While inter-religious dialogue is in full swing today, the religion of Islam seems to have been excluded from this circle of goodwill. The Western world holds a false perception about Islam that has no relationship with reality; and the intensity and continuity of this prejudice shows no signs of slackening even in this liberal and tolerant climate of today’s world. Unfortunately, the real fault lies with the Muslim world itself.

Take the examples of 9/11 in New York, 7/7 in London and the Lal Masjid episode in Islamabad, Pakistan. Such events have left a lasting impact on the minds of people and continue to enforce the incorrect perception of Islam being a religion that encourages violence. Muslim Ulema [clergy] appear to propagate prejudice and intolerance not only against other faiths but also against other Muslims as well. Muslims who do not subscribe to their views are immediately branded ‘Kafirs’ [disbelievers] and aggression and violence is promoted against such Muslim communities.

In the Western perception, Sharia Law is seen as law of intolerance which promotes the denial of basic human rights and is intolerant of other faiths. It is also presumed that Sharia Law does not give any rights to women and treats them as second-class citizens. This perception is based on the stories that are published in the press about the practices of honour killing and the treatment of women in Afghanistan and Pakistan.

Fortunately, we all know that the religion of Islam does not teach us division or hatred. Islam only teaches peace and co-existence and understanding of each other and stands supreme among all religions for its compre-hensiveness and rationality. Then why does the Muslim world suffer from individual disarray, interstate divisions aggravated by sectarian and political expe-diencies? One may ask, quite legitimately, how has this state come about in the Muslim world and where lies the solution?

We have to go back to the very beginning to analyse the problem and seek the solution. Before the advent of Islam, the Arab world was in dire need of moral, spiritual and intellectual guidance for its people. The Holy Prophet Muhammad^(saw), our beloved Prophet, the last Prophet, was sent by Allah the Almighty to lead us all to the righteous path that leads us to our Maker and gives inner peace within ourselves. The Holy Qur’an and the Sunnah [practical example of the Prophet^(saw)] will remain forever as a beacon of guidance for all humanity to the end of the world.

The Holy Prophet Muhammad^(saw) encapsulated the guidance in his sermon that he delivered on the ninth day of Dhul-Hajj [month in Muslim calendar], 10 A.H., in the valley of Mount ‘Arafat in Makkah.

The injunctions given to us by the Holy Prophet Muhammad^(saw) more than 1400 years ago constitute a veritable Charter of Human Rights that the civilised world only adopted in 1949 through the United Nations. Unfortunately the Muslims forgot these injunctions and the results are evident today in the humiliating state of the Muslim world.

The Muslim world needs to inculcate the values of trust, equity, justice, forgiveness and brotherhood. But above all, comes the injunction of righteousness. Because, it is from righteousness that every other condition flows. Peace is not only physical security or absence of war and conflict, although it is an essential aspect of the wider concept of peace. Peace really means harmonious adjustment and orientation of the individual with and towards, on the one side, his Creator and, on the other side, with his fellow beings. Peace must originate in the heart of man. No one can be at peace with his brother unless he is at peace with himself and no one is at peace with himself unless he is at peace with his Maker. That is the fundamental of peace and a most comprehensive concept.

The Holy Qur’an, that vast reservoir of Divine guidance, simply tells us:

Those who have faith and do not let it be debased by injustice are the ones who shall have peace. It is they who are rightly guided. (Ch.6:V.83)

In fact, equity and absolute justice are the core around which a fair society can be built. That is why obligation of adhering to the truth and of acting justly is not restricted only to matters of disputes. It comprehends all spheres of life. In his address to the world during the 2007 Annual Peace Conference, Hadhrat Mirza Masroor Ahmad, Khalifatul Masih V, touched on the issue of absolute justice in the global environment. He declared:

“We can only establish peace in the world when the nations and countries try to establish peace in this way. It is regrettable that the League of Nations did not follow these principles and failed as a consequence. Today, the United Nations Organisation also seems to be failing in dispensing the requirements of justice. There are different standards of justice for different countries and different continents. Except for some very few decisions, most of the resolutions passed, in the past and even being adopted today by the United Nations, have been based on expediency and partisanship. Till such time that all countries are treated equally and at par, and the grudges and deep-seated sense of injustice are removed, no matter how many organisations are formed, they cannot bring peace to the world. It is also regrettable that Muslims, who have been given this teaching, are not acting on it themselves. They harbour enmity against each other and this is the case all over the world. Peace will remain a dream as long as each nation considers its own interests above all others.”

Quoting another example from the annals of Muslim history, Hadhrat Khalifatul Masih V gave the example of Hadhrat Abu Ubaidah^(ra) when he was the governor of Syria in the time of Hadhrat ‘Umar^(ra). In those days a tax was levied on the Syrian Christians and in return they were exempted from military duty and their protection became the duty of the Muslim rulers (even in this, Hadhrat ‘Umar^(ra) had forbidden to tax the poor). However, when a moment came when there was a danger of war from the Constantinian forces of the Roman Empire, Hadhrat Abu Ubaidah^(ra), as a Governor of Syria, returned all taxes to the Christians telling them that because he might not be able to provide protection, he had no excuse to retain their taxes. The Christian were so impressed by this gesture of honesty and justice that they said with one voice that they prayed that Muslims become victorious over Romans and then come back to rule the country of Syria once again because Muslims not only do justice but also do good to Christians.

This is why the public authority in all spheres, including judicial authority, should be given only in the hands of those who can discharge it honestly. The Holy Qur’an commands:

Verily, Allah commands you to give over the trust to those entitled to them, and that, when you judge between men, you judge with justice. And surely excellent is that with which Allah admonishes you. Allah is All-Hearing, All-Seeing. (Ch.4:V.59)

Then again, the Holy Qur’an admonishes:

O ye who believe! Be steadfast in the cause of Allah, bearing witness in equity; and let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. And fear Allah. Surely Allah is aware of what you do. (Ch.5:V.9)

Explaining this verse, the Promised Messiah^(as) states:

‘Allah the Almighty says about justice that it cannot be achieved without truth-fulness, that your enmity towards enemy nations should not hinder you from dispensing justice. Remain just because righteousness lies in it…

…I say to you in truth that it is easy to deal with an enemy with hostility but it is very difficult to safeguard the rights of opponents and to deal justly with your enemy.’

This is the ultimate state of establishing peace with justice: that if you have to testify, you must remain just. At another place the Holy Qur’an enjoins that even if you have to testify against yourself or your near ones, then you must testify fulfilling the requirements of justice. At the same time, it has also said that even the enmity of a nation should not make you deviate from justice. We can notice this commandment being practised in the early period of Islamic history. When a dispute between a Muslim and a Jewish citizen was brought before Hadhrat ‘Umar^(ra), he found the Jewish citizen to be right and he decided in his favour.

Indeed, there is such great emphasis on justice, whether as a judge or as a witness, that the stability of a society or a nation depends on it. However, a true and righteous believer must move beyond justice and dispense good (Ihsan). Allah says in the Holy Qur’an:

Verily, Allah enjoins justice and doing of good to others; and giving like kindred; and forbids indecency and manifest evil and trans-gression. He admonishes you that you may take heed. (Ch:16:V.91)

Explaining this verse, the Promised Messiah^(as) says:

‘This verse means that you should deal with equity with your near ones and humanity at large, and do not demand from them any more than what is your right, and persevere with justice. If you wish to progress further, the next stage is to do ‘IHSAN’ good, and if your brother stoops to wickedness, return his wickedness with a good deed and in return for the pain that he causes you provide him comfort and as a gesture of goodwill provide him help. The next stage is ‘like kindred’ and that is that whatever good deeds and favours you do to your brethren and to human beings, you should do that without any expectation of favourable return. You should do that out of sheer humanitarian feelings and without any hesitancy as one kinsman does to another because of the love pertaining to relationship.’

