By : Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri

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This new fatwa from the renowned authority of Islamic world, Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri, a spiritual leader of the overwhelming majority of Muslims deals a devastating blow to al-Qaeda and its affiliates by removing decisively any remnant of theological justifications for terrorism. No longer can the Taleban and similar organisations employ Muslim scripture with impunity to advance the onslaught of civilians, be they non-Muslim or Muslim.

 While most Muslim scholars denounce terrorism, Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri goes that crucial step forward and announces categorically that suicide bombings and attacks against civilian targets are not only condemned by Islam, but render the perpetrators totally out of the fold of Islam, to become unbelievers in the divine, pristine message of Islam. This empowering, unprecedented fatwa strengthens troops and civil society bodies that are engaged in counter terrorism operations, and expels terrorists from within Islam.

http://www.fatwaonterrorism.com/

Farghana Institute (Manchester chapter) hosted historic and prestigious conference in a grand hall of a local hotel in Manchester on August 31, 2008. In addition to Khateeb Jam-e-Mosque Damascus Fazeelat as-Shaykh Muhammad Saeed as-Sagharji, President Supreme Council MQI Sahibzada Hassan Mohi ud Din Qadri, as-Shaykh Sakhroof, As-Shaykh Abdur Rahman al-Hamami, Member European Parliament Sajjad Kareem, Counselors Muhammad Afzal Khan, M. Abid, Muhammad Naeem and other distinguished personalities, participated in the conference. Thousands of people especially youth came to attend the programme from across UK including Birmingham, Bradford, Halifax, Nelson and Scotland.

The proceedings of this historic conference got under way with the recitation of the Holy Quran by Hammad Mustafa al-Madani, the grandson of Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri. The principal of Farghana Institute and young scholar, Allama Muhammad Ramzan Qadri, conducted the proceedings of the programme.

Addressing the audience of the programme, Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri said that fifteen centuries have gone by with the result that vast changes have taken place in economic, social, political and sociological domains, also incorporating individual and family needs. The demands of the contemporary age have engulfed every walk of life. In these circumstances, the question arising in the minds of young people is that why are the teachings of the Holy Prophet (saw) the source of security, stability and direction? He said it is the perfect obedience of the Prophet of Islam (saw) that provides the only way to achieve success and can steer the Umma from its present state of decline.

Throwing light on the reservations and misgivings about Islam and Shariah, Shaykh-ul-Islam said the youth and modernist society are caught in the web of these reservations. These reservations owe itself to the misinterpretation and misconstruction of Islamic teachings in the Western society. This face of Islam has been presented by a group of people called Taliban. The reality is that these people are themselves unaware of real Islamic teachings.

He said the teachings and ideal conduct of the Last Prophet (saw) are the source of inspiration for the Muslims. He said that accepting the Prophetic guidance as final guidance is the preliminary condition of being a Muslim. It warrants a thorough study of the Holy Prophet’s (saw) life, his universal teachings, sayings and the circumstances in which he was raised as a Prophet.

He said the pre-Islamic Arab society was known for extremism, injustice, tribal arrogance, social and moral evils. It was a time when humanity used to be degraded and dishonoured. He said that the mention of Roman civilization can be found at that time along with Greek, Persian and Hindi civilizations but these societies were unaware of the meanings of human values, culture and morality. In these circumstances, the Holy Prophet (saw) was sent with Divine message and he introduced those principles of civilization, morality and tolerance whose source was the Holy Qur’an and Sunna, The touchstone of its authenticity was his own ideal conduct.

Shaykh-ul-Islam said that the Holy Prophet (saw) said while delivering his address to people after conquest of Makkah: none of you can enter paradise as long as he does not embrace faith and no one can be believer as long as he does not become paragon of good, virtue, peace for one another.

He said the so-called champions of modern-day world have come to know the meanings of extremism today but 15 centuries ago, while founding new civilization, the Holy Prophet (saw) eliminated terrorism, extremism and sectarianism by urging his companions to behave nicely with their neighbours with benevolence. The Companions were so led to feel by his insistence on this command as if the Holy Prophet (saw) eradicated the difference between Muslim and non-Muslim as a human being and neighbour.

Mentioning the rights of the downtrodden and less privileged sections of society, Shaykh-ul-Islam said that the Holy Prophet (saw) emphasized on his followers to worship their Lord, feed those of the needy whom they knew and also those whom they did not know.

He said that the Holy Prophet (saw) gave a special instruction to establish a charity for the poor, talk to them tenderly and not hurt their feelings. He said the instructions about prayer, Zakat and fasting came later on but teachings about individual and familial brotherhood and ideal code of conduct were put into practice first.

Shaykh-ul-Islam said that the Holy Prophet (saw) gave the first constitution of the world 15 centuries ago. Islam introduced the concept of federal, provincial and local governments at a time when word coming from the mouth of King was a law unto itself and its violation or disobedience invited punishment and even death at times. Islam presented the consultative system and endowed on women their legal and human rights, whereas the fact remains that the so-called torch-bearers gave women the right to vote in 1920s for the first time in history.

