Tariq Magazine (Volume 14, Issue 1) by Majlis Khuddamul Ahmadiyya UK

Hadhrat Mirza Masroor Ahmad [atba], Khalifatul Masih V at the 2009 Peace Conference held on 21st March 2009 at Baitul Futuh Mosque

Tariq Magazine July 2009

Tariq Magazine Volume 14 • Issue 1 • July 2009

The official publication of: Majlis Khuddamul Ahmadiyya UK Baitul Futuh, 181 London Road, Morden, Surrey SM4 5HF Tel 020 8687 7843 Fax 020 8687 7889 Editorial Tommy Kallon Sadr, Majlis Khuddamul Ahmadiyya UK Aziz Ahmad Hafiz Naib Sadr, Majlis Khuddamul Ahmadiyya UK and Chief Editor Nadimur Rahman Mohtamim Isha’at Design & Typesetting Irfan Chaudhry Mohammad Yahya Ahmed

All correspondence should be forwarded directly to:

Contents 1 Words of Wisdom The Holy Qur’an Hadith Writings of Promised Messiah [as]

4 5 5

2 Editorial Message from Sadr Majlis Editorial

6 7

3 Islam Excerpts from Friday sermons Khilafat: A basic introduction Tarbiyyat of Children Reflections on the Holy Qur’an and Science

8 12 15 16

4 Ahmadiyyat, the Renaissance of Islam Interview with a new Ahmadi

5 Opinion Economy An abuse of liberty from Geert Wilders

26 27

6 Career Focus Life as a Police Officer

7 Articles Keeping up with the Joneses

8 News and events Peace Conference Address National Charity Challenge 2009 Hiking Club National Aftal Tarbiyyati Class

33 40 45 48

9 Books of the Promised Messiah [as] Braaheen-e-Ahmadiyya Puraani Tehreerein

50 51

10 Urdu section

The Editor, Tariq Magazine Majlis Khuddamul Ahmadiyya UK, Baitul Futuh, 181 London Road, Morden, Surrey SM4 5HF Tariq Magazine is published by Majlis Khuddamul Ahmadiyya UK, the youth organisation of the Ahmadiyya Muslim Association in Islam. Some of the views expressed by contributors may not be the representative views of Majlis Khuddamul Ahmadiyya UK, or the Ahmadiyya Muslim Association. The Ahmadiyya Muslim Association is a registered charity, UK Charity Reg No. 299081

Tariq Magazine July 2009

1 Words of Wisdom

The Holy Qur’an “The alms are only for the poor and the needy, and for those employed in conV nections therewith, and for those whose hearts are to be reconciled, and for the freeing of slaves, and for those in debt, and for the cause of Allah, and for the wayfarer - an ordinance from Allah. And Allah is All-knowing, Wise.” The Holy Qur’an, Chapter 9, Verse 60

Commentary In the previous verse (chapter 9, verse 59) reference was made to the displeasure of the hypocrites, if they were not given a share in the Zakat. The present verse defines the objects for which Zakat is to be spent and these, as the verse explains, are eight in number. The first–mentioned class i.e. (the poor) signifies those broken or perforated with poverty or disease, whereas the secV ond–mentioned class i.e. (the needy signifies those renV dered motionless through want of means e.g. the unemployed, or those possessing the ability to work but lacking the means thereof. The words, “those employed in connection therewith”, signify those who are employed in collecting Zakat or in keeping an account thereof or in the performance of any other duty conV nected therewith. The words, “whose hearts are to be reconciled”, mean those whose hearts are sincerely inclined towards Islam but who, owing to their having become disconnected with their former

Tariq Magazine July 2009

society, stand in need of monetary help. The extends to new converts also. The word, “slaves”, signifies, besides actual slaves, captives and such persons as are called upon to pay blood-money to secure their freedom. The expression, “for those in debt”, means those who are unV able to pay their debts or those who have suffered an extraorV dinary loss in trade, etc. The words, “for the cause of Allah”, imply very good or pious work commanded by God. The term (the wayfarer) includes those stranded on a journey for lack of money; or those who travel in search of knowledge or for promoting social relations. See also 2:178. Commentary from Hadhrat Mirza Bashiruddin Mahmud Ahmad [ra] “The Holy Qur’an with English translation and commentary”

A good word is also sadaqah. Every step taken on one’s way to offer the compulsory prayer (in the mosque) is also sadaqah

Hadith

“There is a (compulsory) sadaqah (charity) to be given for eveV ry joint of the human body (as a sign of gratitude to Allah) everyday the sun rises. To judge justly between two persons is regarded as sadaqah; and to help a man concerning his riding animal, by helping him to mount it or by lifting his luggage on to it, is also regarded as sadaqah; and (saying) a good word

is also sadaqah; and every step taken on one’s way to offer the compulsory prayer (in the mosque) is also sadaqah; and to reV move a harmful thing from the way is also sadaqah.” Reported by: Muslim and Al-Bukhari

Writings of Promised Messiah [as] “My countrymen! A religion which does not inculcate universal compassion is no religion at all. Similarly, a human being without the faculty of compassion is no huV man at all. Our God has never discriminated between one people and another. This is illustrated by the fact that all the potentials which were granted to the Aryans were also granted to the races inhabiting Arabia, Persia, Syria, China, Japan, Europe and America. The Earth created by God provides a common floor for all people alike and His sun and moon and many stars are a source of radiance to all alike; they also have many other benefits. Likewise, all people benefit from the elements by Him such as water, fire earth and other similar products such as grain, fruit and healing agents etc. These attributes of God teach us the lesson that we too should behave magnaniV mously and kindly towards our fellow human beings and should not be petty of heart and illiberal.” Source: ‘Paigham-e-Sulah’ – A Message of Peace – 1908 The Promised Messiah and Mahdi Hadhrat Mirza Ghulam Ahmad [as] (1835–1908)

These attributes of God teach us the lesson that we too should behave magnanimously and kindly towards our fellow human beings Tariq Magazine July 2009

2 Editorial

Message from Sadr Majlis The impact of the last century of KhilaV fat on the world can never be underesV timated. No other community since the time of the Holy Prophet [saw] has seen such Divine inspiration and succour as has been offered to the Ahmadiyya Community. And whilst to some in the world, the impregnable unity of tens of millions of Ahmadis who reside in over 190 countries of the world causes them bewilderment, for Ahmadis the refreshV ing tonic of Khilafat which continually renews the faith and spirituality of each of us is one of Allah’s most beautiful gifts. Jalsa Salana, that unique spectacle of unity, also affords the opportunity to reV juvenate our faith and has done since the very first one held by the Promised MesV siah [as] at Qadian in December 1891. Since that time, the Promised Messiah’s [as] prayers are manifested not only in the exponential growth of Jalsa Salana in all countries where it is held but also in the tremendous success of Ahmadis, inV dividually and collectively. The benefits of the Jalsa Salana are unV deniable and it is because of this that the Promised Messiah [as] enjoined upon all Ahmadis to attend and partake in its sweet fruit: “It is essential for all those who can afford to undertake the journey, that they must come to attend this Convention which embodies many blessed objectives. They should disregard minor inconveniences in the cause of Allah and His Prophet [saw]. Allah yields reward to the sincere persons at every step of their way, and no labour and hardship, undertaken in His way, ever goes to waste. I re–emphasise that you must not rank this convention in the same league as other, ordinary, human assemblies. This is a phenomenon that is based purely on the Divine Help, for the propagation of Islam.” (Ishtihar 7 Dec. 1892, Majmoo`ah Ishtiharat Vol. I, p.341) For those who are obedient to the PromV

Tariq Magazine July 2009

ised Messiah [as] and attend Jalsa SalaV na there is a great reward as they benefit from his remarkably all–encompassing prayer for the participants of Jalsa Salana past, present and future: “May Allah, the Exalted, be with him, reward him in abundant measure, have mercy on him, ease up for him his circumstances of hardship and anxiety and eliminate his anguish and grief. May He grant him freedom from every single hardship and lay open for him the ways of [achieving] his cherished goals, and raise him up, on the Day of Judgment, among those of His servants who are the recipients of His Blessings and Mercy. May He be their Guardian in their absence until after their journey comes to an end. O Allah! O Sublime One and Bestower of bounties, the Ever Merciful and One Who Resolves all problems, do grant all these prayers, and grant us victory over our opponents with scintillating signs, because You alone have all the prowess and power. Ameen! Ameen!” (Ishtihar 7 Dec. 1892, Majmoo`ah Ishtiharat Vol. I, p.342) It should therefore be abundantly clear that Jalsa Salana is not an everyday gathV ering or event. There are many among you who work tirelessly in assisting preparaV tions for this extraordinary assembly so as to welcome the many more who travel thousands of miles, sometimes through astonishing hardships, to witness the historic invocations of Hadhrat KhaV lifatul Masih [atba]. Every word spoken is underlined by Allah’s guaranV tee to the believers that He will increase their knowledge, every person we meet gives us the opportunity to establish new friendships or renew old ones and every prayer that we submit to Allah in conV gregation or collective Tahajjud attracts greater reward. As we move forward in the second cenV tury of Khilafat, far from merely celV ebrating Allah’s blessing on the Jama’at over the previous 100 years, great chalV lenges lie ahead of us. I ask you, my dear

Tommy Kallon Sadr, Majlis Khuddamul Ahmadiyya UK

Jalsa Salana, that unique spectacle of unity, also affords the opportunity to rejuvenate our faith

brothers, to take the opportunity of Jalsa Salana 2009 to rekindle your spiritual faith, revitalise your desire to increase the brotherhood among each other and refresh your determination to be at the forefront of delivering to the world the glorious message of the Holy Prophet Muhammad [saw] as rejuvenated by the Promised Messiah [as] both through action and words. May Allah make it so and bless you all profoundly. Ameen. Yours humbly, Tommy Kallon Sadr Majlis Khuddamul Ahmadiyya UK

Editorial

The nature of liberty and the sanctity of marriage As Ahmadi Muslims we are fortunate to have been blessed with guidance over the years from divinely guided Khulafa who have highlighted obstacles and perils that lie ahead for us and have shown us how to tread these perilous paths in light of Quranic and Divine guidance One such area of guidance is the institution of marriage. Unfortunately in this day and age it has had a battering from various quarters and as such the foundation stone of a moral society has been seen to crumble over the last many decades. Broken families and single parent families are sadly too often seen as the norm. As a consequence society is left picking up the pieces of these breakdowns with children who are often emotionally scarred and then subsequently pose a challenge to their teacher’s as well as wider society in the form of crime and unruly behaviour. Islam has laid down for us the foundation stone of a stable society with the instituV tion of marriage which brings man and woman together to bring up the future genV eration in a harmonious two parent family unit. Many of society’s current problems emanate from the lack of meaningful commitV ment between couples in a relationship. All too often short term goals of pleasure and sexual satisfaction are the only yardsticks for measuring the success of, or reasons for entering into, a relationship and when those desires are no longer deemed to be fulfilled then one or other individual spreads their wings in search of an apparent perfect partner which they have yet to find leaving behind them broken families and parentless children. It is this desire for something better that is one factor in marital breakdown and in this regard Hadhrat Khalifatul Masih IV [rh] in response to a question about the future of Western society described this endless pursuit of pleasure as one of the main factors in the breakdown of society today. He said “The fact is that the pursuit of pleasure and a sense of liberty coupled together have made western society what it is today. Liberty from what? Liberty from all bondage that binds man to his Creator. This is what I see in the western concept of liberty today. Liberty from all that is noble that creates responsibility, which binds you and which limits your avenues of pleasure seeking. That is the liberty which the West has got today and is still pursuing - a mad pursuit of pleasure wherever it is to be had, forgetting that it is not for man to get whatever he wants to whatever extent he wants to have it.” Although we have been blessed with constant guidance to enable us to lead moral and chaste lives and value the institution of marriage as one in which our lawful natuV ral needs are fulfilled at the same time as offering our offspring a stable environment in which to develop, recently many speakers within the UK have also spoken out on the breakdown of the marital relationship. In describing this breakdown Justice Coleridge, a senior family judge recently stated “… what I hope in all humility, I am drawing attention to is the endless game of “musical relationships,” or “pass the partner,” in which such a significant portion of the population is engaged, in the endless and futile quest for a perfect relationship which will be attained, it is supposed, by landing on the right chair or unwrapping a new and more exciting parcel.”

