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.

ِ ی م م الرَّح



سب ا ہللِ‏ الرَّْحم ٰ

ْ م ِ

The Light

International Organ of the Centre for the Worldwide

Ahmadiyya Anjuman Ishaat Islam











The only Islamic organisation upholding the finality of prophethood.

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Amir Aziz

Abd ul Muqtadir Gordon

Gowsia Saleem & Prof. Shahab


Kaleem Ahmed

Shahid Aziz & Mustaq Ali

Zainib Ahmad


The Call of the Messiah 2

Al Banna’s approach to studying

the Holy Quran

by Prof Dr Habeebullah Zakariyah 2

In Defence of the British Media

by Mr Salman Tufail 5

The Kalima

by Ebrahim Mohammed 8

Creation of Pakistan 11

Broadcasts (UK time)

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2. Live on

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3. Radio Virtual Mosque


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2. Research and History

3. The Woking Mosque and Mission

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5. Quran search

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Interesting external links

‣ Separate Compartments for men and women

needed on the London underground.

‣ Sexual attacks in Pakistani religious schools.

‣ Muslim Contribution to Robotics.

‣ Pakistan Review at the UN - Look for the UK

and US contribution.

‣ Sufism

‣ Double Standards for Mass Killings.

‣ Muslims Advised Americans to Abolish Slavery..

‣ Why don't Muslim Read?

‣ Founding Fathers of America and the Holy

Prophet Muhammad (s).

External Links

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We welcome all scholarly contributions to

The Light.

I Shall Love All Mankind.

November 2017 The

Light 2

The Call of the


by Hazrat Mirza Ghulam


The Promised Messiah and Mahdi

Attributes of Allah

Regarding His attributes of excellence

and perfection, Almighty God says in the Holy

Quran: “Your God is the God Who is one in His

person and without any participator in His attributes.

He is God alone, for there is no being

which is like Him eternal and everlasting, nor

has any being its attributes like His attributes.”

The knowledge a man has is acquired from

a teacher and is limited, but the knowledge that

God has is neither acquired from someone nor

is it limited. The power of hearing in man depends

upon the transmission of sound by air

and is moreover a limited power, but the power

of hearing in God is an inherent power and is

unlimited. The power of seeing things in man

depends upon the light of the sun or some other

light and is limited, but Almighty God sees

things without the assistance of any light, and

His power of sight is an unlimited one. The

power of man to make things depends upon the

existence of material and is a limited power

while the act of making must take some time,

but the creating power of God does not stand in

need of any existing material, is unlimited and

does not depend upon any time in its exercise.

As there is nothing that is like Him, so there is

nothing whose attributes are like His attributes.

For if there is any defect in one of His attributes

all His attributes must be defective, and if one of

his attributes can be possessed by anyone else,

then all His attributes can be so possessed, then

all His attributes can be so possessed. Therefore,

unless He is regarded as one and without

any partner in His person as well as His attributes,

His unity cannot be established. The remaining

portion of the chapter quoted above

says that God is neither anyone’s son nor father,

for He stands in need of none, not even of a father

or a son. The doctrine of Unity taught by

the Holy Quran, which is necessary for a perfect

faith, is this. (Lecture Lahore, p. 8-9)

(Return to contents)

I Shall Love All Mankind.

Jamal Al-Bana’s Approach to

Studying the Quranic Text

and Its Effects on Islamic

Legal Rulings: A Critical

Analytical Study (Part 2)

by Dr Habeebullah Zakariyah

International Islamic University


Note: This is the second of two parts in which we

are serialising the article reproduced here with

the kind permission of the author from the International

Journal of Arts, Humanities and Social Sciences

(, Volume 2, Issue 6, July

2017. Readers are requested to refer back the previous

issue to be able to make connected sense of

the author’s exposition and conclusion.

Gamal al-Banna or Jamal al-Banna (1920–

2013) was an Egyptian author and trade unionist

and was the youngest brother of Hassan al-Banna

(1906–1949), the founder of the Muslim Brotherhood.

The Lahore Ahmadiyya Movement concurs

in general with the principles outlined in the

article but does not necessarily draw the same

conclusions in detail as Gamal al-Banna.

We assume that the witnesses referred to in

the paragraph on marriage are the ones who, after

ascertaining that the woman has consented, then

convey her consent to the person conducting the




It is worth to note that al-Bana classifies

Sunnah into three types:

1. Sunnah of worship: This Sunnah explains the

relationship between a creature and the Creator.

It also explains all acts of worship such

as Salat, Pilgrimage, fasting and so forth.

2. Sunnah of life: It represents the pivot of

transactions and dealings. It regulates people’s

relations with each other and determines

the basis on which these dealings

should be.

3. Sunnah of Politics: This Sunnah has to do

with the policies that the prophet (s) adopted

as the leader of Muslims in entirety and the

one who governed their affairs.