He said 15 centuries ago, the Muslim women were appointed on the positions of judge and sent to other countries as diplomats during the days of rightly guided Caliphs. He said the sister of Sultan Saluhuddin Ayubi was the governor of Halab. Whatever the champions of human rights may say today, they cannot present even a semblance of similar human values and rights, which the Holy Prophet (saw) presented while addressing his followers when he said that the protection of the Muslims and non-Muslims in man and material without discrimination, guarantee of freedoms of traditions and culture and their religious rights would be legal and constitutional responsibility of the Islamic state. Islam is a religion of peace and love and its message also denotes the same. No one can be allowed to pass religious edict at personal and sectarian levels in the name of Jihad and Caliphate. Labeling Muslims to be terrorists is nothing but injustice, pure and simple.

Urging all participants especially the youth to carve out their position in their societies and live amicably and peacefully along with other communities, Shaykh-ul-Islam said that Islam does not preach isolation.

Referring to the reconstructive work of Shaykh-ul-Islam, Sheikh Ahmad Dervaish of Egypt said that Shaykh-ul-Islam does full justice to a topic to which he commits his pen. He urged the youth and people living in UK and Europe to join his caravan practically. He also requested all religious scholars to spread the reconstructive and research work of Shaykh-ul-Islam throughout the world. He also appreciated the services of the Principal of Farghana Institute.

Great religious scholar and Hadith-narrator, Shaykh as-Saad Muhammad Saeed as-Sagharji, said in his speech that the meanings of the Holy Quran and Hadith of the Holy Prophet (saw) are revealed upon the heart of Shaykh-ul-Islam like en enlightening light of Allah. That is why his research-based and scholarly speeches compel everyone to ponder and act. He said the passion to learn Hadith and love of Shaykh-ul-Islam attract him to attend such conferences each year. He said he considers his knowledge to be just a particle in comparison to knowledge of Shaykh-ul-Islam. Shaykh Asad Muhammad Saeed said he is a ray of hope in this age of mischief and disorder.

Counselor Afzal Khan said in his talk that it was a matter of fortune for people of Manchester that Shaykh-ul-Islam came here whom we hold in high esteem from the core of our hearts.

Play this video here : http://www.islamtune.com/play-video-670.html

COVENTRY, England – By Luke Baker

Like any rousing Islamic preacher, Muhammed Tahir ul-Qadri’s voice rises to a shout and his index finger jabs as he hammers home a point.

But rather than angry calls for jihad (holy war) or a vitriolic denunciation of the West and its aggressions against Islam, Qadri’s message, equally forcefully delivered, is about moderation, peace, inclusion and understanding.

Addressing a packed auditorium from a raised platform, his words beamed on to large screen behind him, more than 1,000 young followers hang on his every word, even as his lecture moves into its fourth uninterrupted hour.

“Islam is not a religion of seclusion, it is not a religion of detachment,” he thunders from the dais, occasionally pausing to wipe the sweat from his brow or adjust his spectacles.

“Any killer of a non-Muslim citizen, he will go to hell. Those who are committing terroristic acts from Pakistan and Afghanistan and claiming it is jihad — they do not know what jihad is. It is forbidden. There will not be janna (paradise) for them,” he hollers, to shouts of approval from his listeners.

Qadri, 58, who was born in Pakistan but now lives in Canada, is a renowned scholar of Sufism, a long tradition within Islam that focuses on spirituality, emphasizing peace and moderation.

The author of more than 400 books on Islamic scholarship and law, Qadri travels the world delivering sermons to Sufis, while his organization, called Minhaj ul-Quran, has spread to 80 countries, from Greece to Fiji, since its founding in 1981.

In Britain, he is the main draw at a three-day retreat for young Muslims called “Al Hidayah” (Guidance), which over the past five years has grown into the biggest spiritual camp of its kind, with more than 1,200 attendees from a dozen countries.

Qadri believes camps like his, which attract teenagers — girls and boys wearing traditional dress who sit separately in the auditorium — as well as their parents and children as young as six, can play a part in combating extremism within Islam.

For Britain, that has been particularly important since 2003, when the country joined the invasion of Iraq, and 2005, when four young British Muslims carried out suicide bombings on the London transport network, killing 52 people.

“I feel it is my duty to save the younger generation from radicalization,” Qadri said quietly over lunch on Sunday, shortly after finishing the second of several lectures and question-and-answer sessions, which concluded on Monday.

“We need to prepare them mentally and academically, intellectually and spiritually, against extremist tendencies and radical and terrorist attitudes. We need to provide them with an awakening of the true picture of Islam,” he said.

TACKLING EXTREMISM

Around the world, and particularly in the United States, there has been a steady increase in adherence to Sufism in the past decade. Governments keen to tackle the spread of more radical branches of Islam in their countries have worked with Sufi scholars and tried to emphasize their teachings.

In Britain, home to around 1.7 million Muslims, the bulk from Pakistan, the government at first worked to promote Sufism, supporting the creation in 2006 of the Sufi Muslim Council, a group that took a strong stand against Islamist extremism.

But since then, it has moved away from explicit support, saying that working via the Sufi community — whose exact number in Britain is not known — is just one element of a wider approach to countering Islamic radicalism.

“It’s part of a broader engagement. We don’t want to isolate any one group over another,” a government spokeswoman said.

Supporters of Qadri, though, are adamant about the benefits of his teachings, with students coming from as far as Denmark and Canada to hear him speak during the three-day retreat. Women in particular like his emphasis on female equality within Islam, an element not always touched on by other Islamic scholars.

“What he says is mind-opening, it makes you feel good as a woman,” said Sofia Saeed, 27, a legal assistant who traveled from Manchester to attend the retreat with a friend.

