Tariq Magazine (Volume 12, Issue 1)

2 | Tariq Magazine . December 2006

Tariq Magazine Volume 12 • Issue 1 • December 2006

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

Editorial Mirza Fakhar Ahmad Sadr, Majlis Khuddamul Ahmadiyya UK

Tariq Ahmad BT Naib Sadr, Majlis Khuddamul Ahmadiyya UK and Chief Editor

Tariq M Chowdhry Mohtamim Isha’at

Kalim Anwer

Contents PART 1: Words of wisdom Verses of the Holy Qur’an and Commentary Hadith (Sayings of the Holy Prophet [saw]) Writings of the Promised Messiah [as]

4 5 4

PART 2: Editorial Message from Sadr Sahib Editorial

6 7

PART 3: Islam The First Pillar of Islam The Ashara–e–Mubasharah [ra_hum] (Part 1)

8 10

PART 4: Ahmadiyyat, the renaissance of Islam Announcement for the Centenary of Khilafat Ahmadiyya Programme of special prayers for the 2008 Khilafat Centenary Character sketch of the Promised Messiah Prophecies regarding the Promised Messiah [as] and their Fulfilment Stages of Spiritual Fulfilment Memoirs of the Messiah Court trial of the Promised Messiah [as]

13 15 16 21 23 25 30

PART 5: News and events Charity Challange National Atfal Tarbiyyati Class National Tilawat, Speech and Quiz Competition Glasgow Khuddam Annual Picnic Tahir Squash Tournament Nasir Cricket Tournament National Badminton and Table Tennis Tournament Southwest Regional BBQ hosted by Devon & Cornwall Qiadat Charity Week in Gillingham

35 37 38 39 40 42 44 46 48

PART 6: Science and academica The Holy Qur’an and Science

49

PART 7: Student pages Britons displaced Money Doctors to help debt-stricken students Students warned over web “debt solution”

56 57 57

PART 8: Letters and comments Integrating into western society whilst remaining true to your faith Obituary: Mirza Abdul Haq Sahib

58 61

Assistant Editor

Irfan Chaudhry Design and Typesetting

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

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

PART 9: Urdu section

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

Volume 12 . Issue 1 | 3

part 1 ❯ Words of Wisdom The Holy Qur’an

T

he meaning is that when the promise of God approaches, He will crumble the wall which was restraining Gog and Magog, and the promise of God is true. And on that day, during the rule of Gog and Magog, God shall let various sects surge against each other like waves. In other words, every sect will strive to make its religion and faith overcome others. Just as an ocean wave seeks to subdue under itself everything that it falls upon, in like manner shall each of the various sects fall upon the others to overwhelm them, and none shall do less than its utmost. Every sect will strive to make its religion supreme. They will be engaged in these struggles when “the trumpet” [sur] will be blown by Divine command, and God will unite all factions upon one faith.

“Thereupon he said, ‘This is a mercy from my Lord. But when the promise of my Lord shall come to pass, He will break it into pieces.

And the Promise of my Lord is certainly true’.

And on that day We shall leave some of them to surge against others, and the trumpet will be blown. Then shall We gather them all together” (Chapter 18, verses 99–100)

(Footnote by the Promised Messiah [as]: Let not a person lacking in experience think that because these passages, after this point, speak of hell, the context requires that the topic here must be about the Day of Judgment. It must be remembered that it is a common form of expression in the Holy Qur’an, of which hundreds of examples can be found in the Divine Word, that an account in connection with this world has appended to it an account in connection with the Hereafter, but each part in its subject matter is distinct from the other. The Qur’an is full of this technique. For instance, take the miracle of the rending asunder of the moon as mentioned in the Qur’an. That was a sign, but the Day of Judgment is mentioned in the same place, and consequently some unwise people who ignore the context say that the rending asunder of the moon did not occur, but will take place on the Day of Judgment) The blowing of the trumpet here indicates that at that time, in accordance with the Divine law, a reformer will appear from God, coming with heavenly support. Life (spiritual) shall be breathed into his heart, and that life shall penetrate into others. It is to be remembered that the word sur always points to great revolutions, so that when God moves His creation from one state to another, the time of that change of form is described as “the blowing of the trumpet [sur]”. And the mystics, in their visions, can perceive even a physical existence for this trumpet. These are the wonders of a realm the secrets of which are not disclosed to anyone in the world but those who have severed all worldly connections. n Commentary by Hadhrat Mirza Ghulam Ahmad, the Promised Messiah and Imam Mahdi [as] cited in Shahadatul Quran (1893)

Writings of Promised Messiah [as] “I am the Promised Messiah who is Divinely guided, and who follows the morals of the Messiah. Everyone should judge me with reference to these morals and should purge his heart of all ill will concerning me. A careful consideration of the teaching that I have set forth during the last twenty years, from Brahine-Ahmadiyya to Raze-Haqiqat, should testify to my inner purity. I can prove that I have spread

these books as far as Arabia, Turkey, Syria and Kabul. I utterly repudiate the doctrine that Jesus will descend from heaven to fight the battles of Islam, or that anyone who calls himself Mahdi, and appears from among the descendants of Hadhrat Fatima, will be the monarch of the time, and that the two of them will start a reign of bloodshed.

God has revealed to me that all these speculations are false. Jesus [as] died

4 | Tariq Magazine . December 2006

long ago and lies buried in Mohalla Khanyar in Srinagar, Kashmir. Thus, as the descent of the Messiah from heaven is disproved, the appearance of any warrior Mahdi is also falsified. Let him who thirsts for truth accept this.”n Haqiqat-ul-Mahdi, Ruhani Khaza’in, Volume 14, pages 429–433 cited in Essence of Islam Volume III, page 173

PART 1 | Words of wisdom

Hadith

“…at this very time Allah would send Christ son of Mary and he will descend at the white minaret in the eastern side of Damascus wearing two garments lightly dyed with saffron and placing his hands on the wings of two Angels. When he would lower his head, there would fall beads of perspiration from his head, and when he would raise it up beads like pearls would scatter from it…”

Commentary

T

Sahih Muslim, Kitab Al-Fitan Wa Ashrat As-Sa’ah (Book pertaining to the turmoil and the conditions of the Last Hour)

he Hadith of Sahih Muslim which says that the Messiah would descend near the white eastern minaret of Damascus has throughout puzzled the scholars, for it is not clear what relationship the Messiah has with Damascus…

A little attention resolved this difficulty in my mind and it was disclosed to me, in a clear vision, that the intimation in the compilation of Abu Dawud that a person designated Harith or Harrath [a cultivator] will appear is correct and is identical with the prophecy of the second advent of the Messiah and that both have reference to me. It has been disclosed to me that the word Damascus in the prophecy means a town which is home to a people who resemble Yazid and think and act like him. Their hearts feel no love for Allah or His Messenger and they do not esteem Divine commandments. They worship their selfish desires and are so committed to the dictates of their evil egos, that they esteem the blood of the pure and the holy lightly. They do not believe in the Hereafter; and the exist-

ence of God Almighty is for them a mystery which they cannot understand.

Just as a physician is needed for the sick, it was necessary that the Messiah should appear among such people. It has been disclosed to me that the word Damascus here indicates a place which possesses this important characteristic peculiar to Damascus. The use of this word in connection with the place of the appearance of the Messiah is an indication that the Messiah does not mean Jesus who was given the Gospel, but he is someone from among the Muslims who, in his spiritual condition, resembles both the Messiah and Imam Hussain…

The word Damascus clearly indicates that Jesus is not the Messiah who was to come, but as the Yazidis resemble the Jews, in the same way the Messiah who is to come resembles Jesus and possesses the temperament of Hussain. This is a very subtle point: the word Damascus has been used metaphorically. As the tragedy of Imam Hussain was an enormity in the estimation of God Almighty and resembled

closely the tragedy of Jesus, as even the Christians would acknowledge, therefore, God Almighty desired that the coming generations may be apprised of its enormity and its resemblance to the tragedy of Jesus. Damascus has been metaphorically mentioned in this context so that the readers might be reminded of the time when the beloved grandson of the Holy Prophet [saw] was, like Jesus, put to the sword most tyrannically by the wretches of Damascus. Thus God Almighty particularly mentioned Damascus, wherefrom such tyrannical directions had issued and which was the home of such hard-hearted and dark minded people, as an indication that the place which resembled Damascus would now become the headquarters for the propagation of faith and justice. n Commentary by Hadhrat Mirza Ghulam Ahmad, the Promised Messiah and Imam Mahdi [as] cited in Izala-e-Auham, Ruhani Khaza’in, Volume 3, pages 134–137

Volume 12 . Issue 1 | 5

part 2 ❯ Editorial Message from Sadr Sahib Mirza Fakhar Ahmad, Sadr Majlis Khuddamul Ahmadiyya UK

My dear brother Khuddam and Atfal, [salam]

I

n the recently published book, “The Blessed Model of the Holy Prophet Muhammad [saw], and the Caricatures”, our beloved Huzur [atba] reminds us of the responsbility we face in upholding the good name of Islam; “It is our obligation to inform the world. We will have to communicate to the world that Allah the Exalted has the power, even today, to punish the torment you inflict. Therefore, desist from hurting Allah and His Prophet [saw]. However, while we have to impart the teachings of Islam and the blessed model of the Holy Prophet [saw] to the world, we also need to reform our deeds. It will be our deeds alone that shall silence the world and will play the most sginificant role in silencing the world.”

Friday Sermon 10th Febraury 2006 Hadhrat Khalifatul Masih AlKhamis [atba].

The book is available from both the Jamaat and Majlis Khuddamul Ahmadiyya. Huzur Aqdas [atba] has instructed that all Khuddam should read this book such that all of us may be better equipped to reply to allegations raised against Islam and the Holy Prophet [saw].

Wasalam, Mirza Fakhar Ahmad Sadr Majlis Khuddamul Ahmadiyya UK

6 | Tariq Magazine . December 2006

Cover of the recently published book, “The Blessed Model of the Holy Prophet Muhammad [saw], and the Caricatures”.

PART 2 | Editorial

Editorial Tariq Ahmad BT, Naib Sadr Majlis Khuddamul Ahmadiyya UK and Chief Editor of Tariq Magazine

2006

has been a year which has seen Islam under close scrutiny and focus. From the cartoon controversy earlier this year, to the most recent example over religious symbolism with the debate over the veil, everyone has an opinion whether qualified or not, to express about Islam.

However, we have an opportunity to demonstrate through actions and deeds the truth of the message of Islam.

Whether it is in colleges or the workplace, or indeed in our social gatherings amongst friends, we should never hesitate to defend our noble religion.

We have a rich tradition of service to humanity across the globe coupled with a recognition as being a Community of loyal and law abiding citizens of our country. However, as events unfold in front of us we should become proactive and not let opportunities pass us by ensuring that we act as defenders of our faith, not through fiery rhetoric or unIslamic acts of violence, but rather through reasoned and logical debate and discussion. This after all is the way of our Jama’at. It is about winning the hearts and minds of people and as history has shown this can never be achieved through aggression and coercion, but rather through love and respect.

There are some amongst the Muslim community at large who have sought to use the current debate to fuel controversy. They have used symbols of our faith by politicising them without any thought to the damage they are doing do the Islam. They are seeking to create a wedge between communities by stressing all too often the differences which prevail, rather then what binds people together in the common strand of humanity.

Majlis Khuddamul Ahmadiyya has a significant contribution to make and as a member of this dynamic youth organisation you have your part to play. Be a voice for the truth of Islam, eradicate fear from people’s hearts and ensure that in every aspect of life you display the characteristics of a faith which is truly reflective of the message of God. We are custodians of the message of “Love for All, Hatred for None”. Let us lead and live by example.

We are custodians of the message of “Love for All, Hatred for None”. Let us lead and live by example.

Tariq Ahmad BT Chief Editor, Tariq Magazine Naib Sadr, Majlis Khuddamul Ahmadiyya UK

Volume 12 . Issue 1 | 7

part 3 ❯ Islam The First Pillar of Islam Anjum Osman

T

4. Hajj Going on pilgrimage to Mecca once in a lifetime, if able to do so 5. Suam Fasting in daylight during the month of Ramadan The first pillar of Islam Kalima Tayyaba bears witness to the truth it is conveying. The Kalima is a mine of knowledge it is the basis of Islam.

La Ilaha Illallah Muhammadur Rasoolullah — “There is none worthy of worship but Allah and that Muhammad is His Apostle”.

It is often said that a person who recites and accepts the Kalima becomes a Muslim. It is to believe in the unseen, we have not seen Allah, yet we are to believe “La Ilaha Illallah” (There is no god but Allah).

The Holy Prophet Muhammad [saw] said: “I have been ordered to fight against people until they testify that there is no god but Allah and that Muhammad is the Messenger of Allah.”

(Sahi-Bukhari, Muslim)

Being a fundamental part of our belief, Muslims around the world recite the Kalima often in their daily lives. However, how many of us truly understand the deep meaning buried within this proclamation? The following paragraphs

8 | Tariq Magazine . December 2006

Suam

Hajj

3. Zakat Giving a set proportion of one’s wealth to charity each year

Zakat

2. Salat Praying five times a day

Salat

1. Kalima Tayyaba Declaring that Allah is the one and only God, and Muhammed [saw] is His Messenger

Shahada

here are 5 pillars of Islam which are an inherent part of the Islamic faith:

1

2

3

4

5

attempt to highlight the true wisdom and the meaning buried in this proclamation.

The Kalima comprises of two parts, the ‘La’ in the Kalima, negates or denies the existence of something, however, one should be very careful in finding out what it negates or denies and the second part of the Kalima affirms the prophethood of Muhammad [saw].

When reciting the Kalima we testify and bear witness that “there is none worthy of Worship except Allah”. When proclaiming there is no (negation) God but Allah a Momin (believer) shuns all thoughts about associating any Gods with Allah. He proclaims that Allah the Almighty is One, is the Creator of the Heavens and the Earth, He is the All-Seeing, the All Knowing, Most Gracious, Most Merciful, He always was and always will be, he is the Source of Peace, the Guardian of Faith, the Exhalted in Might and has no partner or subordinate. The true essence of this proclamation is realised when a Momin bears these thoughts in minds and truly reflects upon the wisdom hidden within.

Islam or any revealed religion in its pristine form prohibits the association of any being, living or dead, with Allah.

Allah Almighty is the creator and the provider of every being in this Universe. There is not an atom in this universe that moves without His will. He gives birth and causes us to die.

He provides for our well being and sustenance. To harbour the thought that we provide for our families and we bring

PART 3 | Islam food to our table is only devoid of common sense. Hence when we proclaim that there is no God but Allah we are attesting to the fact that we turn to Allah for all our spiritual and material needs (i.e. ask of him through prayers).

We would not seek to have our prayers answered from any being other than Allah as there is none other who can answer our prayers.

Further, this negation also implies to the unity of one God. That is, this conveys an important message to not only a Momin but to the whole of Mankind.

Every Momin witnesses the oneness of Allah Almighty in his or her everyday life. For example, when we all pray five times a day while observing the salaat all believers stand in straight rows behind the Imam. The Imam faces the Holy Kaaba as do the other worshippers. Two very important aspects come to light with this.

1. No matter in which part of the world the Salaat is offered every momin regardless of his or her colour, creed, belief or station in life faces the Holy Kaaba. This action in itself signifies that Allah is one and united. The message of the Holy Quran is a living message and is for the whole of Mankind.

If Mankind were to come under the fold of Islam today, they would all be

facing the Holy Kaaba and observing their prayers. This is testimony to the fact that there are no equals to Allah Almighty and that he is one. There is only one house of God towards which a believer faces while observing his prayer. It also demonstrates that Islam or Muslims for that matter are united under one principle and under One God. 2. Regardless of differences in status, wealth, colour, or creed every believer stands shoulder to shoulder beside each other while observing the Salaat.

This symbolises that Allah has created every human equal and this is how each of us will be judged on the Day of Judgement. Hence we all belong to one God and therefore must strive to remain united at all times. This unity for any believer must begin at home.

One should remain united with his or her brothers, sisters, and relatives and then go about preaching this unity to the world.

The second part of the Kalima testifies and bears witness, that Prophet Muhammad [saw] is the Messenger of Allah, sent as a mercy to mankind.

Muslims believe in all the Prophets and Messengers. Muhammad [saw] is the seal of the Prophets and Messengers and has delivered the final Message

from our Lord and Creator Allah Subhanah wa ta’ala in the form of the Glorious Quran.

Hazrat Masih Maoud [as] says “All doors to Allah are closed save one, and that is opened by the Holy Quran. And it is no longer necessary to follow the various prophethoods and scriptures that have gone before as the prophethood of Muhmmad [saw] embraces them all. Again, with the exception of this one, all paths to him are closed. No new truth will come after the Holy Quran and there was no truth before it that it does not contain.

Hence all previous prophethoods are sealed with the prophethood of Muhammad [saw], and this is how it should be. In fact it is the most bountiful of all prophethoods. The simplest way to attain nearness to Allah is to follow this prophethood”. There is no one equal to him in rank and elevation, God Almighty himself has laid the foundation for continuing the benefit of his Shariah and his spiritual blessings to the day of Resurrection.

May Allah Almighty grant us the knowledge and the wisdom to ponder over the message delivered by the Shahadah and live up to it as true Muslims. [ameen] n 1

3

2

The Shahada (or Kalima) written in the traditional (1), kufic (2) and square kufic (3) styles of arabic calligraphy.

Volume 12 . Issue 1 | 9

PART 3 | Islam

The Ashara–e–Mubasharah [ra_hum] (Part 1) Siraj Khan “Muhammad is the Messenger of Allah. And those who are with him are hard against the disbelievers but tender among themselves. Thou seest them bowing and prostrating themselves in Prayer, seeking Allah’s grace and pleasure. Their marks are upon their faces, being the traces of prostrations. This is their description in the Torah. And their description in the Gospel is like unto a seed—produce that sends forth its sprout, then makes it strong; it then becomes stout, and stands firm on its stem, delighting the sowers—That He may cause the disbelievers to boil with rage at the sight of them. Allah has promised, unto those of them, who believe and do good works, forgiveness and a great reward.”

The Holy Qur’an, Sura Al–Fath; 48:30

Hadhrat Talha Ibn ‘Ubaydallah [ra_ho] (b. 28 B.H; d. 36 A.H.) Muhammad b. ‘Umar-al-Waqidi recalled that Hadhrat Talha ibn ‘Ubaydallah on attending a trade fair at Busra, a monk called out to ask whether there was a Meccan from the Holy quarter present. Replying in the affirmative Hadhrat Talha went to the monk, and the following conversation ensued: Monk Has Ahmad come yet?

Talha Who is Ahmad?

Monk He is the son of ‘AbdAllah b. ‘Abd al-Muttalib; this is the month during which he will appear. He is the last of the Prophets. He will come forth from the holy quarter and go into exile to a place of date–palms, stony tracts and salty earth. Be sure not to let anyone precede you to himA.

On hearing this Hadhrat Talha

quickly left for Mecca, and on arrival, he asked whether anything had happened while he was gone. The people answered in the affirmative, that indeed, Muhammad has declared himself a prophet and he has Abu Bakr as a follower.

Talha then went to ascertain as to whether he had indeed become a follower of Muhammad [saw], to which Abu Bakr stated “Yes, and you should go off to him, see him and follow him. He is calling to the truth.”

The Talha told him what the monk had said. Abu Bakr then took Talha to the Messenger of Allah [saw], who then accepted Islam and told RasoolAllah [saw] what the monk had told him; he was delighted to hear this.

This was to mark the beginning of an extremely intimate relationship between Hadhrat Talha and his beloved Imam [saw].

The extent to which Hadhrat Talha was immersed in his love for the Prophet [saw] comes to light when studying his many, many sacrifices in

10 | Tariq Magazine . December 2006

the Battle of Uhud in the month of Shawwal in 3AH.B In his work Dala’il al Nubuwwa (Signs of the Prophethood) Al-Bayhaqi paints a bleak scenario of Ghazwa-eUhudC stating, “The men fled in defeat away from the Messenger of Allah [saw]… Eleven of the Ansar and Talha b. Ubaydallah remained with him as he climbed on up the mountain, but the polytheists caught up with them. The Prophet [saw] asked, ‘Will no one take care of these?’ Talha replied, ‘I will, Messenger of God!’ ‘You stay where you are,’ he told him. One of the Ansar said ‘I will Messenger of God!’ and fought this one hard in defence of him. The Messenger of Allah [saw] climbed up higher along with those remaining with him. Then the Ansari was killed and the enemy again caught up with them…

The Messenger of God [saw] again called out as before and, again Talha

PART 3 | Islam responded, to which the Messenger of God replied as before, with one of the Ansar taking on the defence…”

This happened repeatedly with Talha volunteering, and being restrained, and the Ansar asking permission to do battle and being slain until eventually only Talha was left with the Messenger of God. “The enemy was again attacking them so the Messenger asked once more, ‘Will no one take care of these?’ Talha responded that he would and fought on as had all those before… He was injured in his fingertips and called out in pain…”

Al-Bukhari records Qays ibn Abu Hazim stated, “I saw Talha’s hand to be a stump, and with it he defended the Messenger of God, at the battle of Uhud.”

Whilst this remarkable scene was unfolding, RasoolAllah [saw] was, even in battle, giving NaseehahD to his Sahabah [ra_hum], and teaching the underlying reasons for Jihad. At this juncture RasoolAllah [saw] commented, “If you had called out the words, ‘In God’s name!’, the angels would have raised you up while everyone looked on at you, until they carried you right on up into the air of heaven.”E

It is further narrated by Hadhrat A’isha, ummul-mu’mineen, that “Abu Bakr would say, regarding Uhud, ‘All credit that day was due to Talha!’…I saw a man fighting hard in front of [RasoolAllah] in God’s cause. I saw him shout ‘To the defence!’” Shortly after this the Messenger of Allah [saw] had two front teeth broken, his face had been gashed and two links from his helmet had pierced his cheek.

