Khatam un Nabiyeen? Another Qadiani deception exposed!

Khatam un Nabiyeen? Another Qadiani deception exposed!

by Dr. Syed Rashid Ali  

Introduction

Dear Readers

Assalamu alaikum Muslims from the time of Holy Prophet Muhammad SAW till today unanimously believe in the absolute Finality of the Prophethood of Syedna Muhammad SAAW, and the Finality of Holy Quran as the Last message from Allah to guide His creations till the day of Qiyamah. This concept of finality of the Message and the Messenger is the cornerstone of the whole building of Islam which plays a pivotal role in the life of Muslims individually as well as collectively, creating a bond of such brotherhood that transcends all geographical, racial and cultural boundaries. This Universal Brotherhood of Islam makes the whole Ummah as one unit, one body, so that whenever one part is hurt, the whole body feels the pain and react to it. This of course is a very scary phenomenon for the anti-Islamic forces, who have been trying to disrupt this bond since the advent of Islam. Anti-Islamic forces had thus always tried to create divisions among the Muslims by distorting the teachings of Quran and by creating literature in an attempt to reduce the influence of Holy Prophet Muhammad SAAW in our lives. As Al-Hafiz Bashir Masri put it in his article, Henchmen of Europe,

"wherever the opponents of Islam plan to strike at the roots of Islam, they start challenging the validity of Quran-e-Majeed and maligning the Personality of the Holy Prophet SAAW. We are used to such attacks from without and know how to deal with them. The real problem arises, however, when someone from within start playing the traitor, as the Qadianis are doing. You can fend off a danger which you can see, but you more liable to be taken unaware and be bitten by a snake in the grass. And this is what happened to some of our Muslims.

Khatme Nabuwwat is one such facet of the lives of Muslims which are constantly threatened by such forces. Why do we believe in the Finality of Prophethood of Holy Prophet Muhammad SAAW and what is it that Qadianis have to say in this matter. Who is right and who is wrong? This is the question that we are going to answer in this article.

Muslims Belief

From Quran: Suffice to say here is that Allah testifies in Quran:

O people ! Muhammad has no sons among ye men, but verily, He is the Apostle of God and the Last in the line of Prophets (Khatam-un-Nabiyeen). And God is Aware of everything." (Surah Al Ahzab 33.40)

The basic principle for interpreting the verses of Quran is to interpret them in the light of other verses, and in the light of what has been said by Holy Prophet Muhammad SAAW or His Companions. The word Khatam is translated here as 'LAST'. The literal meaning of this word is SEAL, as something which is sealed. There are many other verses in Quran which support this translation of the word Khatam and thus the finality of the Messenger and the Message.

The Last Sermon:

Holy Prophet Muhammad SAAW on His Last Hajj gave a sermon, where he announced:

"O’ people! No Prophet would be raised after me and no new Ummah (would be rasied) after you." (Seerat Ibne Hisham, The Last Sermon)

From the Books of Hadith:

Many Hadith, but I would specially like to quote here one authentic hadith which contain the word KHATAM.

"There will be thirty liars in my Ummah, each of them claiming to be a Prophet,
but I am the Khatam-un-Nabiyeen, there is no Prophet after me."
(Sunan Abu Daud, Kitab al-Fitan)

Holy Prophet SAAW used the word Khatam-un-Nabiyeen for Himself and then qualified the meaning of this word by adding that "there is no Prophet after me."  Most certainly He knew that there will be some sick minded people in his ummah who will make all sorts of far flung distorted meanings.

Qadiani Deception No. 1 - Denying/Laying the claim to Prophethood.

Having thus presented the Muslim belief, let us now turn to see what do Qadianis believe by the word Khatam and Khatam-un-Nabiyeen?

Of course when you talk to any Qadiani he will claim that he believes that Holy Prophet Muhammad SAAW is Khatam-un-Nabiyeen. But soon his hypocricy is exposed when you ask him, what exactly does he mean by the word Khatam-un-Nabiyeen. Then his decetption is exposed, because he has his own understanding of this word, as taught by his Jamaat.

For every Qadiani, Khatam-un-Nabiyeen means the following:

• The Seal of the Prophets, but not the seal of finality (as Muslims believe) but the seal of approval for the coming of further prophets.
• The best of Prophets

To support their claim, they go to extra lengths to prove their case using mind boggling logic. The whole issue reminds us how in the work of Mirza, there is the usual duality: at first sight part of it appears to confirm the general doctrine of Islam, also about the meaning of Khatme as "last". Yet another part changes it to mean "seal of approval". It is like this with every occult concept he introduces. He says in many places that there can be no prophet after Holy Prophet Muhammad SAAW - he does so to try to connect with mainstream islam, and to make his doctrine seem acceptable. Yet, in other places, he also writes statements which directly confirm that there will be more prophets. It is always again the denial case: the Lahoris say: he did not claim to be a prophet, they can find quotes for that. The Qadianis say; he did claim to be prophet. They can find quotes for that too. It is always the same strategy of double truths, used to blindfold people, first trick them into believing that his doctrine matches that of mainstream islam, but once inside Ahmadiyya, shifting to the other part of the doctrine and turning away from Islam. So you can use quotes where he says Khatme means last, but there are also places where he says Khatme means seal of approval for more prophets to come.

For instance. Mirza denies claiming prophethood:

"Can such an unfortunate fabricator who himself claim prophethood and messengership believe in Holy Quran, and can such a person who believes in Quran and believes in the verse [wa laakin Rasoolullah wa Khatam-un-Nabiyeen] as the word of God, that I am also a prophet and messenger after Holy Prophet SAAW?" (Anjam-e-Atham, Roohani Khazain vol.11 p.27)

"I know that anything that oppose Quran is lie, apostacy, and heresy, thus how can I claim prophethood when I am a Muslim?" (Hamamatul Bushra, Roohani Khazain vol. 7 p. 297)

"O people! ... Do not be an enemy of Quran and after Khatam-un-Nabiyeen, do not initiate the system of new prophetic revelation. Have some shame from Allah, in front of whom you would appear." (Asmani Faisla, Roohani Khazain vol.4 p. 335)

But on the other hand, Mirza give a distorted logic to justify his claim of prophethood:

"God thought that in this era that such a time has come when a Grand Reformer is needed so God's Seal did this job that Holy Prophet SAAW's follower reached to such a status that from one aspect he was a Ummati and from other Prophet, because Allah made Holy Prophet SAAW the Bearer of Seal, that is He was given the Seal to make perfection..." (Haqeeqatul Wahi, Roohani Khazain vol. 22 p. 99-100)

"The meaning of Khatam-un-Nabiyeen is this that without His Seal nobody's Prophethood can be verified. When the Seal is affixed, then that paper is authenticated and valid." (Malfoozat-e-Ahmadiyya vol.5 p.290)

"According to way of speech, in other words the title of Khatam-un-Nabiyeen for Holy Prophet SAAW indicate a big status and it is this meaning that He is the Seal of Prophets, that is after Him such Prophets will be born whose prophethood's criteria is only to follow him." (Letter of Mian Mehmood, Khalifa-e-Qadian, AlFazl Qadian dated 29th April 1927)

"Definitely our opponent Molvi Sahebaan have made grave mistake in understanding the meaning of Khatam-un-Nabiyeen, He is Khatam-un-Nabiyeen but in the sense that His person is a Seal of approval for Prophets." (AlFazl Qadian dated 8th December 1915)

"We do not deny that Holy Prophet SAAW is Khatam-un-Nabiyeen, but the meaning of Khatam is not what the majority of Muslims understand and which is against the Mighty Glory of Holy Prophet Muhammad SAAW that He had deprived His ummah from the Bounty of Prophethood." (AlFazl Qadian dated 22 Sept 1939)

"There is no one in the world who can understand the real truth of the Khatam-e-Nabuwwat of Muhammad, except he who is the Khatam-ul-Awliya like the Hazrat Khatam-ul-Anbiya, because to understand the true reality of something depends on the person who deserves it and it is a proven fact that the person deserving Khatmiyat (finality) is either Holy Prophet SAAW or Hazrat Maseeh Mowood (Mirza Saheb)." (Qadiani Magazine Tasheed-ul-Azhan, No. 8,Vol.12, p. 201, entitled The True reality of Muhammadi Khatme Nabuwwat, dated August 1917)

Qadiani Deception No. 2 - Meaning of KHATAM:

Qadianis have been giving a lot of flimsy excuses to justify the meanings of the word 'Khatam'. Mr Shiraz Qadiani sent the following email to a discussion forum:

Return-Path: <Shiraz@...>

Date: Mon, 12 Feb 2001 14:15:16 +0100

From: "Ch. Muzafar Ah. Shiraz" <Shiraz@...>

X-Accept-Language: de,en

Subject: KHatam, SEAL OR LAST?

1.KHATAM-USH-SHU'ARAA (seal of poets) was used for the poet Abu Tamam. (Wafiyatul A'yan, vol. 1, p. 123, Cairo)

2.KHATAM-USH-SHU'ARAA again, used for Abul Tayyeb. (Muqaddama Deewanul Mutanabbi, Egyptian p. 4)

3.KHATAM-USH-SHU'ARAA again, used for Abul 'Ala Alme'ry. (ibid, p.4, footnote)

4.KHATAM-USH-SHU'ARAA used for Shaikh Ali Huzain in India. (Hayati Sa'di, p. 117)

5.KHATAM-USH-SHU'ARAA used for Habeeb Shairaazi in Iran. (Hayati Sa'di, p. 87) Note here that all five people have been given the above title. How could it be interpreted as "last". They did not come and go at the exact same time.

