Introduction to the Study of The Holy Quran — Page 83
83 point to the second coming of the Messiah—promised in both the Quran and the Hadith—and remind us that the second coming will take place in the person of a follower of the Prophet of Islam. As the advent of the Promised Messiah would have been prophesied by other Prophets also, his rise from among the followers of the Holy Prophet would prove conclusively that the spiritual dominion of the Prophet of Islam was everlasting, that there were to be no heavenly Teachers now except from among his followers. The Law and Teaching of the Holy Prophet would remain un- superseded by any other Law or Teaching. Besides, in the Promised Messiah’s time there was great stress to be laid on the duty of preaching, resulting ultimately in the spread of Islam all over the world. When this happens, the universal and everlasting character of Islam will be established beyond doubt. The everlasting Father of the prophecy of Isaiah, therefore, is the Prophet of Islam and none other. The fifth name in the prophecy is Prince of Peace. Prince also means king; a prince is potential king. We may, therefore, take the expression to mean King of Peace, and as such it can apply only to the Prophet of Islam. The religion which he founded is called Islam, which literally means, "peace". We do not know in what sense Jesus can be regarded as Prince of Peace. At least one meaning of this expression would be that the person so called has an abundance of the quality called peace. Prince of Peace would, therefore, be a person who has peace in his natural gifts and is able to give peace to others. There is no evidence of this in the case of Jesus. He never had the power to administer forgiveness to his enemies. True, he preached forgiveness and taught his followers to turn the other cheek. But between profession and performance there is a world of difference, and what is really valuable is performance, not profession. Of this performance, we have evidence only in the Holy Prophet. How cruelly he was treated by his people. There are no excesses which were not committed against him and his followers. Many among his closest relations and friends were murdered mercilessly. The Prophet’s own person was a witness to these barbarities. He was their target on many different occasions and in many different ways. He had to leave his hometown and seek shelter elsewhere, as had his friends and followers. Almost all of them had to suffer the pangs of separation from their near and dear ones. Some were torn asunder while tied to two camels running in opposite directions. Women were killed by spears thrust in their private parts. Slaves who believed in him were stripped and dragged on burning sand and gravel. They were persecuted and asked to renounce their faith. The bodies of Muslims killed in battle were mutilated. In short, early Muslims—men and women, old and young, dead and living—had to suffer to the utmost and in a variety of ways. But at last God made them triumphant. The Holy Prophet, with ten thousand followers, re-entered Mecca as a victor. The cruel enemy was at his feet, thinking no punishment too much for what he had done. Yet all that the Prophet said to them was, "This day, I forgive you all. " 102 The Prophet had the power to avenge the wrongs done to him and his followers. But he chose to forgive, and to desist even from any