Unfortunately, equity, justice, tolerance and amity are practices rarely visible in the Muslim world. Justice, let alone ‘Ihsan’, or doing good, is totally absent. Whereas Islam permits freedom of conscience and belief, people of minority religions are not tolerated in the so-called Muslim world. The lives and possessions of the minority have no value. Perpetrators of crimes against minorities walk free without being brought to justice.

If the Muslims want to create peace in the society then they must fulfil the rights of others selflessly. They must get rid of the poison of superiority complex. They must eliminate the distinction between Muslims and non-Muslims, between ethnic majority and non-ethnic minorities and between rich and poor. In fact, they must get rid of all national and racial prejudices.

On the one hand, ‘Muslims’ claim to be broad-minded, and on the hand, they have a class of clerics within their society in which volcanoes of racial hatred are ready to erupt. The ‘Jihadi’ movements and suicide attackers have disfigured the image of Islam all over the world.

Only the most deluded could regard the suicide-attacks as having been launched by ‘mujahidin’, striking a blow in the name of Islam against ‘legitimate targets’. Despite its evident falsity, the image of Islam conveyed by this disfiguration of Islamic principles is not easily removed from the popular imagination in the West. There is an unhealthy and dangerous convergence of perception between, on the one hand, those – albeit a tiny minority – in the Muslim world who see the attacks as part of a necessary anti-Western Jihad; and on the other, those in the West – unfortunately, not such a tiny minority – who likewise see the attacks as the logical expression of an inherently militant religion that is irrevocably opposed to the West. Muslim scholars have pointed out that the terror attacks are totally devoid of any legitimacy in terms of Islamic law and morality.

More than one hundred years ago, the Promised Messiah^(as) declared:

‘If you want to be associated with me and if you want to join my Community, you will have to purify yourselves from cruelty and rebellion, and know that the assumption of Jihad with force has ended with my advent. Perform your Jihad, he said, but in the manner that the Holy Prophet^(saw), performed Jihad-e-Akbar; and that Jihad is guiding people to Allah, exhorting others to righteousness, reformation of oneself and service to mankind.’

Let us pause and think why more and more desperate Muslims are taking this course of personal violence. The answer is stark and simple – poverty and denial of the environment to fulfil the aspirations to live and prosper in peace. The solution is simple for the Muslim world. The Holy Prophet Muhammad^(saw), gave us the five pillars of Islam. Zakat, or spending of one’s wealth in the way of Allah, if truly followed can eliminate poverty from the Muslim world in a very short time thus removing the real reasons of violence and militancy. Allah the Almighty has blessed the Muslim world with immense wealth and resources. If only this God-given wealth were used properly, in accordance with the guidance given in the Holy Qur’an and as practised by our beloved Prophet Muhammad^(saw) and his rightly guided Khulafa! They practised the true Jihad-e-Akbar – that is, Jihad against inequity, against social injustice and against poverty. The time is now for the Muslim Ummah to practise this Jihad-e-Akbar once again.

But, who in the world of Islam can take on the onerous task of applying the true and pristine teachings of Islam? Who is going to unite all the diverse Muslim populace? No man-made organisations for the unity of Muslim can perform this task nor any individuals. Many in the recent past aspired to become leaders or dreamt of becoming ‘Amir-ul-Mu’mineen’ [Leader of the believers]. They and their false credentials were blown away in the winds like the autumn leaves. But there is no need to despair. Allah, in His Mercy, never leaves the Muslims alone.

Remember! The religion of Islam is forever and for all times and the guidance given in the Holy Qur’an is comprehensive and forever and for all times. The words of God possess the same quality as the works of God. That is to say, it is alive as the universe is alive and keeps abreast, rather ahead of all developments and continuously gives guidance for the human life that goes on changing in a dynamic world. Every part of Allah’s creation testifies to Allah’s existence, sings His praises and glorifies Him. He continuously com-municates with those who are steadfast in their faith in Him and He manifests Himself in various ways. Allah promises in the Holy Qur’an:

As for those who say, ‘Our Lord is Allah’, and then remain steadfast, the angels descend on them, reassuring them, ‘Fear not, nor grieve; and rejoice in the glad tidings of the Gardens which you were promised. We are your friends in this life and in the Hereafter…(Ch.41:Vs.31, 32)

Within the religion of Islam, angels have been descending on the righteous and the steadfast to guide them to revive and revitalise the religion of Islam until at the head of the 14th century Hijra, corresponding to the last decade of 19th century, Allah the Almighty sent the Messiah for whom all the religions of the world were waiting. The Messiah that was promised and prophesised by the Holy Prophet Muhammad^(saw) in the Tradtions and promised in the Holy Qur’an, Hadhrat Mirza Ghulam Ahmad^(as) of Qadian, under Divine revelation, claimed in 1889 to be the Messiah and declared that his advent was the fulfilment of various prophecies made for the Reformer of the latter days. His task, he claimed, was to revive the beautiful teachings of Islam that had been disfigured by the addition, innovations and distorted inter-pretations. During his lifetime, he defended the cause of Islam with all his might and repulsed vigorously all the attacks that were made on the teachings of Islam and on the Holy Prophet Muhammad^(saw). The scholars of the Muslim Ummah of the time complimented him for his Jihad but turned away as soon as he made his claim of being the Promised Messiah. That was the most unfortunate turning point for all the Muslims of the world. All of them are still mired in the bog of prejudice, intolerance and sectarianism. When we look around, we see very few men of real religion, a small number of defenders and champions of the truth – when one sees ignorant persons imagining that the principle of Islam is hardness, severity, extravagance and barbarity – it is time to repeat these words that were used by Hadhrat Ya‘qub^(as):

…So now dignified patience is good for me. And it is Allah alone Whose help is to be sought… (Ch.12:V.19)

The Promised Messaih^(as) declared more than hundred years ago, in his book, A Message of Peace’:

‘Irrespective of whether we are Muslims or Non-Muslims, and although we have many differences, we believe in God Who has created this world and all that is contained in it. We also claim commonality as human beings. It is our duty that we should become friends with a clear conscience and honest intentions. We should sympathise with each other on all matters temporal or religious. My Friends! That faith is no faith that does not teach sympathy for mankind. A human being is not human unless he displays some element of sympathy. Our God has made no distinction in any nation. Whatever faculties were given to the ancient nations have been given to the Arab, Persian, Chinese, Japanese, European and American nations. The earth serves as a common ground for all and the Sun, the Moon and the Stars perform common service for all mankind. These divine manifestations teach us that we should also treat each other equally, with amity and with tolerance. Narrow-mindedness or hard-heartedness has no place in human relations.’

With the above message and under the present Khalifa, Hadhrat Mirza Masroor Ahmad, the 5th successor of the Promised Messiah^(as), Islam Ahmadiyyat is recognised and respected in 190 countries of the world. The real solution to the problems of the Muslim world lies in their unity under one leader. One solution is to join the leader that Allah has appointed for the Muslims at this difficult juncture. Come under the standard of Khilafat-e-Ahmadiyya because this will provide you with true protection against all evils. This will unite you once again like the Ummahwas united under the rightly guided Khulafa of the Holy Prophet Muhammad^(saw). More than hundred years ago, the Promised Messiah^(as), addressed the Ummah and invited it with these words:

Come towards me truthfully, your security lies in this
Wild beasts are all around you, I am the impregnable fort of security

The whole Muslim world is floundering in dissension and without direction and they are surrounded by hostile forces that are bent on decimating each Muslim country one by one.

