Tariq Magazine (Volume 11, Issue 1) by Majlis Khuddamul Ahmadiyya UK

Tariq Magazine Volume 11 • Issue 1 • March 2006

The official publication of Majlis Khuddamul Ahmadiyya UK Baitul Futuh, 181 London Road, Morden, Surrey SM4 5HF Tel 020 8687 7843 Fax 020 8687 7889

Editorial Mirza Fakhar Ahmad Sadr, Majlis Khuddamul Ahmadiyya UK Tariq M Chowdhry Mohtamim Isha’at Tariq Ahmad BT Naib Sadr, Majlis Khuddamul Ahmadiyya UK and Chief Editor Kalim Anwer Tariq Production Manager and Assistant Editor This Issue’s Design Irfan Chaudhry

Contents PART 1: Words of Wisdom Verses of the Holy Qur’an and Commentary Hadith (Sayings of the Holy Prophet Writings of the Promised Messiah PART 2: Editorial Message from Sadr Sahib Editorial

)

3 3 4

5 6

PART 3: News & Events National Ijtema 2005 National Cricket Tournament Humanity First Aid Relief to Indonesia Humanity First’s Response to Pakistan Earthquake Persecution in Mong Rasool, Pakistan

7 10 12 15 16

PART 4: Islam Hadhrat Uthman

Ijtema in Pictures (centrefold)

PART 5: Ahmadiyyat, The Renaissance of Islam Concepts Highlighted in Al-Wasiyyat Al-Wasiyyat Questions & Answers

27 30

PART 6: Science & Academica Islamic Cure for Aids

PART 7: Student Pages UCAS Applications – A summary of the process

PART 8: Letters and Comments Why is there suffering in this world? Memoirs of a Mu’takif Obituary

34 36 38

PART 9: Urdu Section

All correspondence should be forwarded directly to: THE EDITOR, Tariq Magazine Majlis Khuddamul Ahmadiyya UK, Baitul Futuh, 181 London Road, Morden, Surrey SM4 5HF

Tariq Magazine is published by Majlis Khuddamul Ahmadiyya UK, the youth organisation of the Ahmadiyya Muslim Association in Islam. Some of the views expressed by contributors may not be the representative views of Majlis Khuddamul Ahmadiyya UK, or the Ahmadiyya Muslim Association. The Ahmadiyya Muslim Association is a registered charity, UK Charity Reg No. 299081

Huzur at the Martial Arts exhibition during this year’s National Ijtema. (see page 7 for full details)

part 1  Words of Wisdom Verses of the Holy Qur’an and commentary

“And never did We send a Prophet to any town but We seized the people thereof with adversity and suffering, that they might become humble. Then We changed their evil condition into good until they grew in affluence and number and said, ‘Suffering and happiness betided our fathers also.’ Then We seized them suddenly, — The Holy Qur’an, Chapter 7, Verses 95–96

his verse refers to a general law of

God which invariably comes into operation whenever a Prophet of God makes his appearance. The advent of every Prophet is attended in an extraordinary manner with calamities and miseries of diverse kinds that afflict mankind in order to serve as an eye-opener for the people. If the Messenger of God is raised for a particular people, then only that people are made to suffer, but if he is raised for the whole world, then the whole world is visited by afflic-

Hadith

pass away and ease and comfort take their place, then, instead of improving their condition and turning to God in repentance, they refuse to recognise past afflictions as heavenly visitations and as signs of the truth of their Prophet, but, on the contrary, begin to say that they were merely normal occurrences of nature which even their forefathers experienced in their time but which then passed away. Commentary from Hadhrat Mirza Bashiruddin Mahmud Ahmad

“The Holy Qur’an with

English translation and commentary”, volume 2, pages 809–810

Sayings of the Holy Prophet

Narrated by Hadhrat Ayesha said the Holy Prophet

“Gabriel recommended to me good treatment of the neighbour so often that I started thinking that he would perhaps declare him the heir and successor”

tions and disasters. These afflictions are meant as warnings and are intended to awaken the people. Two things may be inferred from this verse (1) that general disasters do not overtake people unless a Prophet of God has first been raised (2) that it never happens that the advent of a Prophet of God is not accompanied by calamities of a general nature. The words good condition and evil condition are not used here in their moral sense, but in the sense of straitness and plenty. It is invariably the case that when the afflictions and miseries which come upon a disbelieving people as a result of their rejection of a Prophet of God

Neighbours are an important limb of society. The Holy Prophet has laid great emphasis on generous treatment of the neighbours. The truth is that one who does not treat his neighbour well cannot deserve to be called a human being. For, man is a civilised being and good neighbourliness is a necessary part of culture. In the interest of good and strong mutual relations, Islam lays down generous treatment of one’s neighbours and puts so much emphasis on this command that the Holy Prophet says that Gabriel reminded him of his obligation in this respect so often and so forcefully that he (the Prophet) concluded that he (Gabriel) might declare the

neighbour the heir and successor. In the light of this peremptory command, it is the duty of every good Muslim to treat his neighbours with uncommon compassion and kindliness, sharing with them their sorrows and there pleasures and looking after their families in their absence. In the matter of good treatment of neighbours, the Holy Prophet was so particular that he reminded us of this obligation even in regard to very minor things, as for instance, in another hadith he said that if one cooked meat, he had better make more gravy so that some of it may serve one’s neighbour, should he be in need. In fact the true standard of a person’s social behaviour is reflected in his treatment of  Tariq Magazine — 3

Volume 11 | Issue 1

while they perceived not”.

Words of Wisdom

 neighbours. With people living far away and

with those who meet now and then, one can simulate good manners as a passing phase. But affectation cannot last long with those whom one contacts constantly. Before long the cultural level of the man comes to surface in its naked form. The blessed observation of the Holy Prophet contained in this hadith not only is a useful means of indirectly disciplin-

ing one’s own social behaviour, but also is an exhortation to treat one’s neighbours kindly. For, only he who is morally good can treat his neighbours well. As in order to be able to treat your neighbours kindly you must yourself become a good fellow indeed, for the false manner of affected morality cannot deceive for long those with whom one has to deal day and night. By the same token in its extensive application this hadith obligates upon nations and neigh-

bour countries, as far possible, to be generous to them and cooperate with them. For, as an individual is subject to the law of morals so are nations. The truth is that peace can be established in the world only when nations and governments accept rule of the moral law. n Commentary from ‘Forty Gems of Beauty’ by Hadhrat Mirza Bashir Ahmad M.A.

Writings of the Promised Messiah

March 2006

partakes sincerely of this food up to the required quantity will, I am sure, be dealt with mercifully. God has also informed me that the number of my followers will be augmented through the plague and the number of other Muslims will thereby be reduced. I tell you truly that the faith of him who accepts me after witnessing the sign here prophesied will not be worthy of great honour. Let him who has ears, hear. God Almighty says: My wrath has been kindled upon the earth because the dwellers of the earth have turned away from Me. Seeing that man’s government deals severely with disobedience, then you can imagine, how terrible will be God’s anger. Repent, therefore, for the days are near. I set down now the revelation that I have received in this context: (Persian): Eat whatever I require thee to eat. (Arabic): You have a standing in heaven and also among those who are able to see. I shall descend upon the earth in thy support and shall show My signs and shall demolish that which they put up. Tell them: I shall hold back the enemy from Bani Israel. Pharaoh, and Haman, and their armies were wrongdoers. I shall come to thee suddenly with My hosts.

The Promised Messiah and Mahdi Hadhrat Mirza Ghulam Ahmad (1835–1908)

oday, God Almighty has again in-

formed me of a severe earthquake which will be frightful and resemble the Judgment Day so I have been warned about it twice by the All-Knowing One. I consider that this terrible occurrence which will be a reminder of the Judgment Day is not very distant. God, the Majestic and Glorious, has also told me that both these earthquakes are signs in support of my truth like the signs which Moses demonstrated before Pharaoh and the sign which Noah showed to his people.

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Remember also that these signs are not all, but that many others will follow, one after the other till man takes note of them and inquires in surprise: What are we coming to? God says: I shall perform wonders and will not stop till the people have purified their hearts. As there was a tremendous famine in the time of Joseph, so much so that even the leaves of trees were not available for eating, in the same way people will be confronted with a great calamity. As Joseph helped save the people by storing up grain, in the same way, God has appointed me a messenger of spiritual sustenance. He who

God Almighty says that He will show these signs when most people will be occupied with laughter and mockery and will be entirely unaware of My purpose. I shall then demonstrate to them My sign in such manner that the earth will tremble thereat. That day will be a day of mourning for the world. Blessed are those who fear Him and would win His pleasure through repentance before the coming of the day of His wrath, for He is Forbearing and Benevolent and Forgiving and Oft-Returning with compassion as He is Severe in retribution. n Announcement of April 21, 1905, Al-Hakam, Volume IX, Number 14, April 24, 1905, pages 5–6). Cited on page 306, Tadhkirah

part 2  Editorial

Message from Sadr Sahib My Dear Brothers,

I hope and pray that you are well. The Promised Messiah recounts his love for the Holy Prophet in the following words: “Hazrat Muhammad Mustafa

‘You have in the Messenger of Allah an excellent exemplar, for him who hopes to meet with Allah and the Last Day, and who remembers Allah much.

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(The Holy Qur’an, chapter 33, verse 22)’ That light of high degree that was bestowed on perfect man was not in angels, was not in stars, was not in the moon, was not in the sun, was not in the oceans and the rivers, was not in rubies or emeralds, or sapphires, or pearls; in short, it was not in any earthly or heavenly object. It was only in perfect man whose highest and loftiest and most perfect example was our lord and master, the Chief of the Prophets, the Chief of all living ones, Muhammad, the chosen one, peace be on him. That light was bestowed on this man and, according to their ranks, upon all those who bore the same colour to some degree… This dignity was found in its highest and most perfect form in our lord and master and our guide, the immaculate Prophet, the righteous one, testified to by the righteous, Muhammad, the chosen one, peace be on him –Ayenae Kamalat-e-Islam, (Qadian, Riyadh Hind Press 1893); Now printed in Ruhani Khazain (London, 1984), Volume 5, pages 160-162

Mirza Fakhar Ahmad Sahib (Sadr Majlis Khuddamul Ahmadiyya UK)

Do not shirk your responsibility towards protecting the honour of the Holy Prophet

We should all strive to imbibe ourselves with a similar love for our Holy Prophet . Specifically, we have a responsibility towards protecting the honour of the Holy Prophet by informing those around us of his stature and achievements. Do not shirk your responsibility in this regard. Majlis Khuddamul Ahmadiyya UK has a dedicated group – Sultan Al Qalam – working towards removing misunderstanding and defending Islam against attacks in the media. Please email us on sultanalqalam@khuddam.org.uk if you would like to help. May Allah enable all us to be better in this regard. .n Mirza Fakhar Ahmad Sadr Majlis Khuddamul Ahmadiyya UK

Tariq Magazine — 5

Editorial

ike millions of other ordinary Britons

March 2006

Tariq Ahmad BT Sahib (Naib Sadr Majlis Khuddamul Ahmadiyya UK and Chief Editor of Tariq Magazine)

Like millions of other ordinary Britons we were appalled by the ugly displays and protests which filled our screens over the last few weeks

It has been made clear repeatedly, that Islam has no place for such fanaticism… our community lives by a slogan of “Love for all, hatred for none”

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we were appalled by the ugly displays and protests which filled our screens over the last few weeks. The gruelling sight of bandanna wearing children showing support for banned terror organisations, carrying banners which sought only to incite evil and hate against others. All this under a slogan and a perverse claim of defending the honour of the Holy Prophet of Islam , are deserving of universal condemnation. This “reaction” was spurred on by the publication of cartoons depicting the most revered and Holy personage of Islam, Hazrat Muhammad , all in the name of satire and free speech. “But they are mere cartoons” was an all too common argument raised. Yet such remarks showed a level of ignorance towards both the context in which these cartoons were published, as well as the sheer reverence that all Muslims of every denomination hold for our beloved Prophet . Not only did these images break a most scared taboo, they portrayed the most perfect exemplar in an insulting and derogatory manner. So should these cartoons be condemned? Of course they should. Yet, in raising our understandable grievances, our faith instils in us the need to lodge complaints in a reasoned and inoffensive way. In this way we should be grateful that our country allows us to do just that. It is therefore, appalling to see the venom and hate being waged through the burning of flags and embassies and the attacks on people and property. Muslims who indulge in such acts should ask themselves a question: would God and Prophet Muhammed approve of what we are saying and doing? Nothing could be futher from what Islam teaches us. Since the tragic events of July 7th last year, there are many of all communities and faiths who have been working together to ensure that we curb fanaticism and tackle the spread of evil and terror in Britain. The recent protests which included a youth dressed as a suicide bomber, were sickening to watch. These open displays of hate against our country in the name of religion are an outrage and need to be curbed. It has been made clear repeatedly, that Islam has no place for such fanaticism. It is this message that many of us working in communities the length and breadth of Britain have communicated. Yet the sheer ugliness of the protests and the public displays of hate of a small, but vocal minority did great damage to our faith and community relations in our country. These protests on the streets of Britain and

their inducements to violence are even more misplaced, due to the responsible manner in which the UK media has decided that freedom of speech must maintain a regard and respect for the people that make up Britain today.

But where now? Clearly this is just another example of how there seems to be growing schism between the values of the Western World and that of Islam – but clearly this is being given fuel by radicals. There are the political fanatics and racists of the BNP who see that white supremacy must prevail, segregation must exist and that Islam is the enemy to be fought. On the other extreme are the violence obsessed fanatics who erroneously claim that physical wars must be fought and violence is a means to an end in some undeclared and undefined battle against the West. Whilst thankfully such extremists remain amongst the minority, the underlying perception of non Muslims towards our peaceful faith is at best one of anxiety and at its worse, one of fear and loathing. Yet these circumstances should not come as a surprise to Ahmadi Muslims as it falls upon us to address and defend our faith in line with the teachings of Islam and the example of the noble Prophet Muhammad . Teachings revived in the modern age through the renaissance of Islam which is Ahmadiyyat. We should therefore engage in an unrelenting desire to dispel these false notions of Islam. How can a faith, that declares in religion there is no compulsion, which abhors suicide and terror and teaches its followers that they have no monopoly on righteousness, give rise to such fanaticism? It is a perversion of God’s word, a hijacking of noble teachings, being used to create some false notion of an Islamic state. Religion or belief cannot be imposed it must be accepted and in conveying a message it must be done with reason, understanding, respect and appreciation of other’s values and opinions. And reflect for a moment; humanity, tolerance, peace, understanding, compassion, the list goes on. These are values which are reflective of both our religion as Muslims, as well as our country, as Britons. Our community lives by a slogan of “Love for all, hatred for none”. It is this simple and yet poignant message of Islam which encapsulates our faith. The truth awaits for all those desire it, we are custodians of that message. Therein lies the responsibility for us all. n Tariq Ahmad BT Chief Editor, Tariq Magazine

part 3  News & Events National Ijtema 2005 —By Kalim Anwer & Adil Zafar

he institution of the Pledge was used

in the blessed days of the Holy Prophet and once again this system of drawing everyone under one banner has been used by a group of God fearing people of the latter days – the Ahmadiyya Movement within Islam. The instutution of the Pledge was this year’s theme at the National Khuddam Ijtema. Originally drafted by Hadhrat Musleh Maud , the founding father of Majlis Khuddamul Ahmadiyya and Majlis Atfalul Ahmadiyya, the Pledge is recited by all at least once a month in Khuddam and Atfal gatherings across the country. It is the level of obedience set out in the Pledge that all Khuddam and Atfal aspire to. Planning for the National Ijtema began as far back as January 2005 under the Chairmanship of Naib Sadr Majlis Khudddamul Ahmadiyya UK, Tariq Ahmad BT Sahib, who spearheaded a committee of approximately 150 people. A series of local Ijtemas took place across the country leading up to Regional Ijtemas. It was through this methodology that only the very best manage to shine through to the National level, inspiring a first class competition amongst Khuddam. To many, the Ijtema lasts for the three days alone. But the National Ijtema undergoes

months of planning and requires constant application and dedication by several key individuals and teams to make it happen. This year, particular mention must be made of the Site team, under the stewardship of Farooq Mirza Sahib. The site was planned and prepared with great attention and detail. On occassions great challenges were faced, but with the sheer blessings of Allah and inspired and motivated teams from the Baithul Futuh and Middlesex Regions alongside the National Waqare Aml team, all obstacles were, , overcome. In addition, there were also other notable contributions; from the sports field to the kitchens and the accomodation areas to programme management; which ensured the Ijtema ran according to plan. Another special effort was the focus on attendance. Two months in advance of the event, a major exercise began in informing and confirming attendance for the Ijtema. Under the supervison of the Ijtema Secretariat, ably led by Adil Zafar Sahib, each Khadim in the country was telephoned at least 3 times, received a direct mailing and also, where possible, emails were also sent to inform people of the event. In addition, regular liasion was maintained by the core central team with the local Qaideen, with several visits conducted by senior members of

the National Amila. Moreover, most of the regions also ran effective campaigns in informing Khuddam and Atfal of the event. For the first time this year, the next step in granting increased autonomy in the Atfal infrastructure was taken. There was a separate Atfal team who devoted themselves in fulfilling their tasks. This involved a separate Attendance and Site teams. Whilst the attendance campaign worked well, there were other areas where improvements will need to be made for next year. The Ijtema itself began early on Friday evening and Majlis Khuddamul Ahmadiyya are grateful to Rafiq Ahmad Hayat Sahib, Amir Jama’at UK, for presiding over the inauguration. During his address, Amir Sahib recounted the days when the first ever Ijtema was held in Islamabad, when he was serving as the then Regional Qaid for the London Region. “By the grace of Allah, the site has changed and also Majlis Khuddamul Ahmadiyya has grown from strength to strength”.