Whoever scrutinises deeply into his poetry

titled “al-Mandhum al-Ma‘rifiy” will see that

Jamal al-Bana holds a stance that is completely

November 2017 The

Light 3

different from that of ancient hadeeth scholars.

Perhaps, he may be depicted as an Islamic

thinker who struggles to oppose Sunnah. He

draws attention to this possibility in the second

part of his book “Nahwa Fiqh Jadeed” when he

states: “The most obvious obscurity provoked

by the second part is that some are prompted to

think that we are among the deniers of Sunnah.”

Although this probability is on the part of those

who view the matter in the external perspective,

al-Bana denies the truthfulness

of that possibility since his

books provide corroborative arguments

that he is not a denier

of Sunnah at all. He has defended

himself when he says: “This is not true

at all. In 1972, I published my book, “Al-Aslaan

al-Adheeman al-Kitab wa Sunnah” which regards

Sunnah as the second source…”.

The Sunnah should relate with the Quran in

a way that the latter serves as the judge over the

former. This is because the Quran is distinguished

by immortality rather than the Sunnah.

He asserts that the act of forbidding the companion

to codify the Sunnah is an indication

that the Prophet (s) himself did not want the

Sunnah to be immortalised like the Quran.

One of his works presented is a dissertation

for Sunnah studies which is characterised as

scrutiny or recantation of the views of the ancient

scholars of hadeeth. “This work condemns

almost half of the hadeeths we have in our

books including authentic ones.”

The Sunnah that we are obliged to be submissive

and resort to is that which agrees with

the Quran and its noble intents. Before a Sunnah

can be implemented, it should be judged by

the Quran. If it agrees with it, we accept it. But if

it disagrees with it, we reject it. In his view, this

approach is a moderation between the denial of

the Sunnah and its extreme advocacy. He states:

There is no ruling except Quran. Hence, having

recourse to it is the first step towards finding a

method that is objective…what is consistent

with the Quran will be attributed to the Prophet

(s), but if otherwise, its attribution to the

Prophet (s) will be a doubtful matter.”

The Sunnah, with all the defects that it

suffers such as fabrication, inclusion made by

I Shall Love All Mankind.

narrators into its text, abnormality and disorders,

and narration by meaning without the

original wording, all of which cast doubt to it

and adversely affect its trust and reliance.”



Those are the most significant principles

and methods employed by al-Bana towards understanding

the Quranic discourse all of which

represent the fundamental pillars for deducing

the Quran is distinguished by immortality

rather than the Sunnah

the rulings of Shariah.

As we see, despite

the analogical

reasoning of al-Bana, his act of subjecting

ancient scholars and the Quran exegetes to a serious

campaign on many occasions is far from


Al-Bana sees the need to surrender to the

usefulness of thematic interpretation in the exegesis

of the Quran. However, this should not

lead us to impose it on other methods of interpretation

or to render useless the efforts of

scholars who employ analytical approach.

The view of al-Bana which prioritises human

reason on the revelation is not consistent

with the Shariah of Islam in any circumstances.

We have mentioned earlier that Islam honours

the intellect on many occasions. However, it

does not behove of anyone to put revelation under

the control of intellect, “Aql”. Al-Bana does

not show the characteristics of the intellect that

he implies in this regard, because intellects are

inherently different in their view of things, in

addition to the fact that the intellects, whatever

sapient they are, they cannot by themselves

reach some things which are not within the

realm of their capacity.

As for his view that it is not permissible to

be submissive to the Sunnah until after it is

presented to the Quran because there are

hadeeths that are fabricated in the Sunnah. This

statement is, indeed, invalid. Which authentic

Sunnah is contradictory to the Quran? Except if

the conflict arises in the understanding of human

rather than the revelation itself, be it the

Quran or the Sunnah. Also, the reliable scholars

in the hadeeth have done the great and good job

November 2017 The

Light 4

in classifying the weak or fabricated hadeeths,

and they have written specialised books to explain

the weakness of these narrations and

their fabrication.

However, the dissertation presented by al-

Bana leads us to disprove the effectiveness of

Sunnah, and thus it is rejected in one word. The

Prophet (s) does not make any utterances except

that it is a divine revelation revealed to

him. Hence, submission to his sayings is a submission

to the Quran. Allah says: “Cling to that

which the Prophet offers to you and refrain

from that which he forbids”. It appears as if the

saying of the Prophet (s): “Indeed, I am given

the Quran and its like. Then a replete man is

As for his claim that the issue of abrogation

and occasions of revelation

should not be considered in the

Quranic exegesis, this should not be

accepted at all.

about to say while

on his sofa: O people,

be adherent to

this Quran; make

lawful what it

legitimises, and declare

unlawful whatever it makes unlawful! O

people, whatever is prohibited by the Prophet

(s) is as that prohibited by Allah.” It is evident

from the perspective of al-Bana the lack of submission

to the Sunnah as an independent

source of legislation. As for his claim that Sunnah

does not possess the attribute of immortality,

this assertion is far from objectivity. Also, he

does not have any proof with which to corroborate

this claim. If Sunnah as a part of revelation

is not immortal, what remains for us?!

