The Ahmadiyya Islam’s Charter of Peace: A New United Nations in Making

themuslimtimes: Collected by Abdul Alim: The following verses in the Qur’an are just a small sample of what this great Holy Book of Islam has to say about creation of peace among Humans. Islam itself means submission, a state of permanent peace in prostration to the Will of God.

You are the best people raised for the good of mankind; you enjoin what is good and forbid evil and believe in Allah. And if the People of the Book had believed, it would have surely been better for them. Some of them are believers, but most of them are disobedient. Aal-e-`Imran Chapter 3 : Verse 111

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 recognize 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. Al-Hujurat Chapter 49 : Verse 14

Verily, Allah commands you to make over the trusts 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. Al-Nisa’ Chapter 4 : Verse 59

The Charter of New United Nations was given by the Holy Prophet of Islam as broad principles in the last Sermon: 

The Farewell Sermon by the Holy Prophet of Islam (laying down the basis of equality, brotherhood and justice among all humanity) as Unifying Humanitarian Principles

From Wikipedia, the free encyclopedia

The Farewell Sermon (Arabic: خطبة الوداع‎, Khuṭbatu l-Wadā), also known as Muhammad’s Final Sermon or The Last Sermon, was delivered by Muhammad on the 9th of Dhu al-Hijjah, 10 AH (9 March 632) in the Uranah valley of Mount Arafat.[1]

The Farewell Sermon is mentioned in almost all books of Hadith.[citation needed] Sahih Al-Bukhari refers to the sermon and quotes part of it.[citation needed] Ahmad ibn Hanbal gave the longest version of this sermon in his Musnad.[citation needed]

 The Last Sermon

Various versions of the Sermon have been published, including several Englishtranslations.[2][3] The Sermon consists of a series of general exhortations for Muslims to follow the teachings that Muhammad had set forth in the Quran and Sunnah.

Universality of the Message

—”O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and take these words to those who could not be present here today”.

—O’ People, just as you regard this month, this day, and this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your lord, and that he will indeed reckon your deeds. Allah has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity. Allah has judged that there shall be no interest and that all the interest due to Abbas ibn ‘Abd’al Muttalib (Prophet’s uncle) shall henceforth be waived…”

—Every right arising out of homicide in pre-Islamic days is henceforth waived and the first such right that I waive is that arising from the murder of Rabiah ibni al-Harithiah.

—O men! the unbelievers indulge in tampering with the calendar in order to make permissible that which Allah forbade, and to prohibit what Allah has made permissible. With Allah, the months are twelve in number. Four of them are holy, three are successive and one occurs singly between the months of Jumada and Shaban.

—Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things

Rights to Women

—You have rights over your wives and they have rights over you. You have the right that they should not defile your bed and that they should not behave with open unseemliness. If they do, God allows you to put them in separate rooms and to beat them but not with severity. If they refrain from these things they have the right to their food and clothing with kindness. Lay injunctions on women kindly, for they are prisoners with you having no control- of their persons. You have taken them only as a trust from God, and you have the enjoyment of their persons by the words of God, so understand (T. and listen to) my words, O men, for I have told you.

—O People, listen to me in earnest, worship Allah, say your five daily prayers (Salah), fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to.

Equality of Mankind

—”All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves”

Brotherhood in Islam

—”Do not therefore do injustice to yourselves. Remember one day you will meet Allah and answer your deeds. So beware, do not astray from the path of righteousness after I am gone.”

Seal of Prophethood

—”O People! No Prophet or apostle will come after me and no new faith will be born. Reason well, therefore O People! and understand words that I convey to you. I leave behind me two things, the Qur’an and the Sunnah and if you follow these you will never go astray.”

In a different version of this hadith in Sahih Muslim book 7, 2803, the Prophet is quoted as having said:

—”I have left among you the Book of Allah, and if you hold fast to it, you would never go astray.”[6]

Mandate to Share

—”All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. O Allah, be my witness, that I have conveyed your message to your people.