Amir Sahib also expressed his concerns about the current state of society in the UK, which is in a state of turmoil, as the name of Islam is being tainted by Muslims devoid of  Tariq Magazine — 7

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News & Events

March 2006

 sprituality commiting acts which have no place

in Islam. Amir Sahib said, “I remember when the Berlin Wall came down and people thought there will be peace. But this is not the case. Allah has a grand plan and within this plan lies the victory of Ahmadiyyat, the True Islam. When Hadhrat Khalifatul Masih IV left Pakistan, the Jama’at was anxious. But now this has turned out to be a blessing. Now you, as Majlis Khuddamul Ahmadiyya, have a special duty placed on your shoulders”. Amir Sahib further commented on the deep reliance on technology these days by the youth. He expressed that many have come to rely heavily on such things; that people begin to feel almost naked without such appliances. But rather than assist mankind, people have become a slave to technology. Amir Sahib continued on the subject matter by stating that we cannot avoid such technology but we should be careful that we do not let such technology take over our lives. “Ahmadi Children have a great responsibilty to guard the values of the Jama’at. Unless you understand these true values, you may also get caught up in the modern day traps. You should inculcate values of honesty, integrity and compassion as part of your very being”.

Amir Sahib expressly commented on the use of third generation mobile phones and stated that young children should not have access to such gadgets, as they do more harm than good. Amir Sahib ended his address by encouraging all those studying to try and achieve the very best education so that they may become the future leaders of tomorrow and that we should never for a second take for granted that the Khalifa of the time resides with us. This is indeed a favour of Allah that has been granted to us. Immediately after the opening session, the events commenced with full vigour, and the respective Regions were battling it out in a 8 — Tariq Magazine

friendly, competitive spirit – be it on the sports field or on the stage, putting one’s mental faculties to the test. New events this year included the Paigham Rasani (Chineese Whispers) competition, an event in which, for the very first time, every Qiadat across the country could participate. As day two of the Ijtema commenced, Regions were already putting their finishing touches to their respective areas because the traditional barbeque was to take place later that evening. It was interesting to see what the different Regions had to offer by way of their exhibitions. For instance, Baitul Futuh Region, the winners of "the best tent area", put on an exhibition based upon the need for acquiring knowledge.

whereby three Khuddam, who had responded to Huzur’s request to join the Wasiyyat scheme, gave their own thoughts on why they decided to join. Naib Sadr Khuddamul Ahmadiyya, Dr Aziz Hafiz Sahib, first related his experiences regarding the Wasiyyat scheme. He stated that it is almost embarrassing to see that the monies you promise to the Jama’at is nothing compared with the blessings and favours showered upon you by Allah. Dr Hammad Khan Sahib next related why he had joined this blessed scheme. He began by stating that joining this scheme was something he thought would eventually happen as you get older. But when Huzur made the call to arouse the minds of people to join this noble scheme, Dr Hammad Khan Sahib realised how lazy he had been in the past and

“Huzur emphasised that we must be punctual for our prayers and that the best action is to tell the truth” On the sports field, each team put on a lively performance. But after many an epic battle, it was East region who took the Football trophy home this year. After Zuhr and Asr prayers, Sadr Majlis Khuddamul Ahmadiyya, Mirza Fakhar Ahmad Sahib addressed the Khuddam and Atfal and stressed the importance of telling the truth. Not even as a joke should one tell a lie, was his instruction. Sadr Sahib also made an appeal for promises needed to help fund the new site for Jalsa Salana. This is indeed a noble cause and another opportunity to help spend in the cause of the faith – an opportunity which one should not let slip through one’s hands. As the day progressed, one of the many treats in store for the Khuddam was an Archery Exhibition: which showed some amazing feats. There were various styles of bows and arrows used, ranging from the very old fashioned to the high–tech. At times, the arrow was shot so fast that you couldn’t actually see the arrow in flight! Later on in the day, a session was set up

said, “things should never work on the principle ‘I will do such and such tomorrow’. We should grab every opporunity we get to do good, for no one knows how long he will be on this Earth”. Last to address the audience was Rehan Shaheen Sahib, Additional Mohtamim Tarbiyyat. Rehan Sahib related that he joined the scheme in March this year. He began by stating that we are very lucky to live in such times. “We will witness the progress of the Jama’at in the next 50 years”. He expressed that people have paid with their lives and we can do the next best thing and donate our wealth. He expressed that people should not think that because we are not good people we cannot join such a scheme. Rehan Sahib related the hadith that if you take one step towards Allah, Allah will then run to you. Thus Allah will make us better people if we join this scheme. Rehan Sahib ended his captivating speech by saying that “we should always remember, we live not for this world, but the next”. It seemed all too soon as the final day approached. As per tradition, there was a short

Best Qiadat. Indeed, Middlesex has broken the chain of Muqami who have consecutively won the Alm-e-Inami for the last few years. May Allah bless all the Regions of the UK and may they continue to strive forward like thoroughbred horses. In Huzur’s address to the Khuddam, he covered many areas and aspects. Huzur explained initially that the purpose of Ijtema is to hear spiritual and knowledgeable talks; for hearing such speeches helps to reform those that sit and listen. Huzur then went on to state that Khuddam are the parents of the next generation and Huzur narrated a hadith of the Holy Prophet in which he said that the greatest gift a father can give his child is a good upbringing. Huzur then linked the upbringing of our next generation to the future of Ahmadiyyat and how we must continue to spread the message to the corners of the world. Huzur commented that the slogans we have printed around us are not just for display. We should act upon them. “If you don’t do this, all your programs become meaningless” Huzur remarked. Huzur stressed that every Khadim must realise his own position in life and who he is. When we say our Pledge, they

are not just mere words, but we are actually making a promise with Allah. Huzur emphasised that we must be punctual for our prayers and that the best action is to tell the truth. Huzur also stated that we shouldn’t get angry over small and petty things, as this will take you away from the blessings of Allah. Huzur ended his address on explaining the principle that nations become reformed when their youth are reformed. Huzur instructed Khuddam not to just follow the world, "we should serve the faith as well". Huzur explained that there are some young Khuddam who, after receiving basic education, go straight for jobs. But rather, they should carry on with further education, as far as they can go and become the very best they can. Huzur said, “this is Allah’s promise to the Promised Messiah ; that the people of your Jama’at will achieve a high status. So work hard that you may achieve this high status.” May Allah continue to grace Majlis Khuddamul Ahmadiyya UK with His favours and may He grant us the strength to live up to the standards and expectations as laid out in the Pledge. n Volume 11 | Issue 1

send off after Zuhr and Asr prayers for those senior members of Majlis Khuddamul Ahmadiyya UK leaving to join Ansarullah. This year it was our much respected Yacub Sindhi Sahib who, occupied the office of Mohtamim Amoomi. As a result of recent political events, the Department of Amoomi has taken on an increased responsibility. But Yaqub Sindhi Sahib and his team have met and indeed exceeded their duties in this field. As Huzur arrived in Islamabad and toured the area, an entertaining martial arts exhihibiton and basketball match was held by our very own Khuddam and Atfal. Immediately after, there was the annual Khuddam vs Ansar "Tug of War" challenge, and you would have thought that after last year’s defeat the Khuddam would have developed some muscle! But for the second year running, Khuddam lost two games to one. Finally, turning to the closing session of the Ijtema, you could feel the excitement tingling in the atmosphere. In the background you could hear the sound of the Tirana as Huzur entered the Ijtema Village. First came the prize distribution ceremony and many congratulations were in order for Middlesex Region for winning the Alm-e-Inami for Best Region and Morden Qiadat for

News & Events

Tariq Magazine — 9

News & Events

National cricket tournament —By Ali Khan

y the Grace of Allah, Majlis Khud-

March 2006

damul Ahmadiyya UK held the second Nasir Cricket Tournament in Manchester on Sunday, l9th June 2005. The tournament was hosted by North West region. Early news indicated that more than 12 teams would attend from across the UK. Therefore, it was decided by the Committee that 4 pitches were required to ensure that all teams were given an opportunity to play at least 2 or 3 matches in a league system before they got knocked out of the tournament and the start of the semi finals. Two venues were booked, William Hulme Grammar School and Urmston Cricket Club, each with 2 pitches, pavilion and changing rooms. On the day, an unexpected 13 teams were able to attend: Baitul Futuh, Muqami A, Muqami B, North West A, North West B, North East, South, East, Hertfordshire, Middlesex, Islamabad, Baitun Noor and a National Amila Team. By the Grace of Allah, all the teams arrived safely in Manchester by 10am. The opening session started with recitation of the Holy Qur’an, Khuddam Pledge, Nazm, Rules & Regulations and then the draw for the tournament. For the draw, four groups were formed by picking teams out of a hat, one group with 4 teams and the other 3 groups with 3 teams in each. Each group contained a super-seed and a seed based on the last two year’s results. After silent prayers, the teams all travelled to their respective venues and all league matches commenced by 11am in an 8-overs-per-side match. At Urmston, in Group 3, there were 2 matches in particular of note, North West A qualified for the semi-finals by scoring 125 in 8 overs in their first group game and brothers Hamood and Haroon picked up 3 wickets each in their second group game. Hertfordshire and Middlesex also played a thrilling match, both scoring 96 runs in their 8 overs, Waqas scoring a half century for Hertfordshire. In Group 4, the National Amila team’s bowlers were being punished for an evident lack of match practice! M. Tahir scored 30 not

10 — Tariq Magazine

out against them for East, who won the game. But Baitul Futuh prevailed in the group to qualify for the semi-final as they scored 106 runs against East in their second match. At the School, in Group 1, Muqami gave the performance of the tournament, scoring 129 runs in 8 overs, with Fazal scoring a total 84 not out by knocking out 12 sixes with an amazing 6 sixes in one over! They qualified for the semi-final after bowling out South for 38 runs in the same game and also beating Islamabad. Baitul Noor put in a solid performance beating North East and North West to reach the semi-finals. The team finishing second from each group also qualified for the ‘plate’ competition semi finals. From Groups 1 and 2 this was North East and South regions. From Group 3, Hertfordshire qualified as runners-up but in Group 4 at 4pm, with East and the Muqami’s second team still to play to determine who would finish runners-up, rain prevented play. The organisers decided that it would be unsafe to resume even if the rain ceased. Manchester’s infamous weather had struck again! The Nasir Cricket tournament was concluded later on in the year at Elstead Cricket Club, near Islamabad. It was impressing to see that the Jama’at had built up excellent relations with the neighbouring cricket club, who allowed full use of their resources. The plate competition resumed and Middlesex clenched the title. The actual final took place between Muqami and Baitul Futh, which saw Muqami emerge victorious. We praise and thank God Almighty, as the Nasir Cricket tournament was enjoyed by all and brought Khuddam together from all corners of the country. n

News & Events

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Tariq Magazine — 11

News & Events

Humanity First aid relief to Indonesia —By Atif Khan

March 2006

n 26th December 2004, a major tsu-

nami hit South Asia. Over a year on, we reflect on this tragedy with an eye witness account by Humanity First Aid Worker, Atif Khan. In response to the earthquake and tsunami, which affected over 4 countries in South Asia, Humanity First (HF ) responded by sending teams of medical doctors and support staff to the worst affected region in Banda Aceh, Indonesia. The earthquake was one of the strongest ever to hit the region. Fifteen minutes after the earthquake took place, three tsunami waves, travelling up to 400 mph and towering 40 to 60 feet high, lashed against this coastal city: devastating and destroying everything in its path and reaching 5 miles into the city. The pictures were horrific and it was evident that many lives had been lost and thousands had been displaced. Humanity First organised and deployed a number of medical teams and support staff to attend to the devastated regions and provide medical aid, clothing, and resources to help the victims. On watching these distressing events unfold, I felt I had to be involved and went to the Humanity First offices and volunteered my services to help in any way that I could. They were looking to send a team of up to 20 people to Banda Aceh. A lot of organising was required but within a week, vaccinations, food, survival equipment, tents, and medicine had been swiftly obtained and packed. By the Grace of Allah, in the early hours on 15th January 2005, myself and three other support staff (Mohammed Ali, Saif Ahmedi and Mansoor Ahmed) departed for Indonesia. Our initial flight to Colombo, Sri Lanka, lasted 10 hours followed by a 3 hour wait for our connecting flight to Kuala Lumpur, Malaysia. Here, we spent a further 3 hours before catching our next connecting flight to Medan, 12 — Tariq Magazine

Indonesia. On arrival we immediately felt the heat as the temperature was a humid 30 degrees centigrade. We were greeted by Humanity First’s Indonesian team and the Imam of the local Ahmadiyya Muslim Mosque which was located just outside the city centre. We were warmly welcomed and were provided a lunch consisting of rice, noodles and other local delicacies. We spent the evening preparing for the 15 hour bus journey into Banda Aceh. We were warned it would be a long and difficult journey through single bumpy roads and rough terrain. We retired early that night, sleeping in the open mosque. After a difficult night’s sleep and an onslaught of mosquito bites, we left Medan in the early afternoon to travel to Banda Aceh by coach. As expected, the journey was a difficult one and with the bumpy roads, some erratic driving and constant sounding of the horn not allowing for much of an opportunity to sleep. The Indonesian scenery, however, was constantly changing with hills, flat land, palm trees and plantation fields running along the roadside. It was different to what I had seen before. We stopped twice through the day and in the early morning we arrived at Banda Aceh airport at around 5am to meet the Humanity First team on site, led by the towering figure of Mr Mubarik Ahmed Sahib who was the local HF co-ordinator. With his team of young Indonesian Khuddam, he took us to our would-be home for the next few weeks. It was affectionately known as “Base Camp”. On arriving, we were briefed on the current situation and the operation lead by Mubarik Sahib. After some rest, the UK team were back on the road heading into Banda Aceh City and to the refugee camp being supported by HF. As we drove through the city centre, the first signs of the tsuanmi’s effects were clearly

visible. Buildings were half demolished, cars lay smashed by the roadside and the debris carried by the tsunami lay along the banks of the Aceh River. As we slowed through a market area the reality of where we were hit me and the others for the first time. An open truck fought through the chaotic traffic alongside our vans and that’s when the stench filled the air and affected every one of us. As the truck passed, I saw 40 or 50 bodies lying in the back of the truck tightly wrapped in black body bags. Young Indonesians were sitting on top of the truck with their faces covered. They were volunteers and their role was to find bodies throughout the remains of the city. I later learnt that some had volunteered in the hope of finding their relatives that had been lost. We eventually arrived at the Lambaro Camp, which was where HF had a presence. The Indonesian Khuddam had been caring for the needs of the refugees over the past 2 weeks. The young Khuddam prepared 3 meals every day for around 600 refugees. A Humanity First tent had been erected and housed food supplies, cooking equipment and was also the living quarters for the Khuddam. The children in the camp flocked around us and I was amazed at how happy and friendly they were despite the hardships they faced. This also applied to some of the adults in the camp and people throughout the city. Families had been lost: parents, children, brothers and sisters. But somehow their spirits were lifted and they always afforded a smile. This thought stayed with me throughout my trip. The plan was to provide a medical tent with doctors and medicine on a daily basis at the Lambaro Camp. This was set up immediately, but soon we realised that only 2 or 3 doctors would be needed for this. After speaking to the locals, we decided to find as many refugee camps where medical assistance was not being offered and to provide doctors and medicine as often as possible.