Aziz Ahmad Hafiz Naib Sadr, Majlis Khuddamul Ahmadiyya UK and Chief Editor

Hadhrat Khalifatul Masih IV [rh] in response to a question about the future of Western society described this endless pursuit of pleasure as one of the main factors in the breakdown of society today. He poses a question about the current state of affairs and what he asks is this. … “A society entirely and happily free from taboos and stigmas and other self-applied constraints on behaviour? Or, on the other hand is it a description of social anarchy, a complete and uncontrolled free for all where being true to oneself and one’s needs is the only yardstick for controlling behaviour?” Let us pray that as Ahmadi Muslims we adhere to our teachings and mould our lives and behaviours in such a manner that we do not fall prey to selfish evils and we can understand the deeper phiV losophy behind the sanctity of marriage and the rules that govern our conduct.

Tariq Magazine July 2009

3 Islam Excerpts from Friday sermons

Ayatul Kursi

Delivered by Hadhrat Mirza Masroor Ahmad [atba], the Head of the Ahmadiyya Muslim Community on June 5th, 2009 NOTE: Quoted from AlIslam.org Huzur recited Ayatul Kursi (verse 256) from Surah Al Baqarah. The translation reads: “Allah — there is no God but He, the Living, the Self-Subsisting and All-Sustaining. Slumber seizes Him not, nor sleep. To Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that will intercede with Him except by His permission? He knows what is before them and what is behind them; and they encompass nothing of His knowledge except what He pleases. His throne extends over the heavens and the earth; and the care of them burdens Him not; and He is the High, the Great.” Hadith relates that the Holy Prophet [saw] said everything has a pinnacle and Surah Al Baqarah is the pinnacle of the Qur’an and it has a verse which is the chief of all verses; it is the Ayatul Kursi. Another Hadith relates that the Holy Prophet [saw] said that if a person reads ten verses of Surah Al Baqarah beV fore going to sleep Satan does not visit his house till morning and one of these verses is Ayatul Kursi. Huzur explained that this does not mean a mere recitation of the ten verses is reV quired. It means that one reads them carefully and thoughtfully, analyses one’s self, gauging how much does one put them in practice and then pledges to make pious changes in oneself. This is what would keep Satan at bay. Huzur said the ten verses cited in the Hadith include the first four verses of Surah Al Baqarah. These verses illustrate the pious and practical life of a believer, then there is Ayatul Kursi and two of its adjoining verses that cite Divine attributes and finally the last three verses of Surah Al Baqarah. Huzur said although his disV course in today’s Sermon would be on Ayatul Kursi he would read an extract of

Tariq Magazine July 2009

the Promised Messiah [as] expounding the first four verses of Surah Al BarqaV rah. [Below is the published translation of the extract Huzur read out]. “One should ponder over the first verse, namely: I am Allah the All–Knowing. This is the Perfect Book. There is no doubt in it. It is guidance for the righteous. It will be observed how nicely and beautifully and succinctly God Almighty has furnished the answer to the objection raised. First reference is made to the Author of the Holy Quran and His Grandeur and Majesty are indicated. It is said: I am Allah the All-Knowing; that is to say, I, Who Am All-Knowing and All-Wise, Whose knowledge is not matched by the knowledge of anyone else, am revealing this Book. Then the greatness of the Holy Quran is referred to and it is said: This is the Perfect Book; that is to say, this is a grand and sublime Book which derives from Divine knowledge. It is established with regard to it that its source and spring is the Eternal Being of the All-Wise. By referring to it as The Book, God Almighty has indicated that this Book derives from the knowledge of that Being with high attributes, Who is Matchless and Peerless and Whose perfect knowledge and minute mysteries are very far from the limits of human sight. Then it is said that the body of the Quran is so well reasoned that there is no room left in it for any kind of doubt, meaning that like other books it is not a mere tale or story, but is comprehensive of conclusive arguments and reasoning, and sets forth clear proofs of its objects and purposes, and is in itself a miracle which operates like a sharp sword for the removal of doubts and suspicions, and does not leave the matter of the recognition of God at the conjectural stage of He should be, but carries the matter to the certainty of, He is.

Despite the grandeur of these purposes which are greatly concerned with effect and reform, it proceeds to define the fourth purpose which is its ultimate object, which is the provision of guidance for the righteous. It announces that this Book has been revealed for the guidance of those who, on account of their pure interiors, and sane reason, and firm intelligence, and eagerness for search of truth, and right motives, would, in the end, arrive at a high degree of faith and recognition of God and perfect righteousness.” Essence of Islam vol. I, pp. 397–399 Huzur said if these four aspects are kept in view while reading the Holy Qur’an and while being in a state of sincere beV lief one is guided towards the insight and perception of God. Reverting to the subject of Ayatul Kursi Huzur said it is based on the all-inclusive Divine attributes and begins with His Name, ‘Allah — there is no God but He.’ The Promised Messiah [as] said that Allah is the personal name of God and when one has full faith in His boundless powers then alone would one remember Him at all times. Huzur said one gets involved in many ills or is negligent of Divine commandments, is remiss in paying the dues of Allah and the dues of mankind because one does not rememV ber God all the time and forgets that He watches over us all each moment. The Promised Messiah [as] said that God has addressed and informed him to let his Community know that those whose faith is free from all worldly adulteration and are not dispossessed of any degree of obedience are the kind of people God likes and it is these who are the truthful. Huzur said this should be the very least we should aspire to. Huzur said this verse states that one should only turn to God, Who alone is worthy of worship, is the

Islam

Master of all powers and thus worthy of worship. Turning to Him enables us to be the recipient of blessings in this world as well as the Hereafter. Huzur said this world has a substitute for everything but there is no substitute for Him. Is it then not foolish to leave Him? An atheist may say that as he/she does not believe why he/she should turn to God, but it is a misfortune if a Muslim, having declared ‘there is no God except Allah’, gives precedent to worldly matters. The PromV ised Messiah [as] said God is without any partner because if this was not so the enemy would have the potential to overV come Him and in such a state the staV tus and prominence of God would be in danger. None other than Him is worthy of worship signifies that He is a Perfect God Whose attributes are supremely exV cellent and lofty. If one was to imagine the most excellent attributes, then those belong to Him. He is Most High, and none can be higher and more excellent than Him.

“There is no God but You, Holy are You. I have indeed been of the wrongdoers” (21:88)

Huzur said in our everyday life, we err inadvertently and unconsciously associV ate partners to God and thus forget that He alone is our Lord. May God cover us in His mercy and forgiveness. The prayer

A true believer does not doubt any DiV vine attribute when faced with difficulV ties, rather adversity makes him turn furV ther to ‘the Living, the Self-Subsisting and All-Sustaining’ God.

is a most significant prayer to guide us towards understanding the concept of “Allah — there is no God but He”. The Ayatul Kursi next states ‘the Living, the Self-Subsisting and All-Sustaining’. Huzur said the Living God also sustains all life around us. The Promised Messiah [as] said each and every single person that we see has been given life by God and every thing that we observe around us is being sustained by Him. This is an assurance for true believers that their permanence is in adherence to the LivV ing God rather than relying on any worldly means in dire circumstances. It is stated in the Holy Qur’an: “And trust thou in the Living One, Who dies not, and glorify Him with His praise…” (25:59).

The verse proceeds to assert, ‘Slumber seizes Him not, nor sleep’. Huzur exV plained that a true believer could never envisage that God Whose attributes are boundless would ever tire or be inatV tentive. It is impossible for Him to be unmindful of the lives of His servants. Indeed, in accordance to the laws of naV ture and by virtue of His other attributes, He sometimes puts His servants through trials but He also declares that the true life is that of His servants. Ayatul Kursi next asserts that ‘To Him belongs whatsoever is in the heavens and whatsoever is in the earth’. Huzur explained that this signifies that no one should be in doubt that God and His Messenger will be triumphant. Huzur said from a worldly perspective this apV pears unlikely or in the far-removed and distant future. However, when He told His Prophet [saw] ‘Allah has deV creed: ‘Most surely I will prevail, I and My Messengers…’ (58;22) He fulfilled it despite improbable circumstances. SimiV larly when He promised His Messiah [as] He will fulfill His word, indeed, He is fulfilling it. Although one imagV ines that such a triumph is likely to take place in the distant future but God deV Tariq Magazine July 2009

Islam

A true believer does not doubt any Divine attribute when faced with difficulties, rather adversity makes him turn further to ‘the Living, the Self-Subsisting and All-Sustaining’ God. clares that whatever is in the heavens and the earth is in His possession and conV trol, He is watching over everything, life and death are in His hands, the evident and the hidden treasures of this earth are in His hands. Once He has decided that His Messenger’s Community will triumph none can alter it; be it worldly powers or the so-called standard-bearers of religion. However, it has been made clear to believers from the onset that the triumph will be for those who have firm and complete faith in God Who is the Master of all attributes and those who worship Him. Huzur said it is essential that each Ahmadi fully understands this. Ayatul Kursi goes on to state, ‘Who is he that will intercede with Him exV cept by His permission?’ No intercesV sion, without the authority of God, will avail in His presence. The Holy Prophet [saw] will have God’s permission to intercede. The Promised Messiah [as] said that the Holy Prophet [saw] was the true intercessor who freed his people from all kind of vice and made them a nation of the highest standard. One should never assume that intercesV sion has no merit. Intercession is a verV ity; it enables the egotistic passions to cool off, eliminates a life of sin and initiV ates one of piety. Intercession does not make one’s deeds ineffective, rather it inspires good deeds. The intercession of the Holy Prophet [saw] starts in this life and is conditional on good works. It is not compatible with the philosophy of atonement; atonement promotes wrongV doing whereas intercession leads one to good works. The Promised Messiah [as] said that many noble members of his community were well aware that many were alleviated of their sufferings and difficulties with his intercession. Huzur said with the citation of intercesV sion, God has also made it clear that ‘He knows what is before them and what is behind them;’, so those who are openly embroiled in sins will not be blessed with intercession in this world or the HereV

Tariq Magazine July 2009

after. Ayatul Kursi then states, ‘and they encompass nothing of His knowledge except what He pleases’. Huzur said the Holy Prophet [saw] was the beloved of God and was given the most knowlV edge. He was given news of times to come and there were many things that he knew and his Companions were unaV ware of. However, even the knowledge given to him was incomplete and none can reach God’s knowledge. Huzur said the scientific developments are a testiV mony that God shows new ways to those who seek and search. Likewise there are spiritual stages encompassing boundless knowledge. None can comprehend the workings of the universe or the origin of the universe. When He wills, God imV parts some knowledge to some people. This should inspire them to turn towards Him. The verse then states, ‘His throne exV tends over the heavens and the earth;’ Huzur said God’s dominion is spread all over and He is the One Who has given life to everything and Who gives knowlV edge. He gives knowledge in accordance to progress and development made and as much as He wills. Therefore, He alone is worthy of worship. Not only His doV minion spreads all over the heavens and the earth, He has also taken responsibilV ity of its safeguard and He never tires of this. Huzur said one may try and look far and wide looking for flaws in His creaV tion, try again and again – one would exV haust one’s efforts but would not find a flaw in God’s creation. Huzur remarked does all this not lead us to turn to Him and not rebel against Him? Ayatul Kursi thus concludes ‘and He is the High, the Great’. He has been running this system of creation from the very beginning and does not need any helper for it. The God of Islam is the Master of all attributes and certainly alone worthy of worship. May God grant us the insight and perV ception to always turn to Him and be among His worshippers and continue to derive beneficence from the excellences of His attributes while having a good

understanding of them. Next Huzur said he would lead a few fuV nerals in absentia after Jummah. Laeeq Ahmad Tariq sahib from Faisalabad, Pakistan was martyred by extremists on 28th May. He was 54 years old and was a moosi. One of his brothers who resides in UK told Huzur that when he called their mother he could not control his emotions but the elderly mother conV soled him saying she was proud that she was now a mother of a martyr. Huzur said such are the mothers in the comV munity of the Promised Messiah [as] whose faith is evocative of early Islam. Huzur prayed for the lofty station of the martyr and steadfastness for his family. Ghulam Mustapha sahib from Lahore, Pakistan was an assistant sub-inspector in the police and was martyred in the bomb explosion in Lahore in which a police building was targeted. Mumtaz Begum sahiba passed away on 30th May in Chennai, India. There is mounting opposition against the Community here. During her burial in a cemetery that the Community has used for the past thirty years, some maulwis arrived and proV tested the burial could not go ahead as this was a Muslim cemetery. However, the burial took place, but afterwards the maulwis exhumed the body and put it on the side while the police simply looked on. Later the body was buried in anV other cemetery with the support of the police. Huzur said the maulwis of this area are the same as those who discredit Islam all over. Mubarika Begum sahiba of Kharian, Pakistan, recently passed away. She was the mother of Chaudhry Muneer Ahmad sahib who runs MTA in USA. Finally Huzur mentioned Jaffar Ahmad Khan sahib, who was physically disabled but was mentally alert. He was a moosi and the son of Huzur’s paternal aunt. He was the grandson of Sahibzadi Amtul Hafeez Begum sahiba as well as of Hadhrat Mirza Shareef Ahmad. May God grant him forgiveness and elevate his station in Paradise.