6.KHATAM-AL-AULIYAA (seal of saints) for Hazrat Ali (May God be pleased with him). (Tafsir Safi, Chapter AlAhzab) Can no other person now attain wilaayat, if "seal" meant last?

7.KHATAM-AL-AULIYAA used for Imam Shaf'ee. (Al Tuhfatus Sunniyya, p. 45)

8.KHATAM-AL-AULIYAA used for Shaikh Ibnul 'Arabee. (Fatoohati Makkiyyah, on title page)

9.KHATAM-AL-KARAAM (seal of remedies) used for camphor. (Sharah Deewanul Mutanabbee, p. 304) Has no medicine been found or used after camphor, if "seal" means "last"?

10.KHATAM-AL-A'IMMAH (seal of religious leaders) used for Imam Muhammad 'Abdah of Egypt. (Tafseer Alfatehah, p. 148) Don't we have leaders today?

11.KHATAM-ATUL-MUJAHIDEEN (seal of crusaders) for AlSayyad Ahmad Sanosi. (Akhbar AlJami'atul Islamiyyah, Palestine, 27 Muharram, 1352 A.H.)

12.KHATAM-ATUL-ULAMAA-ALMUHAQQIQEEN (seal of research scholars) used for Ahmad Bin Idrees. (Al'Aqadun Nafees)

13.KHATAM-ATUL-MUHAQQIQEEN (seal of researchers) for Abul Fazl Aloosi. (on the title page of the Commentary Roohul Ma'aanee)

14.KHATAM-AL-MUHAQQIQEEN used for Shaikh AlAzhar Saleem Al Bashree. (Al Haraab,  p. 372)

15.KHATAM-ATUL-MUHAQQIQEEN used for Imam Siyotee. (Title page of Tafseerul Taqaan)

16.KHATAM-AL-MUHADDITHEEN (seal of narrators) for Hazrat Shah Waliyyullah of Delhi.  ('Ijaalah Naafi'ah, vol. 1)

17.KHATAMAT-AL-HUFFAAZ (seal of custodians) for AlShaikh Shamsuddin. (AlTajreedul Sareeh Muqaddimah, p. 4) A "hafiz" is one who has memorised the full arabic text of the Holy Quran. Two of my cousins happen to belong to this category and more people will memorize it.

18.KHATAM-AL-AULIA (seal of saints) used for the greatest saint. (Tazkiratul Auliyaa', p. 422)

19.KHATAM-AL-AULIA used for a saint who completes stages of progress. (Fatoohul Ghaib,  p. 43)

20.KHATAM-ATUL-FUQAHAA (seal of jurists) used for Al Shaikh Najeet. (Akhbaar Siraatal Mustaqeem Yaafaa, 27 Rajab, 1354 A.H.)

21.KHATAM-AL-MUFASSIREEN (seal of commentators or exegetes) for Shaikh Rasheed Raza. (Al Jaami'atul Islamia, 9 Jamadiy thaani, 1354 A.H.)

22.KHATAM-ATUL-FUQAHAA used for Shaikh Abdul Haque. (Tafseerul Akleel, title page)

23.KHATAM-ATUL-MUHAQQIQEEN (seal of researchers) for Al Shaikh Muhammad Najeet. (Al Islam Asr Shi'baan, 1354 A.H.)

24.KHATAM-AL-WALAAYAT (seal of sainthood) for best saint. (Muqaddimah Ibne Khuldoon, p. 271)

25.KHATAM-AL-MUHADDITHEEN WAL MUFASSIREEN (seal of narrators and commentators) used for Shah 'Abdul 'Azeez. (Hadiyyatul Shi'ah, p. 4)

26.KHATAM-AL-MAKHLOOQAAT AL-JISMAANIYYAH (seal of bodily creatures) used for the human being. (Tafseer Kabeer, vol. 2, p. 22, published in Egypt)

27.KHATAM-ATUL-HUFFAAZ used for Shaikh Muhammad Abdullah. (Al Rasaail Naadirah, p. 30)

28.KHATAM-ATUL-MUHAQQIQEEN used for Allaama Sa'duddeen Taftaazaani. (Shara' Hadeethul Arba'een, p. 1)

29.KHATAM-ATUL-HUFFAAZ used for Ibn Hajrul 'Asqalaani. (Tabqaatul Madlaseen, title page)

30.KHATAM-AL-MUFASSIREEN (seal of commentators) used for Maulvi Muhammad Qaasim. (Israare Quraani, title page)

31.KHATAM-AL-MUHADDITHEEN (seal of narrators) used for Imam Siyotee. (Hadiyyatul Shee'ah, p. 210)

32.KHATAM-AL-HUKKAAM (seal of rulers) used for kings. (Hujjatul Islam, p. 35)

33.KHATAM-AL-KAAMILEEN (seal of the perfect) used for the Holy Prophet (pbuh). (Hujjatul Islam, p. 35)

34.KHATAM-AL-MARAATAB (seal of statuses) for status of humanity. ('Ilmul Kitaab, p. 140) We have the "highest, not "last" status.

35.KHATAM-AL-KAMAALAAT (seal of miracles) for the Holy Prophet (pbuh). (ibid, p. 140)

36.KHATAM-AL-ASFIYAA AL A'IMMAH (seal of mystics of the nation) for Jesus (peace be on him). (Baqiyyatul Mutaqaddimeen, p. 184)

37.KHATAM-AL-AUSIYAA (seal of advisers) for Hazrat Ali (R.A.A.). (Minar Al Hudaa, p. 106)

38.KHATAM-AL-MU'ALLIMEEN (seal of teachers/scholars) used for the Holy Prophet(pbuh). (Alsiraatul Sawee by Allama Muhammad Sabtain  Now, I am a teacher myself, and you know that I still exist, AFTER the Holy Prophet (pbuh), but I am nowhere close to being able to teach as PERFECTLY as he could or did. How then could he be "last" of teacher Seal means "best" here and not "last".

39.KHATAM-AL-MUHADDITHEEN (seal of narrators) for Al Shaikhul Sadooq. (Kitaab Man Laa Yahdarahul Faqeeh)

40.KHATAM-AL-MUHADDITHEEN used for Maulvi Anwar Shah of Kashmir. (Kitaab Raeesul Ahrar, p. 99)

Did you notice something? Someone who is most important for every Qadiani is prominent by his absence from this list. Guess who? Yes you are right: there is no reference given from the books of Mirza Ghulam Qadiani.

Qadiani Deception No.3 - An exception to the meaning of Khatam in Mirzai Dictionary

For the word KHATAM, he has of course given 40 examples, but surprisingly he has not given a single quote from the books of Mirza Qadiani !!! Isn't it strange? Ask them what did Mirza Ghulam mean by the word Khatam? Because at the end of the day it is Mirza who had disagreed with the entire Ummah. Despite all these references that he had given, entire Ummah of Holy Prophet Muhammad SAAW was united in the meaning of KHATAM-UN-NABIYEEN in the ayah of Quran as signifying the Finality of Propethod of Syedna Muhammad SAAW. Why? Because Holy Prophet SAAW had qualified it in many of His Ahaadeeth that He is the Last Prophet.

If we scan the books of Mirza Qadiani, we find the following qoutes from his books which clearly highlight what did Mirza understand by this word 'KHATAM':

1)  KHATAM-UL-WALAD - the Last Son!

"I WAS KAHTAM-UL-WALAD (Seal of Son) FOR MY FATHER. NO CHILD WAS BORN AFTER ME." (Braheen Ahmadiyya part 5, Roohani Khazain, vol. 21 p. 113)

2)  KHATAM-UL-ANBIYAH - THE LAST PROPHET

"Some of the prophecies in the early books of God regarding Hazrat Eisa AS have similar meaning to this prophecy (of Mirza) in which it is mentioned that Jews will not accept him. As has also been mentioned in Injeel with reference to these prophecies that the stone they had rejected was in fact the corner stone, that is, He (Eisa Ibne MARYAM) WAS THE KHATAM-UL-ANBIYAH FOR THE ISRAELITE PROPHETS ........similarly God has told me that they reject you but I will make you KHATAM-ul-KHULAFA." (Braheen Ahmadiyya part 5,  Roohani Khazain vol.21 p.267)

3)  KHATAM-UL-KHULAFA - The Last Khalifa

"ACCORDING TO SPIRITUALITY I AM THE KHATAM-UL-KHULAFA IN ISLAM, JUST AS MASEEH IBNE MARYAM IS THE KHATAM-UL-KHULAFA IN ISRAELITE CHAIN." (Kishtee-e-Nooh, Roohani Khazain vol.19 p.17)

Above quotations from the books of Mirza Ghulam Ahmad Qadiani, clearly proves that by the word 'KHATAM' Mirza Ghulam Ahmad meant ‘FINAL’ or something which has been sealed.

