Muslim Women in the Modern World

Questions about Muslim Women in the modern world: Here are a few questions asked by a non-Muslim woman who wants to know more about the position of women in Islam:
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Questions
1. What are the main changes taking place in the lives of modern Muslim women in general?
2. Do Muslim women adopt any Western values?
3. Can a Muslim woman get a driving license in your country? If not is this due to a certain Islamic legislation?
4. Do Muslim girls attend the same schools with boys, share the same classes, and same teachers, etc…?
5. How do Muslim women act towards Muslim men when both are not married? Can they look at each other, meet, date, etc…?
6. Tell me about marriage customs in Islam? - What about divorce?
Answers
1. The main changes happening in the lives of Muslim women in my country as in the rest of Muslim states are that they are rediscovering Islam after being fed up with other ideologies and shaping their lives according to its teachings.
2. Muslim women try to replace Western customs by Islamic ones. They follow in the footsteps of the Prophet (PBUH), his wives and companions. They do, however, pick up the useful habits practiced by other people both east and west.
3. A Muslim woman is indeed entitled to get a driving license and to drive her own car. She can go shopping, but she should have a close relative as a companion on long distance trips. This is for her own safety.
4. In our country of origin, Muslim boys have separate schools as Muslim girls. We do not have co-education except under some secular regimes, which is against the teachings of Islam.
5. Muslim men and women should lower their gazes. They should not mix with one another unless it is necessary to do so. There is no dating in Islam. When a Muslim man wants to get married he can look at his future partner; the two families start to socialize until this is culminated by marriage.
6. Marriage customs: We have first the attempt of each partner to look for the other. This is basically done by the male who tries to look for his would-be wife. Then his family would approach the other family. If the answer is in the affirmative, then a meeting is arranged in the would be wife’s family house where she would meet the other side in the presence of other relatives. Once this occasion is over each side would form his/her opinions about the other.
More than one meeting can take place where the two can sit together, talk and try to know each other. In Islam it is the girl who gives the green light or refuses. The decision is hers. No one should force anything on her although the parents would discuss things concerning the other party. Once she says “Yes” then both families would arrange another occasion in the house of the girl so that the boy, his family and selected friends would come to make official asking of the girl’s hand. Some relatives and friends of both sides would also attend and sweets and refreshments would be distributed.
A prayer would also be recited on the occasion invoking God’s blessings to facilitate the fulfillment of this marriage. A talk will be given on the rights and duties of each of the couple in Islam. The next step would be that both sides would meet in the girl’s house in the presence of her family members; no dating is allowed, no outing are encouraged except in the company of the girl’s relatives. This is because Islam forbids sex before marriage or anything leading to it. If everything goes well, then the two parties agree on a day to make the marriage contract which should be implemented by a licensed Muslim scholar who would make sure that the girl has approved of this marriage and that she is going to receive her rightful dowry which is an essential part of every marriage contract.
It is the right of the bride to receive her dowry, no one is allowed to take it or any part of it without her permission. Both sides then prepare for the marriage ceremony which is, in fact, a big dinner party attended by friends and relatives of both sides. This is usually given by the bridegroom’s family. Food is served preferably in two separate halls and gifts are presented to the couple. Songs are played and female friends and relatives would dance for the bride in the presence of women only. No men are allowed in. The groom would have prepared future marriage house and the couple would go on a honeymoon trip according to the groom’s financial standing. In Islam the wife does not have to change her family name to adopt her husband’s family name. She has full right to keep her independent identity.
7. The veil or Hijab in Islam: Islam believes in modesty, purity and chastity. It takes every care that both sexes abide by these values. There is no pre-marital sex in Islam. Dating, dancing and mixed social gatherings are strictly forbidden. Women are entitled to education that suits their role as future mothers; they can have university or college degrees provided that they put on the proper Islamic dress. Islam considers women the most precious creatures in the human life. To protect them from all harm and intruders Islam stipulates Hijab or the veil on every grown-up woman. This means that she has to cover all her body with the exception of her face and hands. This is only when she goes out of her family house. But while among her close relatives-husband, sons, brothers, uncles, grandfathers, etc…- she can wear any dress as usual.
Islam considers looking at other sex with desire completely forbidden. Islam concentrates on the dignity and honor rather than the physical attractions of the fair sex. When their attractions are covered, women will be dealt with according to the more dignified human qualities they enjoy. Marriage life in Islam is based on mutual love, sincerity, cooperation and sacrifice. Both parties should watch their chastity and fidelity. Both should have no sexual relationship with anyone else. It happens some times that quarrels would take place in the family. So husband and wife should try to solve these quarrels and restore peace among themselves. The husband is the head of the family in Islam. He has the right to divorce because it is he who paid to establish the family structure. According to Islam divorce is resorted to when it is discovered that the couple can no longer keep their marriage.
This they do after all possible attempts are made to settle their problems. These attempts may include the couple discussing their problems by themselves without the interference of other parties which is preferred in Islam. If this fails then other sincere well wishers of the family might interfere. If this again fails then the first degree of divorce is applied provided that the wife should stay at home to give the chance to the couple to mend things and patch up their differences. After a certain period-which is three months-passes then the first degree of divorce takes effect. The couple can either separate in peace or if they change their minds they can return to the fold of marriage but with one degree of divorce on record.
Suppose this happen again and divorce is resorted to once again then the same procedure is applied to give another chance to this threatened family structure. They can return to one another after the second divorce too; but once the third divorce is made then marriage collapses and they have to be separated. After the third degree of divorce the divorced wife cannot return to her divorcing husband unless she gets married to another person. It should be a real marriage with the aim to give her a better chance for a happier life. If however, this new marriage collapses, then she can remarry her previous husband if she so wishes. There are numerous regulations for marriage and divorce in Islam whose aim is to establish fairness and equity among the concerned partners.
 

Identification of the Promised Messiah

The Holy Prophet Muhammad (SAW) has prophesied about
several events that will occur just before the advent
of the day of judgment. Among these, Rasulullah (SAW)
has foretold the return of Isa (pbuh) (Jesus), which
will materialize when a one eye claimant to divinity
(Dajjal or Anti-Christ) will attempt to misguide the
humanity into worshipping him. Messiah will descend
from the heavens in Damascus, pray behind Imam Mahdi,
chase and kill the Dajjal, destroy the savage and
unbelieving armies of Gog and Magog, and bring peace
and brotherhood to the world.

Everyone of the people of the book will recognize the
truth and accept him only as a Messenger of Allah
(SWT); the religion of Allah, Islam will justly rule
the world.

"And there is none Of the people of the Scriptures
(Jews and Christians) But must believe in him (i.e.
Jesus as an Apostle of Allah and a human being) before
his death. And on the Day of Judgment He will be a
witness against them."
(The Holy Quran, An-Nisa, 4:159)

There will be no oppression and no need to fight
oppressors (war will be abolished) and no need to
collect Jizyah (since there will be no non-Muslim
people of the Book to collect this tax from). Every
human being will be well-off and no one will accept
charity. Messiah will perform Hajj and/or Umra,
marry, remain married for 19 years, beget children,
and die after living on earth for 40 years. His death
will signal the beginning of the last days:

"And (Jesus) shall be a Sign (for the coming of) the
Hour (of Judgment): therefore have no doubt about the
(Hour), but follow ye Me: this is a Straight Way."
(Quran, Az-Zukhuruf, 43:61)

Unfortunately, counting on the general ignorance of
Muslims regarding this entire prophecy, a few
individuals have laid claim to being Messiah and
managed to misguide some people. For some of these
individuals (like Mirza Ghulam of India) the claim to
being Messiah was just a stepping stone to his claim
of prophethood and the creation of a cult which broke
away from the religion of Allah(SWT). It is,
therefore, at least prudent to learn the truth about
this prophecy and avoid falling pray to false
claimants that will appear from time to time.

As Muslims, we should remember that the prophecy about
Messiah is one that will come to pass. This prophecy,
however, does not absolve the Muslim ummah from its
duty to strive in the cause of Allah (SWT), oppose
injustice, and seek peace and betterment of human
condition. Centuries have passes from the time of the
holy Prophet (SAW) and there is a good possibility
that many more will expire before the advent of the
Promised Messiah. Muslims who are negligent in their
duty hoping for a savior are committing a grave
mistake and are not following the divine decrees
ordained in Quran or taught by Rasulullah (SAW).

The following represent a few of the over 110 Ahadith
regarding the advent of the Promised Messiah and the
fact that he will be none other than Jesus (pbuh), son
of Mary:

Narrated Abu Huraira (RA) that the Prophet of Allah
(SAW) said:

By Him in Whose Hands my soul is, Son of Mary (Jesus)
will shortly descend amongst you people (Muslims) as a
just ruler and will break the Cross and kill the pig
and abolish the Jizyah (a tax taken from the
non-Muslims, who are in the protection, of the Muslim
government). Then there will be abundance of money and
no one will accept charitable gifts.
(Sahih Bukhari, Vol. 3, Book 34, No. 425)

Narrated Abu Huraira (RA) that hazrat Muhammad (SAW)
said:

The Hour will not be established until the Son of Mary
(i.e. Jesus) descends amongst you as a just ruler, he
will break the cross, kill the pigs, and abolish the
Jizyah tax. Money will be in abundance so that nobody
will accept it (as charitable gifts).
(Sahih Bukhari, Vol. 3, Book 43, No. 656)

Allah's Apostle (SAW) declared:

I swear by Him in Whose hands is my life that soon
there will descend among you Hazrat Isa Ibn-e-Mariam
as a Just Ruler; so (he) will break the 'cross', kill
swine and prohibit war!
(Sahih Bukhari, Vol. 1, No. 668, Book of Prophets, P.
490)

Narrated Abu Huraira (RA) he heard Allah's Apostle
(SAW) say:

By Him in Whose Hands my soul is, surely (Jesus,) the
Son of Mary will soon descend amongst you and will
judge mankind justly (as a Just Ruler); he will break
the Cross and kill the pigs and there will be no
Jizyah (i.e. taxation taken from non Muslims). Money
will be in abundance so that nobody will accept it,
and a single prostration to Allah (in prayer) will be
better than the whole world and whatever is in it."
Abu Huraira added "If you wish, you can recite (this
verse of the Holy Book): -- "And there is none Of the
people of the Scriptures (Jews and Christians) But
must believe in him (i.e Jesus as an Apostle of Allah
and a human being) before his death. And on the Day of
Judgment He will be a witness against them." (Quran
4:159)
(Sahih Bukhari, Vol. 4, Book 55, No. 657; Fateh-ul
Bari, Vol. 7, P. 302)

A similar narration by Ata (RA) has been recorded by
Muslim with the following sentence added at the end:

Mutual hatred, jealousy and grudge will disappear.

Narrated Abu Huraira (RA) that hazrat Muhammad (SAW)
said:

How will you be when the Son of Mary (i.e. Jesus)
descends amongst you and he will judge people by the
law of the Quran and not by the law of Gospel.
(Sahih Bukhari, Vol. 4, Book 55, No. 658; Fateh-ul
Bari, Vol. 7, P. 304-305)

Narrated Abu Huraira (RA) that the Prophet (SAW) said:

There is no prophet between me and him, that is, Jesus
(peace be upon him). He will descent (to the earth).
When you see him, recognize him: a man of medium
height, reddish fair, wearing two light yellow
garments, looking as if drops were falling down from
his head though it will not be wet. He will fight the
people for the cause of Islam. He will break the
cross, kill swine, and abolish jizyah. Allah will
perish all religions except Islam. He will destroy the
Antichrist and will live on the earth for forty years
and then he will die. The Muslims will pray over him.
(Sunan Abu Dawud, Book 37, No. 4310)

It is reported by Anas (RA) that the holy Prophet
(SAW) said:

Whosoever from amongst you lives to see Jesus, son of
Mary, he should convey my greetings to him.
(Hakim)

Jabir ibn Abdullah (RA) narrated, I heard the
Messenger of Allah (SAW) say:

A section of my people will not cease fighting for the
Truth and will prevail till the Day of Resurrection.
He said: Jesus Son of Mary will then descend and their
(Muslims') commander (Al Mahdi) will invite him to
come and lead them in prayer, but he would say: No,
some amongst you are commanders over some (amongst
you). This is the honor from Allah for this Ummah.
(Sahih Muslim, Book 1, No. 0293)

Allah's Apostle (SAW) said:

Allah will send Maseeh ibne Maryam (Messiah son of
Mary). Thus he will descend near the White Eastern
Minaret of Damascus, clad in two yellow sheets,
leaning on the shoulders of two angels.
(Sahih Muslim, Vol. 8, P. 192-193)

It is reported by Aws Ibn Aws al-Thaqafi (RA) that
hazrat Muhammad (SAW) said:

Jesus, son of Mary, will descend near the white
minaret towards the east of Damascus.
(Tabarani)

Narrated Ibn Abbas (RA) the Prophet (SAW) said:

On the night of my Ascent to the Heaven, I saw Moses
who was a tall brown curly-haired man as if he was one
of the men of Shan'awa tribe, and I saw Jesus, a man
of medium height and moderate complexion inclined to
the red and white colors and of lank hair. I also saw
Malik, the gate-keeper of the (Hell) Fire and
Ad-Dajjal amongst the signs which Allah showed me.
(The Prophet then recited the Holy Verse) "So be not
you in doubt of meeting him' when you met Moses during
the night of Mi'raj over the heavens (Quran, 32:23)".
(Sahih Bukhari, Vol. 4, Book 54, No. 462)

Allah's Apostle (SAW) said:

I saw myself (in a dream) near the Ka'ba last night,
and I saw a man with whitish red complexion, the best
you may see amongst men of that complexion having long
hair reaching his earlobes which was the best hair of
its sort, and he had combed his hair and water was
dropping from it, and he was performing the Tawaf
around the Ka'ba while he was leaning on two men or on
the shoulders of two men. I asked, 'Who is this man?'
Somebody replied, '(He is) Messiah, Son of Mary.' Then
I saw another man with very curly hair, blind in the
right eye which looked like a protruding out grape. I
asked, 'Who is this?' Somebody replied, '(He is)
Messiah, Ad-Dajjal.'
(Sahih Bukhari, Vol. 9, Book 87, No. 128)

Yahya related to me from Malik from Nafi from Abdullah
ibn Umar that the Messenger of Allah (SAW) said:

I dreamt at night that I was at the Kabah, and I saw a
dark man like the most handsome of dark men you have
ever seen. He had hair reaching to between his ears
and his shoulders like the most excellent of such hair
that you have seen. He had combed his hair, and water
was dripping from it. He was leaning on two men or on
the shoulders of two men doing tawaf around Kabah. I
asked, 'Who is this?' It was said, 'al-Masih ibn
Maryam.' Then we were with a man with wiry hair and
blind in his right eye, as if it was a floating grape.
I asked 'Who is this?' It was said to me, 'This is
al-Masih ad-Dajjal.'
(Malik's Muwatta, Book 49, No. 49.2.2)

Narrated Abu Huraira (RA) that Allah's Apostle (SAW)
said:

On the night of my Ascension to Heaven, I saw (the
prophet) Moses who was a thin person with lank hair,
looking like one of the men of the tribe of Shanua;
and I saw Jesus who was of average height with red
face as if he had just come out of a bathroom....
(Sahih Bukhari, Vol. 4, Book 55, No. 607)

Narrated Abdullah ibn Amr (RA) that:

Someone came to him and said: What is this hadith that
you narrate that the Last Hour will come at a certain
time? Thereupon he said: Hallowed be Allah, there is
no god but Allah (or words to the same effect). I have
decided that I shall not narrate anything to anyone
now. I have only said that you will see after some
time an important event: that the (sacred) House
(Ka'bah) will be burnt and it definitely happen.

He then reported that Allah's Messenger (peace be upon
him) said: The Dajjal will appear in my Ummah and he
will stay (in the world) for forty -- I cannot say
whether he meant forty days, forty months or forty
years. Allah will then send Jesus, son of Mary, who
will resemble Urwah ibn Mas'ud. He (Jesus Christ) will
chase him and kill him. Then people will live for
seven years, during which time there will be no rancor
between any two persons. After that Allah will send a
cold wind from the direction of Syria. None will
survive on Earth, having a speck of good in him or
faith in him: he will die. Even if some among you were
to enter the innermost part of the mountain, this wind
would reach that place also and cause your death.

I heard Allah's Apostle (peace be upon him) as saying:
Only the wicked people will survive and they will be
as careless as birds with the characteristics of
beasts. They will never appreciate good nor condemn
evil...
(Sahih Muslim, Book 40, No. 7023)

Narrated Abdullah (RA) the Prophet (SAW) mentioned the
Messiah Ad-Dajjal in front of the people saying:

Allah is not one eyed while Messiah, Ad-Dajjal is
blind in the right eye and his eye looks like a
bulging out grape. While sleeping near the Ka'ba last
night, I saw in my dream a man of brown color the best
one can see amongst brown color and his hair was long
that it fell between his shoulders. His hair was lank
and water was dribbling from his head and he was
placing his hands on the shoulders of two men while
circumambulating the Kabah. I asked, 'Who is this?'
They replied, 'This is Jesus, son of Mary.' Behind him
I saw a man who had very curly hair and was blind in
the right eye, resembling Ibn Qatan (i.e. an infidel)
in appearance. He was placing his hands on the
shoulders of a person while performing Tawaf around
the Ka'ba. I asked, 'Who is this? 'They replied, 'The
Masih, Ad-Dajjal.'
(Sahih Bukhari, Vol. 4, Book 55, No. 649)

Hanzalah al-Aslami reported to have heard Abu Huraira
(RA) as narrating from Allah's Apostle (SAW):

By Him in Whose Hand is my life, Ibn Maryam (Jesus
Christ) would certainly pronounce Talbiyah for Hajj or
for Umrah or for both (simultaneously as a Qarin) in
the valley of Rawha.
(Sahih Muslim, Book 7, No. 2877)

Allah's Prophet (SAW) said:

Hazrat Masih (pbuh) will die after completing the
duration he was destined to pass in the world and that
Muslims would offer his funeral prayers and bury him
next to the grave of the holy Prophet, Hazrat Abu Bakr
and Hazrat Umar(RAs).
(Mishkat, P. 480)

Allah's Apostle (SAW) said:

After his descent on earth, Hadhrat Isa (A.S.) will
marry. He will have children, and he will remain on
earth 19 years after marriage. He will pass away and
Muslims will perform his Janaza Salaat (funeral
prayers) and bury him next to Rasulullah (SAW).
(Tirmidhi)

Narrated Abu Huraira (RA) that hazrat Muhammad (SAW)
said:

...Satan will cry: The Dajjal has taken your place
among your families. They will then come out, but it
will be of no avail. When they reach Syria, he will
come out while they are still preparing themselves for
battle, drawing up the ranks.

