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Izam E AU: EW Orld Rder
Izam E AU: EW Orld Rder
by
HADRAT MIRZA BASHIRUDDIN MAHMUD AHMAD ra
(Khalifatul Masih II)
The Second Successor of the Promised Messiahas
2005
ISLAM INTERNATIONAL PUBLICATIONS LIMITED
¿¹Z?¿
(Nizam-e-Nau)
THE NEW WORLD ORDER OF ISLAM
Editions
First published in Urdu 1943
Reprinted in 1944, 1945
Several Editions Published since
First English Edition Published in 1946
Reprinted in 1961, 1969
First Published in England 2005
Published by
Islam International Publications Ltd
Islamabad
Sheephatch Lane
Tilford, Surrey
United Kingdom GU10 2AQ
Printed in UK at
Raqeem Press
Tilford, Surrey
Contents
*
Translation from Urdu by Sir Muhammad Zafrullah Khan in
his English translation of Tadhkira—the book containing
dreams, visions and verbal revelations vouchsafed to the
Promised Messiah as. The book containing dreams, visions and verbal
revelations vouchsafed to the Promised Messiahas . [Publisher]
v
*
The Leader or Imam of the faithful (publisher)
**
A lecture on The Economic Structure of Islamic Society, delivered by the
Amirul-Mu’minin at Lahore, has already been published. It can be had from
the Oriental Religious Publishing Corporation Ltd., Rabwah, Pakistan.
viii
the Amirul Mu’minin himself in 1924 in his
Ahmadiyyat or the True Islam, and has since become
wellknown. It consists of the statutory prohibition of
interest, the tax of Zakat and the division of
inheritances. It also includes general instructions
regarding voluntary contributions by individuals
which leaders of Islam from the earliest times have
organised in different ways and devoted to the service
of society.
The Holy Founder of the Ahmadiyya Movementas
(d. 1908) instituted among his followers a system of
voluntary consecration of properties by individual
Ahmadis to the needs of Islam in the widest sense of
the term. The institution was promulgated by him in
his Al-Wasiyyat (The Will) in 1905, and since then
willing away portions of properties and income to the
Central Anjuman-e-Ahmadiyya at Qadian have
become a common practice with Ahmadis.
The Amirul Mu’minin announced in his address
that the social order of Islam, built on the pillars of its
economic teachings, would continue to grow. It would
grow through Al-Wasiyyat, the institution of willing
away properties and income; inaugurated by the
Founder of Ahmadiyyatas in 1905. The institution of
Al-Wasiyyat, therefore, answers the question which
♦
In Arabic words like F?? (Shaikh) there is an element of
diphthong which is missing when the word is pronounced in
Urdu.
xviii
Contents
Pages
Preliminary remarks—Tahrik-e-Jadid and its collective
significance—to fulfil a great Islamic purpose and
strengthen the foundations of human society 1
I
Increasing social differences in the world—machinery—
attempts to alleviate poverty—some intolerable
examples 3
II
Democracy—Socialism—International Socialism—
Marx and his three principles—Lenin—Bolsheviks
and Mensheviks—Lenin and Martove 10
III
Six Principles of Bolshevism—their consequences 18
IV
Reactions to Bolshevism—Nazism, Fascism and
Falangists—their respective methods of propaganda 23
V
Socialism favourable to British, French and American
labour—two dangers of Socialism—lack of
sympathy for others and irreligion 31
VI
Communism and its defects—against individual effort
and initiative—uses violence and constraint—anti-
religious—favours dictatorship—discourages
intellectual progress—promotes class struggle—
will have dangerous reactions in case of failure 34
VII
National Socialism and its defects—the present war and
its consequences—Victory of the United Nations
better for India—Bolshevik victory and its
consequences 42
VIII
Religion and the Problem of Social inequality—
Judaism—Christianity—Hinduism 48
IX
Unrivalled Teachings of Islam—slavery abolished—only
defensive war allowed—human treatment meted out
to prisoners of war—easy conditions of freedom—
historical examples 57
X
Fundamentals of an Islamic League of Nations—Causes
xix
Pages
of failure of the European League 83
XI
Islamic Teachings to help the poor—laws of
inheritance—hoarding banned—prohibition of
interest—Zakat and voluntary charity—personal
ownership—superiority over Bolshevik princi-
ples—capacity a form of capital—social inequality
under Bolshevism—loss of brains to the nation—
danger of rebellion 87
XII
Need of more funds for the State—Zakat not enough—
nor partnership in profits—nor State-ownership—
Hitlerain scheme of raising funds—Bolshevik
scheme—Islamic scheme 100
XIII
Islamic scheme described—ban on luxuries—voluntary
as well as obligatory contributions to State funds—
keeping intact individual initiative—value of
voluntary contributions—example of early Islam 106
XIV
Applications of Islamic principles to meet new needs—
proposed by the Founder of the Ahmadiyya
Movement in his Al-Wasiyyat and announced in
1905—Qur’an on voluntary contributions—how
Al-Wasiyyat proposes to raise funds for Islam—
expenditure of these funds—difference between
Bolshevik and Al-Wasiyyat funds—Al-Wasiyyat a
peaceful revolution—voluntary transfer of
properties to society—Al-Wasiyyat at universal—
steady surrender of properties in the Islamic World
Order 117
XV
The Order founded in Qadian in 1905—future assured
by divine promise and divine support 131
XVI
The New Order foreshadowed in Tahrik-e-Jadid 136
XVII
Exhortation to the Jama‘at 138
New World Order 1
human society.
As I proceed, you may begin to wonder, what
connection the subject of my address has with the
Tahrik-e-Jadid. But if you are patient to the end and
try to follow carefully what I have to say, you will
realize the relevance it has to the Tahrik-e-Jadid.
