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The Revival of True Sainthood by the Ahmadiyya Movement in Islam

This is an extract from the autobiography of Mawlawi Ghulam Rasul Rajeki (may Allah be pleased with him), who was born into a family affiliated to the Qadiriyyah Order having produced, generation after generation, a profusion of Saints, both men and women, who were reputed in the Punjab for their visions and miracles. From his very childhood, Mawlawi Saheb was assiduous in his Salaah (daily prayers), and diligent in his invocations of blessings upon the Holy Prophet Muhammad (peace and blessings of Allah be upon him) and other devotions. Allah the Most High led him while he was still in his teens to recognise the truth of the Promised Messiah (peace be upon him), and to become his follower, after which, people began to witness saintly miracles at his hand which astounded even his own family. Mawlawi Ghulam Rasul Rajeki (may Allah be pleased with him) stood as a living testimony to the sanctifying power of the Imam al-Mahdi whose coming for the rejuvenation of true Islam had been promised by the Prophet of Islam (peace and blessings of Allah be upon him).

Based on ” The Revival of True Sainthood”


An Incident at Jamun Bola

“The village of Jamun Bola is situated two miles north of our residence. Many landlords of that village had been the well-wishers of our elders. When they came to know of the circumstances surrounding the illness and miraculous recovery of Jeewan Khan [through the prayers of Mawlawi Ghulam Rasul, in a previous episode], an inhabitant of Dhudrha named Khan Muhammad, who was one of these landlords, came to see my father and said: ‘For some time my younger brother, Jan Muhammad, has been suffering from tuberculosis. As an act of kindness, please instruct Mian Ghulam Rasul Sahib to stay at our house for a few days so as to pray for Jan Muhammad, that Allah the Almighty may grant him health too.” Following his request, and as per my father’s instructions, I set off towards them. Upon my arrival, and having refreshed my ablutions, I began to pray for his brother. After having ended with the salaam, I enquired as to how his condition was. The family replied: “The fever has completely disappeared and he has even started to feel hungry.” Afterwards, within a few days, such strength was born in his thin and weak body, that he was able to walk around. Having witnessed this sign, these people began to entertain some positive feelings about Ahmadiyyat; however not a single person entered into the allegiance of the Promised Messiah (pbuh). As a result, Allah the Almighty informed me: “THE HEALTH THAT HAS BEEN GRANTED TO THIS PATIENT WAS A FINAL ARGUMENT FOR THEM; AND IF THEY DO NOT ACCEPT AHMADIYYAT, THE PATIENT WILL BE MADE TO ENTER THE GRAVE ON THE TWENTY-EIGHTH OF THE MONTH OF SHA‘BAAN, IN THE MIDDLE OF THE NIGHT.” Subsequently, as soon as I awoke I asked for pen and inkpot and wrote down this divine revelation on a piece of paper and entrusted it to some of the non-Ahmadis of the village, cautioning them not to disclose the prophecy [to anyone] before the appointed time of death. Afterwards, I set off for the holy court of the Promised Messiah (pbuh) and there I spent the blessed month of Ramadan. When Allah the Almighty, in His wisdom, had caused the incident of Jan Muhammad’s apparent return to health to be talked about everywhere, the disease resurfaced and on exactly the twenty-eighth night of the month of Sha‘baan, he departed from this mortal earth. Following his demise, when the non-Ahmadis exposed my writings in front of the public, they were left speechless. How unfortunate it is that even after this, those people still did not accept Ahmadiyyat.”

