
I believe that for the people of that age, it was as difficult to accept this notion as it had been for the contemporaries of Adamas to accept that a person similar to them had the right to interfere in their affairs. The disbelievers of Mecca were truly astounded. They could not understand how a person born in Arabia could claim to be the prophet of the Persians, the Chinese, of the East and the West. They would express their astonishment and ask: مَتٰی ھٰذَا الْوَعْدُ اِنْ کُنْتُمْ صَادِقِیْنَ8 When will this promise be fulfilled, if you are truthful in your claim that the whole world will unite under one banner? The Holy Prophetsa was told to reply: 9قُلْ لَکُمْ مِیْعَادُ یَوْمٍ (Say, for you is the promise of a day). That is, the time will surely come in accordance with what has been foretold in Surah As-Sajdah. In this Surah, God says:
يُدَبِّرُ الْأَمْرَ مِنَ السَّمَآءِ إِلَى الْأَرْضِ ثُمَّ يَعْرُجُ إِلَيْهِ فِىْ يَوْمٍ كَانَ مِقْدَارُهٗٓ أَ لْفَ سَنَةٍ مِّمَّا تَعُدُّوْنَ10
This means that Allah the Exalted will first establish the Islamic authority on earth, and then it will be elevated to the heavens after a period of one thousand years.
This verse indicates the time of the initial emergence of Islam, specifying a period of one thousand years, while leaving the earlier period [that is the period of its growth and progress] unspecified. A hadith of the Holy Prophetsa however, details the length of this first period. The Holy Prophetsa said:
خَیْرُ الْقُرُوْنِ قَرْنِیْ ثُمَّ الَّذِیْنَ یَلُوْنَھُمْ ثُمَّ الَّذِیْنَ یَلُوْنَھُمْ ثُمَّ الْفَیْجُ الْاَعْوَجُ 11
Mine is the best century, the century after that and the century after that. Then will come destruction.
Endnotes:
- Sahih al-Bukhari, p. 76, 1999, Riyadh, Hadith 438 [Publishers]
- ‘Lahoris’ refers to the Lahore Ahmadiyya Movement, a schismatic group that broke away from the wider Ahmadiyya Muslim Jama‘at due to ideological differences over the role of Khilafat. [Publishers]
- And We have not sent thee but as a bearer of glad tidings and a Warner, for all mankind, but most men know not. And they say, ‘When will this promise be fulfilled, if you are truthful?’ Say, ‘For you is the promise of a day from which you cannot remain behind a single moment nor can you get ahead of it.’ (Surah Saba, 34: 29-31) [Publishers]
- Sahih Bukhari, p. 58, 1999, Riyadh, Hadith 335 [Publishers]
- Does he make the gods to be one God? (Surah Sad, 38:6) [Publishers]
- And We have not sent thee but as a bearer of glad tidings and a Warner, for all mankind. (Surah Saba, 34:29) [Publishers]
- But most men know not. Surah Saba, 34:29 [Publishers]
- And they say, ‘When will this promise be fulfilled, if you are truthful?’ (Surah Saba, 34:30) [Publishers]
- Say, For you is the promise of a day. (Surah Saba, 22:31) [Publishers]
- He will plan the Divine Ordinance from the heaven unto the earth, then shall it go up to Him in a day the duration of which is a thousand years according to what you reckon. (Surah as-Sajdah, 32:6) [Publishers]
- Bukhari, p. 612, 1999 Riyadh, hadith no. 3651 [Publishers]
To be continued…
(Translation by Fazl-e-Umar Foundation, English Section)