Part 4 of a Review of The Pakistani Government’s ‘White Paper’: Qadiyaniyyat – A grave threat to Islam In 1984 the Islamic government of Pakistan set aside all Islamic injuctions and took upon itself the burden of depriving the Ahmadi Muslims of many basic human rights including religious social freedoms. In an attempt to justify this action, the government of Pakistan published a so-called White Paper under the title ‘Qadiyaniyyat – Islam kay liya Sangin Khatrah’ (Qadiyaniyyat – A Grave Threat to Islam). Although there was nothing new in this so-called White Paper and the Jama’at literature already included detailed answers to all the issues which were raised, nevertheless Hazrat Mirza Tahir Ahmad, Khalifatul-Masih IV, the then Imam of the Ahmadiyya Muslim Jama’at, answered these allegations in a series of Friday sermons. These sermons (in Urdu) were published by the London Mosque in 1985 and the English translation is now being published. Hazrat Mirza Tahir Ahmad, Khalifatul-Masih IV(rta) delivered this sermon on February 15, 1985 at the Fazl Mosque London and answered the allegations dealing with the true Islamic concept of Jihad by quoting the Holy Qur’an, the history of early Muslims, the writings of the Promised Messiah(as) and other historical references.

All the teachings of Islam are based on the principle of peace.... It is no exaggeration to say that Islam and violence are contradictory to each other. The concept of Islamic violence is so obviously unfounded that prima facie it stands rejected. The fact that violence is not sustainable in the present world is sufficient indication that violence as a principle is quite alien to the scheme of things in Islam. Islam claims to be an eternal religion and, as such, could never afford to uphold any principle which could not stand up to the test of time. Any attempt to bracket violence with Islam amounts therefore, to casting doubt upon the very eternity of the Islamic religion. Islamic terrorism is a contradiction in terms, much like pacifist terrorism. And the truth of the matter is that, all the teachings of Islam are based directly or indirectly on the principle of peace.

Of the intellectual underpinnings of the more radical elements of contemporary Islam.

The attacks of September 11, 2001, changed the way the world looks at Islam. And rightfully so, according to M.A. Khan, a former Muslim who left the religion after realizing that it is based on forced conversion, imperialism, and slavery: the primary demands of Jihad, commanded by the Islamic God Allah. In this groundbreaking book, Khan demonstrates that Prophet Muhammad meticulously followed these misguided principles and established the ideal template of Islamic Jihad for his future followers to pursue, and that Muslims have been perpetuating the cardinal principles of Jihad ever since. Find out the true nature of Islam, particularly its doctrine of Jihad, and what it means to the modern world, and also learn about The core tenets of Islam and its history The propagation of Islam by force and other means Islamic propaganda Arab-Islamic imperialism Islamic slavery and slave-trade And much more! The commands of Allah are perpetual in nature, so are the actions of Prophet Muhammad. Jihad has been the way to win converts to Islam since its birth fourteen centuries ago, and it won't change anytime soon. Find out why in Islamic Jihad.

In 1105, six years after the first crusaders from Europe conquered Jerusalem, a Damascene Muslim jurisprudent named ’Ali ibn Tahir al-Sulami (d. 1106) publicly dictated an extended call to the military jihad (holy war) against the European invaders. Entitled Kitab al-Jihad (The Book of the Jihad), al-Sulami’s work both summoned his Muslim brethren to the jihad and instructed them in the manner in which it ought to be conducted, covering topics as diverse as who should fight and be fought, treatment of prisoners and plunder, and the need for participants to fight their own inner sinfulness before turning their efforts against the enemy. Al-Sulami’s text is vital for a complete understanding of the Muslim reaction to the crusades, providing the reader with the first contemporary record of Muslim preaching against the crusaders. However, until recently only a small part of the text has been studied by modern scholars, as it has remained for the most part an unedited manuscript. In this book Niall Christie provides a complete edition and the first full English translation of the extant sections (parts 2, 8, 9 and 12) of the manuscript of al-Sulami’s work, making it fully available to modern readers for the first time. These are accompanied by an introductory study exploring the techniques that the author uses to motivate his audience, the precedents that influenced his work, and possible directions for future study of the text. In addition, an appendix provides translations of jihad sermons by Ibn Nubata al-Fariqi (d. 985), a preacher from Asia Minor whose rhetorical style was highly influential in the development of al-Sulami’s work.

In popular and academic literature, jihad is predominantly assumed to refer exclusively to armed combat, and martyrdom in the Islamic context is understood to be invariably of the military kind. This perspective, derived mainly from legal texts, has led to discussions of jihad and martyrdom as concepts with fixed, universal meanings divorced from the socio-political circumstances in which they have been deployed through the centuries. Asma Afsaruddin studies in a more holistic manner the range of significations that can be ascribed to the term jihad from the earliest period to the present and historically contextualizes the competing discourses that developed over time. Many assumptions about the military jihad and martyrdom in Islam are thereby challenged and deconstructed. A comprehensive interrogation of varied sources reveals early and multiple competing definitions of a word that in combination with the phrase fi sabil Allah translates literally to "striving in the path of God." Contemporary radical Islamists have appropriated this language to exhort their cadres to armed political opposition, which they legitimize under the rubric of jihad. Afsaruddin shows that the multivalent connotations of jihad and shahid recovered from the formative period lead us to question the assertions of those who maintain that belligerent and militant interpretations preserve the earliest and only authentic understanding of these two key terms. Retrieval of these multiple perspectives has important implications for our world today in which the concepts of jihad and martyrdom are still being fiercely debated.