It is not possible to understand anything except in
its own proper setting. Torn from its setting the most
beautiful object loses its charm. Unless, therefore, I
give you the setting of Tahrik-e-Jadid you will not
understand what it all is about. This is all the more
necessary, because a large majority of the members of
our Jama‘at belongs to rural areas, ill-acquainted with
the thought movements of their day. This necessitates
some explanation of the conditions through which
mankind have passed recently, and which compelled
me to inaugurate the Tahrik. I must also examine the
changes which are going on around us and explain
how they are likely to affect the future—particularly
the future of our Movement, and other Muslim
communities. If these changes in their operation are
likely to prove injurious, what steps ought we to take
to guard ourselves against them, and if beneficial, to
what extent ought we to adopt them?
New World Order 3
rich, and the rich are rich not because God has
bestowed riches upon them, but because they have
unjustly appropriated to themselves what really
belongs to the poor. This change in the point of view
has served to add to the resentment between the
classes. In the past the poor man, if he was pious, was
resigned and content. If he had to pass the time in
hunger and privation, he accepted his lot as
proceeding from God and praised the Lord
accordingly, and if he found good and sufficient food
for himself and his family, he praised the Lord for his
beneficence. If a poor man was not so pious, even
then he resigned himself to his poverty and
helplessness and said nothing. Today, the
responsibility, which used to be laid at the door of
God, is fastened on the shoulders of man. It is felt that
the rich oppress the poor, and this feeling adds to the
bitterness between class and class.
At one time it was hoped that with progress in
every direction, the disparities would disappear, but
these hopes have not been realised. The advent of
industrialism was viewed with apprehension by both
sides. The rich said that the multiplication of
machinery would provide large scale employment and
ameliorate the lot of the workers. The workers feared
that one machine would displace several men, and
employment would be reduced. In spite of the
increase of employment that has resulted from
New World Order 7
II
*
In Russian at the end of a world v (Russian B) is written as v
but pronounced as f. Here spellings are given accordingly.
New World Order 17
III
*
maunds is an Indian Pakistani measure equal
22 New World Order
IV
VI
in intellectual qualities.
Experience shows that intellectual qualities and
acquirements are transmitted through heredity. That is
why eminence in many arts and sciences is known to
be inherent in certain families, tribes, races or nations.
For instance, the Italians have always excelled as
painters, sculptors and musicians. The Kashmiris are
adepts at the culinary art and calligraphy. Other
nations have attained eminence in other fields. Even
among individuals, it is generally observed that the
qualities of the father are repeated in the son and even
remoter descendants. That moral and intellectual
qualities are transmitted through heredity no longer
admits of any doubt. It is true that environment
exercises a very potent influence over an individual’s
development, but it is none the less true that an
individual inherits many moral and intellectual
qualities. Under the operation of the Bolshevik system
the incentives towards high intellectual effort have
been considerably weakened, and this is bound to
result in the progressive deterioration of intellectual
capacity.
The second defect in this movement is that it
seeks to promote itself by force and violence, rather
than by persuasion. If the movement had sought to
bring about an equitable distribution of wealth by
means of persuasion and conviction, results might
New World Order 37
VII
*
Indian dish of fried rice cooked with meal or vegetable curry.
48 New World Order
VIII
concern.
Judaism also lays down very harsh conditions
which must be imposed upon nations opposed to it.
"When thou comest nigh unto a city to fight
against it, then proclaim peace unto it. And it shall be,
if it make thee answer of peace, and open unto thee,
then it shall be that all the people that is found therein
shall be tributaries unto thee and they shall serve thee.
And if it will make no peace with thee, but will
make war against thee, then thou shalt besiege it. And
when the Lord thy God hath delivered it into thine
hands, thou shalt smite every male thereof with the
edge of the sword. But the women, and the little ones,
and the cattle, and all that is in the city, even all the
spoil thereof, shalt thou take unto thyself and thou
shalt eat the spoil of thine enemies, which the Lord
thy God hath given thee. Thus shalt thou do unto all
the cities which are very far off from thee, which are
not of the cities of these nations" (Deut. 20:10-15).
This is with regard to foreign countries. With regard
to the land of Canaan which was the promised land,
the injunction is still more stringent. "But of the cities
of these people which the Lord thy God doth give thee
for an inheritance thou shalt save alive nothing that
breatheth" (Deut. 20:16).
This is the social and economic system prescribed
52 New World Order
IX
XI
XII
XIII
XIV
*
i.e. the Promised Messiah and Mahdias, the greatest of the
Successors of the Holy Prophetsa to come in the Latter days.
120 New World Order
XV
XVI
XVII
GLOSSARY
Acre: A measure of land equal to 4,840 squre
yards or 0.405 hectares.
Anna: An obsolete Indo-Pak coin equivalent to
less than one English penny of today.
Brahmin: A member of the supreme caste of
Hindus, especially a religious leader.
Kshatriya: Class consisting of Soldiers above
Vaishya in Hinduism.
Manu: A renowned name in Vedic literature.
Manu Shaster is a book of Hindu's reli-
gious Law allegedly given by Manu in
600 to 200 BC in Sanskrit. Some times it
is also used for the first man like 'Adam'.
Maund: An Indo-Pak measure. One Maund is
equivalent to 40 kilograms.
OM: Hinduism's name for God.
Pula’u: Indian dish of fried rice cooked in meat
or vegetable curry.
Sudra: The lowest cast in Hindu caste system.
Vaishya: Craftsmen or people related to
business—a cast above Sudra in Hindu-
ism.