Ahmadiyyat - The Renaissance of Islam — Page 302
302 First Division and some of them have established dis- tinguished records. On the occasion of the opening of the College in 1944, Khalifatul Masih II delivered a most learned and detailed address setting out the purpose and the objectives for which the College was being established, and the whole purpose and aim of higher education and the proper means of their achievement. In the very beginning of his address he observed: The establishment of the Talimul Islam College has a double purpose. One purpose is to provide means of higher education without which no community can improve its cultural and econo- mic conditions. So far as that purpose is concerned the doors of the College will be open to all students irrespective of caste and creed. All communities are in need of education and it is our duty, as human beings, that we should make education possible and easy for everyone. I have had occasion to visit one or two institutions in Lahore the founders of which had laid down the condition that no Muslim would be eligible for admission to them. When I learnt this I felt that the Muslims should also establish similar institutions but should make it clear that no non-Muslim would be refused admission to them, inasmuch as the moral point of view of a Muslim is different from the moral point of view of other people. Thus we shall make every effort that education should become easy for all people without distinction of caste or creed. The doors of this College will be open to everyone and this institution shall provide all possible help to all those who seek to derive benefit from it. Its second purpose is related to the influence of modern educa- tion upon religion. We believe that that influence is generally harmful, as it is. opposed to religion. We cannot agree that God's action can be inconsistent with His Word, or that His Word can be opposed to His action: We are positively convinced that though we may not possess the means of refuting the objections raised against Islam on the very basis from which those objections are derived, or from the subjects upon which they are based, yet it is a certainty that the objections raised against the existence of God or against God's Messengers, or against the doctrines of Islam, are, false and are the result of wrong reasoning. As the centre of these AHMADIYY AT