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Islam

Khilafat: A basic introduction By Adam Walker

Basic Principles Khilafat is a blessed institution of leaderV ship, guidance and strength which Allah has safeguarded for all mankind in the following verse of the Holy Qur’an: “Allah has promised to those among you who believe and do good works that He will surely make them successors from among those who were before them; and that he will surely establish for them their religion which He has chosen for them; and that He will surely give them in exchange security and peace after their fear…’’ The Holy Qur’an, Chapter 24, Verse 56 Khilafat can manifest itself in three ways: 1. Independent Prophetic Khilafat (such as with the Khilafat of Hadhrat Adam [as]). 2. Dependent Prophetic Khilafat (such as the Khilafat of Bani Israel). 3. Khilafat Upon the Pattern of ProphetV hood (Such as the Khilafat which was established after the demise of the Holy Prophet [saw]). For the purpose of this article we will

be focusing purely on the final type of Khilafat, “Khilafat upon the pattern of Prophethood”. The purpose of this form of Khilafat is better understood if we take a closer look at the prophetic misV sion which the deceased Prophet was charged with. By way of example, the Promised MesV siah [as] was sent to mankind by alV mighty Allah for a specific purpose. That he would re-establish the pure and noV ble teachings which the Holy Prophet [saw] taught mankind some 1,400 years ago. Indeed, the mission of the Promised Messiah [as] was a great one and could not be fulfilled in totality durV ing his lifetime. Therefore, following the demise of the Promised Messiah [as], Allah established a new institution of Khilafat to continue and fulfil the misV sion started by the Promised Messiah [as]. This is why the Arabic word, ‘KhilaV fat’, literally means successorship. The Khalifah is a successor and succeeds the deceased Prophet by furthering his prophetic mission. By way of analogy, the Khalifah can be likened to a blessV ed instrument which continues to play the beautiful melody compiled by the Prophet he is succeeding.

Who Can Become a Khalifah? Many theologians and Islamic commenV tators have listed various qualities and characteristics which are required of a Khalifah. The reality is that no individual can truly know or assume which qualiV ties a man must command before he can become a Khalifah. Such matters are deV cided by Allah and are not within man’s power to judge. This is emphasised by Allahin the following Qur’anic analogy: “Do you see what you sow, is it you who grow it or are we the grower?” The Holy Qur’an, Chapter 56, Verses 54–55 We learn from this verse that it is Allah’s Majesty which brings about change and not the efforts of man as man is only able to sow a crop by virtue of the fact that God has created a system which permits it to bear fruit. With specific reference to Khilafat, this point is further highlighted in the earlier mentioned verse (chapter 24, verse 56) where Allah affirms that it is He, and He alone, Who will establish Successors on earth. In reality the qualities required of a KhaV lifah are not static but differ from KhaV lifah to Khalifah in accordance with a

www.Khuddam.org.uk 12

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Islam

The duty of a Muslim is to hear, obey and, as the years pass, marvel at the blessed fruit of Khilafat.

Khalifah’s respective goals. The precise needs of the Muslim community at any particular point in time are known only by Allah. Therefore, it is only Allah Who knows which individual is equipped with the necessary tools to properly address those needs. What is often witnessed is that, upon election, a Khalifah undergoes a perV sonal transformation during which AlV lah blesses and elevates him so that he may meet the great demands placed upon him. Over a number of years, Allah manifests to the community the reasons why that individual was chosen and best placed to become a Khalifa. The duty of a Muslim is to hear, obey and, as the years pass, marvel at the blessed fruit of KhiV lafat.

By way of example, we can observe from the sermons and other guidance of HadV hrat Khalifatul Masih V [atba] a living example of this. Huzur [atba] continuously admonishes mankind to better itself and ignore the temptations of this world which detract us from achieving spiritual excellence. Those temptations contained within our lower self, namely the self that incites toV wards evil.

Leadership & Guidance

Another blessing of Khilafat is that it generates unity throughout the Muslim community. The love of Khilafat creates a strong and unbreakable bond between people of righteousness. A bond which is has been experienced and enjoyed by each of us whenever we have worked hard to fulfil any task as the servants of Majlis Khuddamul Ahmadiyya or Majlis Atfalul Ahmadiyya.

In accordance with Islamic law (Shariah), and the example of the Holy ProphV et [saw], the Khalifah leads and guides mankind. He does this by ensurV ing that the worldly systems around us operate with righteousness as their fuel. He guides us, much in the same way as a shepherd guides sheep, towards the fulV filment of the purpose of our creation; to worship almighty Allah.

The foundation of Khilafat is righteousV ness and obedience. Khilafat relies upon the obedience of the Muslim community and only a community built on the preV cepts of righteousness is capable of obeV dience. To follow the instructions of the Khalifah and his appointed trustees, in all that is good, is not a matter for deV bate but an obligatory instruction upon mankind found in the Book of almighty

Allah: “O ye who believe! Obey Allah, and obey the Messenger and those charged with authority among you.” The Holy Qur’an, Chapter 4, Verse 60 A wise Khadim or Tifl must reflect upon the Divine nature of this instrucV tion and come to understand that sucV cess surely belongs only to he who folV lows the Guidance of Allah. As with the people of Hadhrat Noah [as] we must, through obedience, board the Ark of the Promised Messiah [as] so that we may be saved from the bad things of this world. The Promised Messiah [as] received the following revelation: “When thou hast determined, put thine trust in Allah. And build the Ark under Our eyes, as commanded by our revelation. Verily, those who swear allegiance to thee indeed swear allegiance to Allah. The hand of Allah is over their hand.” Tadhkira, 1969, page 168

Khilafat & Contemporary Leadership Khilafat is an institution and should be Tariq Magazine July 2009

Islam viewed as not only being administered by the Khalifah. It is a complete system of governance which operates in subV ordinate to the Khalifah who, in turn, acts in subordinance to the Islamic Law (Shariah). He has, at his command, both a spiritual and administrative executive. The administration ensures that the soV cial needs of society are protected and nurtured whilst the spiritual body of people nurtures man’s spiritual needs.

Miracles of the Promised Messiah [as] continue We continue to see that with each new day our blessed Khalifah is able, by the grace of Allah, to achieve more and more of the noble goals initiated by the PromV ised Messiah [as]. They champion the cause of Islam and, like shining beacons of light, bring spiritual and physical nourishment to this world.

The Khalifah can be likened to a heart which pumps righteousness throughout the body of the comV munity. Whilst there are many organs in a body they only come to life once blood is pumped throughout the arteries. Khilafat has always operated with muV tual consultation (Shurah) as its greatest tool. ShuV rah is a way by which a Khalifah can take advice beV fore issuing an inV struction or making a new appointment. It is a system which was practiced by the Holy Prophet [saw] and each of the Khulufah that succeeded him. The great benefit of Shurah is that it is not based on a parliamentary system where members from each side argue on the basis of party allegiances which supersede their duty to do what is best for the people. In this system those in authority are united under a single goal which is to promote justice, righteousV ness and equity. This system has been exV plained by Hadhrat Mirza Tahir Ahmad [rh] who wrote: “In a no party system you can pick the talent from anywhere. The guiding principal in our Shura is summed up by the Islamic phrase: ‘do not take sides with people but take sides with the truth and the truth will emerge victorious.’” A Man of God, page 114

The spiritual, social and economic advanceV ments of the Jamaat are so vast and asV tonishing that it becomes obvious to all that this is achieved through the blessV ings and love of Allah. Since 2004 the Jamaat has been able to spread the wisV dom and advice our beloved Khalifatul Masih throughout the world. With great economic growth we now live in a day and age wherein our beloved Huzur [aba], in the space of just a few weeks, inaugurates beautiful Mosques in counV tries spread across many continents. The Jama’ah of the Promised Messiah [as] is able to spend millions of pounds to build houses of worship for millions of

believers to flood into. Through the blessed system of Al–WasiV yyat many thousands of believers have been spiritually compelled to commit from one tenth to one third of their inV come and assets to Allah’s cause. As a result of Musis holding themselves more accountable for the wellbeing of their brothers and sisters in other parts of the world we are now in a situation where hospitals, clinics, schools, Mosques and colleges are being built and maintained for the benefit of all regardless of creed, colour, gender or religion. The Jihad of the Pen waged by the Promised MesV siah [as] is today beV ing fought with great vigour through the publication of the Holy Qur’an into many languages and other worthy initiatives. By the Grace of Allah, Sultan Al–Qalam is growing and beV coming a forceful tool for removing the many misconV ceptions surrounding Islam. The internet has become a great beacon for propagating the message of Ahmadiyya and the official Ahmadi website, www.alislam. org, receives more than 1.2 million views per month, [alhamd]. In conclusion, it is important for us all to reflect upon the privileged position we, as Ahmadi Muslims, find ourselves in. Under the system of Khilafat we are blessed with a unity and focus not found in any other community or group of peoV ple. Let us as individuals, and collectively, constantly renew our love and allegiance to the institution of Khilafat by writing and staying in constant communication with our beloved Huzur [atba]. If we remain obedient to him then he will spiritually lead us to our beloved Holy Prophet [saw] who will in turn lead us to Allah’s magnificent and glorious thrown, [insh].

www.Khuddam.org.uk 14

Tariq Magazine July 2009

Islam

Tarbiyyat of Children

Summary of the 26 points taken from Hadhrat Musleh Maud’s [ra] book Minhaaj ut Taalibeen

1. Upon birth give Azaan in the right ear and Takbeer in the left ear.

tention — but do not over do it to spoil the child.

2. Keep children clean. The external has an influence on the internal – the soul.

12. Tell children stories — but refrain from telling them horror stories.

3. Set feeding times and give food on time. This instils discipline from an early age. 4. Start toilet training early — try to set a regular pattern for their call of nature. 5. When feeding, do not give too much or too little. Keep a balance. 6. There should be a variety in the diet. Do not give the child’s favourite food all the time. 7. As soon as the child starts to walk, give it simple tasks — bring that here or put this there etc. 8. Instead of hiding things like ornaV ments, sweets, biscuits, etc train them not to touch or take items without permission. 9. Do not spoil children with too much love. Do not neglect them with too little love either. 10. Keep the child’s character and habV its in mind. For example, if the child is not able to eat something for some reason, the family should also not eat it. 11. During a child’s illness give full atV

13. Give children responsibility accordV ing to their age and understanding. This will give them confidence later in life. 14. Remind children of their positive attributes. 15. Keep an eye on the friends of the child. Good friends have a good efV fect; bad friends will have a bad efV fect. 16. Try and control an irritable child. Divert its attention to other things. Use your wisdom.

22. If children cause some damV age by mistake, do not chastise them — even if the damage is exV pensive. 23. Give children pocket money. This will teach children responsibility and a sense of ownership. 24. Children should be taught to share their toys with others. 25. Teach children good manV ners — teaching of etiquette should be on going. 26. Keep an eye on their health. Ensure they are getting enough physical exV ercise.

17. Talk to and treat children with reV spect. This will return respect to you and other elders. 18. Keep children away from the habit of lying, being proud, or becoming an introvert. 19. Keep children away from intoxiV cants — example tea 20. When children are with other chilV dren, ensure they are not playing alone. Also do not leave a child who is playing alone unattended. 21. Teach children not to remove their clothes in front of others. They should guard their modesty. Tariq Magazine July 2009

Islam

Reflections on the Holy Qur’an and Science

About the author, Dr Shahnawaz Rasheed B Clin Sci (Hons), MBBS, MRCS. Dr Shahnawaz Rasheed works as a Surgeon in London. He has served the Jama’at in various capacities over the years and is currently the Medical DirecV tor of Humanity First.