Certainly, the time of prayer will come and then Jesus
(peace be upon him), Son of Mary, will descend and
lead them in prayer. When the enemy of Allah see him,
it will (disappear) just as salt dissolves in water
and if he (Jesus) were not to confront them at all,
even then it would dissolve completely. Allah would
kill them by his hand and he would show them their
blood on his lance (the lance of Jesus Christ).
(Sahih Muslim, Book 40, No. 6924)

Narrated An-Nawwas ibn Sam'an (RA) that Rasulullah
(SAW) said:

...He will then call (that young man) and he will come
forward laughing with his face gleaming (with
happiness). It will at this very time that Allah will
send Christ, son of Mary. He will descend at the white
minaret on the eastern side of Damascus, wearing two
garments lightly dyed with saffron and placing his
hands on the wings of two Angels. When he lowers his
head, there will fall beads of perspiration from his
head, and when he raises it up, beads like pearls will
scatter from it. Every non-believer who smells the
odor of his body will die and his breath will reach as
far as he is able to see. He will then search for him
(Dajjal) until he catches hold of him at the gate of
Ludd (Jerusalem) and kills him.

Then a people whom Allah had protected will come to
Jesus, son of Mary, and he will wipe their faces and
inform them of their ranks in Paradise. It will be
under such conditions that Allah will reveal to Jesus
these words: I have brought forth from among My
servants such people against whom none will be able to
fight; you take these people safely to Tur, and then
Allah will send Gog and Magog and they will swarm down
from every slope. The first of them will pass the lake
of Tiberias and drink out of it. And when the last of
them passes, he will say: There was once water
there...
(Sahih Muslim, Book 40, No. 7015)

Mujammi Ibn Jariyah al-Ansari (RA) stated that he
heard the Messenger of Allah (SAW) say:

The son of Mary will kill the Anti-Christ (Dajjal) at
the door of Ludda.
(Tirmidhi and Ahmad)

Abdullah Bin Umar (RA) reported that Rasulollah (SAW)
said:

How can perish the Ummah of which I am at the
beginning and Jesus, son of Mary, is at the end.
(Hakim and Nasai)

Narrated Hudhayfah ibn Usayd Ghifari (RA):

Allah's Apostle (peace be upon him) came to us all of
a sudden as we were (busy in a discussion) He said:
"What are you talking about?" (the Companions) said:
"We are discussing about the Last Hour". Thereupon, he
said:
It will not come until you see ten signs before and
(in this connection) he made a mention of the smoke,
Dajjal, the beast, the rising of the sun from the
west, the descent of Jesus son of Mary (Allah be
pleased with him), The Gog and Magog, and landslides
in three places, one in the east, one in the west and
one in Arabia at the end of which fire would burn
forth from the Yemen, and would drive people to the
place of their assembly.
(Sahih Muslim, Book 40, No. 6931)

According to these authentic and universally accepted
Hadith:

The Promised Messiah is none other than hazrat Isa bin
Maryam (pbuh) (Jesus);
He is a man of medium height and moderate complexion
inclined to the red and white colors and of lank hair;

He will descend among Muslims, near the White Eastern
Minaret of Damascus, Syria, clad in two yellow sheets
(dyed with saffron), while leaning on the shoulders of
two angels;
He will pray behind Imam Mahdi;
He will fight with, chase, and kills Dajjal (the
Anti-Christ) at the gate of Ludd;
Messiah will rule justly according to the Laws of
Islam and not Gospel;
People of the Book will accept him as a Messenger of
Allah (SWT) and will embrace Islam (Quran 4:159);
subsequently, Cross (Christianity) and Jizyah tax (on
non-Muslims) will be abolished;
He will encounter attack of Gog and Magog and will be
victorious;
Islam and justice will rule, oppression will be
eliminated, and no fighting (War) will be needed (will
be abolished);
Everyone will be well off and hatred, jealousy, and
grudge will disappear;
Messiah will perform Hajj and/or Umra;
He will get married, remain married for 19 years
before his death and have children;
He will die after living on earth for 40 years and
will be buried in a grave next to the holy Prophet
(SAW). His advent is a sign for the closeness of the
day of Judgment (Quran, 43:61);
Afterwards, all believers will die before the advent
of the day of Judgment and the other prophecies will
take place.

CRIMES OF MIRZA GHULAM AHMAD OF QADIAN

He has committed these heinous crimes:
a . Claimed Prophethood
b. Started a new religion
c. Called his followers Muslims
d. Called followers of Muhammad as 'Kafirs'.

Please tell me, if any Jew, Christian, Hindu, Sikh,
etc., has ever committed this crime. Therefore I say
that the Qadianis are 'Kafirs' of the highest
magnitude and of the worst degree ever born.

CONCESSIONAL TREATMENT OF QADIANIS BY MUSLIMS
By Law of Shari'at, they should be awarded capital
sentence because they are Dualist-infidels ('Zindiq'),
calling Islam 'Kufr' and 'Kufr' Islam. If they are
masquerading as Muslims on the face of the globe, it
is because they have not been sentenced. Despite this
concession, they proclaim that they are being
tyrannized in Pakistan. Truly speaking, they are
taking undue advantage of our politeness and the
Pakistan Government is treating them most kindly which
they do not deserve. The Government has not placed any
restriction on the performance of their religious
rites. They have been only told to stop calling the
religion of Prophet Muhammad (SAW) as 'Kufr' and to
stop calling their Qadiani religion as Islam; no more
restriction than this.

Otherwise, remember! The Law of Shari'at ordains to
award them capital sentence. But the government of
Pakistan has given them a ccncession. The Qadianis
occupy high posts and offices in Government
administration and public services. In spite of these
concessions, they appeal to the United Nations and to
the Courts of Jews and Christians, clamouring that the
Pakistan Go- vernment has snatched their rights. What
were their rights which have been snatched? What wrong
has been done to them? Only they have been told that
Kalimah Tayyiba is the Kalimah of Islam.

HOW CAN THE QADIANIS:
a) be permitted to paste bottles of liquor with labels
of 'Zam-Zam'?
b) be allowed to sell pig's pork and dog's carrion as
'Halal' meat?
c) be allowed to call our Islam as 'Kufr'?
d) be a]lowed to present the religion of cock- eyed
Mirza Ghulam Ahmad as Islam?

DISGRACE
The pronouncement of just Kalimah Tayyiba from the
mouth of these hypocrites (i.e. the Qadianis) is:

1. A disgrace of our Kalimah
2. A disgrace of Allah's Prophet.
3. A disgrace of Deen-e-Islam.

They cannot be allowed to go ahead with this disgrace
and deceit. Allah has said about these hypocrites:

"Allah testifies that the hypocrites are liars".

These dualist-infidels ('Zindiq') like an apostate
('Murtad') must be awarded capital sentence. In the
following paragraphs I record my reasons

COMMANDS OF SHARI'AT FOR DESCENdANTS OF APOSTATES
('MURTADEEN' )
Shari'at allows three days' grace period for an
Apostate (Murtad) to get back into the Islamic fold If
he does not, he is to be awarded capital punishment.

I present a case for your study. Consider for example
some apostates who forsake Islam and who happen to be
in so large numbers that, being a sizable group, they
appear to be out of control for an Islamic Government
to execute them. Let me be more precise. Take the
example of an Islamic country where the Muslim
population of a town decides to become, let's say,
Christians, and having done so, manage somehow to save
themselves from the Shari'at punishment. After a
passage of time these Christians die their natural
death leaving their children as Christians. The
precept for them is to force these people back into
the Islamic fold, by imprisoning them or by other
appropriate means but not by capital punishment. In
other words, if the original parent was an apostate,
his son will also be an apostate. However, the
grandson will not be an apostate; he will be a simple
'Kafir' and shall not be liable to punishment for
apostasy.

COMMANDS OF SHARI'AT FOR DESCENDANTS OF DUAI~ISI
INFIDELS ('ZINDIQ')
The breed of Qadianis will never change. They may
multiply up to ninety-nine generations, still the
hundredth one will continue to be Dualist- infldel and
Apostate. The reason is that their crime is a
never-ending one. So long as they call their Kufr as
Islam their infidel dualism shall see no end. This
offence shall be ongoing in their progenecy.

For anybody unaware of the facts, let it be clear to
him that every Qadiani, whether he is so by
conversion, or by birth, or by heritage, is a dualist-
infidel under the Shari'at Law because his crime flows
unending throughout his lineage.

TEN LEGITIMATE SONS AND ONE 'NON-DESCRIPT'
Something more I want to tell you for which I shall
draw an example which, I am afraid, is crude but it
suits here.

A father had ten sons. All his life he treated them as
his sons. After his death a fellow gets up to claim
that he is the sole legitimate son and the ten are
illegitimate. Two questions arise here:

Firstly: Will any sane person accept the claim of this
fellow who is born of a non-descript origin and who
never laid his claim while the father was alive?
Conversely, never did the deceased father say to
anybody that he had a son of that description. Can any
Court of Justice in the whole world adjudicate in
favour of that fellow and declare the ten legitimate
sons as illegitimate ? No. Never!

Secondly: Wh,at will be the reaction of the ten
legitimate sons against the non-descript who calls
them sons of adultery?

Keeping the answers of the two questions in mind, now
listen: We belong to the Ummat of Prophet Muhammad
(SAW).We fully believe in the Deen which he brought
forth. We are his spiritual children. If I say so, it
is no idea of mine but it is in the holy Quran which
speaks in these terms:

The Prophet is more related to Momins than their self
is to them. (Quran: Ahzab 33:6) That is to say, no
member of the Ummat of Prophet Muhammad (SAW) has a
stronger relation with his self than what Prophet
Muhammad (SAW) has with each member of his Ummat.

And the holy Quran further declares:
'And his wives are their mothers' (HQ 33.6). It is
therefore evident that all the revered wives of the
Holy Prophets (SAW) are our mothers and we call each
of them 'Ummul Momineen' (Mother of Muslims); for
example, Ummul Momineen Hazrat Aiysha Siddiqa; Ummul
Momineen Hazrat Khadijat ul Kubra; Ummul Momineen
Hazrat Maimoona; Ummul Momineen Hazrat Umme Salma, and
so on (may Allah be pleased with them). When they arse
our mothers, surely Hazrat Muhammad (SAW) is our
spiritual father.

But children in a family are seldom identical. Some
are more obedient, some are less helpful, some are
more virtuous, some are less dutiful, some are more
wise and some are less clever, but they are all
members of one family despite their differing
personality and varying individuality. Still they are
known as children of the same parents.

Muslims have ever been the spiritual children of
Allah's Prophet Muhammad (SAW) for thirteen centuries,
till, at the start of the fourteenth century, Mirza
Ghulam Ahmad popped up from Qadian and claimed solely
for himself the spiritual sonship of Allah's Prophet
Muhammad (SAW) and excluded all others. Mirza did not
stop at that, he dubbed the Muslims as "Kafirs." The
whole Ummat of Islam has been abused by him as
"illegitimate" keeping legitimacy only for himself. On
this basis Mirza Ghulam Ahmad calls all the Muslims as
"haramzadey" (bastard). Allah protect us from his
slander and abuse. Excuse me for quoting the words of
Mirza Ghulam Ahmad but I had to.

RAVING CLAIM
I ask the civilised courts of the world to dismiss
Ghulam Ahmad's raving claim of spiritual sonship as a
stupid claim of that sinful vagrant of non-descript
lineage who claims legitimacy to the exclusion of ten
real sons and who attempts to severe the connection of
the whole Ummat from their Prophet (SAW) in spite of
the Ummat's complete submission to his 'Deen' from A
to Z. Have we made any alteration in the doctrines of
Islamic faith or is it Ghulam Ahmad Qadiani who has
sinfully done so?

DIALOGUE WITH A QADLANI
I happened to talk to a Qadiani once. I told him: "We
have been Muslims for thirteen centuries all along.
Suddenly, in the fourteenth century your Mirza Ghulam
Ahmad appeared and made impossible claims. Thus the
discord ensued. Listen and be just. Here is an offer
to you: if our present beliefs are according to
Islamic beliefs of the past th.rteen centuries, accept
us and leave Ghulam Ahmad; and if your present beliefs
are according to the Islamic beliefs of the past
thirteen centuries we shall accept you. Thus the
discord will come to a permanent close. Now, answer me
because pros and cons are equal for both of us."

That Qadiani was a Punjabi of Sialkot city. He replied
in the Punjabi dialect: (Translation) "The truth is
that for us everybody is a liar except Mirza Sahib. "(
! )

Now you must have understood that the Qadianis are a
people who consider as liars the Companions ('Sahabah
of the Prophet (SAW) the 'Tabeyeen' (contemporaries of
Sahabah) 'Aimma Mujtahideen' (authorities on religious
matters and jurists), and 'Mujaddideen' (thelogical
reformers) and the entire Ummat spread over fourteen
hundred years (God forbid) "All liars, except Mirza!
On this premise can the Qadianis claim even an iota of
relationship with Islam and Muslims? No. Never.

CHALLENGE TO MUSLIMS
Brothers and sisters, I am sure you have now
understood that Mirza Ghulam Ahmad Qadiani, the cheat,
is deceiving the entire world by calling himself a
spiritual child of the holy Prophet (SAW)

I turn to Muslims and ask them: Don't you have any
grace left in you to answer these shameless Qauianis?
They come to you at social level, attend your meetings
in public and private and repeat their nonsense. On
your part, you are a quiet listener to the descendants
of a non-descript masquerader.

Alas, our simple Muslim brethren! Now what are the
obligations - yours, mine and that of every Muslim?
What does our honour demand? It demands at least to
have faith in the truth of Islamic Shari'at's decree
on this issue, viz., capital punishment for an
apostate and dualist-infidel. But it is up to the
Government to respond to the Shari'at's call. However,
this much is within our reach that we cut off all
social connections with them and don't let them enter
our gatherings and face them boldly everywhere.

LIAR IN MOTHER'S LAP
Corner the liar in his mother's lair. He has already
been led away into his mother's haunt; praise be to
Allah. The country of Britain is their mother. She
gave birth to them. It is for this reason that Mirza
Tahir Ahmad, the Qadiani Arch-priest, has run away
from Pakistan to sit snug in the lap of his mother and
chew the cud in British manger.

From there he is barking at the Muslims of the world.
Many simple-natured Muslims of Africa, America and
Europe do not know what is Qadianism. They are on the
'hit-list' of these Qadianis. They have decided to
mislead these Muslims as well as non-Muslims and are
doing so. For this purpose, tons of money have been
budgeted to beguile the Muslims and others and trap
them into the snare of Qadiani apostasy and
infidelity. But by Allah's grace and support of Aalami
Majlise Tahafuzze Khatme Nubuwwat we have taken up the
gauntlet under the banner of Hazrat Khatamun Nabieen
Muhammad (SAW). The Qadiani camouflage and coat will
soon be peeled off from every nook and corner of the
world, just as it has been accomplished in Pakistan.

TRAITORS
That day is not far away when the world will get to
know of the truth: that the Qadianis are not Muslims,
that they are traitors of Islam, traitors of Muhammad
(SAW) and traitors of huma nity. Anti-Qadiani movement
is now surging the whole world, sweeping the Qadianis
out. Final victory shall be that of our Prophet Mu-
hammad (SAW) and his bondsmen.

BONDSMEN OF PROPHET MUHAMMAD (SAW) IN PAKISTAN
For some time in Pakistan too, people considered the
Qadianis as Muslims till the sacrifices, which were
offered by the humble adherents of Muhammad (SAW)
ended in success, amputating the growth of Qadiani
cancer from the Ummat's body. Allah willing, this
shall happen in other countries of the world also
because 'Aalami Majlise Tahaffuze Khatme Nubuwwat' has
launched its operations on an international scale.

The Character of Mirza Ghulam Qadiani
(the founder of the Ahmadiyya Cult)

Mirza Ghulam Qadiani was born in 1839-40 in the county
of Qadian, Gordaspur district in Punjab, India, to a
Mughal family. His father's name was Ghulam Murtada
and his mother's name was Charagh Bibi. Mirza's family
was in the service of the British government and
represented the British interest to the extent of
supporting the British forces during the Islamic War
of Independence.

Mirza received his early education from his father and
other teachers of the village and was given a humble
job in the office of the Deputy Commissioner. During
his employment, he participated in and failed
promotional exams for better assignments. Discouraged
with his failures, he returned home to take care of
the family business. Up to this period in his life,
Mirza Qadiani was an ordinary Muslim; he had the
Aqeedah (the belief) of Muslims and believed in the
finality of the Prophet Muhammad (SAW).

At about the same time, British government, wary of
anti-British Islamic movements in India, ordered the
creation of an Apostolic Prophet to subdue the spirit
of Jihad (striving against oppressors) in Muslims
(British Parliament Report 1870). In 1871, Mirza
Ghulam was elected to the post of Apostolic Prophet.

Between 1882 and 1890, like a confused story-teller
trying to get his fable straight, Mirza made numerous
unfounded and conflicting claims; among these are his
assertions to be a Mujaddid (a revivalist), Musleh (a
reformer), Mehdi (a divinely guided one), and Masih
Mawoud (the Promised Messiah). In the year 1890, he
declared that Jihad and resistance to British rule had
become unlawful; in 1901, he claimed prophethood for
himself; and, in 1904, he claimed to be Krishna (Hindu
Lord).

