The Light English Edition November 2017

Organ of the Ahmadiyya Association for the propagation of Islam. Presenting the Islam taught by the Holy Prophet Muhammad (s), a tolerant, inclusive, peaceful, rational and scientific religion.

Organ of the Ahmadiyya Association for the propagation of Islam. Presenting the Islam taught by the Holy Prophet Muhammad (s), a tolerant, inclusive, peaceful, rational and scientific religion.


You also want an ePaper? Increase the reach of your titles

YUMPU automatically turns print PDFs into web optimized ePapers that Google loves.

ِ ی م م الرَّح<br />

ن<br />

ِ<br />

سب ا ہللِ‏ الرَّْحم ٰ<br />

ْ م ِ<br />

<strong>The</strong> <strong>Light</strong><br />

International Organ of the Centre for the Worldwide<br />

Ahmadiyya Anjuman Ishaat Islam<br />

<strong>2017</strong><br />

April<br />

2016<br />

<strong>November</strong><br />

Germany<br />

Guyana<br />

India<br />

Sweden<br />

UK<br />

USA<br />

<strong>The</strong> only Islamic organisation upholding the finality of prophethood.<br />

Webcasting on the world’s first real-time Islamic service at<br />

Editors<br />

Amir Aziz<br />

Abd ul Muqtadir Gordon<br />

Gowsia Saleem & Prof. Shahab<br />

Shabbir<br />

Kaleem Ahmed<br />

Shahid Aziz & Mustaq Ali<br />

Zainib Ahmad<br />

Contents<br />

<strong>The</strong> Call of the Messiah 2<br />

Al Banna’s approach to studying<br />

the Holy Quran<br />

by Prof Dr Habeebullah Zakariyah 2<br />

In Defence of the British Media<br />

by Mr Salman Tufail 5<br />

<strong>The</strong> Kalima<br />

by Ebrahim Mohammed 8<br />

Creation of Pakistan 11<br />

Broadcasts (UK time)<br />

1. Skype Urdu lecture: Sunday 09:00<br />

2. Live on www.virtualmosque.co.uk<br />

‣ Friday Sermon 13:00<br />

‣ First Sunday of month lecture 15:00.<br />

3. Radio Virtual Mosque<br />

Websites<br />

1. International HQ<br />

2. Research and History<br />

3. <strong>The</strong> Woking Mosque and Mission<br />

4. <strong>The</strong> Berlin Mosque and Mission<br />

5. Quran search<br />

6. Blog<br />

www.virtualmosque.co.uk<br />

Interesting external links<br />

‣ Separate Compartments for men and women<br />

needed on the London underground.<br />

‣ Sexual attacks in Pakistani religious schools.<br />

‣ Muslim Contribution to Robotics.<br />

‣ Pakistan Review at the UN - Look for the UK<br />

and US contribution.<br />

‣ Sufism<br />

‣ Double Standards for Mass Killings.<br />

‣ Muslims Advised Americans to Abolish Slavery..<br />

‣ Why don't Muslim Read?<br />

‣ Founding Fathers of America and the Holy<br />

Prophet Muhammad (s).<br />

External Links<br />

<strong>The</strong> <strong>Light</strong> is not responsible for the content<br />

of external sites. <strong>The</strong> inclusion of a link to an external<br />

website should not be understood to be<br />

an endorsement of that website, the views it expresses<br />

or the site's owners (or their products/services).<br />

Some links may have research, which disagrees<br />

with our beliefs. It is for us to consider<br />

such material and provide a rebuttal. Ignoring it<br />

will not make it go away.<br />

We welcome all scholarly contributions to<br />

<strong>The</strong> <strong>Light</strong>.<br />

I Shall Love All Mankind.