References

  1. ^ Turner, Colin (2006). Islam: The Basics. New York: Routledge. pp. 35–36. ISBN 978-0-415-34106-6.
  2. ^ “The Farewell Sermon”Islami City. Retrieved July 2011.
  3. ^ “Prophet Muhammad’s Last Sermon: A Final Admonition”Religion of Islam. Retrieved 30 January 2012.
  4. ^ Ibn Ishaq – The Life of Muhammad: A translation of Sirat Rasul Allah (Translated by A. Guillaume), pg. 651-652.
  5. ^ Quran 4.34 (http://quran.com/4/34)
  6. ^ http://www.sahihmuslim.com/sps/smm/
  7. ^ http://tanzil.net/#7:170

 

Current Situation of rising disunity and conflict

However, the current global institutions are in a severe crisis and have in most part, despite a good beginning have started to show signs of failure. It is partly due to the not following the principles enunciated in the Quran and the last sermon of the Holy Prophet of Islam

Current United Nations

The United Nations is an international organization founded in 24 October1945 after the Second World War by 51 countries committed to maintaining international peace and security, developing friendly relations among nations and promoting social progress, better living standards and human rights.

The UN has 4 main purposes

  • To keep peace throughout the world;
  • To develop friendly relations among nations;
  • To help nations work together to improve the lives of poor people, to conquer hunger, disease and illiteracy, and to encourage respect for each other’s rights and freedoms;
  • To be a centre for harmonizing the actions of nations to achieve these goals.

 

Due to its unique international character, and the powers vested in its founding Charter, the Organization can take action on a wide range of issues, and provide a forum for its 193 Member States to express their views, through the General Assembly, the Security Council, the Economic and Social Council and other bodies and committees.

The work of the United Nations reaches every corner of the globe. Although best known for peacekeeping, peace building, conflict prevention and humanitarian assistance, there are many other ways the United Nations and its System (specialized agencies, funds and programmes) affect our lives and make the world a better place. The Organization works on a broad range of fundamental issues, from sustainable development, environment and refugees protection, disaster relief, counter terrorism, disarmament and non-proliferation, to promoting democracy, human rights, gender equality and the advancement of women, governance, economic and social development and international health, clearing landmines, expanding food production, and more, in order to achieve its goals and coordinate efforts for a safer world for this and future generations.

PREAMBLE

WE THE PEOPLES OF THE UNITED NATIONS DETERMINED

  • to save succeeding generations from the scourge of war, which twice in our lifetime has brought untold sorrow to mankind, and
  • to reaffirm faith in fundamental human rights, in the dignity and worth of the human person, in the equal rights of men and women and of nations large and small, and
  • to establish conditions under which justice and respect for the obligations arising from treaties and other sources of international law can be maintained, and
  • to promote social progress and better standards of life in larger freedom,

AND FOR THESE ENDS

  • to practice tolerance and live together in peace with one another as good neighbours, and
  • to unite our strength to maintain international peace and security, and
  • to ensure, by the acceptance of principles and the institution of methods, that armed force shall not be used, save in the common interest, and
  • to employ international machinery for the promotion of the economic and social advancement of all peoples,

HAVE RESOLVED TO COMBINE OUR EFFORTS TO ACCOMPLISH THESE AIMS

Accordingly, our respective Governments, through representatives assembled in the city of San Francisco, who have exhibited their full powers found to be in good and due form, have agreed to the present Charter of the United Nations and do hereby establish an international organization to be known as the United Nations.

Criticism of the United Nations

From Wikipedia, the free encyclopedia

Criticism of the United Nations has been ideologically diverse, although much of it is focused on the UN’s purported inability to handle international conflicts, even on a small scale. Other criticisms tend to focus on the UN’s alleged elitism or its presumed support of globalist philosophies.