As for his claim that the issue of abrogation

and occasions of revelation should not be

considered in the Quranic exegesis, this should

not be accepted at all. The act of marginalising

the Sciences of Quran in the interpretation of

the Quran will leave some adverse effects on the

spirit of the Quran and its intents. The claim

that it is more than necessary to be cognizant of

occasions of revelation does not imply that a

Quran exegete should confine the verse in question

to its occasions without making it applicable

to other relevant circumstances. The absence

of knowledge of the reasons for the

revelation of verses is, in fact, the destruction of

knowledge of the historical sequence of the revelation

of the Quran.

I Shall Love All Mankind.



It is known that there is no approach except

with certain effects. Since the approach of al-

Bana mentioned above connects with the principles

of Shariah rulings, its effects have been

evident in his deduction of Shariah rulings from

the Quran and Sunnah. In the next few lines,

some light will be thrown on the effects of his




One of the important issues that al-Bana refers

to in the application of his approach to understanding

the Quranic text is

that of marriage.

Although he sees the inevitability

of referring to the

Quran directly without having

recourse to the Sunnah, this

approach led him to claim the permissibility of

a woman to marry without a guardian or witnesses.

He sees that the Quran does not stipulate

these two conditions either from near or

far. He emphasises that these conditions were

laid down by jurists and are being imposed on

couples, and thus they are incompatible with

the spirit of Islam and the Quranic text.

He says: “Books of Fiqh have elaborated at

length on the necessity of “a guardian”. However,

the Quran does not make any reference to

that. It only points out the necessity of seeking

permission from the guardian with regards to a

slave woman. Then, he quotes the following

verse: “If any of you have not the means wherewith

to wed free believing women, they may

wed believing girls from among those whom

your right hands possess: And Allah hath full

knowledge about your faith. Ye are one from another:

Wed them with the leave of their owners,

and give them their dowers, according to what

is reasonable. They should be chaste, not lustful,

nor taking paramours: when they are taken

in wedlock, if they fall into shame, their punishment

is half that for free women. This [permission]

is for those among you who fear sin, but it

is better for you that ye practice self-restraint.

And Allah is Oft-forgiving, Most Merciful.”

November 2017 The

Light 5

(Quran 4:25) It can be said that the requirement

of permission here is understood as not required

for the free women.


It is possible to say that the approach

introduced by al-Bana in which he rejects the

great and painstaking efforts exerted by

scholars of the Quranic exegesis of ancient and

modern times leads us to reject many of the

Shariah rulings sometimes with the argument

that the Quran does not declare them, while

sometimes with the argument that they do not

agree with reason. However, the interpretation

of the Quran based on the main themes around

which the Quran revolves is very important.

I hold that there is an urgent need to

scrutinise the works of Jamal al-Bana and conduct

a thorough and objective study on them.

(Go To Contents)

In Defence of the British


Mr Salman Tufail

(Note: Recently, we have sent out media

releases which were critical of the British

Media. A member of our jamaat has responded

with a defence of the media, and we are printing

it here, balancing the argument.)

Recently my daughter related a

conversation she had with her school friends. In

it, she explained to them that we were Muslims.

Her friends who were horrified and expressed

the view that it could not be true since our

family were too nice to be Muslims and her

mother did not wear the hijab. Therefore, it is

clear to all that the media does create a very

bias and prejudicial view of Muslims especially

amongst the very young and impressionable.

There is no doubt that some Western is biased

and Islamophobic, an article by the Jamaat

regarding Islamophobia and the Western Media

is important, especially since there has been a

recent increase in hate crimes committed

against Muslims. Moreover, the emergence of

the Far Right parties in Europe is of concern

since these parties rise to prominence has been

I Shall Love All Mankind.

our family were too nice to be

Muslims and her mother did

not wear the hijab

on an anti-Islamic, and anti-immigration rhetoric.

In Austria, the Eurosceptic and anti-immigrant

Freedom Party (FPOE) came close to winning

the presidency in December, which would

have made its leader the European Union's first

far-right President. In Germany, the openly antiimmigration

and Islamaphobic Alternative for

Germany (AFD) is the third-biggest party in the

Bundestag after the September election. This is

a political earthquake for post-war Germany,

and finally, in the Netherlands, the anti-Islam

Freedom Party (PVV) of Geert Wilders in March

became the second party in parliament, with 20

seats in the 150-member parliament.