RasoolAllah [saw] instructed Abu Bakr and his companions to attend to Talha, who was bleeding profusely but they disregarded his words and extracted the teeth of the Messenger of Allah [saw] and then removed

the metal pieces from his cheeks. They then proceeded to Talha who was lying in one of the pits. “He had some 70 wounds, including spear-thrusts, arrow wounds and cuts. His fingers had been sliced off.”F However, no eulogy is more befitting than that of the Messenger of Allah [saw] himself. When the Muslims were in defeat at Uhud, and the rumour that RasoolAllah [saw] had been killed was dispelled, the Muslims were jubilant when Ka’b bin Malik had recognised the Messenger [saw] by his eyes which were gleaming through from his helmet.

The Messenger [saw] climbed up a valley along with his companions, as did a band of Quraysh warriors. At this, the Messenger [saw] lamented, “O God, it is not fitting for them to be above us!”

Hadhrat Umar and some Muhajirin fought on until they forced the enemy down from the mountain. The Prophet [saw] arose to climb upon a rock but due to his age and heavy armour, he could not. Talha ibn Ubaydallah then bent beneath him and lifted him upon it. It is narrated that at this, the Messenger of God said, “Talha earned his place in heaven for what he did that day for the Messenger of God.”G

Hadhrat Zubayr Ibn al-Awwaam [ra_ho] (b. 28 B.H; d. 36 A.H.)

Al-Zubayr Ibn al-Awwaam embraced Islam when he was 8 years old and migrated to Medina when he was 18 years old.

go back to the Kufr.”H Hadhrat Hafs bin Khalid narrates a story he was told by someone who had the fortune of travelling with al-Zubayr [ra_ho].

It is said that during one of their journeys, al-Zubayr had to take an ‘obligatory bath’, thus he asked this man to erect a curtain between himself and al–Zubayr [ra_ho]. The man states that while Zubayr [ra_ho] was bathing, the man accidently saw his body, and found that the whole of his body had sword cuts. He said to Hadhrat Zubayr [ra_ho] that he had never seen so many sword cuts on one man’s body. Hadhrat Zubayr [ra_ho] replied, “By Allah, these scars are due to the Jihad along with the Messenger of Allah [saw] in the cause of Allah.”I Hadhrat Zubayr [ra_ho] was among the first of the Sahaba of RasoolAllah [saw] to have migrated from Mecca to Abyssinia, in order to escape persecution in the fifth year of the mission.

However, it wasn’t until the battle of Uhud in 3AH, that Hadhrat Zubayr proved himself a worthy companion of The Chosen One [saw].

It was shortly after the demise of the Prophet’s [saw] companion Hadhrat Hamza, that the Prophet [saw] commanded Hadhrat Ali [ra_ho] to take the banner J forward towards the polytheists.

It is related, from Ibn Ishaq, that Talha bin Abu Talha al-‘Abdari, standard bearer of the polytheists, made a challenge for single combat, but the men held back from him.

Hadhrat Zubayr [ra _ ho] was among the first of the Sahaba of RasoolAllah [saw] to have migrated from Mecca to Abyssinia, in order to escape persecution in the fifth year of the mission.

His uncle (whose name was also) Zubayr, used to roll him down in a mat and hung him up in the mat.

Then he kindled fire below the mat so that smoke would go into it, and commanded him to “Return to the Kufr,” but al-Zubayr [ra_ho] would remain steadfast, stating, “I will never

Zubayr Ibn al-Awwaam accepted and went out to meet him. Hadhrat Zubayr leapt up on al-‘Abdari’s camel with him, hurled him down from it on to the ground and killed him with his sword.

The Messenger of Allah [saw] praised Hadhrat Zubayr [ra_ho]

Volume 12 . Issue 1 | 11

➡

PART 3 | Islam

➡ saying, “Every prophet has his disciple,

and my disciple is al-Zubayr.” He continued, “If he had not gone out to fight him, I would have done so myself, having seen how everyone held back!”K

Hadhrat Abd al-Rahman Ibn al‘Awf [ra_ho] (d. 31 A.H.)

Hadhrat Abd al-Rahman Ibn al-‘Awf [ra_ho] was also among the first of the Sahaba of RasoolAllah [saw] to have migrated from Mecca to Abyssinia, in order to escape persecution in the fifth year of the mission.

Abd al-Rahman Ibn al-‘Awf [ra_ ho] states that “the Messenger of Allah established a bond of brotherhood between myself and Sa’d ibn al-Rabi’ when we came to Medina.”

Abd al-Rahman Ibn al-‘Awf [ra_ ho] distinguished himself in both the battles of Badr and Uhud. At Uhud he remained firm throughout and suffered more than twenty wounds some of them deep and severe. Even so, his physical jihad was matched by his jihad with his wealth.

Abd al-Rahman Ibn al-‘Awf [ra_ ho] was once given the standard by the Messenger of Allah [saw] when he was sent to Dumat al-Jandal.

He ordered Abd al-Rahman Ibn al‘Awf [ra_ho] to make preparations for the expedition. Next morning he wore a turban made of black cotton.

The Messenger of Allah [saw] asked him to approach, and untied and then rearranged the turban so that four or so fingers’ length were lying behind him. He said, “That is the way, ibn ‘Awf. Put your turban on thus—that is better and more usual.” He then told Bilal [ra_ho] to present him with the banner. The Messenger of Allah praised God, spoke a prayer for himself and said, “Take it, Ibn ‘Awf. Combat all in God’s cause and do battle against those who disbelieve in Him. Do not defraud or use deceit, mutilate, or kill children. This is God’s covenant and the way of your Prophet among you.”L Although it is not unanimously agreed upon, it has reached us that Abd al-Rahman Ibn al-‘Awf [ra_ho] was one of the blessed men who had been

Although not unanimously agreed upon, it has reached us that Abd al-Rahman Ibn al-‘Awf [ra _ ho] was one of the blessed men who had been given the great honour of burying the Prophet [saw].

Endnotes A

Al-Sira al-Nabawiyya, Vol. I, p.318,; Imam Abu Al-Fida Isma’il Ibn Kathir, trans. Professor Trevor le Gassick, (The Life of the Prophet Muhammad), Center for Muslim Contribution to Civilisation, Doha, Qatar

B. AH denotes number of years ‘After Hijra’; BH denotes number of years ‘Before Hijra’ C. Ghazwa - singular for Battle; Ghazawaat - plural D. Naseehah – literally well-intended and sincere advice

given the great honour of burying the Prophet [saw].

It is narrated by some of the classical traditionalists, such as the hafiz al-Bayhaqi, who Abu Marhab as having said, “It is as if I can still see them now, those four men [burying the Prophet] in the grave of the Prophet [saw].

And one of them was Abd al-Rahman Ibn al-‘Awf.” Once the Prophet [saw] was preparing to despatch an expeditionary force. He summoned his companions and said: “Contribute sadaqah for I want to despatch an expedition.” Abd al-Rahman went to his house and quickly returned. He said, “O Messenger of God, I have four thousand (dinars).

I give two thousand as a gift to my Lord and two thousand I leave for my family.”

When the Messenger of Allah [saw] arrived in Medina from the Hijjat al-wadaa’,M he mounted the minbarN, gave thanks to God and said, “People, Abu Bakr never did me harm; give him credit for that. People, I am well pleased with Abu Bakr, ‘Umar, ‘Uthman, ‘Ali, Talha, al-Zubayr, ‘Abd al-Rahman ibn al-Awf and the intitial muhaajirin. Give them all credit for that. People, preserve me in my Companions, my relatives and my friends.

God does not seek for you to harm any one of them. People, keep your tongues off the Muslims, and if one of them should die, then say good of him.”O n

12 | Tariq Magazine . December 2006

E. Al-Sira al-Nabawiyya, Vol. III, p.36,; Imam Abu Al-Fida Isma’il Ibn Kathir, trans. Professor Trevor le Gassick, (The Life of the Prophet Muhammad) F.

Ibid, p.41

G. Ibid, p.49 H. Hayatus-Sahabah – The Lives of the Sahabah, Vol I, p. 348. (Darul Ishaat, Karachi, Pak.) – Transmitted by Tabarani, and by Hakim – Al-Mustadrak, Vol III, p. 360, on the authority of Abul-Aswad, who reported from Urwah [ra_ho].

I.

Ibid, Transmitted by Tabarani, and by Hakim – AlMustadrak, Vol III, p. 360.

J.

The banner represented the front line and the commander of the army and was often carried by the most courageous as they were exposed.

K. Al-Sira al-Nabawiyya, Vol. III, p.27,; Imam Abu Al-Fida Isma’il Ibn Kathir, trans. Professor Trevor le Gassick, (The Life of the Prophet Muhammad) L. Ibid., Vol. IV, p.316 M. Lit. ‘The farewell pilgrimage’ N. Lit. the Pedestal or podium on which The Messenger of Allah gave his sermons O. Al-Sira al-Nabawiyya, Vol. IV, p.308-9,; Imam Abu Al-Fida Isma’il Ibn Kathir, trans. Professor Trevor le Gassick, (The Life of the Prophet Muhammad)

www.Khuddam.org.uk News • Events Calendar • Photo Gallery

info@khuddam.org.uk

part 4 ❯

Ahmadiyyat, the renaissance of Islam

An announcement by the Chairman of the Central Committee for the Centenary of Khilafat Ahmadiyya I have the honour to make an important and urgent announcement with the permission and blessings of Hadhrat Khalifatul Masih V [atba] In his book The Will, the Promised Messiah [as] says: “I am a personification of His (that is Allah’s) Power. And after I am gone there will be some other persons who will be the manifestation of the Second Power [ Allah].”

In fulfilment of this prophecy of the Promised Messiah [as], after the death of the Promised Messiah [as], Hadhrat Maulana Nooruddin [ra_ho] was elected as his first successor and Khalifa and at his election, the members of Jama’at (community) Ahmadiyya made a solemn commitment to him that they would remain loyal and faithful to him and that any command of his would be for them no less than the command of the Promised Messiah [as] himself.

Thus Khilafat was established in Jama’at Ahmadiyya and by the grace of Allah with the passage of time and at every turn of history, Khilafat Ahmadiyya continued to gain strength and got established more firmly. The hundred years of the Khilafat will be completed in 2008. For this infinite favour of Allah, the Mighty, and for the innumerable blessings and beneficence which were showered by Allah on the Jama’at, as well as for the substantial progress which Jama’at has made under the guidance of Khilafat, it is incumbent upon us that we express our sincerest gratitude to Allah both in our hearts and in our actions.

Hadhrat Khalifatul Masih V [atba] has decided that in 2008 Jama’at Ahmadiyya should celebrate the 100th anniversary of Khilafat Ahmadiyya all over the world. And for this Huzur [atba] has approved a plan which has already been sent to all the Jama’ats of the world.

At the completion of the first 25 years of the Khilafat of Hadhrat Mirza Bashiruddin Mahmud Ahmad, the Musleh Maud [ra_ho], the silver Jubilee of Khilafat Thaniya [Second] was celebrated in 1939. On that occasion, Jama’at Ahmadiyya presented to their beloved Imam a sum of Rs.300,000 as a token of its thanksgiving with a request to

Huzur that he should kindly accept it and spend it as he deemed fit.

Now on the occasion of the coming Centenary to be celebrated at the completion of 100 years of Khilafat Ahmadiyya, it shall be appropriate that, in keeping with our tradition, and showing our gratitude to Allah practically, we should, on behalf of the Jama’at, present to Hadhrat Khalifatul Masih V [atba] a befitting amount of money as a token of our thanksgiving to Allah with a request that this humble present to Huzur by the Jama’at is made as an expression of gratitude to Allah and that Huzur may accept it and spend it as he likes.

The Central Committee for Centenary of Khilafat Ahmadiyya, appointed by Huzur [atba] has approved that the amount of this token of our thanksgiving should be no less than one million sterling pounds. With the permission of Huzur, this humble one on behalf of the Central Committee of the Jubilee makes this appeal to the worldwide Ahmadiyya Jama’at that we should raise this fund to be presented to Huzur as a token of our thanks to Allah. I hope that Jama’at Ahmadiyya who, by the grace of Allah, fully realises the blessings of Khilafat, and in view of the love which every member of the Jama’at has for Khilafat, shall positively respond to this appeal. The members of the Jama’at can contribute to this fund individually, or they can participate in this scheme at Jama’at level. The representatives of various countries who are present here are requested to make this appeal to the members of the Jama’at when they return to their respective countries.

Wasalaam Yours sincerely [sd] Hameedullah Chairman Central Committee Centenary Khilafat Ahmadiyya Rabwah

27 December 2005

Editor’s note:

A Majlis Khuddamul Ahmadiyya Committee has also been established a central committee which is co–ordinating the activities of the Majlis in preparation for this historical event which is made up of: Chairman Tariq Ahmad BT, Vice Chairman Masroor Ahmad, Secretary Tommy Kahllon, Members Najm Khan, Nadimur Rehman, Daud Khan, Tariq Chowdery, Shazil Lone, Mubasher Ahmed, Kalim Anwer

Volume 12 . Issue 1 | 13

PART 4 | Ahmadiyyat, the renaissance of Islam

Hadhrat Khalifatul Masih Al Khamis [atba]

14 | Tariq Magazine . December 2006

PART 4 | Ahmadiyyat, the renaissance of Islam

Volume 12 . Issue 1 | 15

PART 4 | Ahmadiyyat, the renaissance of Islam

Character sketch of the Promised Messiah The above title is the name of a short book written by the late Maulvi Abdul Karim who was a devoted companion of Hadhrat Mirza Ghulam Ahmad [as], the Promised Messiah. He was seldom absent from the proximity of his master and was, therefore, in a position to study his public and home life very closely. We have much pleasure in reproducing some extracts from the inspiring recollections of the Maulvi Sahib who passed away in 1905 just three years before the demise of the Promised Messiah [as].

(Editor’s note: This article has been reproduced from “Review of Religions”, September 1984)

F

or ten long years, I have studied the life of the Promised Messiah [as] closely and critically and after mature consideration I have come to the conclusion that the Promised Messiah is by very nature completely free from any touch of Satan. I can say from personal experience and from an observation of the private life of the majority of men that it is this habit of fault–finding and showing irritation on every occasion that has embittered the lives of many, and every man of this disposition (and few, very few, are those who are free from this taint) feels the instantaneous effect of this devouring fire and can bear witness that it is really this habit which is at the root of all moral corruption. It is this habit which has turned this world into a home of strife and trouble. Accordingly, we find that the Holy Qur’an while seeking to prove the heaven to be a place of peace and happiness, and to depict its enviable blessings and joys, does not devise better words than the following: “And we will remove from their bosoms all spite—they will be like brothers on couches sitting face to face.”

This verse shows that in heaven God will purge the bosoms of men of that very thing which is the cause of enmity, malice and discord in this life. The man whose heart has been purged of this source of discord in this very life may truly be described as leading a heavenly life. And when this very source of evil is absent from a man we can judge how noble will be his other morals…

On one occasion, it was said with regard to a friend in the company of the Promised Messiah [as] that he was a man of harsh temper and was in the habit of using strong language and treated his wife with harshness. This highly grieved the Promised Messiah [as] who said: “Our friend should not have behaved like that… As for me I once spoke to my wife in a rather loud voice and I felt that my voice had a tone of displeasure, although I had uttered no offensive or harsh words. Thereafter I continued to ask the forgiveness of God for a long time and offered many prayers in an attitude of humility and gave some alms also, thinking that my loud voice was due to some hidden sin of mine.”

16 | Tariq Magazine . December 2006

The Promised Messiah and Mahdi, Hadhrat Mirza Ghulam Ahmad [as] (1835–1908)

Only God knows how deeply I felt ashamed at my own knowledge and condition when I heard these words of the Messiah, and the fact was driven into my soul like a nail of iron that such extraordinary piety and fear of God and such minute regard of subtle points of morality could not be attained by an ordinary man. Notwithstanding that I myself and hundreds of Muslims like me boast of being the followers of Islam and of the practice of the Holy Prophet [saw] and without doubt do not intentionally discard the law nor haughtily transgress the bounds of God, yet we

PART 4 | Ahmadiyyat, the renaissance of Islam totally lack this high degree of holy piety and such keen perception of right and wrong.

We think ourselves to be most fortunate and regard ourselves as having attained the highest degree of morality when we begin to abstain from the common sins and the ordinary acts of disobedience without paying heed to doubtful points and subtle phases of disobedience. We try to avoid only the apparent and palpable sins.

Such microscopic perception, however, as is possessed by the Promised Messiah [as] can be attained only through perfect faith in, full recognition and thorough fear of God. Then with the full concurrence of the tongue and the heart I declared and acknowledged that even if there had not been the thousand clear evidences of the fact that he is truly a Messenger of God— evidences which shine more brightly than even the midday sun, this one circumstance alone, viz., his possession of such extraordinary virtue and piety, would have been sufficient to establish his truth.

I have seen many apparently pious Sufis, many worshippers of God who profess to have discarded the world, and many learned men who are strict observers of the letter of the law; in the presence of men they look meek like sheep, and heave their breasts after every moment and breathe a sigh and will not move their tongue to speak to the expectant assembly eager to listen to their talk, but when they among the members of their own family, they are ferocious like wolves and tigers…

He possesses wonderful coolness of temper, composure of mind and extraordinary serenity and forbearance.

However great a tumult and noise there may be—a tumult which distracts the mind and compels everyone to turn his attention to it—he will not even feel it and his mind will not be disturbed by it in the least. It is this very state of mind which the servants of God hanker after and pray for with tearful eyes. I have seen and heard of great authors and writers who, while engaged in writing or thinking of some subject,

get disturbed even at the entry of a chirping sparrow into their study and all their ideas vanish like a line drawn on the surface of water and they attack the bird as one would attack a lion or a tiger or a troublesome enemy.

The greatest tribute which the disciples of a certain great Sufi and Qazi paid to their master was that he was a man of very delicate temper and got perturbed at the slightest provocation and could not bear the company of a man even for a short while and looked upon it as a great burden on his soul. A long time ago I also went to see him. I had hardly sat by him for ten minutes when he began to ask me whether I had any other piece of business with him. The question was really a suggestion to me that I should depart.

There is no doubt that composure of mind, sereneness of temper and forbearance are highly valuable qualities and lucky indeed is the man who possesses them. It is these qualities which characterize and distinguish the holy men of God. I have seen the Promised Messiah [as] engaged in writing on difficult subjects and even composing Arabic works of unparalleled linguistic elegance in the midst of a great tumult and uproar. Reckless children and simple–minded women are quarrelling all around him, screeching and screaming and even grappling with one another and performing all the follies which little children and foolish women are apt to do, but all this fails to disturb him in the least, and he goes on writing as if he were sitting in a place of solitude.

It is in such noisy rooms that all his great and unparalleled works in Arabic, Persian and Urdu have been written.

I once asked him how he was able to think and write so coolly in the midst of such noise. He smiled and said, “I do not heed what is going on about me and, therefore, I am not disturbed.”

Once it happened that when the Promised Messiah [as] was busy writing a book, his son Mahmud, (Hadhrat Mirza Bashir-ud-Din Mahmud Ahmad, who became the second successor to the Promised Messiah)

who was then about four years of age, came in his room with a match–box in his hand. He was accompanied by a crowd of other children. For sometime he continued playing with the other children in the room. Then it occurred to him to set fire to the manuscript papers which were lying there and which contained that part of the book which the Promised Messiah [as] had already written. The papers began to burn to the great delight of Mahmud who clapped his hands with joy. The Promised Messiah [as] was too busy with his book to notice this and the attention of the other children had been diverted to another side. So the papers continued to burn until they were reduced to ashes.

At last when the Promised Messiah [as] had to refer to a previous page he looked for the papers, and finding them to be missing, he inquired about them, but all remained silent. They were afraid to speak. At last one of the children told him that Mahmud had burnt the papers. All feared that the incident would excite his anger and anxiously waited for the consequences.

But when the Promised Messiah [as] heard this he said with a smile, “This is well done. There must have been some purpose of God in this. Now God Wills to give us something better.”

Here is something for every thinking mind to ponder over. Let every thoughtful man compare this with what would have happened if there had been somebody else in the place of the Promised Messiah [as].

A similar incident took place at another time also. When the Promised Messiah [as] was engaged in writing the Tableegh, Maulvi Noor ud-Din (Hadhrat Maulvi Noor-ud-Din, who later became the first successor to the Promised Messiah) came to Qadian.

The Promised Messiah [as] wrote two big sheets of paper in Arabic and was justly proud of the God–given elegance of his style. He was to give it to me for translation into Persian, but he forgot to do so, and putting the paper into his pocket went out for a walk. The Maulvi Sahib and a party of friends ➡

Volume 12 . Issue 1 | 17

PART 4 | Ahmadiyyat, the renaissance of Islam

Hadhrat Khalifatul Masih V [atba] offers prayers at the gravesite of the Promised Messiah [as] in Qadian

➡ also accompanied him. While return-

ing from his walk, he gave the papers to the Maulvi Sahib and asked him to read the writing and then send it on to me. The paper, however, slipped from the hands of the Maulvi Sahib on the way. When they returned from their walk, the Promised Messiah [as] went into his house and the Maulvi Sahib repaired to his own quarters. As the paper was to come to me for translation and it did not come, I said to someone: “His Holiness has not yet sent me today’s instalment for translation. It is to be sent to the press immediately and I have yet to translate it.” This was reported to Maulvi Sahib. When he heard this, his face turned pale and he sent men immediately to the road to search for the missing manuscript, but it could not be found. The Maulvi Sahib felt much ashamed at the loss of the paper. When the Promised Messiah [as] heard of this, he came out with a smile on his face and said, “I am sorry to learn that the loss of the manuscript has caused so much anxiety and trouble

to the Maulvi Sahib. There was no need for him to make so many searches for it. My belief is that God will give us something better in place of the lost manuscript.”

All this is due to the Promised Messiah’s [as] firm faith in the Living and Powerful God. This faith invigorates and sustains the powers of man at every moment and preserves him from depression and despair under circumstances which compel the worldly minded people to commit disgraceful deeds.

Once the Promised Messiah [as] was suffering from a severe attack of headache and I was sitting by his side.

Great noise was being made nearby. I asked him whether that noise troubled him. He replied in the affirmative and said that he felt some relief when they (i.e. the children and the female servants of the house) were still. I asked him why he did not bid them to be still. He said, “You may politely ask them to be silent. I cannot do that.”

Even in serious illness, he lies alone in

18 | Tariq Magazine . December 2006

a separate room and lies so still that he appears to be enjoying a sound sleep.