 Philosophical and moral criticisms

Moral relativism

In 2004, former ambassador to the UN Dore Gold published a book called Tower of Babble: How the United Nations Has Fueled Global Chaos. The book criticized what it called the organization’s moral relativism in the face of (and occasional support of)[1] genocide andterrorism that occurred between the moral clarity of its founding period and the present day. While the UN during its founding period was limited to those nations that declared war on at least one of the Axis powers of World War II, and thus were capable of taking a stand against evil, the modern United Nations has, according to Gold, become diluted to the point where only 75 of the 184 member states during the time of the book’s publication “were free democracies, according to Freedom House.”[2] He further claimed that this had the effect of tipping the scales of the UN so that the organization as a whole was more amenable to the requirements of dictatorships.[2]

The UN General Assembly decided to hold a moment of silence in honor of North Korean dictator Kim Jong-il following his death in 2011. Western diplomats criticized the decision. “An official at the Czech Republic’s UN mission said the Czechs did not request a similar moment of silence for Vaclav Havel, the playwright-turned-dissident who died” a day after Kim.[3]

 

Allegations of globalism

There has been controversy and criticism of the UN organization and its activities since at least the 1950s. In the United States, an early opponent of the UN was the John Birch Society, which began a “get US out of the UN” campaign in 1959, charging that the UN’s aim was to establish a “One World Government.”

Charles de Gaulle of France criticized the UN, famously calling it le machin (“the whatchamacallit”), and was not convinced that a global security alliance would help in maintaining world peace, preferring that the UN direct defense treaties between countries.[4]

 Debates surrounding population control and abortion

The United Nations Population Fund has been accused by different groups[who?] of providing support for government programs which have promoted forced-abortions and coercive sterilizations. Controversies regarding these allegations have resulted in a sometimes shaky relationship between the organization and the United States government, with three presidential administrations, that of Ronald Reagan, George H. Bush and George W. Bush withholding funding from the UNFPA.

Administrative criticisms

Role of elite nations

There has been criticism that the five permanent members of the United Nations Security Council (ChinaFranceRussia, the United Kingdomand the United States), who are all nuclear powers, have created an exclusive nuclear club whose powers are unchecked. Unlike the General Assembly, the United Nations Security Council does not have true international representation. This has led to accusations that the UNSC only addresses the strategic interests and political motives of the permanent members, especially in humanitarian interventions: for example, protecting the oil-rich Kuwaitis in 1991 but poorly protecting resource-poor Rwandans in 1994.[7] Similarly, UN was quick to take a military action through NATO against Libya in 2011 against repressive regime, but as of November 2012 it still hasn’t taken any decision on whether to take any action against Syria.

 

Membership in the UN Security Council

Any nation may be elected to serve a temporary term on the Security Council, but critics have suggested that this is inadequate. Rather, they argue, the number of permanent members should be expanded to include non-nuclear powers, which would democratize the organization.[8]Still other nations have advocated abolishing the concept of permanency altogether; under the government of Paul MartinCanada advocated this approach.[9]

Veto power

Another criticism of the Security Council involves the veto power of the five permanent nations. As it stands, a veto from any of the permanent members can halt any possible action the Council may take. One nation’s objection, rather than the opinions of a majority of nations, may cripple any possible UN armed or diplomatic response to a crisis. For instance, John J. Mearsheimer claimed that “since 1982, the US has vetoed 32 Security Council resolutions critical of Israel, more than the total number of vetoes cast by all the other Security Council members.”[10] Since candidates for the Security Council are proposed by regional blocs, the Arab League and its allies are usually included but Israel, which joined the UN in 1949, has never been elected to the Security Council. The Council has repeatedly condemned Israel. On the other hand, critics contend that, while Israel has the United States to rely on to veto any pertinent legislation against it, the Palestinians lack any such power. This was best exemplified during the recent Palestinian statehood bid, which was modeled after Israel’s unilateral declaration of statehood, only to be shot down by the United States.