An incident at Sa‘dullahpur

“Sa‘dullahpur village is about three miles south of our village. Most of its Hanafi inhabitants were on good terms with our elders. For this reason, I used to visit every so often and preach to this village and try to convince them of the truthfulness of the Promised Messiah (pbuh). In this village, there was an Ahl-e-Hadith scholar, Mawlawi Ghawth Muhammad Sahib, who was a student of the Ghaznavi family in Amritsar, and was therefore exceedingly hostile and opposed [to Ahmadiyyat]. One day, after the Salaat-al-Zuhr (midday prayer) at the mosque, I began to preach Ahmadiyyat in their presence and gave them some books and periodicals to study. When they found out from my preaching and from the Promised Messiah’s books that I believed Hadrat Mirza Sahib to be the Promised Messiah and Imam al-Mahdi, they started using foul language and abusing the Promised Messiah (pbuh). I reasoned with them saying that they could swear at me all they wanted, but that they should refrain from insulting the Promised Messiah (pbuh). In spite of this, they did not stop their abuse. Retiring to a private place, I fell down in prostration praying before the threshold of God with great sobbing and weeping. During the night, I returned to the mosque without having eaten any food and slept there. When morning drew near, Mawlawi Ghawth Muhammad Sahib came up to me in the mosque and begged for forgiveness, beseeching me to do the following: “For God’s sake, please write a letter for my allegiance to Mirza Sahib, otherwise I fear I will die right now and be cast into hell!” Observing his repentance, and greatly astonished, I enquired the reason for it. The Mawlawi Sahib proceeded to give me the following explanation: “I have seen in a dream that it was the Day of Judgment and the decree of my being cast into hell had been issued. To act upon the decree, angels of a terrifying appearance came towards me. They carried enormous clubs that reached all the way up to the sky. These angels grabbed hold of me and declared: “You have attacked the honour of the Promised Messiah (pbuh), the Imam of the Age, so go now to Hell and face your punishment.” I cried out in horror: “I repent! Please let me go!” The angels took no notice, and said: “Now he repents?” They then raised their clubs to strike me. Out of sheer terror I woke up and in this state I have come to you. For God’s sake, please have my sins forgiven and write a letter certifying my allegiance to Hadrat Mirza Sahib.” Due to this dream, he became an Ahmadi; and thereafter as a result of our combined preaching efforts, dozens of men and women entered into the Ahmadiyya Community.”

Why “Euthyphro’s Dilemma” Is Mere Claptrap: How The Qur’an Solves Atheism’s Greatest Argument


There is a weapon in the arsenal of atheists believed by some advocates of piffle to be so powerful and holy that only the anointed priests of the holy order of balderdash, also known as the Richard Dawkins Foundation for Reason and Science, can deploy it without all matter in the universe collapsing in on itself during a cosmic game of Flapdoodle. Dr. Stephen Hall summarises it thus:

Are things morally right/wrong, good/bad because God says so, or does God say that they are right/wrong, good/bad because God recognises that they are? If the first option is true, then that means that right/wrong are arbitrary. If the latter is true, then we don’t need God to know what is right/wrong, as we can recognize it just as God does. [Hall.S; Humanism, A Very Short Introduction, p.74]

Taking torture as an example, Dr. Stephen Hall, advocate of Humanism, continues:

If the theist says things are morally right or wrong only because God says so, then morality, it turns out, is still arbitrary and relative. Prior to God’s issuing any commands, there is no right or wrong, and thus whatever commands he issues must be morally arbitrary… In response, some theists insist that, as God is himself morally good, he wouldn’t command us to torture innocent people… Had God said torturing the innocent was right, then it would have been. (In that case) God does not make torturing the innocent wrong by virtue of issuing his commands. Such torture would be wrong whatever God commanded. God’s commands are issued, as it were, for informational purposes only… The theist is now acknowledging that torturing the innocent is wrong anyway – it’s objectively wrong – whether or not there exists a God who issues commands. But then atheists and agnostics are free to help themselves to this same objective moral yardstick.

Is this not a veritable victory for atheism? Is this anything less than a splendid scimitar to the jugular of the Divine? A coup d’état so precipitous and dashing that it left you gob-smacked?

Or, maybe it’s just a short-sighted, sanguine argument. Gibberish. Poppycock. Hogwash and claptrapping barney, as my butler (in one of the multiverses) would call it.

Here’s why.