That is why, with all sincerity and the love and sympathy that I feel for my Muslim brethren, I implore them: the solution to problems lies in accepting Khilafat that Allah has established for Muslims; He has blessed this institution for the last one hundred years. May Allah give the Muslims wisdom to accept the truth. Amin!

Delivered by Hadhrat Mirza Masroor Ahmad, Khalifatul Masih V, Head of the Worldwide Ahmadiyya Muslim community (may Allah strengthen his hand) on 15th August, 2009 in Germany

Hadhrat Mirza Masroor Ahmad, Khalifatul Masih V, Head of the Worldwide Ahmadiyya Muslim community

Assalamu Alaikum Warahmatullah – peace and blessings of Allah be upon you.

Today I am once again addressing my German friends who are not members of the Community but are present due to their relations with members of the Ahmadiyya Muslim community. (Hadhrat Khalifatul Masih V asks: can I know the number of how many Germans there are here? National President Ahmadiyya Muslim community Germany replies: around 80% sitting here are Germans. Hudhur continues). Moreover, I believe that due to the good nature that God has placed in your hearts, you have a desire to try and understand the beliefs and teachings of Islam as seen by the Ahmadiyya community.

Religion is no doubt a matter of personal choice, and this should indeed be the underlying principle of religion, because one cannot convert anyone to a religion by force. And, neither can force be used to make a person believe in the existence of God. This is why the Holy Qur’an very clearly states that ‘there should be no compulsion in religion’
(Ch.2:V.257).

Most of all I am grateful to you that as you consider the interests of mankind and human values foremost, you have joined us here today, even though in today’s world there is so much propaganda about Muslims.

Some call them extremists; others call them terrorists; and some say that Muslims violate the rights of others. Sometimes it is alleged that the teachings of Islam deprive women of their due rights. Another common allegation is that Muslims are disloyal to their own country and conspire against their own governments.

Keeping all of these matters in view, the concept has taken firm root in some quarters that if Muslims gain power the world will become a symbol of evil and cruelty. Despite hearing all these horrific views, which are nothing but an attempt to defame Islam, the fact that you have come here proves that you seek truth.

In this short time I cannot describe the teachings of Islam in full, but I will mention some points in brief from which you will at least realise that the real teachings of Islam are not as commonly understood. Also, I will address what ought to be the conduct of a true Muslim in light of the picture painted by the Ahmadiyya Muslim community.

As I have said the biggest allegation against Islam is that it teaches extremism, and uses force to make people Muslim. If someone is subjugated and forced to become a Muslim, then remember that force can control the body but not the heart. If we look at the period after the Holy Prophet Muhammad^(saw) made his claim to prophethood, he and his followers were treated by the disbelievers of Makkah in the same way that all previous prophets and their followers had been treated.

His followers in Makkah were weak and poor, even though a few of them were noble people who belonged to the highly respected families of Makkah. However, they were not deemed as leaders of their respective tribes. After accepting Islam they had to put up with the animosity of their tribal leaders. Having accepted Islam, Abu Bakr^(ra), who was a noble person of the Quraish, the highly respected family of Makkah, endured so much persecution that he had no choice but to migrate from Makkah. When a leader of the Quraish saw that he was preparing to leave, he tried to stop Abu Bakr^(ra), and said to him that you possess every good quality and a person like you should remain amongst us. Furthermore, he offered Abu Bakr^(ra) his protection. As a result, Abu Bakr^(ra) remained in Makkah. Nonetheless, because he acted in accordance with the teachings of Islam, he became a target of fresh persecution.

Many slaves also accepted Islam and they too were tortured. Yet they neither abandoned their worship of the One God nor did they choose anything other than to remain servants of the Holy Prophet^(saw). They were made to lie on hot burning sand and burning coal, and men and women were barbarically killed. For two and half years, the Holy Prophet^(saw) and his followers were laid under siege and placed under a boycott in a valley, so much so that they had to endure famine for many days.

Later, when they migrated to Madinah, a town many miles north of Makkah, there too the disbelievers did not leave them at peace. They wanted to annihilate them by fighting and waging war. It was then that Allah permitted the Muslims to defend themselves because the cruelty had transgressed all bounds. And permission was granted on the basis that if they did not respond firmly, then not only would Islam be destroyed, but no religion would be safe.

The cruel people would have a free hand to attack all places of worship, whether they belonged to Christians, Jews or people of any other religion. Therefore, the Muslims were not only commanded to defend their own faith, but in order to protect all other faiths, they had to fight back. It is all mentioned in Chapter 22, Verses 40 to 41.

What was the condition of the Muslims when they were asked to repel? History bears testimony, and this is accepted by the non-Muslims as well, that compared to the large army of the opponents there were only around 300 Muslims. These Muslims were extremely ill-equipped. They had only a small number of horses and camels and a few wooden swords, whereas the opponents were fully armed. But despite their poor condition Allah’s support was with the Muslims and so they were victorious over the disbelievers.
The purpose of drawing attention to this state of affairs is that had people been made to accept Islam by force, then the Muslims would not have endured the cruelty in Makkah, nor would they have confronted a fully armed force of disbelievers after arriving in Madinah. The passion for their faith gave them the strength to endure all the cruelty and defend themselves. Therefore, whoever accepted Islam did so with his heart, and not due to force.

Even when, according to our view, the institution of Khalifat no longer prevailed in its correct form, Islamic governments continued to discharge the due rights of the non-Muslims. In contrast, when as a consequence of their bad deeds, I mean the bad deeds of the Muslims, and weaknesses, the Muslims lost power in Spain, what grave cruelties did the Christian rulers not commit? They killed and looted and forced the Muslims to change their religion. This is no hidden fact but is well-documented in history. Despite this we never say that Christianity teaches cruelty. What occurred was the fault of that Christian ruler who murdered in the name of God. The Christian teaching is that of Jesus Christ, peace be upon him, who taught that whosoever shall smite thee on thy right cheek, turn to him the other also [Matthew, 5:39)].

Now let us observe what the Qur’an teaches about how to propagate Islam, whether by force or by kindness. It says in Chapter 2, verse 257:

There should be no compulsion in religion. Surely, right has become distinct from wrong; so whosoever refused to be led by those who transgress, and believes in Allah, has surely grasped a strong handle which knows no breaking. And Allah is All-Hearing, All Knowing.

The verse I have quoted makes it clear that there should be no compulsion in religion. It states that your only task is to proclaim that in fulfilment of the prophecies of the past prophets, the prophet for the latter days has come with a complete and perfect teaching. The condition of those people, who abstain from following Satan and act on God’s teachings, will be as though they have grasped hold of a strong handle that can not be broken, and have prevented themselves from being drowned in the storms of darkness. Then in Chapter 25, verse 58, the Qur’an says:

Say, ‘I ask of you no recompense for it, save that whoso chooses may take a way unto his Lord.’

So every person is free to choose the path to His Creator. Then in Chapter 18, verse 30 the Qur’an states:

And say, ‘It is the truth from your Lord; wherefore let him who will, believe, and let him who will, disbelieve.’ Verily, We have prepared for the wrongdoers a fire whose flaming canopy shall enclose them. And if they cry for help, they will be helped with water like molten lead which will burn the faces. How dreadful the drink, and how evil is the Fire as a resting place!

By proclaiming the truth, the choice has been left to the discretion of people, and it is up to God, not man, to punish disbelief. The Holy Prophet^(saw) of Islam was extremely anxious in his heart that the world should recognise its Creator and he remained restless in this cause. Due to this restless-ness, God Almighty states in Chapter 28, Verse 57:

Surely thou wilt not be able to guide all whom thou lovest; but Allah guides whomsoever He pleases; and He knows best those who would accept guidance.