 Fait accompli

The practice of the permanent members meeting privately and then presenting their resolutions to the full council as a fait accompli has also drawn fire; according to Erskine Childers, “the vast majority of members – North as well as South – have made very clear…their distaste for the way three Western powers behave in the Council, like a private club of hereditary elite-members who secretly come to decisions and then emerge to tell the grubby elected members that they may now rubber-stamp those decisions.”[11]

 

Democratic character of the UN

Other critics object to the idea that the UN is a democratic organization, saying that it represents the interests of the governments of the nations who form it and not necessarily the individuals within those nations. World federalist Dieter Heinrich points out that the powerful Security Council system does not have distinctions between the legislativeexecutive, and judiciary branches: the UN Charter gives all three powers to the Security Council.[12]

Another concern is that the five permanent members of the UN Security Council are five of the top seven largest arms exporting countries in the world.[13]

 

It is these contradictions that have resulted in preventing the current UN to function clearly and deliver absolute justice in the way of resolving the global conflicts.

Controversial Conditions for Aid: Editorial from Review of Religions

When the Gulf war allies decided to set up safe havens for the Kurds without Baghdad’s consent it took another month for United Nation’s aid to overcome the the internal squabbling among UNICEF, UNCHR, UNDRO and the World Food Programme. To overcome this, a new coordinator will have access to a $50 million fund so that aid can arrive within 24 hours of a disaster. But the new rules say that humanitarian assistance should be provided with the consent of the affected country and in principle based on an appeal by the affected country. In essence, this leaves plenty of room for the United Nations to lean on a country and impose its right to intervene. The fears of the Third World countries that the new rules could be used to justify military intervention by the West against an unpopular ruler were partially abated by the above watered-down rule.

This introduces a strange definition of humanitarian aid being provided on an appeal by the afflicted. Such assistance should be provided fro humanitarian reasons exclusively without any pre-conditions and irrespective of a begging bowl being outstretched by the affected country. The offer for assistance should precede any plea; it should be left to the judgment of the affected country to accept or decline such an offer.

The United Nations Organisation has departed from the spirit of the purpose for which this august body was created. For instance, instead of procuring peace between member states, it can give birth to new states, e.g. Israel. Only one day earlier than the humanitarian assistance rule, the United Nations resolution equating Zionism with racism was repealed. It was immediately hailed by the US as a repeal of a resolution which discredited this august body. That resolution had been passed in the wake of a speech by Daniel Patrick Moyhnihan, the US ambassador to the United Nations at that time, which was scornful of the Third World, and, Africa in particular. However, in repealing the resolution, sponsored by the Soviet Union, among others, it was supported by most African countries. Neither did the earlier resolution achieve anything, nor did Zionism as a philosophy change its spots, nor will the repeal place Israel in a more agreeable mood to resolve the plight of the Palestinians. The repeal, nevertheless, shows the tremendous influence the powerful Jewish lobby can exercise.

We do not condone the earlier resolution nor its repeal. Racialism is a very wide subject and covers not only white and black relationships or anti-semitism, or nationalism but is today spread as far afield as East-West and North-South divisions. Only the victims know its consequences and no amount of United Nations resolutions can bridge these gaps without a change in attitudes amongst fellow human beings. Such attitudes must start with a recognition that we have a common Creator and in Whose eyes everyone is equal, that natural differences merely facilitate identity and that the barriers to man-made differences have no room in this age if mankind is to be ever united.

Meanwhile, the only advice to the United Nations is that if this body is to restore its credibility, it must resort to absolute truth and justice in all matters. The moment it begins to serve the interest of powerful backroom lobbies, it ceases to be an instrument of peace.


Transcribed from
The Review of Religions
January 1992
No. 1 Vol. LXXXVII

 

 Efforts made by Ahmadiyya Muslim Community Leadership for World Peace.

 The Foundations of the New United Nations of Peace by Promised Messiah and Imam Mehdi

The Promised Messiah, the reformer of this age was given the glad tidings of the formation of this new United Nations in the following prophecies

I shall give you a large party of Islam

I shall spread thy message to the corners of the world

He was awaited by all nations and promised by all major religions. Billions still long for his advent and millions have already seen his light.  He was the perfect reflection of the perfect Prophet, a reflection of light from that bright and potent source that brought to humankind the final message.