However, the election of Sadiq Khan as the

Mayor of London has indicated that we here in

the United Kingdom have not followed the European

narrative completely, but the Brexit

vote, partly won due to anti-immigration platform,

should be a warning.

Is all the British Media Islamophobic?

I have to confess that after I spend time listening

to some Muslims’ viewpoints on certain

issues, I became ‘Islamophobic.’ For instance,

some of these Muslims’ views about women,

minorities and Islam, in general, do concern me.

Then there is the anti-Ahmadi rhetoric that I

hear in the North (of England) and the attempt

by some of the Muslim clerics to prevent an Ahmadi

being buried in the Muslim Cemetery particularly

offends me. Is it a surprise that there is


We only have to read about the blessed

Prophet Muhammad’s life to realise that he

would not have acted as these Muslims do, nor

would he have condoned these views.

Muslims themselves are in part, responsible

for the anti-Islamic narrative which is rolled out

by some elements within the press, already

primed with a biased and prejudicial view.

It is my view that not all the press are biased

November 2017 The

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and prejudicial. One only

has to examine the case of

Mirza Beg, the Guantanamo

Bay prisoner released after

a concerted effort by some

parts of the press who

argued that it was against

the British Legal System,

and human rights to detain

a British subject without

trial indefinitely. I remember

the pressure being exerted on the then

Prime Minister Tony Blair in the Parliament to

explain to the American allies that this was unacceptable

and that he Mirza Beg, should be released,

and in time he was indeed released.

It was the British press who helped

Snowden to release the sensitive material on

surveillance. And, to some extent, it was the

Guardian who helped expose the human rights

and war crimes being committed in Iraq, such

as Abu Ghraib and the publication of the Wiki

Leaks information of the murder of innocent

Iraqis by a helicopter gunship. Who can forget

this video!

Recently President Trump’s anti-Muslim

views have been exposed and dissected by the

press and his third attempt to impose a travel

ban has been defeated again as being unconstitutional

and anti-Muslim, even though the

Trump administration attempted to circumvent

the constitutional law by including other non-

Muslim countries within the ban. However, it is

my view that the Trump Administration will

most probably succeed in the Supreme Court by

altering the contents of the ban criteria again.

What is clear is that the press called it a Muslim

ban, which is what it is and did not try to dilute

this issue and the courts have made it clear that

President Trump ban is anti -Muslim.

Even though the plight of ethnic cleansing of

the Rohingya Muslims has not been reported as

widely as was the ethnic cleansing of Christians

in Iraq, nevertheless, the impact of these reports

has had an effect, and Aung San Suu Kyi

has been widely criticised for not addressing allegations

of ethnic cleansing. Students at the Oxford

College where Aung San Suu Kyi studied

have voted to remove her name from its junior

I Shall Love All Mankind.

common room.

The JCR Committee

at St Hugh's

College said the

de-facto leader of

Myanmar's response

to reports

of ethnic cleansing

of Rohingya Muslims

was "inexcusable".

The College

has removed a portrait of the Nobel Peace Prize

winner. Councils in Oxford and London are also

seeking to strip her of the honorary freedoms of

both cities.

it was the Guardian who helped

expose the human rights and war

crimes being committed in Iraq,

such as Abu Ghraib and the

publication of the Wiki Leaks

information of the murder of

innocent Iraqis by a helicopter


In its motion, the St Hugh's JCR Committee

said its junior common room would be "unnamed"

with immediate effect. It has issued a


"We must condemn Aung San Suu Kyi's

silence, and complicity on this issue and her condonation

of the human rights offences is her land.

"In doing so, she has gone against the very

principles and ideals she had once righteously


The fall from grace of one of the most respected

figures in the West has been swift and

to some extent brutal, as were the Roman Catholic

Church Priests in Ireland as a result of the

child abuse scandal, also reported by the British


Perhaps, more importantly, it could be argued

that the consistent probing of the Saudi Islamic

principles by the Western media may

have led the Saudi Governments to attempt to

distance itself from the more radical elements

of the Islamic clergy within Saudi Arabia and

has meant that the government now wants to

‘adopt moderate’ Islam. Moreover, questions

have been asked about the funding of terrorist

groups by some elements within of the the

Saudi Kingdom and the press has also condemned

human rights abuses both within the

kingdom and via its foreign policy and significantly

started to question the wisdom of the

British policy of selling arms to the kingdom

November 2017 The

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Though the statement from Crown Prince

Mohammed bin Salman, is welcome, I am not

sure what a ‘’moderate Islam’’ would look like

under a Saudi model, and until action follows

the word, I remain sceptical.