for the children in a bid to keep their spirits up and keep them occupied which, in turn, made their parents and family members happier. We also played games with the children and our arrival into the camps became a daily event that the children and adults looked forward to. It was a heart warming experience to see such happiness in the face of such adversity. The local Indonesians and Khuddam expressed their gratefulness at our presence and this was very humbling and poignant for me and other members of the team. During our stay, we arranged a visit to the devastated areas of Banda Aceh city. After a 2 minute drive, the mood changed and the pungent stench that we had smelt on the first day returned. Parts of the city were like a ghost town and where people had once lived and thrived, there were now buildings that were barely standing. A 40 foot long fishing boat lay on its side on a street outside a house: almost 5 miles away from the coast. It had been swept up by the tsunami. As we drove further, fewer buildings stood and huge pools of dirty brown water lay along the roadside. Palm trees were still standing and I noticed marks on the remaining buildings showing the water level which had risen up to

6 feet in places. What was hard to believe was that we were still around 3 miles away from the coast where the tsunami had come in. A few more miles towards the coast and the smell became worse as no buildings were standing and these were just huge mounds of rubble and debris along the roadside stretching as far as the eye could see. Foundations of houses that once stood were visible but it was obvious that the impact of the rushing waves had destroyed the buildings in one fatal swoop: sweeping away everything in its path. Pictures I had seen on TV came to mind, but seeing it for myself brought home the reality of what had happened that morning in December. As we neared the coast, I saw a site which bought much hope and helped to deal with the emotion at that time. Clearly standing in the distance I viewed a single building that remained totally intact despite there being nothing around it. The rushing waves had somehow taken everything in its vicinity but left it unaffected. It was a beautiful mosque with a white dome and an open front that was so welcoming that we entered this mosque and could not believe how it could still stand whilst everything else around it had perished. We learnt later that in this area it was only 

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Volume 11 | Issue 1

Over the next few days the support team located up to 6 such refugee camps spread throughout the city. The UK HF Team swung into action and the daily routine began with Fajr prayer offered around 6am followed by breakfast. Within an hour the vans collected all the members, dropping them off at each refugee camp. Medicine ran into short supply after a few days. The medical container sent from the UK had not reached us in Banda Aceh and was a serious obstacle. To fuel the shortage, the support team drove from pharmacy to pharmacy with lists given by doctors of all medicines required. The pharmacies were only small shops with a handful of relevant medicines that required translation from Indonesian to English. Despite this, the team were able to get most of what was on the list up until the container arrived about a week later. The intense heat and commotion in the camps affected all members of the team, but the plight of the refugees spurred us all on to work long hours right into the late evening. Whilst the doctors attended to patients, the support team supplied food and drinks throughout the day to all doctors working in the camps. We purchased sweets, books, pens and toys

News & Events

March 2006

 mosques which remained standing, even on the

very coastal part where waves had been reported as being up to 60 feet high. Bridges built to allow people to cross parts of the Aceh river had been demolished but the mosques still stood. Neither the earthquake nor the tsunami had destroyed the mosques which still stood tall and were the only accommodation for some of the local people who insisted on living in this area. As we stood on the coastline we could see out to a now peaceful sea with waves rushing in against the remains of buildings that had decorated a once beautiful seafront. In fact, we were told that the coastline had moved in by around 11,000 yards and where we were now standing was a new coastline that had been formed after the final wave of the tsunami. It was hard to fathom that we were only in one part of the whole of the Sumatra coast that had been affected. The devastation reached as far as the eye could see and went on for 400 miles of coastline where the affects of the tsunami had also been felt. The true level of devastation was being absorbed by all in the team and at this point I remembered that other countries and continents had been affected also. 14 — Tariq Magazine

In the last few days, we were visited by the Chairman of Humanity First, Ahmad Yahya Sahib, who helped to co-ordinate our efforts and asked for two team members to stay on and hand over to the new teams that would be arriving in two days. Mohammed Ali and myself leapt at the chance, as like many others in the team, we felt that the work of Humanity First was picking up momentum and could provide an even greater impact on the people of Banda Aceh. We were grateful for this opportunity to once again being able to see the smiles on the faces of the local people. Over the next 10 days we felt our efforts were appreciated and we made good links with the local army, the general hospital, a local school and an orphanage. The local school had lost 300 of its 900 pupils. We also visited the orphanage a number of times to continue distributing presents, books, pens and food supplies. At the orphanage, some of the older children challenged us to a football match after we had purchased a number of footballs for them. The game was played on a dirt ground and at a frantic pace despite the blistering heat. I have to report that the Indonesians were victorious with a score of 2–1.

As our visit came to an end there was much sadness for me and the others as we realised that we were going back to our country whilst the people here would continue to live in difficult and desperate conditions with little to hope for. Emotions were heightened as we prepared to leave and the local Khuddam were just as sad to see us leave as we were to leave them. Addresses and emails were swapped in the hope that we would continue to keep in touch. Our midday flight from Banda Aceh Airport arrived in Medan an hour later where we were greeted by the Imam and his team. Again, it was an emotional time as we had become close to our Ahmadi Muslim brothers from another part of the world. On the morning of our departure we offered Fajr prayers at the mosque before leaving for the airport. Throughout our journey back home, Mohammed Ali and I discussed our trip and felt humbled by what we had experienced and talked of a possible return. , we hope to go back and see our Ahmadi brothers and the people of Banda Aceh and continue the good work of Humanity First. n

News & Events

Humanity First’s response to Pakistan earthquake —Press releases from the Humanity First Disaster Response Team

n 8th October 2005, a devastating earthquake measuring 7.6 on the Richter scale caused widespread destruction in northern Pakistan. Some damage was also caused in Afghanistan and northern India but the worst hit areas were Pakistan–administered Kashmir, Pakistan’s North–West Frontier Province (NWFP), and western and southern parts of the Kashmir valley in the Indian–administered Kashmir. It also affected some parts of the Pakistani province of Punjab and the city of Karachi experienced a minor aftershock of magnitude 4.6. Humanity First’s disaster response team was quick to act and the following press releases detail their activities.

14th October 2005

In addition to this, a forty foot container of clothes, medicines and food has already arrived in Indian held Kashmir and is being distributed amongst the worst affected areas.

1st November 2005 14,000 treated in quake zone; 15,500 given hot meals twice daily. Collections Our volunteers in Canada, Germany, UK and the USA have collected cash while the public and companies have donated tents, blankets, medicines and winter clothing for despatch to

“Other NGOs have been calling on Humanity First to enable them to distribute aid more effectively” the survivors of the earthquake. Medical Response Three teams in Muzaffarabad comprising doctors from Germany, Canada, Holland and Bosnia, along with local doctors and homeopaths, supported by 35 volunteers working non–stop treated 395 patients. In addition, 20 persons were provided with packets of ration, blankets, plastic sheeting in lieu of tents and other items for 83 refugees. Patients seen to date in Muzaffarabad total 8,358. 3 teams including 7 doctors, a physiotherapist and a paramedic all from the UK, and local doctors in Bagh supported by 20 volunteers, treated 480 patients today. One team of 6 volunteers assessed requirements in Khirl Abasian while another team of 18 volunteers tidied up the camp.(The aggregate number of patients treated in Bagh to date climbed to 5,895)

Food and other necessities of life 1,100 persons in Muzaffarabad received two hot meals today (total to date 15,500 including those served previously in Rawalpindi). Volunteers from both men and ladies helped in serving 125 persons a breakfast and 150 persons an evening meal in Islamabad. Our volunteers massaged an old man of 80 who had no other near of kin and enabled him to walk once again. Boys and girls wait for our teams to turn up so that they can have a heart to heart discussion with them. Rehmat Enterprises and other NGOs have been calling on Humanity First to enable them to distribute aid more effectively. Our volunteers in Islamabad and Rawalpindi, transported persons, helped shave some of them, massaged others, distributed clothes to ladies who were lying on their beds, and looked after 466 patients. Humanity First distributed tents, bedding, blankets, clothing, rice, flour, sugar, oil, dried milk, juice, and various other items. Despatch Humanity First UK has so far sent 76 tonnes (76,000 kgs) of 412 tents mostly capable of accommodating 8–10 persons, 8,796 blankets, 285 aquaboxes with survival kits for a family of four, 1,344 boxes of winter clothing for men, women, children and snow shoes and 458 boxes of medicines ranging from water purification tablets, antibiotics and painkillers. On 9th November Humanity First Germany is sending a 40 ft container. Likewise, Germany has sent three 40 ft containers to India while the UK has already despatched one earlier. Germany is also involved in negotiating a large quantity of 8–10 man tents from Switzerland. For more up to date information, please visit www.humanityfirst.org.uk n

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Volume 11 | Issue 1

A team of five doctors and two paramedics, including orthopaedic surgeons, representing aid charity Humanity First has arrived in the area of Pakistan hit by a huge earthquake. They left Heathrow airport on Wednesday night with enough medical packs to treat 10,000 people before arriving at Bagh, Kashmir on Thursday. They also carried with them emergency blankets and tents. A further 1,700 tents have been dispatched which shall help setup shelters in the areas most affected by the earthquake. They joined three of the charity’s doctors who had travelled to the crisis area on Sunday from Germany. They will stay for two weeks initially, but at least one of the team will remain to help for several months on a rotational basis. One of the volunteers, Mr Noonan, who had travelled from Ireland to join the Humanity First team said, “I shall only come back once I am satisfied I can do no more to help.” The acting Chairman of Humanity First Mr Mansoor Shah said: “People are sleeping out in the open. We want to do everything we possibly can at the earliest opportunity to assist the victims of this earthquake”. He added, “the team will join other doctors from Pakistan and another team of volunteers will manage several soup kitchens”. Humanity First now has over 120 volunteers spread across Muzzaffarabad, Balakot and Rawalakot. 3,000 blankets, tents, mineral water and enough water purication tablets for a million litres of water are being airlifted from the UK to supplement a substantial amount of aid collected in Pakistan. No time is wasted in getting this aid to the places most affected as our delivery chain is now firmly in place explained Mr Faez Ahmed, Director Humanity First.

News & Events

Persecution in Mong Rasool, Pakistan

March 2006

The persecution of Ahmadi Muslims continues unabated in Pakistan. No doubt, our readers would have heard about the atrocities committed against the Jama’at in the village of Mong Rasool. The following is the UK Jamaat’s press release in connection thereof:

16 — Tariq Magazine

part 4  Islam

Hadhrat Uthman —By Kalim Anwer

Ibn Umar relates that the Holy Prophet

said:

"The angels are shy of Uthman, just as they are shy of Allah and His Messenger"

Abd Manaf Abd Shams

Hashim

Umayyah

Abdul Muttalib

Abi Al A’as

Abdullah

Affan

FIGURE 1: Family tree showing how Hadhrat Usman was related to the Holy Prophet.

Volume 11 | Issue 1

Hadhrat Uthman

The Holy Prophet

adhrat Uthman

belonged to the Umayyad section of the Quraish. He was the son of Affan, who was the son of Abi Al A’as, who was the son of Umayyah, who was the son of Abd Shams, who was the son Abd Manaf. In comparison, the Holy Prophet was the son of Abdullah, who was the son of Abdul Muttalib, who was the son of Hashim, who was the son of Abd Manaf. Thus, Abd Manaf was the common ancestor of the Holy Prophet and Hadhrat Uthman (see figure 1).

Heavenly Voice Hadhrat Uthman’s profession was as a trader, and he travelled frequently to places such as Yemen, Syria and Abyssinia for trade purposes. In the year 610 C.E, Hadhrat Uthman went as usual with a trading caravan to Syria. On his return, the caravan halted for the night. As Hadhrat Uthman lay beneath

the star studded sky, he felt impressed with the vastness of space. He thought that the universe could not be without a master. When he was lost in thought he heard a voice exclaim: “O you who are asleep, wake up, the one you are waiting for is in Mecca”. Hadhrat Uthman looked around, but there was nobody to be seen. Hadhrat Uthman was to later realise that the voice he had heard was not a human voice.1 When Hadhrat Uthman came to Mecca he came to know that Hadhrat Muhammad had declared his Prophetic mission. Hadhrat Uthman called on his life long friend Hadhrat Abu Bakr and told him of the voice that he had heard while travelling in Syria. Hadhrat Abu Bakr took Hadhrat Uthman to the Holy Prophet . The Holy Prophet welcomed Hadhrat 1 Page 16, Hadhrat Uthman Ghani, Prof Masud-ulHasan, Islamic Publications Ltd

Uthman and told him of his experience in Mount Hira; the visitation of the angel Gabriel and the call to Prophethood. Hadhrat Uthman felt ecstatic on hearing this account. He also related to the Holy Prophet the voice that he had heard in the course of his journey. Hadhrat Uthman said that he full faith in the Holy Prophet and believed in his mission fully and at that point did ba’ait at the hands of the Holy Prophet .

Persecution of Hadhrat Uthman Conversion of Hadhrat Uthman to the new faith led to a negative reaction amongst his people. Affan, Hadhrat Uthman’s father, had passed away by this time and Hakam bin Al A’as (an uncle of Hadhrat Uthman) was the head the family. Hakam was a neighbour of the Holy Prophet 

Tariq Magazine — 17

Islam

 and when he came to know that his nephew

had been converted to Islam he was infuriated. He took Hadhrat Uthman and bound him with cord and tried to make him repudiate his allegiance to the Holy Prophet 2 . When Urwa, the mother of Hadhrat Uthman , came to know of his conversion to Islam she was also very bitter, and exhorted Hadhrat Uthman to recant and return to the faith of his forefathers. The stepfather of Hadhrat Uthman , Uqba bin Abi Muheet, was in the forefront in the opposition to Islam. He warned Hadhrat Uthman that unless he recanted from his faith in Islam, he would have to suffer serious consequences. Hadhrat Uthman remained firm in his resolve. He told all concerned that he was prepared to face the consequences and could not abandon Islam which was the way of truth. Hadhrat Uthman also had to face another crisis. His wives refused to accept Islam and consequently

ial. Hadhrat Uthman had already established some business contacts in Abyssinia, and after a great deal of deliberation and consultation with the Holy Prophet , Hadhrat Uthman and Hadhrat Ruqayya decided to migrate to Abyssinia. On their departure the Holy Prophet prayed for their safety and protection. After Hadhrat Uthman and his wife had left for Abyssinia, some other Muslims also left for Abyssinia. The Negus of Abyssinia welcomed the emigrants, and provided them with necessary facilities for their stay in his dominions. Years later, during the occasion of the battle of Badr, Hadhrat Ruqayya fell very sick. Hadhrat Uthman offered to join the battle but the Holy Prophet made him stay at Madina as his vicegerent and also to look after the ailing Hadhrat Ruqayya . Holy Prophet assured him that he would

March 2006

“By the time of Hadhrat Uthman’s khilafat, no justification was left for variations in the pronunciation of the Holy Qur’an” Hadhrat Uthman separated himself from his wives. Tearing yourself from your loved ones is akin to separating limbs from your body but so great was Hadhrat Uthman’s love for Islam that he felt no sacrifice too great.