The Qur’an answers Euthyphro’s dilemma in a very simple, understandable way:

And by the soul and its perfection —And He revealed to it what is wrong for it and what is right for it —He indeed truly prospers who purifies it, And he who corrupts it is ruined.
[Qur’an 91:8-11]

In these verses, God sets out what is ‘right’ as what will lead to the attainment of our purpose in life, namely, spiritual purification and what is ‘wrong’ as the opposite. But what is “spiritual purification”? A bit wishy-washy, is it? Not at all. The Qur’an clarifies:

Verily, he truly prospers who purifies himself, And remembers the name of his Lord and offers Prayers. [Qur’an 87:15-16]

Fulfilling the purpose of our life is how the Qur’an determines what is ‘right’, and spiritual purification is the process of deepening and promoting a relationship with our Creator through remembrance of God’s attributes and communication with Him in prayer. Thus, God’s determination of right and wrong is not arbitrary but is related to the objective of our creation. Moreover, ‘right’ and ‘wrong’ are not independent of God, as the argument states, for what is ‘right’ is what will improve our relationship with God. This is a matter dependent on God’s nature for the more we imitate God’s attributes as set out by His revelation and also by the conscience He has provided us, the more we are purified through nearness to Him. ‘Right’ and ‘wrong’ do not, therefore, exist outside of God either. Thus, the premise of Euthyphro’s dilemma that ‘right’ and ‘wrong’ are “one of two things,” is flawed. What leads to God is what is related to His Nature and constitutes what is ‘right’, while what leads away from God is ‘wrong’ as it is contrary to His Nature.

The nature of our conscience, according to the Qur’an, testifies to the character and Nature of God. The psychology of humans, in its unadulterated form, is a torch-bearer and a reminder of the Nature of God:

So set thy face to the service of religion as one devoted to God. And follow the nature made by Allah — the nature in which He has created mankind. There is no altering the creation of Allah. That is the right religion. But most men know not. [Qur’an 30:31]

The right religion, God tells us, is the teaching in which the nature of mankind is kept pure and unadulterated, upon the pattern of God’s Nature. This can also be seen by the fact that God is never described in the Qur’an as “good”, termed “Ihsan” in Arabic. Ihsan or “goodness” is only a characteristic of humans. Why? Simply put, if God was described as “good” then Euthyphro’s dilemma would be valid, as “goodness” could then be said to exist outside of God. Instead, it is goodness that is defined by God’s nature: goodness is God – not the other way around. This can be appreciated by the fact that the opening verses of the Qur’an describe God as the one in whom all praiseworthy qualities originate and find their authorship:

All Praise belongs to and returns to Allah, Creator, Developer and Sustainer of all the worlds [Qur’an 1:2].

All praise returning to God means that anything you see, which you deem praiseworthy, is in fact, merely a reflection of God’s attributes. The Prophet Muhammad, on whom be peace, echoed this when he described Ihsan or “goodness” in the following manner:

Ihsan is to worship Allah as if you see Him, and if you do not achieve this state of devotion, then know at least that Allah sees you. [Sahih Bukhari Vol. 6, Book 60, Hadith 300]

Goodness is therefore to be able to “see God” rather than “seeing goodness”. To see God means to know God’s attributes, to love those attributes and to be motivated to imitate those attributes. Such worship does not simply consist of formulaic prostrating and bowing, but consists of living one’s entire life on the pattern of such praiseworthy qualities. Those who cannot partake of such a high degree of nearness to God, such as to have God’s attributes before the mind’s eye at every moment, can partake of it by remembering that God is aware of them and that they will be held to account for any acts contrary to His nature, also known as “evil deeds”.

Thus, the higher state of “goodness” or Ihsan, is to spontaneously follow God out of love for His attributes, as reflected in one’s own pure conscience. Such a condition is one of total love and obedience and constitutes the active doing of deeds that please God – known as “good deeds”. The lower level is to merely abstain from deeds that run contrary to God’s nature and pleasure, through being aware of one’s accountability to God. Thus, the former consist of positive virtues – the active doing of good, while the latter consists of negative virtues – abstention from evil.