Qadiani Deception No. 4 - Mirza Claimed to be the Last Prophet

Question is WHY THE MEANING OF THE SAME WORD IS CHANGED when it comes to KHATAM-UN-NABIEEN? If indeed the meaning of Khatamun Nabiyeen is that more prophets will come with the approval and seal of Holy Prophet, then the word ‘Nabiyeen’, according to arabic grammer, means that there should be at least three more such prophets. But the writings of Mirza Ghulam tells us quite a different story.

"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, Roohani Khazain, vol.19, p.61)

Official Qadiani Magazine wrote:

"These quotations prove that except for the Promised Messiah no one else can be a Prophet...After Holy Prophet (pbuh) only one Prophet was neccesary and the coming of too many Prophets would have hindered the Wisdom and Schemes of God." (Tasheed-ul-azhan, Qadian, No.8, vol.12, p.11 dated August 1917)

It is obvious that this heretical explanation of Khatam - not meaning the last but the seal - was merely given to open the door of prophethood, and after entering through this door, Mirza once again closed it. In other words, Mirza Ghulam has cleverly stolen the title of Khatam-un-Nabiyeen from Holy Prophet SAAW. Can there be a worst case of slandering the Holy Prophet SAAW?

Well, the matter is much much worse than you can imagine. It is not simply a case of claiming prophethood. Mirza Qadiani did not simply claim prophethood, he had committed a crime far far worse than that.

Qadiani Deception No. 5 - Who is Mirza Qadiani?

Every Qadiani will say that, they believe in Khatme Nabiyeen, that they consider that Holy Prophet Muhammad SAAW is the Khatam-un-Nabiyeen, and yet they consider Mirza Qadiani as the prophet of 'God'. Is this a case of deception? or is this confusion? or is this simply a contradictory statement? or is there something more than meets the eye?  Let us analyse this statement.

Let it be understood that as a believer and follower of Mirza Qadiani, every Qadiani/Ahmadi/Lahori must attest to everything said or written by Mirza, his beliefs should be the beliefs expressed in Mirza's writings, irrespective of whether he/she has read these books or not. A Qadiani/Ahmadi/Lahori cannot have a belief which is contradoctory to the writings of Mirza Qadiani. If he doesn't agree with such doctrines that he finds abhoring to his beliefs as a 'Muslim', then he better denounce Mirza and his Jamaat. He cannot ride in two different boats.

Having said this, let us now see what Mirza means by Khatam-un-Nabiyeen.

Mirza claimed to be Muhammad SAAW (na'oozo billah)

Mirza's WAHI informs him:

"'Mohammadur Rasoolullah wal lazeena m'ahoo, ashiddao 'ala alkuffare rohamao bainahum' in this revelation God has named me Mohammed and Messenger as well." (Roohani Khazain vol 18 p.207)

"Anyone who differentiates between me and MUSTAFA (pbuh), he has not seen me and has not recognize me." (Roohani Khazain vol 16 p.171)

Mirza claims to be Khatam-ul-Anbiya

"Time and again I have said that according to the verse 'wa aakhareena minhum lamma yalhaqoo behim - and others of them who have not yet joined them..'(al-Quran 62:3) in BUROOZI form (translated by qadianis as Image/Alter-ego/Counter-type) I am the same prophet, the KHATUM-UL-ANBIYA (Last of the Prophets). And twenty years ago God named me Muhammad and Ahmad in Braheen-e-Ahmadiyya, and declared that I am the Holy Prophet's (pbuh) incarnation. Thus my prophethood in no way clashes with the status of Holy Prophet pbuh as the Last of Prophets, because shadow is inseperable from the original. Since I am Muhammad in a 'shadowy way', thus this way the Seal of the Last of the Prophets is not broken, because the prophethood of Muhammad (pbuh) remained with Muhammad." (Mirza Ghulam in Ek Ghalti Ka Izala, Roohani Khazain vol.18, p.212)

"The Prophethood ended on our Prophet (pbuh). Therefore after Him there is no Prophet except who has been illuminated by His Light and who has been made His inheritor by God. Know that Finality was given to Muhammad (pbuh) since the Begining; and then given to him (i.e. Mirza) who was taught by His Spirit and made His shadow. Thus blessed is the one who taught and blessed is the one who learned (i.e. Mirza). Thus FINALITY was destined for the SIXTH MILLENEUM, which is the sixth day in the days of God...... Thus the Promised Messiah was born in the SIXTH Millenium." (Zamima Khutba Ilhamiah, Roohani Khazain vol 16 p. 310)

Mirza claims to be Burooz of Muhammad SAAW

" ‘wa laakin Rasool Allah wa Khatam-an-Nabiyeen’ There is a prophecy hidden in this verse which is that now there is a seal on Prophethood till the Day of Judgement, and except in the Buroozi Form, which is He Himself, no one else has the power to openly get the Hidden Knowledge from God, like Prophets; and since that Burooz of Muhammad which was promised since early times, is ME, therefore the prophethood in Buroozi form is given to me. Now the whole world is helpless in front of this Prophethood because there is seal on Prophethood. One Burooz of Muhammad with all the Qualities of Muhammad was destined for later times, thus he has appeared. Now apart from this window there is no other window left to drink the water of Prophethood." (Aik Ghalti ka azala, Roohani Khazain vol 18 p.215)

Mirza claims to be Re-incarnation of Holy Prophet Muhammad SAAW

"When I am the Holy Prophet re-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)

"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 differentiates between me and Mustafa (i.e. Holy Prophet pbuh) has neither seen me nor recognised me".    (Khutbah-e-Ilhamiah, Roohani Khazain, vol.16, pp.258-259)

Mirza claimed to be better than the Holy Prophet SAAW

"The truth is that the spirituality of the (reincarnated) Holy Prophet at the end of the 6th millennium (i.e. these days in the form of Mirza), is much more stronger, more complete and forceful than in those early years, rather it is like the 14th (full moon) night". (Khutbah-e-Ilhamiyah, Roohani Khazain, vol.16, pp. 271-272)

"The spirituality of our Holy Prophet (SAW) was conceived in 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". (Mirza in Khutba-e-llhamiyah, Roohani Khazain, Vol.16, p.266)

Mirza is included in Kalima Shahadah

"With the coming of Promised Messiah one difference (in the meaning of Kalima) has occured and that is that before the advent of Promised Messiah, in the meaning of 'Mohammad ur Rasoolullah' only Prophets of bygone days were included, BUT with the advent of Promised Messiah, ONE MORE PROPHET HAS BEEN ADDED TO THE MEANING OF MOHAMMADUR RASOOLULLAH......thus to enter in Islam it is still the same Kalima, the only difference is that the advent of Promised Messiah has added one more propet to its meaning..... Moreover, even if we accept by supposing the impossible that the sacred name of the Gracious Prophet (pbuh) has been included in the sacred Kalimah because He is the Last of the Prophets, even then there is no harm and we do not need a new Kalima because the Promised Messiah is not a separate entity from the gracious Prophet as he (Mirza) himself says: "My being is exactly the being of Muhammadur Rasoolu Llah". Also, "One who discriminates between me and Mustafa has neither recognized me nor seen me". And the reason for this is Allah Almighty's promise that He would reincarnate "Khatam un Nabieen" in this world once more as a prophet as is evident from the verse "And others of them... Thus the Promised Messiah (Mirza Qadiani) is himself Muhammadur Rasoolu Llah, who has been re-incarnated in the world to spread Islam. We do not, therefore, need any new Kalima. Albeit, a new Kalima would have been necessary, if some other person had been reincarnated instead of Muhammadur Rasool Llah. So contemplate!" (Kalimatul Fasl, page 158)

Poetry recited in the presence of Mirza, who had the following section written on a wall hanging:

"Muhammad has descended again amongst us

and is greater in his glory than before

He who wants to see Muhammad in perfection

Should look at Ghulam Ahmad in Qadian."

 (Poetry by Qazi Zahoor Ahmad Akmal Qadiani, recited in the presence of Mirza Qadiani, printed in Qadiani Newspaper Paigham-us Sulh dated 14th March 1916)

In the light of above writings, the official Qadiani publications propagated this following Qadiani belief:

"Thus does any doubt remain that God has sent Muhammad (pbuh) again in Qadian to fulfil his promise? (Kalimat alFasl by Mirza Basheer Ahmad, Review of Religions p.105, No.3, vol.14)

"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)

"Maseeh Mowood is not a seperate thing from Holy Prophet pbuh, but it is He Himself who has come again in this world in Buroozi form..... therefore is there any doubt that God has sent Holy Prophet again in Qadian?" (Kalimat Alfasl p.104-105, Review of Religions Qadian March 1915)

Epilogue

It is obvious from the above that, it is an open Qadiani doctrine to have the following beliefs:

• Mirza is re-incarnation of Holy Prophet Muhammad SAAW
• Mirza is not a separate entity from Holy Prophet SAAW
• Mirza is of the same rank as Holy Prophet SAAW
• Mirza is better than Holy Prophet Muhammad SAAW
• Mirza is the Last Prophet
• Therefore Mirza is the Khatam-un-Nabiyeen

So whenever a Qadiani is saying that he believes in Hazrat Muhammad SAAW as Khatam-un-Nabiyeen, beware !! He is speaking with a tongue in his cheek. For him, Mirza is Muhammad re-incarnated, for him Mirza is the last prophet, and therefore for him Mirza is Khatam-un-Naiyeen.