The possessor of two lights Since Hadhrat Uthman had no wives, the Holy Prophet felt the pain of Hadhrat Uthman . So the Holy Prophet decided to marry his second daughter, Hadhrat Ruqayya , to Hadhrat Uthman . In the days of ignorance, Hadhrat Ruqayya had been engaged to her cousin Utba son of Abu Lahab, an uncle of the Holy Prophet . When the Holy Prophet declared his mission, Abu Lahab became hostile to him and under his instructions Utba repudiated his engagement to the daughter of the Holy Prophet . After marrying Hadhrat Ruqayya , Hadhrat Uthman became most happy and the marriage was a happy and blessed one. This led to jealousies, particularly from the ex-wives of Hadhrat Uthman who felt very bitter at their separation from him. The mother of Hadhrat Uthman and his other relatives also felt unhappy at his marriage to the daughter of the Holy Prophet . Consequently, Hadhrat Uthman and Hadhrat Ruqayya felt that the atmosphere in Mecca was not congen2 Early Heroes of Islam, G. A. Salik

18 — Tariq Magazine

have the reward of participating in the battle. When the news of the Muslim victory of Badr was received at Madina, Hadhrat Ruqayya was being buried. One wonders at the strength and courage of the Holy Prophet who was on the battle field and could not attend the funeral of his own daughter. Hadhrat Uthman was very much saddened by the death of his dear wife. The Holy Prophet decided to marry Hadhrat Uthman to another of his daughters, Hadhrat Umm Kulthum . It has been narrated on the authority of Hadhrat Ayesha that the Holy Prophet said to Hadhrat Umm Kulthum, “Verily, your husband resembles most among men your forefather Abraham 3 ”. Hadhrat Uthman’s union with Hadhrat Umm Kulthum was a happy one. Unfortunately such happiness was short lived and Hadhrat Umm Kulthum died barely six years after their marriage. Hadhrat Umm Kulthum bore no children from this marriage but Hadhrat Ruqayya left a son named Abdullah, but he died two years after the death of his mother. Thus to Hadhrat Uthman belongs the unique honour of having married two daughters of the Holy Prophet , one after the other. For this rare distinction he was called Dhun Nurain i.e. the possessor of two lights. 3 Page 154, The History of the Khalifas who took the Right Way, Siyuti

Ghani: meaning ‘rich, wealthy, prosperous’ Hadhrat Uthman was well known for his generosity. He financed the project of the construction of the Holy Prophet’s mosque in Madina. In Madina, the Muslims faced the problem of a lack of water supply. Most of the wells in Madina had brackish water. There was only one well of sweet water in the town Beer Raurna, It belonged to a Jewish man and he did not allow free access to the Muslims. One day in the Prophet’s Mosque at Madina, the Muslims brought their difficulty to the notice of the Holy Prophet . Thereupon addressing the congregation the Holy Prophet said, “O ye Muslims, who among you would like to purchase the Beer Rauma for the Muslims in return for a home in paradise?” Hadhrat Uthman immediately purchased the well for ten thousand dirhams and dedicated it to the free use of the Muslims. Pleased with this beneficent act of Hadhrat Uthman , the Holy Prophet gave him the tiding of paradise in the world to come. Early in 628 C.E., the Holy Prophet decided to proceed to Mecca to perform the pilgrimage. He was accompanied by 400 companions including Hadhrat Uthman . When the Quraish of Mecca came to know that the Muslims were coming Mecca, they sent Khalid bin Walid and Ikramah bin Abu Jahl with two hundred horsemen to intercept the Muslims and prevent heir advance to Mecca. The Muslims encamped at Hudaibiyah, and here Urwa bin Masud came to see the Holy Prophet on behalf of the Quraish. Thereafter the Holy Prophet decided to send an emissary to the Quraish to negotiate terms of agreement with them on his behalf. For such a mission, a person had to be chosen who commanded influence with the Quraish. The choice fell on Hadhrat Uthman . Hadhrat Uthman left for Mecca and went to Aban bin Saeed bin Aas, an old friend. He welcomed Hadhrat Uthman , and gave him protection. Thereafter Hadhrat Uthman saw the principal Quraish leaders and explained to them that the Muslims were on a mission of peace; their object was merely to perform the pilgrimage. The Quraish leaders said that if he wanted to perform the pilgrimage he was free to do so, but they could not allow the Muslims entry in Mecca until an agreement was reached with them. Hadhrat Uthman said that he could not perform the pilgrimage unless the Holy Prophet performed pilgrimage first. The Quraish said that they would send

another emissary to the Muslim camp to arrive at some agreement with the Muslims. The Quraish took some time in nominating their emissary and during this period they detained Hadhrat Uthman .

Bait-ur-Ridwan

Ahadith narrated by Hadhrat Uthman It has been stated that Hadhrat Uthman reported approximately 150 traditions of the Holy Prophet . Some of them include: “If any one builds a mosque for God, God will build a house for that person in paradise”5 “The best among you is one who learns and teaches Qur’an”6

Hadhrat Uthman the robe of Khilafat

adorns

After faithfully serving Hadhrat Abu Bakr and Hadhrat Umar during their respective Khilafat, Hadhrat Uthman became the choice of the Muslims as their Khalifa and spiritual guide at the age of 70yrs. Hadhrat Uthman took his stand on the pulpit and addressed the congregation. He glorified God and his Prophet and then talked of the temporary life of this world. He wanted the people to do good deeds which

further. A rebellion in Iran was crushed. In the north the Romans were once again defeated by the Muslim forces led by Amir Mu’aawiah. Then the Romans came by the sea to invade Egypt, but they were again expelled by the Muslim forces. As a result of these battles, the whole of Iran, Asia Minor and Egypt came under Muslim control. It was during Hadhrat Uthman’s Khilafat that a navy and an Islamic fleet were established8.

Hadhrat Uthman the Holy Qur’an

and

During the time of Hadhrat Uthman complaints began to be received that different tribes enunciated certain words of the Qur’an in their own peculiar manner and that as a result of this non Muslims who heard these words pronounced differently fell into the misconception that there were variations in the text of the Qur’an. Hadhrat Uthman thought it wise to forbid all variations even of enunciation of vowel points. He had copies prepared of the text which had been collected in the time of Hadhrat Abu Bakr and despatched these copies to different parts of the Muslim dominions and issued a direction that no variation in the recitation of the Qur’an from the standard text, even if it was only in the matter of enunciation of vowel points, should be permitted. These copies were in turn multiplied so extensively and rapidly that very soon almost every literate Muslim possessed his own copy of the Qur’an9.

“During the Khilafat of Hadhrat Usman , the whole of Iran, Asia Minor and Egypt came under Muslim control and an Islamic navy fleet was established.”

might stand them in good stead in the next world. He said that he was conscious of his limitations but he would do his best to serve Islam and the people. In his book ‘History of the Rightly Guided Khalifas’, Suyuti states that ibn Sa’ad and Al Hakim record on the authority of ibn Masud, ‘When Uthman was sworn allegiance, we placed the best among us in authority.’7

Achievements made under the Khilafat of Hadhrat Uthman During the Khilafat of Hadhrat Uthman , the Islamic Empire expanded even 4 Page 155, ‘History of the Rightly Guided Khalifas’ by Suyuti 5 Sahih Bukhari; Sahih Muslim

It should be pointed out here that in the time of the Holy Prophet the social life of the Arabs was based upon their tribal divisions; each tribe led an existence separate from and independent of the others. Even in their speech they were accustomed to pronounce certain words in accordance with their own practices. When they accepted Islam they became as one cultured society and Arabic at once became the medium of that culture. Literacy spread very rapidly among the Arabs and it became quite easy for every one to adopt the correct literary enunciation of every Arabic word. The language of Mecca became the standard for this purpose. By the time of Hadhrat Uthman’s Khilafat, no justification was left for variations in the pro- 

6 Sahih Bukhari

8 Page 209, Basics of Religious Education, 3rd edition, Islam International Publications Ltd

7 Page 66, Hadhrat Uthman Ghani, Prof Masud-ul-Hasan, Islamic Publications Ltd

9 Page 363, Introduction to the Study of the Holy Qur’an, Hadhrat Mirza Bashir-uddin Mahmud Ahmad

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Volume 11 | Issue 1

When there was a delay in the returning of Hadhrat Uthman from his negotiation in Mecca, a rumour spread in the Muslim camp that Hadhrat Uthman had been killed by the Quraish. This greatly upset the Muslims. At this moment the Holy Prophet asked his followers to make a pledge with him to fight in the way of Allah to the bitter end. All the Muslims responded at once to his call and were trying to reach the beloved Prophet’s hand. The Holy Prophet sat under a tree and all the Muslims in the camp took the pledge one by one. After everybody had taken the pledge, the Holy Prophet placed his own right hand on his left hand and took the pledge on behalf of Hadhrat Uthman . Thus, Hadhrat Uthman secured the unique honour of the Holy Prophet himself taking the pledge on his behalf. In view of Allah’s pleasure at those who took the pledge, this event came to be known as ‘Bait-ur-Ridwan’. Hadhrat Uthman later returned from Mecca in the company of an emissary from the Quraish. In coming to know that his absence lead to the Muslims in the camp taking the pledge, and that the Holy Prophet had taken the pledge on his behalf, he took the pledge in person as well. One of the consequences of the treaty of Hudaibiyah was that many Arab tribes accepted Islam. As a result of such large scale conversions, the Prophet’s mosque at Madina became too small to accommodate all the Muslims and the need for extension came to be felt. The Holy Prophet asked for funds to finance the project for the extension of the mosque. Hadhrat Uthman financed the project single handed. Another example showing the generosity of Hadhrat Uthman in the cause of Islam is highlighted by one of the companions. Abd ar-Rahman bin Khabbab said: I witnessed the Prophet urging people to support the army of difficulty, and then Uthman bin Affan said, ‘Messenger of Allah, I will be responsible for one hundred camels and their saddles, in the way of Allah.’ Then he (the Holy Prophet) further urged people to support the army and Uthman said, ‘Messenger of Allah, I will be responsible for two hundred camels and their saddles, in way of Allah.’ Then

he (the Holy Prophet) further urged people to support the army and Uthman said, ‘Messenger of Allah, I will be responsible for three hundred camels with their saddle blankets and their saddles, in the way of Allah’. Then the Messenger of Allah came down (from the minbar) saying ‘There will be nothing at all against Uthman whatever he does after this.’4

Islam

Source: Al-Khulafa Ar-Rashidun by S.A.Khulusi (Ta Ha Publishers)

 nunciations of vowel points in accordance with

March 2006

tribal practices in the recitation of the Qur’an, particularly when such variations were likely to lead to misconception in the minds of nonArabs10. Thus Hadhrat Uthman’s very cautious and timely action is something which was most definitely guided under the inspiration of Allah the All Wise.

A sad prophecy begins to unfold It was once stated by Hadhrat Ayethat the Holy Prophet said, ‘Uthman, perhaps Allah will robe you in a garment, so if the hypocrites wish to strip it off you do not take it off until you meet me.’11 A movement is launched against Hadhrat Uthman It can be observed that the first six years of Hadhrat Uthman’s Khilafat was a most jubilant one where the Muslim community as a whole was progressing. The last six years of Hadhrat Uthman’s Khilafat, however, was surrounded by troubles and disunity amongst the Muslims. A movement was launched by the Jewish community for the subversion of Islam from within; this was instigated by Abdullah bin Saba. He was a Jewish man from Yemen. At one time the Judaism had ruled over Yemen. The movement launched by Abdullah bin Saba aimed at the restoration of the glory of the Judaism by subverting Islam from within. Abdullah bin Saba came to Madina and converted to Islam, but only for namesake. He posed as a champion of Islam and pretended to live a life of piety. He had considerable funds raised by the Jewish community at his disposal and this money he distributed amongst the poor with an aim to gain favour with the masses. Abdullah bin Saba became popular with the Muslims and he sha

10 ibid 11 The History of the Khalifas who took the Right Way, Siyuti

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went to Kufa to stir even more trouble and gain support for his twisted plans. In Kufa most of the people favoured Hadhrat Ali . Abdullah bin Saba exploited this position in a subtle way. Addressing the persons who were in favour of Hadhrat Ali , Abdullah bin Saba said, “Every prophet has a wasi (i.e. someone who takes the place of another). Moses had his brother Aaron as his wasi. Similarly the Prophet of Islam had Ali as his wasi. In the presence of the wasi no one else has the right to khilafat”. He then exhorted the people of Kufa to rise and overthrow Hadhrat Uthman . He observed that Hadhrat Uthman had appointed his next of kin as Governors in various provinces and distorted this in a negative light; posing as a great Muslim he would say, “Look here, Uthman calls himself as a Khalifa of the Prophet and yet he has burnt copies of the Holy Qur’an. There could be no sacrilege greater than that12. Slowly but surely Abdullah bin Saba was gaining more and more support for his corrupt cause until a dreadful plan was hatched.

The Siege The situation got so out of hand that a group of rebels besieged the house of Hadhrat Uthman . The siege was not severe in the early stages. The rebels merely hovered around the house of Hadhrat Uthman , and did not pose restrictions on the movements of Hadhrat Uthman . Hadhrat Uthman went to the Prophet’s mosque as usual and led the prayers. The rebels even offered prayers under the Imamate of Hadhrat Uthman . On the first Friday after the siege Hadhrat Uthman addressed the congregation in the mosque. Hadhrat Uthman invited the attention of the people to the command12 Page 202, Hadhrat Uthman Ghani, Prof Masud-ul-Hasan, Islamic Publications Ltd

ment contained in the Holy Qur’an requiring the people to obey God, His Apostle and those in authority among them. He observed that the Muslims had been enjoined to settle all matters by mutual consultation. He said that he had kept the doors of consultation wide open and all the allegations that had been made had been duly explained by him and shown to be absolutely false. He had expressed his readiness to solve the legitimate grievances of the people, if any. He observed that under the circumstances it was uncharitable on the part of some persons to create disturbances in the city of the Holy Prophet . Hadhrat Uthman expressed that he was not afraid of death, but he did not want Muslims to be guilty of bloodshed. To him the solidarity the Muslim community was very dear and in order to prevent dissensions among the Muslims he had instructed the rebellion to refrain from violence. He wanted the people to fear God and not to indulge in activities subversive to Islam. He warned people not to play in the hands of the enemies of Islam. He appealed to the rebels to retire from Madina and he wanted the people of Madina to support the cause of truth and justice and withhold their support of the rebels who were adamant on causing mischief. Some two or three persons from among the congregation stood up to assure Hadhrat Uthman of their support but they were manhandled by the rebels and were forced to sit down. Hot words were exchanged between the parties. Tempers flared up on both sides and that led to the pelting of stones at one another. A state of complete unrest came to prevail in the mosque – the mosque in which the Holy Prophet soaked his tears in sajda. One of the stones hit Hadhrat Uthman and he fell unconscious. The gathering dissolved in a state of great disorder and Hadhrat Uthman was carried to his house in a state of unconsciousness. It is worthy of note here that on the authority of ibn Umar, Al-Ghifari (one of the rebels) stood up against Hadhrat Uthman while he was upon the minbar delivering the khutbah, he took his staff from his hand and broke it over Hadhrat Uthman’s knee. The year did not pass until Allah sent gangrene in Al-Ghifari’s foot and he died from it13.