Dr Shahnawaz Rasheed

The human body is a marvel of science. It is able to exist in a variety of circumstances and adapt to its environment appropriately. This is done through numerous balance mechanisms within the body which help to maintain a healthy equilibrium. Here, the author looks at this amazing balancV ing act in the light of Qur’anic revelations, and shows how the body itself is a proof of the existence of God. There are many instances in the Holy Qur’an where Allah gives man insight into the Wisdom required for the creation of a Universe with its variety and diversity; a Universe in which it is possible for life to exist. One can see many aspects that need consideration when creating such a maV jestic and glorious Universe such as the one in which we live. In the course of the history of man, certain clues have been left which lead the curious on to find a meaning to life. In the Holy Qur’an which is believed by Muslims to be the revealed Word of God, it is written: “Blessed is He in Whose hand is the kingdom, and He has the power over all things; It is He Who has created death and life that He might try you – which of you is best in deeds; and He is the Mighty, the Most Forgiving, The Same Who has created seven heavens in stages (Tibaqan). No incongruity can you see in the creation of the Gracious God. Then look again: Do you see any flaw?” The Holy Qur’an, chapter 67, verses 2–4 and

Photo by Kriss Szkurlatowski

“Say, ‘Who provides sustenance for you from the heaven or the earth? Or who is it that has power over the ears and the eyes? And who brings forth the living from the dead and brings forth the dead from the living? And who regulates all affairs? They will say, ‘ALLAH.’ Then say, ‘Will you not seek HIS protection?’” The Holy Qur’an, Chapter 10, Verse 32

Tariq Magazine July 2009

Islam

Photo by Miranda Knox

In the brain, specifically the hypothalamus, there is a temperature monitoring device somewhat like the thermostat

These verses encourage those in search of truth to turn to Allah for an explanation of the nature of the Universe and the naV ture of the creations of Allah. The subject that I wish to discuss here is balance, a subject which is fundamental to our functioning as human beings. It is also an intrinsic mechanism by which almost all things exist in the Universe. Balance, or equilibrium, is a constant feature of almost all systems one decides to look at. The concept of balance is covered in detail within scientific circles as well as receiving extensive coverage from mathV ematical, philosophical, financial, ethiV cal, logical, religious and spiritual points of view. One can look at balance from many angles: the process of coming to a conclusion on disputing an idea can be considered as balancing the different aspects; the decision to perform an acV tion comes at the end of balancing the advantages and disadvantages; the differV ence between exports and imports make up the balance of trade when assessing the economic status of a country; the decision by a judge or jury to convict a person charged with a crime comes after

balancing the evidence for and against (hence the scales are the symbol of jusV tice).

from the same root is Mauzoon which means something made perfectly balV anced or proportioned.

Within the natural sciences, the conV cept of balance is called homeostasis. It has been described as the return to a set point after a system has been disturbed. I would like to present the concept as deV scribed by the Holy Qur’an, then draw on a few examples as discovered through advances in the tide of scientific research, with particular reference to the human body.

The Qur’anic verses concur with the findings of science that the universe is dependent on a series of laws which rely upon balance and equilibrium.

It is mentioned in the Holy Qur’an: “And the heavens He has raised high and set up the balance so that you may not exceed the measure. So weigh all things with justice and fall not short of the measure.”

“O man! What has made thee arrogant in relation to thy noble Lord? The One who created you and perfectly proportioned you and fashioned you with justice. This He did at every stage and to every form in which He compounded and fashioned you.”

The Holy Qur’an, Chapter 55, Verses 8–10

The Holy Qur’an, Chapter 82, Verses 7–9

The Arabic word Meezan can be transV lated as balance, measure, equity, the mean, the middle path, and incorporates the concepts of judgment, equilibrium and reasoned argument. It is derived from the word Wazn which literally means weight, and another derivative

This verse invites mankind, who may have failed to notice the complete order throughout the Universe to at least take a look at himself to see the symmetry and proportionality of the human body.

Another important Arabic word which I must mention in this context is Adl which means (absolute) justice. It is used by Allah when addressing mankind in the Holy Qur’an:

The word Adl encompasses the concepts Tariq Magazine July 2009

Islam

The blood circulatory system provides a link between the various organs in the body. Photo by Patrick J. Lynch

of Mauzoon and Meezan but also incorV porates the issue of consciousness which is an inexhaustible subject in itself.

Generalised Control System The fundamental components of a conV trol system of any type can be clearly seen by looking at the design of a simple thermostat which controls the temperaV ture of a house. The thermostat has three essential components: • thermometer to measure temperaV ture; • source of heat; and • switch to regulate heat. If the thermostat is set at a particular point, for example 25 degrees Celcius and the temperature rises above this, it is detected by the thermometer and a signal is sent by the regulator to turn the heat off. If the house temperature is detected below 25 degrees Celcius, a sigV nal is sent to turn up the heating until it reaches the desired temperature. This simple example can be used to exV

Tariq Magazine July 2009

plain any control system which attempts to keep a value constant.

Introduction to Human Physiology The matter that I wish to draw your attention to is the balancing systems which exist within the human body. As I am sure you appreciate, the science of the human body is a complicated subV ject with all its intricately interwoven systems. The outstanding feature that I would like to point out is that balance is a key part of virtually all the systems; both in isolation and as parts of a whole. In general, the compartments of the body have various parameters or values which are maintained at an optimum level to perpetuate and preserve life. If these paV rameters fall outside “normal” levels, the body has various intrinsic mechanisms to normalise those values. If unable to keep the value within the desired range, the body inclines to a state of disease. If there is a further change away from the normal range, after all attempts are made to normalise and compensate for the abV normal values, the body may suffer loss of an organ, or, in extreme circumstances

death. The necessity to maintain stability of structure and function is paramount to every animal. This stability or equilibriV um is threatened by internal and external assaults. Externally, assaults may come in the form of extremes of temperature and internally, assaults may take the form of the production of harmful waste prodV ucts. Cells require a constant environV ment in which to operate at an optimum level. This environment includes temV perature, chemical electrolyte composiV tion (e.g. sodium, potassium, calcium), acidity etc.

Energy and waste In order to perform internal cellular processes, the cells require a constant energy supply. This is mainly provided by the breakdown of fats and carbohyV drates. Using oxygen, the fuel is “burned” (oxidised) via a number of biochemical pathways to provide energy, yielding a number of waste products. The blood circulatory system provides a link between the various organs in the body. The left side of the heart (left venV

Islam tricle) pumps blood rich in oxygen to the organs through the arteries. The cells then use the oxygen to burn the fuels which are also circulating in the blood to produce energy. One of the most abunV dant waste products, carbon dioxide, has to be removed to avoid poisoning the cells, so it is returned to the right side of the heart (right ventricle). From here, the carbon dioxide rich blood is pumped to the lungs where it is breathed out and replaced with fresh oxygen. If the requirement for oxygen increases, the breathing and heart rates increase. As requirements decrease, so breathing and heart rate decrease.

Equilibrium of Glucose Metabolism The most common source of energy in animals, including humans, is the carV bohydrate, glucose. Using oxygen via a specific biochemical pathway known as “glycolysis”, glucose is oxidised to proV vide energy yielding the products carbon dioxide and water. Glucose levels are replenished by means of the diet. Food is absorbed from the gut into the bloodV stream, and can be stored in the liver, muscle, and fat. Glucose is stored mainly in the liver and muscles as glycogen. Since glucose is the preferred source of energy in the body, the fate of absorbed glucose depends on the energy requireV ments of the body. If the cells need to produce energy, they need a steady supV ply of glucose, so there are mechanisms within the body to mobilise its stores of glucose. The detection of an inadequate blood glucose level is by glucose recepV tors predominantly within the brain and pancreas. The brain processes the inforV mation and sets into motion the feeling of hunger within the person such that they may acquire and ingest food. The pancreas releases a protein hormone called glucogen which causes the stores of glycogen to be converted to free gluV cose in the blood. These two mechanisms among others provide the cells with their required glucose. If, conversely, the blood glucose is greater than the need of the cells, then followV ing detection by receptors, the pancreas releases another hormone called insulin. This favours glucose being stored as gluV cogen rather than being free in the blood. Also, the brain gives the feeling of being satiated, so no more food is ingested. Therefore, it can be seen that the blood

glucose level is regulated within a fairly tight range to preserve its balance. If this is disturbed, the effects can be dangerous and problematic for the individual. For example, if not enough glucose reaches the brain, the cells cannot survive. In the short term, the person feels dizzy and has a feeling of hunger. If this lack of glucose continues for a longer period of time, alternative sources of energy are utilised. If inadequate, it leads to brain cell death and eventually to bodily death. Alternatively, if there is too much gluV cose in the blood, this leads to other problems. The medical condition defined by raised blood glucose is Diabetes MelV litus, and can be related to heart and blood vessel disease, loss of vision, loss of sensation, gangrene and kidney failure, if uncontrolled. It has been shown to be a problem with insulin either not being released or not having its desired effect.

Temperature Control and Balance In the human (mammalian) body, there is a system to regulate and control temV perature. In mammals (warm–blooded animals) the optimum temperature is approximately 37.5 degrees Celcius (98.6 degrees Farenheit). This means that although the external temperature may vary greatly from place to place and time to time, the body has mechanisms to compensate for the variations. On earth, the temperature has been measured below -60 degrees Celcius in Arctic conditions and above 60 degrees Celcius in desert conditions. The greatest variation in internal body temperature consistent with cellular life is around +/4 degrees Celcius, so if body temperature were to rise and fall with external temV perature, the cells would soon die. In the brain, specifically the hypothalaV mus, there is a temperature monitoring device somewhat like the thermostat that I described earlier. This receives input from temperature receptors (therV mometers) scattered throughout the body, in the skin and in internal organs. If the hypothalamic “temperature centre” detects that the body temperature is too high i.e. greater than 37.5 degrees CelV cuis, then cooling processes are activated. These include diverting blood nearer to the body surface which allows the excess heat to be lost to the environment. In adV

dition, sweat glands are activated which produce perspiration which evaporates and cools the skin. Also, the body’s metV abolic rate (rate at which food is being burned) is decreased so less heat is proV duced. If the “temperature centre” detects that the body temperature is too low, the sysV tems of heat conservation are set into motion. These include diverting blood away from the surface to prevent further heat loss, effecting the burning of food stores, the mechanisms of shivering and teeth–chattering to generate heat by movement and the concurrent producV tion of heat–generating hormones. There are many problems associated with either extreme of body temperature. If it is too high, it leads to a state of dehydration, heat exhaustion, heat stroke etc. ConV versely, if body temperature is too low, the resulting hypothermia is associated with cell death and heart problems. It is obvious that the issue of water control balance is also closely linked to temperaV ture control so this is a good example of the integration of balancing systems within the human body.

Weight Balance Most individuals maintain body weight within a very small range of +/- 1–2% over most of their lives. Body weight and energy balance are regulated by genetic and environmental influences. These control food intake, appetite, diet selection, absorption in the gut, energy expenditure and fat storage/breakdown. Integration of various signalling processV es results in constant weight in normal circumstances. Any disturbance of this finely tuned energy balance results in a net increase or decrease of weight proV ducing obesity (weight gain) or cachexia (weight loss). The geographical description of obesity and cachexia highlights the disgraceful imbalance in food distribution. In the so–called developed world, obesity is the most common disease. In 2003, more than 30% of the United States populaV tion were obese. In the United Kingdom, the prevalence of obesity has risen from 12.7% to 13.2% in men and from 15.0% to 16.0% in women between 2001 and 2004, and is continuing to rise. This is starkly contrasted to the developing world where the most common disease is malnutrition and starvation. Tariq Magazine July 2009

Islam

The prayer “guide us on the right path” implies the path of fewest deviations, hence not living on either extreme, but maintaining a straight direction of purpose. Conclusion As well as the balancing mechanisms that I have briefly described, there are countless other systems of balance conV trol within the human body. These inV clude mechanisms for oxygen, carbon dioxide, sodium, potassium, calcium, light, sound, pain, movement, posture and blood pressure, but by no means is this list exhaustive. I have just tried to give an indication of how important the concept of balance is for animal life, and in particular for human life. It is not surprising that this concept has been disclosed by God, Who created it, in His Revealed Word within the Holy Qur’an. The suggestion in the Qur’an is that the Universe is subject to a number of laws which interact harmoniously and with perfect balance. It is stated that if the equilibrium were not maintained, the Universe would tumble into absolute destruction. This all points to a Unity of purpose, the raison d’etre being the gloV rification of the One Creator. It says in the Qur’an: “If there had been in them (the heavens and the earth) other gods beside Allah, then surely both would have gone to ruin.” The Holy Qur’an, Chapter 21, Verse 23 This statement is supported by the apV parent consensus of laws in operation within the Universe. These lead any open–minded and free thinking individV ual to have to conclude that there is One Creator and Sustainer of the Universe in which we live. The balance mechanisms that I have touched upon in terms of the physical world can also be considered in terms of morality and spirituality. These enV compass the subjects of conscience, the existence of the soul and the ability to distinguish between good and evil. The explicit explanation of balance, absolute

Tariq Magazine July 2009

justice and equilibrium are abundant in the Holy Qur’an. In the opening chapter, Allah teaches mankind a prayer which, if discovered and utilised, would prove invaluable in the maintenance of a balV anced life — “Guide us on the right path” (The Holy Qur’an, Chapter 1, Verse 6)

Bibliography and journal references

The words Siratul Mustaqeem from the original Arabic can be translated as “Right Path”, “Straight Path” or “ShortV est Path”. This implies the path of fewest deviations, hence not living on either exV treme, but maintaining a straight direcV tion of purpose. The insight and wisdom of the Holy Qur’an is truly astonishing. The knowlV edge that is present within its teaching is a vast and limitless source of informaV tion. If we were to follow the instrucV tions, many physical, moral and spiritual diseases could certainly be avoided. With reference to balance, if we were to avoid excesses within our lives, we could avoid the problems associated with the resulting imbalances. The balancing mechanisms of the body tolerate a cerV tain amount of abuse and cushion the effects of indulgence to a certain extent. However, after continuous assaults on the various systems of the body, the proV tective mechanisms give way and allow the various disease mechanisms to have their way. Therefore, evidence suggests that the best way of life is that of the well balV anced and middle path. This is upheld by religious doctrines as well as scientific research. It appears that scientific disV covery has only recently caught up with what was revealed in the Holy Qur’an 1,400 years ago. Surely the most logical and reasonable line of thought would lead one to follow and learn from the Revelation of Allah Who created us and set into being all of the natural laws to which we are subject.