From an Ahmadi perspective, the question

has to be asked: Will Ahmadis be allowed to

freely perform Haj after Saudi declaration or

now be regarded as ‘Muslims’? Probably not,

furthermore, will the Pakistani Press or for that

matter, any Muslim press start to report the Human

Rights abuse of the Ahmadis?

It has been left to the British press and media

to initiate this discussion on the plight of the

Ahmadis and other minorities, albeit in a lowkey

manner and it imperative that we continue

to publicise it. Otherwise, we may suffer the

same fate as the Rohingya Muslims.

So what of the Muslim press around

the world, and how does it compare to

the British press?

The refugee crisis has been exploited and

misrepresented by some of the press and farright

ideologues in the west to further their

agenda, and at times, it is my view that some of

the press coverage has been very much Islamaphobic

and racist.

However, if one takes the time to read the

Lebanese press articles on their Syrian refugee

crisis, and it is much larger than the current exodus

to the West, there is a consistent theme

which mirrors the sinister bias reporting that is

seen here in some media in the West. Some of

the Lebanese press reports demonise the refugees

as rapist, criminals and undesirables and

the some of the reporting starts with the statement,

‘‘We are not racist because we speak about

the refugees’’.

This type of reporting has led to attacks on

the refugees in Lebanon.

Does all of this sound familiar?

Saudi Arabia has no independent media,

the authorities do not tolerate political parties,

unions, nor human rights groups, and the level

I Shall Love All Mankind.

of self-censorship is extremely high. The Internet

is the only space where freely-reported information

and views can circulate, albeit at

great risk to its citizen journalists. Like professional

journalists, they are watched closely, and

critical comments are liable to lead to arrest

and trial under the country’s terrorism or

cyber-crime laws.

The Bangladeshi government does not

take kindly to criticism of its Constitution or its

state religion, Islam. Journalists and bloggers

who resist censorship or self-censorship on

these subjects risk life imprisonment, the death

penalty, or murder by Islamist militants, who

often issue online calls for the deaths of outspoken

secularist bloggers and writers.

Morroco, the Kingdom’s authorities use political

and economic pressure to deter local independent

media outlets from covering highly

sensitive subjects. Even the international media

has become a target.

The Pakistani media are regarded as

among the freest in Asia but are targeted by extremist

groups, Islamist organisations, and the

feared intelligence agencies. There are fatal attacks

on journalists every year, though the number

has dropped for the past four years.

In Turkey, the witch-hunt waged by President

Recep Tayyip Erdogan’s government

against its media critics has come to a head

since the abortive coup of July 2016. The authorities

have used their fight against “terrorism”

as grounds for an unprecedented purge. A

state of emergency has allowed them to eliminate

dozens of media outlets at the stroke of a

It has been left to the British press

and media to initiate this discussion

on the plight of the Ahmadis

and other minorities, albeit in a

lowkey manner and it imperative

that we continue to publicise it.

Otherwise, we may suffer the

same fate as the Rohingya Muslims.

November 2017 The

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pen, reducing pluralism to a handful of low-circulation

publications. Dozens of journalists

have been imprisoned without trial, turning

Turkey into the world’s biggest prison for media


Islamaphobia an opportunity.

It is my view that Islamaphobia can be a

positive for all of the Muslims in the UK, in that

it allows us to present the true picture of Islam

through publications, interviews on television

and a general dissemination of information to

nullify the gross misrepresentation of Islam. It

is also an immense opportunity for the Lahore

Ahmadiyya Movement, and though our numbers

are small, the wealth of material we have is


Articles written by us explaining our view

must be published in the mainstream press and

media so that the message reaches a much

larger audience than it does at the moment. For

instance, our friends in Harrogate are fully

aware of the Ahmadiyya Movement not only

from ourselves but also from BBC Radio 4,

which had recently discussed the discrimination

against Ahmadis in Pakistan.

Of course, some of the media here is biased.

But we do have freedom of speech and

expression. We must support the press freedom

despite some of the press being prejudiced.

Since in my view, some of the freedoms are

being often eroded in the name of national

security, and this has resulted in Parliament

adopting the most extreme surveillance

legislation in UK history, with insufficient

protection mechanisms for whistle blowers,

journalists, and their sources, posing a serious

threat to investigative journalism.

Lahore Ahmadiyya Movement’s role

It is obvious that as time progresses, the

Ahmadiyya view of Islam is being adopted

though not in name, but this is of no concern to

me or should be of concern to anyone in the

Movement since the overreaching principle

should be the propagation of the message.

However, what must be done is that we

make available all the material within the

Jamaat. (Go To Contents)

I Shall Love All Mankind.

