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
Great Religious Movements in History
Moving on from this preliminary discussion, I will now look at the [great] religious movements and how they correspond with the [most celebrated] cultures and civilisations of the world.
The Message of Adamas
One should keep in mind that according to the Holy Qur’an the first [great religious] age witnessed by the current order of humanity was that of Adamas. As for Adamas, The Holy Qur’an says:
وَ إِذْ قَالَ رَبُّكَ لِلْمَلٰئِكَةِ إِنِّىْ جَاعِلٌ فِى الْأَرْضِ خَلِيْفَةً ۖ قَالُوْٓا أَ تَجْعَلُ فِيْهَا مَنْ يُّفْسِدُ فِيْهَا وَيَسْفِكُ الدِّمَآءَ 1
This passage makes it clear that Adamas was the first prophet who laid the foundation of civilisation and society. However, the Adamas mentioned in this verse is not the progenitor of the human race, but rather the person who heralded the period of humanity’s move towards civilisation. Before his advent, the human race had not yet reached that point of civilisation where it could bear the burden of a religious law. They were [but savages], uncivilised and unworthy of being called human beings. At best, they could be described as magnificent beasts. [Here let me say] that I do not subscribe to the view that human beings evolved from primates and, by the grace of Allah the Exalted, I can prove this to be false.
The Progress of Humanity Occurred Through Constant Evolution
Nevertheless, it is true that humanity progressed through an evolutionary cycle. In the beginning, the condition of human beings was like that of a child; they had yet to arrive at a level whereby they could bear the responsibilities of religious law. [To impart on them a spiritual teaching] would have been as foolish as instructing a four-year-old child to observe the fasts.
The Reality of the Initial Period
Thus there was a period where though our species was referred to as human, they were not ready for the attainment of eternal life. Once they crossed this stage and their minds were able to receive a religious teaching, the first law that Allah the Exalted initially commanded them [to follow] was to live together as a society under the authority of a ruler. The first messenger of Allah the Exalted brought with him the simple message—outside of the instruction to worship God—that human beings ought to establish a familial and civilised way of life under a leader who should judge [between them in] their trials and affairs under the law, and whom they should be obligated to obey. The first human being who established this law was Adamas.
When Adamas is perceived in this way, many of the objections made against the [historical account of his life] are refuted. For example, the Holy Qur’an reports that the angels asked God:
أَ تَجْعَلُ فِيْهَا مَنْ يُّفْسِدُ فِيْهَا وَيَسْفِكُ الدِّمَآءَ 2
That is, are you about to place in the world someone who will create disorder and bloodshed?’ People question how it was possible for the angels to know that Adamas would come to shed blood even before he was born.
Various explanations have been offered for this. For example, because one of the tasks of a ruler is to quell disorder and unrest, the angels may have assumed that (the appointment of a leader) necessitated the presence of a rebellious group. Therefore, they inquired from Allah the Exalted whether a mischievous faction would appear in the world, which would require the birth of Adamas to keep them within the limits.
The word khalifa alludes to the presence of a rebellious element [at the time of Adamas]. However, even if it is accepted that the Adam mentioned in this verse is also the Adam who is the father of humanity, surely then, the referred chaos and disorder would occur at a future time at the hands of his progeny. If this were true, what need would there be to appoint Adamas as the khalifa? And if a khalifa can be appointed when there is no anarchy, what was the basis of the question of the angels? Thus, this explanation, while not entirely amiss is not sufficient either. It is one interpretation of the verse, albeit not entirely adequate.
A number of commentators have suggested that on the basis of the qualities God had invested in Adamas, the angels assumed that he himself would create disorder and bloodshed. However, if Adamas was a prophet of God Almighty, he would only have acted in accordance with the divine commandment of God Almighty. It was impossible for him to do otherwise.
Therefore, when explaining the actual essence of the verse, it must be kept in mind that apparently the angels were expressing surprise at the acts to be committed by Adamas himself and not anyone else. They asked God whether he was about to give life to a person who would cause disorder and bloodshed. The question of the angels also suggested that chaos arises from the establishment of khilafat. The disorder they alluded to is closely associated with the appointment of a khalifa. It appeared to them that God Almighty would assign Adamas a task that would result in violence and turmoil; therefore, they wondered how the khalifa of God could be responsible for such atrocities. The prospect of this confused them.
Keeping in mind all these numerous intricacies, the explanation I have proposed is the only one that corresponds to and is consistent with the question asked by the angels. As I have already mentioned, the Adamas of Surah al-Baqarah is not the progenitor of the human race, but the patron of the first divine law, and as inferred from the Holy Qur’an, the time in which he lived was an age when the civilisation [was progressing]. Through Adamas, humanity was first enlightened by [the principles of] civilisation. Previously, human beings had been incapable of assuming the responsibilities of civilisation and culture. But by the time of Adamas they were ready for this, therefore, Allah the Exalted appointed the best among them as his prophet, made him the founder of the age of civilisation and commanded him into being. Among his early initiatives was the establishment of the institution of marriage. Until his advent, human beings did not adhere to the principles of civilisation wherein the idea of a union between a man and woman held no meaning.
