Manchester Police Chief – extremism in his hands (Part 2)

Posted on June 4, 2017


The UK Islamic Mission is not, as some claim, the official UK branch of Jamaat-e-Islami
(JI). They do, however, share the same ideology. And the close friendship between the
two organisations still continues.
Undercover Mosque – Channel Four, 2007:

UK Islamic Mission Dawah Centre, Birmingham: “Ideologically we are affiliated to Jama’at-e-Islami.”

Reporter – “The same ideology?”

UKIM – “Yeah, you can say that, same ideology.”

The Pew Research Centre reports:

“Groups affiliated with the Jama’at-i Islami share much in common with groups that have ties to the Muslim Brotherhood, and both movements have followed a similar trajectory in terms of their evolution in Europe. The first formal manifestations of the Jama’at-i Islami in Europe date from the 1960s, with the establishment of the UK Islamic Mission and its affiliate, Dawatul Islam. These groups, which still exist today, promote Islamic education with a particular emphasis on Jama’at-i Islami thinkers and perspectives.”

The JI founder himself congratulated UKIM on its work in the West:

In 1976, Maududi addressed the UKIM conference, praising its members for being ‘pioneers of an Islamic movement and resolution in the Western world’.

The Government’s review of the Muslim Brotherhood also caught UKIM in its net:

“Material still being promoted by UKIM as of July 2014 continued to explicitly claim that it is not possible for an observant Muslim to live under a non-Islamic system of government (and anticipated the forthcoming ‘victory’ of Islam over communism, capitalist democracy and secular materialism).”

Folks at UKIM weren’t too chuffed:

“…the UKIM does not agree with the assertions made by the Governments Muslim Brotherhood Review, the findings of which were published on 17th December 2015. We consider this review to be a totally unfair representation of the work of the UKIM and other community organisations. We reject entirely the reviews suggestion under point 35 that we promote extremist views.”

“…the governments review suggests that the UKIM promotes extremist views, spuriously based on the widespread availability of literature from certain Islamic scholars of the past now deemed to be extremist. It is wrong and unhelpful to suggest as the review surmises that by providing access to their works, we have promoted extremist ideas. When we provide access to writings from a range of Islamic scholars, we make it clear that their works were written in different times and contexts. We encourage a critical approach to literature and debate to ensure that the works are not misunderstood.”

And here’s the problem – Islamic supremacists obviously do not see their ideas as extreme, the rest of us do.

Lets run through UKIM’s dawah literature. It’s all very repetitive and predictable; remove the non-Muslims from power, Islam must dominate, women should not leave the home unnecessarily, stone the adulterers etc. Feel free to scroll past if you’ve heard it all before.

As in a clock, they are linked to each other in such a way that as soon as the winding is done, every part starts moving and, with the movement of all these parts, the desired result is obtained. Rule of God’s law in the world, domination of Islam, start manifesting just as, with the movement of the parts of the clock in front of you, the time appears on its face.

Stated simply: the ultimate objective of Islam is to abolish the lordship of man over man and bring him under the rule of the One God. To stake everything you have – including your lives – to achieve this purpose is called Jihad.

Human well-being and happiness, therefore, will only come about by attacking the evil afflicting society at its roots, that is, by getting rid of all powers based on rebellion against the laws of God. If people are free to commit adultery, no amount of sermons will stop them. But if governments forbid adultery, people will find it easier to give up this evil practice.

You know what severe punishment Islam has prescribed for adultery – one hundred strokes on the bare back. The very thought makes a person shudder. And if a married person is involved, the punishment is stoning to death – one trembles at the very mention of such terrible punishment.

Merely believing in God as God and in His law as the true law is not enough. As soon as you believe in these two things, a sacred duty devolves upon you: wherever you are, in whichever country you live, you must strive to change the wrong basis of government, and seize all powers to rule and make laws from those who do not fear God. You must also provide leadership to God’s servants and conduct the affairs of their government in accordance with God’s laws, remaining fully conscious of living in God’s presence and being accountable to Him in the Hereafter. The name of this striving is Jihad.

This Din means that Allah alone is the Lord of everything on earth and He alone is the Sovereign. Thus, He alone must be obeyed and served, His Shari’ah alone must govern all affairs of our lives. What does Allah’s sovereignty imply? That His writ must run supreme in the world: legal judgements must be based on His Shari’ah, the police must operate according to His commandments, financial transactions must be carried out in conformity with His laws, taxes must be levied as directed by Him and spent as specified by Him, the Civil Service and the army must obey His code, people must devote their abilities, capacities, and efforts to fulfilling His desires. Further, Allah alone must be feared, His subjects must submit to Him only, and man must not serve anyone but Him. Unless the Kingdom of God is established, these objectives cannot be realized. How can Allah’s Din accept to co-exist with any other Din, when no other Din admits of such partnership? Like every other Din, Allah’s Din, too, demands that all authority should genuinely and exclusively be vested in it. If it is not, the Din of Islam will not be there, and it will be futile to pretend that it is.