But he was not to descend physically, nor was he to be an ethereal being, nor was he sent to bring death and destruction. Like all prophets before him he was born in a small humble town called Qadian, in East Punjab in the then United India in 1835. Of high intellect and kind manner, his countenance exuded love and sympathy and thus Allah, who chooses whom he wills, commanded him to lay the foundations of a new community in 1889 to guide the humankind again back to its creator. Thus was born the Ahmadiyya Movement in Islam, the New United Nations.

He was tasked with the completion of spread of Islam, a perfect message of reform to all religions. He wrote close to a hundred books, synthesizing, critiquing and filtering with clarity with what is divine in all religions and to restore the perfect balance between the sacred and the sacral.

The growth and Evolution of the New United Nations as explained in New World Order of Islam by Second Imam of Ahmadiyya Community

In the backdrop of the then prevailing ideologies of communism and capitalist democracy, the second successor of the Ahmadiyya Movement, Hadrat Mirza Bashiruddin Mahmud Ahmadra,addressed this lecture to the Ahmadiyya Annual Gathering on December 28, 1942. The address answers the question, ‘How does Ahmadiyyat, the True Islam, propose to deal with the grave problem of socio-economic inequality in the world?’ The Ahmadiyya solution is the solution of Islam shaped under divine guidance for present needs by the Holy Founderas of the Ahmadiyya movement.

The social and economic differences between the haves and the havenots are not only being intensified but are also being more and more bitterly felt. That with progress in every walk of life the disparities would reduce and ultimately   is appear was the hope of many which has not been realised. The speaker examines and analyses the role played by different movements to alleviate poverty and sufferings, such as, Socialism, International Socialism, Marxism, Bolshevism, Nazism and Fascism and so on. Because each one of these had

drawbacks and defects it was bound to fail and so it happened. Each one of these movements either sought preferential or limited benefits or discriminated between classes which resulted in propagation of adversity or reduced human calibre to manual labour, xiv resulting in the loss of intellectual creative abilities and approach.

The speaker also, explores the major religions of the world regarding the basic question “social inequality a serious problem.” In comparison to Islam, their teachings totally fail to address the problem; rather than providing a satisfactory solution to it, they aggravate it. “The system of Judaism” he observes, “is

purely racial. There is nothing universal in it… It also lays down very harsh conditions which must be imposed upon nations opposed to it.” About Christianity and Hinduism he observes, “The message of Christianity is that the Law is a curse. If the law is a curse then all that it ordains or prohibits must also be a curse… The Hindu religion by inculcating the doctrines of karma and transmigration of souls has completely barred the door of peace and progress upon mankind”. The doctrine of discrimination between the castes in the Hindu society worsens the problem under discussion. Only Islamic teachings—moral, social and economic—can eradicate the socioeconomic ills of the world and usher in peace, harmony, equality and justice.

Hadrat Mirza Ghulam Ahmad, the Promised Messiah and Mahdias, the founder of Ahmadiyya Muslim Jama‘at, laid down the foundations of the New World Order, by initiating the scheme of Wasiyyat based on Islamic teachings and under the Divine guidance in his book ‘Al-Wasiyyat‘ written in 1905. Later in 1934 Hadrat Mirza Bashiruddin Mahmud Ahmadra inaugurated Tahrik-e-Jadid to prepare the ground for the full implementation of the New World Order of the institution of Wasiyyat. In the present lecture he elaborates the aims and objectives of Tahrik-e-Jadid and claims that the New World Order in all its aspects, economic, social and religious, as introduced by Nizam-e-Wasiyyat, will at the end prevail and a new and genuine revolution will take place.

Though the lecture was delivered in the early forties since when the world has changed so much that it seems to be quite different from what it was then, yet the central message and many details of the lecture are still relevant and shall remain so till the true message of Islam gains supremacy in the world and the world, having been convinced of the truth of it, enters the fold of Islam.