Hadhrat Uthman’s last address According to Tabari, the last sermon of Hadhrat Uthman runs as follows, “The truth of the matter is that you are in this world merely to prepare for the next world. God never intended that you should be attracted by the world. This world will not last; 13 Page 171, The History of the Khalifas who took the Right Way, Siyuti

the hereafter alone will be eternal. Therefore, you should not be proud of anything in this world. Beware that you do not become forgetful of the next life. Prefer the hereafter to this world for you have to ultimately return to God. Always fear God. This fear will serve you as a shield against His punishment. Be afraid of the punishment of God. Remain united, and be not divided into sections. See that this unity is maintained at all costs14”. Proceedings in the mosque showed to the rebels that Hadhrat Uthman did not enjoy the full support of the people of Madina.

arrow which killed Nayyar. This infuriated the rebels and they demanded that Kathir bin Salat Kundi should be handed over to them. Hadhrat Uthman said that he could not betray a person who had shot an arrow in his defence. This worsened matters and the rebels became even more infuriated. Hadhrat Uthman had the gates of the house shut. The gate was guarded by Hadhrat Hasan and Hadhrat Hussain (both sons of Hadhrat Ali) Abdullah bin Zubair, Marwan and a few other persons. Open fighting now began between the rebels and the supporters of Hadhrat Uthman

“God never intended that you should be attracted by the world. This world will not last; the hereafter alone will be eternal” — ex tract from the last sermon of Hadhrat Usman

. There were casualties among the rebels. Among the supporters of Hadhrat Uthman Hadhrat Hasan, Marwan and some other persons were wounded15. It should be pointed out that Hadhrat Ali commanded respect with the rioters, but it is not correct that they were under his command or they obeyed him in all matters. Hadhrat Ali posted his sons Hadhrat Hasan and Hadhrat Hussain to stand guard at the house of Hadhrat Uthman . This shows that there was no animosity between Hadhrat Ali and Hadhrat Uthman as some Shia Muslims have people to believe. As a matter of fact, it was when Hadhrat Hasan was wounded in the defence of Hadhrat Uthman that the rioters decided to hurry up with the murder of Hadhrat Uthman lest the Hashemites might come to fight to help the cause of Hadhrat Hasan. It appears that Hadhrat Ali had no control over the rioters. In this particular instance, scenes of total unrest prevailed and this was something beyond the control of Hadhrat Ali for he held no political power, he could exercise moral pressure only and in a crisis when a mass rebellion listens to no man, moral pressure cannot go a long way in making the people see the light of reason. The rebels increased their pressure and the house of Hadhrat Uthman was set on fire. Some rebels, led by Muhammad bin Abu Bakr, climbed the walls of the neighbouring houses and then jumped into the house of Hadhrat Uthman and entered his room. The previous night, Hadhrat Uthman had seen the Holy Prophet in a dream in which the Holy

14 ‘History of Islam’ by Tabri cited on page 76, Hadhrat Uthman Ghani, Prof Masud-ul-Hasan, Islamic Publications Ltd

15 Page 273, Hadhrat Uthman Ghani, Prof Masud-ul-Hasan, Islamic Publications Ltd

Prophet said, ‘Uthman, break your fast with us this evening. We will welcome you’16. Hadhrat Uthman realised that his time had come. He prepared himself for death. He sat reading the Holy Qur’an beside his wife Hadhrat Naila. Then Muhammad bin Abu Bakr entered the room and grabbed the beard of Hadhrat Uthman to which Hadhrat Uthman said to him, “If your father could see you, your behaviour to me would see him in great distress”. At hearing these words, Muhammad bin Abu Bakr‘s hand slackened and he slumped back as if hit with great force. The guilt of what he was about to do had reached his inner most heart. Then all of a sudden two men entered and struck Hadhrat Uthman with repeated blows until they had killed him. Blood flowed upon the Holy Qur’an he was holding and the fingers of his wife Naila were cut off as she was trying to ward off the assailants17. The day was the seventeenth of June in the year 656 C.E; Hadhrat Uthman was martyred at the grand age of eighty-two. After the martyrdom of Hadhrat Uthman the righteous among the Muslims were rendered into a depressing state. They all grieved the loss of a once great man, who spared no sacrifice for Allah and His Messenger; who dealt equitably with his people and tendered to their needs as best he could for an ever expanding Muslim empire. A man who possessed such great foresight, that he ensured the physical preservation of the Holy Qur’an till the end of time. It is no wonder that a prominent companion once related that the Holy Prophet is reported to have said: ‘Allah has a sword sheathed in its scabbard as long as Uthman is alive. Then when he is killed, that sword will be drawn and it will not be sheathed until the Day of Resurrection.18’ It is interesting to note that the term ‘Day of Resurrection’ has been interpreted by Hadhrat Mirza Ghulam Ahmad as the advent of the Imam Mahdi and Promised Messiah19. For it is only through accepting his arrival, that the Muslims can truly become united as they once were. May Allah open their eyes, ears and hearts and truly reflect over the verse: “Allah chooses of His Messengers whom He pleases” — The Holy Quran, chapter 3; verse 180 n

16 ‘History of the Rightly Guided Khalifas’ by Suyuti cited on page 273, Hadhrat Uthman Ghani, Prof Masud-ul-Hasan, Islamic Publications Ltd 17 Page 33, ‘The Rightly Guided Khalifs’ Khulusi & Ad-Dabbagh, Ta Ha Publishers 18 Page 168, ‘History of the Rightly Guided Khalifas’, Suyuti 19 Page 163, ‘Commentary on the Holy Quran compiled from the writings and pronouncements of the Promised Messiah and Mahdi Hadhrat Mirza Ghulam Ahmad of Qadian’ , Vol 1: Sura Fatiha, Islam Internaitona Publications, 2004

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Volume 11 | Issue 1

Apart from the Umayyads and a few other persons, most of the people of Madina preferred to be neutral and not to get involved. When the rebels felt that the people of Madina were not likely to offer their support to Hadhrat Uthman they changed their strategy and tightened the siege of the house of Hadhrat Uthman . Now Hadhrat Uthman was denied the freedom to move about. He was not allowed to go to the mosque –the mosque in which he financed the extension so that other Muslims can be accommodated by it. Prayers in the mosque were now led by the rebels. Madina thus came to be in the full control of the rebels. They even forbade the entry of any food and water into the house of Hadhrat Uthman . One’s heart feels much sadness that the water from the well which Hadhrat Uthman had purchased for the use of the Muslims, was denied to him. Hadhrat Umm Habiba ,a widow of the Holy Prophet and a sister of Muawiyah, came to see Hadhrat Uthman and brought some water and provisions for Hadhrat Uthman . She was not allowed to enter the house of Hadhrat Uthman. Even Hadhrat Ayesha made a similar attempt and she was also told by the rebels to go back. Despite such trials, Hadhrat Uthman the rightly guided Khalifa, refused to abdicate in line with the wishes of his master the Holy Prophet had instructed. A man named Nayyar bin Ayyad Aslami, who joined the rebels, tried to enter the house and assassinate Hadhrat Uthman . When Nayyar bin Ayyad advanced to rush into the house, Kathir bin Salat Kundi, a supporter of Hadhrat Uthman shot an

Islam

March 2006

22 — Tariq Magazine

Ijtema

â&#x20AC;&#x201A; in

Pictures

The Khudd

Translation

I bear witness that there is none worthy of worship except A 3

He is One and has no partner, and I bear witness that Muha

I solemnly pledge that I shall always be ready to sacrifice my country and nation. Likewise, I shall be ready to offer any sacrifice for guarding

Moreover, I shall deem it essential to abide by any Maroof d

Huzur spectates the Martial Arts exhibition As Huzur arrived in Islamabad on the final day and toured the area, an entertaining martial arts exhihibiton and basketball match was held by our very own Khuddam and Atfal. 1

Khuddam vs Ansar Tug of War – The Sequel Immediately after the Martial Arts exhibition, there was the annual Khuddam vs Ansar “Tug of War” challenge. After after last year’s defeat, it was expected that the Khuddam would have developed some muscle! However, for the second year running, Khuddam lost two games to one. 2

Theme of the Ijtema – The Khuddam Pledge In Huzur’s address to the Khuddam, he explained initially that the purpose of Ijtema is to hear spiritual and knowledgeable talks; for hearing such speeches helps to reform those that sit and listen. Huzur then went on to state that Khuddam are the parents of the next generation and Huzur narrated a hadith of the Holy Prophet in which he said that the greatest gift a father can give his child is a good upbringing. Huzur then linked the upbringing of our next generation to the future of Ahmadiyyat and how we must continue to spread the message to the corners of the world. Huzur commented that the slogans we have printed around us are not just for display. We should act upon them. “If you don’t do this, all your programs become meaningless” Huzur remarked. Huzur stressed that every Khadim must realise his own position in life and who he is. When we say our Pledge, they are not just mere words, but we are actually making a promise with Allah. Huzur emphasised that we must be punctual for our prayers and that the best action is to tell the truth. Huzur also stated that we shouldn’t get angry over small and petty things, as this will take you away from the blessings of Allah. 3

dam Pledge

Allah.

ammad

is His servant and messenger.

y life, wealth, time and honour for the sake of my faith,

the insitution of Khilafat-e-Ahmadiyya.

decision made by Khalifatul Masih.

Huzur ended his address on explaining the principle that nations become reformed when their youth are reformed. Huzur instructed Khuddam not to just follow the world, "we should serve the faith as well". Huzur explained that there are some young Khuddam who, after receiving basic education, go straight for jobs. But rather, they should carry on with further education, as far as they can go and become the very best they can. Huzur said, “this is Allah’s promise to the Promised Messiah ; that the people of your Jama’at will achieve a high status. So work hard that you may achieve this high status.” May Allah continue to grace Majlis Khuddamul Ahmadiyya UK with His favours and may He grant us the strength to live up to the standards and expectations as laid out in the Khuddam Pledge. 6 New Events The Paigham Rasani competition (Chineese Whispers) was a new event this year. It was an event in which, for the very first time, every Qiadat across the country could participate. 4

Archery Exhibition One of the many treats in store for the Khuddam was an Archery Exhibition: which displayed some amazing feats. There were various styles of bows and arrows used, ranging from the very old fashioned to the high–tech. At times, the arrow was shot so fast that you couldn’t actually see it in flight! 5

Football Competition On the sports field, each team put on a lively performance. But after many an epic battle, it was East region who took the Football trophy home this year. 6

2005 Alme Inmi Rankings by Region

Rank 1 2 3 4 5 6 7 8 9 10 11 12 13 14

Region Middlesex Muqami Scotland Baitul Futuh Islamabad Baitur Noor Hertfordshire South West North East North West Midlands South West East Ireland

What is the Alme Inami?

The Alm-e-Inami is an annual competition for both Regions and Qiadats across the country competing in order to receive the honoured flag (Alm) of Majlis Khuddamul Ahmadiyya. Throughout the year the reports received from the Qiadats are reviewed and the data is used to assess and rank Regions and Qiadats according to set criteria. Best Region — Middlesex

2005 Alme Inmi Rankings by Qiadat

Rank 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40

Qiadat Morden New Malden Southall Hounslow North Roehampton Hounslow South Hayes Glasgow Mosque Swansea Tooting Bradford Wimbledon Park Inner Park Wandsworth Mitcham Milton Keynes Surbiton Slough Greenford Islamabad Thornton Heath Colliers Wood Preston Clapham Earlsfield Nottingham Bournemouth Putney Woking Sheffield West Hill Huddersfield Waltham Forest Crawley Balham Blackburn Birmingham East Watford West Croydon

2005 Alme Inmi Rankings by Qiadat (continued)

Best Qiadat — Morden

Rank 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 65 65 65 65 65 65 65 65 65 65 65 65 65 65 65

Qiadat Reading Worcester Park Raynes Park Cambridge Oxford Walsall North London Luton Manchester (North) Hartlepool Upper Mitcham South East London Stevenage Barking Edinburgh Gillingham Birmingham West Bristol Northampton Leicester Liverpool Lambeth Cardiff Coventry Peckham Wolverhampton Humberside Redbridge Norbury Sutton Shirley Manchester (South) Wimbledon Purley Leamington Spa Keighley Newham Ireland East Spen Valley Ireland West

part 5 

Ahmadiyyat, The Renaissance of Islam

Concepts highlighted in Al-Wasiyyat Majlis Khuddamul Ahmadiyya UK’s National Essay competition took place on September 2005 in which entrants were requested to submit an essay on “Concepts highlighted in Al-Wasiyyat”. The winner of this competition was Sirajul Haq Khan with the following essay.

There are many verities and concepts expounded upon in Al-Wasiyyat. Also true is the fact that many of them are mentioned in various other books of Hadhrat Masih-e-Ma’ud . In this short essay I shall attempt to mention only those topics central to the aims of this book as I see them.

adhrat Masih-e-Ma’ud begins Al-Wasiyyat by declaring that Allah had informed him of his impending demise, in such a way that it “shook him to the very core of his being”, as a result of which Hadhrat Masih-e-Ma’ud’s longing to meet his beloved Creator was evident from his decree that his heart had “become cold to this life”. Allah revealed to Hadhrat Masih-e-Ma’ud :

proaching and We shall obliterate all traces of anything the allusion to which causes injury

our Noble Prophet, Hadhrat Muhammad RasoolAllah , when there was a real danger of the very message of the Holy Prophet being corrupted and tainted with Shirk (association of partners with Allah), it was the single minded resolve and unshaken faith in Tauheed of the closest and most loyal of all the Companions of the Holy Prophet , Hadhrat Abu Bakr Al-Siddique , which literally saved

“Hadhrat Masih-e-Ma’ud , admonishing all his followers to constant and concentrated prayer so that Allah causes the second manifestation of His Power to descend”

Volume 11 | Issue 1

“The appointed time of your death is ap-

tions will be raised post-mortem, but that Allah will take full charge of frustrating the efforts of those who attempt such defamation, because, as is the decree of Allah, “Most surely, I will prevail, I and My Messengers.”1 Inimitably, Hadhrat Masih-e-Ma’ud unveils a subtle reality in Allah’s methodology regarding His promise of “prevalence” or “predominance” which deserves meditation.

to your honour. Very little is left of the term which God has ordained with respect to you. And we shall remove and extirpate all those objections, and shall leave no trace of them, the raising of which is intended to defame and humiliate you. We have the Power to show you a part of the fulfilment of Our prophecies about the opponents or cause you to die. You will die while I am pleased with you. We shall always cause to remain, the manifest signs to testify your truthfulness. The Promise which was made is close. Proclaim the bounty of your Lord which He has bestowed on you. The one who adheres to Taqwa and is steadfast, surely, Allah does not waste the rewards of such righteous ones.”

A revelation similar to the one above was revealed in Urdu, and is one in which Allah’s Majesty and power resonate strongly: “A warner came to the world but the world did not accept him; but God will accept him and will establish his truth with powerful assaults.”

Hadhrat Masih-e-Ma’ud’s faith in Allah as his Haafiz (Protector) and Khalil (The Friend) is strongly asserted in the early stages of this essential work. Notably, Allah forewarns Hadhrat Masih-e-Ma’ud that allega-

He states that Allah’s Prophets and Messengers always strive to establish His Hujjat (Proof or Evidence) on the Earth in a way that it becomes an undeniable and unanimously accepted fact. Then Allah manifests and supports their truth and the truths which they wish to propagate to the world with heavenly signs, and He allows them to lay down the foundations of their movements. But he does not allow them to accomplish their task in their lifetime, all by themselves. Rather, he causes them to die at such a time, at which it seems as though the Prophets have failed and the task is left unfinished. Thus “Allah increases them in their disease…”2 and the opponents are given lease to ridicule and mock. At the point at which the opponents are rejoicing and proclaiming victory, Allah then smites them with the Second Manifestation of His Power, whereby the assumed failure unexpectedly turns into a stronger force than before, and the prior objectives are realised. Hadhrat Masih-e-Ma’ud further elucidates that only those that remain steadfast throughout are blessed enough to witness such miracles, as opposed to those who succumb to the weaknesses of their souls and apostatise. Hadhrat Masih-e-Ma’ud states that at the time of the untimely demise of

the day. At this delicate juncture, Allah made manifest His Power and Might and established Hadhrat Abu Bakr Al-Siddique as the Second manifestation of His power. It was none other than Hadhrat Abu Bakr Al-Siddique who established the principle of Ya’budoonanee, la yushrikoona bee shai’a3 Hadhrat Masih-e-Ma’ud , writing about Hadhrat Abu Bakr Al-Siqqique as the Second Manifestation of Allah’s Power, alludes to this Divine verity in his other major work, Sirrul Khilafah:4

1 The Holy Qur’an, Chapter 58, Verse 22

4 Sirrul Khilafa – Secret of Caliphate, Mirza Ghulam Ahmad of Qadian [Translation obtained from Internet] – readers should refer to original Arabic text.