The Din of Allah, like any other Din, does not allow that you merely believe in its truth and perform certain worship rites . If you are a true follower of Islam, you can neither submit to any other Din, nor can you make Islam a partner of it. If you believe Islam to be true, you have no alternative but to exert your utmost strength to make it prevail on earth: you either establish it or give your lives in this struggle. By this criterion alone can be tested the sincerity of your faith. With a sincere belief, you will find it impossible even to sleep comfortably if you are made to live under another Din, not to speak of giving service to it, getting rich under it, or enjoying its comforts. Every moment you spend under another Din will be a bed of thorns; every morsel of food a poison.

Even if you passively accept to live under another Din, you are not a believer in the true sense of the term, no matter how assiduously you offer one Prayer after another, how many long hours you spend in meditation, how beautifully you explain the Qur’an and how eruditely you write and speak on Islam. True believers carry only one identification: all their efforts are directed to eradicating every false Din – and every Din other than Allah’s is false – and establishing in its place the true Din.

The Unique Quranic Generation – Qutb

We are also surrounded by Jahiliyyah (The state of ignorance of the guidance from God) today, which is of the same nature as it was during the first period of Islam, perhaps a little deeper.

It is therefore necessary-in the way of the Islamic movement that in the early stages of our training and education we should remove ourselves from all the influences of the Jahiliyyah in which we live and from which we derive benefits.

Our primary purpose is to know what way of life is demanded of us by the Qur’an, the total view of the universe which the Qur’an wants us to have, what is the nature of our knowledge of God taught to us by the Qur’an, the kind of morals and manners which are enjoined by it, and the kind of legal and constitutional system it asks us to establish in the world.

We must also free ourselves from the clutches of jahili society, jahili concepts, jahili traditions and jahili leadership. Our mission is not to compromise with the practices of jahili society, nor can we be loyal to it. Jahili society, because of its jahili characteristics, is not worthy to be compromised with. Our aim is first to change ourselves so that we may later change the society.

Our foremost objective is to change the practices of this society. Our aim is to change the Jahili system at its very roots – this system which is fundamentally at variance with Islam and which, with the help of force and oppression, is keeping us from living the sort of life which is demanded by our Creator.

The greatest sacrifice for God is made in Jihad, for in it a man sacrifices not only his own life and property in His cause but destroys those of others also. But, as already stated, one of the Islamic principles is that we should suffer a lesser loss to save ourselves from a greater loss. How can the loss of some lives – even if the number runs into thousands – be compared to the calamity that may befall mankind as a result of the victory of evil over good and of aggressive atheism over the religion of God. That would be a far greater loss and calamity, for as a result of it not only would the religion of God be under dire threat, the world would also become the abode of evil and perversion, and life would be disrupted both from within and without.

There must be someone as the head of the family so that discipline may be maintained. Islam gives this position to the husband and in this way makes the family a well disciplined primary unit of civilisation and a model for society at large. […] Women have been ordered to remain in their houses and discharge the responsibilities assigned to them. Islam does not want to tax them doubly: to bring up their children and maintain the household, as well as to earn a living and do outdoor jobs would be a clear injustice. Islam, therefore, effects a functional division of labour between the sexes. But this does not mean that the woman is not allowed to leave the house at all. She is, when necessary. The law has specified the home as her special field of work and has stressed that she should attend to the improvement of home life. Whenever she has to go out, certain formalities should be observed.

To preserve the moral life of the nation and to safeguard the evolution of society on healthy lines, free mingling of the sexes has been prohibited. Islam effects a functional distribution between the sexes and sets different spheres of activity for both of them. Women should in the main devote themselves to household duties in their homes and men should attend to their jobs in the socio-economic spheres. Outside the pale of the nearest relations between whom marriage is forbidden men and women have been asked not to mix freely with each other and if they do have to have contact with each other they should do so with purdah. When women have to go out of their homes, they should wear simple dress and be properly veiled. They should also cover their faces and hands as a normal course. Only in genuine necessity can they unveil, and they must re-cover as soon as possible.

Witness Unto Mankind – Maududi

The Islamic State
Finally, I should state one more important thing. This witness of ours would not be complete unless we establish a state based on the principles and teachings of Islam.

Islam Today – Maududi

To set up a secular state in any Muslim country reflects a ruler’s motivation to serve his self-interests. He knows very well what Muslim people desire to live by, since he was a witness to their struggle in the name of Islam. He is also fully aware of his people’s close association with Islam and all that it represents. However, such rulers have acquired a vested interest in the West and made their own children’s future dependent upon the continuation of Western practices.

Similarly, if any community of people today adopts Islam wholeheartedly, organises its life in accordance with its principles and dedicates itself totally to upholding it, then mankind will once again witness the momentous human achievements that Islam can produce – in terms of moral, social, political and economic progress. This would be realised not just at a national level but an international one.