He never complains that such and such a person has not visited him during his illness, or that he has not been given water to drink or that he has not been served in other ways…

O thou the chosen one of God, who carriest heaven in both thy pockets as people nowadays carry watches, thou art truly from God; certainly thou art not of this world, because the world hurls mountains of its woe at thy head, but they are dissipated as the piercing rays of the sun dissipate the clouds.

Among hundreds of thousands of men, thou hast been given a unique heart, and an extraordinary composure and coolness of temper. What does this show? This is because it may become apparent to all that thou art not of this world, but art from heaven. Ah! The children of this world have not recognized thee. They ought to have paved thy path with their eyes and given thee a place in their hearts, for thou art the Promised one of God, an image of the

PART 4 | Ahmadiyyat, the renaissance of Islam Seal of Prophets and a Reviver of Islam.

The broad–mindedness of the Promised Messiah [as] defy description. A woman once stole some rice from his house. When she was leaving with the bundle of rice under her arms, her looks aroused the suspicion of someone. She was searched and the bundle of rice concealed under her arms was discovered. Thereupon a shower of reproaches began to fall on her from all sides. The Promised Messiah [as] also happened to come there and on learning what had happened, he said, “She is needy; give her some of the rice and do not disgrace her. God overlooks our faults, we should also overlook the faults of others.”

He never reproaches anybody for his errors or idle talk, yet his presence

one day that if men had possessed Taqwa (God–fearing), they, like the birds of the air, would have gone out hungry in the morning and returned satisfied in the evening. In fact, this hankering after the world which has reduced man to the level of a dog and the heart–burning which knows no satisfaction have their root in the fact that men lack an unshakable trust and confidence in the promises of God and their hopes and fears are centred in their own powers. Both the seeker and the sought being weak, the result must necessarily be that he should know no peace. Today the materialist laughs at such things and is courteous enough to call the trustful servants of God idiots and fanatics, but the truth is that he is ignorant of this holy science, and

During my long stay in close proximity of the Promised Messiah [as], I have never heard him remonstrating with any person in the house or calling upon anyone to render an account. God be glorified! What a tranquil mind and what a pure and sublime nature inspires all with awe. Although every woman and every child is sure that he will not punish anyone, yet all regard him with high respect, profound esteem and great awe and fear him as one fears a strict master. I cannot explain to the sons of this world how fear and awe can exist simultaneously with love and affection. This can be properly understood by him alone who has a connection with God. Although the glory and majesty of God have been described by the Holy Book of God in such a way and so much stress has been laid on the fear of God that the very conception of it is sufficient to break one’s backbone and to turn a young person into an old man, yet the lovers of God hasten towards Him as a baby hastens to the breast of its mother. Although one naturally seeks to avoid a person whose personality inspires men with fear, yet we find that the soul of man hankers after union with God, not caring even if there are oceans of fire and water in his way…

The Promised Messiah [as] said

worldly ambition has deadened his power of yearning for God. In short, the Promised Messiah [as] trusts every person and evidently looks upon every man as trustworthy. No matter however filthy and repulsive a woman there may be whom a conceited man of a dainty taste will deign even to look at, whom he will heartily wish to be gone from his presence and at whose speech he will close his ears and shut his eyes and put his hands on his nose; but such is the Promised Messiah [as] that he will continue to listen to her talk for hours with utmost calmness and tranquillity as if she were a sweet–tongued nightingale singing a delicious melody or a pretty parrot cleverly copying a captivating note.

Whatever nonsense one may talk, he never even hints that he is talking foolishly and that it is a waste of time to listen to him. He never disbelieves any statement made to him. He never questions the servants that make purchases.

Out of the money given to them for the purpose of making purchases, he

takes whatever sum they return and puts it in his pocket without checking their accounts. Sons of obscure, low–spirited and mean–tempered weavers of the village serve him in the house and purchase articles worth hundreds of rupees and often go to Lahore to make the necessary purchases, but he never questions them, is never harsh upon them and never calls them to account. God knows what sort of heart is his; in fact, the reality of these pure and sublime hearts is known to Him alone who has made them with a purpose.

How truly says the Holy Qur’an: “Allah knows best whom He should make His Messenger.”

I have ever carefully and searchingly watched the ways of the Promised Messiah [as], and have observed him with a discriminating eye and have listened to him with attentive ears and have considered his life with the open mind of a keen and independent critic, yet I confess that my ears and my eyes have always returned to me with something which added to my faith and insight.

During my long stay in close proximity of the Promised Messiah [as], I have never heard him remonstrating with any person in the house or calling upon anyone to render an account.

God be glorified! What a tranquil mind and what a pure and sublime nature, where the devil of suspicion cannot find an abode; and how enviable and heavenly is the heart which has been granted such quietness and peace.

And yet nothing goes wrong, no untoward result follows. It is evident that if such connivance and such trustfulness were economically harmful and odious in the sight of God, he should come to grief and his whole system should break to pieces, yet the steady and rapid progress which his movement is making shows that it is such hearts that God loves.

If he ever gives special instructions for some particular kind of food to be prepared for him, and his weakness or some ailment demand that it must be prepared and he does not take his usual ➡

Volume 12 . Issue 1 | 19

PART 4 | Ahmadiyyat, the renaissance of Islam

➡ meal in expectation of the special food

ordered, and has to wait for it until the time for that meal passes away and it is time for the next meal, he will not reprimand anybody for it and if he ever mildly asks the reason of it, and an apology is made, he will turn aside with a smile.

The magnanimity and forbearance of the Promised Messiah [as] are also remarkable. I have seen hundreds of times that while he is sitting in his room on the second floor, with doors closed as is the habit with him, engaged in writing a book or engrossed in meditation, one of his children knocks heavily at the door, saying, “Father, open the door.” Immediately, he rises and opens the door. The boy enters the room, looks about for a while and then leaves the room. The Promised Messiah [as] again shuts the door as usual, but before two minutes have passed the boy is again at the door, pushing it with all his might and crying as before, “Father, open the door.” Again the Promised Messiah quietly rises and opens the door. This time also, the boy withdraws after only peeping into the room once or twice. Again the Promised Messiah [as] stands up, with not a wrinkle on his face, shuts the door and once more resumes his work. But before five minutes have passed, the boy is again at the door, crying at the top of his voice, “Father, open the door.” Again, the Promised Messiah [as] quietly rises and opens the door. He does not say a word as to why he comes or what he wants and what purpose he has in coming so often and why he troubles him in that way and interferes with his work. Once I, sitting in my own room upstairs, counted that this process was repeated twenty times, but not once did the Promised Messiah [as] utter a word of rebuke…

He is much opposed to the beating and rebuking of children. No matter however troublesome and naughty they are and however importunate and pressing may be their unreasonable demands and how ever much they may insist on having what is unprocurable,

he never beats them or scolds them or shows any sign of anger…

As I have already said, the Promised Messiah [as] is much opposed to the beating of children. I have often seen that nothing irritates him as much as to hear that someone has beaten his child.

A gentleman here one day beat his son as a matter of habit. This greatly moved the Promised Messiah [as] who sent for him and delivered a highly touching discourse. He said, “In my opinion it is a sort of shirk (attributing partners to Allah) to beat children in this way.

One who does so thinks himself to be a partner with God in the bringing up and guidance of the children. When a man of excitable temper punishes a person, he goes so far in his anger that he assumes the role of an enemy and inflicts a punishment quite out of proportion to the offence committed.

If a man possesses self–control and can restrain his passions, and has a forbearing, patient and cool temper, he may chastise or reprove a child to a certain extent if circumstances require it…”

He possesses such lowliness of temper, such humility and meekness that it is impossible to possess them to a higher degree. If he is himself sitting on bare floor while others are sitting on a carpet or occupy higher seats, he never so much as feels it. About four years ago, in the month of June, while his family was away at Ludhiana, I lay down and went to sleep on a couch in one of the newly built rooms in the house of the Promised Messiah [as].

He was pacing up and down in the room. When I awoke, I saw him lying on the floor near my couch. Seeing this, I hurriedly sat up. Thereupon he very kindly asked me why I had sat up.

I said, “How can I go on sleeping on a couch while Your Holiness is lying below on the floor?” He smilingly said, “I was keeping watch over you. Children were making noise and I was trying to prevent them from doing so, lest they should disturb you in your sleep.”

In the mosque, he occupies no place of distinction, and a stranger cannot know him from others by any

20 | Tariq Magazine . December 2006

distinguishing mark. He always sits in one side of the mosque, at the right end of the first row, absorbed in deep thought. I generally sit in the Mehrab (i.e., central niche of the mosque) and therefore exactly opposite the door by which worshippers enter the mosque.

It often happens that a stranger, who enters the door, eager to see the Promised Messiah [as], comes direct to me, taking me for his master, but either himself discovering his mistake or being warned by another he turns to him on whose hand he had come to swear his allegiance. In the assembly which is graced by his presence there reigns, simultaneously with an atmosphere of sereneness, a complete absence of formality and convention. Every disciple of his thinks that he is particularly loved by the Promised Messiah [as] and he speaks out his mind freely to him. A man may go on telling him his story for hours; he will listen to him with full attention, no matter however tedious it may be. Often the other members of the assembly get completely tired of the story, and begin to yawn and show other signs of weariness, but no movement of the Promised Messiah [as] betrays any feeling of annoyance and vexation…

He always answers questions about religion and about his own claims mildly, no matter however rudely one speaks to him on these subjects.

His endeavour is to coolly bring his point home to the enquirer. One day there came to our mosque a man from Central India who was proud of his learning and professed to have seen much of the world. He spoke very insolently to the Promised Messiah [as] concerning his claims and shortly after commencing his conversation with him, said to him, “You are a liar. I have seen many such impostors and carry many deceivers like you under my arms.” Though he went on speaking very insolently, yet there appeared not a wrinkle on the face of the Promised Messiah [as]. He listened very calmly and when it was his turn to speak, he replied to him very mildly and coolly. n

PART 4 | Ahmadiyyat, the renaissance of Islam

Prophecies regarding the Promised Messiah [as] and their Fulfilment Arif Khan

A

ll major religions in the world today have strong Messianic traditions found within them.

Although traditionally Messianic ideas are associated with Judaism, there exists strong traditions in both Christianity and Islam both relating to the return of Hadhrat Isa [as]. Interestingly the Hindus are also expecting the reappearance of their Lord Krishna [as] at the time of the Kali Yuga, or the “Age of Iron and Chaos”. Similarly we find similar traditions about an awaited reformer in the religions of Buddhism, Zoroastrianism, and even Maori and Eskimo traditions1.

The major difference appears to be that each faith believes the Promised Messiah will arrive to confirm their belief. This is most vividly portrayed by the orthodox view that when Hadhrat Isa [as] will descend he will begin a war in which non–Muslims will be slaughtered if they do not accept Islam at his hand2. The Christian view of the same figure is of course diametrically opposed to this viewpoint.

As Ahmadi Muslims we believe that Hadhrat Mirza Ghulam Ahmad [as] was the fulfilment of all the latter day Messianic expectation present in the faiths of the world. What basis do we have for this belief and what evidence is there in support of this in the scriptures and traditions of the world?

Predictions

As with all predictions and prophecies in the religious world, there are a whole host of scriptural references and holy sayings relating to the advent of a Promised Messiah [as]. There is broad agreement in all these traditions that the Messiah will arrive at a time when the world is in spiritual darkness.

Each faith’s tradition has more specific elements, and often these signs are well known amongst its followers, and

In accordance with prophecy, the lunar eclipse occurred after sunset on the 13th of Ramadhan (March 21, 1894) and the solar eclipse occurred on Friday, the 28th of Ramadhan (April 6, 1894). Both were visible in Qadian. In the following year lunar and solar eclipses again occurred in the month of Ramadhan on the 11th of March and the 26th of March respectively. These eclipses occurred in the West.

feature heavily in their own apocalyptic imagery.

The western world knows well the Christian idea of the Anti–Christ with “666” written on his forehead3. The Muslim and Christian world is aware of prophecies about the descent of Hadhrat Isa [as] from heaven to herald a new age. Sikh tradition talks of a time of harmony and peace and this is also something reflected in the descriptions in other scriptures following the arrival of the Messiah4.

Heavenly Signs

One element that is repeatedly mentioned in relation to the time of the advent of the Messiah is the idea of an eclipse.

In the Gospel of Matthew in the New Testament we read of Hadhrat Isa [as] detailing the time of his return:

Here we hear reference to eclipses of the sun and moon and this is mentioned again in the Quran.

Although the Quran does not explicitly talk about the return of Hadhrat Isa [as] or the arrival of the Imam Mahdi, signs are given to indicate the “latter days”. We read in the Quran of the signs of Doomsday and the end of time: “He inquires ‘When will be the Day of Resurrection ?’

When the eye is dazzled, And the moon is eclipsed, And the sun and the moon are brought together” The Holy Qur’an, Sura Al-Qiyama Chapter 75, Verses 7–10

“Immediately after the distress of those days the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken.”

“At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn.”

The eclipse of the moon is mentioned as is the coming together of the sun and the moon. This ties in with a hadith taken from Dar Qutani which sheds further light on the details surrounding these eclipses:

The Holy Bible, Matthew 24: 29-30

Volume 12 . Issue 1 | 21

➡

PART 4 | Ahmadiyyat, the renaissance of Islam

➡

“As reported by Muhammad bin Ali, the advent of our Mahdi will be marked by two important signs. These signs have never appeared before, not since the creation of Heaven and earth. One is the eclipse of the moon on the first of Ramadhan, and the other is the eclipse of the sun in the middle of Ramadhan, and these two signs have not appeared since the creation of the Heaven and earth”

the extent that if anyone among the Israelites has openly committed adultery to his mother there will be some who will do this in my Ummah as well, verily the Israelites were divided into 72 sections but my people will be divided into 73 sections, all of them will be in the fire except one.’ The companions asked, ‘Who are they O Messenger of Allah?’ The Holy Prophet [saw] said, ‘They are those who will be like me and my companions.’”

Dar Qutani, page 188 Trimidhi, Kitabul Eeman

The above tradition is even more specific, laying down that the two eclipses must take place on given days in the Holy Islamic month of Ramadhan.

Modern day astrology has shown that during the lunar month of Ramadhan there are only certain nights on which a lunar and solar eclipse are possible. Taking this into account the days for the eclipses are believed to have predicted to occur as follows: Lunar Eclipse Solar Eclipse

13th of Ramadhan 28th of Ramadhan

These signs of the two eclipses were gloriously fulfilled in 1894. The lunar eclipse occurred after sunset on March 21st, 1894 (13th of Ramadhan) and the solar eclipse occurred on the morning of Friday April 6th (28th Ramadhan).

Signs of the Times

The breakdown of religion and decline in faith is highlighted in scriptures also. In Islamic tradition it is stated that nothing will be left of Islam except its name. This trend is expounded in detail by the Holy Prophet [saw] when he stated the following about the state of the Muslims: “Abdullah bin Amar [ra_ho] relates that the Holy Prophet [saw] said, ‘Surely things will happen to my people as happened earlier to Israelites, they will resemble each other like one shoe in a pair resembles the other to

The spiritual state of the Muslims will be deeply degenerate. It is stated in ahadith that mosques will be full of worshipers in these times, yet none of their prayers and supplications will be accepted.

In 1974 the prophecy about 72 sects and the 73rd being the chosen one was miraculously fulfilled. After a long process the National Assembly declared that Ahmadi Muslims are not Muslims. Thus, they made the distinction between the other 72 sects of Islam and the Ahmadis. This happening was reported and is recorded not only in national newspapers in Pakistan from that time, but also in the Guardian newspaper in the UK: “By a constitutional amendment the National Assembly has stripped half a million members of the Ahmadiyya Community of their religious status as Moslems. The excommunication of such a large number claiming to be Moslems by a political institution is a unique event in the 1,400 years of the history of Islam. The burden of taking the measure fell on the National Assembly because Islam rejects priesthood and the Moslems, although divided into 72 sects, do not have a church or a pope. Religious edicts handed down by muftis or religious scholars are not binding on any individual or body of Moslems.”

22 | Tariq Magazine . December 2006

The Guardian

The general state of the Muslims at the time of Hadhrat Mirza Ghulam Ahmad [as] was something very evident. In Qadian at the time the Hindu Arya Samaj and Christian missionaries were very active and successful in converting Muslims to their own faith. The defence of Islam given

by Hadhrat Mirza Ghulam Ahmad [as] was recognised by all following the publication of his monumental “Braheen-e-Ahmadiyya”. Even a later bitter opponent, Muhammad Hussain Batalvi, gave great praise for this book stating it to be the greatest defence of Islam and declaring its author the best of the Mujaddids.

The Anti–Christ or Dajjal

Another concept that is found in more than one tradition is the idea of an Anti–Christ. The Holy Prophet [saw] is recorded as having said that he would give his followers more details of the Anti–Christ than any previous Prophet. Islamic and Christian tradition talks about a beast who will cause havoc in the earth. The term “Dajjal” means “deciever” and it is related that the Dajjal will lead many people astray.

Descriptions of him vary, with some talking about a large one eyed monster, and others of a man. Islamic tradition relates that the Anti–Christ will have an unusual means of transport: “He will be riding a donkey; the width between its ears will be forty cubits.

He will say to the people: ‘I am your lord.’ He is one–eyed, but your Lord is not one–eyed. On his forehead will be written the word Kafir, and every believer, literate or illiterate, will be able to read it” (Ahmad)

This may be seen as evidence that the time of the Messiah is yet to come and these wondrous signs are not yet fulfilled. Other sayings talk about the donkey placing one foot in one country and the next in another. The donkey

PART 4 | Ahmadiyyat, the renaissance of Islam is also said to “eat fire”. By reading between the lines it becomes clear that this is a description of modern day transport written in the language of 1,400 years ago. In Invitation to Ahmadiyyat, Hadhrat Mirza Bashiruddin Mahmood Ahmad [ra_ho] elaborates in detail how these signs point directly to our current age and that Dajjal is amongst us today.

Stages of Spiritual Fulfilment

Conclusion

The signs detailed so far point to the fulfilment of the latter day expectation of the religious world by the person of the Promised Messiah [as]. All these great traditions were to be brought together under this figure and by unifying under the banner of these prophecies. The time for the unification of the religious worlds is at hand, and as Ahmadi Muslims it is our duty to be vocal calls for this unification.

We are living now as part of the promised community, and it is up to us to ensure that we firstly appreciate the great blessings we have received in being part of this, and secondly that we realise our role in the greater scheme of the world and spread the good news that Islam and Ahmadiyyat brings to the world.

The current climate in which we live is one in which ideas of peace, love, humility, tolerance and unity are needed more than ever in the world. Disbelief, immorality and violent extremism have threatend to take hold for much time, and it is through the service to the Promised Messiah’s [as] community that we can be part of the monumental work taking place to bring man back to the true, pure and universal faith of Islam. n Footnotes 1. “Review of Religions”, January 2001, “The Concept of Awaited Messiah in World Faiths”, page 31–37 2. “Masih Hindustan Meh”, Hadhrat Mirza Ghulam Ahmad [as] 3. The Holy Bible, Revelation, 13:16-18 4. “Review of Religions”, January 2001, “The Concept of Awaited Messiah in World Faiths”, page 38

T

he word Aflaha is repeated six times in these verses. In the first verse its use is explicit as is said: “Surely, success does come to the believers, who are humble in their Prayers.”

Al-Mu’minun, Chapter 23, Verses 2–3

In the other verses it is expressed through the conjunctive. In the lexicon the meaning of Aflaha is “one was turned towards his object of success and made to move towards it”. According to this meaning, the first move of a believer towards achieving his objective is humility in his prayer, an act that involves the abandonment of pride and arrogance. The objective attained thereby is that the self adopts the habit of humbleness and becomes ready and attuned to establishing a relationship with God. The second step towards fulfilment is the abandonment of vain thinking and pursuits, for until a believer acquires the strength to abandon vain pursuits for the sake of God, which is not a difficult matter, it is unreasonable to expect that he will be able to turn away from such pursuits from which he

derives some benefit or pleasure, and which are difficult to abandon. This shows that after the abandonment of pride the next step is the giving up of vain pursuits in consequence of which some relationship is established with God Almighty and, as a result, faith becomes stronger than before. This relationship is feeble because the relationship with vain pursuits is also feeble and by discarding a weak relationship one is rewarded with a relationship which is also weak.

The third step towards spiritual fulfilment is to spend one’s wealth in the cause of Allah, which is a greater sacrifice than turning away from vain pursuits, as wealth is earned with effort and is something useful, and is also a source of prosperity and comfort.

This sacrifice requires stronger faith than the giving up of vain pursuits.

Consequently, faith is strengthened further and the relationship with God is likewise fostered. This purifies the self because the sacrifice of wealth for the sake of God is not possible without such purification.

The fourth step is the restraint of passions against unlawful indulgence, which is a stronger attachment than attachment to wealth, for wealth is ➡

Volume 12 . Issue 1 | 23

PART 4 | Ahmadiyyat, the renaissance of Islam 1. Humility in prayer 2. Abandonment of vain thinking and persuits 3. Spending one’s wealth in the cause of Allah

The six stages of spiritual fulfilment mentioned by the Promised Messiah [as]

4. Restraint of passions against unlawful indulgence 5. Discard the ego altogether in the cause of Allah 6. Pure bounty is bestowed upon the believer without any further effort or toil

➡ spent in the pursuit of one’s passions.

To control passion for the sake of God is a greater sacrifice than the sacrifice of wealth. Consequently, the abandonment of the pursuit of passions strengthens relationship with God, for whatever a person gives up for the sake of God, he is granted something better in its place.

“His grace does not forsake the seekers; In His path no one suffers loss.

Whoever seeks this path, finds it; Bright becomes the face that does not turn away from Him.”

The fifth step is to discard the ego altogether in the cause of God. This means to render back to God that which has been committed to one as a trust. At this stage a believer is required to modify his relationship to everything that is bestowed upon him as if all of it were a trust to be devoted to the cause of God. This is the meaning of the verse: “And who are watchful of their trusts and their covenants.”