The above phrase of the Prophet Muhammad, on whom be peace, is both simple and remarkable insofar as he captures with such brevity the entire panoply of human goodness, while simultaneously drawing attention to the roots of those actions: knowledge and adoration of God’s attributes as the motivator of good deeds; and accountability to God as the means of restraint from evil. In tying goodness or Ihsan to God’s essential nature, he cuts to the heart of Euthyphro’s dilemma, exposing the atheist argument for the bunkum it really is.


Note: The present post has been reproduced from the End of Atheism blog. The author is Dr Tahir Nasser @TahirNasser

Atheism’s Moral Compass: Finding Magnetic North

Humanism 2.4

Photo credit: Calsidyrose
With the recent controversy over whether Humanism should be taught in UK RE classes, this belief system is getting more attention than it’s ever done. We thought we’d help out the British Humanist Association with their policy of promoting critical thought around Humanism by publishing a series of posts examining whether Humanism makes, well… any sense at all. Last time we had a look at how Humanism doesn’t give any basis for thinking life is sacred, and this time we examine what atheistic morality really looks like… 


By Umar Nasser (original post HERE)

We often hear from atheists and humanists that we don’t need moral guidance from on high because we all have an intrinsic sense of what’s right and wrong. Why complicate things with outdated texts that don’t keep up with modern life? What humanists are less forthcoming about however, is what right and wrong actually mean in an atheistic outlook.

So let’s think about it. What does it mean to say something is right or wrong? Well, the obvious question is: right and wrong in relation to what? These concepts don’t exist by themselves, rather they exist as two poles of the moral compass. But in what directions do these poles point? Where is magnetic north, the landmark to which our compass indicates, from which the south is repulsed? For an atheist, believing that there exists nothing greater than our accidental selves, we are lost on a barren moral landscape, one which stretches out endlessly in every direction, each coordinate equivalent to the last. If one lost traveller’s compass points him in one direction, then there he will go. But if another befuddled journeyer finds himself at criss-crosses with the first, which of them will be able to say that their north is the true north? After all, aren’t all compasses made equal?

Perhaps the first traveller bids goodbye to the other, and trudges on to find a conglomeration of navigators at one point. They tell him that many people’s compasses have found themselves here, so this must be magnetic north. A persuasive argument the traveller thinks, and finds a place of rest nearby. As he surveys the landscape however, he notices that a part of the collective, who were so sure but moments ago that they had found magnetic north, drift off into another direction, citing the authority of their compasses as they do so. Soon others begin to follow, and the crowd splits, conglomerating over time into vastly different areas, each insisting each time that their north is the true north.

A crinkle furrows the traveller’s brow. He flicks open his compass thoughtfully. If different people’s compasses are leading them in different directions then there are only two options: either, the compasses of some are broken, whilst those of others are not; or there is in reality no true magnetic north. It would be impossible for him to tell apart these two possibilities, for the results of both would look the same. His heart was telling him that North must exist, for why else would he find the urge to follow the bidding of his compass so irresistibly strong? The careless south-going travellers must simply have broken their compasses. But equally, if the latter proposition, that there never is nor ever was a real magnetic north was true, then perhaps the whole affair was an illusion from the very beginning. Perhaps the direction of the needle is unfixed, seamlessly shifting with the passage of time, hoodwinking every new generation of moral voyagers.

Such is the dilemma of an atheist. Without any divine character to whose nature our moral compasses point, one immediately stumbles into questions of what is right and what is wrong. Are moral values like fads in fashion, in one season and out the other? If so, then they contain no moral content of any worth. In the scathing words of Socrates: A system of morality that is based on relative emotional values is a mere illusion, a thoroughly vulgar conception that has nothing sound in it and nothing true.

But if humanist morality is not entirely relative, and there are some things that we can safely say are right, and others which are wrong, then we can simply ask on what basis are such moral pronouncements so surely made? Whose authority is considered the authority on these issues? A deafening silence is sure to follow.