2 The Holy Qur’an, Chapter 2, Verse 11

“By God He was the Second Adam for Islam! He was the first and complete reflection of the Light of the Holy Prophet

Although he was not a Prophet, but he possessed the Strength and potential of the Messengers of Allah. His (Hadhrat Abu Bakr’s) status was superior to all other Sahaba. The Ayat Istakhlaf was revealed about Him and no one else can be proved to be the subject of these Ayaat, at the time of his Khilafat. He was the first person to start the collection of the Holy Quran. His superiority can be established without doubt, by the fact 3 “They will worship Me and they will not associate anything with Me”

Tariq Magazine — 27



Ahmadiyyat, The Renaissance of Islam

March 2006

Urdu cover of Al-Wasiyyat (“The Will”)



that during the Migration of the Holy Prophet , he was the only one accompanying him. In the Holy Qur’an he has been declared Thani athnain - “The second of the Two” (the first one being the Holy Prophet ). This distinction has not beeen given to any other Companion. Similarly no other Companion, shares the distinction of being partner to the Prophet to the Grace of InnaAllaha Ma’ana, i.e. ‘Surely Allah is with us. 5’”

Using this analogy, Hadhrat Masih-e-Ma’ud , after having prophesied the coming of the Second Manifestation of Allah’s Power, indicates that; “I came from God as a Manifestation of His Power and I am an incarnation of God’s Power. And after I am gone there will be some other persons who will be the manifestation of the second Power [of God].”6

In further instructing the community as to what should be done after his demise Hadhrat Masih-e-Ma’ud explicitly directs that “the righteous persons of the Jama’at who have pious nature accept Bai’at in my name.”7 He continues to state that this is necessary so that the wish of Allah, that all those who have a virtuous nature should be united to establish the Unity of Allah, is effected; and for this, members of the community should gather and concentrate on prayer that the Second Manifestation of His Will appears, but that they should also try to inculcate within themselves such piety that they too are imbued with the Ruhul Qudus. Expounding on the nature of the Second Manifestation of Allah’s Power, Hadhrat Masihe-Ma’ud elucidates that it will be accompanied by the Holy Spirit, but that this Holy Spirit will not be monopolised by the Second Manifestation of Allah’s Power, but that by “purifying your souls, you too should partake of the Holy Spirit”8 because “Without the Holy Spirit

5 This refers to the Prophet’s comforting Hadhrat Abu Bakar Siddique when the enemy had reached the entrance of the cave of Thaur where they were hiding during the Hijra.

7 Ibid.

6 Al-Wasiyyat, Page 11

8 Al-Wasiyyat, Page 12

28 — Tariq Magazine

The Promised Messiah and Mahdi, Hadhrat Mirza Ghulam Ahmad (1835 – 1908) (Author of “The Will”)

true Righteousness cannot be attained.”9 Hence, Hadhrat Masih-e-Ma’ud’s ultimate desire, that his community should engage in prayers and should show such certainty (yaqeen) in the reality of prayer that its parallel should not be found elsewhere, is evidenced in the beginning part of Al-Wasiyyat. This was the sublime eloquence of the Sultan-al-Qalam 10, with which he consoled those with tender hearts so as not to grieve at his demise, and gave glad tidings to his followers that they should rejoice for they will be witness to the Second Manifestation of Allah’s Power, which was prophesised in Barahin-e-Ahmadiyya, was to last till the Day of Judgement. Hadhrat Masih-e-Ma’ud , admonishing all his followers to constant and concentrated prayer so that Allah causes the second manifestation of His Power to descend, follows on to reinforce the idea that the function and essence of his advent, and thus that of the First Manifestation of Allah’s Power, was to establish a community of Righteous people, and to in9 Ibid. 10 ‘Prince of the Pen’ – Allah conferred this title upon Hadhrat Masih-e-Ma’ud through revelation

spire us so that “you become His”. To this effect, Hadhrat Masih-e-Ma’ud bequeaths to us some essential teachings for achieving the objective for which he was sent; i.e., the unification of Mankind in one faith, regarding purity of heart, moral virtue and concentrated worship that, if adhered to, will lead to the Divine rewards in this very life as well as the hereafter, as mentioned in the latter part of Al-Wasiyyat.

The Concept of Wasiyyah in Islam “Wasiyyah” comes from the Arabic root “wasa” which means ‘he conveyed’. In other words, “Wasiyyah” means a gift of property by its owner to another contingent on the giver’s death.11 The legal Qur’anic injunctions in respect of bequest or will was revealed in Surah al-Baqarah in which, inter alia, it says that it is the responsibility of the pious and Allah–fearing persons to leave “Wasiyyah” behind. But these verses were revealed when no law was yet fixed as to its disposition in the matter of inheritance – these were revealed later and are mentioned in Surah al-Nisa’.

who forsakes all for the sake of Allah and His religion.14 The concept of “Wasiyyah” when put forward to non-Ahmadi Muslims is often met with allegations of being a money-making scheme. Such insolent persons would be well advised to open the Holy Qur’an and actually read it rather than use it as an encyclopaedia. The Holy Qur’an speaks of the making of a will as a duty incumbent upon a Muslim when he leaves sufficient property for his heirs: “It is prescribed for you, when death comes to any one of you, if he leaves much wealth, that he make a will to parents and near relatives to act with fairness. This is an obligation on those who fear Allah.”15

Further, our Noble Prophet is reported to have said, “It is not right for a Muslim, who has property to bequeath, that he should pass two nights without having written a will with him.”16 The “Wasiyyah” envisaged by Hadhrat Masih-e-Ma’ud is totally in accord with the rules in Shari’ah pertaining to the system of “Wassiyyah”. One who makes a “Wasi-

Hadhrat Masih-e-Ma’ud sublimely highlights the concept of “Wassiyah” in Islam by enforcing the principle that one “cannot win the pleasure of Allah until you forsake all your own joys and pleasures, your honour, your wealth and your very life…and adopt a life of such hardship as to be akin to death.”12 This is synonymous to Hadhrat Masih-eMa’ud’s essential theory of distinguishing and diminishing one’s ego, worldly wishes and material wealth in order to really start living, which is inherent in his work through words of Naseeha (admonition or good advice)”. In his Divinely–instigated inimitable prose, Hadhrat Masih-e-Ma’ud foretells those who are compelled to obedience to the Imamul Zamaan13 that “if your ego truly dies, then you will appear in God and God will be with you.” Alluding to the reality of life and death in this transitory world, Hadhrat Masih-eMa’ud explains the verities of one 11 Durr al-Mukhtar, Volume 4, Page 397; also see Hidayah, Volume 4, Page 466

yyah” is called al-Musi in Arabic. For a valid “Wasiyyah”, al-Musi must be a Mumayyiz, i.e. a person who is able to, and does, differentiate between what is good and bad. This philosophy is inherent throughout Al-Wasiyyat. Hadhrat Masih-e-Ma’ud time and again emphasises that only those who are the “pure-hearted people of this Jamaat” and those “who truly give precedence to religion over worldly matters… forsake the love of this world… become totally devoted to God…” should take part in this scheme, or those who are striving to achieving this.17 In order to effectuate the system of “Wasiyyah” and ensure that it remained an integral part of the spiritual progression of the aakhareena minhum lamma yal haqubihim18; the Jama’at, the seed for which “God himself has 14 “If your life, your death, and every action and movement of yours and your kindness and your anger will be for God and God alone and if, in no trouble or difficulty you shall put God to test and shall not sever your relationship with Him — rather, under these trials, you will step forward towards God — then, I truly say to you, that, you will become a chosen people of God.”

planted”, Hadhrat Masih-e-Ma’ud , under Divine inspiration, bought a piece of land adjoining his gardens. This was implemented after having stated that Allah had shown him the site of his grave, and also shown the Bahishti Maqbarah (Heavenly Graveyard), which contained the graves of the heavenly elders of the community. However, there were strict conditions set for one’s burial in Bahishti Maqbarah, as a brief perusal of Al-Wasiyyat will reveal. Hadhrat Masih-e-Ma’ud , by way of inference, makes it categorical in his prayers that he wishes only that such pure people be granted burial rites here who “brought about pious changes in themselves and who, like the Companions of the Holy Prophet , were exemplary in their loyalty and in their truthfulness.” A tall order by anyone’s standards, more importantly, this statement of Hadhrat Masihe-Ma’ud should make it clear to those who endeavour to partake of this blessed system that mere financial sacrifice is not needed. Purification and acceptance in the eyes of Allah does not come that cheap! More important is that one attempts to imitate, imbue one’s self with the fragrance of sacrifice that permeated the bodies and minds of the blessed Sahabah , who themselves were concerned with nothing else other than to being accepted by Allah by imitating and obeying the commands of our Noble Exemplar, Khatam al-Nabiyyeen, our Teacher, Hadhrat Muhammad Mustafa . I end with a fitting couplet of Sheikh Sa’di cited by Hadhrat Masih-e-Ma’ud himself in Al-Wasiyyat: “And listen to old Sa’di, if you will not listen to me:

‘The mourning over they death Shall be blessed with joy As though it were a wedding Provided the end comes When you are in a state Of perfect righteousness.’” May Allah make us meet our end in a state n of ‘perfect righteousness’.

15 The Holy Qur’an, Chapter 2, Verse 181 16 Sahih of Imam al-Bukhari [55:1]

12 Ibid.

17 Al-Wasiyyat, Page 23.

13 Imamul Zamaan – Imam of the Era/Imam of the Age (as opposed to Khalifatul Masih - Imam of the day)

18 “And others from among them who have not yet joined them…” The Holy Qur’an, Chapter 62, Verse 4].

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“Hadhrat Masih-e-Ma’ud time and again emphasises that only those who are the pure-hearted people of this Jamaat and those who truly give precedence to religion over worldly matters, forsake the love of this world and become totally devoted to God should take part in this scheme, or those who are striving to achieving this”

Ahmadiyyat, The Renaissance of Islam

Al-Wasiyyat questions and answers —By Majlis Khuddamul Ahmadiyya UK Tarbiyyat Department

Philosophy of Wasiyyat What is the purpose of the institution of Wasiyyat?

March 2006

The objectives of the institution of Wassiyat are the same as those of the advent of the Promised Messiah . These are to carry the message of Ahmadiyyat, the true Islam, to all mankind and to win their hearts for Islam and to gather all people under the banner of the Holy Prophet . Wasaya achieves this by educating and enrolling a large section of the Jamaat who are prepared to give preference to their faith and spiritual sacrifice over worldly matters and are keen to distinguish themselves as true followers of the Promised Messiah in the sight of Allah by continuously striving to achieve higher standards of piety and righteousness and thereby acting as an inspiration to others. What specific obligations does Wasiyyat impose during life and on death and are these any different to those for a non-Musi? Paying minimum 10% rather than 6.25% of income and also 10% of any non-consumable assets. The financial discipline of giving a more material part ofyour income to the Jama’at makes a Musi more responsible and less inclined to waste money, resources and time in worldly and unproductive pursuit and hence makes them more spiritual Are there any moral / spiritual differences? No, not at all. Is Wasiyyat a guarantee of heaven? No, not at all; there can never be a guarantee of heaven. Does a Musi have a higher spiritual rank than a normal Ahmadiyya Muslim who has made the same spiritual and financial sacrifices during his lifetime? No, their rank would be equivalent.

Does it include benefits in kind such as food, rent, heat and light? Yes, effectively Rabwah have assessed that it costs a minimum of £100 per month for someone to live in the UK and as such the minimum Wasiyyat payment each month should be £10. What about stagnant cash in savings accounts? Not liable for payments and does not count as income during lifetime (although may be subject to zakat); 10% is however due on savings on death if not already paid during one’s lifetime (i.e. depositing savings from income on which 10% has already been paid).

summarising and attesting payments made. Every four to five years a Musi is required to submit a statement of assets with values

Definition of assets

Musi makes a statement and the value is attested by the local amila

Is it net of liabilities such as mortgages, loans, lease agreements and other obligations?

How are valuations performed and by whom?

Is there a process of auditing returns made by Musis?

Generally yes if paid on death; however, if a Musi wishes to discharge his obligation on a house during his lifetime then he cannot deduct the mortgage on it

It is mostly done on a trust basis with values of assets and income levels being taken as trustworthy from the Musi.

Is it net of inheritance tax and capital gains taxes? Yes

Can payments be made on assets during one’s life and is this consistent with the philosophy of Wasiyyat?

Does it include payments received on life insurance policies? No

This is a concession offered by the Jama’at to allow Musi’s the satisfaction of seeing there account being settled within their lifetime; however there is no pressure to settle an account on assets during one’s lifetime

Does it include intangible assets such as goodwill on businesses? Generally yes; must use common sense and arrive at a value through mutual consultation and compromise.

Administration of Wasiyyat during lifetime

Issues on death What formalities need to be completed on death? Clearance given that a Musi’s account is up to date on income and a statement is given by Guarantor that he declares to pay all dues.

Definition of income

Where is Wasiyyat for UK Musi’s administered? Rabwah

Is the definition of income for Wasiyyat assessment purposes net of income and other taxes? Yes.

What returns / payments have to be submitted and with what frequency?

Can a Musi choose where to be buried?

Generally flexible with payments made weekly, monthly or annually on income. An annual return around the 30 June must be submitted

Generally yes, although special permission is required from Khalifatul Masih for a burial in Qadian. n

Is it net of mortgage payments? No

30 — Tariq Magazine

What is the timeframe the family has to settle the liabilities from Wasiyyat? Up to 2 years given for payment

part 6  Science & Academia The Islamic cure for AIDS —By Dr. Abid Ahmad

World Bank report (8/5/02) warns

“A plague-like disease will spread in Europe

that AIDS (Acquired Immuno-Deficiency Syndrome) is killing teachers in some countries faster than they can be trained (30% of teachers in Botswana are infected with AIDS). At the same time, student populations continue to grow, increasing the demand for teachers. AIDS is a major health problem world wide. 22 million people have died with AIDS and 40 million are living with AIDS. Additionally, 13.2 million children under 15 have lost their mother or both parents to AIDS. Billions of pounds have been allocated by various governments for research on AIDS and the disease

and other Christian countries which will be horrible” — Tazkirah, page 705, March 17, 1907

It has been established scientifically that AIDS started in the Christian part of the world. This event also bears a resemblance with the plague that broke out about 100 years after the advent of Jesus Christ when it affected mostly the areas where Jesus was rejected. Once again, it is 100 years since the time of the appearance of the Messiah of this age, Hazrat Mirza Ghulam Ahmad ,

“We are provided with adequate guidance and counselling in the Holy Qur’an, Sunnah and Ahadith which would eliminate AIDS”

“Whenever unlawful sexual conduct prevails with a society to the point that they feel no shame in disclosing it and doing it openly, then they shall suffer the Plague and such painful illnesses that their ancestors have never experienced.” — Sunan ibn-Majah, ‘Book of Fitan’, Chapter on Punishment

This prophecy has now been precisely fulfilled. Today’s scientists have not only described AIDS as “the Plague of the Century” but also observed that the virus causing AIDS becomes more aggressive and highly dangerous when it is travelling rapidly through a population. That exactly is the case in a highly promiscuous society. This clearly proves that AIDS is a heavenly punishment for immorality and sexual perversities. Moreover, Hazrat Mirza Ghulam Ahmad , the Promised Messiah and Mahdi, also made a prophecy about a plaguelike disease.

who founded the Ahmadiyya Muslim Jamaat in 1889. It is, therefore, a proof of the truthfulness of both the Holy Prophet and the Promised Messiah . The only solution to AIDS is in observing Islamic teachings. When looking at the causes of AIDS, it is clear that un-Islamic practices are responsible for this disease. Governments search for a cure, yet amazingly the conclusions that scientists draw are exactly those that Islam has taught: i) A renowned AIDS researcher, Dr. Ron Bayen of New York said “Only a change in sexual behaviour & war against drugs can stop the progress of the disease.” ii) Another WHO report reads: “In the absence of effective vaccine or drug, only intervention that successfully changes people’s behaviour can slow further spread of AIDS, which is transmitted for the most part through intercourse.” iii) On giving advice to the public, professionals say: “Stick to your faithful partner. Avoid casual sex or multiple partners.” This change in “sexual behaviour”, is nothing but to observe Islamic ways concerning sexual relations. Similarly, “the faithful partner” is a righteous spouse. “And who guard their chastity, except from their wives or what their right hands possess, for then they are not to be blamed; But those who seek anything beyond that are the trans-

“Say to the believing men that they restrain their looks and guard their private parts. That is purer for them. Surely, Allah is well aware of what they do.” — The Holy Qur’an, Chapter 24, Verse 31

“And come not near unto adultery; surely, it is a foul thing and an evil way.” — The Holy Qur’an, Chapter 17, Verse 33

To summarise, Islamic teachings provide a perfect code of conduct for humans, so any possibility of moral degradation is averted. This would be a natural and real solution to the problem of AIDS, which is destroying the world population. Without this Divine code of conduct, the world will remain dark, its only solution is the teachings of Islam. May Allah enable people to realise the dangers they are exposed to and may He guide them to peace (i.e. Islam). n

gressors” — The Holy Qur’an, Chapter 23, Verses 6-8

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has been declared “Plague of the Century” by some medical authorities, yet there is still no cure. The World Health Organisation (WHO) states that the main transmissions of AIDS are through homosexuality and sexual promiscuity, which are both rampant in Western societies. Similarly, the disease is common amongst drug addicts who share infected needles. AIDS is a living sign of the truthfulness of the Holy Prophet of Islam , who made a prophecy about it 1,400 years ago. He said:

These verses provide a clear guidance for one’s sexual relations and prohibit all sorts of pre-marital, extra-marital or casual sex, which are the characteristics of a sexually promiscuous society. Islam requires all men and women to get married when they are capable of doing so. For guarding one’s chastity before the time of marriage, the Prophet of Islam has advised optional fasts. The institution of marriage, which provides a basic solution to the problem of AIDS, is a sacred institution in Islam. Marriage leads to procreation, sustenance of human race, whilst also laying responsibility on parents regarding training and modelling of future generations. The Holy Qur’an and Ahadith provide detailed guidance about the institution of marriage. For example, Islam advises people to give preference to righteousness and chastity of a woman while selecting one’s wife. That is to lay a firm foundation of an ideal healthy family. Similarly, we are provided with adequate guidance and counselling in the Holy Qur’an, Sunnah and Ahadith about the moral conduct which, if faithfully followed, would eliminate any possibility of deviation which can, in any remote way, lead to sexual perversity or AIDS. We read in the Holy Qur’an:

part 7  Student Pages UCAS applications – a summary of the process —By Qaseem Ahmed Hayat

March 2006

-level students in particular, wishing

to pursue further education at a university institution, will find the coming year both challenging and eventful having to juggle the tasks of final exam preparations and UCAS applications. Although schools and colleges do try their best to begin preparation for the UCAS process a few months in advance they do not have the necessary means to cater for individual needs when it comes to the all important replies from universities. In fact it is up to you to present your individual case before the universities in order for them to see your full potential. Here I hope to give a summary of the application process in chronological order so that the reader may be able to familiarise himself with the requirements and necessary procedures undertaken when applying to universities in the UK.