It is of course impossible to achieve this merely through dialogue and discussion. The way to do this would be to follow the example of the Prophet (peace and blessings of Allah be upon him) which is the example that history presents. It would mean establishing an Islamic state that is the embodiment of its doctrines and laws.

Since it was God’s Will that I be born into the Muslim nation and belong to it, it is natural for me to hope and pray that we should once again bring about an Islamic revolution. It is also my ardent wish that all my fellow Muslims throughout the world, combine our efforts, unite under the banner of Truth, and strive in the name of Allah to establish an Islamic state which would once again be a guiding example and a beacon for the rest of mankind.

Those who say that Islamic Jihad was merely for the defense of the ‘home land of Islam’ diminish the greatness of the Islamic way of life and consider it less important than their ‘homeland’. This is not the Islamic point of view, and their view is a creation of modern age and is completely alien to Islamic consciousness. What is acceptable to Islamic consciousness is its belief, the way of life which this belief prescribes, and the society which lives according to this way of life. The soil of the homeland has, in itself, no value or weight. From the Islamic point of view, the only value which the soil can achieve is because on that soil Allah’s authority is established and Allah’s guidance is followed; and thus it becomes a fortress for the belief, a place for its way of life to be entitled the ‘homeland of Islam’, a centre for the movement for the total freedom of man.

Of course, in that case the defense of the ‘homeland of Islam’ is the defense of the Islamic beliefs, the Islamic way of life, and the Islamic community. However, it’s defense is not the ultimate objective of the Islamic movement of Jihad but it is a mean of establishing the Divine authority within it so that it becomes the headquarters for the movement of Islam, which is then to be carried throughout the earth to the whole of mankind, as the object of this religion is all humanity and its sphere of action is the whole earth.

As we have described earlier, there are many practical obstacles in the establishing Allah’s rule on earth, such as the power of state, the social system and traditions and, in general, the whole human environment. Islam uses force only to remove these obstacles so that there may not remain any wall between Islam and individual human beings, and so that it may address their hearts and minds after releasing them from these material obstacles, and then leave them free to choose to accept or reject it.

The Road to Peace and Salvation – Maududi

No individual or legislative body has the right to make laws according to their whims or desires, and call upon the subjects of God to follow that law rather than the Divine law. No government has the right to enforce its own authority and require people to obey its own commands rather than the Divine injunctions. No individual or group has the right to recognize the rule of any of the pretenders to power in preference to the rule of the True Sovereign, to reject the laws of God and accept those made by human law-makers, to reject the commands of a legitimate ruler, or to obey an illegitimate, self-appointed ruler.

The Islamic Way of Life – Maududi

Sexual permissiveness and other similar types of irresponsible behaviour are not dismissed by Islam as mere innocent pastimes or ordinary transgressions. Rather, they are acts, which strike at the very roots of society. Hence, Islam holds all extra-marital sex as sinful and forbidden (haram) and makes it a criminal offence. Severe punishments are prescribed to deter would-be offenders.

Within the family itself Islam has assigned to the man a position of authority so that he can maintain order and discipline as the head of the household. Islam expects the wife to obey her husband and look after his well-being; and it expects the children to behave accordingly to their parents. Islam does not favour a loose and disjointed family system devoid of proper authority, control and discipline. Discipline can only be maintained through a central authority and, in the view of Islam, the position of father in the family is such that it makes him the fittest person to have this responsibility.

The last is Jihad, that is, exerting oneself to the utmost to disseminate the word of God and to make it supreme, and to remove all the impediments to Islam – through tongue or pen or sword. The aim is to live a life of dedication to the cause of Allah and, if necessary, to sacrifice one’s life in the discharge of this mission.

Message of the Teachings – Al-Banna

Islam is a comprehensive system which deals with all spheres of life. It is a state and a homeland (or a government and an Ummah). It is morality and power (or mercy and justice). It is a culture and a law (or knowledge and jurisprudence). It is material and wealth (or gain and prosperity). It is (Jihad) and a call (or army and a cause). And finally, it is true belief and worship.

Reforming the government so that it may become a truly Islamic government, performing as a servant to the nation in the interest of the people. By Islamic government I mean a government whose officers are Muslims who perform the obligatory duties of Islam, who do not show any signs of rebellion against the evident Islamic principles, and who work and execute their plans according to Islamic teachings.

Foster Islamic wealth in general by encouraging and helping Islamic economic institutions. Be careful about your money. Don’t let it fall in un-Islamic hands, regardless of the circumstances. Eat and wear products of Islamic enterprises.

Shariah the way to God – Murad

The Shari’ah is thus nothing less than the divinely ordained way of life for man. To realise the divine will, man must follow the Shari’ah. To live in Islam is to live according to the Shari’ah. To give up the Shari’ah or any part of it knowingly, wilfully or deliberately is to give up Islam. A Muslim must therefore do his utmost to observe and to implement the whole of it, wherever and in whatever situation he finds himself. Hence the Muslim insistence, persistence, commitment and passion for it.