<strong>November</strong> <strong>2017</strong> <strong>The</strong><br />

<strong>Light</strong> 2<br />

<strong>The</strong> Call of the<br />

Messiah<br />

by Hazrat Mirza Ghulam<br />

Ahmad<br />

<strong>The</strong> Promised Messiah and Mahdi<br />

Attributes of Allah<br />

Regarding His attributes of excellence<br />

and perfection, Almighty God says in the Holy<br />

Quran: “Your God is the God Who is one in His<br />

person and without any participator in His attributes.<br />

He is God alone, for there is no being<br />

which is like Him eternal and everlasting, nor<br />

has any being its attributes like His attributes.”<br />

<strong>The</strong> knowledge a man has is acquired from<br />

a teacher and is limited, but the knowledge that<br />

God has is neither acquired from someone nor<br />

is it limited. <strong>The</strong> power of hearing in man depends<br />

upon the transmission of sound by air<br />

and is moreover a limited power, but the power<br />

of hearing in God is an inherent power and is<br />

unlimited. <strong>The</strong> power of seeing things in man<br />

depends upon the light of the sun or some other<br />

light and is limited, but Almighty God sees<br />

things without the assistance of any light, and<br />

His power of sight is an unlimited one. <strong>The</strong><br />

power of man to make things depends upon the<br />

existence of material and is a limited power<br />

while the act of making must take some time,<br />

but the creating power of God does not stand in<br />

need of any existing material, is unlimited and<br />

does not depend upon any time in its exercise.<br />

As there is nothing that is like Him, so there is<br />

nothing whose attributes are like His attributes.<br />

For if there is any defect in one of His attributes<br />

all His attributes must be defective, and if one of<br />

his attributes can be possessed by anyone else,<br />

then all His attributes can be so possessed, then<br />

all His attributes can be so possessed. <strong>The</strong>refore,<br />

unless He is regarded as one and without<br />

any partner in His person as well as His attributes,<br />

His unity cannot be established. <strong>The</strong> remaining<br />

portion of the chapter quoted above<br />

says that God is neither anyone’s son nor father,<br />

for He stands in need of none, not even of a father<br />

or a son. <strong>The</strong> doctrine of Unity taught by<br />

the Holy Quran, which is necessary for a perfect<br />

faith, is this. (Lecture Lahore, p. 8-9)<br />

(Return to contents)<br />

I Shall Love All Mankind.<br />

Jamal Al-Bana’s Approach to<br />

Studying the Quranic Text<br />

and Its Effects on Islamic<br />

Legal Rulings: A Critical<br />

Analytical Study (Part 2)<br />

by Dr Habeebullah Zakariyah<br />

International Islamic University<br />

Malaysia<br />

Note: This is the second of two parts in which we<br />

are serialising the article reproduced here with<br />

the kind permission of the author from the International<br />

Journal of Arts, Humanities and Social Sciences<br />

(www.ijahss.com), Volume 2, Issue 6, July<br />

<strong>2017</strong>. Readers are requested to refer back the previous<br />

issue to be able to make connected sense of<br />

the author’s exposition and conclusion.<br />

Gamal al-Banna or Jamal al-Banna (1920–<br />

2013) was an Egyptian author and trade unionist<br />

and was the youngest brother of Hassan al-Banna<br />

(1906–1949), the founder of the Muslim Brotherhood.<br />

<strong>The</strong> Lahore Ahmadiyya Movement concurs<br />

in general with the principles outlined in the<br />

article but does not necessarily draw the same<br />

conclusions in detail as Gamal al-Banna.<br />

We assume that the witnesses referred to in<br />

the paragraph on marriage are the ones who, after<br />

ascertaining that the woman has consented, then<br />

convey her consent to the person conducting the<br />

nikah.<br />


QURAN<br />

It is worth to note that al-Bana classifies<br />

Sunnah into three types:<br />

1. Sunnah of worship: This Sunnah explains the<br />

relationship between a creature and the Creator.<br />

It also explains all acts of worship such<br />

as Salat, Pilgrimage, fasting and so forth.<br />

2. Sunnah of life: It represents the pivot of<br />

transactions and dealings. It regulates people’s<br />

relations with each other and determines<br />

the basis on which these dealings<br />

should be.<br />

3. Sunnah of Politics: This Sunnah has to do<br />

with the policies that the prophet (s) adopted<br />

as the leader of Muslims in entirety and the<br />

one who governed their affairs.<br />

Whoever scrutinises deeply into his poetry<br />

titled “al-Mandhum al-Ma‘rifiy” will see that<br />

Jamal al-Bana holds a stance that is completely

<strong>November</strong> <strong>2017</strong> <strong>The</strong><br />

<strong>Light</strong> 3<br />

different from that of ancient hadeeth scholars.<br />

Perhaps, he may be depicted as an Islamic<br />

thinker who struggles to oppose Sunnah. He<br />

draws attention to this possibility in the second<br />

part of his book “Nahwa Fiqh Jadeed” when he<br />

states: “<strong>The</strong> most obvious obscurity provoked<br />

by the second part is that some are prompted to<br />

think that we are among the deniers of Sunnah.”<br />

Although this probability is on the part of those<br />

who view the matter in the external perspective,<br />

al-Bana denies the truthfulness<br />

of that possibility since his<br />

books provide corroborative arguments<br />

that he is not a denier<br />

of Sunnah at all. He has defended<br />

himself when he says: “This is not true<br />

at all. In 1972, I published my book, “Al-Aslaan<br />

al-Adheeman al-Kitab wa Sunnah” which regards<br />

Sunnah as the second source…”.<br />

<strong>The</strong> Sunnah should relate with the Quran in<br />

a way that the latter serves as the judge over the<br />

former. This is because the Quran is distinguished<br />

by immortality rather than the Sunnah.<br />

He asserts that the act of forbidding the companion<br />

to codify the Sunnah is an indication<br />

that the Prophet (s) himself did not want the<br />

Sunnah to be immortalised like the Quran.<br />

One of his works presented is a dissertation<br />

for Sunnah studies which is characterised as<br />

scrutiny or recantation of the views of the ancient<br />

scholars of hadeeth. “This work condemns<br />

almost half of the hadeeths we have in our<br />

books including authentic ones.”<br />

<strong>The</strong> Sunnah that we are obliged to be submissive<br />

and resort to is that which agrees with<br />

the Quran and its noble intents. Before a Sunnah<br />

can be implemented, it should be judged by<br />

the Quran. If it agrees with it, we accept it. But if<br />

it disagrees with it, we reject it. In his view, this<br />

approach is a moderation between the denial of<br />

the Sunnah and its extreme advocacy. He states:<br />

“<strong>The</strong>re is no ruling except Quran. Hence, having<br />

recourse to it is the first step towards finding a<br />

method that is objective…what is consistent<br />

with the Quran will be attributed to the Prophet<br />

(s), but if otherwise, its attribution to the<br />

Prophet (s) will be a doubtful matter.”<br />