Some humanists will tacitly accept that there is no such thing as true right and wrong, but will seek to convince us that different moral paths can be equally viable, as long as they are followed for reasons other than religious scripture. Like a good boutique, humanism offers a wide range of different ethical systems for the discerning atheist to choose from, but only if one chooses it and doesn’t follow it unthinkingly. In doing so, humanism confuses the journey for the destination, telling us that the plush interior of the humanist limousine more than makes up for its punctured wheels, fuel-less engine, and decapitated driver. It is embarrassingly obvious that if divergent moral paths are equally valid, then they are equally meaningless.

All this points to an even deeper, even more uncomfortable truth about atheistic morality. If right and wrong are unfixed, spinning like a top carelessly flicked by chance and circumstance, then it follows that the very concept of morality is an illusion. This makes sense, given the precepts of atheism. After all, in a godless, accidental world, our moral urges can only be ascribed to unconscious forces embedding advantageous social constructs in our neural circuitry, the tenets of which are persuasive but ultimately artificial. As such, there is no such thing as right and wrong, good and evil. There is no underlying order, purpose, or moral imperative. Things simply are the way they are, and to disobey your moral urges is cause only for social recrimination. A nauseating philosophy indeed, but it is the only one that atheism can truly support.

As such, the endeavour of humanism becomes plainly self-defeating. In promoting atheism it weakens its own basis for prescribing morality, and by prescribing morality it highlights atheism’s inability to explain the universal sense of conscience found in man.

And that is perhaps the most perplexing point. If atheism’s precepts are true, then why do we have such a strong voice screaming inside us that morality is not an illusion, that some things truly are virtuous, and others truly wicked? If our conscience is correct, then there must be something that certain acts are right and wrong in relation to. A committed atheist, however, finds themselves in the unenviable position of being unable to say that there is an ultimate morality to which our moral sensibilities are attuned, and unwilling to say that there isn’t.

A harder rock, and a rockier hard-place, can scarcely be imagined.

You can follow Umar Nasser on twitter here

Do children naturally believe in God?

Photo credit: http://www.thisfabtrek.com/journey/europe/latvia/20100605-riga/daniel-david-hats-looking-bug-4.jpg

A thought-provoking piece by Eric Hatfield

Published on his blog http://www.is-there-a-god.info/ under the title “Is it natural for children to believe in God or do they have to be taught it?” Read the original piece here: http://www.is-there-a-god.info/blog/clues/is-it-natural-for-children-to-believe-in-god-or-do-they-have-to-be-taught-it/
Copyright Disclaimer Under Section 107 of the Copyright Act 1976, allowance is made for “fair use” for purposes such as criticism, comment, news reporting, teaching, scholarship, and research. Fair use is a use permitted by copyright statute that might otherwise be infringing. Non-profit, educational or personal use tips the balance in favor of fair use.

This comment was made on a blog I was visiting recently: “None of us are born with any smattering of whether or not there is a god, or for that matter, even what a god is (or is not) – we have to be taught that”

I was interested, for I knew of some scientific research that suggested the opposite. I asked the author of the comment whether they had any scientific evidence for the statement, but none was forthcoming. Instead, I was asked what evidence I had seen.

A blog comment isn’t the place for an extended review of evidence, so I decided to post it here. This post repeats some of what I wrote a year ago in Do children naturally believe in God?, but adds additional information I have found since then.

Science and opinion

In the following discussion, as always, I distinguished between the science (which I outline first) and opinion (mine and others’) based on the science. The science is by qualified professionals at recognised universities (I have found a number of different studies), and should be accepted by anyone who recognises the value of scientific study. Each person is entitled to their own opinion based on the scientific findings.

Scientific studies on the cognitive science of religion

Kelemen & Rottman (Boston University)

Deborah Keleman studies cognitive development in children and Josh Rottman is a PhD student working with her. In a chapter in Science and the World’s Religions they write (p206, 7):

…. religion primarily stems from within the person rather than from external, socially organised sources …. evolved components of the human mind tend to lead people towards religiosity early in life.