THE ISLAMIC RANGE IN EDUCATING OUR CHILDREN

 COMPILED  BY ALI WAFA ABOO SULTHON


Allah says in Surah A’raf ayah 58,  “The vegetation of a good land comes forth (easily) by the Permission of its Lord; and that which is bad, brings forth nothing but (a little) with difficulty.” In other words, if the land is bad, that which springs from it will also be bad. In a hadith related by Ibn Majah, the Prophet, peace be upon him, says, ” Be very selective of where you inject your nutfah, (sperm) because the blood goes too far and can be traced a long way.
The first recommendation of Shariah for the production of righteous offspring is
1. careful selection of their mothers. Therefore, the actual upbringing begins before the child is born. A righteous salaf once said, “The mother is a school which not only prepares your home, but the entire nation.” The wife chosen should be sound in deen, pious, with a beautiful character. The woman must also be fed from halal, because if she is not fed from halal, then she comes from haram. So the milk used to nurse the baby will also be haraam, which will result in a baby of poor quality.
2.  To be very discriminating in terms of the education the child receives. Knowledge and conduct go together hand in hand. Knowledge cannot be taught without conduct because the later is the means in which the beneficial knowledge is deciphered from the unbeneficial knowledge. The Prophet, peace be upon him, said, “There is no present given to the child by the parent which is better than good character.” Parents must be extremely careful of the educational system and curriculum in which their children are placed. Destructive books, newspapers, and other outlets which preach a kafir philosophy such as religion is superstition, nature governs, and that humans are the descendants of monkeys must be strictly censored. In conjunction to this principle, the teachers as well must be checked. As the Arab poet once said, “The teacher has almost become prophet. ” Ibn Masoud said, “This knowledge is the deen itself, so be very selective of who you take your deen from.”  Perhaps the worst source of kufr is the television, which has contributed greatly to the poor character seen in many Muslim youth.
Through this reformer and illiterate educator, Allah has revealed the most complete and honorable law, the Shariah, for the benefit of mankind. Among the countless blessings of Islam to the children of Adam, are the methods and principles for the continuous prosperity and growth of civilizations and peoples. The only reason behind this remarkable system is to draw mankind out of the darkness of shirk, ignorance, and disbelief into the light of Tawheed, guidance, and the knowledge of Allah. This concept is mentioned in Surah Maidah, in ayahs 15 and 16, when Allah says, “…Indeed, there has come to you from Allah a light and a plain Book wherewith Allah guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to the Straight Way.” Furthermore, Allah says in Surah Taubah, ayah 105, “And say (O Muhammad), “Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do.”
Based on this ayah and many others, it has been made clear that a Muslim is encouraged to action and striving hard to achieve the righteous and good deeds, which are rewarded by Allah and to restrain himself from the wicked and indecent deeds, which incur the punishment of Allah. Islam is the religion of justice and knowledge and not a religion of injustice and ignorance. Islam is the religion of action and earning halal, and not a religion of laziness and carelessness.
Therefore every single power or tool needed to establish these two principles become the primary responsibility of the Ummah of Muhammad, (PBUH) in general, and its youth in particular. However, these youth must be sound in deen and aqeedah, strong in body, mind, intellect, and every other aspect of life. The reason why the youth are given the sacred obligation of establishing these principles is because the elders cannot lead the society much longer since their term is drawing near. So naturally the youth become the people depended upon to carry the wills of the society into the future. Since they are viewed as the heart of the body and if the heart is strong, able to pump the required amount of blood to the body, then the entire body will be strong and functioning. However, if the heart falls ill and weak, then the whole body becomes weak and ill.
Therefore it is necessary for parents and those in charge of the youth to orientate them in the direction of the Qur’an and the Sunnah of the Prophet, peace be upon him. Otherwise, they develop into a problem and fitnah for the society. Allah says in the Qur’an concerning this matter, in Surah 64 ayah 14 and 15, “O you who believe! Verily, among your wives and your children there are enemies for you; therefore beware of them! But if you pardon and overlook, and forgive, then verily Allah is Oft-Forgiving, Most Merciful. Your wealth and your children are only a trial, whereas Allah! With Him is a great reward.” Every aspect of human life, which includes economics, educational, cultural, industrial, and political, falls within the wisdom of the Shariah. Allah reinterates this point in surah Imran ayah 101, when He says, “And Whoever holds firmly to Allah, then he is indeed guided to the Right Path.”
So, the Shariah of Islam is exactly the way out of every difficulty. Be extremely cautious of every destructive movement, particularly Western culture, which is directly opposed to the Shariah of Allah. When these foreign methodologies are presented to our youth, they negatively disrupt the fitrah (character), upon which they were created. The Prophet (pbuh) said, ” All human beings are born with fitrah, the nature (Islam).

Let us now examine the factors that can secure righteous character in our youth.
First, attach the child to the principles of faith such as belief in Allah and His Oneness, belief in angels, messengers, the Resurrection and Judgment Day, the punishment of the grave, the Paradise and Hell. The first things to place into the mind of a child from the beginning are the words of, “La ilaha illa Allah.” The hikmah (wisdom) behind this method lies in the fact that the things that are first heard are usually the ones that settle and reside in the mind, and never wait until the age of seven to introduce the child to Allah, rather, from birth orientate him towards Islam so that he will view Islam as his deen and Qur’an as is his guide, and the Prophet (pbuh) as his leader and example.
2/ Then the detail of the faith to be taught at the age of ten, the understanding of salah, fasting, zakat, and Hajj, and the concepts of Halal and Haram. Ibn Abbas said that Prophet (pbuh) said, “Protect yourself through obedience to Allah and fearing His Punishment and instruct your children to comply with the commandments of Allah and stay away from His Prohibitions. That is the cure and protection of the Hell-fire for you and them.” The teachings of haram and halal will open the eyes to the Commandments of Allah and among the best guides to piety.
These principles must be instilled in such a manner that they actually mix with the flesh and the mind from the age of Seven. Prophet (pbuh) is reported to have said, “Command your children to pray when they reach the age of seven and hit them if they leave it off when they reach the age of ten and separate them from each other in the beds.” The enjoining of good to children is not only beneficial to the child who acts upon it, but is also a source of blessings to the parents. And all success is with Allah.
And now we would like to provide you with several examples from the Noble Qur’an, which instruct us as to how to raise our children according to the Shariah and Sunnah of the Messenger of Allah, sallallahu ‘alayhi wasallam.