 

Global Peace through “ Love for All, Hatred for None”

The Third Successor of Promised Messiah, Hazrat Mirza Nasir Ahmad, inspired by divine revelation gave the community a beautiful slogan that has come to define the efforts to establish peace and love in the world. This slogan is “ Love for All, Hatred for None”

Islam’s Response to Contemporary Issues: How to build Peace

was a remarkable lecture given by, the fourth successor of the Promised Messiah as and the head of International Ahmadiyya Muslim Jama‘at  (1982–2003), delivered a lecture on February 24, 1990 at the Queen Elizabeth II Conference Centre in London. The lecture, entitled Islam’s Response to Contemporary Issues, was later published in 1992 by Islam International Publications Ltd., London, England. The central theme of the lecture is peace in this world: or to be more exact the teachings of Islam regarding peace. In the world which suffers today from violence, bloodshed, conflict, wars, violation of human rights, socio-economic exploitation of the third World and everything which violates peace and creates discord, we need peace more than anything else. In his introduction the author says:

For today’s address, I have categorised some areas  in which the contemporary world stands in need of guidance:

1. Inter-religious peace and harmony

2. Social peace, in general

3. Socio-economic peace xviii Islam’s response to contemporary issues

4. Economic peace

5. Peace in national and international politics

6. Individual peace

The lecture is as relevant today as it was at the time when it was delivered, especially in the backdrop of the rise of the so-called ‘Islamic Fundamentalism’. Islam is portrayed today as a religion of violence. To call Islam a religion of violence is a contradiction in terms, for Islam means peace. 9/11 gave an excuse to the vested interests to launch a new ‘crusade’ against Islam. The present book meets this challenge adequately. We also hear from some quarters the need for interreligious dialogue—to which the Quran invited the People of the Book more than 1400 years ago. The lecture comprehensively deals with this issue.

If one runs through the contents and the index of the book one would realize how wide the scope of the book is. Discussing peace under various heads the author has covered a wide variety of topics which branch out from the basic theme and has thus created an aesthetically pleasing and intellectually satisfying motif in which various Islamic themes are woven together with a magic touch, as it were successor of Promised Messiah, Hazrat Mirza Tahir Ahmad, at Queen Elizabeth Hall.

http://store.alislam.org/isrestoconis.html

A new Charter of Peace by Khalifa of Islam the Fifth Successor Of Promised Messiah

Today the Ahmadiyya Muslims Community is led by Hazrat Mirza Masroor Ahmad, Khalifa of Islam, the fifth spiritual successor of Promised Messiah.

His Holiness Mirza Masroor Ahmad, Khalifa of Islam and the fifth successor of Promised Messiah has effectively addressed and campaigned for a new charter of Peace based on the teachings of Islam as enunciated on Qur’anic principles and the actual conduct of the Holy Prophet of Islam.

He has made creation, sustenance of peace based on justice a corner stone of his Khilafat’s work. Numerous addresses by him have dilated upon on this theme.

Islam and World Peace

Hadhrat Mirza Masroor Ahmad, Khalifatul Masih V Khilafat Centenary Celebration Event

Distinguished guests, ladies and gentlemen

Assalamo Alaikum wa rahmatullah wa barakatuhu! Peace and blessings of Allah be upon you!

The pace at which peace is fast disappearing from the world today has caused each sane and sensible person to worry. This includes religious people, and also those people who do not believe in any religion. It includes believers in God whether one God or many gods, and atheists who deny the very existence of God. Each group has its own arguments.

Whatever their personal beliefs, they all have valid concerns about peace. Man, who considers himself to be educated and civilized, is reverting back to the period of ignorance when personal ego and false pride, led people to cut each other’s throats so much so that whole tribes and dynasties indulged in such barbaric acts.