No doubt Muslims have been given the responsibility to spread the message of Islam, but it is the work of Allah to guide. Therefore, how can it be alleged about a faith, whose teaching is as I have described, that it uses force to make people submit?

I shall now describe the outstanding example of the Holy Prophet^(saw) and his Successors. After migration to Madinah, despite the establishment of an Islamic Government there, pacts were drawn up with Jews and people of other faiths so that they could spend their lives in accordance with their own respective laws and traditions.

It was not said that he who becomes Muslim will not be harmed. History bears witness that the Holy Prophet^(saw) said that there would be no pre-conditions attached to this amnesty. The Holy Prophet^(saw) gave a free hand to everybody. It was not only that the Muslims will not be harmed but everyone will be respected and safeguarded. He even forgave his worst enemy and the son of that extreme opponent, Ikramah, even though he had not accepted Islam. It all happened after he conquered Makkah. Later, having seen the Holy Prophet’s^(saw) kind treatment, even Ikramah became a Muslim and he spent his wealth without hesitation for the sake of Islam.

And when after accepting Islam, Ikramah defended Islam, he went fearlessly into the ranks of the enemy and was martyred. Can those who rise to such standards have been converted by force, or were they forced by their hearts?

As for the allegation of Islam violating the rights of others, this is an entirely baseless accusation. I have just explained the right of freedom of worship. Permission to fight was given because otherwise the disbelievers would try to violate the freedom of faith.

No one has protected human rights as much as Islam. In his Farewell Sermon, the Holy Prophet^(saw) stated that an Arab is not superior to a non-Arab, nor is a non-Arab superior to an Arab; neither is a white person superior to a black, nor is a black superior to a white; all people are equal as humans. The Qur’an says in Chapter 49, verse 14:

O mankind, We have created you from a male and a female; and We have made you into tribes and sub-tribes that you may recognise one another. Verily, the most honourable among you, in the sight of Allah, is he who is the most righteous among you. Surely, Allah is All-knowing, All-Aware.

If Islam gives preference to anything then it is to righteousness. And what is righteousness? It is maintaining a fear of God and discharging the rights of worship due to God Almighty and discharging the rights owed to His Creation. It is essential that both of these rights are discharged. If one of these is being disregarded, then in the sight of God other acts are meaningless. However much one worships God, if one does not discharge the rights due to others, he is not righteous.

Therefore, where the Ahmadiyya Muslim community emphasises the building of mosques for the worship of God, it also opens schools and hospitals to serve mankind. We try to provide electricity and water to the poorer countries, irrespective of race, colour, creed and religion.

We provide scholarships to talented students to attend university. This isthe real service of mankind.

If we look at the Arabs 1500 years ago we realise that Islam actually eradicated slavery, because prior to its advent slavery was prevalent everywhere. The Holy Qur’an teaches us in chapter 90, verses 14-17:

It is the freeing of a slave. Or feeding in a day of hunger, an orphan near of kin, or a poor man lying in the dust.

Therefore, it has been made incumbent upon Muslims to free slaves; to help the helpless; to feed the hungry and to look after those who are orphaned. This is why in various places, where the rectification of weaknesses and mistakes are mentioned, we are invariably told to free the slaves. Again, in his Farewell Sermon, the Holy Prophet^(saw) advised his followers to look after the slaves, to feed them with the food that the owners eat themselves, and to clothe them with the clothes that they wear themselves.

If we put this into the context of the Arabs of that time, slaves were considered worse than animals. So, this truly was a great revolution and a great teaching that the Holy Prophet gave to his followers. The subsequent treatment of the Africans, who were forcibly taken to Europe and America as slaves, is well known. So how can opponents say that Islam violated the rights of mankind? The fortresses on the coasts of West Africa relate this black history of slavery, which was a dreadful time, when human beings were traded like animals.

Will Christianity be blamed for this? No! Those were the acts of the materialistic people of that time.

Today, in accordance with the teachings of Islam, the Ahmadiyya Muslim community is pressed in the service of mankind in disaster zones. We are running orphanages and feeding the hungry. And unlike worldly governments we do not earmark a large part of our budget for our own staff, but spend each and every cent in delivering aid. The volunteers sometimes pay their own fares. Humanity First, an affiliated charity, is rendering its services in this regard and even German Ahmadis are serving in Africa. This is how to identify and care for human values and to value each person as a human being.

As far as the rights of women are concerned we should remember the time of the advent of the Holy Prophet^(saw). At that time women had no rights. In fact they were considered even lower than slaves. Upon the death of her husband a woman was distributed as part of the inheritance in favour of her children. In some tribes if a girl was born, the father would be saddened and sometimes the girl would be buried alive. At that time, Islam restored the status and dignity of a woman. The Holy Prophet^(saw) said that a person in whose home three daughters are born, whom he educates and brings up in an excellent manner, would enter heaven.

Islam gave women the right to inherit. And it was also declared that a mother can be the means to take her children to heaven. There is the Heaven of the Hereafter on one hand, and the other is the Heaven on earth that is attained by providing worldly and spiritual training. The Holy Qur’an instructs us to teach and bring up the young in a kind way. We are admonished to care for a woman’s feelings.

Furthermore, in the context of freedom of women, it is often alleged that by prescribing the veil, women’s freedom has been restrained. The teaching of the veil is for maintaining a woman’s respect and dignity. It is to protect her sanctity. If a Muslim woman observes the veil for the sake of her faith and it is important to her, then to oblige her to remove it, is to interfere with her religious freedom. Whenever governments in the West issue statements against the veil or take steps in this regard, a reaction by Muslim women is always provoked.

In an educated society true religious freedom is that there should be no interference, restric-tion or imposition of laws upon the fundamental teachings of a reli-gion. This freedom and tolerance is required to establish peace in today’s society.

As far as the issue of being dis-loyal to one’s country is concerned, a true Muslim can never even think of disloyalty. Love and loyalty towards one’s country is an integral part of a Muslim’s faith, and thus this accusation against Islam is made without any basis.

I would like to expand upon one point here. I have mentioned and discussed the freedom of slaves. Although in this age slaves are not shackled as they were in the past, but a different kind of slavery continues to exist even today. And that is the slavery of the ordinary people within a country even here in the Western world as well, and of the poor nations of course. This is the slavery of the current financial system, in which a person borrows money for some reason and then spends the rest of his life paying interest on the debt. As a consequence, his children are often burdened by debt.

This slavery is presented as a sugar-coated pill and people willingly accept it. For the sake of one’s own convenience a person borrows from others but continues to sink in his loan, because the system of interest does not allow a person to emerge with his freedom. This is why Islam has forbidden interest and gives the analogy of Satan smiting one with insanity. The truth of the matter is that a person who borrows without differentiating between good and evil continues to be drawn downwards into quicksand. The financial centres continue to enslave him and sometimes a person loses all his property. During the current credit crunch we have seen many examples of this.

At a collective level poorer nations are given loans by the richer countries in the name of develop-ment aid. They too have been made slaves, as they are not in a position to repay their loans and so are compelled to reschedule their debts. Even if they are given respite, conditions are attached. The standards of justice are not fulfilled as they should be.

To an extent, these poor nations are shooting themselves in the foot by borrowing and by not using the money honestly. As a conse-quence, the entire nation is enslaved. The countries that grant them the loans try to take financial, political and social advantages instead of focusing on progress and development. This is how countries are enslaved.