“There’s no discrimination here. It makes you feel like a stronger believer, a stronger person,” she said, comfortably mixing designer sunglasses with her full hijab head covering.

Qadri, a former minister in Pakistan and close associate of Benazir Bhutto, the assassinated former prime minister, does not believe his teachings can change radical minds overnight, but he is a believer that intellect can ultimately defeat extremism.

“If the terrorists are 10 people and the peaceful are 1,000, then they are more powerful than us with their arms, even if we are 5,000,” he said. “But the point is that we have to make the 5,000 more powerful not with arms, but by the communication of the right message of Islam.”

Copyright 2009 Reuters.

By Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri

Thanks to some developments across the globe for last few years, the universal values of great religion, Islam, have come in for denunciation. By invoking the actions of a few individual Muslims to typify the character and conduct of millions of adherents of this divine faith, efforts have been made to equate Islam with bigotry and obscurantism. This is most unfortunate at a time when the need for inter-faith dialogue and harmony could not be over-emphasized in order to bridge the gulf between Islam and West. The proponents of ‘clash of civilizations’ and their counterparts in the Islamic world are bent upon creating differences aimed at spreading confusion and misunderstanding about the teachings of Islam. In view of these circumstances, it is all the more necessary to bring the Islamic teachings in correct perspective to serve the cause of co-existence Islam so emphatically lays its stress on.

Let me start with concept of human rights in Islam. At the outset, it is to be understood very clearly that the basic concept of Islam in regard to the human rights is based upon equality, dignity and respect for humankind. As is clear from the Holy Quran, Allah Almighty has endowed on human beings the status of being superior to all other creations. The holy Quran has described the position enjoyed by the human beings in a great detail that at the time of creation of Huzrat Adam (RA), Allah Almighty enjoined upon the angels to bow before Huzat Adam (RA).

It was for the first time in the history of mankind that Islam did away with all biases and discriminations on the basis of wealth, clan and tribe, language, sex, colour and caste etc and termed all human beings equal in status whether one is poor or rich, black or white, woman or man or does one belong to this or that region or race. What greater example of human equality can there be that the people belonging to various countries, languages and races gather at the precincts of the holy Kabaa for worship and wear the same dress.

After laying the foundation of respect and equality of man, Islam prescribed a complete charter of rights for humanity ranging from moral rights to religious, economic, social and political rights. Islamic concept of human rights and freedoms is uniform and of universal character, which is independent of historical and regional boundaries of time and space. The Islamic concept of human rights originates from the commandments of Allah Almighty, which were conveyed to the Ummah through the Holy Prophet (PBUH).

The rights given by Allah are in the form of blessings and there is no role of any human effort in their acquirement. Contrary to the violable nature of rights given by the earthly law-makers, these rights are permanent, unchangeable, inviolable and sacred. Since Divine intent underlines them, therefore, they can not be suspended, amended or changed. In a real Islamic state, these rights are to be enjoyed by every citizen. Neither can any state nor an individual violate them.

Another unique feature of Islamic concept is that here rights and duties are interdependent and complement each other. That is why obligations and duties have equally been stressed upon as rights.

It is regrettable that while terming West torch-bearer of human rights, the contribution of Islam in ordaining these rights is ignored. The fact remains that the concept of human rights in the Western world in its present shape is not an old phenomenon. It dates back only to 16^th and 17^th centuries when political thinkers and legal experts presented the concepts of basic rights and civil freedoms.

The thoughts of these thinkers and philosophers in the West created unending conflict between the rulers and the ruled that led to struggle and clash between the imperialist forces and common people for achieving these freedoms and rights. A great advance was made in the realm of human rights when people of Great Britain got their rights through a series of legal documents namely Magna Carta (1215), Petition of Rights (1628) and Bill of Rights (1689). The people of France won their freedoms through Declaration of Rights right after the French Revolution in 1789. The USA got its freedom through war of independence in 1776. Its people achieved basic rights in 1791 in the form of Bill of Rights, which laid the foundation of first ten amendments in the American constitution. The modern nation-states have made the basic human rights the part of their respective constitutions under the influence of various UN conventions and Declarations.

Islam teaches moderation and balance in life. The teachings of the Holy Prophet (PBUH) provide a guarantee to create balance in life. This basic principle of Islam characterizes all of its teachings and commandments. The human rights granted by Islam bear the same stamp. No other social and political system can match that of Islam in its practicality, moral outlook and result-orientedness. The Islamic concept of rights is different from the philosophies of other systems in the following ways:

• Islam preaches fulfillment of rights rather than demand of rights. The basic teaching of Islam is that every person is under obligation to realize the rights of others in every possible way. The society will become an ideal society where duty of one individual is the right of other. When people are engaged in the fulfillment of their rights with this consciousness, such societies become the paragon of respect for rule of law and human rights.
• The Holy Prophet (PBUH) has presented such a system of human rights, which has reciprocal relationship and proportionality between rights and duties. That means that no person will be justified in demanding his rights unless he performs his obligations. Since the main stress is laid on the performance of duties, therefore, no individual can raise his voice for rights as long as he does not perform his duties. Thus the rights stand fulfilled automatically in the process of performance of duties.
• The Islamic concept of human rights is comprehensive and compact in that it has proportion and balance between rights and duties. The lack of understanding of this basic concept has given rise to many confusions and misunderstandings.
• Islam has termed some matters to be duties not rights keeping in view their legal and social importance whose non-performance has been held as punishable act. For example bearing witness is obligatory on males. The transparent and effective system of evidence is a necessary element for the establishment of the rule of law in society. That is why our religion has held men responsible for bearing witness, while the women have been absolved of this responsibility owing to their natural biological difference. Now it is their right not duty.