“<strong>The</strong> Sunnah, with all the defects that it<br />

suffers such as fabrication, inclusion made by<br />

I Shall Love All Mankind.<br />

narrators into its text, abnormality and disorders,<br />

and narration by meaning without the<br />

original wording, all of which cast doubt to it<br />

and adversely affect its trust and reliance.”<br />



Those are the most significant principles<br />

and methods employed by al-Bana towards understanding<br />

the Quranic discourse all of which<br />

represent the fundamental pillars for deducing<br />

the Quran is distinguished by immortality<br />

rather than the Sunnah<br />

the rulings of Shariah.<br />

As we see, despite<br />

the analogical<br />

reasoning of al-Bana, his act of subjecting<br />

ancient scholars and the Quran exegetes to a serious<br />

campaign on many occasions is far from<br />

benefit.<br />

Al-Bana sees the need to surrender to the<br />

usefulness of thematic interpretation in the exegesis<br />

of the Quran. However, this should not<br />

lead us to impose it on other methods of interpretation<br />

or to render useless the efforts of<br />

scholars who employ analytical approach.<br />

<strong>The</strong> view of al-Bana which prioritises human<br />

reason on the revelation is not consistent<br />

with the Shariah of Islam in any circumstances.<br />

We have mentioned earlier that Islam honours<br />

the intellect on many occasions. However, it<br />

does not behove of anyone to put revelation under<br />

the control of intellect, “Aql”. Al-Bana does<br />

not show the characteristics of the intellect that<br />

he implies in this regard, because intellects are<br />

inherently different in their view of things, in<br />

addition to the fact that the intellects, whatever<br />

sapient they are, they cannot by themselves<br />

reach some things which are not within the<br />

realm of their capacity.<br />

As for his view that it is not permissible to<br />

be submissive to the Sunnah until after it is<br />

presented to the Quran because there are<br />

hadeeths that are fabricated in the Sunnah. This<br />

statement is, indeed, invalid. Which authentic<br />

Sunnah is contradictory to the Quran? Except if<br />

the conflict arises in the understanding of human<br />

rather than the revelation itself, be it the<br />

Quran or the Sunnah. Also, the reliable scholars<br />

in the hadeeth have done the great and good job

<strong>November</strong> <strong>2017</strong> <strong>The</strong><br />

<strong>Light</strong> 4<br />

in classifying the weak or fabricated hadeeths,<br />

and they have written specialised books to explain<br />

the weakness of these narrations and<br />

their fabrication.<br />

However, the dissertation presented by al-<br />

Bana leads us to disprove the effectiveness of<br />

Sunnah, and thus it is rejected in one word. <strong>The</strong><br />

Prophet (s) does not make any utterances except<br />

that it is a divine revelation revealed to<br />

him. Hence, submission to his sayings is a submission<br />

to the Quran. Allah says: “Cling to that<br />

which the Prophet offers to you and refrain<br />

from that which he forbids”. It appears as if the<br />

saying of the Prophet (s): “Indeed, I am given<br />

the Quran and its like. <strong>The</strong>n a replete man is<br />

As for his claim that the issue of abrogation<br />

and occasions of revelation<br />

should not be considered in the<br />

Quranic exegesis, this should not be<br />

accepted at all.<br />

about to say while<br />

on his sofa: O people,<br />

be adherent to<br />

this Quran; make<br />

lawful what it<br />

legitimises, and declare<br />

unlawful whatever it makes unlawful! O<br />

people, whatever is prohibited by the Prophet<br />

(s) is as that prohibited by Allah.” It is evident<br />

from the perspective of al-Bana the lack of submission<br />

to the Sunnah as an independent<br />

source of legislation. As for his claim that Sunnah<br />

does not possess the attribute of immortality,<br />

this assertion is far from objectivity. Also, he<br />

does not have any proof with which to corroborate<br />

this claim. If Sunnah as a part of revelation<br />

is not immortal, what remains for us?!<br />

As for his claim that the issue of abrogation<br />

and occasions of revelation should not be<br />

considered in the Quranic exegesis, this should<br />

not be accepted at all. <strong>The</strong> act of marginalising<br />

the Sciences of Quran in the interpretation of<br />

the Quran will leave some adverse effects on the<br />

spirit of the Quran and its intents. <strong>The</strong> claim<br />

that it is more than necessary to be cognizant of<br />

occasions of revelation does not imply that a<br />

Quran exegete should confine the verse in question<br />

to its occasions without making it applicable<br />

to other relevant circumstances. <strong>The</strong> absence<br />

of knowledge of the reasons for the<br />

revelation of verses is, in fact, the destruction of<br />

knowledge of the historical sequence of the revelation<br />

of the Quran.<br />

I Shall Love All Mankind.<br />



It is known that there is no approach except<br />

with certain effects. Since the approach of al-<br />

Bana mentioned above connects with the principles<br />

of Shariah rulings, its effects have been<br />

evident in his deduction of Shariah rulings from<br />

the Quran and Sunnah. In the next few lines,<br />

some light will be thrown on the effects of his<br />

approach.<br />



One of the important issues that al-Bana refers<br />

to in the application of his approach to understanding<br />

the Quranic text is<br />

that of marriage.<br />

Although he sees the inevitability<br />

of referring to the<br />

Quran directly without having<br />

recourse to the Sunnah, this<br />

approach led him to claim the permissibility of<br />

a woman to marry without a guardian or witnesses.<br />

He sees that the Quran does not stipulate<br />

these two conditions either from near or<br />

far. He emphasises that these conditions were<br />

laid down by jurists and are being imposed on<br />

couples, and thus they are incompatible with<br />

the spirit of Islam and the Quranic text.<br />

He says: “Books of Fiqh have elaborated at<br />

length on the necessity of “a guardian”. However,<br />

the Quran does not make any reference to<br />

that. It only points out the necessity of seeking<br />

permission from the guardian with regards to a<br />

slave woman. <strong>The</strong>n, he quotes the following<br />

verse: “If any of you have not the means wherewith<br />

to wed free believing women, they may<br />

wed believing girls from among those whom<br />

your right hands possess: And Allah hath full<br />

knowledge about your faith. Ye are one from another:<br />

Wed them with the leave of their owners,<br />

and give them their dowers, according to what<br />

is reasonable. <strong>The</strong>y should be chaste, not lustful,<br />

nor taking paramours: when they are taken<br />

in wedlock, if they fall into shame, their punishment<br />

is half that for free women. This [permission]<br />

is for those among you who fear sin, but it<br />

is better for you that ye practice self-restraint.<br />

And Allah is Oft-forgiving, Most Merciful.”