In conclusion, I would like to say that the teachings of Islam have nothing to do with the cause of the unrest in the world, although some so-called Muslims with vested interests have certainly played a role. Their actions are not remotely connected to Islam. Therefore, if the wealthy nations and superpowers really want to establish peace on the basis of justice, then instead of creating blocs and alliances, they should unite as one and supervise the poor countries, and help them to stand on their own feet. This is the only way that will guarantee peace in the world with goodwill.

Finally, I would like to take this opportunity to thank all the guests who have participated and listened to me. Thank you.

…these are the limits fixed by Allah, so approach them not. Thus, does Allah make His commandments clear to men so that they may become secure against evil. (Ch.2:V.188)

The world today presents a horrific scenario of crime, violence, killing and a determined attempt to destroy the very pillars of social order which sustain peace, tolerance, harmony and human dignity. The lives of millions around the world have been ruined and are going through an unbearable syndrome of traumatic suffering and ruthless devastation. The misuse of modern technology has given rise to a global institution of a criminal order which is the most critical challenge to the world today.

The world is dearly searching for ways to combat, control and check the raging storm of crime, and that makes it all the more pertinent to study the Philosophy of Punishments in Islam.

According to Muslim perception, Islam is not only a religion but also a civilisation and social order based upon revealed principles. Islam stands out distinctly among the religions of the world in that its punishment and retribution laws are applied under exclusive rules and regulations, dealing with matters related to obligations to Allah and obligations to human kind.

Under no circumstances has man the right to punish anyone for non-compliance with the obligations to Allah. So as a result of this distinction, Islam totally liberated man’s obligations to worship from human intervention and inter-ference.

God Almighty considers His right to punish as He wills offenders of associating partners to Him, apostasy, blasphemy, opposing Him and His Messenger^(saw), maligning Him and His Messenger^(saw) and obstructing His Messenger^(saw) in his prayer and in his mission. Because of the gravity and perfidy of these offences, God Almighty does not transfer the right of dispensing justice to such offenders to anyone – not even to His most beloved of Prophets. Instead, He tells the Holy Prophet^(saw), ‘forgive them and turn away from them’. It is because God Almighty considers the offences to be so grave that no punishment in this world can do justice to the gravity of the offences. God Almighty has prepared an abasing punishment for such people in the Hereafter as God Almighty says in the Holy Qur’an:

…on the Day of Resurrection, He will disgrace them…So enter the gates of Hell to abide therein. Evil, indeed is the abode of the proud. (Ch.16:Vs.28-30)

Before I embark upon the philosophy of punishments in Islam within the domain of human intervention, it may be useful to briefly state the contemporary thought on this subject. Theories of punishment can be divided into two general philosophies: utilitarian and retributive. The utilitarian theory of punishment seeks to punish offenders to discourage, or ‘deter’, future wrongdoing. The retributive theory seeks to punish offenders because they deserve to be punished.

Under the deterrent philosophy, punishment should prevent other people from committing criminal acts. The punishment serves as an example to the rest of the society, and it puts others on notice that criminal behaviour will be punished.

The other major rationale for punishment is denunciation. Under the denunciation theory, punishment should be an expression of societal condem-nation.

Our beloved Holy Prophet of Islam, the Prophet Muhammad^(saw), came as a mercy for all mankind, Rahmat-ul-Lil ‘Alamin! Allah revealed to him the complete Book, the Holy Qur’an – the guidance for all mankind for all times to come, which remains untarnished, unchanged and guarded by Divine decree.

In the Holy Qur’an, Allah Almighty has revealed a complete code of life – a law to govern all dimensions of human life. This in Islam is known as ‘Shariah’ and there can be nothing else as law in Islam.

‘Shariah’ is based on a simple principle. What is right must be done and what is normally wrong must not be done. It is therefore important to correctly define what is right and what is wrong. These are important legal questions; and who can answer them? Certainly not man, say the Muslim legislators. We have the Holy Qur’an, which is the very word of God. Supplementary to it, we have Hadith, which are Traditions of the Holy Prophet^(saw) of Islam – the records of his actions and his sayings, from which we must derive help in arriving at legal decisions. If, in the unlikely event, there is nothing either in the Holy Qur’an or in the Hadith to answer the particular question before us, we have to follow the dictates of reason in accordance with certain definitive principles.

Explaining this, the Promised Messiah^(as) says:

‘In the Holy Qur’an the directives about civil, criminal and revenue matters fall into two categories. One category of those directives is aimed at detailing punish-ment or procedure for dispensing justice. The second category is of directives which lay down only formulae or ‘approach to be used’ in time of court trial so that crime and punishment fit each other in the best possible manner. In such directives, rigid punishment is not mentioned for a specific crime. It lays down guiding rules according to which later interpreters of law are to carry out the administration of law whenever new situations arise. For example, in the Holy Qur’an, at one place it has been said: ‘tooth for a tooth; an eye for an eye.’ It is a statement of detail. In another place, there is a comprehensive formula that means: And the recompense of an injury is an injury the like thereof. So when we consider this formula we realise that it is a statement that shows how this rule is extended to all situations. There can be peculiar circumstance when a rigid rule cannot be applied. For example, if a man who breaks another person’s tooth does not himself have any teeth. Either he is so old that he has lost his own teeth, or due to some other reason he has lost his own teeth. We cannot apply the punishment ‘tooth for a tooth’ in such an unusual case because the guilty person does not possess any teeth.

Similarly, if a blind man gouges out the eye of another person, we cannot take out the eye of the guilty one because he is devoid of eyes. In short, to tackle even such rare situations the Holy Qur’an has laid down formulae which are com-prehensive. The Holy Qur’an did not stop there, but it actively advised Muslim interpreters of law to use such formulae for inductions, deductions and the exercise of their mental faculties while considering legal matters.’ (Kitabul Bariyya, p87)

With an understanding of the nature and source of Islamic law, we should know the definition of crimes and their categories under Islamic law.

The Holy Qur’an provides specific punishments for only four offences: adultery, slandering, murder and theft.

These offences appear to have been selected to indicate that life, family institution, property, honour and social order have to be protected.

Hadhrat Abu Hurairah^(ra) narrates that the Holy Prophet^(saw) said, three things of a Muslim are unlawful for another Muslim: his blood, his honour and his wealth.

The Muslim legislators and jurists have defined crime as going against or beyond the commands and prohibitions laid down in the Holy Qur’an, in other words, crossing the ‘hadd’, which is Arabic for the limits or the bounds fixed by God. All such crimes, since they are violations of the rules made by God Almighty, are considered crimes against religion.

A cursory glance is enough to realise the horrific, extensive and extremely profound impact these crimes have upon society and as a result of not taking appropriate measures to check and prevent them, society is ruined and destroyed. In fact, these are the four crimes which have dominated society and are responsible for most of the suffering and misery that is witnessed in the world today.

In Islamic law, offences are divided into two major groups: Firstly, crimes for which ‘hadd’ punishments ordained by God are given, that is, adultery, murder, slandering and theft.

Secondly, other crimes such as homicide, assault and damage to property etcetera are considered offences, punishments for which include retaliation, expiation and disciplinary action.

Having warned against the evil tendencies, Islam does not remain content with that. It also prescribes deterrent laws in conformity with the dictates of reason, justice and humanity. However, Islam also provides guidelines on how to determine criminal liability. For example, all acts are judged by their motives and intentions (Bukhari).

The Holy Qur’an uses the word ‘kasab’ for commission of crime, which implies a deliberate effort. If there is no intention to violate or exceed the limits then there is no criminal liability and the act is pardonable. Any act carried out in ignorance and without adequate knowledge deserves pardon.