The Holy Qur’an with English translation and commentary. Edited by Malik Ghulam Farid, 1981.

The Holy Qur’an with English translation and commentary, 1988.

Absolute Justice, Kindness, and Kinship: The Three Creative Principles. Hadhrat Mirza Tahir Ahmad [rh], London 1996.

Revelation, Rationality, Knowledge and Truth. Hadhrat Mirza Tahir Ahmad [rh], London 1998

Principles of Biological Control, Prof. D. F. Horrobin, 1970.

Endocrinology, M. E. Hadley, 1984.

Review of Medical Physiology, W. Ganong, 15th Ed., 1991.

The Wisdom of the Body, W. B. Cannon, 1932.

Samson Wright’s Applied Physiology, 13th Ed., Professors C. Keele, E. Neil, and N. Jacobs, 1983.

10. Principles of Anatomy and Physiology, 6th Ed., G. J. Tortora and N. P. Anagnostakos, 1989. 11. Rink, Nature, 372:406-407, 1994 12. Myint et al, Stroke, 38:271-275, 2007 13. Conaway et al, American Heart Journal, VolV ume 152, Issue 6, Pages 1022-1027, 2006 14. Health Survey for the United Kingdom, 1994. HMSO, 1996. 15. OECD: Obesity Rates, 2003 16. Ballieres’ Clinical Endocronological and Metabolism. Sheen A. J. et. al., 8:3:509-525, 1994.

Photo by Marija Rajkovic

Tariq Magazine July 2009

Ahmadiyyat

4 Ahmadiyyat, the Renaissance of Islam

Interview with a new Ahmadi

Qurban Keven shares his journey to Ahmadiyyat

Usman A. Khan

[salam] The Tarbiyyat Nau Mubaeen (or New Ahmadis) department, was historically a sub– department of the Tarbiyyat department. Then in 2003, Hadhrat Khalifatul Masih V [atba], with his divinely inspired wisdom decided to establish it as a separate department.

Definition of a New Ahmadi A New Ahmadi by definition is anyone who has joined the Community in the last 3 years. However, since Tarbiyyat or moral education is an ongoing activity, those Ahmadis who joined the Community more than 3 years ago may also be included in our activities.

Purpose The department is responsible for Tarbiyyat activities, in order to promote Islamic morals and etiquette among Khuddam and Atfal, who are new Ahmadis. The aims of the department are: 1. To assimilate new Ahmadis into the Jama’at such that they form an integral and stable part of the Community. 2. To provide new Ahmadis with education and training to promote ongoing spirV itual, moral and physical progression. For this purpose the department has established various plans in order to achieve these goals. However, it must also be remembered that the responsibility of achievV ing this does not solely depend on the members of the department. It is in fact the responsibility of every single member of the Community, and we all collectively must ensure that any person who takes the great step of accepting the Promised Messiah [as], feels welcome and establishes a strong bond of brotherhood and friendship with the Community and its members.

Bi–weekly emails to New Ahmadis We have started sending out emails every two weeks to all New Ahmadis whose email addresses we have on file. If you are a New Ahmadi, and we don’t have your email address, please send this to TarbiyyatNewAhmadis@khuddam.org.uk so that we may include you in the distribution list. If you have any questions regarding the department, or if you are a New Ahmadi please feel free to contact myself in full confidence. Usman A. Khan Mohtamim Tarbiyyat Nau Mubaeen (New Ahmadis) UK TarbiyyatNewAhmadis@khuddam.org.uk

Tariq Magazine July 2009

We have also conducted an interV view with Qurban Keven sahib, who took the Ba’ait on the occasion of the Khilafat Centenary Jalsa. We hope that you find the interview benefiV cial.

Introduction My name is Qurban Keven. I work as a Community Advisor on Welfare BenV efits and Immigration matters for the loV cal community of Greater Manchester. I work 7 days voluntarily and I have been doing so for more than 2 years. 1. Tell us about your journey to AhV madiyyat Before Ba’ait I was a Sunni Muslim, from the Hanafia School of Thought. I had come across many other sects, and religions and I thought about each one of them individually, but my conscience disagreed to accept them as entirely right due to one or more reasons. On the 26th of February 2007 I beV came homeless. I was upset, and all the previous arrangements failed at the last moments. I realise now that Allah had something better prepared for me but I was unaware. While searching for someV where to sleep overnight, I came across Hayat Hotel, a Bed and Breakfast. How I got there is a story in itself. I stayed in the hotel, and in the beginning I kept my distance but slowly became more comV fortable. I had seen the Weekly Al–Fazl newspaper, and knew that the hotel beV longed to an Ahmadi Family. One day I was speaking to the manager, Fakhar Ahmed sahib and we were discussing the subject of the Jinn. He disagreed with my view point and he presented his own. I liked his description and I then checked the Holy Qur’an itself and other sources.

Ahmadiyyat

I remember the table full of books and the Holy Qu’ran 5 volumes, and other translations. I just didn’t go for mere words, I actually went and saw for myself every single issue. I did not change a subject unless I understood it clearly.

Our discussions started and continued for about a year. Many times our discusV sions lasted for hours and throughout the night, and I remember not sleeping on many occasions. I did not have many questions in mind, but Khalid Hayat sahib (the owner) and I exhausted all the main general quesV tions. We went online on YouTube, and other websites where anti–Ahmadiyya material was available. We then looked at the allegations made against HadV hrat Masih–e–Mau’d [as]. I had books available and those that were not, I found them on www.alislam.org. I read all the major allegations and found that they were baseless and taken out of context. Even before I accepted or researched about Ahmadiyyat, I used to say Mirza Ghulam Ahmad Sahib. I never used inappropriate wording to describe the Promised Messiah [as]. I learned about Ahmadiyyat with an inV tention to find the truth. I was learning in order to be prepared to help anyone else searching for the same Truth. It was hard and exhausting; words fail to deV scribe the emotion attached to the whole journey. I had a dream on the night of 15th December 2007, that confirmed my search was complete.

I was at no point forced to accept AhV madiyyat by Khalid Hayat Sahib and his family. Instead they suggested I take my time. I wanted to perform Ba’ait at the CenteV nary Jalsa Salana 2008 in July. I was inV formed that usually those members that have performed Ba’ait prior to the Jalsa Salana can perform Ba’ait at the hand of the Khalifa. I then wanted to perform Ba’ait at the Ahmadiyya Muslim KhiV lafat Centenary Inauguration on 27th May 2008. We were informed that Ba’ait wouldn’t be taken at the hand of Hadhrat Khalifatul Masih V [atba] on that day. I just wanted to perform Ba’ait at the hand of Khalifatul Masih. It was a wish but I also wanted to follow the set proV cedure for Ba’ait, for administrative and security purposes. I had understood my options and decided to perform Ba’ait on 23rd of May 2008, the reason also being that I could be part of the First Century of Khilafat. I remember Khalid Hayat Sahib, the owner of Hayat Hotel crying while prayV ing, because his whole family and I did the research together. I remember the table full of books and the Holy Quran 5 volumes, and other translations. I just didn’t go for mere words, I actually went

and saw for myself every single issue. I did not change a subject unless I underV stood it clearly. After I attended the Centenary Jalsa 2008, I then attended Jalsa Salana 2008, the Ahmadiyya Charity Walk 2008 and National Ijtema Khuddam–ul–AhmadiV yya 2008, after taking part in Aitkaaf in 2008. 2. What were you perceptions of AhV madiyyat before you joined the Jama’at and how have those changed since? I was told that Ahmadis are infidels (Kaafirs), that they believe in a new prophet and Hadhrat Muhammad [saw] is not considered the last prophet. Also that their prophet died in a horrific manner. They do not read the Holy Qur’an, and that they worship a picture that they keep covered by a piece of cloth Na’aodhubillah; but my research proved everything I was told was wrong. I got my facts right and got rid of the assumptions, ideas and false stories. I saw a family demonstrating AhmadiyyV at, they were the representatives of the Jama’at. Their kindness and habits pulled me closer. They were just not telling me stories, in fact I read and saw everything demonstratively. I am an Ahmadi MusV Tariq Magazine July 2009

Ahmadiyyat

I had seen the Weekly Al– Fazl newspaper, and knew that the hotel belonged to an Ahmadi Family. lim and that in itself is an evidence of how my perception changed. 3. How has accepting Ahmadiyyat changed your life and what benefits have you gained? Accepting Ahmadiyyat has changed many aspects of my life. I have become closer to our Lord Allah, I have more love for our Prophet and I have become closer to Humanity. I have realized that being materialistic deprives one of spirV itual progress in numerous ways. I have also improved my communication with other people around me. I have benefited in a way that no recession can affect it. Words again fail to reach the emotional and spiritual aspects. 4. What challenges have you faced as a convert to Ahmadiyyat and how did you overcome them? I had to change the way I thought about numerous things entirely. It is not an easy task, it requires a lot of time and understanding. I had to cut back on my sleep as the only time I had to invest was during the night. I am very independent so no one I know really intervened, but I

Tariq Magazine July 2009

have one friend that did. I was able to exV press my views to him, but he just didn’t want to know. He was not prepared to listen and do any research. He just blindV ly followed what he was told, and slowly he withdrew his friendship. I still contact him now and again but he doesn’t make an effort. Apart from him, no one has challenged me in any way. They know me as a person, and they know that I try to be very just with what I do. I invest time, and try to understand a situation rather than just jumping in. Some of my colV leagues and people I know show certain signs of distress, but do not speak up. When I say distress it means that they do not like what I follow. They look at me with a grudge. When I turn my back on them I know they call me a Kaafir (infidel). I have heard it on many occaV sions even though the laws in the United Kingdom offer justice and discriminaV tion is an offence. They agree with what I say because it makes sense, however beV cause the words come out of the mouth of an Ahmadi Muslim, they are not acV ceptable. 5. How has being a member of the AhV madiyya Muslim Community helped?