The Holy Qur’an, Sura Al– Mu’minun, Chapter 23, Verse 9

A person’s life and wealth and all his sources of comfort are trusts committed to him by God; rendering them back is obligatory on the trustee. The sacrifice of the ego, therefore, means that the trust should be rendered back to God Almighty, and also that one’s covenant of faith with God should be duly fulfilled and the obligations that one owes to his fellow beings should

be fully discharged as a true sacrifice, inasmuch as the complete fulfilment of all aspects of righteousness also amounts to a type of death. In this context fulfilment means that when a believer spends his life in the cause of God and carries into effect all aspects of righteousness, Divine lights envelop his being and invest him with spiritual beauty, as the bones are rendered beautiful by being clothed in flesh…

Both these states have been described

by God Almighty as garments. Righteousness too has been described as a garment, as Allah says: “Raiment of Righteousness” (The Holy Qur’an, Sura Al-A‘raf, Chapter 7, Verse 27).

The flesh with which the bones are clothed has also been described as a garment, as Allah says: “Then We clothed the bones with flesh.” (The Holy Qur’an, Sura Al-Mu’minun, Chapter 23, Verse 15).

It should be remembered that the fifth stage is the final stage of the spiritual journey. When that stage reaches perfection, it is followed by the sixth stage, which is a pure bounty, and is bestowed upon the believer without any further effort or toil. Effort has nothing to do with it. In other words, just as the believer forsakes his self for the sake of God, and is granted a new soul…

In the same way, a believer who dedicates his life to the cause of God out of personal love for God, is honoured with the spirit of God’s personal love which is accompanied by the Holy Spirit. God’s personal love is a spirit and the Holy Spirit is not something apart from it; there is no separation between God’s love and the Holy

24 | Tariq Magazine . December 2006

Spirit. That is why we have mostly mentioned God’s personal love without mentioning the Holy Spirit, inasmuch as the two are essential to each other.

When this spirit descends upon a believer, worship ceases to be a burden, and he is invested with such strength and pleasure that it prompts him to worship and remember God out of the eagerness of love and not through conscious effort. Such a believer continuously attends upon the threshold of God, like the angel Gabriel, and is granted permanent nearness of the Lord of Honour, as God Almighty has said: “The perfect believers are those who are ever present before God and themselves guard their prayers.”

The Holy Qur’an, Sura AlMu’minun, Chatper 23, Verse 10

At that stage a believer deems his prayer essential for nurturing his spiritual life without which he cannot survive. This stage cannot be achieved without the spirit which descends from God Almighty upon a believer. When a believer discards his life for the sake of God Almighty he deserves to be given a new life. All this shows that according to sane reason, these are the six stages which have to be traversed by a believer who seeks the perfection of his spiritual being. n Brahin-e-Ahmadiyya, Part V, Ruhani Khaza’in Volume 21, Pages 230–243 Cited in Essence of Islam Volume III,Page 98 Islam International Publications Ltd

PART 4 | Ahmadiyyat, the renaissance of Islam

Memoirs of the Messiah

M

y humble self saw the Seal of the Prophets [saw] in a dream in 1864–1865 in my early youth when I was still pursuing my studies. In my dream I had in my hand a religious book which I felt was of my own authorship. The Holy Prophet [saw] seeing this book enquired from me in Arabic, “How have you named this book? I submitted: I have named it Qutbi.” The interpretation of this has now come to my mind on the publication of this book that it is a book which in its reasoning and arguments is firm and unshakeable like the polar star. Presenting the firmness of the contents of this book I have issued a challenge and announced the award of a prize of 10,000 Rupees for anyone who might be able to refute it.

The Holy Prophet [saw] took that book from me and the moment his blessed hands touched it it became a lovely fruit resembling a guava but it was as big as a watermelon. When the Holy Prophet [saw] cut it into pieces it yielded so much honey that his blessed hand and forearm began to drip with it. Then a dead person whose body was lying outside the door came to life as a miracle of the Holy Prophet [saw] and came and stood behind me. My humble self was standing before the Holy Prophet [saw] in the attitude of a supplicant and the Holy Prophet [saw] who was occupying his chair in great glory and majesty was like a ruler, as if he was a great champion.

Then the Holy Prophet [saw] handed over to me one piece of the fruit so that I might give it to the newly revived person and he bestowed upon me all the remaining pieces. I gave that one piece to the revived person which he ate immediately and when he finished eating it I perceived that the chair of the Holy Prophet [saw] had risen much higher and the Holy Prophet’s [saw] countenance began to shine forth like the rays of the sun which was an indication of the revival and progress of Islam. While watching this display of light I woke up. Allah be praised for all this.

Braheen-e-Ahmadiyya, part III, pages 248—249, sub footnote 1

Hadhrat Mirza Sahib soon found that attending courts did not go well with a life of study, prayer and meditation.

So he wrote to his father requesting release from duties connected with family litigation, in Persian as was the custom.

The letter said: “My master, my father, peace! With due obedience and humility, the undersigned submits this to your honoured self:

That every year I can see with my outer and inner eyes one calamity or another devastating countries and cities, separating friend from friend and kin from kin and that not a year passes without some fire or some great tragedy coming like the doomsday; that, therefore, my heart has become cold towards this world and my face pale with fear for the future. Often do I remember the famous lines from Shaikh Muslih al-Din Saadi Shirazi with tears trickling down—’Trust not this dureless life, think you are safe from the sport of passing time’. Two lines from the verse of Farrukh Qadiani also act like salt for my wounded heart—‘Young one bind not your heart to this life, the moment of death may be near!’

I, therefore, wish for the rest of my life to live in solitude away from the company of men, so that I can devote all my time to the remembrance of God, making up for past neglect and guarding against future disasters. ‘Life hath ebbed away, all except for a few steps. Better, that I keep awake the remaining nights for the sake of some one dear to me!’ This world has no firm foundation; life here is not to be trusted. ‘He is wise who learns from others’.

And peace.”

Invitation to Ahmadiyyat

by Hadhrat Mirza Bashiruddin Mahmood Ahmad [ra_ho]

1872

About ten years ago I saw Jesus [as] and he and I had a meal together and during the meal we were quite intimate with each other like two brothers or like two companions and friends of long standing. After the meal in the same place where I am now writing, Jesus and I and a righteous descendant of the Holy Prophet [saw] kept each other company for some time. The descendant of the Holy Prophet [saw] held a piece of paper in his hand in which the names of some eminent personalities from among the followers of the Holy Prophet [saw] were entered and there were also entered in it words of praise which had been bestowed upon them by Allah, the Exalted. The Sayyad Sahib started reading out this paper which appeared to indicate that he wanted to inform Jesus of the ranks of chosen ones from among the Muslims which are decreed for them by Allah. All praise entered in that paper was on behalf of God, the Almighty. When the reading of the paper was approaching its end and only a portion of it was left the name of this humble one was mentioned and the following appreciation was entered in it in the Arabic language as proceeding from ➡

Volume 12 . Issue 1 | 25

PART 4 | Ahmadiyyat, the renaissance of Islam

➡ God, the Almighty: ‘He is to Me like My Unity and My

Uniqueness, he will soon be recognised among people’. The last portion was also conveyed to me by verbal revelation Braheen–e–Ahmadiyya, part III, pages 252–253 sub footnote No. 1

1875

received the revelation: “We call to witness the heaven and that which will happen after the setting of the sun”. It was conveyed to me that this revelation was by way of condolence on the part of Allah, the Exalted, and that the occurrence to which it related was that my father would die after sunset, and so it happened.

Kitab–ul–Bariyya, pages 159—162, footnote

Hadhrat Ali [ra_ho] gave me the commentary of the Book of Allah, the All Knowing, and said: “This is my commentary and now you are most deserving of it”. Felicitations on that which has been bestowed upon you.

Then I stretched forth my hand and took the book and thanked Allah, the Bestower, the Most Powerful. I found Hadhrat Ali [ra_ho] of good presence possessing good qualities, courteous, and humble having a bright shining face. I affirm on oath that he met me with great affection and kindness and it was conveyed to me that he knew me and was aware of my doctrine and that my stand and my way were opposed to those of the Shia’as, but he did not seem to resent it. Indeed he met me like a sincere friend and showed great affection for me. He was accompanied by Hassan and Hussain and by the Seal of the Prophets [saw] and by a handsome young woman, righteous and of high status, good natured and dignified whose face was lit up with spiritual light but who seemed to be filled with sorrow which she was trying to suppress. It was conveyed to me that she was the Lady Fatima Zahara. I was lying down and she approached me and sat down next to me and placed my head on her thigh and was most kind to me. I noticed that she was sorrowful and anxious on account of my troubles as a mother is anxious on account of the tribulations of her children. It was also conveyed to me that my relationship with her was like that of a spiritual son and it passed through my mind that her sorrow was an indication of the persecution that I was to undergo at the hands of my people and my countrymen and my enemies. Then Hassan and Hussain approached me and showed me fraternal affection and were to me like kind friends. The whole of this vision was experienced by me while I was awake and it happened many years ago.

Sirul-Khilafah, pages 34–35

1876

When my father died I was told that the time of his death was near. I was then in Lahore and hastened back to Qadian.

I found him ill but I did not expect that he would die the very next day, for his illness had taken a turn for the better and he showed great steadfastness. The next day when we were all with him at midday, the day being very hot, he very kindly suggested that I should rest a little. It was the month of June and the temperatures were very high. I retired into an upper room and lay down while a servant gently massaged my feet.

In this condition, which resembled a light slumber I

26 | Tariq Magazine . December 2006

When I received the revelation concerning the death of my father which I have just mentioned, I was naturally troubled by the thought that some sources of income which were available only during my father’s lifetime would now cease and we might be faced with adversity. Thereupon, I received the revelation: “Is not Allah Sufficient for His servant?” This revelation afforded me complete comfort and satisfaction and it impressed itself on my heart like steel. I call to witness Allah, the Lord of honour and glory, in Whose hands is my life that He has demonstrated the truth of this glad revelation in a manner that I could not have conceived of. He has provided for me as no father could have done for a child.

Kitab–ul–Bariyya, pages 61–62, footnote

1881

I supplicated that I could not afford all the expenses involved whereupon I received the revelation (Persian): “I shall make all arrangements for your new wedding and shall provide all that you might need; and so it has happened” Haqeeqat ul-Wahi, pages 235—236

The details of this prophecy were supplied in other revelations, so much so that even the name of the town, Delhi, was mentioned and this was communicated to several people and all came about as had been predicted. Without any previous relationship or connection my marriage was arranged in a well known noble Syed family of Delhi. As God had promised that through my progeny He will lay the foundation of a grand defence of Islam and among them He will cause to appear one who will be blessed with the heavenly spirit, He determined that I should marry into such a family and that of the marriage there should be that progeny who would spread far and wide in the world the light of guidance of which I would lay the foundations. It is a curious coincidence that as the grandmother of the Syeds (wife of Hadhrat Hussain) was named Shahr Bano, in the same way my wife who will be the mother of my progeny is named Nusrat Jahan Begum (Lady Help of the World). This seems to be an indication that the foundation of my progeny has been laid to help the whole world. It is the way of God that prophecies are sometimes indicated through names.

Taryaq ul-Qulub, pages 64–65

1882

On one occasion I received a revelation which indicated

PART 4 | Ahmadiyyat, the renaissance of Islam that there was a difference among the higher angels with reference to God’s design to bring about a renaissance of Islam as to the person through whom it should be brought about.

Braheen Ahmadiyya, part IV, pages 502–503, sub footnote 3

At the same time I saw in a dream that a search was being made for one who should revive the faith. A person appeared before me and pointing to me said (Arabic): “This is a man who loves the Messenger of Allah”. His meaning was that the principal condition of this assignment was the love of the Holy Prophet [saw] and that I fulfilled that condition.

Braheen Ahmadiyya, part IV, page 503, sub footnote 3

1882

When the 13th century of the Hijjra came to an end and the 14th century was about to begin Allah, the Exalted, informed me through revelation that I was the Reformer of this century and I received the revelation: “The Most Gracious One has taught thee the Qur’an…I am the first of the believers.”

Kitab–ul–Bariyya, page 168

1883

At one time Zulfiqar was in the hands of Ali but God will bestow Zulfiqar upon this Imam also in such manner that his shining hand will perform that which Zulfiqar performed in the time of Ali. That hand will be as if it was the Zulfiqar of Ali [ra_ho] which has appeared a second time.

This is an indication that the Imam will be the champion of the pen and that his pen will perform what Zulfiqar used to. The prophecy of Nimat–Ullah Wali: “I see his shining hand again armed with Zulfiqar”, is the exact translation of the revelation vouchsafed to this humble one printed ten years ago in the Braheen–e–Ahmadiyya. That is to say, the book of the friend of God is the Zulfiqar of Mi. Here the reference is to this humble one. On this account this humble one has in many visions been called Ghazi. There is a reference to this in several other places in Braheen–e–Ahmadiyya.

Nishan Asmani, page 15

1885

The author has been informed that he is the Reformer of the age and that his qualities have a spiritual resemblance to the qualities of Jesus, son of Mary, and that there is a strong affinity between us. I have also been told that following the example of particular Prophets and Messengers, through the blessings of perfect obedience to the best of mankind and the most exalted of all the Messengers [saw] I have been exalted above many of the great saints who have passed away before me. Obedience to me, and following my way is the road to salvation, good fortune and blessings; and opposition to me is a source of deprivation and destitution.

Ishtihar Zameemah Surmah Chashm Arya

This humble one compiler of Braheen–e–Ahmadiyya has been commissioned by the Almighty, may He be glorified, that he should strive for the reform of mankind, in the manner of the Israeli Prophet Jesus, with perfect humility, meekness and courtesy. It has therefore been decided that to carry out this commission, this letter, together with an announcement in Urdu and English, should be published and a copy thereof should be transmitted to the reverend missionaries and representative Brahamos and Aryas and the followers of nature and the Muslim divines. This plan has not been adopted of my own initiative but has been permitted by the Almighty Master and I have been assured through revelation that if those to whom this letter is addressed will not respond to the truth, they will be held guilty and will be confounded and rendered helpless.

Printed letter March 8, 1885 Tabligh Risalat, Volume I, page 11

1885

Maulvi Abdullah of Sannaur had the following statement published in Al-fazal (Volume Number 24, September 25, 1916): It was the month of Ramadhan on the 27th day of which being Friday I had the honour of being in attendance upon the blessed presence. After the dawn service Hadhrat Aqdas (The Promised Messiah [as]) as was his wont, retired into the room next to the Mosque and lay down on a cot. Sitting near him this humble one started massaging his feet as usual.

This continued till the sun came out and the chamber was lit up.

Hadhrat Aqdas was lying on his side and his forearm covered his face. I was thinking with great joy how fortunate I was and what a blessed opportunity had been afforded to me by Allah, hallowed be His name. It was the blessed month of Ramadhan and it was the blessed 27th day and a blessed Friday and I was in the company of a blessed personage. I thought to myself how many blessings are today combined for me; it would not be strange if God Almighty were to show me some sign of Hadhrat Aqdas. I was deep in these delightful thoughts as I was massaging his foot near the ankle when suddenly I perceived a slight trembling of his body, whereupon he removed his forearm from his face and looked at me. His eyes were wet and were possibly running with tears. He covered up his face again and continued in that posture. When I looked at his ankle I noticed a red drop which was round and had not spread out. I put the tip of my forefinger on the drop and it spread out and stained my finger also. I was surprised and the verse passed through my mind: “The colouring of Allah and who is better than Allah in the matter of colouring?” (The Holy Qur’an, Chapter 2, Verse 139). Then I thought that if this was Allah’s colouring maybe it had a fragrance. I smelt my finger but there was no fragrance. Then I turned my attention towards massaging his ➡

Volume 12 . Issue 1 | 27

PART 4 | Ahmadiyyat, the renaissance of Islam

I saw in a vision that I was standing on a pulpit in the city of London…Thereafter I caught several birds…I interpreted this vision as meaning that…my writings will be published there [London] and many righteous English people will accept the truth.

➡ back and observed a few red wet stains on his shirt which

made me wonder, and I got up and examined the whole chamber but did not find any red stain anywhere else. Then puzzled I reverted to my position and started massaging his feet again. In a short while he sat up and then entered the mosque where I continued to massage his back. It was then that I asked him: Sir, where did these red drops fall from?

He tried to put me off; but on my persisting he related the whole incident as he has set out in detail in his books. But before he did this he expounded to me in detail the question of beholding God Almighty and the external materialization of elements observed in a vision. In this context he drew upon the writings of Mohyuddin Ibn Arabi and I comprehended how perfect individuals might be vouchsafed a vision of divine attributes of Beauty and Majesty personified.

Then he asked me: Did any drop fall on your clothes? I looked at my clothes and answered: There is no drop on my clothes. He asked me to look at my cap which was of white muslin. I took off my cap and looked at it and saw that there was a stain on it also and I felt very happy that a drop of the divine ink had fallen on me too. I begged Hadhrat Aqdas to bestow his shirt upon me and when I persisted in my demand, he agreed on the condition that I should give a direction in my will that on my death it should be buried along with me; for his hesitation in bestowing it upon me was due to his apprehension that after the death of both of us people might convert it into an object of worship; and he gave it to me after a good deal of discussion between us. It is still with me and bears the red stains exactly as they were on the day Hadhrat Aqdas had the vision.

This is my true witness. If I had lied I would be subject to the curse pi upon liars. I affirm in the name of Allah that what I have stated is the truth. If I have lied I call down upon thyself the curse and wrath of Allah, Abdullah of Sannaur.

As this sign was shown in view of the opposition of Aryas I consider that it presaged the assassination of Pandit Lekhram and it also had reference to the plague

Mahmud was born on Saturday Jan. 12, 1889 Taryaq-ul-Qulub, page 42

1888

I have been commanded that the seekers after truth should enter into the covenant of Ba’iah with me for the purpose of learning the way of true faith, true purity and the love of the Lord and of discarding an evil, slothful and disloyal life. Therefore, those who perceive such strength in themselves should come forward to me. I shall be the sharer of their sorrows and shall try to lighten their burdens. God will bless them through my prayers and my attention towards them provided they are wholeheartedly ready to comply with the conditions of the covenant which are divinely determined. This is a divine command that I have conveyed today. The revelation in this context is (Arabic): “When thou hast made up thy mind put thy trust in Allah; and construct the ark under Our supervision and Our revelation. Those who make the covenant with thee enter into a covenant with Allah. The Hand of Allah is above their hands”.

Green Announcement, December 1, 1888, page 241 Tableegh Risalat Volume I, page 145

1891

I have claimed to be the like of Jesus in the light of revelation from Allah, the Glorious, and it has been disclosed to me that there are references to me in the Holy Qur’an and in the ahadith of the Holy Prophet [saw], and a promise has been made, concerning my advent.

Letter dated Feb. 11, 1891, Addressed to Maulvi Abdul Jabbar, Tableegh Risalat, Volume I, page 159

1891

I saw in a vision that I was standing on a pulpit in the city of London and was setting forth the truth of Islam in the English language, in a very well reasoned address. Thereafter I caught several birds who were sitting upon small trees and were of white colour and their bodies resembled the bodies of partridges.

I interpreted this vision as meaning that though I would not be able to travel to that country but that my writings will be published there and many righteous English people will accept the truth.

Naseem-i-Da’awat, page 60

1888

The birth of my elder son Mahmud was prophesied in the Announcement of July 10, 1888 and the Announcement of Dec. 1, 1888, which was printed on green paper. The Green Announcement also stated that the son about to be born would be named Mahmud. When this prophecy had been adequately published, then by the grace and mercy of Allah,

28 | Tariq Magazine . December 2006

Izala Auham, pages 515–516

1896

A paper written by me on the qualities and miracles of the Holy Qur’an will be read in the Conference of Great Religions to be held in Lahore on Dec. 26, 27 and 28, 1896.

This paper is above the reach of human faculties and is a divine sign having been prepared with His special support.

God, the All Knowing, has informed me by revelation that

PART 4 | Ahmadiyyat, the renaissance of Islam this paper will tower above all others. It contains such light of truth, wisdom and insight as shall confound the followers of other faiths who might be present and listen to it from beginning to end. They will not be able to match its qualities from their own books whether they are Christians, Aryas, Sanatan Dharmists or any others, for God has designed my paper as a manifestation of the light of His Holy Book.

I saw in a vision that a hand from the unseen touched my palace and immediately there burst forth a light which spread all round. My hands were also lit up by it. Then someone who was standing next to me called out (Arabic): “Allah is Great; ruined is Khaibar”. The interpretation is that by the palace is meant my heart which is the place of descent and manifestations of lights and those lights are the learning contained in the Holy Qur’an. By Khaibar are meant all other religions which have been corrupted and which have got mixed up with paganism and falsehood and wherein man is deified or divine attributes are degraded from their perfect station.

Thus I was informed that by the wide publication of this paper the falsehood of false creeds will become patent and the truth of the Holy Qur’an will begin to spread through the earth till it completes its circle.

Then my mind moved from a vision towards the reception of revelation and the revelation came (Arabic): “Allah is with thee. Allah takes His stand wherever you stand”. This is a metaphor for the expression of divine support.

Announcement of December 21, 1896, Tableegh Risalat Volume V, pages 77–79

1900

On the morning of the day of the Festival of Sacrifices I received the revelation (Urdu): “Make an address in Arabic”. This was communicated to several friends. I had never made a speech in Arabic before. When on that day I stood up to deliver the address in Arabic, God Almighty made an eloquent Arabic address flow from my tongue which was pregnant with meaning and which is set out in the Khutbah Ilhamiah. The address extends over several pages and was made in one continuous delivery without the help of any notes. God has called it a sign in His revelation, for the address was delivered entirely under the influence of divine power. I do not believe that any Arabic orator, scholar or literary figure, could deliver such a speech extempore.

Nazool–ul–Masih, page 210

1903

I supplicated once that all my ills might be removed but I was told that this would not be; then God Almighty conveyed it to me that this was a sign of the Promised Messiah for it is written that he would descend clad in two yellow sheets. The ills from which I suffer are these two yellow sheets, one covering the upper part and the other covering

the lower part of my body.

Naseem–i–Dawat, page 68

1905

I was shown a spot in a vision and was told: “This will be the spot of thy grave”. I saw an angel who was measuring the ground and arriving at a certain spot, he said to me: “This is the place of thy grave”. Then I was shown a grave which was brighter than silver and all its clay appeared to be silver and it was said to me: “This is your grave”. I was shown a place which was named Bahishti Maqbarah, and it was conveyed to me that it contained the graves of such select members of the community who are destined for heaven.