There is no doubt about the fact that Islam and West attach great importance to basic freedoms and human rights but their perspectives are basically different on the issue of human rights. The difference is explained in terms of their basic varying outlooks. Islam looks at human rights in the perspective of man’s total obedience to Allah Almighty whereas the Western concept of human rights is totally secular, which is based on man’s relations with the state as a citizen.

If analyzed broadly, the real difference is that in Islam, source of all powers is Allah Almighty, Who is the founder of all worlds. His commandments are the supreme law. Man is vicegerent of Allah on this earth. People are not repository of absolute powers. Rather they exercise these powers through their elected representatives within the limits set by Allah. The exercise of these powers is regarded as trust. Contrary to this, people are considered as source of all powers in secular, democratic societies of the West. The constitutions so framed by the representatives of people are accepted as supreme law of the land.

It is on the basis of this difference on the source of absolute powers that there are different perspectives of Islam and West on human rights. Islam makes a clear and comprehensive statement of civil freedoms and rights, which are inviolable and sacred. However law-making institutions of the Islamic state enjoy the rights of making amendments in these rights keeping in view the demands of the changing social, political and economic circumstances provided these modifications are in consonance with the spirit of the holy Quran, Sunnah and the Islamic law. Another important feature of these rights is that they have universal character and can be enjoyed both by Muslim and non-Muslim citizens.

On the other hand, the people in West have been able to achieve these rights after undertaking great protracted struggles. Moreover their successes on this front are a recent phenomenon and stand the chance of being reversed on this or that reason. In the third world countries, these rights do not enjoy any respect as they are only found in the statute books and not implemented. Here in these modern democratic countries, the scope of basic rights is limited not universal. The Vienna Declaration adopted at the International Conference on Human Rights in June 1993 stated:

“All human rights are universal, indivisible and interdependent and interrelated.”

In spite of adopting this concept of human rights constitutionally, Article 10 of Human Rights Charter (2000) of European Union stated:

“Certain rights shall be reserved for citizens of the European Union.”

The point being contended here is that certain rights are reserved for its citizens in West, which can by enjoyed neither by expatriates nor minorities. Various Declarations and Conventions adopted by the United Nations are no doubt universal but their implementation is not bound by any legal sanction.

To conclude it can be said that it is wrong to pick isolated example and incidents to typify the character of Islam. Islamic teachings and values are universal without any discrimination and biases of caste, creed, colour and religion.

By Sahibzada Faiz-ur-Rehman Durrain
(Central Ameer Minhaj-ul-Quran International)

Certainly there is for you in them a good model for him who has hope in Allah and the Last Day. But who so turns away, then Surely, Allah is All Self-sufficient, All Praised.

It may be that Allah will bring about friendship between you and those whom you hold to be your enemies among them. But Allah is All-Powerful. And Allah is Forgiving, Merciful.

Allah does not forbid you in respecting those who have not fought against you on account of (your) religion, and who have not expelled you out from your homes, that you show them kindness and deal with them justly. Surely, Allah loves the just ones.

Allah only forbids you in respect of those who have fought against you on account of (your) religion and expelled you from your homes and backed (others) in your expulsion, that you befriend them. And whoever makes friendship with them, these are the cruels. (Al-Quran- Chapter 60 (verse 6, 7,8,9)

Distinguished Guests, Ladies and Gentleman

On behalf of Tehreek Minhaj-ul-Quran and its founder and PIC Sheikh-ul-Islam Dr. Muhammad Tahir-ul-Qadri, all the office bearers of Tehreek and PAT, I welcome you to the Central Secretariat TMQ and wish you wonderful X-Mas. Of course, 25th Dec. is a day; highly honoured, bestowed and a day of blessings to the mankind, as one of the highly exalted and honoured Messengers of Allah, was sent to the Planet Earth for teaching love and harmony to the mankind; the straight path of Allah, the Dean-i-Islam and the true philosophy of human life. He was the second last of all prophets and came just before the Last Prophet the Holy Muhammad SAW. Quran; the last book of revelation as revealed to the Last Prophet Muhammad SAW, has expressly confirmed not only the Prophet hood of His Highness Jesus Christ (AS) but his spiritual distinctive signs as well. It tells us that Allah SWT gave Jesus(AS), the son of Mary (AS) clear signs and strengthened him with a holy spirit (Rooh-ul-Qudus)

“Allah (SWT) says the son of Mary (AS) held in honour in this world and the Hereafter and of (the company of) those nearest to Allah.” It is the integral part of the Muslim faith that he has to believe in the truthfulness of all the Prophets whose names have been mentioned in Quran. He has also to believe in all the Books revealed to these Prophets. It is obligatory to all the Muslims to call Jesus; not only Jesus but His Highness Isa (PBUH) A Muslim calls his mother; Her Exalted Maryam (AS) A Muslim believes that she is the more respectable than all the women of the world.

Islam; the most enlightened and last religion of the world, is the religion of peace, tolerance and forbearance. One single devilish machination is sufficient to sow seeds of dissension and discord among human beings. The Satan does so with wickedness and ignorant people are taken in by his ruse. Man has to be extra cautious lest he is entrapped. In this context we may mention several faiths and creeds expounding, elucidating and analyzing the original inflammable mutual hate and bigotry. Islam discourages injudicious plots and instead preaches tolerance and patience for all. Quran is Sura Maaeda- verse 32 upholds that killing one person amounts to murdering the entire mankind and saving one life is like protecting the whole humanity.

