60th Jalsa Salana USA 2008
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Archives Friday Sermons 6-29-07 Friday Sermon of Khalifatul Masih
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| 6-29-07 Friday Sermon of Khalifatul Masih |
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June 29, 2007 – Carrying on with the subject of the peaceable and concordant teachings of Islam, Huzur gave a discourse on the specific permission to fight as stated in the Holy Qur'an. Huzur said the Qur'anic teaching of peace and security is based on the fundamental adherence to taqwa (righteousness) and repetitive commandment to adopt taqwa in the Qur'an is with such profusion that it could never be expected of a Muslim that he/she would create disorder. Whether on an individual or communal level, it simply does not behove a Muslim to shatter peace.Huzur said he would elucidate the Quranic teaching regarding why and to what extent fighting is permissible in Islam and if in the early days of Islam no war was fought how dire the consequences would have been. He said this would prove that the fighting that took place was only to bring about peace and security. Huzur added that opponents of Islam could not possibly make a defensive argument in terms of their own historical background as well as the current state of affairs as regards conflicts and fighting. However, our objective is not to fan the flames. The Quranic teaching in this instance is so magnificent that no Ahmadi need adopt an apologist stance in defending Islam.
The
Promised Messiah (on whom be peace) said that the wars at the time of
the Holy Prophet (peace and blessings of Allah be on him) and the Right
Guided Khalifas (Khulafa e Rashideen) were fought for as a means of
defence, as retaliation, i.e. life for life or to maintain freedom.
Citing
verses 40 and 41 of Surah Al Hajj (22:40-41) Huzur explained that the
verses state that as the Muslims had their own government established
and others were initiating war, they could fight back and retaliate.
They were also driven out of their homes just because they had declared
Allah as their Lord. The permission to fight was only granted after the
Muslims had endured a long period of continuous oppression and
persecution and had the permission not been forthcoming disorder would
have taken over the world. The objective for this fighting therefore
was to end the oppression rather than to take revenge. Therefore the
safety and security of other religions was also taken into account.
Huzur
said when persecution and oppression exceeds all limits force has to be
utilised to halt it. Islam has never promoted coercion. Religion is a
private matter for each person therefore each person has the right to
spend his/her life in accordance to their beliefs. However, Muslims are
enjoined through these verses to safeguard temples and churches that
were in their governance.
Unfortunately,
today in certain Muslim countries the mullah with ulterior motives is
even challenging Christians to become Muslims or face their church
being dismantled, it is instances like these that brings Islam in
disrepute and gives the opponents of Islam the chance to point the
finger of blame and indeed such misdemeanours cause huge embarrassment
to Muslims around the world because this is flagrant non-compliance of
the teaching of Islam. Today, Divine help and support does not seem to
be forthcoming for the Muslims anywhere. To top it all, they persecute
the Ahmadis. They are disobedient and for this reason they lose all the
blessings. In Pakistan if the government does not harness the ignorant
mullah, their conflict is against Allah.
An
Ahmadi will not respond to oppression with oppression as that is what
the Promised Messiah (on whom be peace) taught. Ahmadis are enduring
the oppression of the laws of the government under which they live [in
Pakistan] and in any case in the time of the Messiah the struggle with
the use of force is not allowed , however, doubtless that in accordance
with His promises, Allah shall come to the help and support of the
Messiah. Wherever in the world governments are legislating against the
Ahmadis, they need to pay heed to the reference in the Quranic verse of
‘repel some men by means of others’ lest it comes true for them. Indeed
the verses purport that Allah will make arrangement for people for all
religions who are oppressed.
As
for an Ahmadi, he/she puts the teachings of the Holy Prophet (peace and
blessings of Allah be on him) in practice more than others and
appreciates and comprehends the essence of Kalima; ‘There is none
worthy of worship save Allah and Muhammad is His apostle and servant’.
By felling the Ahmadiyya mosques the oppressors fall in the category as
stated in a Hadith that a Muslim who attacks another Muslim does not
remain a Muslim. Of course the definition of a Muslim is one who
believes with sincerity in the proclamation of the Kalima.
Huzur
said an Ahmadi would never assault anyone; we do not have any
governmental power, besides use of force is strictly forbidden. No
matter what tactics the proclaimers of the Kalima utilise, there could
no question of retaliating in kind. However, we have certainty of
belief that Allah will open avenues for us.
Huzur
said we ought to pray that Allah gives these people sense, rather than
bring Islam into disrepute they need to put Allah’s commandments into
practice.
Citing
verse 42 of Surah Al Hajj Huzur said when Islamic governance is
established those in power are to self-examine and self-reflect and
ensure that they do not deprive any citizen of freedom of expression
and freedom of conscience. It is expected of them that they include all
citizens on an equal footing and provide equal opportunities.