They discuss theories on the development of religious concepts in young children. They conclude that religion “cannot be understood as resulting primarily from education or passive acquisition from parents or society”. For them the question is whether children come into the world as “born believers” (a view held by others in the field but not by them) or that children develop religious views as they try to understand the world around them (the view they accept).

They say the research suggests that various factors inherent in children’s thinking lead to religious conclusions: understanding other minds, agency detection, beliefs about creation and purpose, and belief in mind-body dualism.

Paul Bloom (Yale University)

Paul Bloom runs the Mind and Development Lab at Yale University. He says that humans have a tendency to believe in God:

…. the universal themes of religion are not learned. They emerge as accidental by-products of our mental systems. They are part of human nature.”

Like Kelemen & Rottman, Bloom sees several evolutionary causes that lead to religious belief in young children: distinguishing bodies and souls (“we are natural-born dualists”) and “we’ve evolved to be creationists”. He nominates Scott Atran, Pascal Boyer, Justin Barrett, and Deborah Kelemen as other cognitive scientists who share these conclusions.

Bloom is convinced that all humans, even his own children, will inevitably see design and divinity in the world: “Creationism—and belief in God is bred in the bone.”

Bloom says of course much of the content of religious belief is learned but “the universal themes of religion are not learned. They emerge as accidental by-products of our mental systems. They are part of human nature.”

Bruce Hood (Bristol University)

Bruce Hood is professor of developmental psychology at Bristol University whose work suggeststhat magical and supernatural beliefs are hardwired into our brains from birth.

Our research shows children have a natural, intuitive way of reasoning that leads them to all kinds of supernatural beliefs about how the world works

Like Bloom and Keleman, Hood believes this propensity to religious belief is a result of how our brains evolved: our brains have a mind design that leads us naturally to infer structures and patterns in the world, and to make sense of it by generating intuitive theories.

Hood believes it is futile to try to get people to abandon their beliefs because these come from such a “fundamental level”.

Olivera Petrovich (Oxford University)

Olivera Petrovich is a psychologist studying religion and human development at Oxford University. Her studies have led her to conclude that basic religious belief, primarily “the concept of God as creator” is hard-wired into the human psyche.

It isn’t religion that has to be learned, she says, but atheism. “Atheism is definitely an acquired position”.

The Cognition, Religion and Theology Project (Oxford University)

This study, led by Dr Justin Barrett from the Centre for Anthropology and Mind at Oxford University, drew on research by an international body of 57 researchers from a range of disciplines, including anthropology, psychology, philosophy, and theology. They conducted over 40 separate studies in 20 different countries that represented both traditionally religious and atheist societies.

According to the Oxford university website, “the project was not setting out to prove the existence of god or otherwise, but sought to find out whether concepts such as gods and an afterlife appear to be entirely taught or basic expressions of human nature.”

Barrett says “young people have a predisposition to believe in a supreme being because they assume that everything in the world was created with a purpose”. He concludes “cultural inputs help fill in the details but children’s minds are not a level playing field. They are tilted in the direction of belief.”

The conclusions Barrett cites come from the studies that made up the project, including:

  • Studies by Emily Reed Burdett and Justin Barrett, from the University of Oxford, suggest that “in early childhood we have a natural tendency to attribute super properties to other humans and gods, including super knowledge, super perception, and immortality.”
  • Experiments involving adults, conducted by Jing Zhu from Tsinghua University (China), and Natalie Emmons and Jesse Bering from The Queen’s University, Belfast, suggest that people across many different cultures instinctively believe that some part of their mind, soul or spirit lives on after death.
  • Children expect that someone, not something, is behind natural order. Margaret Evansfound that children younger than 10 favoured creationist accounts of the origins of animals over evolutionary accounts even when their parents and teachers endorsed evolution.
  • Based on inputs from a range of researchers in UK and US it seems that the idea that some part of us — our mind, soul, or spirit — does not need a physical body and can persist after death may be largely intuitive and that we have to be talked out of beliefs in the afterlife rather than talked into them.