Al–Wasiyyat, page 15

As for me I was so absorbed in myself (in the remembrance of God) that I was living a life of seclusion; nothing was dear to my heart except He Himself. I did not like to come out of my room and not for a moment I wanted publicity for myself. I was all alone—and isolated—and that was all I liked most. Publicity and a Jamaat around were most averse to me. How much averse were these things to me is better known to God the Almighty. But God compelled me to come out. I did not like it, but He let it be done against my wish; for, He had assigned a duty to me. He chose me for His work and through His grace He honoured me with this great position. It is His own selection; I have no hand in this matter. What I could observe is that I wished to stay far away (as if it is miles and miles away) from publicity and from the people in the form of a Jamaat; I simply cannot understand how do the people hanker after publicity—I was drawn altogether to the other direction whereas God’s Will was quite different. I supplicated to God repeatedly that I should be left in seclusion—in my room of aloofness. But I was repeatedly instructed by God to come out and work, for, the religion was in a very precarious condition at that time; I was told to come in the open and straighten the affairs of religion. The prophets are always like that—they are very much averse to publicity—no prophet has ever wished for it. The Holy Prophet [saw] also liked to remain in a secluded place that is why he used to go to the cave Hira far away from the people. This cave was full of perils so much so that nobody dared go inside it but that is the place which he chose for himself; he did not like the publicity in the least.

However, God commanded him in the words “Ya ayyohal Moddassiro qum fa anzir”.

There seems to be a sort of compulsion in this order from God Almighty and reason for this order from God is that the Holy Prophet [saw] did not like to come out of his seclusion. There are some people who out of their ignorance think that I like publicity. I have said it repeatedly that I do not like it, it is God who has brought me out in the open. n Malfoozat, volume 7, page 43

Volume 12 . Issue 1 | 29

PART 4 | Ahmadiyyat, the renaissance of Islam

Court trial of the Promised Messiah [as]

By Irfan Chaudhry

O

n 1st August 1897, Dr Martyn Clark filed a complaint in the Court of the District Magistrate at Amritsar that Hadhrat Mirza Ghulam Ahmad [as] had conspired to murder him. The Magistrate immediately issued a warrant for Huzur’s [as] arrest but then came to realise it had no jurisdiction to do so. Thus, the complaint was transferred to Gurdaspur, where Captain Montagu William Douglas was the District Magistrate.

Captain Douglas, though young and relatively inexperienced at the time, was a just and honourable man. Captain Douglas told Dr Clark that his was a much higher court and that there should be a police investigation. However, Dr Clark pleaded that he was ill and was afraid his witness may be interfered with. Captain Douglas said that he “could not possibly charge Ghulam Ahmad with any offence until there has been an investigation. There isn’t enough evidence”.

He added, however, that he saw no objection is asking for security to maintain the peace if Dr Clark’s evidence justified it. Thus, after some discussion, it was decided that the case should begin and a summons was issued ordering the Promised Messiah [as] to appear in court in Batala on August 10th.

The prosecution’s case itself was conducted by the Promised Messiah’s [as] three most bitter opponents: the Muslim divines, represented by Muhammad Hussain Batalvi; Dr Clark, being from the Christian missionaries and Pandit Ram Bhaj Dutt, a well known lawyer of Lahore, on behalf of the Arya Samaj Hindus.

The prosecution claimed that Huzur [as] had sent Abdul Hamid, a tall 17 year old youth, from Qadian to Amritsar to assassinate Dr Clark. In reality, however, Abdul Hamid had stayed in the Ahmadiyya guest house for 14 days and was sent away by Huzur [as] as a person of low character.

For the prosecution’s case, Abdul Hamid was a key witness because he was supposed to be the assassin sent to murder Dr Clark. But his statements were not convincing. There were inconsistencies between what he said at Amritsar and in the version he laid out in front of Captain Douglas at Batala.

Furthermore, his demeanour was not that of a truthful witness because he spoke quickly and with a lot of precise detail. Captain Douglas had allowed Dr Clark to look after Abdul Hamid, but the longer he stayed under the care of the mission the more profuse and detailed his evidence became with a mass of detail being added even from one day to the next. From this, Captain Douglas inferred that Abdul Hamid was being coached and ordered the police to remove him from Dr Clark’s custody and have him questioned independently. While being questioned by the police, Abdul

30 | Tariq Magazine . December 2006

Cover of Kitabul Bariyya, in which the Promised Messiah [as] recalls the court trial at which he was falsely accused of murder.

Hamid burst into tears and flung himself at the Superintendent’s feet. He admitted that he had lied completely in all his statements and that the whole story had been made up by the missionaries.

Finally, Abdul Hamid admitted that when he arrived in Armitsar he had gone first to the American Mission, even though he had come expressly to assassinate Dr Clark. At this point Captain Douglas decided that this youth had no intention of killing Dr Clark and at once discharged Huzur [as] and ended the case.

Abdul Hamid was sentenced to 9 months imprisonment and 44 days solitary confinement for perjury and conspiracy.

The magistrate told Huzur [as] that if he wished to sue Dr Clark for perjury and malicious prosecution then the

PART 4 | Ahmadiyyat, the renaissance of Islam court would grant him leave to do so.

“I shall not do so. His case will come before a higher tribunal”, the Promised Messiah [as] replied. Dr Clark died on 16th May, 1900­—just under three years after this trial took place.

Kittabul Bariyya

Kittabul Bariyya is a book written by the Promised Messiah [as] and recounts the attempt of the Christian missionary, Dr Henry Martyn Clarke, to have him imprisoned for conspiracy to murder. Amongst other rebuttals, it also addresses and thoroughly disproves the baseless accusation that the Promised Messiah [as] was working against the Government.

Huzur [as] advises the community, which he summarises in the following three points:

clearly showed the Divine Will at work.

Indeed, there were several signs which manifested themselves in support of the Promised Messiah [as].

First, the issue of the warrant itself was deferred to a different district.

When Dr Martyn Clark first submitted his complaint on August 1, 1897 in the Court of the District Magistrate at Amritsar, a warrant for the arrest of Hadhrat Mirza Ghulam Ahmad [as] was immediately issued. Soon after, however, the Magistrate realised that it was out of their jurisdiction and transferred the complaint to Gurdaspur.

Secondly, when they heard the complaint was transferred, Dr Clark and his lawyer pleaded strongly with the Deputy Commissioner of Gurdaspur that there was already a warrant issued

by Amritsar. The Deputy Commission-

This commendable courtesy by the ‘Pilate’ of our time [Captain Douglas] shall be remembered by all my followers when I am gone. He shall be remembered till the end of the world with love and respect 1. To remember our duty to Allah and to devote oneself wholly to worshipping and submitting to Him. His Greatness should be felt in our hearts and our greatest love should be for Him and we should give up carnal desires out of fear of Allah. We should know Him as One without partner and lead a pure life for His sake. We should not elevate Man or any other creation to His station, but rather to truly believe in Him as the Creator and Master of all bodies and souls.

2. To be compassionate towards all, to act with kindness towards everyone and, at the very least, having the intention of doing good.

3. We should genuinely support the British Government, whose rule God has placed over us and who are charged with protecting our life and property, and refrain from disorderly behaviour which would create disquietude and a state of apprehension.

Heavenly Acts

Throughout the period of the trial, there were many occurrences which

er disregarded their plea and issued a Warrant Summon. This meant the trial would take place in Gurdaspur with Captain Douglas and not in Amritsar, where Dr Clark had a strong influence.

It was, after all, because of his influence that proceedings swiftly commenced on August 8, only a week after the complaint was originally submitted at Amritsar.

Thirdly, Muhammad Hussain and other opponents had wished to see Huzur [as] disgraced but instead saw him being respected and honoured.

One bitter opponent of the Promised Messiah [as] was talking to someone saying “that man is under police custody and in handcuffs and this is his punishment because he was false”.

At this point the man he was talking to grasped his hand and took him to a position where they could see the Deputy Commissioner sitting on the Judicial Chair. “Look carefully, and tell me who is the other gentleman sitting on a chair?” he asked. Seeing the Promised Messiah [as] the opponent felt very ashamed. Huzur [as] was a chieftain ➡

Lt.–Col. Montagu William Douglas The false charges against the Promised Messiah [as] were tried under the charge of M. W. Douglas, holding the rank of Captain at the time.

He realised the trial was an attempt to silence Huzur and acted with justice to acquit him; disregarding the pressure and influence that Dr Clark, of the prosecution, had outside the courts.

Born on 23 November 1863, he was the only son of Edward Douglas. His father was the Assistant Colonel Secretary of Mauritius.

He was a just and honourable man who was awarded the “Companion of the Order of the Star of India” in 1919 and “Companion of the Order of the Indian Empire” in 1903.

He married Helen Mary Isabel in 1891, who was the daughter of Ven. Archdeacon Downer. They had two sons and one daughter.

He joined the North Staffordshire Regiment in 1884 and transferred to the Indian Army in 1887. He was promoted to Captain in 1895 and to Major in 1902. Thereafter, he joined the civil service and was made an Assistant Commissioner in 1890, being promoted to Deputy Commissioner in 1899. He was a member of the Executive Committee for the 1903 Coronation Durbar in Delhi.

Between 1910 and 1913 he served as Deputy Commissioner of Lyalpur District, Punjab and from 1913 to 1920, he was Chief Commissioner of the Andaman and Nicobar Islands.

He had a keen interest in Shakespeare and was the President of the Shakespeare Fellowship. His publications include: The Case for the Earl of Oxford as Shakespeare (1932), Lord Oxford was Shakespeare, a summing up (1934) and Lord Oxford and the Shakespeare Group, 3rd edn. (1952).

He was also an art enthusiast and an exhibitor of watercolours and etchings in the principal London galleries. He also enjoyed mountain climbing in the Alps and India.

He passed away on 24th February 1957 at the age of 93.

Volume 12 . Issue 1 | 31

PART 4 | Ahmadiyyat, the renaissance of Islam

The 1903 Delhi Durbar Planning Committee: Major H. Hudson, Rai Bahadur Ganga Ram, Col Lyons Montgomery, Captain A.D. Bannerman and Major M.W. Douglas

➡ of the Punjab so was naturally entitled

to a chair.

Fourthly, the day of the Promised Messiah’s [as] hearing would have been like an Eid celebration for Muhammad Hussain. The Divine Power is such that Muhammad Hussain had come to see the Promised Messiah [as] dishonoured but was himself disgraced. In court, when he came to give evidence he declared he was a Kursi Nashin as his father, Raheem Baksh, had been. This is an honorary rank that entitled the holder to a seat whenever they were involved in government business. In fact, Muhammad Hussain had lied. Neither him nor his father nor his grandfather were ever holders of this title. Nor were their names mentioned in the compilation of Punjab’s Kursi

Nashin noblemen. Captain Douglas was not impressed. He spoke sharply and denied his request. When giving evidence, the Captain brusquely told him to “stand up straight when you’re giving evidence in court”.

Who knows where this desire to be granted a chair came from. It would have been better for him to simply give his statement and leave and not ask for a chair. Instead, he lifted the veil and disgraced his entire family. Then, after he came outside, he sat down on a chair. As the orderlies of the court knew his request for a chair had been denied, he was asked to vacate the seat.

He went and sat on another seat. This time, he was very disgracefully evicted from it. Thereafter, he borrowed someone’s chadder (a length of cloth

32 | Tariq Magazine . December 2006

used as a shawl to wrap around the shoulders), laid it on the ground and sat on it. This was soon retracted once the lender of the shawl came to realise that Muhammad Hussain was a witness for the prosecution. This was witnessed by a crowd of a thousand or more and who would have realised that this was the disgrace of a man who had given false witness.

As for the evidence he gave, it added little value and Captain Douglas dismissed it and noted in the court records, “I consider sufficient evidence has been recorded regarding the hostility of the witness to Mirza Sahib and there is no necessity to stray further from the main lines of the case”.

Fifthly, despite the influence of Dr Clark outside the courts and in-

PART 4 | Ahmadiyyat, the renaissance of Islam tense pressure from the Prosecution, God ensured that the Promised Messiah [as] was acquitted through the hands of Captain Douglas.

These signs show how Allah will never allow his chosen servants to be disgraced and that the help of Allah alone is sufficient for His servants. What is even more remarkable, however, is the similarities of this trial with the trial of Jesus [as]; whose second coming has been fulfilled in the person of Hadhrat Mirza Ghulam Ahmad [as].

Case Timeline

The trial of Hadhrat Isa [as]

The hostility of the Jews against Hadhrat Isa [as] was at its most intense at the time of the crucifixion. Jesus [as] admonished them for their hypocrisy and ridiculous ceremonies and they hated him for it and did not consider him a true prophet. They had tried several times to bring about his ruin, but failed.

Then, a few days before the festival of Passover, the Jewish priests came together and planned to bribe Judas Iscariot to betray Jesus [as]. Twelve disciples sat and ate with Jesus [as] on the evening of the Passover, at which point he prophesised: “He who has dipped his hand in the dish with me will betray me.” (Matt. 26:21). After supper, he proceeded to the Garden of Gethsemane where, after some time, Judas appeared with a body of soldiers. He walked in front of them and identified Jesus [as] by kissing him on the forehead. At this point, Hadhrat Isa [as] was arrested and taken to the house of the Chief Priest. After being questioned by the Jewish leaders, he was then presented in front of Pontius Pilate, the Roman Governor of Judea.

The Romans preferred not to intervene with the local disputes amongst the Jews. However, they did not tolerate any movement against the Roman power. When in front of Pilate, the Jews accused Jesus [as] of forbidding them to give tribute to Caesar and that he considers himself king.

But after questioning Jesus [as], Pilate came out and said, “I find no crime in him” (John, 18:39).

The Chief Priests and Pharisees were insistent and would not be reconciled to anything less than death for Jesus [as].

So when Pilate found he could not have his own way, he took water and washed his hands before the crowds and said, “I am innocent of this man’s blood, see to it yourselves” (Matthew, 27:24). Thereafter, Hadhrat Isa [as] was mocked, tortured and taken away to Golgotha and placed on the Cross.

Similarities between the trial of Jesus [as] and the trial of the Promised Messiah [as]

The second coming of Jesus the Christ [as] was fulfilled in the person of Hadhrat Mirza Ghulam Ahmad [as]. So it is not unthinkable for there to be resounding similarities between the two. It should be noted that because of the dangerous and highly threatening nature of their respective trials, they were a significant event in the lifetime of both

01.08.1897

Complaint against Mirza Ghulam Ahmad [as] for conspiracy to murder submitted in the Court of the District Magistrate at Amritsar by Dr Martyn Clark.

08.08.1897

Proceedings begin, instead, in Gurdaspur under Captain Douglas.

Complaint was transferred here after Amritsar realised it had no jurisdiction.

10.08.1897

The Promised Messiah [as] appears in Court in Batala

13.08.1897

The prosecution takes 3 days to outline the case. They allege that Mirza Ghulam Ahmad [as] had sent Abdul Hamid, a 17 year old youth, from Qadian to Amritsar to assassinate Dr Clark.

In reality, however, Abdul Hamid had stayed in the Ahmadiyya guest house for 14 days and was sent away by Huzur [as] as a person of low character.

21.08.1897

Captain Douglas dismisses evidence given by Muhammad Hussain Batalvi in the official records by noting, “I consider sufficient evidence has been recorded regarding the hostility of the witness to Mirza Sahib and there is no necessity to stray further from the main lines of the case”.

23.08.1897

The Promised Messiah [as] is acquitted. Before the court rises, Huzur [as] is given the option to sue Dr Clark for perjury and malicious prosecution. The Promised Messiah [as] replies, “I shall not do so. His case will come before a higher tribunal”.

It was during the period of the trial that the Promised Messiah [as] received the revelation “I will humiliate those who intend to humiliate you”

➡

Volume 12 . Issue 1 | 33

PART 4 | Ahmadiyyat, the renaissance of Islam

➡ Messiahs. But what is remarkable, however, is the duplicity in the events and cir-

cumstances of the trials alone. Here, at least seven similarities are identified.

1. Judas Iscariot took a bribe of 30 pieces of silver from the Jews and had Jesus arrested. Similarly, Abdul Hamid was also bribed and out of greed he got himself arrested and falsely “confessed” to having attempted to assassinate Dr Clark under the direction of Hadhrat Mirza Ghulam Ahmad [as].

2. Jesus’ trial was transferred from the Sanhedran (Jewish High Council) which was strongly opposed to Hadhrat Isa [as] and brought before Pilate. Similarly, the case of the Promised Messiah [as] was transferred from the Amritsar district where Dr Clark had much influence to that of Gurdaspur, where Captain Douglas presided over the trial.

3. Regarding Hadhrat Isa [as], Pontius Pilate had said that he sees no crime in him. In the same way, during the trail and in front of Dr Clark, Captain Douglas said that he does not lay any blame on the Promised Messiah [as].

4. On the same night that Jesus [as] was delivered from a death on the cross, a thief was arrested and punished. On the date of the Promised Messiah’s [as] acquittal, that is 23rd August 1897, a Christian soldier of the liberation army was arrested for theft and was sentenced, in the same court, for 3 months imprisonment.

5. To arrest Jesus, the Jews and their elders had strongly asserted that he was a traitor and a rebel to the Roman Empire and wanted himself to rule. Similarly, Muhammad Hussain Batalvi, as a witness for the prosecution and purely for mischief, alleged that the Promised Messiah [as] wanted to be king and had said that any power opposing him would be crushed.

6. Just as Pontius Pilate did not pay attention to any of the babblings of the Jewish elders, understanding that they were bitter enemies of the Messiah, Captain Douglas also did not pay any attention to Muhammad Hussain’s statement. A note was made in the Court records of his enmity and that there was “no necessity to stray further from the main lines of the case”.

7. Just as Jesus [as] was forewarned before his arrest that his enemies will try to kill him but that God will save him from their mischief, Allah also forewarned the Promised Messiah [as] of his impending trial. In July the same year, before Dr Clark submitted his claim, one morning Huzur [as] summoned his followers to his house. He read to them from a notebook in which he had recorded what he had seen and been told during the night. The Promised Messiah [as] said that he had seen lightening coming to his house from the West. As it got nearer it changed into a star, when he received the Word of God “This is a threat from the authorities, but you will be discharged”. So the Promised Messiah [as] knew that legal action would shortly be brought against him, but that it would not succeed.

The Promised Messiah [as] on Captain Douglas

“In my opinion, Captain Douglas outshines Pilate in imparting judgement fearlessly and in showing determination and steadfastness.

But in the end Pilate showed diffidence and for fear of the High Priest and the Elders, acted in a cowardly manner. But Captain Douglas showed no sign of weakness. When Maulvi Muhammad Hussain demanded a chair for himself in court, on the strength of the rights granted to him by virtue of certain Government documents, Captain Douglas refused to accede to his request and ordered him curtly to keep his mouth shut. On the other hand, he ordered a chair to be brought in for me. Those who are blessed with honour from above do not hanker after worldly honours. This commendable courtesy by the ‘Pilate’ of our time shall be remembered by all my followers when I am gone. He shall be remembered till the end of the world with love and respect.”

Tadhkiratush Shahadatain by Hadhrat Mirza Ghulam Ahmad, pages 31–32, printed by The London Mosque, 1984

Muhammad Hussain and other opponents had wished to see Huzur [as] disgraced but instead saw him being respected and honoured.

Divine Deliverance

It was during the period of the trial that the Promised Messiah [as] received the revelation “I will humiliate those who intend to humiliate you”. Those who doubt the Divine intervention that saw Hadhrat Mirza Ghulam Ahmad [as] acquitted should ponder over the proceedings. The trial could have had a disastrous outcome, especially with the pressure from all around to see him disgraced. It was in these conditions that Allah ensured that Huzur [as] was respected. Instead, Muhammad Hussain was shamefully disgraced and Dr Clark could only feel deep indignity and regret. While at the same time, the proceedings had a striking resemblance to the trial suffered by Hadhrat Isa [as], whose second coming was prophesised to manifest itself in the Imam Mahdi [as]. So how wonderfully apt, therefore, is verse 55 of Surah Al-Imran: “And Jesus’ enemies planned, and Allah also planned, and Allah is the Best of Planners”. All praise belongs to Allah alone, Lord of all the worlds. n

34 | Tariq Magazine . December 2006

References 1. Kitabul Bariyya, Hadhrat Mirza Ghulam Ahmad [as], The Promised Messiah 2. “Ahmad, The Guided One” by Iain Adamson, Islam International Publications 3. “Truth about the crucifixion”, The London Mosque, 1978

part 5 ❯ News and events Charity Challange Fahim Anwer

U

nder the Chairmanship of Naib Sadr, Fahim Anwer Sahib, search for the Charity Challenge venue began in early 2006 and it was eventually decided to use Islamabad to host the event and devise a round route which will enable Islamabad to be the start and finish point for the event. The date set for the event was 27th August 2006.

The duty chart was put together and the Southern regions provided manpower in order to run the actual event.

Work began in liaising with the National Charities and some local charities informing them that we would be sponsoring them this year and also inviting them to the event. The charities sponsored this year were: Save the Children, Great Ormond Street, Humanity First, Royal Hospital for

Nuero Disability, Leukaemia Research, Macmillan Cancer Support, and Surrey Victim Support.

The sponsorship forms were printed and batches were sent out in July throughout the UK. The route was comprised of two of the local official country walks in the area—Tilford Walk and Frensham Walk—and took in the area South West of Islamabad including the two large ponds in Frensham.

The Charity Challenge website (www.mkacc.org)was also continually updated and included a sponsorship form request, information on the charities, information on the route, as well as history of the event and Majlis Khuddamul Ahmadiyya.

Once Jalsa Salana was over, work

began in earnest in working with the regions to get as much attendance and sponsorship as possible particularly from the Atfal as they were still in their summer school holidays.

Feedback from the media was generally quite good with the Bordon Post, Eagle Radio, and BBC Guildford all covering the event prior to the actual day.

On the day, the event registration started at 8.30am and by mid–morning the participants were congregated in the main Islamabad field at the starting point by the exit gate. This year there were a number of different categories of event; 13 mile run for Khuddam, 13 mile walk for Khuddam, and a 6½ mile route for atfal. Once the rules and regulation were read out then Sadr ➡

Volume 12 . Issue 1 | 35

PART 5 | News and events

➡ Majlis Khuddamul Ahmadiyya started the races.