If for the sake of our personal gain or loss or for the sake of our own rights, or for the rights of our dear ones, we fight only for our rights, but neglect the rights of other people, or usurp their rights in the process, we can never establish peace. In short, to establish true peace, we must understand the spirit of true justice.

God Almighty tells us in the Holy Qur’an that peace will only come about with justice and benevolence.

‘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 that with justice. Be always just, that is nearer to righteousness. And fear Allah, Surely Allah is aware of what you do.’ (5:9)

The Founder of the Ahmadiyya Muslim Community has explained the meaning of this verse as follows:

Allah the Almighty says about justice that it cannot be achieved without truthfulness, that your enmity towards enemy nations should not hinder you from dispensing justice. Remain just, because righteousness lies in it. Now you know that those nations that unjustly harm and hurt and cause bloodshed, chase and murder women and children, like the unbelievers of Makkah, and do not desist from waging wars, how difficult it is to deal with such people. But the Holy Qur’an has not taken away the rights of even such mortal enemies and has enjoined justice and truthfulness. 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.

So, this is the way to establish peace. Do justice! And if you want to establish real peace, then not only do justice, but the strong should treat the weak with equity and treat them in the same manner as one treats one’s dear and beloved ones and ignores some of their defaults. Every problem cannot he solved with force, but good and just treatment fosters a feeling of bonding and trust. The urge for real peace comes from the heart and the voice that comes from the heart is the only one that establishes real peace because it is based on love and warmth.

When man spreads disorder on earth, peace and security declines and righteousness all but disappears, God sends his Prophets to save the world. Over 1400 years ago, when righteousness had completely vanished from this world and disorder was at its pinnacle, God sent his final message through the Holy Prophet Muhammad, peace and blessings of Allah be upon him, and thus facilitated the saving of the world from complete disaster. Through the message of Islam, man was taught ways to honour the rights of God and the rights of mankind, which had either been forgotten by those who had believed in the earlier Prophets, or because these were new commandments of excellence which had not been revealed before.

The Holy Qur’an addresses all nations of the world on the basis of humanity:

‘0 mankind We have created you from male and female; and We have made you into clans and 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.’ (49:14)

This is the Islamic teaching of brotherhood. A righteous believer is enjoined to adhere to this teaching and indeed to propagate it. This alone can foster love, affection and equality. Peace and security can only be guaranteed in the world when the false and oppressive notion of supremacy for some nations is eradicated. Peace and security cannot be established until people of each race and nation are able to recognize that they are indeed the children of Adam and created by a male and female and are therefore equal. If one is better than the other, it is in terms of righteousness alone. However, whose righteousness excels others, only Allah knows. No one can judge this for oneself.

Islam says that all mankind is like a family and it can only look after the peace and security of each member, only if it lives like a close-knit family. The apparent differences in mankind are only for identification as to who is European, who is Asian and who is African. As humans we are all the same and therefore a person in Africa has the same sentiments as those of a person in Europe or America or a person living anywhere else in the world. Peace and security can only prevail when each other’s sentiments are cared for. These are the measures for durable peace and security that Islam presents. Otherwise, no matter how many United Nations or Security Councils are formed, durable peace cannot be maintained.

Those countries who want to be the standard-bearers of peace should sit down together and work how the world can be saved from destruction. When thinking of that, they should remember their Creator and then think for the betterment of His creation. But remember that the path which the world has chosen today, the effect of instability will not be confined to just one country but will spread all over the world. It is quite possible that we will witness many examples like Hiroshima and Nagasaki even worse.

Therefore, my request to you is search inside yourself and look at the Benevolent Creator. We must not leave our next generation handicapped and disabled because of our mistakes. Today we must establish peace and save our future generation from a life of disability. We must not let our future generation sink into that pit of darkness from which our ancestors brought us out to where we are today. It will be a height of selfishness if for the sake of our false pride or for a temporary gain, we forget the future of our future generations.

It is my fervent prayer that Allah the Almighty makes the world understand this reality. Amin.