I felt that I have a family, everyone cares about you. They support me in every possible way. Sometimes I refuse to take their help because I do not want to be dependent. I am just used to the strugV gles of life in general and I always pray to Allah for anything that I need [alhamd] I am very satisfied with everything. 6. How have you found integration into the Community? I am an active member of my local Jama’at, and the kind of work I do also helps me communicate with people. I have started taking part actively in the Ahmadiyya Muslim Community. Whenever I go, I get a chance to say the Adhaan. At most of the events I do the Quranic recitation. I mostly ask for anyV thing I need, and if I get stuck anywhere I just request for it to be explained. 7. What events or activities would you like to see taking place? I would like to see the Khuddam more active, especially in physical activities. The Atfal need to better their skills in Quranic recitation. All the auxiliary organisations should have strong comV

Ahmadiyyat munication and keep a good check on progress of the local Community. ComV munication between the whole comV munity needs to increase starting from the local Community. The development and progress of each department and inV dividual must be addressed. The frameV work is already in place. I am trying to speak to those in charge of different secV tions to engage the local Community in numerous activities. But due to cerV tain limitations and atmosphere, overall things seem to be difficult. It needs comV mitment from every side and investment of time. 8. What advice would you have for your fellow new converts into Islam/AhV madiyyat? Never stop learning, share what you have learnt without fear. There is no harm to express your views. If you ever have a question, keep asking until you are satisV fied. There are many that love you and accept you as a part of them (i.e. the AhV madiyya Muslim Community). Try to integrate and put forward the skills that you have to offer. Every person is capable of something; a new convert is capable of understanding and taking bold steps in life. Follow Islam the way it should be followed. The satisfaction increases many folds, and you can never know without trying. I tried and I can sense a sweet taste within myself; the sweetest honey couldn’t give me this sweetness but AhV madiyyat did. My soul feels alive and for once I see a purpose in life, where the gains are not left behind, rather taken forward and more than what we can think. 9. Finally, as someone who has found the truth, what advice would you have for any seeker after the truth? Pray to Allah honestly to show you a clear sign of the Right Path. He shall show you the Right Path. Islam is a phiV losophy of perfection in every way for a peaceful and successful World. Let yourV self submerge in thought and reasoning, but do not assume, and keep legends aside. Islam is a fact, and everything around you supports this fact. Confusion occurs when you are unable to carry out a thought process in an orderly fashion. Write down the various views of differV ent people and analyse them. Think in siV lence and work in a set pattern. Go topic by topic. For my research, I followed this order:

1. The Jinn, what is it? Who is Iblis, Shaytan? Was he an Angel? 2. Was Hadhrat Adam [as], the first man on earth? If not, why? What does the history of our planet tell us? Was the earth created overnight? 3. The death of Hadhrat ( Jesus) Isa [as]. Is he in the sky? Where is heavV en? Did his mother, Mary, go with him to this elevated land? Why did Hadhrat Isa [as] in Surah Ma’ida (Chapter 5 of the holy Qur’an) menV tion of having no knowledge about what his people did? 4. “The Holy Prophet, He is the Khatam–an–Nabiyeen” (The Holy Qur’an, Chapter33, Verse 41). Would it not be breached by the return of Hadhrat Isa? Why did the sword of Omar [ra] drop? (The Holy Qur’an, Chapter4, Verse 70), the phiV losophy and understanding. What does this verse have to offer to us? 5. The Concept of Imam Mahdi, study every aspect of it, in every other sect. See if it makes sense. What were the signs of his appearance? Did they come true? What is the philosophy in the sayings of the Holy Prophet [saw]? 6. Who is following Islam the way it should be? Where do you see unity? Where do you see peace? Where do you see the actual Sunnah of the Holy Prophet [saw] followed and difficulties being repeated? Where is Love for All, Hatred for None? Keep praying to Our Lord and Master Allah [swt], and He shall show you the signs, keep praying with a clear conV scious. He shall guide you for sure.

Angels of God

Extract from An Elementary Study of Islam by Hadhrat Mirza Tahir Ahmad [rh]

The existence of angels is a universally accepted doctrine in different counV tries and different religions. However, they are sometimes discussed under other titles, the distinction being only one of nomenclature. Similarly, the nature of angels is understood differV ently among the followers of different religions. Islam speaks of angels as ceV lestial beings of a spiritual nature who have their own entity as persons. The major role they play is the transmisV sion of messages from God to human beings. But they are misunderstood by many, even within Islam, as havV ing human shape or some shape and form, which in fact is an inseparable idea from that of material existence. Matter must have shape and a well defined boundary. But spirit lies beV yond the five dimensions of man’s understanding. One can only believe in the existence of spirit if he is a reV ligious person; otherwise it is beyond his reach to conceive the shape and form of spirits. Perhaps to resolve this problem and to make it easier for man to visualise angels, they are sometimes mentioned in religious books as apV pearing to holy people in the form of human beings. Not only that; they are also known to have appeared to some messengers of God in the form of certain birds. The Holy Ghost apV peared to Jesus in the form of a dove:

Prayers for everyone in good faith, and Love for All, Hatred for None.

As soon as Jesus was baptised, he went up out of the water. At that moment heaven opened, and he saw the Spirit of God descending like a dove and lighting on him.

Qurban Keven, Manchester

(Matthew 3:16)

[jazak]

These various references found in religious books were perhaps largely responsible for the misperceptions about the form and nature of angels prevailing among the adherents of various religions.

Tariq Magazine July 2009

Opinion

5 Opinion Economy By Mujeebur Rahman

Lessons on greed must be learned The following article, written by Mujeeb Rahman was published in the “Life & Times” section of the TelV egraph & Argus Bradford on Wednesday, December 31 2008.

The interest–based system is rooted in the belief that money has an innate caV pacity to grow. If a sum of money is kept locked in a box for a period of time in will multiply. The finances of every counV try, even the Islamic states are run on the pattern of this Western system. The banking system is based on a promV ise that an investor’s money will grow and multiply with time but this is not

Tariq Magazine July 2009

the case because of inflation. As we have seen, the entire world is deceived and kept totally ignorant as to what is hapV pening to their money. Money in itself has neither the quality of growing nor the quality of lessening. It is an inert thing and only acquires a quality whenV ever it is married to the talent or labour of an individual. In the interest–based system, the lender is only concerned with profit. He has no personal concern for the borV rower. Hence, durV ing a crash, repossesV sions go through the roof. Contrary to this, in the Islamic system the outcome decides whether the lender gets a percentage from his investment or whether he shares in the loss. This concept makes the system very dynamic. Every individual, family, community and nation must live within their own means. They must give up their obsession with materialism and a “keeping–up–with–

the–Joneses” philosophy. They must rely upon their own resources and sustain themselves. The Holy Qur’an tells us that everyone must develop a state of contentment with the resources at their disposal, rather than raise their eyes covetously after the property and resources which God has bestowed on others for a period.

Photo by Zsuzsanna Kilián

Different causes have been cited for our current economic crisis. AccordV ing to the Holy Qur’an, however, the root cause of this global problem stems from the fact that the economies of the advanced nations are based on interest or usury. Interest–based capitalism proV motes the accumulation of wealth into fewer and fewer hands. This has led to the biggest gap between the rich and the poor the world has ever seen. Through it the Developed World defrauds the poor developing nations, resulting in the debt crisis. This system leads to wars. It was a preceding global economic crisis that led to the two world wars.

Opinion

An abuse of liberty from Geert Wilders Waqar Ahmad Ahmedi

With free speech comes a responsibility to respect the beliefs of others The following article was published in The Birmingham Post on 4 March 2009

This included Speakers’ Corner, deV scribed as the spiritual home of British soapbox oratory, where we heard impasV sioned preachers and activists bellowing out their views, mainly about God and governments. It was all quite entertainV ing and seemingly harmless — until I got a real shock. “Muhammad was evil!” screamed one towering, dishevelled speaker before a handful of listeners. With his deep Irish accent, he launched into a scathing atV tack on the Holy Prophet [saw], deV scribing him as an anti–Christ who was possessed by demons. As a Muslim who since childhood has had an immense love for the Holy Prophet [saw] of God, I could not let this go. Young and inexperienced as I was in public debates, I still plucked up the courage to confront and lock horns with this menacing figure. It was not an attempt to impress the crowd with any knowledge or eloquence, but a genuine urge to prove him wrong. The exchanges went on for 10 minutes, by which time the audience had also multiplied, but since the stubborn fellow had only abuse to offer me, there was little purpose in engaging him further. I decided to walk away.

[saw] is maligned, as recently when Geert Wilders, the Dutch MP, produced the controversial movie Fitna. He has called for the Holy Qur’an to be banned and branded the Holy Prophet [saw] as a “terrorist”. I have seen the film. It is a stark and cunV ning piece of work, designed to discredit Islam through images of burning bodies and fired–up clerics interspersed with verses from its scripture where — apparV ently — violence towards non–Muslims is encouraged. In fact, it would be no difV ferent to somebody presenting the beliefs and actions of the Crusaders and the Ku Klux Klan as having a Biblical basis. What Fitna only exposes is Wilders’ own agenda of misrepresenting Islam. Through deliberate mistranslations and de–contextualised passages from the Holy Qur’an, he has painted an ugly picV ture of the early Muslims as a barbaric, bloodthirsty mob rather than the peaceV ful and God-fearing believers they actuV ally were. He fails to acknowledge the 13 long years the Holy Prophet [saw] and his companions were persecuted so ruthV lessly, when they did not retaliate once, before matters reached such an extreme that self–defence became essential to survive. Had the Muslims not resisted further oppression, an end would have been put to Islam.

The experience left me with mixed emoV tions — I was extremely upset that such false and cruel things could be said about the Holy Prophet [saw], but also very satisfied and grateful that I had defended him.

Of course, these facts have been conV veniently omitted from the film. What a shame that Wilders did not follow the lead of many intellectuals who have studied the beginnings of Islam objecV tively, such as George Bernard Shaw who observed about the Holy Prophet [saw]:

That pain, though, always returns each and every time the Holy Prophet

“He must be called the Saviour of Humanity. I believe that if a man like him were

Photo by Adria Richards

I will never forget my first visit to Hyde Park. I was then an A–level student, acV companied by a cousin who wanted to introduce me to some of London’s faV mous spots.

“I became more than convinced that it was not the sword that won a place for Islam in those days… it was [the Holy Prophet’s [saw]] absolute trust in God and in his own mission”. —Mahatma Gandhi—

Tariq Magazine July 2009

Opinion

Mahatma Gandhi was no less impressed: “I became more than convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self–effacement of the Holy Prophet [saw], the scrupulous regard for his pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission. These and not the sword carried everything before them and surmounted every obstacle.” However, many will still defend the right of Wilders and the fanatic I encountered to exercise free speech. There is no doubt that this liberty does have many benV efits, as it allows for an open flow and exchange of ideas and opinions, promotV ing civil debate. There is some truth in Voltaire’s celebrated statement too: “I may not agree with what you say, but I will defend to the death your right to say it.” But one must also ask whether it is morally right to abuse such freedom by disregarding the sensibilities of others. That includes malicious attacks on perV sonalities, beliefs and traditions revered by millions of people, done in the name of freedom of expression but clearly inV tended to stir up trouble. Far from being a mark of intellectual progress, the right to offend seems to have made our world all the more cyniV cal and hostile, leading to greater intolerV ance and increasing tensions, both on an individual and international level. This issue isn’t confined to religion. It is human nature to feel hurt when any perV son or view dear to you is insulted. Why, then, intentionally play with people’s emotions when you know the reaction it might get? The artist may defend their entitlement to unrestricted expression, but shouldn’t the victims of their venom also enjoy a right to have their sentiV ments respected? Roald Dahl made a profound point when he said: “In a civilised world we all have a moral

Tariq Magazine July 2009

obligation to apply a modicum of censorship to our own work in order to reinforce this principle of free speech.” Even so, however much anyone ridicules any belief, followers have no right to inV terfere with the law. Islam, for one, gives no such permission but rather urges forV titude and forgiveness. Several people in the Holy Prophet’s [saw] own time routinely made deV rogatory remarks about him, yet were never targeted for doing so. In fact, when the man at the forefront of mocking the Holy Prophet [saw] died, the latter led his funeral prayer. Such was the Holy Prophet’s [saw] magnanimity. It is unfortunate that some Muslims have forgotten this noble example, and, because they dare not question their corV rupt imams, make death threats whenV ever the faith is attacked. There are better ways to deal with blasV phemy. When Salman Rushdie’s The Satanic Verses was published, and Iran’s Ayatollah issued a fatwa for the writer to be killed and other Muslims publicly burnt the book, my father wrote a rebutV tal to highlight the true life and characV ter of the Holy Prophet [saw]. When the Danish cartoons created a similar storm, the head of the AhmadiV yya Muslim Community, Hadhrat Mirza Masroor Ahmad [atba], told his followers to turn increasingly to prayer and through their personal example emV body the virtuous qualities of the Holy Prophet [saw]. That, he explained, would be a more effective and lasting answer than riots and burning effigies could ever be. Whether it is Jews who revere Moses or Sikhs following Guru Nanak, people of all religions can demonstrate the same commitment to their founders whenV ever they are criticised — not resorting to aggression or violence, but drawing attention to and epitomising the beautiV ful teachings they brought; teachings of love, respect and goodwill for all; teachV ings that the Wilders and soapbox oraV tors of this world could learn a great deal from.