Allah says in Surah Ta-Ha, ayah 132, “And enjoin As-Salat (the prayer) on your family, and be patient in offering them.” Furthermore, in Surah At-Tahrim, ayah 6, Allah says, “O you who believe!  Ward off yourselves and your families against a Fire whose fuel is men and stones, over which are (appointed) angels stern and severe, who disobey not, (from executing) the Commands they receive from Allah, but do that which they are commanded.”   In ayahs 92 and 93 of Surah Hijr, there contains a clear proof of the obligation one has towards those he has been made stewards over, when Allah says, “So, by your Lord, We shall certainly call all of them to account, for all that they used to do.”
The Messenger of Allah, peace be upon him, said on the authority of Bukhari and Muslim, “Every one of you is a protector and guardian. A ruler is also a steward, a man is a steward in respect of the family members of his house, and a woman is a steward in respect of her husband’s house and his children.  Every one of you is a steward and is accountable for those who are placed under his care.”
Another hadith showing the importance of parents raising their children according to the teachings of Islam is the Messenger of Allah’s, peace be upon him, saying, “Teach your kids and family good and train them in goodness.” According to Tirmidhi, the Rasulullah is reported to have said, “The teaching of good manners by a man to his children is better for him than to give a sa’a in charity.
Furthermore, careful consideration must be made in terms of selecting the correct environment for education.  In this context, environment refers to both inside and outside the home.  The deen is the criteria used to determine the quality of a particular environment.  First and foremost, the lifestyle of the parents must completely conform to the teachings of the Qur’an and Sunnah. This lifestyle, which is entirely free of bidah and shirk, must be carefully passed down to the children.  In Surah Al Baqarah, ayah 132, Allah says, “And this (submission to Allah, Islam) was enjoined by Ibrahim upon his sons and by Ya’qub (saying), “O my sons!  Allah has chosen for you the (true) religion, then die not except in the Faith of Islam.”
Ayah 133 of Surah Al Baqarah provides an excellent example of the diligence parents should have to ensure that the Islamic lifestyle is instilled within their children.  Allah says, “Or were you witnesses when death approached Ya’qub? When he said unto his sons, ‘What will you worship after me?’  They said, ‘We shall worship your God, the God of your fathers, Ibrahim, Isma’il, Ishaq, One God, and to Him we submit (in Islam).’”
The outside environment is no less important than that of the inside.  Pay close attention to your children’s selection of friends and associates.  Remember that a child’s heart is like a blank sheet of paper only waiting to receive an imprint.  Rasulullah, peace be upon him, says, “Man is on the religion of his friend. Therefore let everyone of you look with whom he keeps company (Tirmidhi and Abu Daoud).” A child’s friend should be one possessing strong intellect and clear thinking. The silly and foolish friend will transfer that exact silliness and foolishness to your child.
Secondly, the character of the friend must be taken into careful consideration because character itself is the deen of Islam.  You will never be completely safe from the sins and immorality of a person with bad character.  Furthermore, the friend cannot be muqalid, or the one following bidah.
As mentioned earlier, the child’s heart is clear and pure and must be treated accordingly.  Similarly, bidah is usually discreet and subtle and can be easily transferred to the child.  Avoid allowing your children to form friendships with those who are over inclined towards the dunya.  Do not allow children to be accustomed to too much comfort and luxury, because decorating their faces and clothes while their deen is blemished will lead to the child spending the rest of their life trying to maintain that comfort instead of utilizing their life for the purpose they were designed for which is the worship of Allah.
So beware of the trust in your hand that possesses a heart ready to gravitate towards any direction shown to it.  If we train and instruct them to goodness, then Insha’Allah, we will have a share in those blessings.  Likewise, if we accustom them to wickedness and its people, we have in fact caused their wickedness and we will suffer along with them the consequences in.  We must protect, discipline and educate them with the best of manners Islam is the religion of excellent character.
As for what follows, are the most common means, which result in bad children, neither, being a benefit to themselves or their parents.
1/ the household afflicted with poverty.  A child not having enough food and clothing will begin to explore many unIslamic avenues and come into contact with various personalities and lifestyles that are in opposition to the deen of Truth.  The solution to this dilemma lays in Islam’s principle of giving each person its right to food and drink.  These rights stem from the collective responsibility of both government and society.  For example, when poverty is the result of a person’s carelessness, then the government would force that individual to work.  Reasons outside of laziness would usually be fulfilled by society through virtues such as Zakat and sadaqah, or voluntary charity.
2/ Unnecessary disputing between parents creates an environment devoid of love, honor, and understanding.  Soon, the child will begin searching for those virtues from sources that are contrary to Islam.  This solution lies in the husband choosing a righteous and pious woman as a spouse.  As the Rasullah said, “The world, the whole of it, is a commodity, and the best of the commodities of the world is a virtuous wife (Muslim).”  Likewise, the husband must also be pious and even natured.  The Prophet, peace be upon him, said, “If a man comes to you and you are satisfied with his deen and character then give him a wife.”
3/ Righteousness and piety are extremely valuable in marriage because problems always occur when one or both partners are not following an aspect of Islam.  Obviously, divorce causes children to feel lost and displaced and to seek happiness from almost anywhere.  The solutions to divorce are the preventive measures specifically mention in several ayats of the Qur’an.  Furthermore, counseling should be sought from individuals well grounded in the knowledge of Shariah.
Once again, bad company is among the factors that contribute to poor quality children.  The Rasullah, peace be upon him said, “Be careful of the bad friend, because through him you will be known.”
And as the old saying goes, ‘show me your friends and I’ll tell you who you are,’ is imbedded with wisdom.  Next, poor treatment of the children by the parents contributes to unbeneficial children.  Refusing to raise them according to the teachings of Islam, which are guided by mercy and patience results in children possessing unstable, angry, and rebellious characters.  Actually, to neglect and abandon the responsibility of teaching your children the deen is viewed as a crime in the Shariah.  Prophet Muhammad, peace be upon him, said, “Allah’s forgiveness is on the parents who help their children to obey Allah.”
In another the Rasullah, peace be upon him, is reported to have said, “Whoever is merciful, Allah will be merciful to them (Abu Daoud and Tirmidhi).”
Once a man complained to Umar bin Khattab about his disobedient son.  The son questioned Umar as to whether or not children have rights on their parents. Umar answered in the affirmative.  The son requested Umar to mention those rights.  Choosing a good mother, a good name, and to teach the Holy Qur’an are the rights Umar taught the man’s son.  However, the young man informed Umar bin Khattab that his father married a slave idolatress, named him after a despicable animal, and had taught him nothing of the Qur’an.   Umar looked at the father and said, “You complain about your son’s disobedience but you have been disobedient to him from the beginning.”
Perhaps the most destruction force upon the religion of our children is the media in general, and the television in particular.  Movies filled with crime, sex, and foul language cause children to become rebellious and even kafir.   Similarly, explicit literature and music lyrics must all be barred from Muslim youth.
4/ Joblessness and idleness also absorb the strength and talent of our children.  On the authority of Bukhari and Anas, a man came to the Rasullah, peace be upon him, and informed him that he has nothing at home to eat.  The Rasullah, peace be upon him, requested the man to bring all his belongings and then asked the people if they wanted to purchase any of it.  One sahabah bought the property and advised the man to buy food with half the profit and establish a lumber business with the remainder of it, and to not return until 15 days.  After 15 days elapsed, he returned with money to buy clothes and food.  The Rasullah, peace be upon him, told his sahaba that the selling of firewood was better than to be hungry and asking of people and that the people that ask will come to the Day of Judgment with no meat on their faces.  Umar bin Khattab once found jobless men walking around and questioned them as to what they were doing.  They replied that they were relying on Allah.  Umar Khattab said, “You have lied.   The person who relies on Allah is the one who throws the seed into the ground and waits for that seed to sprout.”

THE MOSLEM IS PROHIBITED TO THE CRHISTMAS AND THE NEW YEAR

 Compiled By Ali Wafa Aboo Sulthon

In the world today many Muslims, especially those residing in Western countries are exposed to the evil celebration, Christmas.  Many take part in the festive celebrations by exchanging cards, gifts, decorating homes, having Christmas turkey dinners & congratulating one another for the coming of season etc. For many the practice is viewed as harmless amusement & pleasure for young & old.

The build up to Christmas is aggressively promoted; businesses deploy every possible tactic to captivate the masses in every spectrum of society, in shopping centres, high streets, television, radio, magazine & newspapers.

Even though Christmas has been taken hostage by Capitalist to increase business revenues, many still practice this corrupt celebration as a remembrance of the birth of Jesus, who is considered as ‘the incarnation of God’  second third of the trinity, hence it is a celebration of the birth of divinity.

Though the date 25th December is taken by Christians as the birth of Jesus, the origins of this date can be linked to the birthday of the Hindu god Khrishna, & the Greek god of light, Mithra.  This evil celebration is from many angles of origin is a deeply rooted practice of Shirk (worshipping along with the Creator [i.e. Allah], a crime which Allah will never forgive.

“Verily, Allâh forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases, & whoever sets up partners with Allâh in worship, he has indeed invented a tremendous sin” [4:48]

How can a Muslim possibly approve or participate in such a practice that bases itself on the notion that Allah has an offspring?

Allah (swt) said,

"Such was Jesus, the son of Mary; it is a statement of truth, about which they vainly dispute. It is not befitting to the majesty of God, that He should beget a son. Glory be to Him! When He determines a matter, He only says to it, ‘Be' & it is" [19:34-35]

If the prophet of Allah, Jesus (Isa the son of Maryum, peace be upon him) was to return now, he would never tolerate such accusations being levied against him.  Rather when he was born his first proclamation was clarifying his status as slave & messenger of Allah & nothing more.

He (Jesus) said: ‘Verily! I am a slave of God; He has given me the Scripture & made me a Prophet; “[19:29-30]

The very concept of Christmas contradicts & conflicts with the foundation of Islam, & that is the testimony of faith, “La Ilaha Ila Allah – None has the right to be worshipped but Allah”.  Any person with basic knowledge of Islam could never accept or tolerate such a false accusation against Allah.  Allah is free from having any offspring or being an offspring, for He (swt) said,

"Say: "God is Unique! God, the Source [of everything]. He has not fathered anyone nor was He fathered, & there is nothing comparable to Him!" [112:1-4]

Even though this practice is heavily glamorised & practiced by the majority, it is paramount for every worshipper of Allah to avoid following the masses in this evil celebration, Allah (swt) said,

“If you obey most of those upon the earth, they will lead you away from the way of Allaah.” [6:116]

It is the ruling of Allah & His Messenger, that those who imitate anyone in dress, manner, behaviour, speech or even celebration becomes part of that community, for the messenger of Allah (swt) said,

“Whoever imamates a group of people he is one of them”. [Reported in Abu Dawood]

Every Muslim has a responsibility to protect his family from the misguidance of Christmas, because its observance will lead to hellfire (a punishment which is seventy times hotter than the fires of this world).

“O you who believe! save yourselves & your families a Fire (Hell) whose fuel is men & stones..” [66:6]

Know dear Muslim, to offer Christmas cards, attend any Christmas events, to congratulate others (i.e. by saying “Merry Christmas” or “Happy New Year” etc), Decorating the house, purchasing Christmas trees, or having Christmas turkey meals are completely prohibited by Allah.  Protect your Paradise from being taken away from you & your family; protect yourself & your family from Christmas.