The right Course The aim of progressing to higher education is for one to increase in knowledge and understanding of a specific field or fields. This becomes a huge commitment to that field; therefore, this choice must be made wisely. The first step is to analyse what your interests are in relation to your abilities; strengths and weaknesses. Perhaps you have always wanted to be an astronaut but never quite succeeded in grasping the concepts presented in physics. You must reach a compromise, if necessary, between your interests and your actual abilities. Usually students already have a career path in mind when they choosing A-level subjects, but depending on your choice of subjects you may still have allowed yourself some freedom to look broadly across the careers spectrum. You must keep in mind that some degree courses do have requirements of certain Alevel subjects to have been undertaken prior to acceptance, so make sure you research and are well aware of the facts. To further aid your decision it is best to consult career advisors, professionals and parents who have experience in your chosen field so that you can gain more insight into the progression of the career. Never commit yourself to something you have no knowledge about!

32 — Tariq Magazine

The right University There are over 150 universities in the UK and between most of them you will find little apparent difference. For any one course there may be over a hundred universities across the country offering exactly the same structured course. You therefore become very spoilt for choice and it becomes difficult for students to pick only six choices (four choices for Medical Schools). Some important factors to consider are these; are you prepared to live away from home or stay at home? This is a question which needs to addressed with much consideration as in some cases there may not be a need to move out. There are many advantages and disadvantages of living away from home, and one must be conscious of the fact that life would be very different away from home. Discuss this issue with family members to decide upon this matter. Then you must bear in mind the entry requirements for the course at that particular university. For the same course the entry requirements may differ greatly; have a look at your predicted grades for a general guide as to your entry level. The predicted grades are known by the university considering your application; therefore, it does become a crucial factor.

Personal Statement This serves as your best tool to initially impress the admissions panel of your achievements and should give them a good understanding of who you are and why they should choose you over others. Bearing in mind that increasingly universities are inundated with applications of similar standards they have in place methods of filtering, so your statement should stand out from the crowd and make them want to inquire more about you. The personal statement is made up of a general introduction to yourself and your interests in the chosen field, your academic and extra-curricular achievements, work experience, and specific qualities relating to your chosen field. It must be stressed here that, more than ever before, universities are placing emphasis on extra-curricular activities and achievements. These activities represent a well rounded character with qualities that can be transferred into your academic and professional life. Relevant

Update from ucas.ac.uk Update on processing UCAS has now installed a completely new computer system that is able to process applications entirely electronically. This system applies not only to UCAS applicants but also to those applying through CUKAS and the GTTR. The new system means that the application process can now be conducted electronically from initial research and application through to tracking progress and receiving decisions online. Universities and colleges can also receive all the applicant data electronically via our new systems. This means that universities can view applications on a secure part of the website and, if they are in a position to do so, access the information more easily and quickly. We are aware though of some compatibility issues and at the time of writing not all institutions are in a position to receive data electronically. While we are bedding in the new systems there may be some delays in processing your application and passing on your information to the universities and colleges concerned. These delays may also affect the speed with which decisions are communicated with applicants. Please do not be alarmed if you do not hear anything from your choices instantly - they do have until the end of March to make their decisions for ‘on-time’ applicants. When checking the progress of your application using Track, please remember that the information displayed is in real time. This means that shortly after the decision reaching UCAS it will be published on Track. Your ‘offer letter’ will be sent out after this information has been published so please do not be concerned if you experience a short time lag. Please be assured that no applicant is disadvantaged and that we are working closely with our member institutions to ensure that all applications are processed as quickly as possible and that offers reach applicants in a timely manner. Please note that ‘on-time’ applicants refer to those who have applied using the main scheme by the 15 January early advisory closing date. Applications received by us by this date must be given equal consideration by the institutions.

work experience is also a key factor as it shows that you have looked further into the specific field and have a realistic view of the profession in general. The personal statement is a chance for you to sell yourself and present yourself to them from all angles. So avail the opportunity and be sure to get your statement checked by your tutor, teachers, professionals, family members etc.

The Interview After having sent your application well before the deadline (earlier deadline for Oxbridge, Medicine and Dentistry applicants) there may be a wait of a couple of months before you hear

ties directly. The most important thing is to read all letters carefully and make note of any deadlines set. Inability to obey deadlines may jeopardise your chance of acceptance. Keep all correspondence filed in a safe place. Forms requested for you to complete should be done as soon as possible, without hesitation. UCAS do tend to use code words for certain important facts so be sure to read the explanatory notes on the back of letters. If you spot a mistake on any letter immediately get in contact with UCAS to rectify the problem. In the case of receiving any acceptance letters the universities will specify the conditions set upon that offer, in special cases there may be an unconditional offer which means that you are guaranteed a place no

“In the interviews they also look at how you think and respond to questions or scenarios that you perhaps have not thought of. Do not be thrown off balance if you think they are giving you a hard time or you cannot seem to answer a question properly”

Receiving Replies During the course of the year you will be flooded with letters from UCAS and universi-

matter what your results are. Most commonly they issue conditional offers of grades needed to be achieved in A-levels in order to fulfil the acceptance, they will be shown in the form of ABB or BBCb which stand for the grades needed for three A-level subjects (ABB) and three A-levels and one AS-level (BBCb). You have from then onwards to work hard towards

Universities & Colleges Admissions Service at www.ucas.com will be eligible to enter the clearing system. On the morning of the results be sure to buy the UCAS clearing listings usually in a broadsheet newspaper and this will give you a comprehensive list of all courses in alphabetical order that have places available for you to accept if you fulfil their entry requirements. Do not waste time when it comes to ringing around as there are thousands of students in the same situation and are all in need of the same place. Try your best when negotiating with the universities as they are looking for the best candidates to fill their places, so persist in chasing them up about your place.

“There is a new system in place called UCAS Extra which, if you have been rejected from all offers, makes you eligible to place one more application to another course of your choice.” those targets. Once all offers are in you then have to choose two offers to formally accept, one as your firm offer (if you attain the grades you are bound to go there) and the other as an insurance offer (in case you do not fulfil the firm offer you have a backup). On the other hand you may be left with no offers at the end of the lengthy process, but do not worry as this is not the end of the road. There is a new system in place called UCAS Extra which, if you have been rejected from all offers, makes you eligible to place one more application to another course of your choice. This is usually dependent on the places being available, but this system does bring about success in many cases.

Clearing Once all exams are over and done with, then comes the time to receive your results for all your efforts over the past two years. Those who have accepted a conditional offer will be waiting to see if they have fulfilled the entry grades (if you fall short by a grade or so, phone the university immediately as they may still be able to offer you the place if there is availability) and those who are left with no offers

Conclusion The number of students wanting to enter into university education is increasing every year; this means that competition for places is becoming fiercer. You must be strong in your case and present a stable and well rounded character and persist in achieving your goals. Also note that last year 100,000 students were left without any university place, if you happen to fall into this category then do not waste your time; either re-sit exams, work for a year or do something productive with your time, like travelling, because when you reapply the following year they want to know what you have been doing for the year. If there are any questions with regards to the issues discussed please feel free to contact the National Student Affairs team. In individual cases various problems may arise so please do not hesitate to contact us as we have a dedicated team of students and professionals who have all been through the UCAS process and are there to provide assistance wherever possible particularly with more tips on personal statements and interview techniques. For more information, please email amsa@khuddam.org.uk. n Tariq Magazine — 33

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from the universities. Their reply may be in the form of an acceptance, rejection or invitation for an interview. In the case of an interview they will have set a date for you attend, usually not too far in the future. Make sure you begin the preparation for the interview well in advance so you have time to perfect your strategy. Here are a few key points to research before attending an interview; why you want to study that degree course and embark upon that particular career (be honest), evidence of your commitment to the course (work experience, achievements in that field), what qualities you possess relevant to the field, your extra-curricular activities, why you chose this university, time management, how you study etc. It is best to get a more specific view from someone who has already been through an interview for the same or similar course. In the interviews, although many questions are asked and they expect an intelligent answer, they also look at how you think and respond to questions or scenarios that you perhaps have not thought of. Do not be thrown off balance if you think they are giving you a hard time or you cannot seem to answer a question properly. Give it your best shot but just make sure you are well prepared before hand. For certain courses you may be interviewed by more than one university, the more you sit the better you will become at handling the situation. Just remember that if they have asked to interview you then they were impressed by your personal statement and you have been filtered through, therefore they do see you as a potential candidate.

Student Pages

part 8  Letters & Comments tariqmagazine@khuddam.org.uk

Why is there suffering in this world? “Blessed is He in Whose hand is the Kingdom, and He has power over all things; Who has created death and life that He might try you – which of you is best in deeds; and He is the Mighty, the Most Forgiving.” — The Holy Qur’an, Chapter 67, Verses 2–3

“Hadhrat Anas Prophet

relates that the Holy said, “when Allah

decrees good for a servant of His He afflicts him quickly in this world, and if He decrees evil for him He does not hasten to call him to account for his sins in this world but takes him to task on the Day of Judgment”. He also said, “high reward is for high endeavour; and when Allah, the Exalted, loves a people, He puts them to trial. Then for him who accepts the affliction cheerfully is His pleasure, and for

March 2006

him who evades or shirks it is His wrath”. — Tirmidhi, Riyadh As-Salihin, Page 15

n the aftermath of the Asian Tsu-

nami, many people are asking why would God make this happen. It is a question that strikes at the core belief of all religions. Does God exist and if so why does he need to punish or make innocents suffer? It is a question that atheists use to prove the non-existence of God. It can be difficult to rationalise an answer, and if left festering it can chip away at the very foundation of our belief in an Ever Loving Allah. Some people try to rationalise such events by referring to them as either natural disasters or as divine punishment. We then need to identify under which category this tragedy falls. Divine punishment carries with it certain criteria as explained by the Holy Quran. Hadhrat Khalifatul Masih IV explained: 1. The foremost feature to distinguish a divine punishment from a natural disaster is that divine punishment is foretold before it is afflicted. Indeed, not only is it foretold but also the precise nature of punishment is described in great detail. 2. Punishment from Allah is made conditional upon some condition that by itself cannot be the cause of any act or deed (i.e. certain recently prohibited actions result in the punishment). 3. The chastisement is not allowed to destroy believers along with unbelievers. Believers are invariably saved and the unbelievers ex34 — Tariq Magazine

terminated. The Holy Quran does mention of divine punishments afflicted on some nations as a result of which the believers too had to endure some suffering along with the unbelievers. However, such punishments were an exception to the rule and served other purposes. 4. The previous wrong way of life, which had so far been powerful and superior, is either annihilated or completely erased from the face of the earth. And at the same time the righteous way of life emerges victorious and rapidly ascends to the pinnacle of its glory. 5. Allah increases over a period of time the power and intensity of divine punishments specific to a region or area. The following verse of the Holy Quran explains why: “And We showed them no sign but it was greater than its preceding sister Sign, and we seized them with punishment, that they might turn to Us.” — The Holy Qur’an, Chapter 43, Verse 49

6. Ordinary disasters are not influenced by the condition of man’s heart. If feelings of regret, remorse or repentance over past sins begin to emerge, and attitudes begin to incline towards forgiveness, then divine punishment is averted. Referring to this the Holy Quran states: “And Allah would not punish them while they sought forgiveness” — The Holy Qur’an, Chapter 8, Verse 34

7. Divine chastisement does not happen until the chosen Prophet or Holy representative leaves the territory scheduled for destruction. For instance addressing the Holy Prophet the Holy Quran states: “But Allah would not punish them while thou wast among them.” — The Holy Qur’an, Chapter 8, Verse 34

Of the seven criteria for divine punishment it is safe to say that all have not been fulfilled. Therefore, rational deduction states it must be a natural disaster. But if this was a natural disaster the original question remains: Why would an Ever Loving Allah need to hurt the poor and destitute even more? A question of suffering. Islam is the only rational religion, one that is complete. Thus, scientific fact only supports views already advocated by the Holy Prophet and the Holy Quran. Human beings are the highest conscious life form on earth. Our highly evolved sensory organs have come to recognise differences on a level plane. Our eyes for example have come to recognise the difference in light and dark. Similarly our taste buds have come to recognise the difference between sweet and sour. Equally we have come to recognise gain and loss as opposites to a single spectrum. Our brain deciphers the messages transmitted by our sensory organs, and it is the interpretation of this data that gives us a sense of perception. Our brains have a highly evolved

Letters & Comments

would also lose meaning. Thus, why do people concentrate on just part of a spectrum, they need to look at the whole, from the positive to the negative to successfully gauge a rational conclusion. What we as human beings sometimes fail to identify is that perhaps the total loss suffered by animal and plant life in the event of natural disasters are much, much greater than our own. All we lack is the ability to identify with the grief of these seemingly lower life forms. Hadhrat Masih-e-Maud concludes it best: “The first attribute of God that has been mentioned in Suratul Fatiha is Rabbul Aalamin and it includes all the creatures of the universe. A believer’s sphere of sympathy should also be, basically, as wide as that – all birds and the animals and every kind of creatures should be within that sphere.

no God on the misguided assumption that if there is One, why should there be suffering in the world? Hadhrat Khalifatul Masih IV explained that suffering could only be considered objectionable if it were created as an independent entity with no meaningful role to play in the grand scheme of things. Without the taste of suffering or an awareness of what it means, the feeling of relief and comfort would also vanish. Without an encounter with pain and misery, most certainly, joy and happiness

The second attribute in the Suratul Fatiha is Ar Rahman which teaches us that we should particularly be kind and sympathetic towards all the living creatures. Then comes Raheem which draws our attention towards sympathy for all the human beings. In short the attributes that have been mentioned in Suratul Fatiha are the attributes of God and man should also partake of them.” – Malfoozat, Volume 3, Page 345

Syed Ansar Khan

Tariq Magazine — 35

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perception of gain and loss, one that is intensified by not only our own experiences, but also those of others human beings. This is why as highly tuned social mammals we can identify with the loss and suffering of others around us. Now the problem with suffering is that it can become quite intense and as it is an emotion it can bend our perceptions of reality. The result of which can be mass hysteria or the irrational questioning of God. This is why people passionately and wrongly believe that there is

Letters & Comments

March 2006

Memoirs of a Mu’takif

he decision for taking such an op-

portunity had been building up for a few years now. Since the age of nine I had put pressure on my parents to allow me to keep all the fasts during the month of ramadhan. Based on

realised that the last 10 days of ramadhan were particularly significant, where people would spend this time living at the mosque in worship and dedication of Allah. From that very young age I was in a mode to do as much as I

“Sitting itekaf for me really changed the way I thought on many issues and brought out a brighter and more positive side to my thinking” the circumstances around the time they had approved of this but were very cautious that I was not putting too much pressure on myself. I was a very eager child when it came to religious aspects. Having been brought up with most of my childhood around the mosque, my faith had played a big role in my upbringing. The first year I decided to complete all the fasts I realised that there were 6 extra ones that were kept following the six days of Eidul Fitr, and I figured that if I had put the effort in to keep all the 30 fasts then it could not be very hard to keep 6 extra ones. Also the extra blessings I would receive in doing so would really weigh out the effort needed. From that year I started keeping every fast during each ramadhan period as it came, including the six afterwards. As a child I was very observant of what was going on around me and I quickly

36 — Tariq Magazine

could in my religious aspects of life, since I had grown up in such an environment, so for many years now I had wanted to participate in this particular ritual but my life and circumstances around it had not allowed me to do so. This year I had just completed my university degree and I was in a position where I could put aside my daily responsibilities and, if my application was successful, then participate in itekaf. One evening after taravee prayers I got a copy of the application form from the mosque and filled it in when I came home that night. I went to see my local president, Zafrullah Khan Sahib whose signature was required on the form and he was most pleased to see that members of the local Jama’at were taking interest in such a great blessing. I had not mentioned to anyone at home that I was applying for itekaf and was very discrete about it even around my friends.