In short, Mirza Qadiani spent much of his adult life
fabricating lies against Allah (SWT), insulting the
Prophets of Allah, declaring false prophecies,
committing acts of treason against Muslims, lying,
cheating, and deceiving simple minded Muslims, and
serving the British by discouraging and eliminating
the concept of Jihad from Islam. The height of his
shameless attempt at deception is best stated in his
own message to Governor of Punjab, in 1898, reminding
him that he is the "self implanted and self cultivated
seedling of British Raj," who has been a loyal servant
to the British rule.

Mirza uttered such non-sense Kufr in his books as "I
am God, in my vision, I am a woman, Allah showed his
manly power with me and metaphorically I became
pregnant"! Contrary to his own "Prophecies" and
"revelations" , Mirza died on May 26, 1908, in his own
hated disease of cholera. Obviously, he was not Mehdi,
Messiah, or a Prophet. He was rather an immoral and
treacherous opportunist guided by his hunger for
wealth and power. His claim to be the promised
Messiah is not much different from the present day
claims of David Koresh, Jim Jones, and Charles Manson.
The followers of these cults are now well known in
the West; by God's leave, we shall reveal the truth
about the Qadiani leadership to the world.

Could He be a Prophet
(In light of his own Writings)

Mirza Ghulam Qadiani did not have any scruples at
using profanities to try to ridicule, intimidate, or
threaten people who did not accept his false claim to
prophethood. Here are a few examples of his writings:

"My enemies are dirty swine and their women are more
wretched than bitches."
(Roohany Khazaen, Vol. 14, P. 53; Najmul Huda,
P. 10, 53)

"All Muslims regard my books with reverence and care
and benefit from their sublime thoughts except those
who are the offspring of prostitutes (bastards); God
has put a seal upon their hearts and they do not
accept me."
(Roohany Khazaen, Vol. 5, Page 547-548;
Mirat-o-Kamalat- i-Islam, P. 547;
Aeena-e-Kamalat Islam, P.547-548)
[Mirza Ghulam translated this Arabic word as
"Bastard" in
Roohany Khazaen Vol. 11, P. 282)

"The one who has no belief in our ultimate victory is
fond of becoming bastard and he is bound to be product
of fornication. "
(Roohany Kazaen, Vol. 9, P. 31; Anwar ul Islam,
P. 30)

"Are they prepared to swear? No, they'll never do so
because they are liars and are derooting the corpse of
falsehood like dogs."
(Supplement to Anjam-e-Atham, P. 25; Roohany
Khazaen, Vol. 11, P. 309)

His eulogy about Maulvi Saadullah Ludhianwi was:

"I look a sinful man among debauched who is more
scoundrel and an execrated being like Satan...
He who is called Saadullah by the ignorant is
slanderer, wicked and a falsifier...
You injured me, bastard. I won't be truthful if you
won't have a disgraceful death." (Haqiqat-ul
Wahi, P. 14-15; Roohany Khazaen, Vol. 22, P. 734-735)

"If Abdullah Athum is saved from death (as per Mirza's
prophecy) and if all the world say the Christian was
correct, then the bastard will not follow the right
path."
(Roohany Khazaen, Vol. 9, P. 32)

"Abdul Haq is not content with our victories. He is
itching to become a bastard."
(Anwar-ul-Islam, P. 30)

"There is nothing more foul than a pig in the world.
But the ulema who oppose me are more foul than pigs."
(Anjam-i-Atham, P. 21)

"You have inflicted pain on me with your foulness.
You are not truthful. I pray that you die in shame,
you son of a harlot."
(Anjam-i-Atham, P. 288)

"This bastard of a doctor does not thread the straight
path."
(Anwar-ul-Islam, P. 30)

He called Shaikhul Islam Saanaullah of Amristar:
"O, the son of wind, o traitor..."
(Ijaz-i-Ahmadi, P. 43/77)

The puzzling thing is that he himself wrote:

"I have never abused anyone."
(Moahiburahman, P. 18)

"He is worst who is abusive, his heart is as filthy as
Latrine."
(Sar-e-Sumain, P. 74)

"Abuses and rebukes are not the acts of a believer
and a believer can not be a curser."
(Azalat-ul-Auham, P. 66)

Is this how a Prophet or even a rightly guided
individual would speak?

COULD HE BE A PROPHET???

What is JIHAD

“To those against whom war is made, permission is given (to fight), because they are wronged;- and verily, Allah is most powerful for their aid;- (They are) those who have been expelled from their homes in defiance of right,- (for no cause) except that they say, "our Lord is Allah".
(Al-Qur'an, (22:39-40 (Al-Hajj [The Pilgrimage])
Jihad Explained
By M. Amir Ali, Ph.D.
http://thetruerelig ion.org/modules/ wfsection/ article.php? articleid= 64
 
In the linguistic sense, the Arabic word "jihad" means struggling or striving and applies to any effort exerted by anyone. In this sense, a student struggles and strives to get an education and pass course work; an employee strives to fulfill his/her job and maintain good relations with his/her employer; a politician strives to maintain or increase his (1) popularity with his constituents and so on. The term strive or struggle may be used for/by Muslims as well as non-Muslims; for example, Allah, the One and Only True God says in the Qur'an:
"We have enjoined on people kindness to parents; but if they STRIVE (JAHADAKA) to make you ascribe partners with Me that of which you have no knowledge, then obey them not..." (29:8; also see 31:15)
In the above two verses of the Qur'an , it is non-Muslim parents who strive (jahadaka) to convert their Muslim child back to their religion.
In the West, "jihad" is generally translated as "holy war," a usage the media has popularized. According to Islamic teachings, it is UNHOLY to instigate or start war; however, some wars are inevitable and justifiable. If we translate the words "holy war" back into Arabic, we find "harbun muqaddasatu, " or for "the holy war," "al-harbu al-muqaddasatu. " WE CHALLENGE any researcher or scholar to find the meaning of "jihad" as holy war in the Qur'an or authentic Hadith collections or in early Islamic literature. Unfortunately, some Muslim writers and translators of the Qur'an, the Hadith and other Islamic literature translate the term "jihad" as "holy war," due to the influence of centuries-old Western propaganda. This could be a reflection of the Christian use of the term "Holy War" to refer to the Crusades of a thousand years ago. However, the Arabic words for "war" are "harb" or "qital," which are found in the Qur'an and Hadith.
For Muslims the term JIHAD is applied to all forms of STRIVING and has developed some special meanings over time. The sources of this development are the Qur'an (the Word of God revealed to Prophet Muhammad (S) [(S) denotes Sall-Allahu 'alayhi wa sallam, meaning peace and blessings of Allah be upon him]. The Qur'an and the Hadith use the word "jihad" in several different contexts which are given below:
1. RECOGNIZING THE CREATOR AND LOVING HIM MOST:
It is human nature to love what is seen with the eyes and felt with the senses more than the UNSEEN REALITY. The Creator of the Universe and the One God is Allah. He is the Unseen Reality which we tend to ignore and not recognize. The Qur'an addresses those who claim to be believers:
"O you who believe! Choose not your fathers nor your brethren for protectors if they love disbelief over belief; whoever of you takes them for protectors, such are wrong-doers. Say: if your fathers, and your children, and your brethren, and your spouses, and your tribe, and the wealth you have acquired, and business for which you fear shrinkage, and houses you are pleased with are dearer to you than Allah and His Messenger and STRIVING in His way: then wait till Allah brings His command to pass. Allah does not guide disobedient folk." (9:23, 24)
It is indeed a struggle to put Allah ahead of our loved ones, our wealth, our worldly ambitions and our own lives. Especially for a non-Muslim who embraces Islam, it may be a tough struggle due to the opposition of his family, peers and society.
2. RESISTING PRESSURE OF PARENTS, PEERS, AND SOCIETY:
Once a person has made up his mind to put the Creator of the Universe above all else, he often comes under intense pressures. It is not easy to resist such pressures and STRIVE to maintain dedication and love of Allah over all else. A person who has turned to Islam from another religion may be subjected to pressures designed to turn him back to the religion of the family.
We read in the Qur'an: "So obey not the rejecters of faith, but strive (jahidhum) against them by it (the Qur'an) with a great endeavor." (25:52)
3. STAYING ON THE STRAIGHT PATH STEADFASTLY:
Allah says in the Qur'an: "And STRIVE (JADIHU) for Allah with the endeavor (JIHADIHI) which is His right. He has chosen you and has not laid upon you in the DEEN (religion) any hardship..." (22:78)
"And whosoever STRIVES (JAHADA), STRIVES (YUJAHIDU) only for himself, for lo! Allah is altogether independent of the universe." (29:6)
As for those who strive and struggle to live as true Muslims whose lives are made difficult due to persecution by their opponents, they are advised to migrate to a more peaceful and tolerant land and continue with their struggle in the cause of Allah. Allah says in the Qur'an:
"Lo! As for those whom the angels take (in death) while they wronged themselves, (the angels) will ask: 'In what you were engaged?' They will way: 'We were oppressed in the land.' (The angels) will say: 'Was not Allah's earth spacious that you could have migrated therein?'" (4:97)
"Lo! Those who believe, and those who emigrate (to escape persecution) and STRIVE (JAHADU) in the way of Allah, these have hope of Allah's mercy..." (2:218)
Allah tests the believers in their faith and their steadfastness:
"Or did you think that you would enter Paradise while yet Allah knows not those of you who really STRIVE (JAHADU), nor knows those (of you) who are steadfast." (3:142)
"And surely We shall try you with something of fear and hunger, and loss of wealth and lives and fruits; but give tidings to the steadfast." (2:155)
We find that the Prophet Muhammad (S) and his clan were boycotted socially and economically for three years to force him to stop his message and compromise with the pagans but he resisted and realized a moral victory (2).
4. STRIVING FOR RIGHTEOUS DEEDS:
Allah declares in the Qur'an:
"As for those who STRIVE (JAHADU) in Us (the cause of Allah), We surely guide them to Our paths, and lo! Allah is with the good doers." (29:69)
When we are faceD with two competing interests, it becomes jihad to choose the right one, as the following Hadith exemplify:
"Aisha, wife of the Prophet (S) asked, 'O Messenger of Allah, we see jihad as the best of deeds, so shouldn't we join it?' He replied, 'But the best of jihad is a perfect Hajj (pilgrimage to Makkah).'" (Sahih Al-Bukhari #2784)
At another occasion, a man asked the Prophet Muhammad (S):
"'Should I join the jihad?' He asked, 'Do you have parents?' The man said, 'Yes!' The Prophet (S) said, 'Then strive by serving them!'" (Sahih Al-Bukhari #5972)
Yet another man asked the Messenger of Allah (S):
"'What kind of jihad is better?' He replied, 'A word of truth in front of an oppressive ruler!'" (Sunan Al-Nasa'i #4209)
The Messenger of Allah (S) said: "...the MUJAHID (one who carries out jihad) is he who STRIVES against himself for the sake of Allah, and the MUHAJIR (one who emigrates) is he who abandons evil deeds and sin." (Sahih Ibn Hibban #4862)
5. HAVING COURAGE AND STEADFASTNESS TO CONVEY THE MESSAGE OF ISLAM:
The Qur'an narrates the experiences of a large number of Prophets and good people who suffered a great deal trying to convey the message of Allah to mankind. For examples, see the Qur'an 26:1-190, 36:13-32. In the Qur'an, Allah specifically praises those who strive to convey His message:
"Who is better in speech than one who calls (other people) to Allah, works righteous, and declares that he is from the Muslims." (41:33)
Under adverse conditions it takes great courage to remain a Muslim, declare oneself to be a Muslim and call others to Islam. We read in the Qur'an:
"The (true) believers are only those who believe in Allah and his messenger and afterward doubt not, but STRIVE with their wealth and their selves for the cause of Allah. Such are the truthful." (49:15)
6. DEFENDING ISLAM AND THE COMMUNITY:
Allah declares in the Qur'an:
"To those against whom war is made, permission is given (to defend themselves), because they are wronged - and verily, Allah is Most Powerful to give them victory - (they are) those who have been expelled from their homes in defiance of right - (for no cause) except that they say, 'Our Lord is Allah'..." (22:39-40)
The Qur'an permits fighting to defend the religion of Islam and the Muslims. This permission includes fighting in self-defense and for the protection of family and property. The early Muslims fought many battles against their enemies under the leadership of the Prophet Muhammad (S) or his representatives. For example, when the pagans of Quraysh brought armies against Prophet Muhammad (S), the Muslims fought to defend their faith and community (3). The Qur'an adds:
"Fight in the cause of Allah against those who fight against you, but do not transgress limits. Lo! Allah loves not aggressors. ...And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against transgressors. " (2:190, 193)
7. HELPING ALLIED PEOPLE WHO MAY NOT BE MUSLIM:
In the late period of the Prophet Muhammad's (S) life, the tribe of Banu Khuza'ah became his ally. They were living near Makkah which was under the rule of the pagan Quraysh, Prophet Muhammad's (S) own tribe. The tribe of Banu Bakr, an ally of Quraysh, with the help of some elements of Quraysh, attacked Banu Khuza'ah invoked the treaty and demanded Prophet Muhammad (S) to come to their help and punish Quraysh. The Prophet Muhammad (S) organized a campaign against Quraysh of Makkah which resulted in the conquest of Makkah which occurred without any battle (4).
8. BANISHING THOSE WHO ACT TREACHEROUSLY:
Allah orders the Muslims in the Qur'an:
"If you fear treachery from any group, throw back (their treaty) to them, (so as to be) on equal terms. Lo! Allah loves not the treacherous. " (8:58)
Prophet Muhammad (S) undertook a number of armed campaigns to remove treacherous people from power and their lodgings. He had entered into pacts with several Jewish tribes, however, some of them proved themselves treacherous. Prophet Muhammad (S) launched armed campaigns against these tribes, defeated and exiled them from Medina and its surroundings (5).
9. DEFENDING THROUGH PREEMPTIVE STRIKES:
Indeed, it is difficult to mobilize people to fight when they see no invaders in their territory; however, those who are charged with responsibility see dangers ahead of time and must provide leadership. The Messenger of Allah, Muhammad (S), had the responsibility to protect his people and the religion he established in Arabia. Whenever he received intelligence reports about enemies gathering near his borders he carried out preemptive strikes, broke their power and dispersed them (6). Allah ordered Muslims in the Qur'an:
"Fighting is prescribed upon you, and you dislike it. But it may happen that you dislike a thing which is good for you, and it may happen that you love a thing which is bad for you. And Allah knows and you know not." (2:216)
10. GAINING FREEDOM TO INFORM, EDUCATE AND CONVEY THE MESSAGE OF ISLAM IN AN OPEN AND FREE ENVIRONMENT:
Allah declares in the Qur'an:
"They ask you (Muhammad) concerning fighting in the Sacred Month. Say, 'Fighting therein is a grave (offense) but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its inhabitants. Persecution is worse than killing. Nor will they cease fighting you until they turn you back from your faith, if they can..." (2:217)
"And those who, when an oppressive wrong is inflicted on them, (are not cowed but) fight back." (42:39)
To gain this freedom, Prophet Muhammad (S) said:
"STRIVE (JAHIDU) against the disbelievers with your hands and tongues." (Sahih Ibn Hibban #4708)
The life of the Prophet Muhammad (S) was full of STRIVING to gain the freedom to inform and convey the message of Islam. During his stay in Makkah he used non-violent methods and after the establishment of his government in Madinah, by the permission of Allah, he used armed struggle against his enemies whenever he found it inevitable.
11. FREEING PEOPLE FROM TYRANNY:
Allah admonishes Muslims in the Qur'an:
"And why should you not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? - Men, women, and children, whose cry is: 'Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from You, one who will protect; and raise for us from You, one who will help.'" (4:75)
The mission of the Prophet Muhammad (S) was to free people from tyranny and exploitation by oppressive systems. Once free, individuals in the society were then free to chose Islam or not. Prophet Muhammad's (S) successors continued in his footsteps and went to help oppressed people.
For example, after the repeated call by the oppressed people of Spain to the Muslims for help, Spain was liberated by Muslim forces and the tyrant rulers removed. After the conquest of Syria and Iraq by the Muslims, the Christian population of Hims reportedly said to the Muslims:
"We like your rule and justice far better than the state of oppression and tyranny under which we have been living." (7) The defeated rulers of Syria were Roman Christians, and Iraq was ruled by Zoarastrian Persians.
WHAT SHOULD MUSLIMS DO WHEN THEY ARE VICTORIOUS?
Muslims should remove tyranny, treachery, bigotry, and ignorance and replace them with justice and equity. We should provide truthful knowledge and free people from the bondage of 'associationism' (SHIRK, or multiple gods), prejudice, superstition and mythology. Muslims remove immorality, fear, crime, exploitation and replace them with divine morality, peace and education. The Qur'an declares:
"Lo! Allah commands you that you restore deposits to their owners, and if you judge between mankind that you judge justly. Lo! It is proper that Allah admonishes you. Lo! Allah is ever Hearer, Seer." (4:58)
"O you who believe! Stand out firmly for Allah's witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to Piety and fear Allah. And Allah is well acquainted with all that you do." (5:8)
"And of those whom We have created there is a nation who guides with the Truth and establishes justice with it." (7:181)
"Lo! Allah enjoins justice and kindness, and giving to kinsfolk, and forbids lewdness and abomination and wickedness. He exhorts you in order that you may take heed." (16:90)
"Those who, if We give them power in the land, establish prescribed prayers (SALAH) and pay the poor-due (ZAKAH) and enjoin right conduct and forbid evil. And with Allah rests the end (and decision) of (all) affairs." (22:41)
DID ISLAM SPREAD BY FORCE, SWORDS OR GUNS?
The unequivocal and emphatic answer is NO! The Qur'an declares:
"Let there be no compulsion (or coercion) in the religion (Islam). The right direction is distinctly clear from error." (2:256)
Here is a good study of the question of the spread of Islam by a Christian missionary, T. W. Arnold:
"...of any organized attempt to force the acceptance of Islam on the non-Muslim population, or of any systematic persecution intended to stamp out the Christian religion, we hear nothing. Had the caliphs chosen to adopt either course of action, they might have swept away Christianity as easily as Ferdinand and Isabella drove Islam out of Spain, or Louis XIV made Protestantism penal in France, or the Jews were kept out of England for 350 years. The Eastern Churches in Asia were entirely cut off from communion with the rest of Christiandom throughout which no one would have been found to lift a finger on their behalf, as heretical communions. So that the very survival of these Churches to the present day is a strong proof of the generally tolerant attitude of Mohammedan [sic] governments towards them" (8).
Islam does not teach, nor do Muslims desire, conversion of any people for fear, greed, marriage or any other form of coercion.
In conclusion, jihad in Islam is STRIVING IN THE WAY OF ALLAH by pen, tongue, hand, media and, if inevitable, with arms. However, jihad in Islam does not include striving for individual or national power, dominance, glory, wealth, prestige or pride.
References
1. For the sake of simplicity and easy reading, masculine pronouns have been used throughout this brochure. No exclusion of females is intended.
2. Haykal, M. H., THE LIFE OF MUHAMMAD, Tr. Ismail R. Faruqi, American Trust Publications, 1976, p. 132.
3. Haykal, pp. 216, 242, 299 and 414 for the Battles of Badr, Uhud, Al-Khandaq and Hunayn, respectively.
4. Haykal, p. 395 for the conquest of Makkah.
5. Haykal, pp. 245, 277, 311 and 326 for campaigns against the tribes of Banu Qaynuqa', Banu Al-Nadir, Banu Qurayzah and Banu Lihyan, respectively. Also, see p. 283 for the Battle of Dhat Al-Riqa'.
6. Haykal, pp. 284, 327, 366, 387, 393, 443 and 515 for the Battles of Dawmat Al-Jandal, Banu Al-Mustaliq, Khayber, Mu'tah, Dhat Al-Salasil, Tabuk and the Campaign of Usama Ibn Zayd, respectively.
7. Hitti, Philip K., HISTORY OF THE ARABS, St. Martin's Press, New York, 1970, p. 153.
8. Arnold, Sir Thomas W. THE PREACHING OF ISLAM, A HISTORY OF THE PROPAGATION OF THE MUSLIM FAITH, Westminister A. Constable & Co., London, 1896, p. 80.