<strong>November</strong> <strong>2017</strong> <strong>The</strong><br />

<strong>Light</strong> 5<br />

(Quran 4:25) It can be said that the requirement<br />

of permission here is understood as not required<br />

for the free women.<br />


It is possible to say that the approach<br />

introduced by al-Bana in which he rejects the<br />

great and painstaking efforts exerted by<br />

scholars of the Quranic exegesis of ancient and<br />

modern times leads us to reject many of the<br />

Shariah rulings sometimes with the argument<br />

that the Quran does not declare them, while<br />

sometimes with the argument that they do not<br />

agree with reason. However, the interpretation<br />

of the Quran based on the main themes around<br />

which the Quran revolves is very important.<br />

I hold that there is an urgent need to<br />

scrutinise the works of Jamal al-Bana and conduct<br />

a thorough and objective study on them.<br />

(Go To Contents)<br />

In Defence of the British<br />

Media.<br />

Mr Salman Tufail<br />

(Note: Recently, we have sent out media<br />

releases which were critical of the British<br />

Media. A member of our jamaat has responded<br />

with a defence of the media, and we are printing<br />

it here, balancing the argument.)<br />

Recently my daughter related a<br />

conversation she had with her school friends. In<br />

it, she explained to them that we were Muslims.<br />

Her friends who were horrified and expressed<br />

the view that it could not be true since our<br />

family were too nice to be Muslims and her<br />

mother did not wear the hijab. <strong>The</strong>refore, it is<br />

clear to all that the media does create a very<br />

bias and prejudicial view of Muslims especially<br />

amongst the very young and impressionable.<br />

<strong>The</strong>re is no doubt that some Western is biased<br />

and Islamophobic, an article by the Jamaat<br />

regarding Islamophobia and the Western Media<br />

is important, especially since there has been a<br />

recent increase in hate crimes committed<br />

against Muslims. Moreover, the emergence of<br />

the Far Right parties in Europe is of concern<br />

since these parties rise to prominence has been<br />

I Shall Love All Mankind.<br />

our family were too nice to be<br />

Muslims and her mother did<br />

not wear the hijab<br />

on an anti-Islamic, and anti-immigration rhetoric.<br />

In Austria, the Eurosceptic and anti-immigrant<br />

Freedom Party (FPOE) came close to winning<br />

the presidency in December, which would<br />

have made its leader the European Union's first<br />

far-right President. In Germany, the openly antiimmigration<br />

and Islamaphobic Alternative for<br />

Germany (AFD) is the third-biggest party in the<br />

Bundestag after the September election. This is<br />

a political earthquake for post-war Germany,<br />

and finally, in the Netherlands, the anti-Islam<br />

Freedom Party (PVV) of Geert Wilders in March<br />

became the second party in parliament, with 20<br />

seats in the 150-member parliament.<br />

However, the election of Sadiq Khan as the<br />

Mayor of London has indicated that we here in<br />

the United Kingdom have not followed the European<br />

narrative completely, but the Brexit<br />

vote, partly won due to anti-immigration platform,<br />

should be a warning.<br />

Is all the British Media Islamophobic?<br />

I have to confess that after I spend time listening<br />

to some Muslims’ viewpoints on certain<br />

issues, I became ‘Islamophobic.’ For instance,<br />

some of these Muslims’ views about women,<br />

minorities and Islam, in general, do concern me.<br />

<strong>The</strong>n there is the anti-Ahmadi rhetoric that I<br />

hear in the North (of England) and the attempt<br />

by some of the Muslim clerics to prevent an Ahmadi<br />

being buried in the Muslim Cemetery particularly<br />

offends me. Is it a surprise that there is<br />

Islamophobia?<br />

We only have to read about the blessed<br />

Prophet Muhammad’s life to realise that he<br />

would not have acted as these Muslims do, nor<br />

would he have condoned these views.<br />

Muslims themselves are in part, responsible<br />

for the anti-Islamic narrative which is rolled out<br />

by some elements within the press, already<br />

primed with a biased and prejudicial view.<br />

It is my view that not all the press are biased

<strong>November</strong> <strong>2017</strong> <strong>The</strong><br />

<strong>Light</strong> 6<br />

and prejudicial. One only<br />

has to examine the case of<br />

Mirza Beg, the Guantanamo<br />

Bay prisoner released after<br />

a concerted effort by some<br />

parts of the press who<br />

argued that it was against<br />

the British Legal System,<br />

and human rights to detain<br />

a British subject without<br />

trial indefinitely. I remember<br />

the pressure being exerted on the then<br />

Prime Minister Tony Blair in the Parliament to<br />

explain to the American allies that this was unacceptable<br />

and that he Mirza Beg, should be released,<br />

and in time he was indeed released.<br />

It was the British press who helped<br />

Snowden to release the sensitive material on<br />

surveillance. And, to some extent, it was the<br />

Guardian who helped expose the human rights<br />

and war crimes being committed in Iraq, such<br />

as Abu Ghraib and the publication of the Wiki<br />

Leaks information of the murder of innocent<br />

Iraqis by a helicopter gunship. Who can forget<br />

this video!<br />

Recently President Trump’s anti-Muslim<br />

views have been exposed and dissected by the<br />

press and his third attempt to impose a travel<br />

ban has been defeated again as being unconstitutional<br />

and anti-Muslim, even though the<br />

Trump administration attempted to circumvent<br />

the constitutional law by including other non-<br />

Muslim countries within the ban. However, it is<br />

my view that the Trump Administration will<br />

most probably succeed in the Supreme Court by<br />

altering the contents of the ban criteria again.<br />

What is clear is that the press called it a Muslim<br />

ban, which is what it is and did not try to dilute<br />

this issue and the courts have made it clear that<br />

President Trump ban is anti -Muslim.<br />

Even though the plight of ethnic cleansing of<br />

the Rohingya Muslims has not been reported as<br />

widely as was the ethnic cleansing of Christians<br />

in Iraq, nevertheless, the impact of these reports<br />

has had an effect, and Aung San Suu Kyi<br />

has been widely criticised for not addressing allegations<br />

of ethnic cleansing. Students at the Oxford<br />