The Creation of Adamas and the Question of the Angels
When the circumstances of Adam’sas life are understood within this frame of reference, the question of the angels makes perfect sense.
Prior to the establishment of a civilised order, acts of killing and bloodshed are considered iniquitous and sinful. However, with the commencement of government and the rule of law, certain forms of conflict and the taking of life are made permissible. For example, it is considered legitimate for governments to take action against seditious elements in a society. Again, the execution of those who defy the law is considered just [by certain societies]. Many of the world’s governments rule like this; indeed they are compelled to. Hence, when Allah the Exalted decided to appoint Adamas the khalifa of the earth, the Angels pondered the various functions of government and were astonished to learn of the existence of legitimate forms of killing, bloodshed and warfare.
Furthermore, because no system of government had existed prior to this, the angels were alarmed that Adamas would commit these acts and that God Almighty would approve of the course of action he pursued rather than condemning it.
In a similar way to those people who, in their ignorance of the facts, criticise the wars waged by the Holy Prophetsa or the capital punishments issued by him, the angels questioned the actions Adamas would undertake in his capacity as the ruler of the age. They were astonished to learn that war and killing, which had previously been considered sins, were in some circumstances lawful. Therefore, they asked Allah: ‘Will you appoint a khalifa upon whom you enjoin that which was once considered unlawful?’ To which He replied:
قَالَ اِنِّی اَعْلَمُ مَا لَا تَعْلَمُونَ 3
[Meaning to say that] the angels failed to understand the many outstanding features of this form of rule.
With the establishment of a rule of law, some constraints and compulsions are made permissible and certain individual freedoms are diminished. Despite this, such laws are better for the individual and society as a whole. Under the interpretation I have accorded this verse, the words اِنِّی اَعْلَمُ مَا لَا تَعْلَمُونَ make perfect sense, otherwise, they suffer from laboured interpretations or at the very least depend on other explanations and exegesis.
The Truth about Civilisation
Thus it is clear that in the world, the term civilisation infers to the creation of lawful means that allow certain forms of discord and taking [and interfering with a person’s] life. When a member of the public kills someone, the world views them as a murderer. But if the ruling government hangs that killer by the neck, the government is not branded as murderous, rather their act is considered commendable and appropriate. Likewise, if a group of people appropriate a piece of property or land, they will be seen as rebellious [and acting in defiance of the law]. However, if for reasons of the national interest the government were to do the same, society would consider this a legitimate intervention. Again, if an individual forcefully detains another person, their actions are seen as cruel, yet if a ruling power imprisons a person for example, or interferes in their personal freedoms these measures are considered necessary.
When God revealed that He would establish civilisation in the world and appoint a khalifa who would initiate a rule of law, through which he would enforce executions, take possession of property and interfere in the personal freedom of individuals, the angels greeted the news with surprise because they had never before encountered such an approach. Whereas all forms of killing had once been seen as wrong, certain types of killing were now considered lawful. And this was also true of [other acts such as creating a state of] discord which had previously been regarded as unjust.
By primitive standards, this was a momentous way of thought. Even today (aspects of this form of government) are heavily debated. Many people across Europe still oppose capital punishment on the basis that if killing is intrinsically wrong, what right do governments have of implementing it as a means of punishment? And yet the role of government is far broader than just the issuance of death sentences and comprises many other functions and policies which on the surface bear a resemblance to other fundamental wrongs. There is, for example, taxation. If the premise (of the aforementioned) argument is correct, one would have to concede that it is also wrong to tax, for it bears a likeness to larceny. Therefore, it should also be abolished. Yet, no one raised their voice against tax collection. Hence, criticisms of capital punishment are based on erroneous misgivings and a lack of serious thought on the subject.
Because there was no concept of kingship among the early humans, society was a long way away from becoming civilised. Acts of killing or appropriation were seen as deplorable. Therefore, God Almighty’s appointment of a ruler and the establishment of laws such as the right [of government] to execute people found guilty of murder, astonished the people [of Adamas] and left them wondering as to what had befallen them. They questioned how it could be lawful to kill in a particular set of circumstances and not in others, or why only in certain conditions the seizure of property was permissible in accordance with the law but not in any other situations. The government, for example, was permitted to tax the people, but common citizens were prohibited from appropriating the wealth of others. All that had once been considered wicked was when conducted by the government seen as civilising, and when committed by the individual considered as wrong.
- “And when thy Lord said to the angels, ‘I am about to place a vicegerent in the earth,’ they said, ‘Wilt Thou place therein such as will cause disorder in it, and shed blood?’” (Surah al-Baqarah, Ch.2: V.31) [Publishers]
- “Wilt Thou place therein such as will cause disorder in it, and shed blood?” (Surah al-Baqarah, Ch.2: V.31) [Publishers]
- “I know what you know not.” (Surah al-Baqarah, Ch.2: V.31) [Publishers]