Significant Role of Women Companions of the Prophet

Significant Role of Women Companions of the Prophet
 
When people became Muslim, they were eager to know more about Islam. During the lifetime of the Prophet (peace be upon him), he was the only source from which they could learn their faith. They realized that by adopting Islam, they committed themselves to a fundamental change in their life pattern and the way they conducted their affairs. Hence, they went to him asking about everything that occurred to them. Men and women sought his guidance. Therefore, it was not uncommon that they should meet and exchange information, or discuss matters. They found nothing wrong with that. Nor did the Prophet at any time point to any need of separation between men and women. We will cite some examples of this, making clear that such exchanges occurred all the time in the early period of Islam. The first is the case of Asma' bint Umays. She was visiting Lady Hafsah bint Umar, the Prophet's wife, when she had a bit of an argument with Umar about their relative positions. Asma' had been among those who emigrated to Abyssinia and stayed there for many years until the Prophet instructed them to come back. She was upset by Umar's remark and she went to seek clarification from the Prophet.
 
Abu Musa Al-Ashari reports: When the Prophet came in, she said: "God's Messenger! Umar has just said, 'We have had the honor of emigrating with the Prophet before you. We have a better claim than yours to the companionship of God's Messenger (peace be upon him).' The Prophet asked her, 'What was your reply to him?' She reported her answer in the following words: 'No, by God. You were with God's Messenger (peace be upon him) who fed those of you who were hungry and admonished the ignorant, while we were in the land of hostile strangers, staying there only for the sake of God and His Messenger... We were often abused and we were scared.' The Prophet said: 'He does not have a better claim to me than you. He and his fellow Muslims have the reward of one emigration, while you, the people of the boat, shall have the reward of two emigrations. ' Asma' added: 'Abu Musa and the people who came on the boat from Abyssinia came in groups to see Asma' and ask her about this Hadith. Nothing in this world gave them more joy and greater happiness than what God's Messenger said to her.'" (Related by Al-Bukhari and Muslim.)
 
Amir Al-Shaabi was a famous scholar of the Tabieen generation, which followed that of the Prophet's companions. He said to Fatimah bint Qays, who was one of the early Muslim women to emigrate: "Tell me a Hadith which you yourself had heard from the Prophet, not reporting it through anyone else." She said that she could easily do that if she had a mind to it. He insisted and she reported to him the following Hadith: "I heard the caller announcing prayer to be held shortly (which meant that a public meeting would be held). I went out to the mosque and joined the Prophet's prayer. I was in the women's row that was immediately behind the men's rows. When the Prophet finished the prayer, he sat on the pulpit smiling. He said: 'Let everyone stay where they are. Do you know why I have asked you to come?' They said: 'God and His messenger know best.' He said: 'I have not asked you to come in order to announce anything pleasant or unpleasant. I only want to tell you that Tameem Al-Dari was a Christian man who came forward and declared himself a Muslim, pledging his loyalty to me. He told me something that was in agreement with what I had told you about the Impostor who would claim to be the Messiah. He said to me that he went on a boat in the sea with thirty people...'" (Related by Muslim.)
 
The Hadith goes on to report what the Prophet said, but we are now interested only in this first part which makes clear that men and women were equal in seeking knowledge and that they met as they pursued what they wanted. Here Fatimah mentions that she was in the first of women's rows and listened to the Prophet as he gave them this information.
 
In fact, the Prophet's companions did not find it odd that they should seek knowledge from the opposite sex. Tawoos, a famous scholar of the Tabieen generation, reports: "I was with Ibn Abbas when Zayd ibn Thabit said to him: 'Did you rule that a woman pilgrim who is in her period could leave before she had performed the tawaf of farewell?' Ibn Abbas said: 'If you are unsure, then go and ask this Ansari woman (he named her) whether it was God's messenger who ordered her to do so.' When Zayd ibn Thabit came back to meet Ibn Abbas he said to him: 'I see that you have said the truth.'" (Related by Muslim.)
 
This is just one example of men seeking to learn from women. We mentioned many other examples when we discussed how the Prophet's companions sought to learn from his wives what he said about different issues. Needless to say, when the Prophet traveled for his pilgrimage, there were many occasions when men and women met and exchanged information, or learned together from the Prophet. Here are three examples, the first of which suggests that the Prophet gave a general order, applying to men and women alike: Lady Ayesha reports: "We went out with the Prophet on his farewell pilgrimage. We all declared our intention to do the Umrah. Then the Prophet announced: 'Whoever has brought his sacrifice with him should declare their intention to do the pilgrimage and the Umrah together. They must not release themselves from consecration until they had done their duties for both.'" (Related by Al-Bukhari and Muslim.)
 
Yahya ibn Al-Hussayn quotes his grandmother as saying: "I went out with the Prophet on his farewell pilgrimage. I saw him when he did the stoning at Jamrat Al-Aqabah and then left. He was on his camel, and Bilal and Usamah were with him. One of them was leading the camel and the other holding his robe above the Prophet's head to shelter him from the sun. The Prophet said many things, before I heard him saying: "If a slave whose ears and nose have been cut (and the reporter thought that she described the slave as 'black') is appointed your leader and he implements God's book, then you must listen and obey him." (Related by Muslim.)
Ibn Abbas reports that "the Prophet met a group of travelers at Al-Rawha' and asked them who they were. They said: 'We are Muslims. Who are you?' He said: 'I am God's messenger.' A woman lifted her baby son and asked him: 'Can this one perform the pilgrimage?' He said: 'Yes, and you earn a reward.'" (Related by Muslim.)

Shia's Doctrine of Bada

OF THE VARIOUS VIEWS AND PROPOSITIONS WHICH 'ABD ALLAH
IBN SABA' HAD PROPAGATED AMONG HIS FOLLOWERS (SHIAS),
THE PROPOSITION OF BADA IS QUITE IMPORTANT. BADA
IMPLIES SAYING THAT SOMETHING HAS INTERVENED (WHICH
HAS CAUSED ALLAH TO ALTER HIS PREVIOUS DETERMINATION) ,
I.E. GENERALLY THROUGH THE POSSIBILITY OF HIS
FORGETFULNESS OR IGNORANCE. BUT ALLAH IS UNDOUBTEDLY
FAR REMOVED FROM SUCH BLASPHEMY THAT THE SHIA
ENTERTAIN IN REGARD TO HIM.

AL-BADA SIGNIFIES KNOWLEDGE WHICH (ACCORDING TO THE
SHIA) ALLAH DOES NOT POSSES BEFOREHAND. THIS IS WHAT
THE SHIA HOLD ABOUT ALLAH WHILE ALLAH CLARIFIES HIS
KNOWLEDGE AS SPOKEN OF BY HAZRAT MUSA (PEACE BE UPON
HIM):

"MY LORD ERRETH NOT, NEITHER DOTH HE FORGET".
(AL-QUR'AN, 20:35)

HE FURTHER DESCRIBES HIMSELF BY SAYING: "HE IS ALLAH,
BESIDES WHOM THERE IS NONE WORTHY TO BE WORSHIPPED. HE
KNOWETH THAT WHICH IS HIDDEN AND THAT WHICH IS
APPARENT" (59:22) HE SAYS: "AND THAT ALLAH
COMPREHENDETH ALL THINGS BY (HIS) KNOWLEDGE" (65:12).

BUT THE SHIA ON THE OTHER HAND, HOLD A FALSE NOTION
ABOUT ALLAH. THEY DO NOT SIMPLY BELIEVE IN BADA BUT
THEY RATHER GO FURTHER AHEAD AND GIVE ALL RESPECT TO
THOSE WHO HOLD THIS FALSE NOTION. AL-KULAINI RELATES
ON THE AUTHORITY OF JA'FAR WHO IS REPORTED TO HAVE
SAID: "(ON THE DAY OF RESURRECTION) 'ABD ALMUTTALIB
WILL BE RAISED AS ONE SINGLE NATION. HE WILL WEAR THE
RESPLENDENCE OF THE KINGS AND IDENTITIES OF THE
PROPHETS. THIS IS BECAUSE HE WAS THE FIRST TO PROCLAIM
THE PROPOSITION OF BADA". (AL-KAFI, BOOK AL-HUJJA, EDN
INDIA, VOL. 1 P. 282).

BADA LITERALLY MEANS APPEARANCE. IN THE DOGMATIC
SENSE, WITH THE SHI'ITES, IT SIGNIFIES THE
INTERVENTION OF NEW CIRCUMSTANCES WHICH BRING ABOUT
THE ALTERATION OF AN EARLIER DEVINE DETERMINATION.
THERE ARE THREE SORTS OF BADA, NAMELY, BADA' AL'LLM
(OF THE KNOWLEDGE), BADA' AL-IRADA (OF THE WILL) AND
BADA' AL-AMR (OF THE COMMAND) OF ALLAH.

ONLY IN THE RECENT PAST, HAVE THE SHI'ITES UNDERTAKEN
TO PUBLISH IN THE MUSLIM WORLD A HUGE LITERATURE
FABRICATED AND EMBELLISHED WITH LIES, WHEREIN THEY
CLAIM TO BE VERY CLOSE TO THE AHL AL-SUNNA ( PEOPLE OF
THE APPROVED PATH). BUT IF IT IS TRULY EXPRESSED, THEY
ONLY INTEND TO DISTORT THE SUNNAH AND ARDENTLY WISH
THAT THE MUSLIMS SHOULD GIVE UP THEIR VIEWS AND SHOULD
ACCEPT SUCH SUPERSTITIOUS AND FABULOUS THINGS AS HAVE
BEEN WOVEN BY THE HANDS OF THE JEWS-SUCH AS LIES
ATTRIBUTEDTO ALLAH THAT THE DOGMA OF BADA, IS A
REALITY, AND THAT THE BOOK OF ALLAH (NAMELY, THE
QUR'AN) AS IT IS AVAILABLE IN OUR HANDS IS NOT GENUINE
BUT IS IN A CORRUPTED FORM, AND IS FULL OF
ALTERATIONS, AS REGARDS THE MESSENGER OF ALLAH THE
SHI'ITES BELIEVE THAT THE WAS NOT SUCCESSFUL IN HIS
MISSION AS AFTER HIS DEATH, HIS FOLLOWERS TURNED AWAY
FROM ISLAM WITH THE EXCEPTION OF THREE FOR FOUR. IN
RESPECT OF HIS COMPANIONS (SAHABAH) WHO HAVE BEEN THE
REAL PROPAGATORS OF THE DIN THEY HOLD THAT THEY WERE
TRAITORS AND RENEGADES, INCLUDING ABU BAKAR, UMAR AND
UTHMAN. AS REGARS THE WIVES OF THE PROPHET (SAW), THE
MOTHERS OF THE FAITHFUL, INCLUDING AMONG THEM THE
NOBLEST AND PUREST OF THEM AS TESTIFIED BY ALLAH
HIMSELF IN HIS BOOK, THE SHI'ITES THINK THAT THEY WERE
TREACHEROUS UNTO ALLAH AND HIS MESSENGER. AND AS
REGARDS THE VARIOUS IMAMS (LEADERS) OF RELIGION LIKE
MALIK, ABU HANIFA, AL SHAFI'I AND AHMAD BIN HANBAL --
MAY ALLAH BE PLEASED WITH THEM AND BE MERCIFUL UNTO
THEM ALL -- THE SHI'ITS HOLD THAT THESE WERE
UNBELIEVERS AND REJECTED.

"THE SHIAS ARE NOTHING BUT A TOOL IN THE HANDS OF THE
JEWS WHO ARE WREAKING VENGEANCE AGAINST ISLAM &
MUSLIMS'' SO OBSERVES ALLAMA AHSAN ELAHI ZAHEER IN HIS
BOOK THE SHIITES AND THE SUNNAH. THE ALLAMA WRITES
FURTHER IN HIS BOOK:

"THE JEWS ARE NESTLING A DEEP-ROOTED RANCOUR AGAINST
THE MUSLIMS AND MORE ESPECIALLY AGAINST THE LEADING
COMPANIONS OF THE MESSENGER OF ALLAH AND THOSE WHO
TREAD IN THEIR PATH........ WHENEVER THERE BEFELL A
CLAMITY OR WHENEVER THERE ACCURED A DISASTER AND
WHENEVER THERE CAME DOWN A CATASTROPHE UPON THE
MUSLIMS, IT IS ALWAYS DUE TO SHIA CONSPIRACIES. LOOK
AT BAGHDED! IT IS DYED RED WITH ITS BLOOD SPLIT AT THE
HANDS OF IBN AL-ALQAMI... .. (PAGES 8--21).

FROM THIS IT IS NOTED THAT WHOEVER OPPOSED THE SHIA
ALWAYS SAID: THE SHIA AND THE RAFIDA HAVE TAKEN THEIR
ORIGIN FROM JUDAISM.

RAFIDA ARE THOSE WHO REJECTED ZAID IBN ALI WHEN THE
LATTER REFUSED TO CONDEMN THE SHAIKHAIN, ABU BAKAR AND
UMAR AND TO REJECT THEIR CALIPHATE. RAFD MEANS
REJECTION OF THE CALIPHATE/ CALIPHSHIP OF HAZRAT ABU
BAKAR AND UMAR.

THE MAJLIS-UL-ULAMA OF SOUTH AFRICA (P.O. BOX 3393,
PORT ELIZABETH, REPUBLIC OF SOUTH AFRICA) IS BRINGING
OUT A SERIES OF PAMPHLETS ON VARIOUS ASPECTS OF
SHIAISM IN ORDER TO MAKE A SURVEY OF THE BASIS OF SHIA
DOCTRINES, THE PRINCIPLES OF THEIR FAITH, AND THE
BASIC DIFFERENCE BETWEEN THE SHIA AND AHL AL-SUNNAH
(SUNNI MUSLIMS). IN SUCH A SERIES THE SHIAS COULD ALSO
KNOW THE REALITY OF THEIR DOCTRINES WHICH WERE
ORIGINALLY REARED AND NURTURED BY THE JEWS WHO LATTER
PLANTED THESE IN THE MUSLIM WORLD. IT IS AN IGNOBLE
STIGMA ON THE FAIR NAME OF ISLAM. THE SLOGAN OF
"UNITY" IS BEING REAISED BY KHOMENI AND OTHER SHIA
PRIESTS SO AS TO PAVE THE WAY FOR THEIR INSINUATIONS
AND PROPAGANDA AND THEREBY POISIONING THE MINDS OF THE
MUSLIMS.

THE READERS ARE REQUESTED TO MAKE DUA THAT ALLAH
TA'ALA GRANTS THE MAJLIS-UL-ULAMA OF SOUTH AFRICA THE
TAUFEEQ AND THE MEANS OF EXPOSING THE BAATIL SECTS
OPERATING UNDER THE COVER OF ISLAM

NOTES

1. HOLY QUR'AN SURAH 33, VERSES 36-39, 53, SURAH 24
VERSE 10 AND SURAH 66, VERSES 1-5.

Difference between Qadianis and Muslims

I want to tell you briefly how Qadianis differ from
other 'Kafirs'. But before Ido so, I shall answer a
question which is in the minds of some of the Ummah

THE QUESTION (In 3 Parts):
Firstly: Why is it that an organization called Aalami
Majlise Tahaffuze Khatme Nubuwwat has been set up,
specifically aiming to pursue Qadianis to whichever
part of the world they go and expose them by Allah's
help and with the cooperation of Muslim brethren when
there are other non- Muslims also in the world, such
as Jews, Christians, Hindus, Sikhs, Buddhists, etc?

Secondly: Why is there no such organization against
any other 'Kafir' community?

Thirdly: What was the reason for such stalwarts of
Islam as Imam-ul'asr Muhammad Anwar Shah Kashmiri,
Sheikh-ul-Islam Maulana Muhammad Yusuf Binnori,
Ameer-e-Shariat Ataullah Shah Bukhari, and Hazrate
Aqdas Maulana Mufti Mahmood, (Allah's mercy on all of
them), attached so much importance to counter the
'Kufr' of Qadianis that it was considered necessary to
estab- lish an organization, on an international
level, namely Aalami Majlis-e-Tahaffuz- e-Khatme
Nubuwwat?

ANSWER:
Before I answer, I sum up the question which in short
is: What distinguishes a Qadiani from other
Non-Muslims?