According to Quran “There is no compulsion is faith” It maintains that no one is to be forced to convert to Islam. Mankind is like one body with limbs joined with each other. Humanity is their race and the planet earth is their homeland. The renowned occidentlist Comp Gobinow exclaims: “No religion is more tolerant of followers of other faiths than Islam”

Today; when we are jointly celebrating the X-mas, the Day of his Highness Hazrat Jesus crist PBUH, the day of joy, pleasure and a day of peace, tranquility and brotherhood, we must take it as a Day of pause and ponder. The choicest peace and blessings be upon Muhammad (SAW) and Hazrat Isa, (AS), who faithfully conveyed their messages to the mankind and practically demonstrated in their own sacred lives, perhaps we should pause and ponder on the causes of today’s terrorism, bloodshed, horror and hateredness throughout the world.

Human history, particularly the modern age events vividly testify that the major causes of “Terrorism” are:

1. Injustice
2. Exploitation and
3. Oppression

But Islam; the Din of Muslims and Christens strictly forbid injustice, exploitation and oppression. Again we should pause and ponder on the horrendous consequences of our actively and passively producing and supporting leaders who become heroes when they win and villains if they lose, they who in fact cause so much destruction and nuisance. Is it not a fact that people of the most of the powerful countries are active or passive party to producing private and worst state terrorism? Must we have a clash of civilizations? To cause millions to be orphans widows and home less? Must we continue to violate or help to violate the sanctity of human blood. Must we?

To-day, both the religions and both the Prophets; the second last and the Last (PBUT) do ask us to pause and ponder on all this.

Once again, I wish happy X-Mas to the followers of two great religions Christianity and Islam and thank you all for joining us.

“There is a constant talk of peace in the entire world today and war on terror is being fought to establish elusive peace. There is no denying this truth that terrorists are not only enemies of peace but also of entire humanity. The peaceful forces should struggle against them but the questions arise here as to who fanned terrorism? Who opened this front? The situation was not as volatile as today ten years ago. Where have the army of terrorists appeared from all of a sudden? Is it not likely that the global forces fighting terrorism have also been responsible in creating this monster and now the whole world is being made victim to clash of civilization in the name of establishment of peace?

“Condemnation of terrorism is not sufficient for the establishment of peace only. Rather real enemies of peace should be identified first. The second important thing is that Northern Areas of Pakistan, FATA, Wazirastan, and Swat have historically been known as peaceful areas where religious-minded but simple people reside. These areas are even without basic necessities of life. Majority of people are poor and earn their livelihoods through day-long labour.

“What revolution has come about in these regions in a period of last three years that these people have turned against their country and started confronting army and other security forces? From where have arms and ammunition come in large quantities and who is providing people with expertise to take on a state and its army? Who is providing training, weapons and money to terrorists? As it is now being openly and clearly said that foreign powers are supporting terrorism, what role has our former and present governments including the provincial ones performed to address the problem? Why did they allow it to grow amidst our polity? Drone attacks have become a routene in northren area of Pakstan. The first thing that needs to be mentioned here is that Drone attack constitutes an attack on security and sovereignty of an independent country. Why did the government allow the US to violate our territorial integrity and at what forum? Suppose these attacks are meant to target terrorists, why has no detail of these terrorists been published in the press?

“In the similar manner, our army stakes claim to killing scores of terrorists each day but never has their identity been established? Local people are getting caught up in the crossfire between security forces and terrorists and are losing their lives for no fault of their own. The remainder of them, who are lucky enough to be spared, get maimed and injured for life. What type of peace is being established here? There is another noteworthy point that why are people who are involved in spreading mischief and who have even threatened the US many a time being spared and not taken out by US’ drone hits? Why it is so that many citizens of Pakistan have been picked up on mere suspicion but hundreds of people living in Afghanistan and adjoining areas who are involved in open warfare have been given carte blanche to operate?

“The semi-literate leaders and commanders of terrorist organizations brief media and unveil their plans to target their adversaries and still their location is not identified, which might result in their capture in this day and age of satellite. These questions are brain-teaser for a man with normal IQ and intelligence level. To top it all, what is matter of more concern is the fact that the longer the war on terror is getting, the more terrorism is spreading instead of getting eliminated.

“This war was exported to the tribal regions of Pakistan from Afghanistan and now it is directed at Quetta, Islamabad, Lahore, Dera Ismail Khan, Peshwar—the mainland Pakistan. The situation has reached such alarming levels that our Mosques, sacred places, religious institutions and hospitals are not being spared.