The Glory of A Mother in Islam

Compiled By Ali wafa Aboo Sulthon

To be kind to one's parents is: to obey them when they order you to do something, unless it is something which Allah has forbidden; to give priority to their orders over voluntary acts of worship; to abstain from that which they forbid you to do; to provide for them; to serve them; to approach them with gentle humility and mercy; not to raise your voice in front of them; nor to fix your glance on them; nor to call them by their names; and to be patient with them. (Ibn al-Jawzî, Birr al-Wâlidayn)
The Qur'an emphasizes the great struggles the mother goes through for her child, to highlight the need for one to reciprocate their parents sacrifice for them:

"And We have enjoined on man [to be good] to his parents: in travail upon travail did his mother bear him and his weaning was over two years. Be thankful to Me and to your parents, unto Me is the final destination."[Noble Quran 31:14]

The renowned exegete, Shaykh Abdur-Rahman As-Sa'di (d. 1956), says about this verse:
{And to your parents} meaning, be kind to your parents, shower on them love, affection and piety, both in words and deeds, treat them with tender humility, provide for them and never harm them verbally nor physically. [...] Then, Allah mentions the reason why we should be kind to our parents, when He says {His mother bore him in travail upon travail}, that is, the mother bore constant suffering; in pain and hardship from the first moment she felt the child moving in her womb to the worst pangs during the time of delivery. And {his weaning is for two years}, that is, during these two years the mother breast-feeds her child and looks after him/her. So after all the years of suffering, hardship, love and care, could we not, at least, compensate our mothers for what they have done for us and pay them back their rights? (Taysîr al-Karîm ar-Rahmân fî Tafsîr al-Kalâm al-Manân)
The Qur'an repeats its mention of the struggles of the mother in yet another passage:

"And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning [period] is thirty months. [He grows] until, when he reaches maturity and reaches [the age of] forty years, he says, "My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to work righteousness of which You will approve and make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am of the Muslims." [Noble Quran 46:15]

In connection to this passage, the late Grand Mufti of Pakistan, Shaykh Muhammad Shafy (d. 1976) wrote:
Mother has more rights than father
Although the first part of this verse is a command to do good to both the parents, the second sentence refers only to the hardships suffered by the mother, because they are unavoidable, and no child can be born without them. Every mother has to go through the problems of pregnancy and severe pains of delivery. As against this, it is not necessary for a father that he suffers any hardship in bringing up and educating the child, if he can afford to pay somebody else for these services. This is why the Prophet (peace and blessings be upon him) has given more rights to the mother than anybody else. According to a hadîth he has said,
"Do good to and serve your mother, then your mother, then your mother, then your father, then the near relatives and then those who come after them."[Mazhari]

"And his carrying and his weaning is in thirty months"[Noble Quran 46:15]

This sentence too describes the hardships suffered by the mother for her baby. It points out that even after suffering hardships during pregnancy and the severe labor pains, the mother does not get respite from toils, because the natural food of the infants is in her breasts, and she has to suckle them. (Shafy, Ma'âriful Qur'ân [Eng. trans.], vol. 7, pp. 795-796)
The Prophet Muhammad (peace and blessings be upon him) continually used to remind his followers of the status of the mother and the obligation of being good to one's parents. The following narration is a beautiful example of the noble position of the mother:

A man came to the Prophet and said: O Messenger of Allah! Who from amongst mankind warrants the best companionship from me? He replied: "Your mother." The man asked: Then who? So he replied: "Your mother." The man then asked: Then who? So the Prophet replied again: "Your mother." The man then asked: Then who? So he replied: "Then your father." (Sahîh Bukhârî 5971 and Sahîh Muslim 7/2)

Commenting on this hadith, Shaykh Muhammad Ali Al-Hashimi notes:
This hadith confirms that the Prophet (peace and blessings be upon him) gave precedence to kind treatment of one's mother over kind treatment of one's father (Al-Hashimi, The Ideal Muslimah, IIPH 2005, p. 165)
Likewise, the late Grand Mufti of Saudi Arabia, Shaykh Abdul-Azîz Ibn Bâz (d. 1999) comments on this hadith saying:
So this necessitates that the mother is given three times the like of kindness and good treatment than the father. (Majmoo' Fataawaa wa Maqalat Mutanawwi'ah)
He also writes:
The secret of her importance lies in the tremendous burden and responsibility that is placed upon her, and the difficulties that she has to shoulder - responsibilities and difficulties some of which not even a man bears. This is why from the most important obligations upon a person is to show gratitude to the mother, and kindness and good companionship with her. And in this matter, she is to be given precedence over and above the father.[...] And I have no doubt that my mother - may Allah shower His mercy upon her - had a tremendous effect upon me, in encouraging me to study; and she assisted me in it. May Allah greatly increase her reward and reward her with the best of rewards for what she did for me. (Majmoo' Fatawa wa Maqalat Mutanawwi'ah)
The Prophet Muhammad (peace and blessings be upon him) also said in a famous narration:

'Paradise lies at the feet of your mother' [Musnad Ahmad, Sunan An-Nasâ’i, Sunan Ibn Mâjah]

What can be greater evidence of honoring women than this? Islam has effectively placed the ultimate reward for human beings in their devotion to their mothers.
Shaykh Ibrahîm Ibn Sâlih Al-Mahmud writes:
Treat your mother with the best companionship, then your father; because paradise is under the mother's feet. Never disobey your parents, nor make them angry, otherwise you will live a miserable life in this world and the hereafter, and your children will treat you likewise. Ask your parents gently if you need something. Always thank them if they give it to you, and excuse them if they do not, and never insist on a matter if they refuse to give you something. (Al-Mahmoud, How to be kind to your Parents, p.40)
It is related from Talhah ibn Mu'âwiyah as-Salamî who said:

I came to the Prophet and said, "O Messenger of Allah, I want to perform Jihad in the way of Allah. He asked, "Is your mother alive?" I replied, "Yes." The Prophet then said: "Cling to her feet, because paradise is there." (at-Tabarânî).

Shaykh Nidhaam Sakkijihaa comments:
Cling to her feet means to submit yourself to her, be close to her, protect her, serve her because in this is Paradise and with her satisfaction you will enjoy the good blessings of Allah. (Sakkijihaa, Honoring the Parents, p. 52)
The Prophet Muhammad (peace and blessings be upon him) showed us the importance of serving one's parents in the following narration reported by Abdullah Ibn Mas'ud:

I asked the Prophet, 'O Messenger of Allah, what is the best deed?' He replied 'Prayer offered on time.' I asked, 'What is next in goodness?' He replied, 'To be dutiful and kind to one's parents.' I further asked, 'What is next in goodness?' He replied, 'Jihad in the Allah's cause. [Sahîh Bukhârî, Sahîh Muslim]

Just as the Prophet said that kindness to one's parents was of the best deeds, he also said that disobedience to them was amongst the major sins:

"The greatest sins are to associate partners in worship with Allah, to be undutiful or unkind to one's parents, to kill a soul forbidden by Allah and to bear false witness." [Sahîh Bukhârî]

Even after the Prophet Muhammad (peace and blessings be upon him), the Muslim scholars continued to stress the importance of being dutiful to one's mother. By examining the conduct and teachings of the early Muslim scholars, one may see how the direct recipients of the Islamic message understood the command to be dutiful to one's parents. Their behavior towards their parents shows Muslims how one is to implement the teachings of the Prophet on honoring parents.
Abdullah Ibn Abbâs (d. 687CE), a companions of the Prophet and a great scholar of Islam, considered kind treatment of one's mother to be the best deed for strengthening or rectifying one's relation with God. He said:

I know of no other deed that brings people closer to Allah than kind treatment and respect towards one's mother. [Al-Adab al-Mufrad Bukhârî 1/45]

An even more powerful example is found in the statement of another one of the Prophet's companions, Abdullah Ibn 'Umar (d. 692CE), who was also a great scholar of Islam. It has been related that:

Abdullah Ibn 'Umar saw a Yemeni man performing Tawâf (circumambulating the Ka'bah) while carrying his mother on his back. This man said to Abdullah Ibn 'Umar, "I am like a tame camel for her! I have carried her more than she carried me. Do you think I have paid her back, O Ibn 'Umar?" Abdullah Ibn 'Umar replied, "No, not even one contraction!!" [Al-Adab al-Mufrad Bukhârî 1/62]

SubhânAllah (Glory be to God)! The efforts of a man who carries his mother on his back while performing tawâf cannot even repay his mother for a single contraction that she went through for him. Wise indeed was Ibn 'Umar's reply to this man to show him how massively indebted he was to his mother. This is the tremendous value and prestigious position of mothers in Islam!
Yet another example is found in the following prophecy of Prophet Muhammad (peace and blessings be upon him):

There will come to you with reinforcements from Yemen a man called Uways ibn 'Âmir of the clan of Murâd from the tribe of Qaran. He had leprosy but has been cured of it except for a spot the size of a coin. He has a mother and he has always treated her with kindness and respect. If he prays to Allah, Allah will fulfill his wish. If you can ask him to pray for forgiveness for you, then do so. [Sahîh Muslim 16/95]