First I lay before you an example:

You know that alchol is prohibited in Shari'at.
Drinking alchol, manufacturing and selling it are all
prohibited, i.e., 'Ha ram.' Similarly, you know that a
Pig is filthy and impure. Selling its meat which is
called pork and its eating, giving or conveying are
absolute prohibitions, i.e., 'Harame Mutlaq.' Everyone
is aware of these precepts.

Now imagine a situation: A man sells alchol and calls
it alchol. Another man also sells alchol but pastes a
label of 'Zam-Zam' on the bottle, i.e., he is selling
alchol under the name of 'Zam-Zam'. Both persons are
criminals but who is a greater criminal? You know the
answer.

Take another example: There is a butcher who is
selling pork. He sells it as such. Clearly he says
this is pork. Whosoever wants to buy may buy it.
Certainly he is a criminal in Shariat for selling
pork. Against this is a person who, sells pork but
calls it mutton. Now both those persons have committed
a crime in Islamic Law; but sky-high is the difference
in the nature of the offence between the two. One
sells 'Unlawful,' i.e., 'Haram' calling it 'Unlawful,'
Haram. The other sells 'Unlawful' Haram, calling it
'Lawful', i.e. 'Halal.' Anybody, unawares, could fall
into his trap and eat 'Unlawful-Haram' pork thinking
it to be 'Lawful-Halal' mutton. Thus the difference
between a butcher selling pork as mutton and a butcher
selling pork as pork is precisely the difference
between a Qadiani and other Non-Muslim such as Jew,
Christian and Hindu, etc. 'Kufr' is 'Kufr' in both
cases because it is negation of Islam. But 'Kafirs' of
the world do not put label of Islam on their 'Kufr'
and do not propagate their 'Kufr' as Islam. A Qadiani,
on the other hand, puts a label of Islam on his 'Kufr'
and deceives Muslims by saying this is Islam.

CATEGORIES OF 'KAFIRS'
So far I have spoken to you in general terms. I shall
explain the theology.

'Kufr' is of several kinds but three are very obvious:

First: The 'Kafir' who is undoubtedly a 'Kafir.

Second: That 'Kafir' who is 'Kafir' from inside but
pretends as Muslim from outside.

Third: That 'Kafir',who tries to label his 'Kufr' as
Islam

Category No. 1:
Jews, Christians, Hindus, etc., are unmistakenly and
undoubtely Kaffirs. The Polytheist (mushrikeen) of
pre-Islamic Mecca were openly included in this
category. All of them are openly Kaffirs.

Category No. 2:
In the second category are Hypocrites (munafiqueen)
who recite the Kalimah with the tongue but hide Kufr
in their hearts. In their case Allah, the Exalted, has
proclaimed:

When they (hypocrites) come to thee, they say: "We
believe": but in fact they enter with a mind against
Faith, and they go out with the same but Allah knoweth
fully all that they hide. (HQ 5.61)

Hazrat Imam Shafai, (Allah's mercy on him) used to say
about Ibrahim bin Ulayya: "I am his opponent, so much
so, that I shall oppose him even if he recites the
Kalimah Tayyiba"

It means that some persons are so compulsive liars
that they lie even in 'Kalimah Tayyiba' because their
'Kalimah' is a show of falsehood.

Category No. 3:
The 'Kufr' of the third category exceeds the 'Kufr' of
the second category because their offence is that they
call their 'Kufr' as Islam. They present pure 'Kufr'
in the nomenclature of Islam by twisting the verses of
the holy Quran, the sacred 'Ahadith' of the Prophet
(SAW), the statements of his Companions and sayings of
revered saints in order to prove their 'Kufr' as
Islam. Such men are called zindiq (Dualist-infidels)
in Shari'at terminology.

To sum up, the three categories are Unbelievers;
Kafir); Hypocrites: (Munafiq); and Dualist- lnfidel:
(Zindiq).

'Kafir' (Unbeliever) is a person who does not believe
in Allah and the Prophet neither outwardly nor
inwardly. 'Munafiq' (Hypo crit) is a person who hides
'Kufr' in his heart and his recitation of 'Kalimah' is
false. He is a pretender. 'Zindiq' (Dualist-Infidel)
is a person who gilt-edges, his 'Kufr' with the gold
of Islam and tries to present it as real Islam.

WHO IS AN APOSTATE
An apostate (Murtad) is a person who abandons Islam. A
precept should be understood here which is recorded in
the books. All the four schools of 'Fiqah' unanimously
agree that in case of an apostate (Murtad), Shari'at
allows him three days to enable him to remove his
doubts. All possible efforts should be made to clarify
his doubts. If he understands and re-enters Islamic
fold, well and good; otherwise he shouk~ be got rid
off. This precept is known as 'killing of apostate'
(Qatl-e-Murtad) . None of the Imams differs on this
issue. Laws of all civilised countries and governments
award death punishment to rebels. As apostate is a
rebel of Islam, therefore apostasy (Irtidad) is
punishable with death.

CONCESSION OF SHARI'AT FOR APOSTATE
Islamic Shari'at offers a concession to its rebels
while laws of the world do not do so. They must put
their traitors to death even if they beg for mercy
after their arrest and award of sentance.

Take the example of a rebel of any modern government.
He may repent, beg to be excused or vouch for good
behaviour a hundred times, assuring the government
that in future he will never resort to revolt; still
he will not be heard. The capital sentence will be
executed on him. His repentance will be unacceptable.
At no cost will he be excused.

But Islamic Shari'at Law gives a concession to its
rebel. The Apostate (Murtad) is allowed three days to
think over. He is advised to withdraw and renounce his
apostatic stance. If he assures for future and is
repentant, he is not punished. In spite of this humane
concession afforded by Shari'at, Non-Muslims criticise
the Islamic punishment. It is a matter of surprise
that there are no objections to the hanging of a
person when caught in conspiracy, say for toppling the
lawful Govern- ments of the American President or the
Russian President or the Pakistani President.
Conspirators are sentenced to death and no law of any
civlised court disagrees with this.

Why do then people disapprove of punishing a person
who rebels against Allah's Prophets and say: Do not
put him to death! Islam does concede three days' grace
to enable the apostate to remove his doubts and come
back into the Islamic fold. If he begs for mercy or
repents, Shari'at grants him his life back. But if he
is adamant and refuses to renounce his apostasy then
Allah's sacred soil must be cleaned of his foul
existence.

APOSTASY IS A DEADLY DISEASE OF MILLAT: WHY?
It is so because it takes the form of a carbuncle
which stinks. If a malignant growth (Allah forbid)
appears on some part of human body, doctors advise its
amputation. Who would call this a tyranny over the
patient? Rather a favour to him! By this removal the
sound parts of the body are saved from septic
poisoning, else death would be certain. Therefore it
is wise to cut away the diseased part to protect the
healthy part.

In the same way apostasy is a carbuncle of Islamic
Mill at. The malignant part, i.e., the 'Murtad,'
despite preaching does not retrace his steps.
Therefore, cancerous malignancy must necessarily be
removed otherwise his poison will gradually travel
inside the entire physiology of the Islamic Millat.
This indeed is the unanimous verdict of the four
Imams, and theologians and doctors of Shari'at law.
Wisdom and sagacity demands it. The safety of Millat
lies in it.

ORDER OF SHARIAT FOR DUALIST - INFIDEL: ZINDIQ
A dualist-infidel is worse than an apostate, because
he is bent upon presenting his 'Kufr' as Islam. Imam
Shafai and Imam Ahmad, in their well-known sayings,
were pleased to ordain that a dualist-infidel (Zindiq)
is governed by the same orders as an apostate
(Murtad); that is, afford him a chance first, give him
time to repent and permit him to return to the Islamic
fold. If within three days he does so, leave him
unscathed, otherwise it is obligatory to award him
capital sentence.

VIEWS OF IMAM MALIK:
Imam Malik, (Allah's blessing on him), goes one step
forward to say:

"I will not accept the penitence of a Dualist-
Infidel".

By this he means to say that if a person guises his
'Kufr' with Islam and does not repent, when caught in
the act, then, (leaving it to Allah whether or not He
accepts his penitence), we shall certainly promulgate
Allah's Shari'at on him, i.e., shall pronounce capital
punishment for him. This is a crime which is similar
to adultery in which a person may be penitent (Taaib)
for future but his penitence will not save him from
death. Therefore, he will be punished under all
circumstances. Similarly, hands are to be amputated
for stealing. A thief, on arrest, may offer penitence
('Tauba') but his offence will not go unpunished. It
is in this light that Imam Malik says:

"I will not accept the penitence of a Dualist
Infidel." Capital punishment will certainly be given
to him, although he may be penitent ('Taaib') a
hundred times.

Similar sayings are on record from Imam Abu Hanifa and
Imam Ahmad bin Hambal, (Allah's blessing on them.) In
books of 'Fiqah' such as 'Durr-e-Mukhtar' and 'Shami'
and some others, it is written that if a
Dualist-Infidel offers penitence ('Tauba') of his own
free will, his penitence will be accepted without
capital penalty, provided no one came to know of his
offence. Similarly, he will be excused from punishment
if he became penitent of his own free will, on Allah's
guidance. Therefore, if a Qadiani renounces his
'Qadianism' on his own and offers penitence ('Tauba')
then he will be excused. On the contrary, if he offers
penitence ('Tauba') after arrest then there will be no
excuse, irrespective of his repentance even a hundred
times.

DIFFERENCE BETWEEN APOSTATE AND DUALIST - INFIDEL:
Shari'at enjoins upon us to preach to the apostate. If
he as a result of preaching, undertakes penitence
('Tauba'), he will save himself from capital
punishment but this does not apply to a
dualist-infidel. There is another saying from Imam
Malik and Imam Abu Hanifa, and one from Imam Ahmad,
(Allah's blessings on them all), that penitence
('Tauba') of a dualist-infidel is not acceptable
because he has committed the crime of dualist
infidelity (Zindaqa), i.e., he applied false coating
of Islam over his 'Kufr'

I repeat, he has sold pork as mutton and wine as
'Zam-Zam.' This is a crime which is not excusable and

THE REVELATION OF QUR'AN CONTAINS MUCH WISDOM

Alif, Lam, Ra. This is a Book We have sent down to you so that you can bring mankind from the darkness to the light, by the permission of their Lord, to the Path of the Almighty, the Praiseworthy. (Qur'an, 14:1)


This (the Qur'an) is a communication to be transmitted to mankind so that they may be warned by it and so that they will know that He is One God and so that people of intelligence will pay heed. (Qur'an, 14:52)


(We have sent those) who brought Clear Signs and Revealed Books. And We have sent down the Reminder to you so that you can make clear to mankind what has been sent down to them so that hopefully they will reflect. (Qur'an, 16:44)


We have only sent down the Book to you so that you can make clear to them the things about which they differ, and as a guidance and a mercy to people who believe. (Qur'an, 16:64)


On that Day We will raise up among every community a witness against them from amongst themselves, and bring you as a witness against them. We have sent down the Book to you making all things clear and as guidance and mercy and good news for the Muslims. (Qur'an, 16:89)


Say: 'The Purest Spirit has brought it down from your Lord with truth, to make those who believe firm, and as guidance and good news for the Muslims.' (Qur'an, 16:102)


It is (a) straight (Book), to warn of violent force direct from Him, and to give the good news to the believers, those who do right actions, that for them there is an excellent reward. (Qur'an, 18:2)


We have made it (the Qur'an) easy on your tongue so that you can give good news to those who guard against evil and warn stubbornly hostile people by it. (Qur'an, 19:97)


We did not send down the Qur'an to you to make you miserable, but only as a reminder for those who have fear. (Qur'an, 20:2-3)


Alif. Lam. Mim.These are the Verses of the Wise Book–guidance and mercy for the good-doers. (Qur'an, 31:1-2-3)


(The Qur'an is revealed) so that you may warn those who are truly alive and so that the charge may be proved against those who reject (Truth). (Qur'an, 36:70)

21 F’s for a Happy Marriage ..Muhammad Ayub

1. Faith:
The most basic and essential attribute of a Muslim marriage is the common faith that binds the couple.
Since Islam is a way of life and not just a religion confined to weekly worship it becomes an integral part of a Muslim's life. The frame of reference shared by the couple eases communication and sharing of values which is not possible in an interfaith marriage. It is highly recommended that faith play an important role in the developing a loving relationship.
For example, as the Prophet Muhammad (SAW- peace and blessings be upon him) said, that even if a husband places a morsel of food in his wife's mouth, he gets a reward for this act and Allah increases the bond of love between them. So when we love each other for the sake of Allah WE ACTUALLY INCREASE OUR FAITH.
2. Forgiving:
When the Prophet Muhammad (SAW) asked his Companions ‘do you wish that Allah should forgive you' they said, of course O Prophet of Allah. He responded, ‘then forgive each other'.
One of the main components of a happy marriage is that the spouses are able to forgive, that they do not hold grudges or act judgmental towards each other. It is expected that when we live with someone, situations may arise when we end up saying or doing things that hurt our spouses. The challenge is not to dwell on it or lay blame but to move past it. This can only happen if we are not too proud to ask for forgiveness and we are not stingy to forgive.
If we expect Allah to forgive us then we must learn to forgive.
3. Forget:
When we constantly remind our spouses of all the times they let us down or hurt us we have not truly forgiven. Things that happened in the past must be left there and not be used as fresh ammunition in new situations. Couples who use this technique usually fall in a rut and become victims of their own pettiness, unable to break free.
4. Forbearance:
Sabr (patience) is the most useful tool to have in managing a healthy lifestyle. Being patient and forbearing puts us in a pro-active frame of mind it brings us closer to Allah through Tawakul (trust) and reliance .We develop an inner mechanism that empowers us to handle life's difficult moments. As Allah states in Surah (chapter)al- Asr:
"Surely by time humans are at loss, except those who believe and do righteous deeds and counsel each other to the truth and counsel each other to Sabr (patience)' (Quran, chapter 103).
5. Flexible:
Many couples un-necessarily make themselves miserable because they are unwilling to bend a little.
We should not expect our spouses to be our extensions. They are their own selves with personalities, likes and dislikes. We must respect their right to be them selves as long as it does not compromise their Deen (religion). Being inflexible and not accommodating for individual differences leads to a very stressful and tense home atmosphere.
6. Friendship:
This aspect of marriage has three components.
First is to develop a friendship with our spouses. The relationship based on friendship is more able to withstand outside pressures.
We honor, trust, respect, accept and care for our friends, in spite of our differences. These are the aspects of friendship we should bring to our marriages.
Unfortunately the only aspect that people think of bringing to their marriage which is highly inappropriate is the buddy scenario. Shariah (Islamic law) has placed the husband in a leadership role within a family. This requires a certain decorum, which cannot be maintained if the spouses consider each other as pals.
This should not be taken to mean that husband is a dictator but a shepherd who is responsible for and to his flock. This is a position of grave responsibility and places an enormous burden on the husband. Furthermore the children need to see their parents as friends but not as pals as this encourages disrespect.
7. Friendly:
Second aspect of friendship is to have friendly relations with in-laws. When couples compete as to whose parents are more important it becomes a constant source of grief. Much valuable time is wasted trying to convince, one another of whose parents are most desirable. It is better if we accept, that our spouses will not overnight fall in love with our parents just because we want them to. As long as they maintain friendly relations that are cordial and based on mutual respect we should not force the issue.
8. Friends:
The third aspect of friendship is our circle of friends. It is okay to have individual friends of the same gender but couples must also make effort to have family friends so that they can socialize together. If there is friction being caused by a certain friendship it must not be pursued at the expense of the marriage. Prophet Muhammad (SAW) advised us to choose God fearing people as friends since we tend to follow their way. Friends should be a source of joy and not mischief.
9. Fun:
Couples that do not laugh together have to work on sharing some fun times. The Prophet (SAW) was known to play with his wives. A simple walk in the park can add much spark to the relationship. Taking up a sport together or watching clean funny movies is another way of sharing a laugh.
10. Faithful:
It is commanded by Allah that we be faithful to our spouses. Adultery is a capital crime in Islam that is punishable by death. However there are various forms of unfaithful behavior prevalent among some Muslims.
The most common form is maintaining friendships with the opposite sex over the boundaries set by Islam, and the misgivings of the spouse. The latest trend of Internet relationships is also contrary to Islamic Adab (etiquette) and is causing serious problems between couples. Once a sense of betrayal sets in, repairing that relationship is difficult. Another form of not being faithful is when couples betray confidences (trusts/promises) . This is a trust issue and one when compromised eats away at the heart of a marriage.
11. Fair:
Usually when we are angry or displeased the tendency is to not play fair. We try to convince ourselves that since we have been wronged it is okay to be unjust in our behavior and our statements. Allah states in the Quran do not be unjust under any circumstances, even if they be your enemy, and here we are talking about our life partners and the parent of our children. To use words such as "never" and "always" when describing the behavior of the partner is unfair and puts the other on the defensive.
10. Finance:
One of the most common points of contention in marriages is money. Experts tell us that 80 percent of marital conflicts are about money.
It is therefore highly recommended that the couple put serious time and effort in developing a financial management plan that is mutually agreeable and is reviewed every six months or so. Preparing a budget together is also a helpful and wise way to handling household finances. It should be remembered that the wife's money in Islam is hers to do with as she pleases and therefore should not be considered family income unless she chooses to contribute it to the family
11. Family:
Parenting can be a stressful experience if the parents are not well informed. This in turn can put extra pressure on the marriage.
Sometimes couples are naive about the changes that come in the lifestyle. This can cause in some cases depression and in some resentment and misunderstandings. One golden rule that must always be the guide is; that family comes first.
Whenever there is evidence that the family is not happy or not our first priority it is time to assemble at the kitchen table and discuss with open hearts and mind.
12. Feelings:
Prophet Muhammad (SAW) stated that Allah forgives all sins if we repent but not those we have committed against others i.e. hurt their feelings unless the person we have hurt forgives first.
Couples are sometimes very careless when it comes to their spouse's feelings, they take them for granted and assume that the other knows what they mean. It is surprising that people are more sensitive and courteous to strangers than they are to their loved ones. One must be ever vigilant and careful that they do not hurt the feelings of their spouses and if they invariably do, they should apologize as soon as possible. Since one does not know when someone they love will leave this world, is it not better to make amends when we have the time?
13. Freedom:
Marriage in Islam is a partnership and not bondage or slavery. To consider the wife one's property is alien to Islamic concept of husband and wife role. The team spirit is enhanced and not curtailed when members of the team are free to be themselves. Freedom in the common western since is to be free to do as one pleases or to be selfish. On the contrary, to allow freedom to one's spouse is to be considerate of their needs and to recognize their limitations.
14. Flirtation:
A sure way to keep romance in marriage is to flirt (only) with your spouse. Many successful marriages have maintained a youthful demeanor in their marriages by adopting special names for each other and secret communication styles.
15. Frank:
Misunderstandings happen when couples are not honest with each other. Marital relationship is where the partners must feel safe to speak their mind with due consideration to the other's feeling, without compromising their own views. When the communication is not frank it hinders in the development of closeness and deep understanding of each other's inner self.
16. Facilitator:
When choosing our life partner, we must, as the Prophet (SAW) advised, look for a pious Muslim. The reason is that their first and foremost goal is the pleasure of Allah. This commitment to Allah makes them an excellent facilitator (someone who makes things easy) for enhancing their partner's spiritual development. In essence, the couple facilitates their family's commitment to Allah and His Deen.
17. Flattering:
Paying compliments and indulging in honest flattery is a very inexpensive way to win your spouse's heart. Everyone likes to be appreciated and noticed. So being stingy about compliments is actually depriving oneself of being appreciated in return.
18. Fulfilling:
To be all one can be to one's spouse is a very fulfilling and rewarding experience. To be in love means to give one's all. The heart does not put conditions or make stipulations. It gives without expecting anything in return, but such selfless giving is always rewarded tenfold.
19. Fallible:
It often happens that our expectations sometimes are so high that we lose focus of the fact that we are fallible (not perfect/make mistakes) beings. When couples start to nitpick and demand the impossible they must remind themselves that only Allah is perfect.
20. Fondness:
So many times couples fail to work on developing fondness for each other by [failing] to see their spouses as people through the eyes of their respective friends. Spending quality time alone doing and sharing activities are ways in which one can develop fondness.
21. Future:
Smart couples plan for their future together. They work on their financial and retirement plans, make wills and discuss these plans with their children. This provides peace of mind and secures the relationship.