“We are, no doubt, living in critical and perilous times but our national habit of blame game or being content with expressions of condemnation could not protect us from this raging fire of extremism and terrorism. Whatever be the source of attack on our sovereignty be it external or internal, we need to formulate a serious and dynamic national policy. Major responsibility of taking much-needed initiatives rests on the government. Our parliament has already passed a consensus resolution against terror and there is a need to fully implement this national consensus into policy framework. Our national leadership including religious, political and military needs to act and act fast. Some points are instructive in this regard:

• We need to reassess, re-evaluate and reformulate our foreign policy having the potential and dynamism to draw clear lines between our friends and foes.
• We should rethink our relationships with India, Afghanistan and especially the US in the light of our national interests.
• The tendency to look towards others for protection of our sovereignty and national security will have to be shunned as no one including any Islamic country would come to our rescue. National solidarity should be promoted instead as necessary part of self-reliance initiative.
• We need to clarify our position vis-à-vis war on terror and apprehensions of international community in the larger interest of durable peace by employing robust diplomacy.
• Taliban have become an identity and representative of a particular religious mindset. Some religious scholars of Pakistan regard them as their brainchild. Therefore, heavy responsibility lies on their shoulders to take initiative and make Taliban understand the real concept of religion so that they (Taliban) do not end up defaming Islam and undermining the only atomic Islamic state by becoming stooge in the hands of anti-Pakistan elements.”

Play this Lecture here -

Dr. Haifa Javad was the second main speaker and her talk dealt with the topic of Jihad in contemporary Muslim Politics. She linked this concept to historical examples of e.g. Salah ad-Din in order to illustrate that Jihad was mutually related to the principle of justice in particular. Hence means does not justify the ends, rather noble ends requires noble means.

Shaykh Abdal Hakim Murad added an academic dimension to what Lord Nazir initiated. Shaykh Murad started with a historical perspective and described the conditions of the Muslims during the Inquisition in Al-Andalus (Spain) starting in the late fifteenth century. The trials of past were more severe than the current challenges faced in the West. Muslims should accordingly remember that history was in Allahs control and that it functions as a lesson for the successive generations. Shaykh Murad perceived modernity as a new form of materialist ideology. Still the response to modernity should not be merely screaming (i.e. polemical), rather a firm belief in tawhid (unity of Allah), which will lead to sabr (patience), which leads toward a condition of tawakkul (trust in Allah) and eventually a state of shukr (gratitude) among Muslims. When Muslims loose patience, they also loose gratitude, thus becoming reactionaries. This reactionary response is, according to Shaykh Murad, derived from European totalitarian intellectual history rather than Islam. Thus the key to success is patience and changing our hearts to become proper believers. Muslims should hence extend the Islamic concept of love to the humanity.

Shaykh Dr Tahir-ul-Qadri was the last of the main speakers to share his taught with the audience. His speech lasted for more that one and half hour and thus longer than all of the previous speakers put together. Shaykh Qadri touched upon several indispensable themes in a very structured manner starting with the peaceful nature of Islam. Though, the Shaykh emphasized that being peaceful is not about becoming defensive. However, the first main theme of Shaykh Qadri`s contribution was the principles of balance and tolerance. Balance is a principle of Islam that neutralizes extremism. Some reactionary Muslim groups, according to Shaykh Qadri, use attractive slogans in an attempt to attract followers, despite of these slogans being against the wisdom of the Quran and the Sunnah. These groups do therefore follow the same approach as the early Muslim sectarian group known as the Kharijites (Khawarij). Hence Muslims have to follow the hukm (rule, i.e. the Quran) with hiqmah (wisdom, i.e. the Prophet`s Sunnah) in order to avoid any form of Muslim extremism and thus maintain the balance too.

The second main theme of Shaykh Qadri`s contribution was to clarify the concept of Jihad. The term means struggle or effort and there are five levels of Jihad. The first level is the struggle for human self-purification, the second level is the struggle for attaining and spreading of knowledge, the third level is the struggle for the practice of righteousness, the fourth level is the struggle of spending in charity and the fifth stage is the struggle of killing (Qital), i.e. physically defensive or pre-emptive. Shaykh Qadri emphasised that one precondition of the fifth level of jihad is that it is not permissible to engage if one`s expectation/changes of loosing are greater than winning.

As a whole, the symposium was very well arranged, in spite of being slightly delayed. The quality of all the speakers was impeccable and did leave the audience enlightened on the topic concerned. The academic contribution of the speakers was very good and original, avoiding mere polemics. What Lord Nazir, Dr. Haifa, Shaykh Murad and Shaykh Qadri said was a positive contribution toward clarifying prevalent misconceptions about Islam/Muslims and terrorism in the post 9/11 environment.

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The gathering began with the recitation of the Holy Quran by Sahibzada Hamad Mustapha al-Qadri, and Qari Jameel saab. After this there was a few recitations of Naat- Poems of praise in the honour of Holy Prophet (saw). Dr. Zahid Iqbal, who is the co-ordinator of Al Hidayah did a briefing on Al Hidayah 2006, which is a annual spiritual retreat for British and western Muslim Youth held at a residential site in the UK. In his talk he stressed on the need of us gaining Hidayah [guidance], which is achieved though the Suhba [company] of the auliyah [friends of Allah], who possess connected chains of transmission back to Holy Prophet (saw).

Al-Fadeelat al-Shaykh Muhaddith al-Shaam Muhammad Al-Saeed As-Sagharji was the special guest in this programme from Damascus, Syria. He is currently the head Imam of Jamia al-Umawi in Damascus, which was the headquarters of the Ummayyid Dynasty. Currently Shaykh As-Sagharji is the leading Faqih [Jurist] in Syria, he has authored several books. One of them is on the key evidences from the Qur’an and Sunnah proving the Hanafi Fiqh, which is called al-Fiqh al-Hanafiyyah wa Adillatahu, this book is in three volumes and is taught at the al-Azhar University in Cairo, Egypt. One of his teachers is al-Shaykh Ibrahim al-Yaqoubi (ra) who was one of the authoritative scholars of the previous century. This is the first time that Shaykh as-Sagharji has visited Britain for the purpose of Dawah.

