Karachi again.

Mullah Shamzai was the staunchest supporter of Talibans in Pakistan and as a matter of fact this 79 year old lead hundereds if not thousands of Paksitanis across the border to fight Unietd State`s state terrorism on the state of Afghanistan. And even after the war he was supporting Afghan freedom fighters against crusaders occupation army. The man was strictly a non-sectarian mullah and actually strived for sectarian harmony. The man was a direct CIA hit because he was opposing Afghan collaborators and puppet regime who happen to be shia. Given the sectarian nature of this violance in city of karachi CIA tried to kill two birds in one stone:

1. They killed Mullah Shamzai in a targeted killing

2. Tried to shift the blame on shias of Karachi of that murder by plotting a bomb in their mosque giving an impression that it was sunni retaliation. It will further the rift between shias and sunnis of Afdghanistan and thus help occupiers to divide and conquer.

The shia sunni violence in Pakistan should be viewed with this perspective.

You have to understand the undertones of the western propaganda machinery who started paroting the phrase "a sunni scholar" as soon as Mullah was murdered. Why would they characterize Mullah Shamzai as "sunni scholar" while his non-sectarian credentials are well estableished they could have just said " a mulla, a taliban supporter, or a scholar". And then within 24 hours a bomb explodes at a shia mosque which leaves everyone wondering why.

(asad)

I Hold . . . . .


I hold your picture in my hollow eyes
It's blurred, It's broken, But it's yours. . .

I hold your tears in my empty palms
They are wet, they are many, but they are yours. . .

I hold your memories in my disillusioned mind
They are cruel, they are harsh, but they are yours. . .

I hold your soul in my cursed body
It's stained, it's sinned, but it's yours. . .

I hold your cries in my mourning voice
They are agonizing, they are haunting, but they are yours. . .

I hold your love in my broken heart
It's over, it's gone, but it's yours. . .

I hold your dreams in my dead eyes
They are broken, they are wrecked, but they are yours. . .

It's the end of it all
It's the end of you, end of me. . .

Some Reflections on the Ahmadiyya / Qadiani Movement


Excerpts from the book: Qadianism: A Critical Study, by Syed Abdul Hasan Ali Nadvi © 1967

Published by Sh. Muhammad Ashraf Publishers, 7-Aibak Rd., Lahore, Pakistan

To give our readers an insight into the objective which prompted the eminent author to write this book, we are pleased to reproduce this excerpt which is from the Preface and which gives the gist of the book. We have also reproduced a few conclusions from the latter part of the book.

Towards the end of December 1957, and in the beginning of January 1958, an International Islamic Colloquium was held in Lahore under the auspices of the Punjab University in which a large number of distinguished and noted scholars of the Muslim world and Western countries took part. Quite a few outstanding Ulama of the Middle East were there to represent the countries to which they belonged. This writer could not reach Lahore in time despite having received an invitation to participate. He did reach Lahore, but after the Colloquium had terminated and found that the points raised during the Colloquium continued to be debated by the people. What was being particularly appreciated was the forceful advocacy of Islam, and the heart-warming expression of their religious loyalty by the representatives of Syria and Egypt.

The scholars who had come from Egypt, Syria and Iraq to participate in the conference showed considerable keenness to collect correct information about the fundamental beliefs and doctrines of Qadianism, the well-known religious movement of India and Pakistan. This curiosity on their part was justified and natural. For, it is in this part of the world that Qadianism was born and grew up. Hence, from here alone authentic material and information could be procured. The Pakistani and Indian friends of these guests felt the existence of a serious gap: the absence of any book on the subject in present-day Arabic which could be presented to them. It was owing to this feeling that when the writer reached Lahore he was ordered by his spiritual teacher and guide, Hazrat Maulana Abdul Qadir Raipuri, to write a book on this subject in Arabic.