Child abuse: How to tell if something's wrong

How do I know if my child has been abused?
If your child spends any amount of time away from your care — whether he's with a babysitter or a relative, or at daycare or preschool — it's natural to wonder whether he's safe. And like any parent, you've probably wondered whether you'd be able to tell if your child was being mistreated. Of course, you can keep an eye out for physical symptoms and behavioral changes that may point to abuse, but it can be tricky figuring out exactly what's going on. "You're always playing a guessing game," says Kathy Baxter, director of the San Francisco Child Abuse Council. "A child could have many other reasons for acting out, being fussy, or becoming withdrawn. But parents are really good at knowing their
children, so you have to try to put together a picture and go with your gut instinct."

If your child is old enough to talk, Baxter suggests regularly asking him questions such as, "Did anything happen to you today that you didn't like?" or "Have you ever been frightened at daycare?" If he's in the habit of telling you what makes him uncomfortable, he'll be more likely to tell you if anything is seriously amiss. "When it comes to abuse and neglect, most kids tell the truth," Baxter says. "But in most cases, they are reluctant. They don't want to get the person in trouble. They feel guilty; they feel it happened because they were bad."

If your child isn't talking well enough to tell you what's going on, pinpointing abuse can be even more difficult. What you can do is keep a close eye on your child for signs that all is not well. Some parents discover signs of abuse — such as internal bleeding and injuries — only when they take their child to a pediatrician because he won't stop crying or is excessively fussy. Here are some signals to watch for.

A child who has been physically abused may:
• Cry and put up a fight when it's time to go to daycare, or appear frightened around the caregiver or other adults.
• Come home with unexplained bruises, abrasions, burns, broken bones, black eyes, cuts, bite marks, or other injuries. Repeated injuries of any type can be a warning sign.

A child who has been emotionally abused may:
• Display behavioral problems or changes such as shunning a parent's affections — or, alternately, becoming excessively clingy — or acting angry or depressed. Abused children often show
extremes in behavior: A normally outgoing and assertive child may become unusually compliant and passive, while a generally mild child may act in a demanding and aggressive manner.
• Become less talkative or stop communicating almost completely, or display signs of a speech disorder such as stuttering.
• Act inappropriately adult or infantile. For example, a child may either become overly protective and "parental" toward other children, or revert to rocking and head banging.
• Be delayed physically or emotionally, walking or talking later than expected or continuing to have regular temper tantrums. But since every child develops at a different rate, it can be difficult to determine whether a developmental delay stems from abuse.
• Complain of headaches or stomachaches that have no medical cause.

A child who has been sexually abused may:
• Have pain, itching, bleeding,
or bruises in or around the genital area.
• Have difficulty walking or sitting, possibly because of genital or anal pain.
• Suffer from urinary tract infections, or suddenly start wetting the bed.
• Be reluctant to take off his coat or sweater, even on a hot day, or insist on wearing multiple undergarments.
• Demonstrate sexual knowledge, curiosity, or behavior beyond his age (obsessive curiosity about sexual matters, for example, or seductive behavior toward peers or adults).

WHAT IS QADIANISM? by Maulana Muhammad Saleem Dohrat

QADIYANISAM. ....
....dishounours ALLAH (SWT), the creator

Where can the human escape from that being in whose
hands is every atom. He says: I will come seceretly
like theives.

(Roohani Khazaa'in Page 39, Vol. 20)

..claims divinity for Mirza Ghulam Ahmad.

I (Mirza) saw in a dream that I am God. I have belived
that I am God.
(Rohanni Khazaa'in Page 564, Vol 5)

...teaches that the door of prophethood is open, even
after the final prophet Muhammad (SAW)

This fact is established like the day that the door of
prophethood is open after prophet Muhammad (S A W)
(Haqeeqatun Nubuwah Page 228)

...debases the greatest of all Prophets, Muhammad
(SAW)

Prophet Muhammad (SAW) and his sahabah (RAA) used to
eat cheese made by the christians, although it was
well known that pig's fat was used in its making.
(Al Fadhal, Qadiyaan 22nd Febuary1924)

..claims that Mirza Ghulam Ahmad is Muhammad! the
messenger of Allah (SWT).

..Muhammad is the messenger of Allah. And those with
him are hard against the disbelivers and merciful
amoungst themselves. In this divine revelation, I have
been named Muhammad and also Rasool.
(Roohani Khazain Page 207, Vol 18)

One who differentiated between me and the Mustupha has
neither seen me or recognised me.
(Roohani Khazain Page 258-259 Vol 16)

... Teaches that Mirza Ghulam Ahmed is superior to
Prophet Muhammad (SAW)

..Muhammad has decended among us once again and he is
more greater in status than ever before. Whosoever
wants to see Muhammad (SAW) should see Ghulam Ahmad in
Qadian.
(Badr, Qadiyan 25th october 1906)

...propogates that Mirza is superior to all the
Prophets
And Allah (SWT) is showing so many signs for me that
if they were shown in the time of Noah, those people
would not have drowned .
(Rohhani Khazain Page 575 Vol 22)

Yousuf of this UMMAH, i.e this humble one is greater
than Israeli yousuf.

(Rohhani Khazain page 99 Vol 21)

Although many prophets have come into this world, I am
no less in knowledge and recognition of ALLAH than any
of them.
(Rohhani Khazain Page 240 Vol 18)

Leave the mention of Ibne Maryam (Easaa Alaihe
sallam); Ghulam Ahmad is better than him.
(Rohhani Khazain Page 240 Vol 18)

...teaches hatred towards Hazrat Easaa Alayhis sallam,
one of the greatest prophets of ALLAH

(Jesus) had the habit of uttering obscenities and
frequently using foul language.
(Rohhani Khazain Page 289 Vol 11)

It should be remembered that he (Jesus) also had top
some extent the habit of lying.
(Rohhani Khazain Page 289 Vol 11)

Jesus could not portray himself as a pious man because
people know him as a gluttonus alcoholic.

(Rohhani Khazain Page 296 Vol 10)

Ahmadi or Qadiani
The followers of Mirza Ghulam Ahmad of Qadian are
Qadiani whether they belong to the Qadiani jamaat of
Rabwah or the Lahori jamaat of Qadianis. But they call
themselves "Ahmadi" pleading that Mirza Ghulam Ahmad
befits the verse "Asmahu Ahmad" in the holy Quran
whereas according to the muslims this quranic verse
relates to the holy prophet Muhammad (SAW).
Taking undue advantage of the word, Ahmad in his name
Mirza Ghulam Ahmad twisted the meaning of the above
verse in his favour and claimed prophethood on this
basis, though his name actually means, "slave of
Ahmad". According to the Holy Quran both Ahmad and
Muhammad are the holy name of our Prophet (SAW)

Therefore, the application of the said Quranic verse
to Mirza Ghulam Ahmad of Qadian is a deliberate
alteration of the Holy Quran. On this basis calling
Qadianis as Ahmadis is "harram" (forbidden) and
unlawful.

QADIANIS DEBASE THE ISLAMIC KALIMAH
This article draws special attention of the reader to
the fact that the Qadianis deem Mirza Ghulam Ahmad as
a Prophet incarnate through reincarnation, ie rebirth
of the holy Prophet of Islam in Mirza Ghulam Ahmad's
person. Thus they have rebelled against Islam and
seceded from it. They have infactgiven the pretender a
place higher than that of the holy Prophet (SAW).

The contents of this text are based on authenic
Qadiani literature with references to the relevant
book and page. We take full responsibility and do
hereby declare that the sources are authentic and
correct.

To Qadianis Muhammad (SAW) is Mirza Ghulam Ahmad
Himself
Mirza Ghulam Ahmad claims that he himself is
(na-auzoo-billah) Muhammad (SAW):
Muhammad is the apostle of Allah. and those who are
with him are strong against Unbelievers, (but)
compassionate amongst each other. (HQ 48.29)
Mirza said, "In this divine revelation (the above
verse) I have been named Muhammad as well as the
Messenger of Allah". (Ek Ghalti Ka Izala, p.3;Roohani
Khazain vol.18, p.207).

The So-Called Two Prophetic Appointments Of Muhammad
(SAW)
The reasons why the Qadianis deem Mirza to be Muhammad
(SAW) is that according to the Qadiani belief, `Khatam
un Nabieen' (the final Prophet (SAW)) had been
ordained to be born in Mecca as Muhammad. For the
second time, according to the Qadianis, he was
reincarnated in Qadian as Mirza Ghulam Ahmad ! In
other words, the spirt of Muhammad (SAW) along with
his prophetic accomplishments allegedly appeared a
second tme in the incarnation of Mirza. And we quote:

"And know that just as our holy Prophet (SAW) was born
in the 5th century, in the same way he was reborn in
the end of 19th century in the incarnation of the
Promised Masih" (Mirza). (khutbah-e-Ilhamiah ,p.180;
Roohani Khazain, vol.16,p270)
"The holy Prophet (SAW) had two births as a Prophet.
In other words, we may say that it was promised that
the holy Prophet (SAW) would be born in the world once
and once more reincarnated and this was fulfilled by
the incarnation of the promised Masih and the promised
Mahdi" (Mirza). (Tuhfa-e-Golravia, p94; footnote,
Roohani Khazian, vol.17,p.249)

Mirza of Qadian Claimed To Be The Same As Muhammad
(SAW)
According to Qadiani belief Muhammad (SAW) with all
his excellence was reincarnated in Mirza of Qadian. As
such the entity of Mirza of Qadian is
(na-uzoo-billah) the same as the entity of Muhammad
(SAW). Mirza has said:

"And Allah bestowed upon me the bounty of the holy
Prophet and made it perfect, and he drew towards me
the kindness and generosity of that merciful Prophet,
so much so that my entity became his entity. Thus he
who joins my Jamaat really becomes one of the Sahaba
of my chief who was better then all the Prophets. It
is not hidden from those with the ability to think
that this is what the words "others of them" mean. The
person who makes a difference between me and Mustafa
has neither seen me nor recoginised me".
(Khutbah-e-Ilhamiah , p.171; Roohani Khazain, vol.16,
pp.258-259).

Mirza of Qadian Claimed That He Posessed All The
Virtues And Excellence Of Muhammad (SAW)
Once the belief had been fabricated that the being of
Mirza is exactly the being of Muhammad (SAW) and that
it is Muhammad (SAW) himself who was reincarnated in
Qadian as Mirza, then it must also be alleged that all
the accomplishments and distinctions of Muhammad (SAW)
were transferred to Mirza. Mirza has said:
"When I am the holy Prophet incarnate and when all the
accomplishments of Muhammad including the prophethood
are reflected in my mirror of my shadiness, then who
is the man who has claimed prophethood in a seperate
being ?" (Ek Ghalti Ka Izala, p.8; Roohani Khazain,
vol.18,p.212)
"The entity of the promised Masih (Mirza), in the
sight of Allah is the entity of the holy Prophet
(SAW). In other words, in the records of Allah there
is no duality or difference between the promised Masih
and the holy Prophet (SAW). Rather they both share the
same eminence, the same rank, the same status and the
same name. Although verbally they are two, yet in
reality they are one and the same". (Al-Fazl, Qadian,
Vol.3, No.37, dated 16th September 1915, as cited in
Qadiani Mazhab page 207, 9th edition, Lahore)

Mirza Of Qadian Claimed That He Was The Final Prophet
According to the Qadiani belief, the "Qadiani based"
birth of Muhammad (SAW) as a prophet took place in the
incarnate AUTAR, Mirza of Qadian. And as he became
incarnate of Muhammad (SAW) then Miraz becomes the
"final prophet" too ! Mirza says:
I have told so many times that according to the verse:
"And others of them.." I am incarnate the last of the
Prophets. Twenty years ago Allah named me in
Braheen-e-Ahamadia, Muhammad and AHmad and declared
that I am the holy Prophets (SAW) incarnation. (Ek
Ghalti Ka Izala, p.8; Roohani Khazain vol.18; p212)
"Blessed is he who has recognised me. Of all the paths
to God I am the last path, and of all his Lights, I am
the last Light. Unfortunate is he who forsakes me,
because without me all is darkness". (Kashti-e-Nooh,
p.56; Roohani Khazain, vol.19, p.61).

Mirza of Qadian Claimed He Was The Best Of The
Prophets Of Allah
"Many thrones have descended from heaven but thy
throne has been placed the highest". (Tazkirah 2nd Ed,
p.643)

"The various accomplishments which were bestowed upon
all other Prophets were concentrated in a greater
degree in the holy Prophet. All those accomplishments
have been conferred on me through the holy Prophets
reincarnation in me. That is why I bear the names of
Adam, Abraham, Moses, Noah, Solomon, Jesus, etc.
Allthe previous Prophets were the incarnations of
special attributes of the holy Prophet but I am the
the reincarnation of all the attributes of the holy
Prophet". (Malfoozat-e- Mirza, Vol.3, P.270)

Mirza of Qadian Claimed That He Was Superior To
Muhammad (SAW)
The Qadianis believe that Mirzas reincarnation was
superior to the Prophets first birth in Mecca. Mirza
says:

One who denies that the orainment of the Prophet (SAW)
is related to the 6th thousand as it was related to
the 5th thousand, denies the truth and the mandate of
the Quran. the truth is that the spirituality of the
(reincarnated) holy Prophet at the end of the 6th
thousand (ie these days), is much more stronger, more
complete and severe than in those early years. rathe
it is like the 14th (moonlit) night".
(Khutbah-e-Ilahmiah , p181; Roohani Khazain, vol.16,
pp.271-272)

The Simile Of "The New Moon" Used For The Holy Prophet
(SAW) And That Of "The Full Moon" Used For Mirza
The superiority of the Qadiani incarnation has been
expressed in yet another style: viz. During the Meccan
age the holy Prophet (SAW), Isalm was like the
Crescent in which there is no light but in his
so-called Qadiani reincarnation, Islam became lighted
and illuminated like the full moon. Mirza said:
"And Islam started like the cescent which was destined
ultimately to become in the later ages the full moon
by the command of God. Thus Allahs wisdom willed that
Islam should asume the form of the full moon in that
century which sholud resemble the full moon by way of
counting". (Khutbah-e-Ilahmiah , p181; Roohani Khazain,
vol.16, p.275)

"To declare those who denied the holy Prophet in his
first birth as unbelievers and outside the fold of
Islam, but to regard the deniers of his second birth
as muslim is an insult to the Prophet and a joke
against the signs of Allah, although the promised
Masih has in Khutbah-e-Ilahmiah, compared the mutual
relation between the first and the second births of
the holy Prophet to the relationship between the
crescent and the full moon". (Akhbar Al-Fazl, Qadian,
Vol.3, No.10, dated 15th July 1915 as cited in Qadiani
Mazhab p262)

Greater Manifest Victory
In order to express the superiority of Mirza it was
calimed that the manifest victory achieved by Mirza
was greater then the manifest victory of the holy
Prophet (SAW). Thus Mirza said
"It is apparent that the time of the manifest victory
of the era of the holy Prophet has expired, and the
second victory which was to be much greater and
clearer then the first one had yet to be achieved. It
ws ordained that its time should fall during the times
of the promised Masih". (Khutbah-e-Ilahmiah ,
pp193-194(Khutbah- e-Ilahmiah; Roohani Khazain, vol.16,
p.288)

SO-CALLED BEGINNING AND PERFECTION OF MIRZA'S
SPIRITUAL EXCELLENCE
It was also claimed that the era of the Makki birth of
the holy Prophet (SAW) was only the first step in his
progress of spiritual attainments, whereas his Qadiani
reincarnation represents the highest pinnacle of his
spiritual development. Thus it is said:
"The spirituality of our holy Prophet (SAW) was
conceived 5th thousand (ie Makki birth) with its
precise attributes and that period was not the the
climax of his spirituality' s development. It was
rather the first step to the highest pinnacle of its
perfection. Thereafter this spirituality manifested
itself in its full glamour during the 6th thousand
[his rebirth in Qadian] at the present time".
(Khutba-e-llhamiah, p177; Roohani Khazain, Vol.16,
p.266)

THE SO CALLED SUPERIOR MENTAL DEVELOPMENT OF MIRZA
It is also claimed that the mental development of
Mirza of Qadian was superior to that of the holy
Prophet (SAW). Thus it is said:
"The mental development of the promised Masih (i.e.
the Mirza of Qadian) was higher than that of the holy
Prophet (SAW). And this is only a part of the
superiority which the promised Masih has over the holy
Prophet. The mental faculties of the holy Prophet
could not manifest fully owing to the deficiency of
civilization; although the ability existed. They have
now manifested themselves fully through the promised
Masih by virtue of the advancement of civilization. "
(Review, May 1929, as cited in Qadiani Mazhab, p.266,
ninth edition. Lahore)

QADIANIS TERM REClTERS OF KALIMAH OF MUHAMMAD (SAW) AS
KAFIR(!)
When it is admitted, according to the Qadiani belief,
that the Qadiani Mirza is (God forbid) superior to
Muhammad of Arabia (SAW) in dignity then it must also
be necessary to believe that those who recite the
Kalimah of Muhammad (SAW) are not Muslims. In other
words. the Kalimae Tayyibah, (La Illaha Ill-lah,
Muhammadur Rasoolullah) , without belief in the Qadiani
Mirza becomes false. Thus it is said:

"The point is now quite clear. If it is 'Kufr' to deny
the gracious Prophet it must also be 'Kufr' to deny
the promised Masih, because the promised Masih is in
no way a separate being from the gracious Prophet;
rather he is the same (Muhammad incarnate). If anyone
is not deemed a Kaflr for denying the promised Masih,
then anyone else who denies the gracious Prophet also
cannot be considered a Kafir. How is it possible that
denying him in his first birth as Prophet should be
regarded as Kufr, but denying him in his
(reincarnated) second birth as prophet should not be
regarded as Kufr, when, as claimed by the promised
Masih, his (Mirza's as Muhammad incarnate) spiritual
attainment is stronger, complete and severe."
(Kalimatul Fasl, pages 146-147, as cited in the Reuiew
of Religions, dated March-April 1915).