Muslim Television Ahmadiyya UK covered the whole event and a TV crew from ITV Meridian also came to film the beginning of the event and interview Sadr Majlis and the Charity Challenge Chairman.

Participants of the 13 mile run were beginning to come in at the finish at just under an hour and a half from starting after which the rest of the participants began to file back in over the next few hours.

The total registered attendance was 506 though this did not include those working on site preparations and food preparations and marshalling. This was however comprised of approximately 300 khuddam and 200 atfal. The total amount raised in sponsorship promises came in at £43,108 with £14,156 collected by close of registration.

The final session was presided over by Naib Amir, Mansoor Shah Sahib and prizes given at the final session were to the highest fund rasiers, to the winners of the 3 different race categories, as well as to the oldest competitor (79 years old) and best region in attendance. Certificates of Support were also presented to the Charity Representatives that were present and each came up to the stage to add their vote of thanks to Majlis Khuddamul Ahmadiyya. Fahim Anwer Sahib said a few words of thanks to the participants and organising committee followed by a speech from Mansoor Shah Sahib on the emphasis that we as Khuddam and young men of the community should stand out in always being first and foremost in helping those around you. Sadr Sahib closed the final ceremony with a few words reiterating what Naib Amir mentioned by telling all present that we should stand fast by our motto of “Love for All, Hatred for None” and act as servants to the community at large, especially in the current climate. Naib Amir Sahib ended the final session with silent prayer.

On this day the sun shone all day long topping off an eventful and purposeful Charity Challenge for another year. n

36 | Tariq Magazine . December 2006

PART 5 | News and events

National Atfal Tarbiyyati Class

T

he National Atfal Tarbiyyati Class for 12–15 year olds was held on the 25th and 26th February 2006 at Baitul Futuh. The registered attendance was as follows: 12–15 year olds Under 12’s Amila, Teachers and Helpers Total

285 25 60 370

The opening session was chaired by Sadr Majlis Khuddamul Ahmadiyya UK, Mirza Fakhar Ahmad Sahib. Sadr Sahib welcomed all the children to the class and advised the Atfal on inculcating the habit of saying [salam] to one another.

This year’s class was structured into five main categories of study, namely: The Holy Qur’an, Hadith, Salaat, History of Islam and Jama’at Ahmadiyya.

In total, eight different classes were set up throughout the complex with eight different teachers. The teachers and pupils were given work packages in which they were provided specific reading material, after which they would have to produce work such as writing articles or answer questions on what they have just learnt. The teachers assisted by providing additional support by giving guidance and information on the specific topics.

This year also saw the introduction of Tarbiyyati Workshops. The purpose of these workshops was to engage the Atfal in discussion with regards to some of the contemporary issues of the day. The subjects for discussion were “Smoking / Drugs” and “Jihad / Terrorism”. The structure of these workshops was to have a main facilitator and several group facilitators. The main facilitator would introduce the subject and explain the nature of the workshop. The Atfal were split into fifteen different groups in the Tahir Hall. It was then the job of the group facilitator to engage the Atfal in conversation about the topic. The group facilitator

Group photo of Atfal with Huzur [atba]

would also have to choose one Tifl who would take notes on what was discussed and then present the findings to all the other groups at the end. After a slow start, nearly all the Atfal participated in the discussion and soon every group was buzzing with conversation and opinion. It was encouraging to see that our Atfal are aware of what’s going on around them. These sessions proved to be informative, educational and enjoyable. Many Atfal commented that this was the best part of the Tarbiyyati Class.

On Saturday evening the Atfal were shown the documentary “Muslims or Heretics” which was about the plight of the Ahmadi Muslims in Bangladesh.

Regular intervals were taken throughout the showing to explain to the Atfal some of the scenes they were watching.

Another feature of the programme was a martial arts class for all the Atfal.

At the registration desk every Tifl was handed a copy of the “Prayers for the Khilafat Centenary” as prescribed

by Hadhrat Ameerul Momineen [atba]. In addition to that every Tifl received a “Certificate of Attendance”.

The final day the Tarbiyyati Class was blessed by the presence of Hadhrat Ameerul Momineen, Khalifatul Masih Al–Khamis [atba]. Before Huzur’s arrival, respected Amir Sahib,

Rafiq Hayat Sahib addressed the Atfal and encouraged them to enter into the field of journalism.

Huzur [atba] expressed his pleasure that such a class had been organised for this age group. Huzur [atba] said that at this age every Tifl can distinguish between right and wrong and becomes answerable for his actions. Huzur asked all those Atfal to raise their hands who observed their five daily prayers and who recited the Holy Qur’an daily. Huzur said that at this age the Holy Qur’an should also be read with the translation.

Huzur [atba] also instructed the Atfal that they should show due obedience to their parents. Huzur said that if this habit of obedience to parents was practiced by the Atfal, than they would automatically obey other elders such as their teachers and officer bearers in the Jama’at.

Huzur [atba] also mentioned that Atfal should also pay particular attention to their studies. They should study hard and achieve good grades.

Huzur said that currently in the Jama’at better grades are being achieved by girls than boys.

Finally, Huzur [atba] concluded the Tarbiyyati Class with a silent prayer, after which he joined the Atfal at the back of the hall for a memorable photograph. n

Volume 12 . Issue 1 | 37

PART 5 | News and events

National Tilawat, Speech and Quiz Competition Kalim Anwer

O

n Sunday 5th February 2006 at Lampton School, Middlesex Region hosted a most auspicious event—the National, Tilawat, Speech and Quiz competition. It was an event that summoned the talents of Khuddam from across Britain in their respective field from: recitation of the Holy Qur’an, delievering speeches and religious and academic knowledge in the form of the Quiz competition.

The event was opened with an address by the Regional President, Laiq Khan Sahib, who encouraged all to take up the opportunity of taking part in such a high calibre event, “seize the opportunity, don’t shy away, only then can one improve” he remarked.

This was followed by an address from Naib Sadr Majlis Khuddamul Ahmadiyya UK, Tariq Ahmad BT Sahib who stated that he was pleased to see such a good attendance. He also expressed his happiness with the nature of speech topics i.e. they were all based on the lives of the Khulafa-e-Rashideen. Tariq Ahmad BT Sahib then went on to comment on how he himself has spoken at various events, but that none of these events can compare to the nobilty of Jama’at Ahmadiyya events.

The event began swiftly with the Tilawat competition and there were numerous contestants. One after the other, Khuddam continously stepped up to the stage. It was so beautiful to hear the words of that great treasure trove of truth, the Holy Qur’an, recited in such melodious voices.

“It is in the remembrance of Allah that hearts can find comfort” (The Holy Qur’an, Chapter 13, Verse 29)

The Tilawat competition was so popular that not all khuddam could take part due to time constaraints. Immediately afterwards, the speech competition comenced. By the grace of Allah, the standard of delivering speeches and their content is ever increasing and this year must have been a very difficult year to judge the competition. Such deep and subtle points were disucssed in people’s speeches that it was impossible not to take away a piece of knowledge from this event.

After salat and lunch, Hafiz Fazle Rabbi Sahib was very generous to give a short Qur’an class to the Khuddam present. He explained the importance of correctly pronouncing words, as one small mistake can lead to a drastic change in meaning. He commented on the fact that it was Hadhrat Khalifatul Masih III’s [rh] wish that everyone should learn the first 17 verses of Sura Al-Baqarah. Hafiz Sahib also stated that one should learn those portions of the Qur’an that one enjoys reading. For example, on the subject matter of forgiveness and the favours of Allah etc.

The last competition to take place was the Quiz tournament. As usual the Quiz matches were very enjoyable to watch and this year saw Baitul Futuh claim the title.

38 | Tariq Magazine . December 2006

The event came to a close by a report from Mohtamim Taleem, Faez Ahmad Sahib. He reported that there were 141 attendees with over 30 partpicipants in the competitions. By the Grace of Allah, the attendance had tripled from last year which just shows how keen Majlis Khuddamul Ahmadiyya UK are towards such events. Sadr Majlis Khuddamul Ahmadiyya UK, Mirza Fakhar Ahmad Sahib, gave a short address to the Khuddam and expressed his thanks to Regional Qaid Sahib, Dr Shirjeel Tahir, his team and the National Taleem Department who worked very hard in organising this event. n

Competition Results Tilawat Joint 1st

2nd 3rd

Bilal Mahmood (Wandsworth) & Noor Ahmad Sheikh (Tooting) Murtaza Ahmad (Jamia) Ataul Naseer (Jamia)

Speech—English 1st Ataul Naseer (Jamia) 2nd Irfan Akram (Birmingham East) 3rd Usman Riaz (Roehampton) Speech—Urdu 1st Mansur Chatta (Jamia) 2nd Rana Irfan (Clapham) 3rd Sumair Naveed Quiz Winner

Baitul Futuh

The winning Baitul Futuh Quiz team with Hafiz Fazle Rabbi Sahib

PART 5 | News and events

Glasgow Khuddam Annual Picnic

E

very year the Khuddam of Glasgow get together for an annual picnic. This year it was decided to have the picnic in Pitlochry, North East Scotland. A place also visited by both Hadhrat Khalifatul Masih IV [rh] and more recently by Hadhrat Khalifatul Masih V [atba].

The Khuddam set off after silent prayer on Sunday 9th of July 2006 at 9am. The group consisted of 31 Khuddam, 22 Atfal as well as 4 guests including Regional Ameer Scotland (Abdul Ghaffar Abid Sahib) and the missionary of Scotland (Malik Sahib).

After arriving in Pitlochry at 11am, where the weather was very nice, Abdus Samad Khan Sahib, Qaid Glasgow, issued instructions for the events which were going to be held. He suggested places that the Khuddam should visit such as the fish ladder and Pitlochry Dam. During the morning, most of the Khuddam and Atfal visited the fish ladder and the town of Pitlochry. Other Khuddam found time to engage in a

game of football and Frisbee.

Pitlochry is situated in the Perthshire Highlands, on the banks of the River Tummel and Loch Faskally and is close to the geographical centre of Scotland and is the perfect place for a fly casting school. It is 25 miles north of the City of Perth.

The power plant, dam and the fish ladder. Each year between April and October an average of 5,400 salmon fight their way upstream from Atlantic feeding grounds to spawn in the upper reaches of the River Tummel. They must by–pass the Hydro–Electric dam at Pitlochry by travelling through the interconnected pools that form the Pitlochry “fish ladder” up and around the dam. Three resting pools provide patches of slack water for a break in the struggle against the current.

After Zuhr and Asr prayers at 1pm, the Khuddam and Atfal went for a sight seeing tour of Queens View, which was a ten minutes drive from Pitlochry. Once at Queens view,

preparations for an eagerly awaited barbecue began and whilst the food was prepared Khuddam visisted Queens view.

Queens view was named after Mary Queen of Scots and Queen Victoria, both of whom stopped to admire the stunning panorama of mountain and loch. Queens View has become one of the most famous views of Scotland.

Before the lunch was served a short Karate session was held by Murabi Atfal Akhtar Hameed Qureshi Sahib, who briefly taught some self defence moves to Khuddam and Atfal.

The Barbecue was served and all the Khuddam were already looking forward to the lunch after the sports events. After the Barbecue mangoes were distributed amongst the members.

The event was concluded by a silent prayer and at 5pm the group started its journey back to Glasgow. n

Volume 12 . Issue 1 | 39

PART 5 | News and events

Tahir Squash Tournament

By Naseer-Ud-Din Shams, Mohtamim Sehat-e-Jismani UK

[alhamd]

the 2nd Majlis Khuddamul Ahmadiyya UK Tahir Squash Tournament was a great success. A significant improvement in the standard of general play was noticed as compared to last year’s tournament. A number of first time players also attended this year.

This year’s event took place on 15th January and was hosted by Hertfordshire Region. The games were played in the Herts Country Club, in Luton.

Four courts were made available for this event in total, including one exhibition court in which all second round and final games were played.

The total attendance was 52 people from across 10 regions being: BaitulFutuh, Baitul-Noor, East, Herfordshire, Islamabad, Middlesex, Midlands, Muqami, South and South West.

Attendance at this year’s tournament was greater than last year, with around 15 first time players attending.

Tournament Summary

Registration began at 9:30am and continued through to 10:30am when the opening session took place. The opening session was chaired by Naib Sadr Khuddamul Ahmadiyya, Fahim Anwer Sahib and began with Tilawat with translation. The Tournament Structure was explained during the session which concluded with silent prayer.

The opening session was then followed by a 15 minute tutorial on “The Basic Rules and Regulations of Sqush” which was presented by Naseer Hayyat Sahib. This presentation was greatly appreciated by the participants of the tournament, especially those that had not played the game before.

Once everyone was clear about the rules and structure of the tournament,

the preliminary round matches began at 10:45am. These matches were based on a league system consisting of groups of 2 or 3 players. The winner of each group in the preliminary round qualified for the Quarter Final stage of the main competition, whilst the Runners Up qualified to compete for the Plate competition.

There was a significant difference in the standard of many of the players.

However, those with more experience were seen to be tutoring the new players in a very brotherly and well spirited manner.

Zuhr and Asr prayers were offered at 1:15pm. Lunch, consisting of sandwiches and fruit, were available to participants throughout the afternoon from 12:30pm onwards.

The Semi Final matches of the main

40 | Tariq Magazine . December 2006

competition saw three members of Majlis Ansarullah and only one member of Majlis Khuddamul Ahmadiyya battle it out for the final. The matches, which were best of 3 games, were drawn as follows: Naseer Hayyat Vs Arshad Ahmedi Nadeem Raja Vs Ehsan Ahmad

The winners of these matches were Naseer Hayyat Sahib and Ehsan Ahmad. So this meant that there was one member of Majlis Ansarullah competing against one member of Khuddamul Ahmadiyya in the Final. But before this match could be played, the third and fourth place match between last year’s winner and runner up was played (Nadeem Raja vs Arshad Ahmedi). This year Arshad Ahmedi Sahib managed

PART 5 | News and events

The Finals match took place between Ehsan Ahmad an Naseer Hayyat

to beat Nadeem Raja Sahib, and thus secured his third place prize.

The Final match was played at 3:45pm and was attended by Sadr Majlis Khuddamul Ahmadiyya, as well as by Naib Sadrs Tariq Ahmad BT Sahib, Fayyaz Sheikh Sahib and Fahim Anwer Sahib. The final was a breathtaking and extremely well fought match between clearly the best players on the day. The final was a best of five games match. In the end, it came to a deciding game with both players having won two games each. The eventual winner and champion of the 2006 2nd Tahir Squash Tournament was Ehsan Ahmad Sahib of Tooting.

The concluding session was chaired

by Sadr Majlis Khuddamul Ahmadiyya and began with Tilawat and translation. The Tournament Report was

given by Regional Qaid Hertfordshire, Imran Ali, which was followed by the Prize Distribution ceremony and address by Sadr Majlis Khuddamul Ahmadiyya. The Tournament was then brought to a close with silent prayer.

In his concluding address, Sadr Sahib thanked all those who attended the tournament making it a success and encouraged them all to participate again in next year’s tournament by practicing throughout the coming year. Also, Sadr Sahib paid tribute to the Hertfordshire Regional Qaid and his team for their hard work in organising the tournament with the guidance of the National Sehat–e–Jismani Team.

After the final session, Maghrib and Ishaa prayers were offered at 5:15pm with everyone departing shortly after. n

Tournament Results Tournament Winners 1st 2nd 3rd

Ehsan Ahmad Naseer Hayyat Arshad Ahmedi

Plate Competition Winners 1st 2nd 3rd

Riazuddin Tariq Imran Ali Mozamal Ahmad Chaudhry

Volume 12 . Issue 1 | 41

PART 5 | News and events

Nasir Cricket Tournament

By Naseer-Ud-Din Shams

[alhamd]

the Majlis Khuddamul Ahmadiyya UK Nasir Cricket Tournament 2006 was a great success. A significant improvement in the number of teams able to attend this year’s event meant that the competition was much greater.

This year’s event took place on 1st June and was hosted by the East Region. The games were played in Hall Place, in Bexley. In total 6 cricket pitches were hired by East Region which significantly assisted in the management of the busy day’s programme.

The tournament was attended by 10 regions and in total we had 14 teams participating: Baitul Futuh A, Baitul Noor A, Baitul Noor B, East A, East B, Hertfordshire, Islamabad, Middlesex, Muqami A, Muqami B, South, North East, North West and Scotland.

Registration began at 9am and continued through to 10.30am when the opening session took place. The Opening Session was chaired by Sadr Majlis Khuddamul Ahmadiyya (Mirza Fakhar Ahmad Sahib) and consisted of: Tilawat with translation, Pledge, Tournament Structure, Draw, Opening Speech and Du’a.

Once everyone was clear about the rules and structure of the tournament, the preliminary round matches began at approximately 10.45am. These matches were based on a knock–out system based on the draw. The winner of each pair in the preliminary round qualified for the Quarter Final stage of the main competition, whilst the Runners Up qualified to compete for the Plate competition.

Zuhr and Asr prayers were offered at 2.30pm. Lunch (consisting of sandwiches and fruit) were available to participants throughout the afternoon, from 12.30pm onwards.

The Semi Final matches of the main competition were drawn as follows:

Baitul Futuh Vs. Baitul Noor A North West Vs. Muqami A

The winners of these matches were Baitul Futuh and Muqami A. So this meant that we were left with both finalists from last year once again meeting in the final. The Final was played with great skill and passion from both sides with this years winners being Baitul Futuh, as apposed to Muqami A last year. So the new Nasir Cricket Tournament Champions in 2006 are Baitul Futuh.

The concluding session was chaired

by Naib Sadr Majlis Khuddamul Ahmadiyya (Fayyaz Sheikh Sahib) and consisted of: Tilawat with translation, Pledge, Tournament Report by Mohtamim Sehat-e-Jismani (NaseerUd-Din Shams), Prize Distribution, Address by Naib Sadr Sahib and Du’a.

In his concluding report Mohtamim Sehat-e-Jismani mentioned that it was encouraging to see so many teams taking part in this year’s tournament and while not everyone was able to take away a prize from the event, they could all take away some feeling of satisfaction that the event was worth coming to, if only for participation and enjoining in brotherhood. Mohtamim Sahib also went on to give special thanks to Scotland Region who made an extra special effort this year by coming to attend the event from so far away.

Naib Sadr Sahib also thanked all those who attended the tournament making it a success and encouraged them all to participate again in next year’s tournament by practicing throughout the coming year. Also, Naib Sadr Sahib paid tribute to the East Region and his Committee for their hard work in organising the tournament with the guidance and support of the National Sehat–e–Jismani Team. n

42 | Tariq Magazine . December 2006

Tournament Results Tournament Winners 1st: Baitul Futuh 2nd: Muqami A 3rd: Baitul Noor Plate Competition Winners 1st: Muqami B 2nd: Middlesex 3rd: Scotland

PART 5 | News and events

Volume 12 . Issue 1 | 43

PART 5 | News and events

National Badminton and Table Tennis Tournament

By Khalid Ahmed Tanweer Bhatti

[alhamd]

by the Grace of Allah Khuddamul Ahmadiyya Scotland successfully hosted the Majlis Khuddamul Ahmadiyya 2006 National Badminton and Table Tennis tournament in Glasgow on Sunday 30th April 2006.

The event was held at the impressive International Sports Arena Kelvin Hall Glasgow. Originally a venue intended for exhibitions, carnivals, fairgrounds and circuses, the Kelvin Hall was converted in 1988 into a state–of–the–art international sports arena. It boasts full indoor facilities (including a five–lane 200m track and warm–up area) with floodlighting and seating. It is recognised world–wide as a premier venue and recently hosted world championships in the fields of badminton and athletics. Majlis Khuddamul Ahmadiyya UK were able to gain exclusive access to one of its very large sports halls with overlooking spectator galleries from which 8 badminton courts could be viewed. The table tennis competition was held in another equally impressive area.

71 Khuddam took part in the badminton and table ten-

nis competitions, and 56 guests came along to watch the fine entertainment seen throughout the event. Many Khuddam made the long, and very scenic journey to Scotland a day earlier, and were welcomed by Scotland’s Khuddam with warm greetings and a great Saturday night dinner and Sunday morning breakfast. Khuddam attended from the following regions: Scotland, Muqami, Islamabad, South, Baitul Noor, Baitul Futuh, Midlands and the North West.

The finals of the table tennis and badminton were played around 4.00pm, and were watched with great enthusiasm by the spectators. Sadr Majlis Khuddamul Ahmadiyya UK was also present.

The concluding session was held in Baitur Rahman and was presided over by Sadr Majlis Khuddamul Ahmadiyya UK. Also present were Regional President—Ghafar Abid Sahib, and Regional Qaid Scotland—Yusaf Ashraf Sahib.

The event was concluded with silent prayer, after which a delicious dinner was served. n

Tournament Results Badminton Singles 1st Gohar Maqsood (Baitul Futuh) 2nd Muddasir Ahmad (Muqami) 3rd Khalid Ahmad (Muqami) Badminton doubles 1st Saif Shah & Abdul Samad (Glasgow/Scotland) 2nd Gohar Maqsood & Tahir Amir ( Bait ul Futuh) 3rd Khalid Ahmad & Fasal Ahmad ( Muqami) Table tennis singles 1st Bashir udin (Scotland) 2nd Farhad Ahmad (Bait ul Noor) 3rd Waheed Ahmad (Bait ul Futuh) Table tennis double 1st Mubeen Ahmed & Bashir udin( Glasgow / Scotland) 2nd Hamad ur Rehman & Farhad ur Rehman (Northwest) 3rd Farhad Ahmed & Muhammed Khurshied (Bait ul Noor)

44 | Tariq Magazine . December 2006

PART 5 | News and events

TOP LEFT: The Finals of the Badminton competition took place between Gohar Maqsood of Baitul Futuh and Muddasir Ahmad of Muqami LEFT: Group photo of the participants of the 2006 National Badminton and Table Tennis Tournament

LEFT: The Finals of the Table Tennis competition took place between Bashir udin of Scotland and Farhad Ahmad of Bait ul Noor.