The Shaykh delivered his lecture in Arabic, which was then translated by Prof. Nisar Ahmed Sulaymani, Imam of Hounslow Mosque. In his lecture, the Shaykh described the events of Isra, the Night Journey, from Masjid al-Haram to Masjid al-Aqsa. The Shaykh quoted the first verse of Surah Bani Israeel, ‘Subhan aladhi asra bi abdihi laylah min al-masjid al-haram ila al-masjid al-aqsa aladhi barakna hawlahu linuriyahu min ayatina’. According to Shaykh as-Sagarji there is a difference of opinion amongst the scholars on which night is more superior Laylat al-Mi’raj [Night Journey and Ascension to Heavens] or Laylat al-Qadr [Night of Power]. The answer to this is that Laylat al-Qadr is superior in the sense that this is the most excellent night for the Ummah of Holy Prophey (saw), as they have a chance to have their sins forgiven. Whilst Laylat al-Miraj has its excellence as this night has its connection with Holy Prophet (saw). It was on this night that Holy Prophet (saw) led the other prophets in prayer and had met Allah (swt). The Shaykh ended by making dua for Minhaj-ul-Quran International and congratulated Shaykh-ul-Islam for his efforts.

After this Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri, gave an exhilarating two-hour lecture on the reality of Holy Prophet’s (saw) Mi’raj. His eminence Shaykh-ul-Islam started his lecture by quoting the verses of Surah Tin, which he gave a commentary, later on in the lecture. Shaykh-ul-Islam made the comment that the night of Mi’raj was the happiest night for Holy Prophet (saw), as this was the night when Holy Prophet (saw) met Allah.

The Mi’raj of Holy Prophet (saw) took place in three parts, each corresponding to the tri-dimension persona of Holy Prophet (saw). The first part of the journey was from Masjid al-Haram to Masjid al-Aqsa as is mentioned in the first verse of Surah Bani Isra’il. This part of the Journey was to be known as the Isra.

This journey was related to the outward physical dimension of Holy Prophet’s (saw) bashariyyah [Humanity]. Holy Prophet (saw) came with a bodily form to this earth so that he may give us i.e. Mankind, fayd [blessings] in the form of hidayah [guidance]. This mi’raj relating to the bashariyyah was concluded when Holy Prophet (saw) led the anbiyah [prophets] in prayer and became their Imam.

The second part of the journey, which is known as the Mi’raj, was from Masjid al-Aqsa to Sidrat al-Muntaha. This journey was in relation to the ruhanniyyah [spirituality] and nuraniyyah [the light] of Holy Prophet (saw). It was here at the point of Sidrat al-Muntahah that Holy Prophet (saw) became Sayyid al-Nur [Master of the Lights]; he became the leader of the whole of Alim al-Khalq [World of Creation] from the bashr [mankind] to the malaikah [angels].

The last and final part of the journey was from Sidrat al-Muntaha to Qaba Qawsain aw Adnah; this part of the journey according to Shaykh Nizamuddin Awliyah is called I’raj. The I’raj is related to the haqiqah [reality] of the Holy Prophet (saw), which is known only to Allah and his Prophet (saw). It was at this point that the mi’raj of Holy Prophet (saw) in relation to the tri-dimensions was completed. Here at qaba qawsain that Holy Prophet (saw) met Allah and had seen him with not only with his eyes but also with his heart.

In the remaining parts of the lecture Shaykh-ul-Islam went through many subtle points relating to the night journey. For example, a tafsir of the verses of Surah Tin was given. This tafsir [commentary] was unique, as Shaykh-ul-Islam was the first muffasir [Commentator of the Holy Qur'an] to relate these verses to Mi’raj.

In these verses Allah takes oaths by the tin [fig], zaytun [olive], tursinin [Mount Sinai] and the Balad al-ameen [The sanctified land]. The fig here relates to Sham [Syria], whilst the olive relates to the land of Falastene [Palestine], the Mount Sinai is the mountain in which Musa (as) talked directly to Allah, and the sanctified land is Makkah, from where the night journey started from. All these things that Allah has taken oaths from are all related to the Isra.

The journey started from Makkah, and on the way Holy Prophet (saw) stopped at Syria, which is where Ibrahim (as) was buried; he (saw) then went to Bayt al-Lahm [Bethlehem], which was where Isa (as) is buried, in Palestine. And then Holy Prophet (saw) visited Mount Sinai, where Musa (as) talked to Allah and had received Shariah. All of these stops are significant as they signify that Holy Prophet (saw) is the master of the whole of mankind, and that the Shariah of Ibrahim (as), Musa (as), and Isa (as) is contained in the Shariah of Holy Prophet (saw), so if anyone wants to follow the Shariah of any one of these prophets then they must accept the Shariah of Holy Prophet (saw), who is the leader of all the prophets and messengers.

All praise is to Allah; this gathering was a great success in which over a thousand people participated. May Allah give us more opportunities to take part in such gatherings the future. Ameen

Reported by:
Waqas Amin (Student of Farghana Institute Manchester and member of Minhaj Youth League)

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It all started on Friday 25th August 2006 at 10:30 am, where youths all over the western world came in their flocks to register themselves to this once of a lifetime experience. Applicants came as far as North America to mainland Europe, countries including Denmark, Holland and France. Majority of the participants came from all over Britain, from cities as far as Glasgow and Bristol, to those more closer like London and Birmingham, literally speaking there was no part of Britain, where youth did not come to attend al-Hidayah 2006 from.