Huzur
said all this can come to pass when one is conscious at all times that
one is being watched by Allah and whether one is usurping the rights of
others. When governance is granted, sincere worship of Allah should be
observed, financial giving promoted, enjoining of good and forbiddance
of evil practised. In short Islamic government is not merely about
increasing one’s power, rather, it entails indiscriminate care of all
citizens, be it temporal or religious.
Today
it is the obligation of all Muslim governments to present the true
picture of Islam. Ahmadis do not have any government but we can pray
that may they present the true picture of Islam so that the
misconceptions about Islam may be removed.
Reiterating
the Quranic code on the ‘permission’ for fighting Huzur said it is
enjoined to keep the fighting as limited as possible. Citing verses 191
& 192 of Surah Al Baqarah and verses 39 & 40 of Surah Al Anfal,
Huzur explained the Islamic teachings based on fairness and equity.
Fighting may only be undertaken in the cause of Allah and is not
allowed for personal greed or to augment the power of the government.
As indeed stated before, fighting may only be taken up when attacked
and in defence and is not permitted on individual level and is to be
only taken up against an invading army. It is enjoined to strive to
contain the fighting and not make it widespread.
The
Holy Prophet (peace and blessings of Allah be on him) always ordered
his army to safeguard temples and places of worship and fighting was
strictly forbidden around the Sacred Mosque. Islamic teaching also
enjoins that once the enemy desists there should be no harshness from
the Muslim side. Huzur said if Islam had spread, as it is alleged, by
the use of force, the commandment to be peaceful once the enemy desists
would not be part of its teaching.
Huzur
said Allah had the Holy Prophet (peace and blessings of Allah be on
him) declare after the battle of Badr that those who had persecuted the
Muslims in Mecca later imposed war on them, however the heart of a
Muslim is free from malice and rancour and he only wants peace and
security and for this reason all was forgiven. Explaining the Quranic
term ‘religion is wholly for Allah’ in the Surah Al Anfal verse, Huzur
said this is misconstrued to mean that ‘continue fighting until the
entire world is Muslim’. Huzur said this allegation is based on an
irrational notion. When the verse is read in conjunction with the other
verses it is clear that this not what is meant, religion is a matter of
personal choice and it is not up to a Muslim to coerce others. The term
‘religion wholly for Allah’ in fact denotes that whatever steps are
taken are taken sincerely for Allah.
Huzur
spoke of the misconceptions about the Holy Prophet (peace and blessings
of Allah be on him) that he would force people into submitting to
Islam. The example cited for this is that he would use the phrase
‘accept Islam and you will be secure’ in letters to kings inviting them
to Islam or during conflicts and wars. It is construed that this was a
warning to submit to Islam or else force would be used. Huzur said it
is a basic fact that the message of Islam is that of peace and
security, furthermore when the Holy Prophet (peace and blessings of
Allah be on him) would write letters of invitation to Islam to the
powerful kings he would do so in batches. How could it be possible for
him, at a time when Islam had very limited power, to challenge all the
powerful and mighty kings to either submission or fighting
simultaneously? The
fact is that this message was out of milk of human kindness and borne
out of his firm belief that only Islam was the religion of peace and
security.
Huzur
detailed some of the code of conduct of war as practised and prescribed
by the Holy Prophet (peace and blessings of Allah be on him). This
included all attacks to be made in daylight, it was commanded not to
hurt children, women, the elderly, priests, in fact if a young person
did not use force none was to be used against him. Encampments were
only to be made where no one was inconvenienced and such was his
compassion for humanity that it was not allowed to make a mark on a
person’s face during fighting. There were very clear rules about
keeping prisoners of wars, in fact Muslim households would forgo proper
meals themselves and feed the prisoners, even their young children
shared their bread with the prisoners. Envoys
were accorded special respect and deference and were given special
pardon for any oversights. If a prisoner of war was mistreated by the
Muslim side he would be freed without any compensation. Huzur said
these historical facts illustrate that the early wars of Islam were to
maintain freedom of conscience.
Huzur
concluded that may Allah enable Ahmadis to present this message of
Islam to the rest of the world and bring it to the world’s attention.
Next
Huzur gave the sad news of the passing away of a most sincere Danish
Ahmadi Medcin Sahib who converted to Islam in 1955, later devoted
(waqf) his life and spent it entirely in the service of faith. Huzur
also gave the news of the passing away of Ustad Saleh Sahib, a
Senegalese Ahmadi, who was an Arabic scholar and one of the earlier
Ahmadis in Senegal. May Allah elevate the status of the deceased in
Paradise. Huzur announced that he would lead the funeral prayers after
Jummah.
* This synopsis serves as a quick-reference of the weekly Friday Sermon delivered by the Head of the Worldwide Ahmadiyya Muslim Community. Readers are highly encouraged to use this synopsis as a supplement, rather than a substitution for listening to the Friday Sermon in its entirety. ** The preceding content is the synopsis of a Friday Sermon address, originally delivered in the Urdu language. MKA USA accepts full responsibility for any error or miscommunication in this English-translation summary. |
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