Summary of the science

It seems there is a broad consensus among cognitive scientists that the basics of religious belief – God as a creator, an afterlife and mind-body dualism – are innate. Some believe they are hard-wired at birth because of our evolutionary origins while others believe that early experience of life and the external world leads children to the religious predisposition.

But it is clear that, at the present at least, those who say religious belief wouldn’t occur without teaching are not basing their views on the best science, though of course much of the specific content of belief is taught. It appears in fact that it is unbelief that must be taught if it is to be acquired.

Draw your own conclusions

That is the science, on which there is broad agreement. And all seem to agree that these findings say little about whether God actually exists and the natural beliefs are in fact true. But the scientists have their opinions.

As a christian, Justin Barrett believes the innate disposition towards religious belief is part of God’s plan – perhaps what philosophers and theologians call a sensus divinitatis. On the other hand, atheists Paul Bloom and Bruce Hood believe the propensity to believe is a result of evolution and has nothing to do with any God.

We are each free to interpret the information as we choose. What appears not to be open to anyone who believes in science is to say that religion only exists because it is taught.

Religious indoctrination?

It has been claimed that teaching children religion is indoctrination that amounts to child abuse. These studies show that children don’t have to be taught to be religious, but will tend to be religious naturally.

Other studies (summarised at Faith and Wellbeing) show that giving content to children’s religious impulses improves their life in many ways. As Justin Barrett says, based on“considerable research on the relationship between religious commitment and psychological and physical well-being”, that religious beliefs “tend to better physical and mental health” and that believers are “psychologically healthier and better equipped to cope with emotional and health problems than non-believers”.

Doubtless the arguments will go on, but these studies suggest that atheists who continue to promote this view care more for polemics than for science.

Do we all disbelieve in some gods? A countryside story…

Copy of Should Religious Parents leave their kids alone- (2)

I live in a small village in the British countryside. Not much happens. Anything vaguely interesting would be the talk of the town. So I want to give you an example. Imagine that I’m walking down the street, and one of my local friends comes up to me and says that he saw this horse earlier that day, just a few roads away, running wildly up and down, frightening children and pensioners alike. I become concerned, but hey, I’ve got a life to live. I walk on.

An hour later I decide to end my walk by getting some lunch in the village. I run into another group of friends, (I’m a popular guy in my imagination it seems), who tell me they’ve heard there were two or three horses running around the village earlier, wild and free. I shrug, but keep my ears attentive for the sound of hooves just in case.

I finally get to the sandwich shop towards which I’ve been slowly meandering, and settle down to a tuna panini. The cheese and fish medley melts deliciously into my hungry mouth. I eat contentedly for a while and settle down to reading this popular new book my university lecturer recommended. A couple of hours later, just as I’m leaving,  I hear a group to the left of me saying that apparently there was a whole herd of horses surging through the village earlier. My forehead wrinkles. One guy said there was one horse. Then I met a group which said there were a few horses, and now I’m hearing that there was a whole herd of horses?

What should I do with this information? The reports clearly conflict and it’s difficult to tell which one is correct. I could try and investigate further, assuming that there’s some essence of truth, which has maybe become distorted through people mishearing or exaggerating the number of horses as the hours went on.

But after reading that great atheism book at lunch, I decide that there was no horse, everyone in my village is crazy, and that I really need to move out of this town.

Makes sense right?


This analogy was adapted from Hadhrat Mirza Basheer-ud-Din Mahmud Ahmad, 2nd Caliph of the Ahmadiyya Community. Header image originally from Carlo Scherer.

The present article has been reproduced from the End of Atheism website. End of Atheism is a direct response to the New Atheist movement that began with Sam Harris’ book ‘End of Faith.’ You can find more material here:  www.endofatheism.com