"Any person who believes in Moses but does not believe
in Christ, or believes in Christ but does not believe
in Muhammad, or believes in Muhammad but does not
believe in the promised Masih, is not only a Kafir,
but a 'pakka' (confirmed) Kafir, and (he is) out of
the fold of Islam." (Kalimatul Fasl, page 110, by
Mirza Bashir Ahmad, M.A.)

"The Ahmadi movement bears the same relationship to
Islam as Christianity bears to Judaism." (Muhammad Ali
Lahori Qadiani cited from Mubahasah Rawalpindi, page
240).

"All such Muslims as did not swear allegiance to the
promised Masih (Mirza Ghulam Ahmad of Qadian), even
though they did not hear the name of the promised
Masih, are Kafir and debarred from the fold of Islam."
(Aiena-e-Sadaqat, page 35, by Mirza Mahmud Ahmad
Qadiani).

"It is incumbent upon us that we should not regard
non-Ahmadis as Muslims, nor should we offer prayers
behind them, because according to our belief they deny
one of the prophets of Allah. This is a matter of
faith None has any discretion in this."
(Anwar-e-Khilafat, page 90, by Mahmud Ahmad Qadiani).

The 77 Branches of Faith by Ashraf Ali al-Tahanawi

The Messenger of Allah (Allah bless him and give him peace) said “There are over 70 branches of faith. The highest is to bear witness that ‘There is no god but Allah and Muhammad is the Messenger of Allah’ (la ilaha illallahu muhammadur rasulullah). The lowest is the removal of harm from the road. Modesty is also of faith." We will therefore mention these qualities.

30 QUALITIES ARE CONNECTED TO THE HEART

1. Belief in Allah



2. To believe that everything other than Allah was non-existent. Thereafter, Allah Most High created these things and subsequently they came into existence.



3. To believe in the existence of angels.



4. To believe that all the heavenly books that were sent to the different prophets are true. However, apart from the Quran, all other books are not valid anymore.



5. To believe that all the prophets are true. However, we are commanded to follow the Prophet Muhammad (peace and blessings be upon him) alone.



6. To believe that Allah Most High as knowledge of everything from before-hand and that only that which He sanctions or wishes will occur.



7. To believe that Resurrection will definitely occur.



8. To believe in the existence of Heaven.



9. To believe in the existence of Hell.



10. To have love for Allah Most High.



11. To have love for the Messenger of Allah (Allah bless him and give him peace)



12. To love or hate someone solely because of Allah.



13. To execute all actions with the intention of religion alone.



14. To regret and express remorse when a sin is committed.



15. To fear Allah Most High.



16. To hope for the mercy of Allah Most High.



17. To be modest.



18.To express gratitude over a bounty or favour.



19. To fulfill promises.



20. To exercise patience.



21. To consider yourself lower than others.



22. To have mercy on the creation.



23. To be pleased with whatever you experience from Allah Most High.



24. To place your trust in Allah Most High.



25. Not to boast or brag over any quality that you posses.



26. Not to have malice or hatred towards anybody.



27. Not to be envious of anyone.



28. Not to become angry.



29. Not to wish harm for anyone.



30. Not to have love for the world.





7 QUALITIES ARE CONNECTED TO THE TONGUE



31. To recite the testimony of faith (kalimah) with the tongue.



32. To recite the Quran.



33. To acquire knowledge.



34. To pass on Knowledge.



35. To make dua.



36. To make the zikr of Allah Most High.



37. To abstain from the following: lies, backbiting, vulgar words, cursing, singing that is contrary to the Shariah.





40 QUALITIES ARE CONNECTED TO THE ENTIRE BODY



38. To make wudu, ghusl, and keep one's clothing clean.



39. To be steadfast in offering salaat.



40. To pay zakaat and sadaqatul fitr.



41. To fast.



42. To perform the Hajj.



43. To make i'tikaaf.



44. To move away or migrate from that place which is harmful for one's deen.



45. To fulfill the vows that have been made to Allah.



46. To fulfill the oaths that are not sinful.



47. To pay the kaffarah for unfulfilled oaths.



48. To cover those parts of the body that are fard to cover.



49. To perform the ritual slaughter.



50. To enshroud and bury the deceased.



51. To fulfill your debts.



52. To abstain from prohibited things when undertaking monetary transactions.



53. Not to conceal something true which you may have witnessed.



54. To get married when the nafs desires to do so.



55. To fulfill the rights of those who are under you.



56. To provide comfort to one's parents.



57. To rear children in the proper manner.



58. Not to sever relations with one's friends and relatives.



59. To obey one's master.



60. To be just.



61. Not to initiate any way that is contrary to that of the generality of the Muslims.



62. To obey the ruler, provided what he orders is not contrary to the Shariah.



63. To make peace between two warring groups or individuals.



64. To assist in noble tasks.



65. To command the good and prohibit the evil.



66. If it is the government. it should mete out punishments according to the Shariah.



67. To fight the enemies of deen whenever such an occasion presents itself.



68. To fulfill one's trusts (amana).



69. To give loans to those who are in need .



70. To see to the needs of one's neighbour.



71. To ensure that one's income is pure.



72. To spend according to the Shariah.



73. To reply to one who has greeted you.



74. To say Yarhamukallah (‘Allah have mercy on you’) when anyone says Alhamdulillah (‘All praise is Allah’s’) after sneezing.



75. Not to cause harm to anyone unjustly.



76. To abstain from games and amusements contrary to the Shariah.



77. To remove pebbles, stones, thorns, sticks, and the like from the road.

Allah Knows Best

Is 'Political' Islam Different to 'Traditional' Islam?

Battle for ‘Hearts and Minds’
http://www.hizb. org.uk/hizb/ resources/ issues-explained /is-political- islam-different- to-traditional- islam.html
We are told there is a battle of ideas taking place within ‘British Islam’. On the one side, ‘traditional Islam’ – “calm voices of moderation and reason”, on the other – “The voices of extremism [un]representative of Islam”. The last battle cries of a beleaguered Prime Minister attempting to once again set out the parameters for yet another ‘debate’ within the Muslim community. Debate in Blair-speak means fraternising with people that agree with the ‘government narrative’. Dialogue has never been a strong point for this government, and in its absence we were presented with yet more simplifications of a more complex issue.

Context is key

After September 11 and 7/7, the government, politicians, media and academics all began to look at the main drivers of ‘Islamic’ terrorism. The government claimed there is a deep ‘extremist’ strain of thinking within the Muslim community that desires the wholesale destruction of the West, whatever the policies it employs. On the other side, people started to question the contribution British support for the ‘War on Terror’ has played in fomenting radicalisation within the Muslim community. It was inevitable the government would downplay the invasion of Iraq, despite the fact that Blair’s colleagues broke ranks and accepted its impact.
In order to deflect attention, Tony Blair employed a series of speeches and conferences to call upon the Muslim community to weed out the ‘extremists’ from the Muslim community. By doing this he had already forced a conclusion in the public domain that the problem was rooted in the Muslim community that required an internal fight. Subsequent events must be viewed in this light. The formation of alternative organisations to ‘represent’ Muslims (rubberstamp government policies), encouragement to individuals and organisations to question established Islamic institutions and values are all designed to silence the Muslim community. We are told today that ‘Islamism’ is a politicised version of traditional Islam, and as such political Islam is a made-up, twentieth-century innovation with no basis within traditional beliefs. This claim needs to be explored.

A modern idea or an abandoned obligation revived?
One underlying discussion that needs to be investigated is the oft repeated claim that ‘traditional’ Islam is silent, inward looking and accepts the seperation between Islam and Politics but above everything else it is authentic. Dr Ali Gomaa’s (Grand Mufti of Egypt) questioning of the ‘caliphate’ (Khilafah) model by saying that there are alternative models of Islamic governance must be seen within this light. Whilst at the polar opposite end of the spectrum sits political Islam, it is absorbed with power, has a propensity to be violent, and above all it is reactive, sitting on the fringe of Islam. We are told ad-nausea that the Khilafah is a modern concept rooted in a reaction to colonialism following the destruction of the Uthmaniyyah Khilafah (Ottoman Caliphate). Successive catastrophes did indeed focus the minds of the Muslim masses, but this is far removed from saying the Khilafah is a modern idea, devoid of Islamic credentials. The Islamic texts counter this claim and the classical scholars are in agreement to its obligation.

Polar opposites or two sides of the same coin?
Recognising Islam is holistic is an acknowledgment that Allah (subhanhu wa ta’aala) perfected His Deen. Allah (subhanahu wa ta’aala) sent His beloved Rasool (salAllahu alaihi wasallam) to: “perfect the morals and conduct of mankind." He also revealed a comprehensive system of laws regulating individual and societal conduct. Although one command cannot be elevated above another, the scholars’ description of the khilafah as the ‘mother of all obligations’ (ummul faraa’id) places additional emphasis on this institution. This is because so many ahkam are abandoned by its absence.
At this stage it is important to clarify that the call for the re-establishment of the khilafah does not mean the abandonment of the rest of Islam. It does not mean as Muslims we must de-emphasise the importance of strengthening our nafsiyyah. Developing the nafsiyyah, that is to develop the Muslims closeness to Allah through recommended and actions solely to enhance once relationship with Allah, is part of all Muslims duty. Those who work to establish the Khilafah must also take on the serious task of self-development, spiritual enhancing and work to rid themselves of qualities and traits which corrode the heart. It must also be noted here that developing the nafsiyyah also involves obedience (ta’at) to Allah by following his commandments, one of which is the implementation of the Shari’ah.

Approaching Islam from a partial perspective must be abandoned in favour of embracing the classical holistic model that Rasool (salAllahu alaihi wasallam), the Sahabah after him, the tabi’een after them and tabi’ tabi’een latterly enacted.

The resultant conclusion leads us to unrelenting adherence to the shariah whilst acknowledging Islam must not be solely viewed as a collection of dos and don’ts. An action must be approached by reference to the ahkam of Allah, whilst enacting worship must carry the mindset of an ‘Abid (slave - of Allah). Prominent scholars such as Imam Ghazzali (ra) have clarified the difference between the inward and the outward aspects of worship (see Ihya Ulum al-Deen – Inner dimensions of Islamic worship).

Returning back to an earlier point, living by Islam refers to all aspects of our relationships, all must be in line with Islam. Therefore downplaying the importance of the Khilafah/Islamic State/Imamah in order to emphasise personal rectification is akin to missing salah (prayer) in order to conserve energy for siyam (fasting)
Historic Examples of Famous Sufis
The claim that Sufis are disengaged from everything besides personal rectification is both insulting and erroneous. Adopting the path of Tasawwuf does not abrogate the Shari’ requirements to enjoin the good & forbid the evil, partake in Da’wah or enact Jihad when the conditions require it. There is a notable history that is often forgotten. A few appropriate examples dispel any notion that Sufism is somehow passive and introspective.

Imam Shamil was a Naqshbandi Sufi who lived in nineteenth century Northern Caucuses. He is also noted as a great mujahid who fought against Russian occupation in current day Dagestan.

Abd al-Qadir al-Jazairi was in the Qadiri Sufi order yet he led numerous attacks against the French occupation of nineteenth century Algeria.

Ma Hualong, a leader of Jahriyya order, an order of the Naqshbandi sufis fought as leader of the Muslim struggle in the Gansu Province in modern China.

Shaykh Ahmad al-Farooqi Sirhindi was a prominent member of the Naqshbandi Sufi order and is widely acknowledged as being Mujaddid of his time (Majaddid Alf Thani). He countered the Din-e-ilahi (Divine Faith) of Akbar and helped bring back Islamic rule to seventeenth century India.

Sheikh Taqi ad-Din Ahmad Ibn Taymiyyah was a member of the Qadiri order of Sufis. Although he is famous for attacking certain Sufi groups for their excesses, he nonetheless recognised the importance of rectifying the heart, de-emphasising the importance of this worldly life and total dedication to Allah. In particular he attacked the antinomian interpretation of Sufism which led some orders to believe they were absolved from living by the ahkam of Allah, such as the Rifa’i order. He is noted for leading the opposition against the Mongol invasion of 1300.

At this critical juncture, we need to take a sober look at how we view Islam. There has always been a long tradition of discussion, debate and difference between scholars and the wider ummah on the finer points of Islam. It was always assumed that difference is only acceptable within the remits clearly set out in Islam. This means a fundamental acceptance of amongst other things, salah (prayer), zakah (alms), hajj (pilgrimage) , siyam (fasting), aqaa’id (basic doctrine), personal rectification and living by Islam including the need for a unitary state founded on an Islamic basis. By disavowing the latter, we run the risk of destroying fundamental parts of Islam as the vehicle that realises there existence is the khilafah.

For further information about the obligation of Khilafah and what the distinguished scholars of early Islam said about it click here
Bibilography
The Ruling System in Islam, Hizb ut-Tahrir
The Inner Dimensions of Islamic Worship, Imam Abu Hamid Al-Ghazzali
Al-Maqasid, Imam Nawawi, translation and notes by Nuh Ha Mim Keller
Al-Ahkam al-Sultaniyya, Abu’l-Hasan al-Mawa

The forgotten Mother of the Prophet (saw)