Laws are therefore an important and integral part of the Shari’ah and, as we have already noted, it admits of no distinction between its parts: ‘to pray’ is as valid, enforceable, obligatory and sacred as ‘to consult in collective affairs’ or to ‘prohibit interest’ or ‘to stone an adulterer’.

But, as the manifestation of God’s infinite mercy, knowledge and wisdom, the Shari’ah cannot be amended to conform to changing human values and standards: rather, it is the absolute norm to which all human values and conduct-must conform; it is the frame to which they must be referred; it is the scale on which they must be weighed.

And finally, Maududi’s Jihad fi Sabilillah:

Islam wishes to destroy all states and governments anywhere on the face of the earth which are opposed to the ideology and programme of Islam regardless of the country or the Nation which rules it. The purpose of Islam is to set up a state on the basis of its own ideology and programme, regardless of which nation assumes the role of the standard-bearer of Islam or the rule of which nation is undermined in the process of the establishment of an ideological Islamic State. Islam requires the earth—not just a portion, but the whole planet—not because the sovereignty over the earth should be wrested from one nation or several nations and vested in one particular nation, but because the entire mankind should benefit from the ideology and welfare programme or what would be truer to say from ‘Islam’ which is the programme of well-being for all humanity.

Towards this end, Islam wishes to press into service all forces which can bring about a revolution and a composite term for the use of all these forces is ‘Jihad’. To change the outlook of the people and initiate a mental revolution among them through speech or writing is a form of ‘Jihad’. To alter the old tyrannical social system and establish a new just order of life by the power of sword is also ‘Jihad’ and to expend goods and exert physically for this cause is ‘Jihad’ too.

Islam is not merely a religious creed or compound name for a few forms of worship, but a comprehensive system which envisages to annihilate all tyrannical and evil systems in the world and enforces its own programme of reform which it deems best for the well-being of mankind. Islam addresses its call for effecting this programme of destruction and reconstruction, revolution and reform not just to one nation or a group of people, but to all humanity.

As soon as this (Islamic) party is formed, it launches the struggle to obtain the purpose for which it exists. The rationale for its existence is that it should endeavour to destroy the hegemony of an un-Islamic system and establish in its place the rule of that social and cultural order which regulates life with balanced and humane laws, referred to by the Qur’an with the comprehensive term ‘the word of God’. If this party does not strive to effect a change in the government and establish the Islamic system of government, the very basis on which this party exists is knocked out, for this party comes into existence to secure no other purpose than the above and there is no use for this party save that it should struggle for the cause of God.

It must be evident to you from this discussion that the objective of the Islamic ‘ Jihad’ is to eliminate the rule of an un-Islamic system and establish in its stead an Islamic system of state rule. Islam does not intend to confine this revolution to a single state or a few countries; the aim of Islam is to bring about a universal revolution. Although in the initial stages it is incumbent upon members of the party of Islam to carry out a revolution in the State system of the countries to which they belong, but their ultimate objective is no other than to effect a world revolution. .

Islamic Jihad is both offensive and defensive at one and the same time. It is offensive because the Muslim Party assaults the rule of an opposing ideology and it is defensive because the Muslim Party is constrained to capture state power in order to arrest the principles of Islam in space-time forces. As a party, it has no home to defend; it upholds certain principles which it must protect. Similarly this party does not attack the home of the opposing party, but launches an assault on the principles of the opponent. The objective of this attack, moreover, is not to coerce the opponent to relinquish his principles but to abolish the government which sustains these principles.

UKIM’s edition of Jihad fi Sabilillah contains this recommendation:
“For further reading on the subject, we strongly recommend “Al-Jihad fil Islam”, a most authoritative book on Jihad by Sayyid Mawdudi.”
UKIM is certainly fond of the book:

“Sisters Members and Associate Members from all over the country came to attend this three days event. About 300 women, girls and children attended this event with full enthusiasm and love.”

“Dr. Arif Mateen [Imam at UKIM’s Boston Mosque and Islamic Centre] presented a review on the book written by Syed Abul Aala Maududi “Aljihad fil Islam”. The book is so important that no one can find this level of book in Urdu and not even in any other language. He said that Maulana explained the true meaning of Jihad in the light of Islam and its legal aspects and moral boundaries very clearly.”

Jihad fil Islam doesn’t portray the Prophet Muhammad in a particularly good light:

“The Messenger of Allah (saw) invited the Arabs to accept Islam for 13 years. He used every possible means of persuasion, gave them incontrovertible arguments and proofs, showed them miracles and put before them his life as an example of piety and morality. In short, he used every possible means of communication, but his people refused to accept Islam.”

“When every method of persuasion had failed, the Prophet took to the sword.”

“That sword removed evil mischief, the impurities of evil and the filth of the soul. The sword did something more—it removed their blindness so that they could see the light of truth, and also cured them of their arrogance; arrogance which prevents people from accepting the truth, stiff necks and proud heads bowed with humility.”