Hadrat ‘A’ishah^(ra) narrates that the Holy Prophet^(saw) said: Try as far as possible to save a Muslim from punishment. If there can be a way to save him, then think of settling the matter. For the Imam to make a mistake in forgiving and acquitting is better than making a mistake in giving punishment (Tirmidhi Abwab Al-Hudood).

God Almighty says in The Holy Qur’an:

Verily, Allah undertakes to accept the repentance of only those who do evil ignorantly and then repent soon after. These are they to whom Allah turns with mercy; and Allah is All-Knowing, Wise.(Ch.4:V.18)

God Almighty has also stated that nobody shall be punished for the act of another and punishments laid out in Islam are proportionate to the crime.

In The Holy Qur’an God says:

Whoso does a good deed shall have ten times as much; but he who does an evil deed, shall have only a like reward; and they shall not be wronged. (Ch.6:V.161)

The Holy Qur’an thus informs us of the basic goodness of man. It tells us that man has a choice and shall duly be held liable for his actions. It then proceeds to warn us that we should not approach evil, but if we fall onto the path of destruction then Islam sets out clear guidelines on punishment, but before imposing penalty it guides us how to determine liability.

Hadrat Ibn ‘Abbas^(ra) narrates that the Holy Prophet^(saw) said: stop the enforcement of ‘hudood’ (limits) because of doubts. That is, do not make haste in issuing a ‘hadd’ punishment of anyone. Rather, if there is a possibility of doubt, make it a base for pardon.

To prevent crime, Islam aims at eliminating the conditions that produce it. It seeks to remove the very root-cause of all crime by working a complete moral reformation in man. It blocks all approaches to crime. The phrase used in the Holy Qur’an is, do not go near the evil; do not go near the limits set by Allah.

Thus, Islam attempts to stop crime before it occurs by removing the conditions and inclinations and closes all approaches to the path of crime.

Hadrat Abu Hurairah^(ra) narrates that the Holy Prophet^(saw) asked: “Do you know who is poor?” We submitted, “the one who has no money and no possessions”. The Prophet^(saw) said, ‘the poor among my people are the one who on the Day of Judgment will come with good deeds of Salat, fasting and Zakat but had foul mouthed someone or uttered slander about someone, or squandered some-one’s wealth, or murdered and assaulted some innocent person. Therefore, his good deeds will be distributed amongst his victims and the burden of their sins will be saddled on him and thus he will be committed to hell instead of paradise. Such a person is poor indeed!’  (Muslim Kitab al-Birri wal-Silah)

Thus Islam’s highest priority is building and sustaining a virtuous society with excellent morals.

Chastity as moral virtue holds a very high place in the code of Islamic laws that govern relations between sexes. Islam views with extreme disapprobation the slightest breach of these laws. It is Islam’s very great sensitiveness about chastity that is reflected in the punishment prescribed for adultery or fornication.

God Almighty says in The Holy Qur’an:

And come not near unto adultery; surely, it is a foul thing and an evil way. (Ch.17:V.33)

The unimaginable suffering and malignancy that arises out of the act of adultery makes a long catalogue. This unrestrained and wrong means of reproduction causes immense trauma, unrest and both social and psychological disarray. Today, in the world, the ruin of families on a large scale, the weakening of family connections, the collapse of pure love and bond between a brother and a sister, mother and son, father and child; the rampant selfishness and jealousy, the growing lack of loyalty and trust in relationships, the growing pandemic of divorces and the sense of being rejected; moreover the spread of horrific venereal diseases such as AIDS which even for the entire developed nations of the world is becoming hard to regress, can be blamed on this one offence of adultery.

Islam regards adultery as one of the most heinous of all social crimes and looks upon sexual chastity of a man or a woman as one of his or her most precious possessions. For the establishment of the kingdom of God, Islam strongly condemns this most deadly of all social crimes, which if not checked and suppressed, can bring about total disintegration and destruction of society. The Qur’an seeks to close all those avenues through which this disease finds its way among a people and severely punishes the act of adultery and condemns the guilty parties as social pariahs.

As far as the nature of punishment is concerned, it is necessary to explain that there is no base for stoning to death. It was imposed in exceptional circumstances fol-lowing the Jewish practice at a time when a clear directive regarding this had not been revealed in the Holy Qur’an. As far as the punishment in Islam is concerned regarding adultery, it is a hundred stripes, not stoning to death.

The Holy Qur’an says:

The adulteress and the adulterer (or the fornicatress and the fornicator), flog each one of them with a hundred stripes. (Ch.24:V.3)

Flogging and not stoning to death is therefore the punishment prescribed by Islam for adultery or fornication. Nowhere in the Holy Qur’an has stoning to death been laid down as punishment of adultery and for that matter for any other crime, however serious. The misconception seems to be due to a few cases recorded in the Hadith (Traditions) when married persons guilty of adultery were stoned to death by the order of the Holy Prophet^(saw). One of these few cases was that of a Jew and a Jewess who were stoned to death in accordance with the Mosaic Law (Bukhari).

It was invariably the Holy Prophet^(saw)’s practice that he abided by the law of the Torah in deciding cases until a new Commandment was revealed to him.

It is mentioned in the Bible:

‘they say unto him, Master, this woman was taken in adultery, in the very act. Now Moses in the law commanded us, that such should be stoned.’ (John, Ch.8:Vs.4-5)

The misconception has persisted among certain schools of Muslim religious thought that flogging is a punishment for unmarried persons only and that punishments for married adulterer and adulteress is stoning to death.

In principle and sensibly in accordance with this directive, Jesus^(as) must be followed faithfully to this day. It is, however, another matter that it is not adhered. In light of this explanation, we are witness to an interesting scenario in this age, where the Jewish and Christian states, against their religious teachings, do not stone the adulterers to death, but some Muslim states, in contrast to the teaching of Islam, impose the punishment of stoning to death for adultery.

There is another outstanding difference between the punish-ments imposed by Islam and by other religions. It is that the harsher the punishment imposed by Islam, in the same tone, it imposes vigorous preventive measures to be taken to save people from committing that offence and at the same time very strict rules for the conviction of an offender so that no innocent is convicted. In the case of adultery, the strict condition of four witnesses who actually watched the act is to ensure that there is absolutely not an iota of doubt in the allegation. Moreover, the integrity and the credibility of the witnesses is of utmost importance, not only that the witnesses have a track record of being truthful but they should have a reputation of being civilised and respectable. All these measures are to guarantee that no one innocent of crime is victimised. Moreover the Islamic laws pertaining to witnesses are so tough that there is no example of it in any other witness rules and regulations in the world.

Hadrat ‘A‘ishah^(ra) narrates that the Holy Prophet^(saw) said: the witness of a man or a woman who is guilty of breach of trust is invalid, as is that of the man and the woman who have received ‘hadd’ punishment, and the one who is malicious and who has been a false witness in the past, and the one who is dependent upon those for whom he is standing as a witness and a person who could be alleged to be a relative or an heir of the one he is giving witness for (Tirmidhi Kitabul Shahadah).

So, the strict preventive measures that Islam has provided for the termination of crime are to ensure the establishment and sustenance of a pure social environment. Moreover, even after the offences, the precautions Islam has stipulated are such that unless someone has turned totally shameless and daring and has become a danger to the society, the chances of punishment under the Islamic law would be uncommon. Islam has taken every possible step to make sure that the occasions demanding punishment are in the least. But when punishment is meted out it should be of such severity that it discourages the future recom-mitment of the offence in the society.

All this adequately focuses light on the philosophy of the punitive system in Islam. It also makes it abundantly clear that the penal code Islam has adopted is such that a better one than that cannot be devised.