Why the Prophet Muhammad

(s) is an Integral Part of a

Muslim’s Testimony of Faith

– Kalima Shahada

by Ebrahim Muhamed, October 2017

(Note: All emphases depicted in Quranic references

herein are author’s)

“Allah bears witness that there is no god but

He, and (so do) the angels and those possessed

of knowledge, maintaining justice. There is no

god but He, the Mighty, the Wise.” 3:18

“Muhammad is not the father of any of your

men, but he is the Messenger of Allah and the

Seal of the prophets. And Allah is ever Knower

of all things.” 33:40

“Say: O mankind, surely I am the Messenger

of Allah to you all, of Him, Whose is the kingdom

of the heavens and the earth. There is no god

but He; He gives life and causes death. So believe

in Allah and His Messenger, the Ummi

Prophet who believes in Allah and His words,

and follow him so that you may be guided

aright.” 7:158

as time progresses, the Ahmadiyya

view of Islam is being adopted

The Kalima Shahada or Testimony of Faith

is what a person declares when he or she enters

the fold of Islam. This testimony consists of the

following statement made with absolute sincerity:

Ashhaddu an la ilaha ill-allahu wa ashhaddu

anna Muhammadar Rasulullah – which means ‘I

bear witness that there is no God besides Allah

and I bear witness that Muhammad is the

Messenger of Allah.’ This statement, although

it does do not appear as one in the Holy Quran,

contains the very basic theme of the Holy Quran

and that is the absolute Oneness of Almighty Allah

and the Messengership of the Holy Prophet

(s) which can be seen from just a few verses to

this effect quoted above. It is on this undercurrent

theme that the Kalima Shahada of a Muslim

is formulated. In the first verse of the Holy

Quran quoted above ( 3:18) Almighty Allah declares

that He

and His angels

bear witness to

His Oneness

November 2017 The

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and then adds “and those possessed of

knowledge.” This last part introduces the human

element that tells us that only through true

knowledge can we testify with certainty to the

Unity of Almighty Allah. This true knowledge

does not come from faulty, secular-based

knowledge, but the knowledge that comes to us

through Divine revelation granted to the Messengers

of Allah. In the case of the Muslims it no

doubt refers to the knowledge brought by the

angel Gabriel to the heart of the Holy Prophet,

Muhammad (s), the Messenger of Allah and Seal

of the Prophets after whom no prophet, new or

old will appear. This knowledge is contained

and preserved in the Holy Quran, the only true

guide for all of the humanity.

There is a new argument emerging in

certain sectors of the community. It professes

that because the Holy Quran only mentions

“witnessing the unity of Allah”, shahidallaa, in

verse 3:18 above. It says nothing about

Muhammad, the Messenger of Allah. They

conclude that the name of Muhammad (s)

should not be included in the Muslim’s Kalima

Shahada as this, they allege, would be bordering

on shirk (i.e. putting up partners with Allah).

This assertion, however, is based on sheer ignorance

of the Holy Quran. To read verses of the

Holy Quran in isolation, without judicious

cross-reference to other pertinent verses, and

then form opinions based on it is extremely

foolish and unwise because it leads to the error

of judgment. In fact, the very same chapter 3,

Sura Al Imran has an entire section (9) dealing

with the ‘Covenants of the Prophets’ that has a

bearing on the shahada of the Nabi (s), and I

quote from it:

“And when Allah made a covenant through

the prophets: Certainly what I have given you of

Book and Wisdom — then a Messenger comes

to you verifying that which is with you, you

shall believe in him, and you shall aid him.

He said: Do you affirm and accept My compact

in this (matter)? They said: We do affirm. He

said: Then bear witness, and I (too) am of

the bearers of witness with you.” 3:81

Here mention is made of a covenant that

was made with the people by Almighty Allah

“through the prophets” that when the Messenger

appears then they must believe in him and

aid him. Having been asked to affirm this commitment

that was requested of them, the Holy

Quran states: “They said: We do affirm. He (the

Prophet) said: Then bear witness (ashaddu),

and I (too) am of the bearers of witness with

you.” The ‘bearing of witness’, ashaddu, here relates

to the witnessing that Muhammad (s) is indeed

the fulfilment of the advent of that final

Messenger of Allah prophesied in their

scriptures 1 and thus it became incumbent on

them to believe in him and to aid him. This concludes

the second portion of our shahada (testimony

of faith) – Muhammad ur Rasululah – Muhammad

is the Messenger of Allah. In the very

next verse, 3:82, those who reject or oppose this

testimony are thus warned:

“Whoever then turns back after this, these

are the transgressors” 3:82

This verse is prophetical, as the Holy Quran

shows that there were those who accepted this

kalima shahada, but turned to disbelief afterwards:

“How shall Allah guide a people who disbelieved

after their believing, and (after) they

had borne witness (shahidu) that the Messenger

was true, and clear arguments had

come to them? And Allah guides not the unjust

people.” 3:86

This verse, without a doubt, proves that at

the time of its revelation there already existed a

shahada which included testimony to the

truth of the Messenger of Allah. The verse

clearly states that there were people who

turned to disbelief after they ‘bore witness’

(shahidu) of the truth of the Messenger of Allah.