Not everybody shares UKIM’s enthusiasm for Maududi’s book. Hadrat Mirza Tahir Ahmad, the head of the worldwide Ahmadiyya Muslim Community, was so disgusted by Maududi’s understanding of jihad and the account of the actions of the Prophet Muhammad, that he made it part of his sermon at the Fadl Mosque in London:

“What an ignorant, terrible, and appalling statement that comes from the pen of Maulavi Maududi. He does not fear.


How can we accept such a concept of jihad? This concept is worthy of destruction and rejection. Such a concept can never be attributed, even for an instant, to our master and leader, Muhammad (SAW) the Chosen One. We will never be prepared to accept the Maududi concept of jihad in any form.”

The required reading in UKIM’s Syllabus for Members continues with the same message as the Dawah literature:

The antisemitism in Maududi’s and Qutb’s Quran tafsirs has been covered in Part 1. Again, scroll on by if you need to preserve your sanity.
In The Shade of The Quran – Qutb

Those who attempt in any age or land to prevent it (Islam) from organising and ruling human life also realise these essential facts. They know very well that the pure and straightforward Islamic way of life endangers their unjust order, interests, hollow structure and deviant practices. Indeed the tyrannical stinters (whatever form their stinting takes and wherever it is, in money and finance, or in the area of rights and duties) are those who fear most the ascendancy of Islam and the implementation of its just methods.

Since the objective of the message of Islam is a decisive declaration of man’s freedom, not merely on the philosophical plane but also in the actual conditions of life, it must employ Jihad. It is immaterial whether the homeland of Islam – in the true Islamic sense, Dar ul-Islam – is in a condition of peace or whether it is threatened by its neighbors.

The Lawful and the Prohibited in Islam – Qaradawi

We must be aware that in regulating the sexual drive Islam has prohibited not only illicit sexual relations and all ways which lead to them, but also the sexual deviation known as homosexuality. This perverted act is a reversal of the natural order, a corruption of man’s sexuality, and a crime against the rights of females. (The same applies equally in the case of female homosexuality.)

The spread of this depraved practice in a society disrupts its natural life pattern and makes those who practice it slaves to their lusts, depriving them of decent taste, decent morals, and a decent manner of living. The story of the people of the prophet Lut (Lot) as narrated in the Qur’an should be sufficient for us. Lut’s people were addicted to this shameless depravity, abandoning natural, pure, lawful relations with women in the pursuit of this unnatural, foul and illicit practice.

The jurists of Islam have held differing opinions concerning the punishment for this abominable practice. Should it be the same as the punishment for fornication, or should both the active and passive participants be put to death? While such punishments may seem cruel, they have been suggested to maintain the purity of the Islamic society and to keep it clean of perverted elements.

She does not draw men’s attention to her concealed adornment by the use of perfume or by jingling or toying with her ornaments or other such things. Similar is the Islamic ruling concerning the use of fragrant perfumes, since here again the intention is to attract men by exciting their desire. A hadith states, The woman who perfumes herself and passes through a gathering is an adulteress.

This ayah just cited comes after the ayah prescribing the punishment of flogging for fornicators (This punishment has been prescribed for the unmarried fornicator and his partner, while the punishment of death by stoning, if the crime is proved either by four male adult eye witnesses to the act or by self confession, has been prescribed for the married adulterer and his partner.

Allah has mentioned three crimes for which the death penalty is justified: Publicly committing zina with a person who is not one’s spouse if at least four upright people have actually witnessed intercourse taking place and testified before the court that they saw it. The death penalty applies to either of the two who is married. Confession, repeated four times before the court by the adulterer or adulteress, is equivalent to the testimony of four witnesses.

In order to keep the Muslim society purified of all traces of shirk and remnants of error, a continuous war must be waged against all belief-systems which originate in man’s ignorance of the divine guidance and in the errors of idol worship.

Muhammad (Pbuh) The Benefactor of Humanity – Siddiqi

When a revolutionary movement is launched to change a corrupt social system and reform it from its core, it generally meets opposition from vested interests who think that their position, both social and economic, will be affected in the new order and they use all methods, mostly foul, to crush the movement. In such cases the sponsors of the movement cannot remain content with merely defensive measures, but must confront the opposition and break its obstructive power to clear the path of social reform. It is, therefore, a mistake to assume that the Islamic concept of Jihad or holy war was merely of a defensive character. It is, however, unfortunate that some of our educated elite influenced by anti-Islamic propaganda against Jihad, are trying to explain away some of its basic features and use all the force of logic and even misrepresentation of basic facts to prove that the Islamic Jihad is merely defensive which is absurd. The objectives of Jihad are. It must safeguard the Muslim state and Muslim society. Its main purpose is the preservation of the ideology on which the system of truth is based. Its aim is to crush all such destructive forces which pose danger to the success achieved by the Islamic revolution and stand in the way of its further implementation. It aims at removing and totally destroying all the obstacles in the way of social evolution and human welfare.

Dawah Among non-Muslims in the West – Murad

We also have to expose the dangers of secular Western thought and ideas.