College where Aung San Suu Kyi studied<br />

have voted to remove her name from its junior<br />

I Shall Love All Mankind.<br />

common room.<br />

<strong>The</strong> JCR Committee<br />

at St Hugh's<br />

College said the<br />

de-facto leader of<br />

Myanmar's response<br />

to reports<br />

of ethnic cleansing<br />

of Rohingya Muslims<br />

was "inexcusable".<br />

<strong>The</strong> College<br />

has removed a portrait of the Nobel Peace Prize<br />

winner. Councils in Oxford and London are also<br />

seeking to strip her of the honorary freedoms of<br />

both cities.<br />

it was the Guardian who helped<br />

expose the human rights and war<br />

crimes being committed in Iraq,<br />

such as Abu Ghraib and the<br />

publication of the Wiki Leaks<br />

information of the murder of<br />

innocent Iraqis by a helicopter<br />

gunship<br />

In its motion, the St Hugh's JCR Committee<br />

said its junior common room would be "unnamed"<br />

with immediate effect. It has issued a<br />

statement:<br />

"We must condemn Aung San Suu Kyi's<br />

silence, and complicity on this issue and her condonation<br />

of the human rights offences is her land.<br />

"In doing so, she has gone against the very<br />

principles and ideals she had once righteously<br />

promoted."<br />

<strong>The</strong> fall from grace of one of the most respected<br />

figures in the West has been swift and<br />

to some extent brutal, as were the Roman Catholic<br />

Church Priests in Ireland as a result of the<br />

child abuse scandal, also reported by the British<br />

Media.<br />

Perhaps, more importantly, it could be argued<br />

that the consistent probing of the Saudi Islamic<br />

principles by the Western media may<br />

have led the Saudi Governments to attempt to<br />

distance itself from the more radical elements<br />

of the Islamic clergy within Saudi Arabia and<br />

has meant that the government now wants to<br />

‘adopt moderate’ Islam. Moreover, questions<br />

have been asked about the funding of terrorist<br />

groups by some elements within of the the<br />

Saudi Kingdom and the press has also condemned<br />

human rights abuses both within the<br />

kingdom and via its foreign policy and significantly<br />

started to question the wisdom of the<br />

British policy of selling arms to the kingdom

<strong>November</strong> <strong>2017</strong> <strong>The</strong><br />

<strong>Light</strong> 7<br />

Though the statement from Crown Prince<br />

Mohammed bin Salman, is welcome, I am not<br />

sure what a ‘’moderate Islam’’ would look like<br />

under a Saudi model, and until action follows<br />

the word, I remain sceptical.<br />

From an Ahmadi perspective, the question<br />

has to be asked: Will Ahmadis be allowed to<br />

freely perform Haj after Saudi declaration or<br />

now be regarded as ‘Muslims’? Probably not,<br />

furthermore, will the Pakistani Press or for that<br />

matter, any Muslim press start to report the Human<br />

Rights abuse of the Ahmadis?<br />

It has been left to the British press and media<br />

to initiate this discussion on the plight of the<br />

Ahmadis and other minorities, albeit in a lowkey<br />

manner and it imperative that we continue<br />

to publicise it. Otherwise, we may suffer the<br />

same fate as the Rohingya Muslims.<br />

So what of the Muslim press around<br />

the world, and how does it compare to<br />

the British press?<br />

<strong>The</strong> refugee crisis has been exploited and<br />

misrepresented by some of the press and farright<br />

ideologues in the west to further their<br />

agenda, and at times, it is my view that some of<br />

the press coverage has been very much Islamaphobic<br />

and racist.<br />

However, if one takes the time to read the<br />

Lebanese press articles on their Syrian refugee<br />

crisis, and it is much larger than the current exodus<br />

to the West, there is a consistent theme<br />

which mirrors the sinister bias reporting that is<br />

seen here in some media in the West. Some of<br />

the Lebanese press reports demonise the refugees<br />

as rapist, criminals and undesirables and<br />

the some of the reporting starts with the statement,<br />

‘‘We are not racist because we speak about<br />

the refugees’’.<br />

This type of reporting has led to attacks on<br />

the refugees in Lebanon.<br />

Does all of this sound familiar?<br />

Saudi Arabia has no independent media,<br />

the authorities do not tolerate political parties,<br />

unions, nor human rights groups, and the level<br />

I Shall Love All Mankind.<br />

of self-censorship is extremely high. <strong>The</strong> Internet<br />

is the only space where freely-reported information<br />

and views can circulate, albeit at<br />

great risk to its citizen journalists. Like professional<br />

journalists, they are watched closely, and<br />

critical comments are liable to lead to arrest<br />

and trial under the country’s terrorism or<br />

cyber-crime laws.<br />

<strong>The</strong> Bangladeshi government does not<br />

take kindly to criticism of its Constitution or its<br />

state religion, Islam. Journalists and bloggers<br />

who resist censorship or self-censorship on<br />

these subjects risk life imprisonment, the death<br />

penalty, or murder by Islamist militants, who<br />

often issue online calls for the deaths of outspoken<br />

secularist bloggers and writers.<br />

Morroco, the Kingdom’s authorities use political<br />

and economic pressure to deter local independent<br />

media outlets from covering highly<br />

sensitive subjects. Even the international media<br />

has become a target.<br />

<strong>The</strong> Pakistani media are regarded as<br />

among the freest in Asia but are targeted by extremist<br />

groups, Islamist organisations, and the<br />

feared intelligence agencies. <strong>The</strong>re are fatal attacks<br />

on journalists every year, though the number<br />

has dropped for the past four years.<br />

In Turkey, the witch-hunt waged by President<br />

Recep Tayyip Erdogan’s government<br />

against its media critics has come to a head<br />

since the abortive coup of July 2016. <strong>The</strong> authorities<br />

have used their fight against “terrorism”<br />

as grounds for an unprecedented purge. A<br />

state of emergency has allowed them to eliminate<br />

dozens of media outlets at the stroke of a<br />

It has been left to the British press<br />

and media to initiate this discussion<br />

on the plight of the Ahmadis<br />

and other minorities, albeit in a<br />

lowkey manner and it imperative<br />

that we continue to publicise it.<br />

Otherwise, we may suffer the<br />

same fate as the Rohingya Muslims.