During his trips to the Middle East and stay in Egypt and Syria the writer had himself felt the need of such a work, but the subject failed to capture his imagination. The subject was, on the whole, out of tune with his academic taste and temperament. Despite his repeated efforts, the writer did not succeed in forcing himself to study any of Mirza Ghulam Ahmad's writings. Hence, when he undertook the task, he had little familiarity with the subject. But the demand had been made from a. personage the compliance of whose wish is a matter of deepest spiritual satisfaction, and this enabled the writer to devote himself to a thorough study of Qadianism. Within a few days the room where the writer was staying at Lahore changed into a full-fledged library on Qadianism. The work then started in right earnest and for one month the writer remained so deeply immersed in the subject that he lost almost all touch with the outside world and had his mind free for no other subject in the world.

The writer's mental framework being that of a student of history, he launched upon his intellectual journey from the very beginning of the movement and went ahead surveying every stage in its progress and development. The writer's observations, therefore, moved along the lines through which the Qadianism had passed during its course of development. This approach helped the writer to grasp the real nature of the Qadiani Movement, its gradual evolution, and its motivating factors. This approach uncovered a number of aspects which would have remained hidden otherwise. The writer delved deep into the writings of the founder of this movement, Mirza Ghulam Ahmad Qadiani himself, and it is through this first hand source that he has tried to arrive at an unprejudiced conclusion, trying to maintain the detachment of a historian in respect of the message, the movement, and the practical achievement of Qadianism. The result of this study, has been published in the form of al-Qadiani wa al-Qadianiyet in Arabic.

After the book had been prepared, Hazrat Maulana Abdul Qadir ordered for its translation in Urdu. Since actual excerpts in Urdu were required for the Urdu edition, an entire library of books was required once again and since it was available only in Lahore, another trip was made, after which this book was rendered into Urdu. This Urdu edition should better be regarded as an independent work because a number of valuable additions and modifications have been made during the process of its preparation.

For some time literature on controversial religious subjects has had a peculiar language and style, so much so that this language and style have come to be regarded as part and parcel of religious writings. The writer has not considered himself bound by that polemical tradition. The book has been written with historical sobriety rather than a controversialists' enthusiasm. This will perhaps disappoint those who have been used to polemical writings. For this the writer offers no apology. The class of people for whom it has been written and the purpose which actuated its writing did not warrant any other style of expression.

The writer thanks all those friends and well-wishers who have been a source of guidance in the study of the subject, provided him with the material needed for writing this book and for providing all possible facilities for the completion of the work. If this book serves Islam in any way, all such people share its reward.

The writer wishes to impress on his readers one thing: Wisdom requires that a person should refrain from risking even such a trivial thing as one's monetary savings, and one should be careful in choosing the people to whom these are to be entrusted. If wisdom demands such precautions in worldly affairs, it should not be difficult to guess what a tremendous amount of precaution should be exercised in the matter of faith on which depends a person's salvation and his felicity in the eternal life of the Hereafter. It is evident that in such a matter one should exercise the extreme precaution; one should try to use one's discretion to the utmost, and to divest oneself of all emotional predilections worldly attachments and material interests. This book, through its authentic and systematically arranged information obtained from the statements and writings of the founder of Qadianism himself and through authentic historical information about the movement, can prove of help to many a person to arrive at an intelligent appreciation of Qadianism.

Conclusions

One of the illusions about Qadianism is that its emergence merely signifies the addition of one more sect to the large number of already existing sectarian and juristic schools of Islam, and that the followers of Qadianism are, at the most, a new sect. Thus, Qadianism is not a unique phenomenon in the history of Muslim sects and schools.
A careful study of Qadianism is bound to shatter this illusion and to force upon every fair-minded student the conclusion that Qadianism is a religion by itself, and the Qadianis a separate community (Ummah), parallel to Islam and the Ummah of Islam.