Not that we should not provide an objective, powerful critique of Kufr, of Western thought and society. That is our duty (though this duty receives little of our attention).

…the language of ‘Islamic state’ may not be a suitable language for a Western society; instead, a Just World Order based on surrender to the One God and obedience to His Messengers, is likely to evoke a more favourable response.

MIilestones – Qutb

This movement uses the methods of preaching and persuasion for reforming ideas and beliefs and it uses physical power and Jihad for abolishing the organizations and authorities of the Jahili system which prevents people from reforming their ideas and beliefs but forces them to obey their erroneous ways and make them serve human lords instead of the Almighty Lord.

It is not the intention of Islam to force its beliefs on people, but Islam is not merely ‘belief’. As we have pointed out, Islam is a declaration of the freedom of man from servitude to other men. Thus it strives from the beginning to abolish all those systems and governments which are based on the rule of man over men and the servitude of one human being to another.

Anyone who understands this particular character of this religion will also understand the place of Jihad bi al-sayf (striving through fighting), which is to clear the way for striving through preaching in the application of the Islamic movement. He will understand that Islam is not a defensive movement in the narrow sense which today is technically called a defensive war. This narrow meaning is ascribed to it by those who are under the pressure of circumstances and are defeated by the wily attacks of the orientalists, who distort the concept of Jihad.

Since the objective of the message of Islam is a decisive declaration of man’s freedom, not merely on the philosophical plane but also in the actual conditions of life, it must employ Jihad. It is immaterial whether the homeland of Islam – in the true Islamic sense, Dar al-Islam – is in a condition of peace or whether it is threatened by its neighbors.

Thus, wherever an Islamic community exists which is a concrete example of the divinely-ordained system of life, it has a God-given right to step forward and take control of the political authority so that it may establish the divine system on earth, while it leaves the matter of belief to individual conscience. When God restrained Muslims from Jihad for a certain period, it was a question of strategy rather than of principle; this was a matter pertaining to the requirements of the movement and not to belief.

The Islamic society is, by its very nature, the only civilized society, and the jahili societies, in all their various forms, are backward societies.

The statement that “Culture is the human heritage” and that it has no country, nationality or religion is correct only in relation to science and technology-as long as we do not jump the boundary of these sciences and delve into metaphysical interpretations, and start explaining the purpose of man and his historical role in philosophical terms, even explaining away art and literature and human intuition philosophically. Beyond this limited meaning, this statement about culture is one of the tricks played by world Jewry, whose purpose is to eliminate all limitations, especially the limitations imposed by faith and religion, so that the Jews may penetrate into body politic of the whole world and then may be free to perpetuate their evil designs. At the top of the list of these activities is usury, the aim of which is that all the wealth of mankind end up in the hands of Jewish financial institutions which run on interest.

Towards Understanding the Quran – Maududi

In the sight of Allah, there are two distinct parties of fighters. One party is that of the Believers who fight for the cause of Allah in order to establish his way on His earth, and every sincere Believer is bound to perform this duty.

Thus, this verse exhorts the Believer to fight his enemies on all fronts. On one side, he confronts Satan and a host of his followers, and on the second, his own self and its alluring temptations. On the third side, he has to fight many people who have swerved from the way of God, and with whom he is bound by close social, cultural and economic relations. On the fourth side, he is required to oppose all those religious, cultural and political systems that are founded on rebellion against God and force people to submit to falsehood instead of the Truth. Though these enemies employ different weapons, they all have one and the same object in view, that is, to subdue their victims and bring them under their own subjection. It is obvious that true success can only be achieved if one becomes wholly and solely a servant of God and obeys Him openly and also secretly, to the exclusion of obedience to all others. Thus there is bound to be a conflict with all the four enemies: Therefore the Believer cannot achieve his object unless he engages himself with all these hostile and opposing forces at one and the same time and at all events, and removing all these hindrances marches onwards on the way of Allah.

This aim (of Islamic warfare) has two aspects– the negative and the positive. On the negative side, the aim of war is to abolish (fitnah), and on the positive, it is to establish Allah’s Way completely and in its entirety. This is the only objective for which it is lawful, nay, obligatory for the believers to fight.

That’s the dawah and syllabus literature covered. What of the relationship with Jammat-e-Islami?
Here’s the Chief Constable’s pal, Muhammad Iqbal, paying a visit to the neighbouring Madina Masjid (also a branch of the UKIM) in Manchester:
Here’s Madina Masjid’s dawah team offering a selection of UKIM’s Maududi/Qutb/Murad literature to the public:
And here’s Deputy Ameer of Jammat-e-Islami Pakistan, Farid Ahmad Piracha, paying the mosque a visit too.
Piracha’s profile on JI’s own website proudly declares:

“…he worked for Jamiat Talba Arabia (Organization of The Students of Seminars) and Islami jamaiat Talba (A sister Organization of Jamaat-e-islami Pakistan) He was elected President Punjab University student Union for two terms. He had played a significant and historic role in Khatm-e- Nabuwat in 1974 which culminated in declaration of Qadyanis, as non Muslims.