<strong>November</strong> <strong>2017</strong> <strong>The</strong><br />

<strong>Light</strong> 8<br />

pen, reducing pluralism to a handful of low-circulation<br />

publications. Dozens of journalists<br />

have been imprisoned without trial, turning<br />

Turkey into the world’s biggest prison for media<br />

personnel.<br />

Islamaphobia an opportunity.<br />

It is my view that Islamaphobia can be a<br />

positive for all of the Muslims in the UK, in that<br />

it allows us to present the true picture of Islam<br />

through publications, interviews on television<br />

and a general dissemination of information to<br />

nullify the gross misrepresentation of Islam. It<br />

is also an immense opportunity for the Lahore<br />

Ahmadiyya Movement, and though our numbers<br />

are small, the wealth of material we have is<br />

large.<br />

Articles written by us explaining our view<br />

must be published in the mainstream press and<br />

media so that the message reaches a much<br />

larger audience than it does at the moment. For<br />

instance, our friends in Harrogate are fully<br />

aware of the Ahmadiyya Movement not only<br />

from ourselves but also from BBC Radio 4,<br />

which had recently discussed the discrimination<br />

against Ahmadis in Pakistan.<br />

Of course, some of the media here is biased.<br />

But we do have freedom of speech and<br />

expression. We must support the press freedom<br />

despite some of the press being prejudiced.<br />

Since in my view, some of the freedoms are<br />

being often eroded in the name of national<br />

security, and this has resulted in Parliament<br />

adopting the most extreme surveillance<br />

legislation in UK history, with insufficient<br />

protection mechanisms for whistle blowers,<br />

journalists, and their sources, posing a serious<br />

threat to investigative journalism.<br />

Lahore Ahmadiyya Movement’s role<br />

It is obvious that as time progresses, the<br />

Ahmadiyya view of Islam is being adopted<br />

though not in name, but this is of no concern to<br />

me or should be of concern to anyone in the<br />

Movement since the overreaching principle<br />

should be the propagation of the message.<br />

However, what must be done is that we<br />

make available all the material within the<br />

Jamaat. (Go To Contents)<br />

I Shall Love All Mankind.<br />

Why the Prophet Muhammad<br />

(s) is an Integral Part of a<br />

Muslim’s Testimony of Faith<br />

– Kalima Shahada<br />

by Ebrahim Muhamed, October <strong>2017</strong><br />

(Note: All emphases depicted in Quranic references<br />

herein are author’s)<br />

“Allah bears witness that there is no god but<br />

He, and (so do) the angels and those possessed<br />

of knowledge, maintaining justice. <strong>The</strong>re is no<br />

god but He, the Mighty, the Wise.” 3:18<br />

“Muhammad is not the father of any of your<br />

men, but he is the Messenger of Allah and the<br />

Seal of the prophets. And Allah is ever Knower<br />

of all things.” 33:40<br />

“Say: O mankind, surely I am the Messenger<br />

of Allah to you all, of Him, Whose is the kingdom<br />

of the heavens and the earth. <strong>The</strong>re is no god<br />

but He; He gives life and causes death. So believe<br />

in Allah and His Messenger, the Ummi<br />

Prophet who believes in Allah and His words,<br />

and follow him so that you may be guided<br />

aright.” 7:158<br />

as time progresses, the Ahmadiyya<br />

view of Islam is being adopted<br />

<strong>The</strong> Kalima Shahada or Testimony of Faith<br />

is what a person declares when he or she enters<br />

the fold of Islam. This testimony consists of the<br />

following statement made with absolute sincerity:<br />

Ashhaddu an la ilaha ill-allahu wa ashhaddu<br />

anna Muhammadar Rasulullah – which means ‘I<br />

bear witness that there is no God besides Allah<br />

and I bear witness that Muhammad is the<br />

Messenger of Allah.’ This statement, although<br />

it does do not appear as one in the Holy Quran,<br />

contains the very basic theme of the Holy Quran<br />

and that is the absolute Oneness of Almighty Allah<br />

and the Messengership of the Holy Prophet<br />

(s) which can be seen from just a few verses to<br />

this effect quoted above. It is on this undercurrent<br />

theme that the Kalima Shahada of a Muslim<br />

is formulated. In the first verse of the Holy<br />

Quran quoted above ( 3:18) Almighty Allah declares<br />

that He<br />

and His angels<br />

bear witness to<br />

His Oneness

<strong>November</strong> <strong>2017</strong> <strong>The</strong><br />

<strong>Light</strong> 9<br />

and then adds “and those possessed of<br />

knowledge.” This last part introduces the human<br />

element that tells us that only through true<br />

knowledge can we testify with certainty to the<br />

Unity of Almighty Allah. This true knowledge<br />

does not come from faulty, secular-based<br />

knowledge, but the knowledge that comes to us<br />

through Divine revelation granted to the Messengers<br />

of Allah. In the case of the Muslims it no<br />

doubt refers to the knowledge brought by the<br />

angel Gabriel to the heart of the Holy Prophet,<br />

Muhammad (s), the Messenger of Allah and Seal<br />

of the Prophets after whom no prophet, new or<br />

old will appear. This knowledge is contained<br />

and preserved in the Holy Quran, the only true<br />

guide for all of the humanity.<br />

<strong>The</strong>re is a new argument emerging in<br />

certain sectors of the community. It professes<br />

that because the Holy Quran only mentions<br />

“witnessing the unity of Allah”, shahidallaa, in<br />

verse 3:18 above. It says nothing about<br />

Muhammad, the Messenger of Allah. <strong>The</strong>y<br />

conclude that the name of Muhammad (s)<br />

should not be included in the Muslim’s Kalima<br />

Shahada as this, they allege, would be bordering<br />

on shirk (i.e. putting up partners with Allah).<br />

This assertion, however, is based on sheer ignorance<br />

of the Holy Quran. To read verses of the<br />

Holy Quran in isolation, without judicious<br />

cross-reference to other pertinent verses, and<br />

then form opinions based on it is extremely<br />

foolish and unwise because it leads to the error<br />

of judgment. In fact, the very same chapter 3,<br />

Sura Al Imran has an entire section (9) dealing<br />

with the ‘Covenants of the Prophets’ that has a<br />

bearing on the shahada of the Nabi (s), and I<br />

quote from it:<br />

“And when Allah made a covenant through<br />

the prophets: Certainly what I have given you of<br />

Book and Wisdom — then a Messenger comes<br />

to you verifying that which is with you, you<br />

shall believe in him, and you shall aid him.<br />

He said: Do you affirm and accept My compact<br />

in this (matter)? <strong>The</strong>y said: We do affirm. He<br />

said: <strong>The</strong>n bear witness, and I (too) am of<br />