I was later surprised to see how so many people who came to approach me during itekaf to request prayers for themselves when they heard I was sitting for itekaf. Some people that I did not even know would just come to me after salat and give their name to request for prayers. I did not see the point in mentioning to people, as I was doing this for myself and for Allah, and that is all that mattered. My aim for sitting itekaf was to reflect on my life so far and to build a stronger relationship with Allah. I felt that there was so much more to learn and feel with closeness through prayer and I wanted to experience this in any way possible. A couple of days before itekaf was due to start, I received a telephone call to my house to say that my application had been accepted and I should arrive on Monday at Maghrib salat to start my itekaf sitting. I was very pleased to receive the news when I arrived home that day but had very mixed thoughts at the same time. I was worried that 10 days was a very long time and was not sure whether I would find enough things to do during the whole period. This did not in the least discourage me from wanting to sit for itekaf, but instead raised a new challenge that I looked forward to face. On Monday evening I was finishing late from work so when I returned I was in a rush to quickly pack my things and make my way to Baitul Futuh. On arrival I saw that everybody else had already occupied their tents. These

supply of fruit was bought for us to eat at our convenience. The days that followed were very varied in timings and activities as each day for me was a completely different experience. There would be days were I might stay up all night and then sleep for a few hours in the morning, or stay up half the night and then sleep a few hours in the afternoon to make up my rest so I could carry on in my activities. Or I might have slept the night to get up early morning and not sleep until the following night. My routine for sleeping was not a big concern and the whole atmosphere around me made it easy not to worry about it. I was there to dedicate myself to my Allah and I felt that even if I did sacrifice some hours of sleep in these 10 days then it was one that would be of great benefit to me. From the point I entered the mosque on the first day until the time I came to leave to return to my normal life, I felt I was free of all my burdens and duties of the normal world. I did not have to worry about work, or daily duties, what financial commitments I had or any hassles in my daily life. For the time that I was there I was able to forget about the worries in my life and concentrate on what I was there to do. Being inside the mosque had a feeling of protection from the outside world where my

“A big shock came to me the next morning … it was as if by magic my body had known that it was time and I was awake. This feeling was a great boost for me to the start of these 10 days” bed. The whole experience brought about this inner person inside me and made me want to be up and spend as much time as I could as 10 days were although a long time but at the same time it was a very short period that would pass quickly. The organisers of the itekaf were comprised of the local jama’at and their president who put a lot of effort and time into making sure that things ran smoothly. This particularly would show up at meal times where at every meal including in between meals there was a full supply of foods and drinks to fulfil all the needs of all the itekaf members. Freshly prepared meals to fill us up at sehri were prepared early morning that would keep our bodies at ease until the time came for aftari where again more than enough was available for each of us. In between snacks for the late evenings a fresh

mind and body was free to indulge in a more spiritual environment. For each person that was participating there was a completely different feeling in itself. There was no set criteria for what was to happen in this period, what one was to do or how to go about it. itekaf was a very individual thing where each person would have there own ideas about how they could get close to Allah and would go about it in their own way. The regular day for each person was to start with either tahajud or fajr, followed by zuhr salat and then asr salat. Each day after asr there would be a Dars-ul-Qur’an which would take place until aftari. There would be an evening meal sometime after maghrib salat and after that would be ishaa salat. Before and after these set activities each member sitting for itekaf was free to have their own activities which they felt most comfortable with. I had set my-

self the task of completing the Qur’an from start to finish in the 10 day period. Although I could read the Qur’an in Arabic, my reading speed was reasonably slow and it would take me time to get through it. This would take up most of my time and would leave me little space for other activities. Initially I had anticipated that I would have too much time and would not find enough activities to occupy my whole time. I learnt that this was not the case. With everything else taking its place during the day, what I was left with was very limited to for all that I had planned. I was dedicated in my primary task and was able to, , complete the Qur’an within the itekaf period and this was one of the highlights of my experience. Being close to Allah requires one to have a physical link with Him; but this is a gradual process. Being brought up in a physical world where everything around us is physical, some people will look for physical signs from Allah. However, it is important to understand that when our lives end on this earth then it is our spiritual life that begins and that is where the veil is lifted and true closeness to Allah is revealed. So to build a relationship with Allah it is essential to understand and experience this link in a spiritual form. Experience with Allah is for each person; an individual moment where it can be physical but also just an inner sense or feeling. Either way, when a person does experience their own moment with Allah then this becomes a memorable time for them. My biggest worry came on the last day of itekaf when I realised that I had to return to my normal life. Being inside the mosque meant I did not have any worries or hassles, I did not have any worldly problems or issues to deal with. There was a sense of protection and security there and it became kind of scary to leave this and come back to the real world where there was a lot to think about and take on. It felt like a big step but the bigger step was to bring changes to my life that were for the better. Having gone through this experience it was important that positive change was brought about in my life to prove that the experience had been beneficial. Sitting itekaf for me really changed the way I thought on many issues and brought out a brighter and more positive side to my thinking. It made me realise what priorities I have in my life and that anything apart from that were just issues that could take second place. n Aftab Ahmed Hayat

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tents had been very specifically designed especially for itekaf and were made up of copper piping and white sheets. The structure of them was very sturdy and they did their job very well as the design of them had obviously been carefully thought out. I fortunately found a suitable tent for myself that was just right, where I had a window for the morning sunlight. I had not estimated that there would be so many people also sitting for itekaf in the same mosque and was quite surprised to see approximately 30 people in total. The first night went through very quietly as everyone was still settling in to their new accommodation and I had been very tired from my long day at work so I took an early night to make an early start the following day. A big shock came to me the next morning, where even though I intended to wake up for tahajjud and I had asked one of my neighbours to wake me up, I was already wide awake before the time I was due to wake up. It was as if by magic my body had known that it was time and I was awake. This feeling was a great boost for me to the start of these 10 days and it soon became a regular occurance in the days that followed. Usually when it is early morning I would take an extra 10-15 minutes to let the tiredness wear off before I would eventually get out of

Letters & Comments

Obituary

March 2006

espected Chaudhry Rashid Ahmad

Sahib, Press Secretary International & Chairman of Children’s Book Committee, passed away on the 29th December 2005. Innalillahe wa innalaihe rajeoon. He was born on 1st December 1934, and died at the age of 71 years. His grandfather, Maula Baksh Sahib, was a Sahabi. His “Yaad Gaar” is in Bahishti Maqbarah, Qadian and his father, Chaudhry Bashir Ahmad, is buried in Bahishti Maqbarah, Rabwah. His family was originally from a village named Phumbian, situated in the district of Hoshiarpur in the Province of Punjab, India. On the 29th December 2004, a year before his death Chaudhry Rashid Sahib went to visit his village for the first time in 60 years. There, he was amazed to see the mosque his grand father had built. A report of his historic visit as the first Muslim to re-enter the village since the partition was published in the Hoshiarpur Times and other local papers. Chaudhry Rashid Ahmad Sahib completed his BSc. from Talimul Islam College, Lahore in 1954 and followed up with a Bachelor of Teaching in 1956 from the University of Punjab. He started his career in the Police as Sub-Inspector of the Lahore Police Force. From 15th April 1959, he served as a teacher in the West Pakistan Police Academy, Walton, Lahore. During his eight and a half years of teaching, he further completed his LLB from the Law College, University of Punjab in 1962. He received many commendations whilst in the Police Force for his outstanding contributions. In 1967, before departing for England he completed his MA in Islamic Studies from the University of Punjab. Since his early childhood he was an active member of the Jama’at. He was nicknamed “Chothu” by Hazrat Khalifatul Masih III at the time when Huzur was principal of Talimul Islam College, Lahore, due to the smallness of his physique. Subsequently, Huzur graced Chaudhry Rashid Sahib with extra milk rations. He served Khuddamul Ahmadiyya in many capacities, primarily in Atfal and later he became Nazime Amoomi Khuddam-ul-Ahmadiyya in Lahore, Pakistan. Chaudhry Rashid Sahib came to the UK in October 1967 and adopted the teaching profession. Initially he worked in Adamsrill Infants School in Lower Sydenham, and later went onto to teach at Sedgehill Secondary School in South East London for 20 years as a Science Teacher. The right honourable MP, Harry Greenway who was at the time Deputy Headmaster, recounts Chaudhry Rashid Sahib as “a man of fine character, a good man with truth38 — Tariq Magazine

fulness and honesty”. Mr Greenway remembers the numerous times when Chaudhry Rashid Sahib used to offer lifts in his car, and said that he was “as good as anyone I’ve ever met.” From the outset of his arrival in the UK, Chaudhry Rashid Sahib continued in the service for the Jamaat. He held the position of Secretary Talim-o-Tarbiyyat Khuddamul Ahmadiyya, and then Secretary Talim-o-Tarbiyyat for the UK, for many years. He also became Atfal secretary and under his guidance, many tarbiyyati classes were held in The London Mosque and Islamabad in the 1970s & 80s. He was the Secretary of the Southfields Trust under Sir Mohammad Chaudhry Zafrullah Khan Sahib where he served for eight years. He also served as a member of the Qadha Board with such distinguished companions as: Aziz Dean Sahib, Chaudhry

Chaudhry Rashid Ahmad Sahib 1934 – 2005 Hadayatullah Bangvi and Nazir Ahmad Dar Sahib. Chaudhry Sahib also had the unique honour of being “Qaim-Muqam Ameer” for the UK Jamaat at the time of the inauguration of Masjid Basharat, Pedroabad, Spain. He started writing children’s books in

Stories from Early Islam is the revised edition of Golden Deeds of Muslims which was first published in 1975

the late 1970s including the following titles: “Golden Deeds of Muslims” and “Religious Book of Knowledge”. He was appointed the first Chairman of the Children’s Book Committee in the UK, and under the guidance of Hazrat Mirza Tahir Ahmad, Khalifatul Masih IV , he wrote many books: “The True Story of Jesus”, “Hadhrat Umer Farooq”, “My Book about God” and several others. In total Chaudhry Rashid Sahib has written in excess of 19 books, many of which have been translated into several languages and formed the basis of syllabus for religious education. He has many books in the pipeline which will be published. Chaudhry Rashid Sahib was also in charge of Ishaat (publications) and used to order books from Rabwah and Qadian in order to be sold at Jama’at functions. He also used to be the manager of Akhbare-Ahmadiyya, now called Ahmadiyya Bulletin, for 10 years and, up until his death, he distributed copies of Lahore

international media sources, and arranged interviews with both Hadhrat Khalifatul Masih IV and Hadhrat Khalifatul Masih V . Over the years, he had a large and dedicated team with whom he worked. On the day of his passing, he had his final press release published in the Nation newspaper, relating to the historic Qadian Jalsa. Chaudhry Rashid Sahib was by nature a shy and loving family man. He was able to balance his Jamaat workload, his work and his family life giving the required time to each. He left behind his widow, Nasira Rashid Sahiba, 2 beloved sons, Masroor Ahmad Sahib and Mashood Qamar Ahmad Sahib, and 4 beloved daughters: Fauzia Ahmad wife of Dr. Ghazanfar Sheikh, Tayyaba Ambreen Ahmad wife of Dr. Naveed Sheikh, Nina Ahmad, and Tahira Sameen Ahmad. He was a loving grandfather of 13 grandchildren. He was the eldest of his family, leaving 2 brothers; Chaudhry Hamid

“He worked tirelessly throughout his life, giving replies to allegations against Jamaat-e-Ahmadiyya, without delay” Ahmad of Lahore, Pakistan, as well as his younger brother Dr Chaudhry Nasir Ahmad, Naib Ameer and Afsar Jalsa Salana UK. He also had a sister in Canada. Chaudhry Rashid Sahib also leaves behind fond memories with those that knew him in both a professional and Jamaat capacity worldwide. His greatest assets were his love for the Jamaat, his love for the Khalifa, his quiet perseverance and determination to succeed, and his inspiring ability to write for the purpose of the Jamaat in both English and Urdu. Chaudhry Rashid Sahib had suffered a heart attack in 1990, and had many health problems since that time. In 1992, his health deteriorated seriously. Hadhrat Khalifatul Masih IV wrote in a letter to his wife on 26th November 1992; “There is yet a great need for him, not only for his family, but also for the whole Jama’at. There are many roles that he is yet to fulfil, May Allah give him full recovery.” By the grace of Allah, he recovered from his heart operation, and his determination not to stop his work for the Jamaat gave him many years, despite his further health problems. He passed away on Thursday 29th December at 9:00pm. He was a Moosi, and is buried in Maqbara Moosian in Brookwood Cemetry UK. May Allah grant him a lofty station in Paradise, .n Mashood Qamar Ahmad

The True Story of Jesus by Chaudhry Rashid Ahmad Sahib was first published in 1979

Recollections On the 29th December 2005, Chaudhry Rashid Ahmad Sahib, Press Secretary International & Chairman of Children’s Book Committee, passed away. Innalillahe wa innalaihe rajeoon. One of my earliest memories, going back 30 years, is standing with Chaudhry Sahib helping him to sell Jama’at books at a stall in the Fazl Mosque. Chaudhry Sahib was the ever present, dedicated defender of the Jama’at, writing was his forte. Chaudhry Sahib always looked forward to reading the latest “Tariq”, and I took pride in presenting him with a copy since it was under his guidance and working with him on the publications of Jama’at books that I and so many others were trained. Chaudhry Sahib was inspiration to us, for over 25 years he was an example to us all in how to respond to allegations made against the Jama’at in the Press – a true motivation for Sultan Al-Qalam writers (those who respond to the allegations against Islam and the Holy Prophet through Jihad of the Pen) He will be missed by all those who knew him. May Allah have mercy on his soul and grant him a lofty station in Paradise, . Tariq M. Chowdhry Mohtamim Isha’at

Tariq Magazine — 39

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magazine, whose editor was his great friend, the Late Saqib Zeervi Sahib. But most importantly, by the grace of Allah, he was appointed the founding Editor and Chairman of Al-Fazl International. In 1974, Chaudhry Rashid Sahib started collating press articles relating to anti-Ahmadiyya riots in Pakistan. Soon after the arrival of Hadhrat Khalifatul Masih IV in London, He was appointed Press Secretary International, and he worked in this post to his last breath . He worked tirelessly throughout his life, giving replies to allegations against Jamaat-e-Ahmadiyya, without delay. He wrote numerous articles that were published in newspapers and magazines, many a time under different aliases. He wrote press releases of all the martyrs of Ahmadiyyat and any cases that were made against Ahmadis in Pakistan. He had compiled more than 800 files of more than 3000 cases, and wrote many replies to the Mubahala. He prepared and trained press teams in many countries of the world to reply to media assaults against Islam. He also campaigned to Amnesty International and the Governments around the world to highlight the plight of Ahmadi Muslims in Pakistan. He wrote several books compiling the press releases of atrocities committed against Ahmadis. In addition, his role encompassed the writing of articles about Jamaat events, Jalsas and trips made by the Khulafa to the many countries. He was the focal point for many

Letters & Comments

March 2006

Volume 11 | Issue 1

March 2006

Volume 11 | Issue 1

March 2006

Volume 11 | Issue 1

March 2006

Volume 11 | Issue 1