It wasn’t a one-off:

The Ahmadiyya central office in Rabwah issued a circular for urging the authorities to stop the gatherings and processions led by mullas in Rabwah in which they routinely use abusive language against elders of the Ahmadiyya community and create a law and order problem. Authorities took little notice of this letter, and the mullas were given free hand to provoke the Ahmadis of Rabwah and take out a number of processions in the town.

The events scheduled for 12 Rabi-ul-Awwal began on February 26, 2010 after the Friday prayer […] Five clerics, including Ghulam Fareed Paracha Deputy Secretary JI and mulla Mugaira of Rabwah made anti-Ahmadiyya speeches.

Piracha was following in the footsteps of the founder of his Islamist party. In his book The Qadiani Problem, Maududi refered to Ahmadis as “a cancer eating up and gradually consuming the vitals of the Muslim Society.” Abdul Basit Shahid tells the story of a chance meeting between elders of the Ahmadiyya community and Maududi:

“Maulana Abul Ata Sahib, Maulana Jilal-ud-Din Shams Sahib and a few other elders of the jamaat went to meet Khwaaja Naazimudin in Karachi who at that time was the Prime Minister of Pakistan. Coincidentally, in Lahore they met Maulana Maududi, leader of  Jama’at-e-Islami. He said ‘It is good I have you. Convey my message to Mirza Sahib, that the agitation against the Ahmadis has reached such a stage that either you alter your beliefs or be prepared to accept the fact that the jamaat will perish. Amend your doctrine or else you will be crushed.’ This was the message of the leader of Jama’at-e-Islami to the leader of the Ahmadiyya Muslim Community.”

Piracha on blasphemy:

Jamaat-e-Islami-Pakistan is one of the most influential political parties in the country. It has been instrumental in deflecting any hopes for debate on the law in the past through massive rallying.
“We agree that the law can be made better,” said Jamaat’s Fareed Paracha. “But there can be absolutely no compromise on repealing the death penalty.”

The National Assembly (NA) sent a bill, tabled by Muttahida Majlis-e-Amal (MMA), called Apostasy Act 2006 to the standing committee concerned for consideration. The bill proposed sentencing to death male apostates and imprisonment till penitence or death for female apostates. The government did not oppose the bill and sent it to the standing committee concerned. If passed, the bill will over-ride all other laws in force at present. Among those who signed the proposed Bill are Qazi Hussain Ahmad, Maulana Fazl-ur-Rehman, Mr. Liaquat Bloch, Maulana Abdul Malik, Dr Farid Ahmed Piracha

 (1) If a male person makes the commission of apostasy offence, he shall be awarded death sentence.

Provided that if the apostate tenders penitence before issuance or at the time of death sentence or agrees to tender penitence, he shall be immediately produced before the court for further orders.

If the female person makes the commission of apostasy offence, she shall be put in prison till she tenders her penitence.

On rape laws and adultery:

A bill originally intended to repeal Pakistan’s controversial rape laws is likely to suffer a severe setback this week, analysts say, when Parliament votes on a watered-down version designed to placate conservatives.

Under the country’s long-standing Hudood Ordinances, a woman who claims to have been raped must produce four Muslim male eyewitnesses to the crime – a virtual impossibility in most cases. If the witnesses cannot be produced, the rape victim herself can be charged with fornication, or adultery if she is already married, a crime punishable in the most stringent circumstances by death.


…hard-line Islamists insist that the witness rule must remain on the books so as to honor Islamic principles. “It is important because [the four-witness rule] is a God-given law, and no court can amend God-given laws,” says Dr. Fareed Ahmed Paracha, a member of the National Assembly from Jamaat-Islami, one of the conservative parties working to uphold the Hudood laws.

As part of the compromise reached this week, the government has ensured it will keep the witness rule on the books, as well as the strict punishments for adultery and fornication between unmarried persons codified in Hudood – currently 100 lashes or even death by stoning. Dr. Paracha says such punishments are rarely if ever administered, but must remain on the books as a deterrent.

On homosexuals:

Religious parties and individuals have criticised a reported homosexuals’ get-together at the US embassy in Islamabad on Saturday and the US administration’s assurance to help them get their rights.

In a statement on Sunday, they called the US encouragement to gay, lesbian and transgender communities a worst “cultural and social terrorism” against the country and urged upon the government to take strict note of the matter, arrest these individuals under the law of the land and proceed against them under the Hudood Law.

Those who singed the statement included Markazi Jamiat-e-Ahle Hadith chief Prof Sajid Mir, Wafaqul Madaris Secretary-General Qari Muhammad Hanif Jhalandhry, Jamia Ashrafia deputy chief Maulana Fazle Rahim, JUI-S Secretary General Maulana Abdur Rauf, Jamaat-i-Islami Secretary-General Liaquat Baloch and Dr Farid Piracha. The statement said homosexuality was the extreme form of human degradation that invited Allah’s wrath, and all those who wanted to promote this evil in Pakistan were the enemies of this country, the nation and also their own self.