Indeed, later on 'Umar ibn al-Khattâb met Uways who was exactly as the Prophet described, and upon 'Umar's request Uways prayed for him. Commenting on this narration, Shaykh Muhammad Ali Al-Hashimî writes:
What a high status Uways reached by virtue of his kindness and respect towards his mother, so that the Prophet recommended his Sahabah [companions] to seek him out and ask him to pray for them!
All of this indicates the high status to which Islam has raised the position of motherhood, and given the mother precedence over the father. At the same time, Islam has given importance to both parents, and has enjoined kindness and respect to both. (Al-Hashimi, The Ideal Muslimah, IIPH 2005, p. 167)
So great was the Islamic emphasis on parents, that the Muslims considered a great opportunity to attain paradise in service to one's mother. Iyâs Ibn Mu'âwiyah was a famous Islamic scholar from the second generation of Muslims. When his mother died, Iyâs Ibn Mu'âwiyah cried. He was asked, "Why do you cry?" He said, "I used to have two gates open to Paradise, now one of them is closed."
Zayn al-'Abidîn (d. 713CE) was the great grandson of the Prophet Muhammad (peace and blessings be upon him) and also a renowned scholar. He used to treat his mother with so much kindness and love as seen in the following narration:

Once he was asked, 'You are the most kind person to his mother, yet we have never seen you eating with her from a single dish.' He replied, 'I fear that my hand would take the what her eyes have already seen in the dish, and then I would be disobeying her'. [At-Tartushi, Birr al-Wâlidayn]

In other words, he was so careful not to disobey his mother that he would even avoid eating out of the same plate as her; He thought that she would see a morsel and intend to take it, but before she did he might unknowingly take that same morsel and eat it. This is how careful he was to obey his mother in the most minute details.
Another early Islamic scholar, Sa'îd Ibn Al-Musayyib (d. 709CE), was asked about the meaning of the verse "but address them in terms of honor" (17:23). Sa'îd Ibn Al-Musayyib replied:
It means that you should address them as a servant addresses his master.
Muhammad Ibn Sirîn (d. 729CE) used to speak to his mother in a very soft voice, out of respect for her. He was also often seen in the company of his mother and looking after her. (Ibn al-Jawzî, Birr al-Wâlidayn)
All that has preceded shows how the status of mothers - and consequently that of women - is elevated to the highest position in Islam. The honor Islam has given to mothers is beyond that found in any other religion, ideology or culture. This is clear proof of the lofty status of Muslim Women.

Prohibitions on Terrorism, and Exhortations to Living with Mercy, Compassion and Patience in the Qur'an

compiled By Ali Wafa Aboo Sulthon

Whosoever kills an innocent human being, it shall be as if he has killed all mankind, and whosoever saves the life of one, it shall be as if he had saved the life of all mankind. (5:32)

Be quick in the race for forgiveness from your Lord, and in the race for a garden wide as the heavens and the earth, prepared for the righteous- (the righteous are) those who spend whether in prosperity or adversity, who restrain anger and who pardon all people. For God loves those who do good. (3:133 –134)

Invite all to the way of your God with wisdom and beautiful preaching. And argue with them in ways that are best and most gracious. For your God knows best who have strayed from his path and who receive guidance. And if you do respond to an attack, respond no worse than they did. But if you show patience, that is indeed the best course. Be patient- for your patience is from God . . . Indeed, God is with those who restrain themselves and those who do good. (16:125-128)

O You who believe! Stand out firmly for justice, as witnesses to God, even as against yourselves, or your parents, or your kin, and whether it be against rich or poor, for God can best protect both. Follow not the cravings of your hearts, lest you swerve, and if you distort justice or decline to do justice, verily God is well acquainted with all that you do. (4:135)

To those who persevere in doing good is a reward more than in measure. No darkness nor shame shall cover their faces. They are companions of the garden where they will live forever. But those who have earned evil will have a reward like evil. Humiliation will cover their faces. They will have no defender from God. (10:26-27)

The recompense for an injury is an injury equal thereto (in degree), but if a person forgives and makes reconciliation, his reward is due from God, for God does not love those who do wrong. But indeed if any do help and defend themselves after a wrong done to them, against such there is no cause of blame. The blame is only against those who oppress men with wrongdoing and insolently transgress beyond bounds through the land, defying right and justice, for such there will be a penalty grievous. (42:40-43)

Islam Rejects For The Darwinism Theory

 Quoted by Ali Wafa

Dear brother in Islam, thank you very much for having confidence in us and we hope our efforts, which are purely for Allah’s Sake, meet your expectations.

As regards your question, it's a plain fact that what the Darwin theory wants to prove runs in sharp contrast to the divine teachings of Islam, and even to all the teachings of all heavenly revealed religion. Thus, it's totally a sign of disbelief for one to claim that the origin of man is a non-human creature because; this negates the facts imbedded in Allah's words about the creation of Adam, and the creation of man in general.

This point is further clarified in the following:

"As far as the creation of humankind is concerned, Darwin believed that "probably all the organic beings which have ever lived on this earth have descended from one primordial form, into which life was first breathed" (The Origin of Species, 455).

This is incompatible with the Qur'anic account of creation. Our first ancestor was Prophet Adam, peace and blessings upon him, who was created by Allah in Paradise and not on earth. Adam was also created in a particular way that Allah describes to us, saying: "And (mention) when your Lord said to the angels, 'Truly, I will create a man from clay. So when I have completed him, and breathed into him of My spirit, then fall down prostrate to him.' And the angels prostrated, one and all. Save for Satan, who was too proud to, and disbelieved. He said to him, 'O Satan, what prevented you from prostrating to what I have created with My two hands? Are you arrogant, or too exalted?' He said, 'I am better than he; You created me from fire and created him from clay.' " (Sad: 71-76).

The God of Islam is transcendently above any suggestion of anthropomorphism, and Qur'anic exegetes like Fakhrud-Deen Ar-Razi explain the above words "created with My two hands" as a figurative expression of Allah's Special Concern for this particular creation, the first human, since a sovereign of immense majesty does not undertake any work "with his two hands" unless it is of the greatest importance. (Tafsir Al-Fakhr Ar-Razi, Dar al-Fikr, Beirut. 1405/1985 (26) 231-32)

I say "the first human," because the Arabic term bashar used in the verse "Truly, I will create a man from clay" means precisely a human being and has no other lexical significance.

The same interpretive considerations (of Allah's transcendence above the attributes of created things) apply to the words and "breathed into him of My spirit". The Qur'an unequivocally establishes that Allah is Ahad or "One," and not an entity divisible into parts. Exegetes say this "spirit" was a created one, and that its attribution to Allah ("My spirit") is what is called in Arabic idafat al-tashreef, "an attribution of honor," showing that the ruh or "spirit" within this first human being and his descendants was "a sacred, exalted, and noble substance". (ibid. 228) A "part of Allah" as such could not enter into Adam's body, and this surmounts to unbelief.

Similar attributions are frequent in Arabic, just as the Ka`bah is called bayt Allah, or the “House of Allah”, meaning Allah's honored house. It does not mean that it is His address. The she-camel sent to the people of Thamud was called naqat Allah, or "the she-camel of Allah," meaning Allah's honored she-camel. It signifies its inviolability in the Shari`ah of the time and does not mean that He rode it.

All indicate that according to the Qur'an human beings are intrinsically at a different level in Allah's eyes than other terrestrial life (by their special nature, celestial provenance in paradise, and spirit or soul) whether or not our bodies have certain physiological affinities with them. This is the prerogative of the Maker to create.

As far as other species are concerned, change from one sort of thing to another does not seem to contradict revelation, for Allah says: "O people: Fear your Lord, who created you from one soul [Adam, peace and blessings be upon him] and created from it its mate [his wife, Hawwa’], and spread forth from them many men and women." (An-Nisa': 1)

Concerning the metamorphosis of a disobedient group of the Children of Israel (Banu Isra`il) into apes, Allah Almighty says: "When they were too arrogant to [desist from] what they had been forbidden, We said to them, 'Be you apes, humiliated.’" (Al-A`raf: 166)

The Prophet, peace and blessings be upon him, said: "There shall be groups of people from my community who shall consider fornication, silk, wine, and musical instruments to be lawful: groups shall camp beside a high mountain, whom a shepherd returning to in the evening with one of their herds shall approach for something he needs, and they shall tell him, 'Come back tomorrow.' Allah shall destroy them in the night, bringing down the mountain upon them, and transforming others into apes and swine until the Day of Judgment." (Sahih Al-Bukhari, Beirut, Dar al-Jil, 7, 138: 5590)

Most Islamic scholars have understood these transformations literally, which shows that Allah changing one thing into another (again, other than the origin of man) is not traditionally considered to be contrary to the teachings of Islam. Indeed, the daily miracle of nutrition, the sustenance Allah provides for His creatures, in which one creature is transformed into another by being eaten, may be seen in the food chains that make up the economy of our natural world, as well as our own plates.

If, as in the theory of evolution, we conjoin with this possibility the factors of causality, gradualism, mutation, and adaptation, it does not seem to add anything radically different to these other forms of change.

The Islamic tenets of faith do not deny causal relations as such. But the view that causes have effects in and of themselves is like ascribing partners to Allah in His Actions. Whoever believes in the latter causality (as virtually all evolutionists do) is an unbeliever without a doubt. "Whoever denies the existence of ordinary causes has made the Wisdom of Allah inoperative, while whoever attributes effects to them has associated partners (shirk) to Allah Most High." (Al-Hashimi, Miftah al-Jannah fi Sharh 'Aqidat Ahl al-Sunnah, Damascus: Matba`a al-Taraqi, 1379/1960, 33)

Muslims believe that Allah alone creates causes, Allah alone creates effects, and Allah alone conjoins the two. In the words of the Qur'an: "Allah is the Creator of everything." (Ar-Ra`d: 16)

A Muslim should pay careful attention to this point, and distance himself from believing either that causes (a) bring about effects in and of themselves; or (b) bring about effects in and of themselves through a capacity Allah has placed in them. Both of these negate the Oneness (wahdaniyyah) of Allah.