Photo by Davart Company

to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it much– needed peace and happiness.”

“[The Holy Prophet [saw]] must be called the Saviour of Humanity. I Opinion believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it much–needed peace and happiness.” —Geroge Bernard Shaw—

Career Focus

6 Career Focus Life as a Police Officer By Waseem Uddin

Recently I was approached by a member of Khuddamul AhV madiyya who requested me to provide an insight into the PoV lice Service and my career and thus I shall attempt to do this. Firstly, can I say that I have been a Police Officer for over 17 years and joined on 27 April 1992 as a Police Constable for Greater Manchester Police. During this period I worked in various roles as a uniform Police Constable, Community Beat Officer, Plain Clothes Burglary and Robbery Officer, RecruitV ment Officer, Patrol Sergeant, Custody Officer, and now I am currently a Response Sergeant based at Stretford Police station which covers the Manchester United ground and The TrafV ford Centre and yes for all the keen United supporters I watch, work and get paid for the United home games. Furthermore, I am involved in recruiting and assessing new reV cruits and am an assessor for the Sergeant’s promotion process. Fortunately I have worked in most parts of Greater ManchesV ter including Moss Side, Longsight, Old Trafford, Oldham, Chadderton, Failsworth etc. The Police Service is going through great changes and it is a hard job especially now as a Response Officer which is the area that all officers come to straight after their training. This is area of work which is the core of being a Police Officer as you are the “front line” and it requires you to deal with a vast amount of incidents, from taking reports dealing with life threatening incidents like road traffic collisions, disturbances, domestic related crimes, etc. You are required to work as part of a team always careful to ensure that you and your colleague finish the shift safely and to this end the Police provide you with personal operational equipment including batons, CS spray, handcuffs etc, but comV monsense and good communication skills are the greatest asset an Officer has. Eventually after 2 years training an officer usually becomes proficient in this role and then has an opportunity to diversify into various roles including traffic, firearms, CID, dog section, underwater search rescue, computer forensic depts etc. There are numerous roles that an officer can go into, but arguably the most demanding is the Response Officer’s role. There is always the opportunity to go for promotion after 2 years of service and promotion to the ranks of Sergeant and Inspector are based on national exams and internal procedures which are different for each of the 43 Police forces in UK.

There are many interesting, exciting and at times sad incidents that an officer has to deal with and let me share with you an incident that I had to deal with when I initially had completed my 2 years service. I was requested in the early hours of a rainy weekend morning to deliver a death message and as such, I was given an address I had to attend. The occupant of the address (a lady) to whom the message had to be delivered of the deceased person’s name and the circumstances of the death i.e. the deceased was inV volved in a fatal car accident in Oxford. As you can imaginge, I was alone, half way through my shift, not really sure how this would end up, as I approached the adV dress. The house was all in darkness and as I got to the front door I realised that the house was split into apartments and I thus checked via my radio if they knew the apartment number, but they also had no further details. I then rang one of the bells to the apartments. A male opened a bedroom window and when I told him I was looking for the lady in question, he directed me to the ground floor flat, and told me she was the landlady. At this point a middle aged Tariq Magazine July 2009

Opinion Roles in the Police force are diverse and interesting. Here, seen supporting our 2009 Charity Challenge held in Bradford

lady appeared at the door and I entered her address. As I walked into the front room I saw on the wall, a large portrait of her with a young man who I later found out was her son, at the front gates of university after receiving his degree (this reminded me of my own mother on my graduation day). The lady asked me to sit down and I asked if her partner was at home, she said she was divorced and lived alone. I now felt shivers literally down my back, and the lady understandably was conV cerned as to why I had come. I then sat next to the lady and held her hand. In a shaking voice I asked her if she knew the name and it was at this point in that small front room on that fateful weekend morning I had to deliver the sad news to the lady that her son had been killed. I remained with the lady until the end of my shift, during which time she punched me and became physically sick out of shock and after an ambulance had atV tended to her I made arrangements for her to identify her son’s body. I returned the next day with flowers and although she greeted me she again broke down and I then never returned to the address, because as every time she or I would see each other we would have to relive that nightmare.

Tariq Magazine July 2009

On the other side there are some amusV ing moments. Just after a serious inciV dent, I was placed at a large junction to ensure that no one entered a cordoned area except the shop owners. It was afV ter about 4 hours at this location that I was approached by the owner of a large Chinese restaurant, which was inside the cordoned area who requested permission to visit his restaurant.

There are many interesting, exciting and at times sad incidents that an officer has to deal with

I escorted him to his restaurant and as we searched through the restaurant the owner told me that he had prepared a full banquet for the evening and that it was going to be wasted. I however reasV sured him and explained that it would be all covered under the insurance.

Could You Police?

He then asked what I could do with the food I immediately contacted my SerV geant and within a few minutes six ofV ficers attended and instead of the usual boring sandwiches that the Police canV teen had provided, on incidents such as these, the officers had a full Chinese banquet. As you can image I was the man of the moment, as you would say. As you can see I thoroughly enjoy my profession and I am only too happy to discuss any further issues with any memV ber maybe considering a career in the Police if I have not already put them off.

Do you want to do something worthV while? Are you looking for a career that’s a bit different, where you will face new and challenging situations daily? Perhaps you are interested in a vital role supporting day–to–day police acV tivities? Whichever position is right for you, you can find out more at:

www.policecouldyou.co.uk

Articles

7 Articles Keeping up with the Joneses By Mujeebur Rahman

The theories developed by Sigmund Freud were used by his daughter, Anna and his nephew, Edward Bernays, to maV nipulate the masses. Freud’s ideas have been used as a weapon of psychological, political and social control by big busiV ness and political elites that rule the West. This manipulation was labelled ‘public relations’ instead of propaganda, which is what it was. By linking mass produced goods to the selfish desires of the public, Bernays disV covered people could be made to want things they didn’t need. By satisfying their low desires, people could be made happy and docile. For the first time, focus groups were used to draw out people’s personal feelings and desires to provide big business with data regarding the motives and desires of consumers. Marketing campaigns used this data to manipulate consumer demand in a deliberate and coordinated way to sell mass–produced goods to the advantage of the sellers. With the passage of time, this moveV ment towards materialism and away from religious values gave birth to selfish

Big business had some concerns. Ever since mass production had been inventV ed, corporate America was worried that they would produce too many goods in a market of limited needs. They now had the added worry of this non–conformist individualism. As America profoundly influenced the European countries it was a problem shared by the developed naV tions.

Photo by Peter Gerdes

Freud’s theories were given prominence to serve philosophical and political funcV tions. Arguing that these selfish instincts were part of the reason for the emerV gence of the Nazi regime, his family set out to stop it ever happening again. They looked for ways to control this dangerous hidden enemy within the human mind.

individualism. This selfish individualism rebelled against the conformity imposed by consumerism and attacked the maV nipulation of people’s feelings using psyV chological techniques to sell products. This marketing created social constraints by making people conform to a certain lifestyle.

This trend was also mirrored in politics. Market researchers found that many people who had supported the Left were likely to support a style of politics which appealed to their sense of individual identity and promised to get the State off their backs. Politicians like Ronald Reagan and Margaret Thatcher enjoyed spectacular success by adapting their message to appeal to this group. The progress of science and technology enabled manufacturers to economically produce short runs of consumer goods for every sphere of human requirement. The widespread use of computers alV lowed them to create a vast range of new designs. Take the footwear industry. There has been a tremendous boom in the number of footwear styles just in the sportswear category. Shoes were initially made of leather but today manufacturV ers can use textiles, plastics, rubber and other materials with a wide variety in types and styles.

Photo by powerbooktrance of Flicker.com

Sigmund Freud perceived human beings as selfish instinct driven individuals. As a staunch atheist, Freud thought that all processes in the brain could ultimately be explained in terms of pure physics and chemistry without any influence from God Almighty. He claimed that religion was not only delusionary but also psyV chologically damaging.

In the past, consumers purchased footV wear as a matter of necessity as they wore out through use. However, a typical buyer nowadays views shoes much more as a fashion accessory and may purchase dozens or more pairs annually. Tariq Magazine July 2009

Photo by Julien Savary

Opinion

This diversity of types and styles was observed across the board — in clothing, watches, furniture, electrical appliances of all kinds, mobile phones and cars. The focus groups were used again to exV plore the feelings and desires of lifestyle groups. Big business used this data to inV vent whole new ranges of products that would allow these groups to express what they felt was their individuality. The selfV ish individualism perceived by business as a threat turned out to be its greatest opportunity. The message now was that the ‘self ’ was infinite; it could be whatever it wanted to be. Capitalism then created products and aides that supposedly helped the individV ual be limitless. The material possessions sold the consumer values. Celebrities, sports stars or wealthy people were used to endorse certain products seducing the consumer by the idea that by buying the product they also became affiliated with the person who endorsed it. Consumers were making a statement with these possessions, of coolness, soV phistication and trendiness. You dress a certain way, live in a particular type of house adorned with the appropriate furV

Tariq Magazine July 2009

niture, and you use this computer, drive a certain car and eat in these restaurants. The generation who had once rebelled against conformity imposed by conV sumerism now embraced it because they thought it helped them to be themselves. With this new philosophy, consumer deV sire seemed to have no limits. Out of this explosion of desire came what seemed a never–ending consumer boom that reV generated the economy. However, ‘boom’ is always followed by ‘bust’ in the CapiV talist economy. A society made up of isolated, vulnerable and above all greedy individuals was creV ated that was far more open to manipuV lation. Hence, Big business and politics were now able to control the masses in the free world by feeding their infinite desires. We stand now at a critical moment in the history of our civilisation. SelfishV ness, greed, indiscipline, corruption, lack of responsibility and the mad pursuit of pleasure have become the hallmark of modern societies. The sad truth is that many civilisations in the past suffered the same maladies before they crumbled and disappeared.

Individuals need to think outside of their own self–interest if they are to adV dress these issues. They must review the important role of religion if they are to resurrect the concept of society rather than a bunch of individual people, makV ing individual choices to promote their own individual well being. However, this would mean challenging the now domiV nant Freudian view of human beings as selfish instinct driven individuals. Unfortunately, we are not conscious of moral values as taught by God Almighty. The thinking by Big business and poliV ticians was always that if we hold onto power and as long as the economy is strong, things would be all right. This was an impossible dream. The economy has collapsed leading to the worst crisis the world has ever seen. In time this will lead to internal disasters based on the collapse of the economy. This in turn will lead to unrest created by the loss of buyV ing power and inflation until the peace is lost within the countries of the West. When this would boil over and advance further, then the international peace would be destroyed. Reference: The Century of the Self Part by Adam Curtis

News and events

8 News and events Peace Conference Address

Delivered by Hadhrat Mirza Masroor Ahmad [atba] at Baitul Futuh on the 21st March 2009

People of today are failing to learn from the mistakes of the past

All the respected and honourable guests,

[salam]

Peace and blessings of Allah be upon you all. Most of you are accustomed to this funcV tion by now, because over the last few years it has been a means for people of various faiths and nationalities, sharing common interests, to come together to promote love, affection and to express their strong desire to establish peace. The new faces amongst us would certainly agree that sentiments of love, affection and appreciation are real human values that distinguish us from other living creatures. I would like to first of all thank all guests who have gathered here to renew and share their feelings with us. Despite havV ing heard negative views about Muslims, those who have come here for the first time, are participating in this gathering to learn the truth about Islam. I pray that God enables the inherent good naV ture within all human beings to emerge brighter than before.

As I have mentioned we all strongly deV sire to establish peace. I have used the word ‘desire’ deliberately because, despite the yearning for peace, the majority of us, those present here, are at the end of the day unable to take practical steps to establish peace. There are some Members of Parliament here. It cannot be said that even their efforts to develop peace can be one hundred percent fruitful. In any case, though we have a desire for peace, we do not have the ability to take practical measures. Although we wish the world to be a peaceful abode, our limitations constrain us from making the world such a haven. For some, bringing about peace is beyond their power and control. And for others governmental policies constrain them. Despite the difV ferences in opinion, they are bound by government policy or party politics. I do not blame anyone specifically because they are obliged to adhere to such poliV cies. People free of constraints have double standards and wish to pursue only their own interests. They will help in someV

thing good as long as they have a perV sonal interest, but if they have no gain from it, they will either help or remain aloof. If something occurs against their personal interest, then to safeguard those interests they will stop at nothing even if they have to infringe on the rights and benefits of others. Such is human psyche. It belongs to no nation, class or religion. Such people exist in the East and the West and the North and the South. They exist amongst Muslims and Christians and people of all other religions and also among people of no faith. In this selfish and materialistic age more attention is paid to one’s own interests, at both an individual or collective level, even if it be by concealing the truth. Some people call this politics if it is in the country’s own interests, or someV times when certain countries join toV gether in alliance with other countries as a political means to safeguard their own interests at an international level. When one country begins to give precV edence to its own interests over those of other countries, then the standards of Tariq Magazine July 2009

News and events

justice become imbalanced. On the face of it, the country’s political interests start turning into material and economic benV efits. Nevertheless, this is such a vicious cycle that it does not allow a person to escape from the circle of one’s own ego and self interest.

ceased to exercise patience. As a result, people begin to think ill of each other and then good morals become evils and others are deprived their due rights.