Piracha also spoke at UKIM’s Annual Conference in 2005.

Other JI leaders invited to speak at UKIM conferences (positions held at JI at the time):

Syed Munawar Hassan (President of JI Pakistan)

Hasan has said that the West is a “satanic civilization” and remarked that an LGBT Pride Celebration was a violation of “the rules and laws of land.” He has supported the execution of blasphemers – the Express Tribune reported:

“On his part, Jamaat-e-Islami chief Munawwar Hassan said that the slain governor had ridiculed the blasphemy laws by supporting Aasia Bibi, a Christian woman on death row over blasphemy. ‘And we don’t feel sorry for what happened to Taseer.’”

Here he is condoning the murder of Punjab governor Salmaan Taseer:

On rape:

Hasan: The objective of Islam is to discourage such acts, no one can be shameless enough to commit such an act in the presence of four people. Making it impossible to prove such acts, therefore the whole idea is to discourage bringing such acts into public light. Discouraging it to the extent that the act is never quoted. If such a crime occurs and since there are no witnesses than both men and women are suppose to keep it under wraps and not discuss it in public.

Interviewer: Sir, are you suggesting that a woman should stay silent after she is raped? That she should not report the crime?

Hasan: I am saying she should keep quiet if she has no witnesses. If she has witnesses then she should present them.

Interviewer: What kind of an argument is that? A woman is raped and she has to look for witnesses to prove the crime?

Hasan: Argue with the Quran and not me.

Liaqat Baloch (Secretary General, JI, Pakistan)

He was arrested in 2006 for leading a demonstration against Pakistan’s ‘Protection of Women Act’, a bill to amend the country’s controversial rape laws. Baloch said of the bill: “under the garb of this bill and women’s rights, the government is deviating from the Koran.”

Speaking on Salmaan Taseer’s killer, Mumtaz Qadri, he said: “(he) enjoyed the backing of ‘the entire nation’ and the ‘proud and honourable’ lawyers would secure his release.”

Qazi Hussain Ahmed (President, Jama’at-e-Islami, Pakistan)


On homosexuals:

“Homosexuality is unlawful in Islam. It is neither excepted by the state nor by the Islamic Society […] Muslim Jurists agree that, if proven of guilt,  both of them should be killed. However jurist differ on the methodology of capital punishment.”

On rape laws:

“The amended law would drop the death penalty for people found to have had sex outside of marriage, though they still would be subject to a five-year prison term or $165 fine.

Judges also will be able to choose whether to try a rape case in a criminal court or Islamic court which should make it easier convict rapists.

The protest, announced Wednesday by MMA president Qazi Hussain Ahmed, called for a march from the eastern city of Lahore to the nearby town of Gujrat. But late Wednesday night, the provincial government issued a statement banning rallies.

Although Qazi Hussain Ahmed managed to leave the city of Lahore, he was stopped by police in the nearby industrial city of Gujranwala – miles away from Gujrat- and later sent to Islamabad by road.

In Gujranwala, Ahmed told his supporters that he would continue opposing changes in the rape law, and urged them to hold rallies today outside mosques to condemn the government for banning demonstrations.”

And again:

“…MMA leader and chief of the influential Jamaat-e-Islami party (JI), Qazi Hussain Ahmed, described the bill as being “un-Islamic and designed to encourage immoral behaviour.”

On Jews:

He [Ahmed] also said Bin Laden could not have carried out the 9/11 attacks because he lacked the “ability”; he said the Jews had done it, first giving the day off to all Jews working in the World Trade Centre.

Ahmed’s name appears on the foundation stone in UKIM’s Sparkbrook Islamic Centre:

Other JI leaders who have spoken at UKIM conferences and events include:

Kurshid Ahmed (Vice-President, JI, Pakistan)

Abdul Haq Ansari (President, JI, Hind)

Abdul Ghaffar Aziz (Director of Foreign Affairs, JI, Pakistan)

Kouser Firdous (Secretary General, Women’s wing, JI, Pakistan)

Siraj ul Haq (Provincial President, JI Pakistan)

Rukhsana Jabeen (Secretary General, Women’s Wing, JI, Pakistan)

Mian Maqsood Ahmad (Deputy Sec General, JI, Pakistan)


Rashid Turabi (President, JI, Kashmir)

Here’s Turabi (right) with fellow JI man, Kurshid Ahmed (centre), and Farooq Murad (Secretary General of the Muslim Council of Britain at the time, now Director General of the Islamic Foundation)


UKIM has previously played down any direct links to Jamaat-e-Islami. It should be clear to anyone that the relationship between UK Islamic Mission and the fascists at Jamaat-e-Islami is more than sharing a few Ahmadi jokes over a chicken biryani.

Part 3 will cover UKIM’s own words on their ideology and their vision for Britain, the relationship with Jami’at-i Tulabah (the student wing of JI), and how it views its relationship with other faith groups, the media and the police.

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