We do not know precisely how the young Abyssinian girl ended up for sale in Makkah. We do not know her 'roots', who her mother was, or her father or her ancestors. There were many like her, boys and girls, Arabs and non-Arabs, who were captured and brought to the slave market of the city to be sold.
A terrible fate awaited some who ended up in the hands of cruel masters or mistresses who exploited their labor to the full and treated them with the utmost harsh ness.
A few in that inhuman environment were rather more fortunate. They were taken into the homes of more gentle and caring people.
Barakah, the young Abyssinian girl, was one of the more fortunate ones. She was saved by the generous and kind Abdullah, the son of Abd al-Muttalib. 'She became the only servant in his household and when he was married, to the lady Aminah, she looked after her affairs as well.
Two weeks after the couple were married, according to Barakah, Abdullah's father came to their house and instructed his son to go with a trading caravan that was leaving for Syria. Aminah was deeply distressed and cried:
"How strange! How strange! How can my husband go on a trading journey to Syria while I am yet a bride and the traces of henna are still on my hands."
Abdullah's departure was heartbreaking. In her anguish, Aminah fainted. Soon after he left, Barakah said: "When I saw Aminah unconscious, I shouted in distress and pain: 'O my lady!' Aminah opened her eyes and looked at me with tears streaming down her face. Suppressing a groan she said: "Take me to bed, Barakah."
"Aminah stayed bedridden for a long time. She spoke to no one. Neither did she look at anyone who visited her except Abd al-Muttalib, that noble and gentle old man. "Two months after the departure of Abdullah, Aminah called me at dawn one morning and, her face beaming with joy, she said to me:
"O Barakah! I have seen a strange dream." "Something good, my lady," I said. "I saw lights coming from my abdomen lighting up the
mountains, the hills and the valleys around Makkah." "Do you feel pregnant, my lady?"
"Yes, Barakah," she replied. "But I do not feel any discomfort as other women feel." "You shall give birth to a blessed child who will bring goodness," I said.
So long as Abdullah was away, Aminah remained sad and melancholic. Barakah stayed at her side trying to comfort her and make her cheerful by talking to her and relating stories. Aminah however became even more distressed when Abd al-Muttalib came and told her she had to leave her home and go to the mountains as other Makkans had done because of an impending attack on the city by the ruler of Yemen, someone called Abrahah. Aminah told him that she was too grief-striken and weak to leave for the mountains but insisted that Abrahah could never enter Makkah and destroy the Kabah because it was protected by the Lord. Abd al-Muttalib became very agitated but there was no sign of fear on Aminah's face. Her confidence that the Kabah would not be harmed was well-founded. Abrahah's army with an elephant in the vanguard was destroyed before it could enter Makkah.
Day and night, Barakah stayed beside Aminah. She said: "I slept at the foot of her bed and heard her groans at night as she called for her absent husband. Her moans would awaken me and I would try to comfort her and give her courage."
The first part of the caravan from Syria returned and was joyously welcomed by the trading families of Makkah. Barakah went secretly to the house of Abd al-Muttalib to find out about Abdullah but had no news of him. She went back to Aminah but did not tell her what she had seen or heard in order not to distress her. The entire caravan eventually returned but not with Abdullah.
Later, Barakah was at Abd al-Muttalib' s house when news came from Yathrib that Abdullah had died. She said: "I screamed when I heard the news. I don't know what I did after that except that I ran to Aminah's house shouting, lamenting for the absent one who would never return, lamenting for the beloved one for whom we waited so long, lamenting for the most beautiful youth of Makkah, for Abdullah, the pride of the Quraysh.
"When Aminah heard the painful news, she fainted and I stayed by her bedside while she was in a state between life and death. There was no one else but me in Aminah's house. I nursed her and looked after her during the day and through the long nights until she gave birth to her child, "Muhammad", on a night in which the heavens were resplendent with the light of God."
When Muhammad was born, Barakah was the first to hold him in her arms. His grandfather came and took him to the Kabah and with all Makkah, celebrated his birth. Barakah stayed with Aminah while Muhammad was sent to the badiyah with the lady Halimah who looked after him in the bracing atmosphere of the open desert. At the end of five years, he was brought back to Makkah and Aminah received him with tenderness and love and Barakah welcomed him "with joy, longing and admiration".
When Muhammad was six years old, his mother decided to visit the grave of her husband, Abdullah, in Yathrib. Both Barakah and Abd al-Muttalib tried to dissuade her. Aminah however was determined. So one morning they set off- Aminah, Muhammad and Barakah huddled together in a small hawdaj mounted on a large camel, part of a huge caravan that was going to Syria. In order to shield the tender child from any pain and worry, Aminah did not tell Muhammad that she was going to visit the grave of his father.
The caravan went at a brisk pace. Barakah tried to console Aminah for her son's sake and much of the time the boy Muhammad slept with his arms around Barakah's neck.
The caravan took ten days to reach Yathrib. The boy Muhammad was left with his maternal uncles of the Banu Najjar while Aminah went to visit the grave of Abdullah. Each day for a few weeks she stayed at the grave. She was consumed by grief.
On the way back to Makkah, Aminah became seriously ill with fever. Halfway between Yathrib and Makkah, at a place called al-Abwa, they stopped. Aminah's health deteriorated rapidly. One pitch dark night, she was running a high temperature. The fever had got to her head and she called out to Barakah in a choking voice.
Barakah related: "She whispered in my ear: 'O Barakah, I shall depart from this world shortly. I commend my son Muhammad to your care. He lost his father while he was in my abdomen. Here he is now, losing his mother under his very eyes. Be a mother to him, Barakah. And don't ever leave him.'
"My heart was shattered and I began to sob and wail. The child was distressed by my wailing and began to weep. He threw himself into his mother's arms and held tightly onto her neck. She gave one last moan and then was forever silent."
Barakah wept. She wept bitterly. With her own hands she dug a grave in the sand and buried Aminah, moistening the grave with whatever tears were left in her heart. Barakah returned with the orphan child to Makkah and placed him in the care of his grandfather. She stayed at his house to look after him. When Abd al-Muttalib died two years later, she went with the child to the house of his uncle Abu Talib and continued to look after his needs until he was grown up and married the lady Khadijah.
Barakah then stayed with Muhammad and Khadijah in a house belonging to Khadijah. "I never left him and he never left me," she said. One day Muhammad, may Allah bless him and grant him peace, called out to her and said: "Ya Ummah!" (He always called her "Mother".) "Now I am a married man, and you are still unmarried. What do you think if someone should come now and ask to marry you?" Barakah looked at Muhammad and said: "I shall never leave you. Does a mother abandon her son?" Muhammad smiled and kissed her head. He looked at his wife Khadijah and said to her: "This is Barakah. This is my mother after my own mother. She is the rest of my family."
Barakah looked at the lady Khadijah who said to her: "Barakah, you have sacrificed your youth for the sake of Muhammad. Now he wants to pay back some of his obligations to you. For my sake and his, agree to be married before old age overtakes you."
"Whom shall I marry, my lady?" asked Barakah. "There is here now Ubayd ibn Zayd from the Khazraj tribe of Yathrib. He has come to us seeking your hand in marriage. For my sake, don't refuse."
Barakah agreed. She married Ubayd ibn Zayd and went with him to Yathrib. There she gave birth to a son whom she called Ayman and from that time onwards people called her "Umm Ayman" the mother of Ayman.
Her marriage however did not last very long. Her husband died and she returned once more to Makkah to live with her "son" Muhammad in the house of the lady Khadijah. Living in the same household at the time were Ali ibn Abi Talib, Hind (Khadijah's daughter by her first husband), and Zayd ibn Harithah.
Zayd was an Arab from the tribe of Kalb who was captured as a boy and brought to Makkah to be sold in the slave market. He was bought by Khadijah's nephew and put in her service. In Khadijah's household, Zayd became attached to Muhammad and devoted himself to his service. Their relationship was like that of a son to a father. Indeed when Zayd's father came to Makkah in search of him, Zayd was given the choice by Muhammad of either going with his father or staying with him. Zayd's reply to his father was:
"I shall never leave this man. He has treated me nobly, as a father would treat his son. Not a single day have I felt that I am a slave. He has looked after me well. He is kind and loving towards me and strives for my enjoyment and happiness. He is the most noble of men and the greatest person in creation. How can I leave him and go with you?...I shall never leave him."
Later, in public Muhammad proclaimed the freedom of Zayd. However, Zayd continued to live with him as part of his household and devoted himself to his service.
When Muhammad was blessed with prophethood, Barakah and Zayd were among the first to believe in the message he proclaimed. They bore with the early Muslims the persecution which the Quraysh meted out to them.
Barakah and Zayd performed invaluable services to the mission of the Prophet. They acted as part of an intelligence service exposing themselves to the persecution and punishment of the Quraysh and risking their lives to gain information on the plans and conspiracies of the mushrikin.
One night the mushrikun blocked off the roads leading to the House of al-Arqam where the Prophet gathered his companions regularly to instruct them in the teachings of Islam. Barakah had some urgent information from Khadijah which had to be conveyed to the Prophet. She risked her life trying to reach the House of al-Arqam. When she arrived and conveyed the message to the Prophet, he smiled and said to her:
"You are blessed, Umm Ayman. Surely you have a place in Paradise." When Umm Ayman left, the Prophet looked at his companions and asked: "Should one of you desire to marry a woman from the people of Paradise, let him marry Umm Ayman."
All the companions remained silent and did not utter a word. Umm Ayman was neither beautiful nor attractive. She was by now about fifty years old and looked rather frail. Zayd ibn al-Harithah however came forward and said:
"Messenger of Allah, I shall marry Umm Ayman. By Allah, she is better than women who have grace and beauty."
Zayd and Umm Ayman were married and were blessed with a son whom they named Usamah. The Prophet, may Allah bless him and grant him peace, loved Usamah as his own son. Often he played with him, kissed him and fed him with his own hands. The Muslims would say: "He is the beloved son of the beloved." From an early age Usamah distinguished himself in the service of lslam, and was later given weighty responsibilities by the Prophet.
When the Prophet migrated to Yathrib, henceforth to be known as al-Madinah, he left Umm Ayman behind in Makkah to look after certain special affairs in his household. Eventually she migrated to Madinah on her own. She made the long and difficult journey through the desert and mountainous terrain on foot. The heat was killing and sandstorms obscured the way but she persisted, borne along by her deep love and attachment for Muhammad, may God bless him and grant him peace. When she reached Madinah, her feet were sore and swollen and her face was covered with sand and dust.
"Ya Umm Ayman! Ya Ummi! (O Umm Ayman! O my mother!) Indeed for you is a place in Paradise!" exclaimed the Prophet when he saw her. He wiped her face and eyes, massaged her feet and rubbed her shoulders with his kind and gentle hands.
At Madinah, Umm Ayman played her full part in the affairs of the Muslims. At Uhud she distributed water to the thirsty and tended the wounded. She accompanied the Prophet on some expeditions, to Khaybar and Hunayn for example.
Her son Ayman, a devoted companion of the Prophet was martyred at Hunayn in the eighth year after the Hijrah. Barakah's husband, Zayd, was killed at the Battle of Mutah in Syria after a lifetime of distinguished service to the Prophet and Islam. Barakah at this time was about seventy years old and spent much of her time at home. The Prophet, accompanied by Abu Bakr and Umar often visited her and asked: "Ya Ummi! Are you well?" and she would reply: "I am well, O Messenger of Allah so long as Islam is."
After the Prophet, may Allah bless him and grant him peace, had died, Barakah would often be found with tears in her eyes. She was once asked, "Why are you crying?" and she replied: "By Allah, I knew that the Messenger of Allah would die but I cry now because the revelation from on high has come to an end for us."
Barakah was unique in that she was the only one who was so close to the Prophet throughout his life from birth till death. Her life was one of selfless service in the Prophet's household. She remained deeply devoted to the person of the noble, gentle and caring Prophet. Above all, her devotion to the religion of Islam was strong and unshakable. She died during the caliphate of Uthman. Her roots were unknown but her place in Paradise was assured.

' TERRORISM ' Defined - Dr. M.K. Sherwani

" Terrorism is the desperate action of vengeance by the oppressed against the oppressor when the world has closed all the doors of justice and fairplay."
'Dr. Mustafa Kamal Sherwani,LL. D.'
------------ --------- --------- --------- --------- -

Ever since the inception, 'homicidal violence',has been an integral component of the
humanity.Whatever must have been the dimension,genesis or reason of this violence, the 'humans' invariably are the victims at the hands of the fellow humans. 'Wars', 'invasions'' murders' 'communal conflagrations' 'insurgency' 'rebellion' 'revolution' ,'religious or sectarian extremism' etc. have been some of the traditional sources of the bloodshed.
However, the preceding one or two decades have added a new word 'TERRORISM' to the list of these instruments of 'violence'.' Like 'SECULARISM' and 'FUNDAMENTALISM' , the term 'TERRORISM', too has become a catchword, with everyone using it, but none being able to give its exhaustive definition.
Now a time has come when at least the academic circle of the world must develop a consensus on what the term ' terrorism' truly signifies.In my view,it may be defined in the following words. I would like the comments of the members so that we all may be able to evolve at least its conceptual parameters, notwithstanding what the interested parties define it according to their political interests and the exigency of circumstances.

Dr. Mustafa Kamal Sherwani,LL. D.
Former President, All India Muslim Forum
3, Sherwani Nagar, Sitapur Road, Lucknow,UP.India
Presently, Dean, Faculty of Law and Shariah
Zanzibar University, Zanzibar
Tanzania

Guantanamo Detainee - Testimony of Jumah Al-Dossari (Part 1)

“When it is said to them: "Make not mischief on the earth," they say: "Why, we only Want to make peace!" Of a surety, they are the ones who make mischief, but they realise (it) not.”
(Al-Qur'an, 2:11-12 - Al-Baqara [The Cow])
Days of Adverse Hardship in US detention Camps - Testimony of Guantánamo Detainee Jumah al-Dossari
http://web.amnesty. org/library/ Index/ENGAMR5110 72005

Below is the testimony of Jumah al-Dossari, which he wrote in July 2005 in the US detention facility at Guantánamo Bay naval base, Cuba. The hand written testimony was given to Amnesty International by Jumah al-Dossari’s civilian lawyer. At the date of publication Jumah al-Dossari remains detained in Guantánamo Bay. This testimony is Jumah al-Dossari’s personal account of his experiences in Pakistani and US custody, and the views expressed in it are his own.
"When I took up a pen and decided to write about what I have suffered and my tragedy, I was unable to decide where and how I should start. What I have seen is a huge tragedy and a weighty matter, far weightier than I can put to paper. Indeed, the enormous horrors that my eyes have seen have and continue to see renew my anxiety and pain and my very being and feelings are shaken at the mere thought or flash of them in my memory. How can my heart forget them and how can my soul who bore these horrors continue with life? As I hold my pen, my hand is shaking. How will I write about these tragedies? Yes, tragedies, in all the possible meanings of the word. How will I write about these horrors and must I swallow the bitter lump that forms in my throat when I remember them? The revolting torture and those vile attacks which were a humiliation and will continue to be a vile stain on history, memories that whenever I look back on them, I wonder how my soft heart could bear them, how my body could bear the pain of the torture and how my mind could bear all that stress. How I wish my memories and my thoughts could be forgotten.
But for me, in forgetting it and its effects, there are still memories, lifelong evidence of what happened to me in my wounds, my afflictions, my pain and my sadness. From here, in the gloom of prisons and from the depths of the detention camp, I am writing about what I have suffered. I am writing about my pain and my suffering. I am writing a story that has no end. I am writing about the suffering I have sustained for months and years. From here, from behind the walls of these dreadful cells, I am writing these lines about the part of my life that has come to pass, and which is still continuing, in American detention camps; lines about humiliation, indignity, oppression, deprivation and attacks on my religion, my person, my dignity and my humanity. From here, from the depths of the degradation that debase a person’s dignity, attack his religion, his person, his honour, his dignity and his humanity, all in the name of fighting terror. I am writing for those who will read my words.
I am writing the story of what I have suffered from the day I was kidnapped on the Pakistani border and sold to American troops until now and my being in Guantánamo, Cuba. What I will write here is not a flight of fancy or a moment of madness; what I will write here are the established facts and events agreed upon by detainees who were eye witnesses to them, representatives of the International Committee of the Red Cross (ICRC) as well as soldiers, investigators and interpreters. All of these incidents have been filmed on camera and the film is kept in a secret archive somewhere.

Arrest and Treatment by Pakistani Authorities
"My suffering and my tragedy started when I reached the Pakistani border on my way out of Afghanistan. There I met a unit from the Pakistani army who were there to kidnap people leaving Afghanistan. When I met them, I told them that I wanted to go to my country’s embassy; they welcomed me with all their treachery, cunning and wickedness and started transferring me from prison to prison along the border and even the Pakistani military base in the border town of Kohat. I passed through several small jails where there was a lot of abuse. I had previously met several people when I was on the border, they were of different nationalities. They had left Afghanistan and the Pakistani army abused us and gave us the worst and most nasty kind of food.
They put me in a cell which was 4m x 4m in which there were 59 prisoners without mattresses, blankets or a bathroom; there was only one bucket in the cell for everyone to relieve themselves in without a screen. Because there were so many of us in such a small place, we sat without moving and we were so close together that we almost felt suffocated. We remained in this situation for several days. They did not give us any food except for a few hard loaves of bread. The men started paying them to buy us food. They stole the money and only brought us a little food. In the Pakistani jails, they stole money from most of the prisoners and even our personal belongings, including clothes, shoes and watches. They stole many passports from the prisoners who were of many nationalities and we were abused. They abused me personally and beat me several times during investigations. The worst tribulation for us was when they transported us from one place to another: they would tie us up in the most savage way, so much so that some of us got gangrenous fingers and our hands and feet swelled and turned blue. They would tie us up for long periods of time in military trucks, sometimes from daybreak until night, in addition to the hours that they spent transporting us in trucks.
Often it took very long. All of this while we were still tied up in the same way and all of this time we were unable to use the toilet or perform our prayers. We would pray by gesticulating and pray without purifying ourselves. We had no food and drink. Some of the brothers were ill and had to relieve themselves while they were tied up. Their urine would spill onto some of us. When they put us in cells and we objected to the abuse, they frightened us by drawing their weapons at us. On one occasion, a soldier shot at us to frighten us and terrorise us; the bullet hit the ceiling of the cell. Our situation remained bad. Once when we were being transported, there was a fight between some prisoners and the Pakistani army. The bus that this happened in was in front of the bus I was in. The bus rolled over in front of us and the two sides started shooting at each other as some of the prisoners had taken weapons from the Pakistani soldiers. The Pakistani army started shooting everywhere. Bullets flew over our heads and wounded many of the prisoners and the Pakistani soldiers. They also killed a number of people on both sides.
Then the Pakistani army abused us all until things settled down at the Pakistani army base in the mountain town of Kohat. They gave us the worst kind of food: very, very awful beans. There were a few of them at the bottom of a dirty bucket half filled with water and half filled with oil, without any salt. Some of the brothers went on hunger strike and I was one of them. I wanted to go to my country’s embassy but I could not get up because I was so tired and hungry. If I stood up, I would fall down and faint. I almost died of hunger and I almost fell ill because the filth of the place. They put another kind of shackle on our feet, not chains but iron bars with a ring around our foot from which the 50cm bar protruded, then an iron joint from which a 50cm bar linked to the ring on the other leg. It was secured around the leg with a nail hammered in with an iron hammer instead of there being a lock and key. These shackles were always on our feet all the time so we could not sleep, walk, relieve ourselves, wash or remove our clothes. This is the state we were in the whole time we were in Kohat. It was very cold and the blankets they gave us were the worst thing I have ever seen: they all had insects, fleas and dust on them. They never kept us warm. Having them was the same as not having them, in fact not having them would have been better. They never gave us a mattress to sleep on. Then they told us that a human rights organisation wanted to meet us and would send us back to our countries.
"They really did hand us over – to American forces. They took us a special place in the same prison where we were met by American intelligence officers who interrogated us. We went one by one to several small rooms for interrogation; they took our pictures and fingerprints and questioned us. Some of these investigators insulted the prisoners and insulted Islam, Muslim scholars and many things happened that I do not need to mention. Then after two days, they took us to another room and gave us clothes they had been given by the American forces: they were jumpsuits made in Kuwait, as was written on the back in Arabic. They brought us American shackles and started to break the bar shackles, however the shackle on my foot would not break because the nails fixed into the shackle were very strong. My shackle did not break, nor did the shackles of two other prisoners. Then at exactly 11 o’clock – from that time on, the Americans only ever transported us at night, they took me with the prisoners to the Kohat military base airport after they had tied our hands behind our backs, tied our legs and blindfolded us. Then they put us in military trucks. When we reached the airport, an American military plane, American soldiers and an American interpreter who spoke Arabic were waiting for us. They took one by one and handed us over to the American soldiers. The deal was done and they sold us for a few dollars and they were not interested in us.