Among the different anti-Islam movements which have arisen in our history, Qadianism is unique. For, if other movements had been directed against Islam as a whole, Qadianism is a conspiracy which is specifically directed against the Prophethood of Muhammad (peace be on him), and challenges the finality of Islam and the unity of Muslims. By repudiating the finality of prophethood, Qadianism obliterated the very borderlines which distinguished this Ummah from all other.
Moreover, it is also to be noted that the Mirza raised the standard of his prophethood and declared all those who did not accept his claim as Kafirs in a Muslim world which was already torn by dissension. By so doing, however, the Mirza raised an iron wall between himself and the Muslims. On the one side of this wall there are a few thousand followers of the Mirza, and on the other side is the rest of the Muslim world which stretches from Morocco to China and has great personalities, virtuous movements of reform, and valuable institutions. They stand isolated from and opposed to the whole of this world. Thus he unnecessarily added to the difficulties of Muslims, further aggravated their disunity and added a new complication to the problems facing them.

The Mirza has made no worthwhile contribution to the intellectual and religious heritage of Muslims which would call for his recognition and because of which he might deserve the gratitude of the present generation of Muslims. Nor did he initiate a broad-based movement for the revival of Islam which could profit the Muslims as a whole, nor help Muslims to solve any of the major problems facing them, nor did his movement contain any message for the contemporary civilization which is in the grips of major crisis and is interlocked in a life and death struggle. Nor can he even be credited with any significant achievement vis-a-vis the expansion of Islam either in India or Europe. His message remained addressed to the Muslims and of necessity could only lead to mental confusion and unnecessary religious squabbles within the Muslim community. If the Mirza can be considered successful, it is only in so far as he bequeathed to his family the legacy of spiritual leadership and worldly prosperity, the legacy of a kind of theocracy in which respect he is comparable to the Agha Khan and his ancestors.

The glare of Western sciences could not confuse my vision,
For the dust of Medinah and Najaf is the collyrium of my eyes.

[ Khaira na kar saka mujhe jalwa e danish e Farang
Surma hai meri aankh ka khaak e Madina o Najaf]

Hazrat Allama Iqbal


The benefits that Islam came to preserve

Imam Shatibi explains in his al-Mawafaqat [that] the primary benefits that Islam came to preserve and secure are those relating to the next life. As for worldly benefits, they are of primary consideration only when they are a means to ensure next-worldly good, and otherwise they are of secondary importance.


More Iqbal...

Ajmi khum hai to kya, mai to Hijazi hai miri
Naghma hindi hai to kya, lai to Hijazi hai miri

If my drunkenness is non-Arab so what--my wine is Hijazi
If my song is Indian so what--my tune is Hijazi!


Shaikh Abd al Qadir al Jilani on Love:

When asked about love [mahabba], the Shaikh (may Allah be well pleased with him) said: "It is a disturbance [tashwish] that affects the heart. It is inspired by the Beloved [Mahbub], by contrast with Whom this world comes to be like the ring of a seal, or a funeral wake. Love is an intoxication that has no corresponding sobriety. It is total devotion to the Beloved, in every respect, both in private and in public, with a self-effacing predilection. It is a natural impulse, not an affectation.

"Love is blindness to everything other than Beloved, due to solicitude for Him. It is also blindness to the Beloved Himself, due to a profound respect for Him. It is therefore total blindness. Lovers [muhibbun] are too drunk to get sober, except through direct vision of the Beloved. They are too sick to be cured, except by the sight of the One they seek. They are too distressed to be consoled, except by their Master [Mawla]. They can find no refuge, except in the remembrance of Him. They do not respond to anyone, except to His summoner.

"As Majnun [the crazy lover of] Layla put it:

My relatives all blame me for loving Layla:

my brother, my cousins, my aunt...."

(The rest of the verses are well known, so there is no need to spell them out here.)


...........

balaghal 'ulaa bi kamaalihii
kashafaddujaa bi jamaalihii
hasanat jami'u hisaalihii
sallu 'alayhi wa aalihii

-----Shaykh Sa'di Shirazi