Volume 12 . Issue 1 | 45

PART 5 | News and events

Southwest Regional BBQ hosted by Devon & Cornwall Qiadat

By Bilal Bhatti

I

t was an overcast morning in Cornwall on Saturday 13th May 2006. I was looking at the sky and praying that Allah bless us with good weather for when our guests arrive. Since the plans for the day were based on outdoor ventures, the quality of the weather was paramount for the success of the day.

Everyone was supposed to meet in the Morrisons Car Park in Newquay.

I arrived a few minutes late, but since I was the only one there, I guess I was early! After a small wait, the Khuddam from my Qiadat began to arrive. At this point we thought it best to shop for supplies for the day before the guests arrived. After a quick shop, our guests from the region, made up mostly of Khuddam, began to arrive. By the grace of Allah, the weather suddenly became clear, warm and sunny as soon as our guests arrived. We invited them inside Morrisons for some tea and quick rest after their long drive. I used this opportunity to explain our plans for the day to the excited Khuddam and Ansar, which was to include a tour a Newquay, Laser Combat and a beach barbeque.

The first item on our agenda was the tour of Newquay. The purpose of this tour was to show our guests the natural beauty in Cornwall and the Newquay Growth Area, which is the proposed site for our Mosque—the first Mosque

in Cornwall. On the way, we stopped at a beach to take some photos before continuing the tour. Trying to keep six cars together is quite a task, especially when driving through windy country lanes. As you can imagine, we lost half our contingent on the way but by the grace of Allah, after some co–ordination through mobile phones, we managed to find each other and get through the tour safely. This led us to our next item on the agenda…Laser Combat!

After driving through more narrow, winding country lanes, we arrived in a small area of dense woodland where we were directed to park. We were walked down to the Laser Combat arena unsure about exactly what was going to happen. The route to the arena was littered with logs and bits of metal that can only be described as trip wires.

There were some guns in a pile on the floor with green and blue helmets attached to them. We chose our guns and were put into the corresponding teams, Blue and Green. I was in

We changed the game.

Instead of trying to hit a target, the aim was to annihilate the other team.

the green team. Each player was given 30 lives and had the option of shooting a rapid spurt of between 1 to 6 rounds and taking one life off the victim or firing a grenade and taking two lives.

Every game revolved around one team playing defensively and the other attacking. The objective of the first two games was to attack the defender’s base and hit a target. Unfortunately, this did not seem to work and both teams were unable to grasp the concept in a way to make the game effective and fun. So we changed the game so that instead

46 | Tariq Magazine . December 2006 Exhausted players after a game of “Laser Combat”

PART 5 | News and events

In addition to the beautiful scenery (LEFT), the team enjoyed the evening BBQ (ABOVE) which followed an exhausting game of Laser Combat (INSET).

of trying to hit a target, the aim was to annihilate the other team by killing all their players. Again, one team was given the attacking role and the other was given the defending role. This seemed to work better. My team managed to win the games by only losing one of their players whilst the Blue team lost two of theirs. After 90 minutes our games were finished and we were pretty tired. After some classic photos and a few snacks, we set off for the beach for the main event…the barbeque.

We decided to pitch the barbeque in Crantock Beach near Newquay which was empty that day. Everyone started unloading in the meantime and brought their things towards the site that had been chosen. Each Qiadat in the region (i.e. Southwest Region) was assigned things to bring for the barbeque. Bristol Qiadat brought Chicken, Swansea Qiadat brought Keema, Devon and Cornwall Qiadat brought Fish and Cardiff Qiadat had the job of bringing everything else, such as Naan, cups, etc. Whilst a few

Khuddam were busy cooking the food, some of us decided to relax and some decided to mingle with the locals and enjoy the scenery. The Cornish people are a very friendly bunch and they were more than happy to let us join in with their games. Once the food was ready, everyone rushed to get some; the scent of fresh Kebabs, grilled Chicken and Fish filled the air. This was followed

by Kheer brought by a Nasir from my Jamaat. There was enough food for everyone to fill their bellies. So, to let this food settle down before our guests were to return home, we offered them some tea. Figuring out how to make tea on the beach perplexed myself and Fareed Sahib (our President), who helped to organise this event. There were suggestions of boiling some water on some coals to make the tea, or borrowing water off a life guard. In the end, we decided to use Thermoses and fill them with boiling water and make individual cups of tea. I was sceptical at first as to whether this would stay hot enough for tea but amazingly it did and we had a

Figuring out how to make tea on the beach perplexed us…I was sceptical at first, but amazingly it worked and we had a nice and hot cup of tea. nice and hot cup of tea.

Our barbeque had ended and all that was left was to offer prayers and go home. By the grace of Allah, our guests seemed really happy at the end of the day and were looking forward to coming down to Cornwall again.

It is Allah’s special blessing that this event went so well. I want to express my special gratitude to our President Fareed Sahib and Regional Qaid Malik Mubasher Ahmad who’s help was fundamental to the organisation of this event. May Allah bless them for their efforts and may He enable our small Qiadat to grow and organise more events like these, [insh]. [ameen] n

Volume 12 . Issue 1 | 47

PART 5 | News and events

Charity Week

By Arshia Mirza, Gillingham

One of our activities over the last year has been a focus on working with local charities. Arshia Mirza talks of one such event in Rainham.

A

t th end of last year, Rainham Mark Grammar School in Gillingham, Kent hosted their annual Charity Week. The students voted to donate the money raised to the victims of the Pakistan Earthquake.

A few weeks prior to the event, Mrs Jabeen Sethi, Lajna Imaillah President, Gillingham was asked to come into assembly to deliver a talk on Humanity First, outlining its aims and objectives and their most recent project—the reconstruction of the areas affected by the South Asian Earthquake. A Humanity First exhibition was also set up in school by her for the duration of the week for students to browse, providing additional information on previous projects undergone by the charity.

Rainham Mark Grammar School conducted a range of fund raising activities, including quiz shows, pillow fights and tag day, to name but a few. The week’s events culminated in a vibrant talent show, enjoyed by both students and teachers alike. The amount raised during the week was shared equally by Humanity First and Kent Air Ambulance. On 28th April 2006, Mr Shiraz Sethi, a member of Humanity First, was invited into assembly where he was presented with a cheque donation of £1,900. He then delivered a brief presentation outlining the work that Humanity First has done in the past and bringing them up to date on the situation in Pakistan and his own experiences having just arrived back from the H–11 Camp in Tent City, Islamabad. He further explained that the money raised will now be put towards the third phase of the project, involving the establishment of a vital Neuro–Surgery Operating Theatre in Al–Abbas Hospital, Muzaferabad, where victims of the devastating earth-

Humanity First representative, Shiraz Sethi, was presented with a cheque donation of £1,900.

quake will continue to be medically assessed. [insh] the school looks to support the charity again and we hope to raise a larger amount next time. I would also encourage others to contact their schools and if you have a charity week within your institutions to propose Humanity First as the charity. If you do not have a designated charity week, it is up to us to propose to the relevant personnel to start something in this regard. If we all do it, we can potentially raise a substantial amount to help the victims of such disasters and continue our support for Humanity First. n

48 | Tariq Magazine . December 2006

www.HumanityFirst.org.uk Serving Mankind • Restoring Communities• Building a Future

info@humanityfirst.org.uk

part 6 ❯ Science and academia The Holy Qur’an and Science

By Dr. Abid Ahmad

R

eligion and Science have always been regarded as inseparable by Islam. Today, at a time when technology has taken such great strides forward, an examination of Islamic scientific revelations in the Holy Qur’an have highlighted the unique status of the Holy Book of Islam.

Precise information directly relating to facts discovered by modern science, some only in the twentieth century, is clearly presented in the Book revealed to the Holy Prophet, Muhummad [saw] in the seventh century. Some of these revealed verses are presented below, which cover a variety of scientific topics.

A. Creation of the Universe

The Big Bang theory (developed by Edwin Hubble (1889–1953) in the 1920s) is the widely accepted hypothetical model of the creation of the universe. It postulates that all matter and energy were once concentrated into an unimaginably, amorphous, dense state, a primeval atom (i.e. the entire universe was squeezed into a hot, super-dense state). The Big Bang explosion threw this compacted material outwards producing the still expanding universe. This is supported by the Qur’anic verse, “and how excellently do We spread it out!”, which is in the present tense, indicating that the universe is still expanding. This creation event was some 13–20 billion years ago and the cause of the Big Bang explosion is still unknown by today’s astronomers. Yet the Holy Qur’an in the seventh century gave clear references which support the Big Bang theory.

4) “He (Allah) Who created the heavens and the earth and all that is between them in six periods.”

(The Holy Qur’an 25:60)

1) “Do not the disbelievers see that the heavens and the earth were a closed–up mass, then We opened them out?”

(The Holy Qur’an 21:31)

2) “Then He turned to the heaven, while it was something like smoke and said to it and to the earth, ‘Come ye both of you in obedience willingly or unwillingly.’”

Research on matter, which is the substance of which the physical universe is composed, is still at a very preliminary stage. It was only until 1956 that the first images of atoms (the building blocks of all matter), were produced by the German physicist, Erwin Mueller (1911–1977). Yet despite the lack of knowledge amongst mankind, reference in the Holy Qur’an is made to an intermediary creation between the Heavens and the Earth, which may correspond to the very recent discovery of bridges of matter which are present outside organised astronomical systems.

5) “We have not created the heavens and the earth, and all that is between them but with an eternal purpose and for an appointed term.”

(The Holy Qur’an 41:12) (The Holy Qur’an 46:4)

3) “And We have built the heaven with Our own hands, and verily, We have vast powers. And the earth We have spread out, and how excellently do We spread it out!”

6) “And the entire earth will be under His complete control on the Day of Resurrection and the heavens rolled up in His right hand.”

(The Holy Qur’an 51:48–49)

(The Holy Qur’an 39:68)

Volume 12 . Issue 1 | 49

➡

PART 6 | Science and academia

➡

The universe had a beginning and will also have an end. At present two main theories on the end of the universe exist. Firstly, that all the stars in each galaxy will reach the end of their lives (like black holes), and therefore the universe will eventually just die.

Alternatively, the “Big Crunch” theory is suggested. This is where the pull of gravity between the galaxies may slow down the impetus of the Big Bang and start to draw the galaxies together again. The universe will then start to contract and galaxies will rush together to a single point, in the “Big Crunch”.

Modern astronomers cannot agree on which theory actually will happen, but do agree that the universe only has a limited amount of time before it ceases to exist, as stated in the Holy Qur’an.

B. Astronomy

In the seventeenth century, Johann Kepler (1571–1630) formulated the laws of planetary motion and defined an orbit as the path of one body in space around another. Today it is well known that the solar system is balanced by the position of stars in a well defined orbit and the interplay of gravitational forces related to their mass and speed of movement, each with its own motion. Additionally, it is accepted that all planets have their own orbit in space. All this information was to be found in the Holy Qur’an which was revealed to the Holy Prophet, Muhummad [saw] in between 610 and 633 AD. 9) “O company of jinn and men! If you have power to break through the confines of the heavens and the earth, then break through them. But you cannot break through save with authority.”

(The Holy Qur’an 55:34)

7) “And He it is Who created the night and the day and the sun and the moon, each gliding along smoothly in its orbit.”

(The Holy Qur’an 21:34)

8) “It is not for the sun to overtake the moon, nor can the night outstrip the day. All of them float smoothly in an orbit.”

(The Holy Qur’an 36:41)

This Qur’anic verse describes the fate of the so called “Conquest of space” by man. In the mid–1990s it was estimated by Edward Kibblewhite, a British astronomer, that there are more than a thousand million stars visible from Earth alone. The nearest star to the sun is called Proxima Centauri which lies 4.22 light years away. This means it will take over 4 years travelling at the speed of light to reach this star. The speed of light (3 x 108 m/s) is the highest speed possible according to Albert Einstein’s (1879–1955) theory of relativity and at present this speed is thought to be impossible to reach, as it would require an infinite amount of energy. Therefore, man is not even able to “break through” to the closest star and never will be able to “save with authority.”

10) “Who made the earth a bed for you and the heaven a roof, and caused water to come down from the clouds and therewith brought forth fruits for your sustenance.”

(The Holy Qur’an 2:23)

11) “And We have made the heaven a roof, well-protected, yet they turn away from its Signs.”

(The Holy Qur’an 21:33)

The solar system with its sun, moon, planets and stars is a well ordered and well regulated system which has existed for millions of years, never having once suffered the slightest disorder or deviation in the movements of these bodies.

These heavenly bodies exercise a very wholesome influence on the terrestrial globe and its inhabitants. Just as a roof is a means of protection from rain, cold and heat for the residents of a house, similarly the heaven serves as a protection for the earth below. For example the ozone layer, which lies in the upper atmosphere, protects life on earth from ultra-violet rays from the sun, which are a cause of skin cancer. Again these facts were made available in the Holy Qur’an, many centuries before scientists were able to investigate them.

12) “And We have built above you seven strong ones; And have made the sun a bright lamp.”

(The Holy Qur’an 78:13–14)

This revealed verse clearly refers to the seven major planets (Mercury, Venus, Mars, Jupiter, Saturn, Uranus and Neptune) of the solar system, of which the sun is the centre. Neptune, the planet furthest from the sun, was

Editors’s Note: 1 Planet Pluto recently lost it’s status as a planet.

“About 2,500 scientists meeting in Prague adopted historic new guidelines that saw the small, distant world demoted to a secondary category. The researchers said Pluto failed to dominate its orbit around the Sun in the same way as the other planets. The International Astronomical Union’s (IAU) decision means textbooks will now have to describe a Solar System with just eight major planetary bodies.” (BBC News, 24th August 2006) Therefore, excluding Earth, the 7 planetary bodies are: Mercury, Venus, Mars, Jupiter, Saturn, Uranus and Neptune.

50 | Tariq Magazine . December 2006

PART 6 | Science and academia only discovered in 1846 by the German astronomer Johann Galle (1812–1910).

The planet Pluto seems to be dubious addition to the solar system as it is more similar to the asteroids than the other planets. For example, it has no atmosphere, is much smaller than all the other planets and is composed of rock and ice only. It has been recently suggested by scientists that Pluto is an escaped moon of Neptune, since its orbit sometimes crosses Neptune’s orbit.1 13) “He it is Who made the sun radiate a brilliant light and the moon reflect a lustre.”

(The Holy Qur’an 10:6)

In 1609 Galileo Galilei (1564– 1642), the renowned Italian astronomer noticed with his “optical tube” telescope that the dark side of the moon was faintly illuminated by earth.

From this he then proved that the earth and moon “shine” like other planets and thus must reflect light from the sun. His discovery was only a thousand years after the Holy Qur’an had already stated this fact!

14) “And the sun is moving on the course prescribed for it.”

16) “You see the mountains and imagine them to be stationary whereas they are moving like the moving of clouds.”

(The Holy Qur’an 27:89)

billions of planets, simply by the laws of probability, there has to be life on other planets. This is a fact admitted by today’s astronomers, but which was stated in the Qur’an 14 centuries ago.

C. Aquatic Origins 17) “And We have placed in the earth firm mountains that it may go round with them” (The Holy Qur’an 21:32)

The Arabic “un ta me da bay him” in verse 32 is translated literally as “that it should shake with them”. However, it can be translated to mean “that it may go round with them.” The Qur’an spoke of the earth as “moving round” long before it was discovered that it was not stationary and actually moved on its axis and around the sun. Nicolaus Copernicus (1473–1543), the famous Polish astronomer in 1543 was the first scientist to publish arguments suggesting that the earth and other planets travel around the sun and are not stationary. His suggestions, which also concluded that the sun was at the centre of the universe, strongly angered the Church, which had always wrongly stated that the earth was totally stationary and at the centre of the universe.

19) “Hast thou not seen that Allah sends down water from the sky, and causes it to flow in springs in the earth and then brings down forth thereby herbage varying in colours? Then it dries up and thou seest it turn yellow; then He reduces it to broken straw.”

(The Holy Qur’an 39:22)

(The Holy Qur’an 36:39)

15) “The sun and the moon run their courses according to a fixed reckoning.”

(The Holy Qur’an 55:6)

William Herschel (1738–1822) a British astronomer deduced in 1773, that the sun is moving towards the fifth largest constellation, Hercules. It is also a well known fact nowadays, that the sun and moon rotate on their axes, but how was this known in the time of the Holy Prophet Muhummad [saw]?

18) “All praise then belongs to Allah, Lord of the Heavens and Lord of the earth, Lord of all the Worlds”.

(The Holy Qur’an 45:37)

In 1974 astronomers sent the first deliberate radio message from a radio observatory on earth to a cluster of 300,000 stars, known as Messier 13.

The aim was to try and make contact with any intelligent life form on other worlds in space. Similarly, a device which can receive and tune into 8 million different frequencies simultaneously was built in the 1980s in America. Computers monitor all these frequencies to check for signals that seem unnatural and hence may be from other life forms in the universe. In the immensity of space, with billions and

Bernard Palissy (1509–1589) was the first person to give an accurate description of the water cycle (the natural circulation of water through the biosphere) in the sixteenth century, which can be summarised as follows.

Atmospheric water forms clouds that condense to deposit moisture on the land and sea as rain or snow. Then the water collects on land and flows to the ocean in streams and rivers. This water is lost from the Earth’s surface to the atmosphere either by evaporation from the surface of lakes, rivers and oceans or through the transpiration of plants or crops (e.g. the drying up of straw).

One cannot fail to notice the remarkable degree of agreement between the revealed verse and the modern description.

Volume 12 . Issue 1 | 51

➡

PART 6 | Science and academia

➡

20) “And We made of water every living thing. Will they not then believe!”

D. Geology

having cooled down, took the shape of mountains. Also, the mountains are natural reservoirs of water and vegetable and mineral wealth; the rivers constitute natural channels for water and natural highways make it possible for man to have access to these vast stores. Additionally, if the surface of the earth was uniform and had no mountains or rivers, it would have become almost impossible for men to find their way from place to place. The distinctive physical features of the earth’s surface help men to find their destination. Today these landmarks have proved to be of great help in air navigation. All of this information is in total agreement with the Qur’anic verses which were revealed before any geologist had started any studies on mountains.

(The Holy Qur’an 21:31)

21) “And Allah has created every animal from water.”

(The Holy Qur’an 24:46)

Water occurs in all living organisms and is absolutely essential for life.

Water covers 70% of the Earth’s surface and makes up 60–70% of the human body. These facts were only discovered recently by scientists and yet the Holy Qur’an stated all this 1,400 years ago.

It was only in 1936 that a Russian biochemist named Alexander Oparin, put forward the idea that life evolved in random chemical processes in the ocean, and therefore all life on earth originated in the early oceans and is aquatic.

E. Psychology 24) “Have We not made the earth as a bed, And the mountains as pegs.”

(The Holy Qur’an 78:7–8)

22) “It is Allah Who sends the winds so that they raise the vapours in the form of a cloud. Then He spreads it in the sky as He pleases, and then He spreads it into fragments, and thou seest the rain issuing forth from its midst.”

25) “And We have placed in the earth firm mountains lest it should quake with them, and We have made therein wide pathways that they may be rightly guided.”

(The Holy Qur’an 30:49)

(The Holy Qur’an 21:32)

23) “Seest thou not that Allah drives the clouds slowly, then joins them together, then piles them up so that thou seest rain issue forth from the midst thereof?”

26) “And He has placed in the earth firm mountains lest it quake with you, and rivers and routes that you may find the way to your destination.”

27) “Dost thou not see that Allah sends down water from the sky, and We bring forth therewith fruits of different colours and among the mountains are streaks, white and red, of diverse hues and others raven black.”

(The Holy Qur’an 16:16)

(The Holy Qur’an 35:28)

(The Holy Qur’an 24:44)

Rene Descartes (1596-1650), the French philosopher was the first person to explain the phenomenon of clouds in 1637, in his book “Discourse on Method”. The modern definition of a cloud is, water vapour condensed into minute water particles that float in masses in the atmosphere, which accurately coincides with the description in the Qur’an.

Geology has now established the fact that mountains have, to a great extent, secured the earth against earthquakes.

Before the formation of mountains (orogenesis), earthquakes were very frequent.

Initially the earth was very hot from inside. When as a result of the intense heat, gases were formed in the bowels of the earth, they forced a way out, thus causing violent agitations and eruptions in the form of volcanoes, which

52 | Tariq Magazine . December 2006

28) “And the things of diverse colours that He has created for you in the earth, also serve your purpose.”

(The Holy Qur’an 16:14)

This verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, taste forms

PART 6 | Science and academia and kinds. The rain water is the same but the crops, flowers and fruits it produces are vastly different from one another, due to the nature of the soil and seed. This variety in colour is also found in mountains and rocks. Colours cast their influence upon man and work for his benefit. The effect of colour upon the human body and mind is only a recent discovery of science. For example, psychologists have proved that pastel colours are soothing to the eyes and hence most furniture and carpets are in these colours. Illuminous colours are conspicuous and striking and hence are used for road signs. It is a marvel of the Qur’an that it made clear reference to this effect more than thirteen centuries before its discovery by scientists.

F. The Plant Kingdom

30) “It is He Who has made the earth for you a bed and has caused pathways for you to run through it, and Who sends down rain from the sky and thereby We bring forth various kinds of vegetation in pairs.”

31) Holy is He Who created all things in pairs, of which the earth grows and of themselves, and of what they know not.”

(The Holy Qur’an 36:37)

It is true that even in pre–Islamic days the Arab botanists had discovered that date trees were male and female, but they could go no further. It was the Qur’an that first made it known to the world the great truth, that all fruit trees, in fact everything, had male and female. The second revealed verse also states that pairs exist in all things, for instance in the vegetable kingdom. It is now known that there are pairs in the plant world which exhibit sexual characteristics, as there are pairs in the animal world and that pairs exist in all things, even in inorganic matter. This is even true for unfertilised flowers like bananas, which are classed as sterile hybrid forms and sexually reproduce by doubling their chromosomes, resulting in the restoration of their fertility.

Prospero Alpini (1553-1616) an Italian botanist, was the first scientist to conclusively prove that plants, like animals have two sexes, in 1580.

(The Holy Qur’an 15:23)

(The Holy Qur’an 13:4)

G. The Digestive System

(The Holy Qur’an 20:54)

32) “And We send impregnating winds, then We send down water from the clouds, then We give it to you to drink.”