The other social evil, second to adultery in heinousness, and which eats into the vitals of human society, is the slandering of innocent people. Islam also views with extreme disfavour this social evil which has become so common in the so-called civilised modern society, and severely punishes the accusers.

God Almighty says:

And those who calumniate chaste woman but bring not four witnesses – flog them with eighty stripes, and never admit their evidence thereafter, and it is they that are transgressors… (Ch.24:V.5)

Here, the Holy Qur’an mentions three forms of punishment in an ascending order which are to be meted out to a slanderer:

a. The physical punishment of scourging,
b. The disgrace of being branded as a perjurer and a liar which invalidates his evidence
c. The spiritual stigma of being adjudged as a transgressor.

In case the accuser cannot produce the necessary evidence in support of his charge, the charge would be considered as false and the accuser would render himself liable to the prescribed punishment. Whatever the facts of the case, the woman with whom adultery is alleged to have been committed will be held innocent as long as the required evidence is not produced. The law, in fact, is intended to suppress with a strong hand the offence of slandering and scandal-mon-gering. The commandment con-tained in the Holy Qur’an covers both men and women without any distinction between the two sexes.

The third offence set out in the Holy Qur’an is murder. Allah says:

O ye who believe, equitable retaliation in the matter of the slain is prescribed for you: the free man for the free man, and the slave for the slave, and the female for the female. But if one is granted any remission by one’s brother, then pursuing the matter for the realisation of the blood money shall be done with fairness and the murderer shall pay him the blood money in a handsome man-ner. This is an alleviation from your Lord and a mercy. And whoso transgresses thereafter, for him there shall be a grievous punishment. (Ch.2:V.179)

This verse comprises a very important principle of civil law, that is, equality of man and necessity of awarding proportionate punishment to all offenders without distinction. Unless an offender is forgiven by the relatives of his victim under circumstances that are expected to lead to improvement and better-ment of conditions, punish-ment for the slain as prescribed is obligatory. The authorities res-ponsible for law and order are bound to punish the offender according to the requirements of law, having no right to pardon him of their own accord. On the other hand, the heirs of the murdered person are not entitled to take the law into their own hands and inflict the punishment on the guilty person themselves.

The verse makes no distinction between different classes of persons in connection with the law of retaliation. The punishment applies to all offenders who might be guilty of murder, no matter of what rank or station in life or of what religion. Any person, irrespective of his cast or creed and irrespective of his station, must be put to death for the murder of any other person unless pardoned by the relatives of the victim and unless the pardon has the sanction of the authorities.

In fact, it is a beauty of the punitive system of Islam that it provides a moderate teaching that is pure of all extremist views. That is why there is no need for it to swing like a pendulum from one side to the other. The punishment that is enforced for murder is based on this principle, and bearing in mind every possible aspect, a moderate and balanced teaching is provided, the essence of which is that in the case of murder, the heirs of the victim have the right to have the murderer pay the blood money, and if they themselves do not forego this right then they will have the right to have capital punishment enforced.

So Islam simultaneously retains the punishment of death for murder but in some cases without depriving anyone of their right, an exceptional form of punishment has also been created. This exceptional form is also based on profound wisdom; it is possible that the heirs of the murdered victim may be entirely dependant upon the person murdered for their subsistence. In such a situation capital punishment cannot fulfil a practical basic need of the family’s welfare. Thus, for making provision of claiming ransom in lieu of capital punishment, Islam offers a practical choice to the grieved family.

Basically, Islam structures a society which is founded on the spirit of true fraternity where the blood of a Muslim is unlawful upon another Muslim. Hadrat Abu Bakr^(ra) narrates that the Holy Prophet^(saw) said: when two Muslims draw their swords to fight each other and one of them is murdered, then both of them, the murdered and the murderer will be shoved into fire. Hadrat Abu Bakr^(ra) stated that he submitted, “O Prophet of Allah! the murderer should of course be shoved into fire, but why should the murdered person go into the fire also?” The Holy Prophet^(saw) replied, “because he too yearned for the murder of his opponent.” (Bukhari Kitab Al-Diyat)

The fourth offence is that of stealing and robbery.

The punishment prescribed for theft may again appear to be too severe. However, human expe-rience shows that punishment, if it is to be deterrent, should be exemplary. God Almighty says in the Holy Qur’an:

And as for the man who steals and the woman who steals, cut off their hands in retribution of their offence as an exemplary punishment from Allah. And Allah is Mighty, Wise. (Ch.5:V.39)

It is better to be severe to one and save a thousand than to be indulgent to all and ruin many. He certainly is a good surgeon who does not hesitate to amputate a rotten limb to save the whole body.

In the early history of Islam there were extreme rare cases of cutting the hands of thieves because the punishment prescribed was a deterrent and was put in force.

We are told in a Hadith, narrated by Hadhrat ‘A’ishah ^(ra), that a woman from the People of Makhzoom committed theft. The Quraish, a powerful tribe of Makkah, were very embarrassed and disturbed by the incident. They wondered who could go to the Holy Prophet^(saw) and report the matter. At last they resolved to send Osama bin Zaid^(ra) because he was a beloved of the Holy Prophet^(saw). Accordingly, Osama^(ra) was prepared for the task and he went and sought forgiveness for the woman from the Holy Prophet^(saw). The Prophet^(saw) was very upset and said, “How dare you intercede in the matter of limits fixed by Allah?” Then the Prophet^(saw) stood up and addressed: “People before you were destroyed because when a prominent and influential person committed theft he was not apprehended and when an ordinary person committed theft he was given the maximum punishment. By God, if the daughter of Muhammad commits theft, I shall cut her hand and not allow any concession at all!” (Muslim Kital Al-Hudood Ba’ab Qata Assarik).

For the punishment of cutting the hand of a thief, Islam has also laid down limits on conditions such as that the stolen goods should not be edible i.e. on which the sustenance of life depends.

It is narrated that the Holy Prophet^(saw) did not impose the punishment of cutting hands on the one who had stolen fruits or some other food stuff (Tirmidhi).

Similarly, it is also noted from Hadith that during a journey if someone stole because he had finished all his money, he was also not given the punishment of cutting his hand and was given some other suitable punishment (Abu Da’ud).

The punishment of cutting the hand is not given for pilfering. If someone takes more than one’s share from a trust, he would be given an alternative punishment. Under this principle, the Holy Prophet^(saw) did not order to cut the hand of a thief who stole from booty. Taking more things from what belongs to the kith and kin also excludes one from this punishment.

A minor or an insane thief is also excused this punishment, as is the one who snatches something from someone by force or steals through deception or has committed embezzlement.

To understand the philosophy of this punishment, it would be helpful to comprehend the background of the society which Islam envisages to establish. Knowledge of the financial guarantee an Islamic economic system provides to every citizen of the country is also necessary.

As far the structure of society is concerned, Islam builds it on simple living, truth, righteousness and abstinence from absurdities of life and senseless customs. Islam establishes a society which is pure of such frolics and has the least causes to tempt someone to steal. These are the aspects of the society irrespective of religion or belief that are to be observed by every subject of an Islamic State. As far as Muslims are concerned, there is emphasis on worship and purity of heart and sight, and the moral teaching provides details regarding obligations to humans. In the light of all this, if the residents of a country are truly Muslims, the thought of stealing should be unimaginable. However, it is sad that in the real situation, such a scenario is difficult to present. From an economic viewpoint, if an Islamic economic system is in force, then what chances are there for stealing to flourish? Islam is the one religion that simultaneously allows the freedom to earn wealth, without discouraging healthy competition, and also adopts such means that grossly reduce the chances of wealth accumulating in a few hands.