Allah alone is Master of Existence. He alone causes all that is to be and not to be. Causes are without effect in themselves, but rather both causes and effects are created by Him. The causes and the effects of all processes including those through which plant and animal species are individuated are His work alone. To ascribe efficacy to anything but His action, whether believing that causes (a) bring about effects in and of themselves; or (b) bring about effects in and of themselves through a capacity Allah has placed in them, is to ascribe associates to Allah.

Such beliefs seem to be entailed in the literal understanding of "natural selection" and "random mutation," and other evolutionary concepts, unless we understand these processes as figurative causes, while realizing that Allah alone is the agent. This is apart from the consideration of whether they are true or not.

Thus, the claim that man has evolved from a non-human species is unbelief, even if we ascribe the process to Allah or to "nature," because it negates the truth of Adam's special creation that Allah has revealed in the Qur'an.

Humankind is of special origin, attested to not only by revelation, but also by the divine secret within him and the capacity for knowledge of the Divine that he alone of all things possesses. By his God-given nature, man stands before a door opening onto infinitude that no other creature in the universe can aspire to. Man is something else.”

THE DECLARATION OF FAITH

compiled by  Ali Wafa Abu Sulthon

THE DECLARATION OF FAITH

What the Declaration of Faith Confirms and What it Denies
The meaning of the first part of the declaration of faith, 'There is no god but Allah', is that nothing other than Allah is worthy of worship. This denies the attribution of divinity to all other things, and affirms it as a quality which belongs to Allah alone. (Shaykh Abdar-Rahman ibn Hassan, Fath al-Majid, p.36)

Ibn Taimiyah said: "The heart will not find complete happiness except by loving Allah and by striving towards what is dear to Him. It is not possible to achieve this love except by rejecting all things that compete with it. This is what the words, 'There is no god but Allah' mean; this is the spirit of the deen of Ibrahim and of that of every other prophet." (Ibn Taimiya, Majmu' al-Fatawa, vol 28, p.32, Riyadh)
When someone says, 'There is no god but Allah', he has denied one thing and affirmed another. With these words the believer first denies all those who reject faith, worship created things, obey the tyrant, rule by injustice or remain content under oppression; and then he affirms his allegiance to Allah, to His deen, to His Book, to His righteous servants, and to the Sunnah of His Prophet, may Allah bless him and grant him peace : "Whoever rejects false deities and believes in Allah has grasped a firm handhold which will never break." [2:256]
As for the second part of the declaration, 'Muhammad is the Messenger of Allah', this means that we do what the Prophet, may Allah bless him and grant him peace, has told us to do, and stop doing what he has told us not to do. According to Muhammad ibn Abdul Wahhab, "No one truly believes until he rejects the forces of disbelief." This is supported by ayah 2 :256 just cited. The declaration of faith is a declaration of complete loyalty to the Shari'ah : "Follow that which is sent down to you from your Lord, and follow no protecting friends beside Him. Little do you recollect!" [7:3]; and : "So set your purpose (O Muhammad) for the deen as a man by nature upright - the natural way of Allah, in which He has created man." [30:30]
You must also denounce the rule of Ignorance: "Is it the judgement of the time of ignorance that they seek? And who is better than Allah for judgment for a people who have certainty (in their belief)?" [5:50] Indeed you must deny all other religions: "And whoever seeks a religion other than Islam, it will not be accepted from him, and he will be one of the losers in the Hereafter." [3:85]
The declaration of faith is thus a denial and an affirmation. In fact, it denies four things and affirms four others. It denies false deities, the tyrant, intermediaries, and ordained authorities, who are bogus. If you think a thing can help you or protect you from harm then you have taken it as a god. A tyrant demands that you worship and adore him. An intermediary, whether family, community or property, distracts you from faith: "And from among mankind are some who take for themselves (objects of worship as) rivals to Allah loving them as they should only love Allah." [2:156]
Bogus authority advises you to act against truth and to disobey Allah: "They have taken as lords beside Allah their rabbis and their monks." [9:31]
It also affirms four things: that the object of your worship is Allah; that glorification and love are for Allah alone; that hope and fear are due only to Allah; and that you are aware of Allah's power and might, this awareness is taqwa. The single and unique goal of the believer is to worship Allah and none other than Him. Thus, the believer's love is for Allah alone: "And those who believe are stronger in their love for Allah." [2:156] Hope, too, is exclusively in Allah and one fears nothing but Him: "If Allah afflicts you with some hurt, there is no one who can remove it except Him; and if He desires good for you, there is no one who can repel His bounty. He strikes with it whom He wishes of his servants. He is the Forgiving, the Compassionate." [10:107]
Lastly, the believer is conscious of Allah and aware of the danger of His displeasure and of His wrath. It is taqwa that causes a person abandon disbelief and disobedience, to devote himself entirely to Allah and to obey His law and His command. Ibn Mas'ud said: "When you act in obedience to Allah, in the light of Allah, you hope for Allah's reward. When you abandon disobedience of Allah, in the light of Allah, you fear Allah's punishment." (Majumu'at ar-Rasa'il wal-Masa'il al-Najdiyya, Muhammad Rashid Rida, eds. vol4, p.99)
Whoever recognises these things must sever all links to anything other than Allah and free his heart from falsehood. Thus Allah tells us that Ibrahim, as well as our own Prophet, may the blessings and peace of Allah be on them, smashed the idols that their people tood as gods and rejected all who worshipped them: "There is a good example for you in Ibrahim and those with him, when they told their people: Surely we disassociate ourselves from you and all that you worship beside Allah. We have done with you. And there has arisen between us and you enmity and hate forever until you believe in Allah only." [60:4]
>From beginning to end the Qur'an is a clarification of the meaning of the words, 'There is no god but Allah'. This statement is both a denial of shirk and of those who commit it, and an approval of sincerity and of those who strive for it. Every word and every deed that is dear to Allah is in some way connected to this declaration. It is the source of all noble action, its definition and its guide. This is why Allah has called it the 'declaration of fear'.
The Prophet's Companions and the Declaration of Faith
The following account illustrates the Companions' understanding and experience of the Kalima. In 170 AH someone asked Imam Sufiyan ibn Uyaynah al-Hillali * about faith. He said:
"It is in both speech and action." "But does it increase of decrease?" asked the man. "It increases as Allah wishes, and it decreases as He wishes until no more of it than this remains," and held out his hand. The man said,"So what should be our attitude towards those among us who assert that is is speech and not action?"
"This is what people used to say before the nature and limits of faith had been made clear. Of course Allah, Glorious and Mighty is He, sent his Prophet, may Allah bless him and grant him peace, to all of humanity to tell them that there is no god but Allah and that he is the Messenger of Allah. Once they had accepted this, the security of their money and their lives was assured and they became accountable to Allah alone."
"When Allah was satisfied with their sincerity, He commanded His Prophet to order them to pray. He ordered them to do this and they did it. By Allah, had they not done this their first act would not have helped them."
"When Allah was satisfied with the sincerity of their prayers, He told His Prophet to order them to migrate to Madinah. By Allah, had they not done this neither their first act nor their prayers would have helped them."
"When Allah was satisfied with the sincerity of their hearts in this, He commanded them to return to Makkah to fight their fathers and their brothers until these said the Word which they had said, established the same prayer and joined the same migration. He commanded them to do this and they did it. One of them even came with the head of his father and said,'O Messenger of Allah, here is the head of a leader of the disbelievers.' By Allah, had they not done this their first act, their prayers and their migration would not have helped them."
"When Allah was satisfied with the sincerity of their hearts in this, He told His Messenger to order them to complete the rite of tawaf and to shave their heads in humility, which they did. By Allah, had they not done this their first act, their prayers, their migration and their combat with their fathers would not have helped them."
"When Allah was satisfied with the sincerity of their hearts in this He told the Prophet, may Allah bless him and grant him peace, to take a part of their money by which to purify themselves. He commanded them to do this and they did, giving much and giving little. By Allah, had they not done this their first act, their prayers, their migration, their combat with their fathers and their tawaf would not have helped them."
"When Allah was satisfied withe the sincerity of their hearts which were now in harmony with the nature and limits of faith, He said to them: "This day I have perfected your deen for you and have completed My blessings to you, and have chosen for you as your deen al-Islam [5:3]."
Imam Sufiyan continued: "Whoever abandons any part of faith is a disbeliever as far as wer are concerned. If this from neglect we would correct him, but he would be lacking in our eyes. This is the Sunnah. Relate it on my behalf to whoever may ask about it." (Al-Shar'a, Abu Bakr Muhammad ibn al-Hussain al-Ajari, p.104)
* Imam Sufiyan ibn Uyaynah al-Hillali (107-198 AH): Imam Shafi'i said of him: "Were it not for Imams Malik and ibn Uyaynah, the learning of the Hijaz would have been lost." Imam Ahmad said, "I have not seen anyone more knowledgeable in the Sunnah than ibn Uyaynah."

---