An Advise to European Parliament on Peace 

In his most recent address to the European Parliament on 4th December 2012, Hadhrat Mirza Masroor Ahmad said that in the modern world many people viewed Islam as a religion that promoted violence and extremism and blamed it for many of the conflicts taking place in various parts of the world. He said that such allegations were particularly unjust given that “the very meanings of the word Islam are ‘peace’ and ‘security’.”

In a detailed analysis, His Holiness said the issue was leading to the spread of ‘restlessness and anxiety’. His Holiness blamed both the immigrants and the indigenous people for the state of conflict, whereby many immigrants provoked locals by refusing to integrate, whilst certain segments of the local society were intolerant to outsiders. He said the consequences of such division were far reaching and so he called on all parties to work together to resolve the issues.

Hadhrat Mirza Masroor Ahmad said:

“Governments need to make policies that establish and protect mutual respect, through which hurting the sentiments of others or causing them any type of harm should be outlawed. With regard the immigrants, they must enter with a willingness to integrate with the local people, whilst the locals should be ready to open their hearts and display tolerance.”

About the European Union, Hadhrat Mirza Masroor Ahmad said:

“The formation of the European Union has been a great achievement on the part of the European countries, for it has been a means of uniting this Continent. And so you should make all possible efforts to preserve this unity… Remember that the strength of Europe lies in it remaining united and together as one. Such unity will not only benefit you here in Europe but at a global level will be the means for this Continent to maintain its strength and influence.”

The Khalifa spoke of the need not just for co-operation within Europe, but called for global unity. His Holiness said:

“Speaking from an Islamic perspective, we should strive for the entire world to unite together. In terms of currency the world should be united. In terms of business and trade the world should be united. And in terms of freedom of movement and immigration, cohesive and practical policies should be developed, so that the world can become united.”

The Khalifa said that in the modern world countries could no longer afford to remain isolated and even global powers like the United States were dependent on international trade and foreign relations.

He said developed countries ought not to exploit weaker nations but should seek to help them develop and succeed.

Hadhrat Mirza Masroor Ahmad also spoke about conflicts in the Arab World and Middle East. He said that whilst the Western world had openly expressed ‘outrage and concern’ at the situations in Syria and Libya, they did not seem as concerned about the plight of the Palestinian people.

Hadhrat Mirza Masroor Ahmad said:

“This perceived double standard is causing grievances and malice to increase in the hearts of people from Muslim countries against the major powers of the world. This anger and animosity is extremely dangerous and could boil over and explode at any time… 

Let it be clear that I am not speaking in support or favour of any particular individual country. What I wish to say is that all forms of cruelty, wherever they exist, must be eradicated and stopped, regardless of whether they are perpetrated by the people of Palestine, the people of Israel or the people of any other country.”

The Khalifa also criticised the principle of veto power within international institutions. He said that the voting history of the permanent members of the United Nations Security Council showed that on certain occasions veto powers had been misused to assist cruelty, rather than to prevent it.

Hadhrat Mirza Masroor Ahmad concluded by calling for justice and equality. He said:

“Always remember that peace can only be established by helping both the oppressed and the oppressor in a manner that is completely impartial, free from vested interests and devoid of all enmity. Peace is made by giving all parties an equal platform and playing field.” 

Following addresses are for reference

1. Lecture at Roehampton University

http://www.reviewofreligions.org/tag/rights-of-mankindhuman-rights/

2.  Address to American Congress

http://www.alislam.org/egazette/press-release/khalifa-of-islam-makes-historic-address-at-capitol-hill/

http://www.youtube.com/watch?v=_Iu9VKncw5I

3. Addresses at Annual Peace conferences in UK

http://ahmadiyya.org.uk/events_campaigns/peace_symposiums/

4. Address to European parliament

http://www.alislam.org/egazette/press-release/khalifa-of-islam-makes-historic-address-at-european-parliament/

5. Letters to world leaders alerting them to risks and drawing attention to opportunities of Peace

http://www.reviewofreligions.org/authors/mirza-masroor-ahmad/

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