29) “And He it is Who spread out the earth and made therein mountains and rivers, and of fruits of every kind He made therein two sexes.”

verse revealed between 610-623 AD, stated that winds carry pollen from the male to female trees in order to achieve fertilisation.

The German botanist, Christian Sprengel (1750–1816) was the first to publish his findings on plant fertilisation by the wind in 1793 (this later aroused Charles Darwin’s (1809–1882) interest in pollination). The above

33) “And surely in the cattle too there is a lesson for you. We provide for you drink out of that which is in their bellies, from between the faeces and the blood, milk pure and pleasant for those who drink it.”

(The Holy Qur’an 16:67)

34) “And in the cattle also there is a lesson for you. We give you to drink of that which is in their bellies and you have in them many other benefits.”

(The Holy Qur’an 23:22)

The cattle eat grass, herbage, leaves etc. From this, matter is formed in their stomach in the course of digestion. Part of that matter becomes converted into blood which is again transformed into sweet and wholesome milk. The important fact here, is that the matter of which milk is made passes through the forms of faeces and blood, before it assumes the form of milk. This fact has been discovered by scientists only in recent times, despite being clearly stated in the Holy Qur’an 1,400 years ago. Indeed, it was only in 1752 that Rene Ferchault de Reau-

Volume 12 . Issue 1 | 53

➡

PART 6 | Science and academia

➡ mur (1683-1757) a French physicist,

discovered the role of gastric juices and showed that digestion is chemical and not merely mechanical.

H. Forensic Evidence

I. Human Biology 36) “Then We placed him as a drop of sperm in a safe depository. Then We fashioned the sperm into a clot, then We fashioned the clot into a shapeless lump, then We fashioned bones out of this shapeless lump, then We clothed the bones with flesh, then We developed it into another creation.”

(The Holy Qur’an 23:14–15)

37) “Was he not a drop of fluid emitted forth. Then he became a clot, then Allah gave him shape and perfected him.

Then He made of him a pair, the male and female.”

(The Holy Qur’an 75:38–40)

35) “On the day when their tongues and their hands and their feet will bear witness against them as to what they used to do.”

(The Holy Qur’an 24:25)

Recent scientific research has established the truth of this verse. Sir Francis Galton (1832–1911), an English scientist, studied differences in finger prints and used them for identification purposes in 1892. This was then adopted by the English police in 1901 to identify suspects. The first time a crime suspect was convicted on the basis of genetic fingerprinting in the UK was only in 1987. Also, the first tape recorder which used magnetic plastic tape was invented in 1930 in Germany.

Since its invention, it has proven vital in numerous court cases. Additionally, scientific instruments have been invented when if placed in a room, can preserve the sound of the movements of a person’s hands, feet and other organs of his body. The instruments greatly help the police in apprehending thieves and other culprits. Thus with help of these instruments, the tongue (i.e. tape recorder), hands (fingerprints) and feet (foot–prints) of guilty people, as it were, “bear witness against them”.

38) “...We have indeed created you from dust, then from a sperm-drop, then from clotted blood, then from a lump of flesh, partly formed and partly unformed...”

(The Holy Qur’an 22:6)

During the initial stages of human reproduction, the sperm is deposited in the ovum and there it finds a safe repository and begins to grow. The impregnated ovum on its arrival in the cavity of the womb becomes attached to the inner wall of the womb. Then it makes an erosion into this spot and produces bleeding, thus making its way into the layers of the decidua (membrane lining of the uterus). It then becomes increasingly covered up with maternal blood, forming within the womb a connection with it, the placenta. At this stage the fertilised ovum looks like a mass of congealed blood and therefore the Qur’an calls it “allaqa” which not only means congealed blood but also signifies an attachment with something else. In the next stage the ovum becomes a blastoderm (the disk of cells formed on top of the yolk) which is called “muzgha” in the Qur’an. This blastoderm has

54 | Tariq Magazine . December 2006

three layers from which all the organs of the foetus are developed. Out of this “shapeless lump” the bones are created, which are then covered with flesh and skin. Now, the body in the womb develops a soul from within itself as described by the words “Then We developed it into another creation”. Is it possible to more accurately describe this reproduction process, than as the revealed verse in sura Al-Mu’minun?

Anton van Leeuwenhoek (1632– 1723) confirmed the discovery of sperms in 1677, for the purpose of reproduction (Louis Hamm actually discovered sperms several years before, but thought they were evidence of disease). However, Leeuwenhoek did not propose fertilisation of the sperm with the ovum, which was discovered

by Lazzaro Spallanzani (1729–1799) in 1779. Thus, this clearly shows the revealed verses could only have come from God, as over a thousand years before the discovery of the sperm, the Holy Qur’an had perfectly described the process of human development in the womb.

39) “Then He made his progeny from an extract of an insignificant fluid.

Then He endowed him with perfect faculties and breathed into him of His spirit. And He has given you ears and eyes and hearts.”

(The Holy Qur’an 32:9–10)

40) “We have created man from a mingled sperm-drop that We might try him; so We made him hearing and seeing.”

(The Holy Qur’an 76:3)

Following the description of the stages of development, the Qur’an then comments on the appearance of the senses. Additionally, Allah says that man is created from “an extract of an insignificant fluid”, which distinguishes the fact that in the ejaculated fluid, there are sperms mixed in with various secretions of accessory glands.

PART 6 | Science and academia

Conclusion

A total objective examination of the Holy Qur’an, in the light of modern knowledge, leads one to inevitably conclude that there is total agreement between the two. It is quite unthinkable for a man from Muhummad’s [saw] time to have been the author of such accurate scientific statements, on account of the poor state of knowledge in his day. With reference to all these wondrous scientific statements, which have been proven by modern science to be totally reliable and accurate, God has said; “The revelation of this Book is from Allah, the Mighty, the Wise. Verily in the heavens and the earth are Signs for those who believe. And in your own creation, and in that of all the creatures which He spreads in the earth are Signs for a people who possess firm faith. And in the alternation of night and day, and the provision that Allah sends down from the heaven, whereby He quickens the earth after its death, and in the changing of the winds, are Signs for a people who would use their understanding. These are the Signs of Allah which We rehearse unto thee with truth. In what word then, after rejecting the Word of Allah and His Signs, will they believe?”

www.Khuddam.org.uk The official website of Majlis Khuddamul Ahmadiyya UK info@khuddam.org.uk

News, announcements and event reports

Calendar of events

(The Holy Qur’an 45:3–7)

Photo gallery

Thus on reflection and thought over these revelations, the Qur’an has to be regarded as a divine book free from error and can be best described by God’s own words; “I am Allah the All-Knowing. This is a perfect Book; there is no doubt in it; it is a guidance for the righteous.”

(The Holy Qur’an 2:2-3)

Talim (Education) syllabus and quizzes

Volume 12 . Issue 1 | 55

part 7 ❯ Student pages

56 | Tariq Magazine . December 2006

PART 7 | Student pages

Volume 12 . Issue 1 | 57

part 8 ❯ Letters and comments Integrating into western society whilst remaining true to your faith Rehan Shaheen

Events such as the annual Charity Challange allow us to build bridges and contribute to our local community.

I

slam stresses the importance of community and its teachings reinforce the need for each person to be a responsible, productive and compassionate member of the society in which he or she lives. If one considers the objective of one’s life on earth, it is simply to earn the love of God. This is achieved through both His worship and also through serving humanity.

Both of these activities are promoted in Islam by inculcating amongst Muslims

a strong sense of community; to realise this, one only has to consider the Islamic teachings around the obligation to offer prayers in congregation and the responsibilities that Muslims have towards the sick, the poor and those that are suffering.

Humans have been programmed

by Allah Almighty as social animals.

Our desire and need to interact with the people and the environment is so strong that solitude in itself would be

58 | Tariq Magazine . December 2006

enough to drive the average person to madness or even death. This instinct towards social living has huge benefits; we are there to support, inspire, help and humour each other. Tasks that individually seem difficult are made easy; consider the huge motivational effect of listening to the Adhan blast out of the loudspeakers across the city in a Muslim country and the way the shops and offices empty as people congregate together in the remembrance of Allah

PART 8 | Letters and comments

Remember, it is only through a self appreciation of the philosophy behind Islam that you can explain its teachings to others so that they can understand and respect Islam rather than live in fear of it.

Almighty. If left as individuals, how high would the motivation of these same people be to read their prayers on time? It is questionable.

If one lived in a true Islamic society, then everything in that society would be geared towards supporting and promoting the principles of Islam. Unfortunately, no such example of such a society exists in the world today. What this means is that our human need to interact with each other puts us at direct risk of being tempted to indulge in certain behaviours which go against the principles of Islam.

My father came to this country nearly fifty years ago as a student. The culture shock he suffered on arrival was huge; there was really no way you could compare 1950’s Lahore to London. His plan was to stay here until the completion of his studies and then to return to Pakistan. His mindset was always that of a visitor to this country and he would observe British customs and practices but would not participate or adopt any elements of the local practice. It was his good fortune that during his stay he became an Ahmadi Muslim and that not only changed his life but also changed his relationship with his parents. They disowned him straight away; there was little left in Pakistan other than hostility and hatred for him and this prompted my father to settle in London and to call this place his new home. This changed my father’s perspectives on his environment hugely; prior to settling here he had always viewed society here through the eyes of a tourist, being judgmental but at the same time not at all willing to get involved and to contribute or to benefit from his environment in any way. With his new status as a British national, he knew that things would have to change; he would have to integrate into British society.

What does integration mean? People always seem to fall into the trap of looking at the two extreme ends of the integration spectrum and making all their judgement calls based upon this black and white view of society. On the one hand you either integrate fully and become unrecognisable from the indigenous population or at the other extreme you cut yourself off completely and restrict yourself to your own ethnic or religious community and end up living in a ghetto. This polarised view on integration is particularly outdated when taken in the context of the global community we are living in today; whilst fifty years ago the culture gap between the UK and Pakistan was quite pronounced, in today’s reality it is sometime difficult to tell the difference between London and Pakistan. The proliferation of global TV, global consumer brands, global ideals and global politics have resulted in a powerful trend towards one global society with one common set of value beliefs. The other powerful trend which I think directly impacts the integration debate is the rise of the Godless society; certainly

that is dominated by materialism?”.

The integration issue is as relevant to a young person growing up in Karachi as it is to someone in Manchester.

So I ask again, what does integration actually mean? For a Muslim, I believe integrating into the society in which you live is all about becoming a productive and valuable member of your community whilst at the same time being true to your Islamic principles. This is easier said than done, of course, but I believe the following broad principles should be followed to achieve this goal: Understand and be confident in your faith: religion is prone to being hijacked by those that seek to manipulate it to exercise political power. Islam has been no exception to this and its teachings have been corrupted and warped out of recognition by those who profess to follow it. This is why the Promised Messiah [as] was sent

by God as a reformer to bring mankind back to the original teachings of the Quran and to remind us of the blessed example of the Holy Prophet [saw]. Being an Ahmadi Muslim,

Contribute to and support the institutions of your community. The United Kingdom is one of the greatest places in which to live and it is in large part due to the institutions it has in place. compared to fifty years ago the United Kingdom, and for that matter Pakistan, is a far more secular society with a very distinct trend away from spirituality.

In the context of these very powerful trends, I believe the right context to have the integration debate is not to ask yourself “How do I integrate into Western society?” but to ask yourself “How do I as a Muslim integrate into and contribute to this global society

you are fully expected to understand the Islamic faith and to be confident in its teachings; it represents a beautiful and complete set of teachings for the guidance of Mankind and its implementation is consistent with living in and contributing to a harmonious and peaceful society. Remember that it is only through a self appreciation of the philosophy behind the Islamic faith that you can explain its teachings to

Volume 12 . Issue 1 | 59

➡

PART 8 | Letters and comments

➡ other people so that they can begin to

understand and respect Islam rather than to live in fear of it.

Show respect for others: a key part of the Islamic faith and a vital element of integrating into society is the principle that you should show respect for other and treat everyone with decency and integrity. Remember, there can be no compulsion in faith and an environment of mutual respect will foster and develop good relations between even the most diverse people and will help to build a civilised and progressive society

Set the example—Islam in its true form is a beautiful set of teachings: anyone should be able to see that. Let your faith do the talking; go and practice it and impress people with your personality and show them you have found the solution to life and to enduring happiness. It used to be the case that an Ahmadi Muslim was recognisable by his conduct; let it be so again Express your views but be diplomatic: Always make your point with conviction but with understanding and tact. People may disagree with you but they will certainly be touched by the

Let your faith do the talking; go and practice it and impress people with your personality and show them you have found the solution to life and to enduring happiness.

Embrace the good you see in your environment: Some of our parents came to the United Kingdom for a reason and ended up staying for several other good reasons. Amongst these reasons is the fact there are some very good qualities inherent in British society and in British people. When one sees these qualities, such as a sense of tolerance, of freedom, of fair play, one should try and embrace them and invoke them in our own personalities.

In many ways, British society is closer to the ideals of an Islamic state as compared to other self professed Muslim republics; we should recognise this and give due credit for it Reach out in friendship: Don’t fall into the trap of living within your own comfort level by restricting yourself to people who look and talk just like you do. You should take the example of the Holy Prophet [saw] and celebrate humanity in all its splendid diversity.

Always reach out with a hand of friendship to even the most unlikely person.

Use every opportunity, from standing at a bus stop to holding on a phone to a call centre to start a conversation with the sole aim of spreading a little happiness. Complete strangers will warm to you and this will affect the views they have on people like us who come from a different cultural background.

way you conduct yourself Learn to shield yourself from wrongdoing: Even the most sincere believer is fallible and prone to stray. As such the sensible thing to do is to avoid environments, situations and people who you know will have a negative impact on you and will cause you to compromise your principles Build safeguards for yourself: In the society we live in today, where the forces of materialism, hedonism and worldliness are so strong, you need to create safeguards in your daily routine which will seek to offer you protection from being sucked into the abyss. First and foremost, maintain your link to Allah Almighty through the channel of prayer, both in prescribed format but also throughout your day at different points. Secondly, stay close to your parents and take their advice and learn from their mistakes and experiences. Don’t let the arrogance of youth lead you down a road to destruction.

Thirdly, stay close to people who will have a positive effect on you; participate in Jama’at events and take the lead in sacrificing your time for your faith. Lastly, always remember that the Ahmadiyya Jama’at is in possession of one of the greatest gifts that God has given mankind, namely the Institution of Khilafat. Maintain your link with

60 | Tariq Magazine . December 2006

Huzur [atba] by being close to him and regularly writing to him for prayers.

Contribute to and support the institutions of your community: the United Kingdom is one of the greatest places in which to live and it is in large part due to the institutions it has in place. Support the political process, the health service, the education service, charities and other pillars of society.

Respect the law and show loyalty: always live within the law and show loyalty to this country of which you are a citizen. Remember, you can express a different point of view without compromising your loyalty. If you cannot be loyal than I would suggest you shouldn’t be living here.

Learn the language and be sympathetic to local customs and traditions: learn to express yourself in a manner that the indigenous population will respect and give you credit for. Work on your vocabulary, grammar and pronunciation. You should also try and embrace local traditions, be they in the form of greetings, clothes or food, provided of course they are consistent with your faith.

The path towards greater integration has immense benefits for both the individual and for society. Collectively, by working and living together in an integrated fashion we can be greater then the sum of our individual parts and we all share the benefits. Ultimately, it is only through this strategy of integration that we can be of service to our faith and this in the final analysis is and should be our overriding concern and objective. The alternative to integration does not bear thinking about; a society riddled with hate, contempt, misunderstanding, suspicion and jealousy serves nobody and ultimately is simply not sustainable. Make the change in yourself and the world will [insh] change with you. n

PART 8 | Letters and comments

Obituary: Mirza Abdul Haq Sahib

M

irza Abdul Haq Sahib passed away peacefully on the 26th of August 2006 at his home in Sargodah.

He was buried the next day at Bhisti Maqbara in Rabwah and his funeral was attended by over 15,000 people.

Hadhrat Khalifatul Masih Al Kahmis [atba] devoted part of his Jumma sermon on the 1st of September 2006 in remembering this revered servant of Islam and Ahmadiyyat.

Mirza Abdul Haq Sahib was born on the 1st of January 1900 in Jalandar.

He was only two years old when his father passed away. The family moved from Jalander to Shimla where Mirza Sahib was cared for by his elder brother Maulvi Abdul Rehman. Mirza Sahib was the youngest of four brothers and one sister, he spent his childhood in Shimla and used to walk 3–4 miles every day just to go to school. Mirza Sahib mentioned on many occasions that his elder brother treated him better than most fathers would treat their own children, he never lacked for anything.

Mirza Sahib’s elder brother had joined the fold of Ahmadiyyat at the hands of the Promised Messiah [as], his other two brothers Muhummad and Abdul Qadir had also become Ahmadis.

In 1913 Hadhrat Mirza Bashiruddin Mahmood Ahmad [ra_ho] attended a dinner party at the house in Shimla, he spent a few hours at the house but in that time he made an everlasting impression on the young Mirza Abdul Haq Sahib, an impression of total piety, honesty and a sharp intelligence.

Mirza Abdul Haq Sahib took Bait at the hand of Hadhrat Mirza Bashiruddin Mahmood Ahmad [ra_ho] at the tender age of sixteen, but as his elder brother had joined the Lahori party during the split there was friction at home. In a short time his elder brother accepted the decision and never uttered a word against Hadhrat Mirza Bashiruddin Mahmood Ahmad [ra_ ho] again, in fact the Second Khalifa ➡

Mirza Abdul Haq Sahib (1900—2006)

Volume 12 . Issue 1 | 61

PART 8 | Letters and comments

➡ would often enquire after him when he

met Mirza Abdul Haq Sahib.

In 1917 Mirza Sahib went to Lahore to continue with his studies, and he graduated in 1921. After completing his BA Mirza Sahib embarked on the tasks of learning the meaning of the Holy Quran, Reading and understanding all the books of the Promised Messiah [as], learning as much about the Hadith as possible, and learning Islamic and world history. To help him in this task he enrolled for a degree in Arabic. He would study the Quran for a minimum of four hours a day for many years to come.

In 1925 he took a post teaching English at the Ahmadiyya school, amongst his pupils were Hadhrat Mirza Nasir Ahmad [rh] and Sheik Mubarak Ahmad. He wished to become a Waqfe Zindidgi, however, Hadhrat Khalifatul Masih II [ra_ho] instructed him to study law. He started his law course at Gurdarspoor on the 2nd of June 1926.

Mirza Sahib qualified as a lawyer but vowed to never practice law for more than four hours a day and also not to spend less than eight hours a day for the cause of Ahmadiyyat.

During the partition he was part of the last Kaflaa to leave Qadian, this was primarily because the chief of the Hindu’s in the area that Mirza Sahib resided in looked up to Mirza Sahib immensely, so much so that he insisted that no harm would come to any Ahmadi or any other Muslim in the area under the control of the Hindu chief whilst Mirza Sahib was still in resident in the area. Mirza Sahib settled in Sargodha on the instruction of Hadhrat Khalifatul Masih II [ra_ho] and continued practicing law as a public prosecutor.

Mirza Sahib married twice, firstly to Saqeena Begum and then also to Wazeer Begum, he had a total of ten children and many grandchildren. In 1980 he received an invitation from General Zia ul Haq of Pakistan for the post of Presidential advisor for Minorities. This was a post specifically reserved for non–Muslims. Mirza Sahib wrote a strong letter back to the President saying that since the age of 17 he had not missed a single namaz nor a single fast, he had performed Hajj, had a deep love for the Holy Prophet [saw] and Holy Quran and that he fully considered himself to be a Muslim. He also wrote that he was fortunate that by the grace of Allah that he was an Ahmadi Muslim and for that reason he could not accept a post that was only reserved for non–Muslims.

Mirza Sahib was again offered many senior posts within the government but he refused them all as they were specifically for non–Muslims.

Mirza Abdul Haq Sahib had the great honour of serving the Jamaat under the leadership of four Khalifas.

He had utmost love and obedience for Khilafat and he served the Jamaat in many capacities. He participated in every Majlis–e–Shura since its inception in 1922 and was for many years a chairman of one of its sessions. He held the post Ameer of Punjab from 1951 until 1987. He then held the post of Ameer Zila Sargodha until his death. He was a member of Sadr Anjum–e–Ahmadiyya and also a member of the Finance committee, he held the posts of Sadr Qadha board, Sadr Waqfe Jadid, Sadr Tadwenn Fiqa Committee, Member of the Majlis e Ifta and Sadr Shoba Rishta Nata, Perhaps the most difficult of all the posts he held was that of the Sadr

62 | Tariq Magazine . December 2006

Khilafat Board.

The Khilafat Board was set up to run the day to day operations of the Jamaat in 1961 when Khalifatul Masih II fell ill, its first chairman was Mirza Bashir Ahmad Sahib and he had three naibeen, Mirza Abdul Haq Sahib, Hadhrat Mirza Nasir Ahmad Sahib and Mirza Mubarak Ahmad Sahib. In April 1964 Mirza Abdul Haq Sahib was nominated to succeed as Sadr of the Khilafat Board due to the passing away of Mirza Bashir Ahmad Sahib.

He held this post until November 1965 when on the passing away of Hadhrat Khalifatul Masih II [ra_ho], Hadhrat Mirza Nasir Ahmad was elected Khalifatul Masih III. Mirza Sahib remained very fit all of his life, he played tennis regularly until the age of 70 and even when he was over 100 years old he still managed to perform Tahujjad namaz for over an hour. He did not have an alarm clock yet he was never late for Fajr namaz.

He also managed to find the time to write many scholarly books for the Jamaat.

Mirza Sahib visited the UK on many occasions, he would attend our Jalsa Salana every couple of years and stay for three to four months. He very graciously attended many Majlis Khuddamul Ahmadiyya UK events and always gave inspirational addresses to Khuddam.

In April 2003 on the occasion of the election of Hadhrat Khalifatul Masih Al Khamis [atba], Huzoor invited Mirza Abdul Haq Sahib to place the Khilafat ring on Huzoor’s Finger.

He is survived in the UK by two of his grandchildren, Mirza Muddasar Ahmad, Qaid Mosque and Mrs Munazza Ahmad. May Allah be pleased with him and have mercy on him. n