the bearers of witness with you.” 3:81<br />

Here mention is made of a covenant that<br />

was made with the people by Almighty Allah<br />

“through the prophets” that when the Messenger<br />

appears then they must believe in him and<br />

aid him. Having been asked to affirm this commitment<br />

that was requested of them, the Holy<br />

Quran states: “<strong>The</strong>y said: We do affirm. He (the<br />

Prophet) said: <strong>The</strong>n bear witness (ashaddu),<br />

and I (too) am of the bearers of witness with<br />

you.” <strong>The</strong> ‘bearing of witness’, ashaddu, here relates<br />

to the witnessing that Muhammad (s) is indeed<br />

the fulfilment of the advent of that final<br />

Messenger of Allah prophesied in their<br />

scriptures 1 and thus it became incumbent on<br />

them to believe in him and to aid him. This concludes<br />

the second portion of our shahada (testimony<br />

of faith) – Muhammad ur Rasululah – Muhammad<br />

is the Messenger of Allah. In the very<br />

next verse, 3:82, those who reject or oppose this<br />

testimony are thus warned:<br />

“Whoever then turns back after this, these<br />

are the transgressors” 3:82<br />

This verse is prophetical, as the Holy Quran<br />

shows that there were those who accepted this<br />

kalima shahada, but turned to disbelief afterwards:<br />

“How shall Allah guide a people who disbelieved<br />

after their believing, and (after) they<br />

had borne witness (shahidu) that the Messenger<br />

was true, and clear arguments had<br />

come to them? And Allah guides not the unjust<br />

people.” 3:86<br />

This verse, without a doubt, proves that at<br />

the time of its revelation there already existed a<br />

shahada which included testimony to the<br />

truth of the Messenger of Allah. <strong>The</strong> verse<br />

clearly states that there were people who<br />

turned to disbelief after they ‘bore witness’<br />

(shahidu) of the truth of the Messenger of Allah.<br />

This goes to show that here shahidu anna<br />

rasula haqq i.e. bear ‘witness that the Messenger<br />

was true’ was part of the shahada of the very<br />

1 “Whoever will not hearken unto My words which he<br />

shall speak in my name, I will require of him.” – (Deut<br />

18:19); “He will guide you unto all truth; for he will not<br />

speak of himself, but whatsoever he shall hear that he<br />

I Shall Love All Mankind.<br />

shall speak.” – (John 16:13). For more detail of prophesies<br />

of the advent of Muhammad (s), please refer to Muhammad<br />

in the World Scriptures – by Maulana Abdul<br />

Haq Vidyarthi

<strong>November</strong> <strong>2017</strong> <strong>The</strong><br />

<strong>Light</strong> 10<br />

early Muslims and therefore those who turned<br />

against it are called ‘unjust’ by Almighty Allah<br />

and will be deprived of Divine guidance. NOTE:<br />

<strong>The</strong>y are censured by Allah not because they<br />

‘bore witness that the Messenger was true’ but<br />

because they subsequently discarded such testimony.<br />

This clearly tells us that it was by the<br />

command of Almighty Allah, the Most High, that<br />

it became incumbent upon the Believers to bear<br />

witness of the truth of Muhammad (s) as the<br />

testimony of their faith. And it is not for any<br />

human agency 1400 years later to suggest going<br />

against the Divine will by discarding such<br />

testimony. By doing so they will be flirting with<br />

Divine wrath as indicated in the very next<br />

verses that follow:<br />

“As for these, their reward is that on them is<br />

the curse of Allah and the angels and of men, all<br />

together — abiding therein. <strong>The</strong>ir chastisement<br />

shall not be lightened, nor shall they be respited<br />

— Except those who repent after that and<br />

amend, for surely Allah is Forgiving, Merciful.”<br />

(3:87 – 3:89)<br />

<strong>The</strong>refore, the part of our kalima shahada<br />

which states wa ashhadu anna Muhammadar<br />

Rasulula — “And we bear witness that Muhammad<br />

is the Messenger of Allah” — is based on<br />

the Holy Quran itself. Another proof is contained<br />

in verse 1 of chapter 63 entitled ‘<strong>The</strong><br />

Hypocrites’. It deals with those people who<br />

were insincere in their shahada of the Nabi (s):<br />

“When the hypocrites come to thee, they<br />

say: We bear witness (nash hadu ) that thou art<br />

indeed Allah’s Messenger. And Allah knows thou<br />

art indeed His Messenger. And Allah bears witness<br />

that the hypocrites are surely liars.” 63:1<br />

This verse also confirms beyond a doubt<br />

that ‘bearing witness of the Messenger of Allah’<br />

was part of the testimony of faith of the very<br />

early Muslims. And the testimony (nashaddu<br />

innaka larasulul lahi – thou art indeed Allah’s<br />

Messenger) was sanctioned by and approved of<br />

by none other than Almighty Allah. So much so,<br />

that even those who dared to declare it,<br />

hypocritically, without sincerity, was frowned<br />

upon by Almighty Allah and deemed ‘liars’ by<br />

Him. So we are not just told to declare that Muhammad<br />

is the Messenger of Allah but indeed<br />

I Shall Love All Mankind.<br />

to do so with sincerity of heart as well. ‘Wallaahu<br />

ya’lamu innaka larasuluhu — “And Allah<br />

knows thou (Muhammad) art indeed His Messenger.”<br />

What better testimony do we need than<br />

that of Almighty Allah Himself?<br />

Almighty Allah Himself has elevated<br />

Muhammad (s) in the Holy Quran<br />

<strong>The</strong>re are several verses in the Holy Quran<br />

where Almighty Allah Himself has joined His<br />

Messenger, the Holy Prophet Muhammad (s) as<br />

an integral and inseparable part of our faith as<br />

Muslims. This does not mean that we worship<br />

the Prophet (s); on the contrary, it is through<br />

the Messenger (s) alone that we learn with absolute<br />

certainty about the ‘Oneness of Allah,<br />

Who has no partners.’ Through him alone we<br />

have come to know about the wonderfully<br />

unique attributes of Allah (Rabb, Rahman,<br />

Rahim etc.) never known to man before.<br />

Through him, we now have a Book from Allah<br />

that is pure and guarded against corruption.<br />

Through him, the Faith of Islam has been perfected<br />

(Q 5:3), and it is therefore through him<br />

alone that we find the Sirat al mustaqeem – a direct,<br />

straight path that leads to Almighty Allah.<br />

<strong>The</strong> part of the kalima shahada – Muhammadar<br />

Rasululah – i.e. where we testify that Muhammad<br />

is indeed the Messenger of Allah, distinguishes<br />

us from others who also claim to have a<br />

path to Allah such as the Hindus, Jews and<br />

Christians. <strong>The</strong>y also claim that they believe in<br />

the One God, even Trinitarians argue that they<br />

believe in One God although they say ‘Three in<br />

One’ and idolatress Hindus argue the same, that<br />