When we bear in mind such a social and economic background, it becomes clear that effective prohibitive measures have been imposed on the causes of stealing. In spite of this, if someone steals, he is guilty of two offences. Firstly, he does not carry out responsibility of working to support the economy of the country, and to evade that, he chooses stealing. Secondly, he deprives others in the society of their rightful possessions, thus causing economic anxiety and anguish. In these circumstances, there can be no better punishment than the one imposed by Islam, that is, the punishment of cutting the hand. Such a punishment becomes a warning indicator and a deterrent for others. It is to emphasise that a person who instead of using his God-given capabilities in a positive way has misused them deserves to be deprived of that blessing. The purpose of the hand is to produce, not to usurp the produce of others. A person who uses the hand contrary to what it is meant for is guilty and deserves that he should be deprived of that blessing.

Moreover, this punishment has a very powerful effective force for the prevention of stealing. The Islamic states where this punishment is in force show the crime of stealing is rare. Therefore, if the Islamic social and economic system is established in a country, the causes of stealing are markedly reduced. Moreover, the punishment of stealing is so wrathful that even if after months a thief is caught and punished, people far and wide receive the warning. As a sure and certain result of that, practically, the curse of stealing, if not totally wiped out, becomes very rare.

Some people react in the name of human rights react very strongly to this punishment. The fact is that such a reaction cannot be justified. It is a mere expression of sentiment that is the result of a wrong notion of mercy. In an Islamic state where such a law is enforced, even if twenty people are caught stealing during one year and their hands cut, the question arises, do these few deserve more mercy than those innocent thousands who suffer enormously at the hands of robbers and burglars every day?

Where in the absence of Islamic punishment, stealing flourishes, it stirs up agony without any apprehension. It is a well-known fact that here in the United Kingdom even if financial losses are ignored, as a result of stealing, innumerable innocent citizens suffer much distress and torment. That in itself is sufficient reason for the imposition of tough punishment to salvage human society from this dreadful crime. Without any doubt, every year as a result of robbery and burglary thousands are killed or disabled. Several faces are mutilated by the assault of thieves, eyes are lost and hands and feet are broken and many innocent citizens are compelled to live the rest of their lives with severe disability. With this horrific scenario, naturally, the question arises, whether all these innocents, enduring unprovoked suffering are not more deserving to receive mercy rather taking mercy on offenders who are responsible for spreading suffering in society and treating them softly. It can be said with absolute confidence that if the Western countries were to impose the punishment for stealing Islam has suggested a very peaceful society can come into being.

The fact is that during the last few years, the cases of theft and violent robberies are on the increase at an unprecedented pace and the situation has embedded a sense of insecurity in the hearts of many. Moreover, the cost of preventing, controlling and dealing with robbery cases is a heavy burden on the taxpayer and the losses of robbed businesses is apparently passed onto the consumer.

The philosophy of punishments in Islam indicates that Islam provides punishment only as a last resort and the purpose behind them is reform brought about through a blending of human values and justice tempered with mercy. Encouraging forgiveness where it is likely to reform and improve things and providing severe punishment where there is clear disregard and exceeding the limit of law is the crux of this system. The standard of evidence required is very strict and difficult. But once proved the offence has to be punished severely. The retaliation in case of death has been provided and in case of theft the punishment is awarded to habitual and incorrigible criminals in order to deprive them of the capacity to repeat the crime. It is not possible to fathom the wisdom of Divine commandment and comprehend their philosophy fully. But as mentioned earlier the contem-porary thought, the experience and flight of human imagination, has come to acknowledge the retributive, reformative, deterrent and preventive rationale of the Islamic punishments, which is only partly reflected in the philosophy of contemporary thought on crime and punishment.

The Promised Messiah^(as) says:

‘Again there is apprehension that justice and mercy cannot both coexist in the entity of God because justice demands punishment while mercy calls for forgiveness. This is a trap in which the short-sighted Christians are caught because of lack of judgement. They do not realise that God’s justice is a kind of mercy! It is entirely for the good of human beings. For instance, if God Almighty issues an order about a murderer from the point of view of His justice that such a criminal should die, it does not benefit God in any way. He issues such an order so that mankind should not put an end to itself by killing one another. So it is God’s mercy towards mankind. God has pro-mulgated such ‘human rights’ for social peace to prevail and that one group of humans must not oppress another group and create turmoil in the world. So all the rights and punishments which are there concerning property, life and reputation are in fact mercy towards mankind.’ (Kitabul Bariyya, p73).

It would be proper to conclude by drawing attention to the fact that the four crimes that the Holy Qur’an has chosen and imposed ‘hadd’, that is limits, on them are the ones which at present are the cause of unremitting and consuming anxiety for humanity. If severe punishments are imposed on all these four offences to uproot them, the foundation for crime in every country of the world can be broken and an amazing atmos-phere of peace and security heralded. But it must be strongly emphasised that the Islamic penal code would be difficult to impose and operate outside the Islamic social and economic systems. The attempt to introduce this penal code in a non-Muslim society ignorant of Islamic values, restrictions and prohibitions, would be like attempting to grow strawberries in the desert. Even in a country or society that is predominantly Muslim, intro-ducing the Islamic penal code successfully would not be possible until that society has not within reason immersed in the spirit of Islamic morals. For example, if in an Islamic State, falsehood is rampant, and in reality most of the witnesses are liars, if the punishments of cutting hands for stealing and the punishment of a hundred stripes for adultery is imposed, it would be probable that the hands of many innocents would be cut and by giving false witness cause many pious souls to receive a hundred stripes.

Loyal and faithful following of the Holy Prophet^(saw) is possible only on the condition that with vigorous effort and sacrifices, such a society should be established that truly deserves to be called an Islamic society, only then should the Islamic penal code be introduced in that society.
That is the society that was founded and inaugurated and irrigated and nurtured by the Messenger of this age, Hadrat Mirza Ghulam Ahmad^(as), the Promised Messiah who said:

Religion in its true sense means all those matters which are essential for completion of humanity; these matters turn away human beings from wild beings and elevate them from the level of ordinary human behaviour to a higher level where human beings utilise their intellectual and spiritual faculties to ascend to the highest level where human beings lose them-selves in the contemplation and meditation of God. These matters and these teachings are the sum and substance of true religion. (Kitabul Bariyya, p89)

The Ahmadiyya Muslim com-munity today presents to the world a pristine pure model of Islam and it is moving rapidly to encompass the entire world and that day is not far when the whole world will be enshrined by the blessings of Islam and a society will be established which will be governed by the rule of Allah’s Law to ensure peace, security, justice equity and prosperity for humanity with the extermination of criminal behaviour and enforce measures to preserve the sanctity and dignity of human life.

Expressing these aspirations, the Promised Messiah^(as) said:

‘I pray continuously that all my followers may fear God Almighty and be steadfast in their prayers and prostrate themselves humbly before God with tears in their eyes in the middle of their nights and neglect not their duty to God and are not miserly and do not demean themselves in pursuit of mundane attrac-tions. I do sincerely hope that God will listen to my supplications and will reveal to me that when I pass away I shall leave behind me those who obey Him. But those whose eyes commit adultery and whose hearts are more dirty than filth and who have totally forgotten that they have to leave this world one day, I and my God are completely disgusted with them. I shall feel happy if such people on their own account, sever their con-nection with me, because God intends to make this Community a model for others, who strive to reach the highest wrung of the ladder of piety and purity and those who have truly given priority to faith over their worldly pursuits.’ (Tadhkiratush Shahadatein- English Edition, pp.73-74).

May Allah enable us to be amongst those who give priority to faith over worldly pursuits always.