Once everyone settled down and was allocated their rooms, lunch was served with an offering of the Jum’a prayers. After this, Dr. Zahid Iqbal and Br. Abdul Qadir started off al-Hidayah 2006 with an introduction, giving details of the schedule of the four days. It was not until later on in the evening, until the arrival of his eminence Shaykh-ul-Islam Prof. Dr. Muhammad Tahir-ul-Qadri and Fadeela-tush-Shaykh Ass’ad Muhammad Saeed as-Sagharji (Syria) that al-Hidayah became set in full motion.

Shaykh-ul-Islam delivered his first discourse, on the history of Hadith. This was a perfect way to begin the study of hadith, especially in this age, where there are those people who deny the importance and sanctity of hadith. Shaykh-ul-Islam gave a very informative and educational lecture on this topic, and had cleared many misconceptions, which may baffle the minds of those who are new in their learning of Islam.

On the second day, 26th August, after Breakfast his eminence Shaykh-ul-Islam, delivered his second discourse, introducing Sahih Bukhari. This lecture, which lasted nearly four-hours, was split into two parts. The first aimed to deal with the introduction of Sahih Bukhari, whilst the second was a discourse on the chapter.

After this lecture there was a break, of lunch and prayer. Then next was a lecture delivered by Shaykh Ass’ad Muhammad Saeed as-Sagharji, who is one of the most prominent and greatest scholars of Syria today and a specialist on al-Fiqh al-Hanifiyyah and the ahadith of Holy Prophet (saw). His eminence delivered a discourse on Tasawwuf [Islamic Spirituality] and gave a clear message that Tasawwuf is based on Akhlaq [Good Morals and Conduct]. Then there was a question and answer session with the shaykh, from which the youth had benefited immensely.

The third discourse was delivered by Shaykh-ul-Islam on Iman [Faith] from Imam Bukhari’s Kitab-ul-Iman [Book of Faith]. In this discourse the importance of the love of Holy Prophet (saw) was discussed in relation to Iman; true sweetness of Faith actually comes from ones love of Allah (swt), his Prophet (saw), and the awliyah [pl. wali- Friends of Allah]. True Iman and the perfection of Iman come only when one makes the Holy Prophet (saw) dear to himself more than anything in this world.

After this discourse, there was a spiritual gathering with Shaam, in which there was recitation of anashid [pl. nashid- poems of praise of Holy Prophet (saw)]. There was also a session of Hadra, which was lead by Shaykh al-Hammami of Syria, who also took part in al-Hidayah 2006, reciting nashids before the lectures of Shaykh-ul-Islam.

On the third day, 27th of August, the day began by the fourth discourse on Sahih Bukhari, this time going through various topics. Many topics were discussed from the Hadith Jibra’il, to the questioning of the grave. In this lecture there were many subtleties, if understood would be a source of salvation in ones aqidah [beliefs].

Later during the day, Shaykh-ul-Islam delivered his final lecture, continuing systematically and going through the pages of Sahih Bukhari taking out important points of aqidah. In this lecture the importance of seeing Holy Prophet (saw) in ones dream was discussed, quoting many anecdotes of the awliyah like Imam Busiri (ra), who is the author if the well known nasheed Qasidah al-Burdah. There was also a discussion on the Ilm al-Ghayb [knowledge of the unseen] of Holy Prophet (saw) taking directly hadiths from Sahih Bukhari.

On the final day, Monday 28th, there was a Question and Answer session with Shaykh-ul-Islam. Many delicate issues were addressed, from questions about the life of Shaykh-ul-Islam, the mission of Minhaj-ul-Quran International to issues, which are quite commonly discussed amongst youth, like marriage.

The four-day retreat finally ended during the day, with everyone getting the chance to meet Shaykh-ul-Islam. There was also a photo session, where everyone got a chance to have their photo taken with his eminence, in the beautiful settings of Heythrop Park.

by: Waqas Amin [Student of al-farghana]

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He drew the attention of the people towards that beautiful phenomenon, when he indicated every eye was fixed to the sky and enjoying the beautiful and worth looking scene. They satiated the thirst of their eyes with that miracle. This miracle doubled the faith and love of the people attending the conference.

The scene was captured with the help of camera and the people round the globe viewed it at TV. He ended his speech at 5 early in the morning.

Shaykh-ul-Islam’s talk came to an end at the blessed time, the time of the birth of the pride of all creation. At that moment the sky was decorated with fireworks and balloons, and the hearts of millions of people were decorated with the love of the Holy Prophet (SAW) as Minhaj Naat Council recited Durood and salaam. Shaykh-ul-Islam urged the people not to miss the Morning Prayer. Shaykh-ul-Islam and other guests prayed for perfect faith and prayed to Almighty Allah to bless the participants of the celebration of Mawlid-un-Nabi. As Shaykh-ul-Islam left the stage, hundreds of people rushed towards the Badshahi Mosque to perform their morning prayer and fulfil the promise they had made to Shaykh-ul-Islam.

After his speech, Minhaj Naat Council, Muhammad Afzal Noshahi and many other Nashid Artists recited Durood-o-Salam in their melodious and rich voice. All the people attending the Conference joined them and reciting altogether. The whole Lahore was echoing with the lyrics.

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