their millions of idols merely represent the God<br />

of the Universe. <strong>The</strong>ir teachings, however, contain<br />

many human interpolations that have<br />

caused the purity of its original teachings to suffer<br />

many distortions, which in turn have led to<br />

many of them going astray. It is therefore<br />

important that the Kalima or testimony or<br />

declaration of Faith of the Muslims should not<br />

only contain absolute faith in the Oneness of<br />

Allah but also firm belief in the Messenger of<br />

Allah, the Holy Prophet Muhammad (s), as the<br />

one who has brought the perfect code and<br />

perfect, unadulterated teachings that provide

<strong>November</strong> <strong>2017</strong> <strong>The</strong><br />

<strong>Light</strong> 11<br />

absolute and certain knowledge of the Tauheed,<br />

Oneness of Allah. This final Messenger of Allah<br />

was thus raised to bring all of the humanity<br />

back to the straight path that leads directly to<br />

the One, Universal God. <strong>The</strong> God Who has no<br />

partners, amidst Jewish, Christian, Hindu,<br />

Atheistic, Agnostic, and Satanic based<br />

influences and ideologies that prevail alongside<br />

Islam in the world we live in. <strong>The</strong>refore it is extremely<br />

important that the name of Muhammad<br />

is mentioned in the Kalima Shahada of a Muslim<br />

as it distinguishes us from such other influences,<br />

ideologies, and belief systems that lay<br />

equal claim on the human psyche. It is not to<br />

worship Muhammad or to put him on the same<br />

pedestal as Almighty Allah like some petty faultfinders<br />

allege.<br />

Besides, the Book of Allah itself describes<br />

the inseparable relationship of the Almighty<br />

with His noble Messenger (s), and the latter’s<br />

superior spiritual rank in the sight of Allah in<br />

several places:<br />

“Say: Obey Allah and the Messenger; but if<br />

they turn back, Allah surely loves not the disbelievers.”<br />

3:32<br />

“And obey Allah and the Messenger, that<br />

you may be shown mercy. “ 3:132<br />

“Whoever obeys the Messenger, he indeed<br />

obeys Allah.” 4:80<br />

“O you who believe, be not unfaithful to Allah<br />

and the Messenger, nor be unfaithful to your<br />

trusts, while you know.” 8:27<br />

“<strong>The</strong> heart was not untrue in seeing what he<br />

saw.” 53:11<br />

“Do you then dispute with him as to what he<br />

saw?” 53:12<br />

“And certainly, he saw Him in another descent,”<br />

53:13<br />

This is the highest darajat (spiritual rank)<br />

that a human being can reach. It is referred to<br />

by the Sufis (Mystics) as fanaa fillaah (complete<br />

surrender to Almighty Allah). <strong>The</strong> Holy Prophet<br />

Muhammad (s) is the only person that is<br />

recorded in the Holy Quran as having reached<br />

such a high spiritual rank, a rank bestowed on<br />

him by Almighty Allah Himself.<br />

Last, but by no means least:<br />

“So, believe in Allah and His Messenger<br />

and the <strong>Light</strong> which We have revealed. And Allah<br />

is Aware of what you do.” (64:8)<br />

(Go To Contents)<br />

Creation of Pakistan<br />

Iqbal’s Explanation<br />

“And keep up prayer and pay the poor-rate<br />

and obey the Messenger, so that mercy may be<br />

shown to you.” 24:56<br />

“And on the day when the wrongdoer will<br />

bite his hands, saying: Would that I had taken a<br />

way with the Messenger!” 25:27<br />

“And We have not sent thee (Muhammad)<br />

but as a mercy to the nations.” 21:107<br />

“Certainly, you have in the Messenger of Allah<br />

an excellent exemplar for him who hopes in<br />

Allah and the Latter-day and remembers Allah<br />

much.” 33:21<br />

I Shall Love All Mankind.<br />

In his address to the All India Muslim<br />

League at Allahabad on 29 December 1930 Allama<br />

Sir Muhammad Iqbal asked for the creation<br />

of a new state on the northwest frontier of<br />

India. This was to consist of the Muslim majority<br />

states, Punjab, Sind, North West Frontier and<br />

Balochistan. In the UK, Iqbal was criticised for<br />

this demand. During a subsequent trip to the UK<br />

Iqbal wrote to the Times and explained the reasons<br />

for his demand. A scan of his letter is in the<br />

next column with the typed version below it.<br />

“Sir, Writing in your issue of October 3 last,<br />

Dr E. Thompson has torn the following passage<br />

from its context in my presidential address to

<strong>November</strong> <strong>2017</strong> <strong>The</strong><br />

<strong>Light</strong> 12<br />

the All-India Muslim League of last December,<br />

in order to serve as evidence of Pan-Islamic<br />

plotting:-<br />

I would like to see the Punjab, North-West<br />

Frontier Province, Sind, and Baluchistan<br />

amalgamated into a single state. Self-government<br />

within the British Empire or without<br />

the British Empire, the formation of a<br />

consolidated North-West Indian Muslim<br />

state appears to me to be the final destiny of<br />

the Moslems, at least of North-West India.<br />

May I tell Dr Thompson that in this passage<br />

I do not put forward a “demand” for a Muslim<br />

state outside the British Empire, but only a<br />

guess at the possible outcome in the dim future<br />

of the mighty forces now shaping the destiny of<br />

the Indian sub-continent. No Indian Muslim<br />

with any pretence to sanity contemplates a<br />

Muslim State or series of States in North-West<br />

India outside the British Commonwealth of Nations<br />

as a plan of practical politics.<br />

Although, I would oppose the creation of<br />

another cockpit of communal strife in the Central<br />

Punjab, as suggested by some enthusiasts,<br />

I am all for a redistribution of India into provinces<br />

with effective majorities of one community<br />

or another on the lines advocated by both<br />

Nehru and Simon Reports. Indeed, my suggestion<br />

regarding Moslem provinces merely carries<br />

forward this idea. A series of contended<br />

and well organised Moslem provinces on the<br />

North-West Frontier of India would be the bulwark<br />

of India and the British Empire against<br />

the hungry generations of Asiatic highlands.<br />

Yours faithfully,<br />

Muhammed Iqbal<br />

St James’s Court, S W 1 Oct. 10.”<br />

(Go To Contents)<br />

Ahmadiyya Anjuman Isha‘at Islam Lahore (UK)<br />

Founders of the first Islamic Mission in the UK, established 1913 as the Woking Muslim Mission.<br />

Dar-us-Salaam, 15 Stanley Avenue, Wembley, UK, HA0 4JQ<br />

Centre: 020 8903 2689 ∙ President: 01793 740670 ∙ Secretary: 07737 240777 ∙ Treasurer: 01932 348283<br />

E-mail: info@aaiil.uk<br />

Websites: www.aaiil.org/uk | www.ahmadiyya.org | www.virtualmosque.co.uk<br />

I Shall Love All Mankind.<br />

Donations: https://www.cafonline.org/charityprofile/aaiiluk

Hooray! Your file is uploaded and ready to be published.

Saved successfully!

Ooh no, something went wrong!