This goes to show that here shahidu anna

rasula haqq i.e. bear ‘witness that the Messenger

was true’ was part of the shahada of the very

1 “Whoever will not hearken unto My words which he

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

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

speak of himself, but whatsoever he shall hear that he

I Shall Love All Mankind.

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

of the advent of Muhammad (s), please refer to Muhammad

in the World Scriptures – by Maulana Abdul

Haq Vidyarthi

November 2017 The

Light 10

early Muslims and therefore those who turned

against it are called ‘unjust’ by Almighty Allah

and will be deprived of Divine guidance. NOTE:

They are censured by Allah not because they

‘bore witness that the Messenger was true’ but

because they subsequently discarded such testimony.

This clearly tells us that it was by the

command of Almighty Allah, the Most High, that

it became incumbent upon the Believers to bear

witness of the truth of Muhammad (s) as the

testimony of their faith. And it is not for any

human agency 1400 years later to suggest going

against the Divine will by discarding such

testimony. By doing so they will be flirting with

Divine wrath as indicated in the very next

verses that follow:

“As for these, their reward is that on them is

the curse of Allah and the angels and of men, all

together — abiding therein. Their chastisement

shall not be lightened, nor shall they be respited

— Except those who repent after that and

amend, for surely Allah is Forgiving, Merciful.”

(3:87 – 3:89)

Therefore, the part of our kalima shahada

which states wa ashhadu anna Muhammadar

Rasulula — “And we bear witness that Muhammad

is the Messenger of Allah” — is based on

the Holy Quran itself. Another proof is contained

in verse 1 of chapter 63 entitled ‘The

Hypocrites’. It deals with those people who

were insincere in their shahada of the Nabi (s):

“When the hypocrites come to thee, they

say: We bear witness (nash hadu ) that thou art

indeed Allah’s Messenger. And Allah knows thou

art indeed His Messenger. And Allah bears witness

that the hypocrites are surely liars.” 63:1

This verse also confirms beyond a doubt

that ‘bearing witness of the Messenger of Allah’

was part of the testimony of faith of the very

early Muslims. And the testimony (nashaddu

innaka larasulul lahi – thou art indeed Allah’s

Messenger) was sanctioned by and approved of

by none other than Almighty Allah. So much so,

that even those who dared to declare it,

hypocritically, without sincerity, was frowned

upon by Almighty Allah and deemed ‘liars’ by

Him. So we are not just told to declare that Muhammad

is the Messenger of Allah but indeed

I Shall Love All Mankind.

to do so with sincerity of heart as well. ‘Wallaahu

ya’lamu innaka larasuluhu — “And Allah

knows thou (Muhammad) art indeed His Messenger.”

What better testimony do we need than

that of Almighty Allah Himself?

Almighty Allah Himself has elevated

Muhammad (s) in the Holy Quran

There are several verses in the Holy Quran

where Almighty Allah Himself has joined His

Messenger, the Holy Prophet Muhammad (s) as

an integral and inseparable part of our faith as

Muslims. This does not mean that we worship

the Prophet (s); on the contrary, it is through

the Messenger (s) alone that we learn with absolute

certainty about the ‘Oneness of Allah,

Who has no partners.’ Through him alone we

have come to know about the wonderfully

unique attributes of Allah (Rabb, Rahman,

Rahim etc.) never known to man before.

Through him, we now have a Book from Allah

that is pure and guarded against corruption.

Through him, the Faith of Islam has been perfected

(Q 5:3), and it is therefore through him

alone that we find the Sirat al mustaqeem – a direct,

straight path that leads to Almighty Allah.

The part of the kalima shahada – Muhammadar

Rasululah – i.e. where we testify that Muhammad

is indeed the Messenger of Allah, distinguishes

us from others who also claim to have a

path to Allah such as the Hindus, Jews and

Christians. They also claim that they believe in

the One God, even Trinitarians argue that they

believe in One God although they say ‘Three in

One’ and idolatress Hindus argue the same, that

their millions of idols merely represent the God

of the Universe. Their teachings, however, contain

many human interpolations that have

caused the purity of its original teachings to suffer

many distortions, which in turn have led to

many of them going astray. It is therefore

important that the Kalima or testimony or

declaration of Faith of the Muslims should not

only contain absolute faith in the Oneness of

Allah but also firm belief in the Messenger of

Allah, the Holy Prophet Muhammad (s), as the

one who has brought the perfect code and

perfect, unadulterated teachings that provide

November 2017 The

Light 11

absolute and certain knowledge of the Tauheed,

Oneness of Allah. This final Messenger of Allah

was thus raised to bring all of the humanity

back to the straight path that leads directly to

the One, Universal God. The God Who has no

partners, amidst Jewish, Christian, Hindu,

Atheistic, Agnostic, and Satanic based

influences and ideologies that prevail alongside

Islam in the world we live in. Therefore it is extremely

important that the name of Muhammad

is mentioned in the Kalima Shahada of a Muslim

as it distinguishes us from such other influences,

ideologies, and belief systems that lay

equal claim on the human psyche. It is not to

worship Muhammad or to put him on the same

pedestal as Almighty Allah like some petty faultfinders


Besides, the Book of Allah itself describes

the inseparable relationship of the Almighty

with His noble Messenger (s), and the latter’s

superior spiritual rank in the sight of Allah in

several places:

“Say: Obey Allah and the Messenger; but if

they turn back, Allah surely loves not the disbelievers.”


“And obey Allah and the Messenger, that

you may be shown mercy. “ 3:132

“Whoever obeys the Messenger, he indeed

obeys Allah.” 4:80

“O you who believe, be not unfaithful to Allah

and the Messenger, nor be unfaithful to your

trusts, while you know.” 8:27

The heart was not untrue in seeing what he

saw.” 53:11

“Do you then dispute with him as to what he

saw?” 53:12

“And certainly, he saw Him in another descent,”


This is the highest darajat (spiritual rank)

that a human being can reach. It is referred to

by the Sufis (Mystics) as fanaa fillaah (complete

surrender to Almighty Allah). The Holy Prophet

Muhammad (s) is the only person that is

recorded in the Holy Quran as having reached

such a high spiritual rank, a rank bestowed on

him by Almighty Allah Himself.

Last, but by no means least:

“So, believe in Allah and His Messenger

and the Light which We have revealed. And Allah

is Aware of what you do.” (64:8)

(Go To Contents)

Creation of Pakistan

Iqbal’s Explanation

“And keep up prayer and pay the poor-rate

and obey the Messenger, so that mercy may be

shown to you.” 24:56

“And on the day when the wrongdoer will

bite his hands, saying: Would that I had taken a

way with the Messenger!” 25:27

“And We have not sent thee (Muhammad)

but as a mercy to the nations.” 21:107

“Certainly, you have in the Messenger of Allah

an excellent exemplar for him who hopes in

Allah and the Latter-day and remembers Allah

much.” 33:21

I Shall Love All Mankind.

In his address to the All India Muslim

League at Allahabad on 29 December 1930 Allama

Sir Muhammad Iqbal asked for the creation

of a new state on the northwest frontier of

India. This was to consist of the Muslim majority

states, Punjab, Sind, North West Frontier and

Balochistan. In the UK, Iqbal was criticised for

this demand. During a subsequent trip to the UK

Iqbal wrote to the Times and explained the reasons

for his demand. A scan of his letter is in the

next column with the typed version below it.

“Sir, Writing in your issue of October 3 last,

Dr E. Thompson has torn the following passage

from its context in my presidential address to

November 2017 The

Light 12

the All-India Muslim League of last December,

in order to serve as evidence of Pan-Islamic


I would like to see the Punjab, North-West

Frontier Province, Sind, and Baluchistan

amalgamated into a single state. Self-government

within the British Empire or without

the British Empire, the formation of a

consolidated North-West Indian Muslim

state appears to me to be the final destiny of

the Moslems, at least of North-West India.

May I tell Dr Thompson that in this passage

I do not put forward a “demand” for a Muslim

state outside the British Empire, but only a

guess at the possible outcome in the dim future

of the mighty forces now shaping the destiny of

the Indian sub-continent. No Indian Muslim

with any pretence to sanity contemplates a

Muslim State or series of States in North-West

India outside the British Commonwealth of Nations

as a plan of practical politics.

Although, I would oppose the creation of

another cockpit of communal strife in the Central

Punjab, as suggested by some enthusiasts,

I am all for a redistribution of India into provinces

with effective majorities of one community

or another on the lines advocated by both

Nehru and Simon Reports. Indeed, my suggestion

regarding Moslem provinces merely carries

forward this idea. A series of contended

and well organised Moslem provinces on the

North-West Frontier of India would be the bulwark

of India and the British Empire against

the hungry generations of Asiatic highlands.

Yours faithfully,

Muhammed Iqbal

St James’s Court, S W 1 Oct. 10.”

(Go To Contents)

Ahmadiyya Anjuman Isha‘at Islam Lahore (UK)

Founders of the first Islamic Mission in the UK, established 1913 as the Woking Muslim Mission.

Dar-us-Salaam, 15 Stanley Avenue, Wembley, UK, HA0 4JQ

Centre: 020 8903 2689 ∙ President: 01793 740670 ∙ Secretary: 07737 240777 ∙ Treasurer: 01932 348283


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I Shall Love All Mankind.


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