2017 03 The Light March 2017

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February 2017 The Light 8 It is abundantly clear from this extract that its writer, Maulana Nur-ud-Din, believes that it is not a prescribed doctrine of Islam, anywhere at all, that Jesus was born without a father. However, Sir Muhammad Zafrullah Khan, the prominent writer and scholar of the Qadiani Jama‘at, writes as follows in his biography of Maulana Nur-ud-Din: “The birth of Jesus without a father had been a somewhat controversial question. Maulawi Nur-ud-Din had held the view that Jesus had a father. The Promised Messiah, in his book Mawahibur Rahman, announced that it was part of his doctrine that Jesus had been born without a father. On reading this Maulawi Sahib discarded his view and fell into line with the view propounded by the Promised Messiah. He frankly confessed this change of view in his book Nurud-Din.” (Hadrat Maulawi Nur-ud-Din, second edition, 2006, p. 100) Sir Zafrullah appears to draw this conclusion from the Maulana’s words in the above quotation: “I myself, even though Islam is my faith and my life, held this view for a long time, but I do not hold it now.” But his conclusion is plainly and obviously wrong, as we show below. The objector gave it as a reason why he left Islam that, as a Muslim, he was required to believe that Jesus was born without needing to have a father. The Hazrat Maulana replied that there is no authority in Islam which requires a Muslim to hold this belief as a part of Islam. Therefore, he asks the objector: How can you give it as a reason for leaving Islam? He goes on to say that this issue (whether Jesus was born without a father) is a matter to be determined by research and not on the basis of any religious doctrine. Now after telling the objector all this, it would be quite absurd for the Hazrat Maulana to add that he himself used to believe that Jesus had a father but now he holds that Jesus was born without a father. I Shall Love All Mankind. If the Qadiani Jama‘at’s conclusion is correct, it would mean that Hazrat Maulana Nurud-Din is saying that he no longer considers his points number (1) to (5) to be true. If so, then why is he putting them forward in the first place? And why does he not then say that he has now found such and such authorities in The Islam taught to us by that Scripture of human nature, the Holy Quran, does not say anywhere that Islam requires you to believe that Jesus had no father – Maulana Nur Ud Din. Islam which do require Muslims to believe as a part of Islam that Jesus had no father? On the other hand, the Qadiani Jama‘at may say that the Hazrat Maulana still regarded his points number (1) to (5) to be valid, but he had personally come to realize that Jesus had no father. But this means at least that, according to the Hazrat Maulana, it is allowed in Islam to hold the belief that Jesus had a father. Why then does the Qadiani Jama‘at constantly raise it as an objection that the Lahore Ahmadiyya Jama‘at holds the belief that Jesus had a father? The meaning of the Hazrat Maulana’s words “I myself, even though Islam is my faith and my life, held this view for a long time, but I do not hold it now” is, in fact, the opposite of what the Qadiani Jama‘at has suggested. He clearly means that he used to believe that Jesus was born without a father, the belief which has driven the objector out of Islam, and that he saw no inconsistency in holding this belief with being a Muslim, but he does not hold this belief now. Despite Islam being his faith and his life, he has come to believe that Jesus did have a father. Some years later, when Hazrat Maulana Nur-ud-Din was Head of the Ahmadiyya Movement, in one of his Quran teaching sessions he said:
February 2017 The Light 9 “There is another debate, as to whether the Messiah was born without father or not. I say: Did 124,000 prophets have fathers or not? The Shariah has not laid upon us the obligation to make investigation about the mothers, fathers, sisters and brothers of prophets. These matters are not a part of your spiritual progress.” (Ḥaqā’iq-ul-Furqān, under ch. 19, verse 38 of the Quran, vol. 3, p. 67; taken from Badr, 24th August 1911) It is clear from this again that the view of Hazrat Maulana Nur-ud-Din is that Islam does not require Muslims to believe that Jesus was born without a father. The Causes of Extremism By Yahya Saqib Text of talk delivered at the UK Lahore Ahmadiyya Centre, Wembley, London on 5 February 2017 My lecture today is one which isn’t an ideal topic, but unfortunately, as this continuously rears its head, from the hatred spewed by some media outlets, and now even the socalled leader of the ‘free’ world that has tried to ban entry into the USA for those from Muslim countries. I’d like to share with you a narrative I found online which explains extremism in words better than I could have “A key common question is why do they attack, and why some Muslims in the West join such extremist groups, so we compiled several key factors that can push them to extremes and can help explain their perspective. 1. Death of Muslims Muslims have been witnessing the continual slaughter of their brothers and sisters by opposing forces in their lands. Instead of such incidents abating with time, every few days a new headline in some newspaper conveys the death of more anonymous Muslim civilians. This can encourage Muslims to sometimes make quick and irrational decisions, often I Shall Love All Mankind. leading to innocent civilians being killed on the other side. An actual quote from a reformed extremist during his time spent as a terrorist plotter - “We can’t just sit and watch them get butchered while we sit comfortably behind our screens. We have to do something!” 2. Attacks from The West Some extremists may see the Western world as their primary enemy because of their attacks, invasions, support of oppressive regimes and their killing of thousands of civilians in Muslim lands in the last century. From the invasion of Iraq to the military endeavours in Afghanistan, from Abu Ghraib to Guantanamo, from the “War on Terror” to the “Patriot Act”, it can become easier to convince an impressionable mind into accepting the West versus Islam paradigm (as if these two entities can be surgically and neatly separated and defined). It’s not hard for some Muslims to feel strong resentment towards the West and this resentment can push some to go to the extreme in retaliation, consequently justifying taking the lives of civilians on the opposing side. They killed our people, so we should be able to kill theirs is a common argument they use. (Jihadi John mentions similar rhetoric before executing an aid worker). 3. With Us or Against Us Among extremist groups, you will see Muslims who have adopted a very simplistic, black/white view of the world. Either you are on their side (side of these extremist Muslims) or on the side of the disbelievers (the kuffars). When they come across Muslims who have condemned their group/actions (such as ourselves), they will be quick to dismiss their arguments, saying that they are “aiding the kuffar”. They see their condemnation as them betraying their own Muslim brothers and sisters who are suffering in other countries. 4. Economic Frustration Extreme frustration with the economic situation of many of those involved in such groups, coupled with a lack of hope in alleviating their dismal situation. Years of poverty, op-
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2017 03 The Light March 2017

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