Human beings are the most eminent of all creation, and their intellect distinV guishes them from animals. They have been given the ability to think both when calm, and when angry. Despite possessing knowledge and intellect they begin to devour each other like animals.

“... and whatever good you send on before you for yourselves, you shall find it with Allah, surely, Allah sees all that you do.”

Unfortunately, in ignorance, people of no faith who might also behave in a simiV lar manner blame religion for this state of affairs, even though religion teaches good morals, tolerance and patience. Because I speak on behalf of Islam, I will discuss some of the Islamic injunctions in the context of the current world situV ation. Islam teaches ways of removing hatred at every level. If we analyse the situation at an individual and national level then many problems arise because man has

Tariq Magazine July 2009

What does the Qur’an teach us about avoiding this? It states:

(The Holy Qur’an, Chapter 2, Verse 111) And what should be sent? I should exV plain here one aspect. It states that: “And if you desire to punish the oppressors, then punish them to the extent to which you have been wronged; but if you show patience, then surely, that is best for those who are patient.” (The Holy Qur’an, Chapter 16, Verse 127) Patience is one of the virtues and in our view an extremely important value, beV cause at one place in the Holy Qur’an, God Almighty has stated that He loves those who show patience. Normally the world considers patience to be a cowardV

ly thing, but in the verse quoted above, it has been taught as a principle in the context of warfare. It may seem strange that there can be war and patience at the same time, because if bloodshed is apparently permissible during war, then how can war and patience co-exist? A horrific example of bloodshed known to us in this so called civilised age ocV curred only a few decades before. AcV cording to one estimate 60-70 million people died during the second world war of whom approximately 40 million were civilians. Alas! If only people acted with patience and did not have their hands covered in blood. But mankind proved itself to be so impatient that after some time it forgot its cruel acts of bloodshed that had stained humanity. Mankind should have learnt its lesson but regrettably the people of today are failing to learn from the mistakes of the past. Even those who call themselves Muslims are shedding blood as are those working on the pretext of establishing peace. In one way or another they are shedding blood. Allah the Almighty says that patience,

News and events courage and justice must be shown to save mankind. This means that punishV ment should be proportionate to the crime committed. It has been made abV solutely clear that you should not transV gress. If your rights have been usurped or your borders illegally attacked or if they try to take control of your economy, then yes, you are permitted to fight and punV ish and seek the help of your allies. At another place it is stated in the Qur’an: “And if two parties of believers fight against each other, make peace between them; then if after that one of them transgresses against the other, fight the party that transgresses until it returns to the command of Allah. Then if it returns, make peace between them with equity, and act justly. Verily, Allah loves the just.” (The Holy Qur’an, Chapter 49, Verse 10) Although Muslims have been addressed in this verse, we observe that the golden principle is that the oppressed should be assisted by all nations coming together to support it.

They should stop the hand of the agV gressor. And when the war is over, then under no circumstances should one take control of the economy of the aggressor nor dictate one’s terms upon its governV ment. If there is danger of the recurrence of cruelty then a condition can be apV plied that in the event of the aggressor transgressing, he would be penalised or face grievous consequences. This, howevV er, is only possible when large and minor nations are at par with each other. Even in the United Nations, a distincV tion is made between certain countries. If the United Nations wants to establish the higher standards of justice, then it will have to pay attention to equal rights across the board. Leaving aside the small countries, even the developing countries are shackled by chains of sanctions.

are independent, yet the imposition of certain restrictions have bound them in such a way that they cannot express their policies freely, whether they relate to policies for the establishment of peace or economic policies. The United Nations was formed for the establishment of peace. Yet its attempts at bringing about peace in any country where there is turmoil has never achieved the level of success that could have been expected from such a large institution. And this is the reason why once again the world is rapidly moving towards the brink of another world war.

For example, Japan made tremendous economic progress after the Second World War.

As Allah the Almighty says in the Holy Qur’an, in order to fulfil the requireV ments of justice, one must make honest efforts for the reconciliation of disputes. Justice means absolute justice and that can only occur when your hearts are puV rified to the extent that no element of malice remains whatsoever.

The impression I received from some of the Japanese people whom I met, who expressed their views both openly and in hidden tones, was that though they

If we assess the situation today, such justice cannot be found anywhere in the world. Since we cannot find such standV ards of justice, then the dire consequence

Tariq Magazine July 2009

News and events of this will be that the sparks of animosity and malice will continue to flare up. Its ultimate result will be cataV strophic. Just to think of this makes one’s hair stand on end. This is why the Holy Qur’an has instructed us: “O ye who believe! Be steadfast in the cause of Allah, bearing witness in equity; and let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. And fear Allah. Surely, Allah is aware of what you do.” (The Holy Qur’an, Chapter 5, Verse 9) Therefore, we need to assess whether people are ready to give evidence in support of justice. If we analyse this further, then we will hardly find any example of justice. Rather, we observe elements of vested interests. The spread of vested interests have widened so much that they have all but masked the requirements of justice. If we leave alone the apparent animosities between nations, then due to the political, geographic, or economic value of certain countries, other nations have tried to overpower them, through their greed and might, as a means of serving their own interV ests. Consequently new alliances have begun to form. The main cause of all of this is that man has forgotten His Creator and His Teachings. The desire for material progress, world fame and dignity has blinded the world. This is the reason why nobody pays heed to God’s Commands. And when there is no regard for God’s Commandments then people only fulfil the rights due to others to the extent that their own interests are not affected. Their sympathy is an expression of mere lip service. The concrete steps that should have been taken are still not being implemented today, and the conseV quences will always be unpleasant. Despite our atV tempts to bury our heads in the sand, we are comV pelled to view horrific scenes that shake a person to the core In the Second World War, both in Asia and in EuV rope, there were different countries in conflict with each other on a small scale. Ultimately these culmiV nated in a world war between two power blocks. The League of Nations proved powerless. Even today we see in the Middle East, particularly in Israel, Palestine, Syria and Lebanon that animosities continue to increase. Likewise actions are being taken against Iran, and Iran is reacting by making threats against Israel and the West. There are countries that are suffering from unrest beV cause of their internal political and power struggles, for example Afghanistan, Pakistan and Iraq. On the other hand, due to the indulgence of the superpowers, the Cold War continues in countries like Georgia and

Tariq Magazine July 2009

News and events Poland etc. These cannot be classified as religious conV flicts. When civil war occurs, as in Afghanistan or Iraq, a power struggle ensues. Due to their inherent strategic value some countries try to derive benefit and take adV vantage of their geographic position and exploit the natural resources of such countries. By using the local politicians or providing aid, they try to retain control of those countries. Be that as it may, the impression which continues to arise in those countries is that the promises made by the UN for granting the independence of each counV try have not been fulfilled. Due to the influence of superpowers and the UN, the sphere of unrest is exV panding. We cannot simply close our eyes to this. The cause of the Second World War was the existV ence of such unrest and mini wars. Another matter which compels us to ponder, and is a cause of concern, is the present financial crisis and deep seated recession. We observe that in 1929 there was a severe economic crisis. Today, we are passing through a similar predicament. At that time the depression started in America when its stock market crashed. The current crisis, that has caused distress in the world, also has its roots in the United States. At the recent World Economic Forum in Switzerland, both China and Russia openly held the United States responsible for the downturn. In 1929, every country of the world was engulfed in an economic crisis, and todayâ&#x20AC;&#x2122;s credit crunch is no different. International trade was severely afV fected then. The same is true today. Revenues from income tax, levies and profits fell dramatically. The same can be seen now. In 1929 industry suffered a great setback and that is being replicated today. It was recently reported in the news that the car inV dustry had to reduce production by more than 50%. This is just one example. All the other industries face a similar predicament. Construction and, in particular, housing construcV tion suffered and this is the same now. Due to an inability to repay mortgages, houses are being reposV sessed by the lenders. In anticipation of future beneV fits, capitalists had heavily invested in real estate, but have found that their businesses have now collapsed. In the absence of the publicâ&#x20AC;&#x2122;s purchasing power, newly built houses in America, here in the UK and in other countries are lying vacant. Construction projects have frozen mid-way. A similar scenario can be observed in other businesses. People have been made redundant in hundreds of thousands in every country and have become a burden on the Treasury. In other words, the world is going through a very precarious time. Analysts suggest that the end of the 1929 Depression was related to the start of the Second World War. At Tariq Magazine July 2009

News and events

“In fact, the Founder of Islam, Muhammad [saw] established but the loftiest example fulfilling the need of the hour.”

that time, some fanned the flames of their rivalries to their own vested interV ests. Particularly in such circumstances money begins to accumulate in a few hands individually or amongst a certain class where money always flows. Such people preserve their interests and at the same time provide capital to the govV ernments who consequentially become indebted to them. This is no secret. The debts incurred during the Second World War by the various governments providV ed testimony to this fact. Today the banks are being bailed out by governments in order to save them and such bailouts amount to trillions of dollars. However, in the overall scheme of things, it is an insignificant amount compared to the total loss incurred. It is strange that on the one hand a government announces an aid packV age of $700billion as a means to arrest the credit crunch and then on the other hand it emerges that a huge sum out of this had been committed as bonuses. Then it emerges that so and so has made off with $100billion. After that there is silence and we hear no more. The public is being fed bitter pills that do not imV prove its health, but in the shape of daily redundancies, they are in fact a bitter and toxic pill. Will not such a situation cause unrest? Then we come to the third world or the developing countries. The rich are usurpV ing the rights of the poor and this knows no end. It is claimed that there is investV ment and the economy will strengthen and that this wealth will trickle down to the public. These are childish consolaV tions. All countries are involved in usurping the rights of the common man, irrespecV tive of colour or creed. Wealthy nations

help other countries on the pretext of aid but they do not follow what is the outcome of that. Because of this, there is anxiety in these countries. Superpowers have a hand in the policy making of the minor countries and even the ordinary people are aware of this. The superpowers play a role in either supporting the political governments or uprooting them. Consequently the people of these minor countries develop hatred in their hearts against the superV powers, even though, in my opinion, it is the leaders of those countries who are the most to blame. I should mention by way of example how the Founder of Islam, Hadhrat MuhamV mad [saw] tackled a financial crisis and addressed a shortage of food. Once there was a famine and he ordered each person to bring forth whatever was in their homes, and they duly obliged. Then all the food was distributed equitably amongst the entire population so that no one should be left hungry. This was the equitable treatment that the Holy Founder of Islam [saw] established in order to discharge the rights of others and remove unrest. It should not be that one person makes off with hundreds of billions whilst anV other is left jobless or that somebody should withdraw a huge bonus from the public purse, whilst another person is deV prived of even a basic salary, or despite a person’s part repayment of his mortgage, he rather loses his home, because he was unable to complete the full payment. It should be remembered this action of the Holy Prophet’s [saw] is not a form of socialism, on the contrary some of his companions owned very profitable businesses and had vast reserves of gold. In fact, the Founder of Islam, MuhamV

mad [saw] established but the loftiest example fulfilling the need of the hour. Sadly the leaders of the Muslim counV tries fill their own coffers but pay scant attention to the needs of their own peoV ple. The superpowers and the United Nations are responsible because having helped them they do not analyse whethV er or not their aid has been correctly utiV lised. Nevertheless, this topic is like a PandoV ra’s Box. As new issues emerge, one issue leads to another. I will not take any more of your time and will end by saying only this; that every person should pray and try their utmost to help achieve peace. Likewise governV ments and prominent officials at the United Nations must ensure that betterV ment of the economy should not be in the shape of what is called the war econV omy, and not repeat the mistakes of the 1929 crisis and what emerged from it. Governments and providers of capital and the UN should understand their responsibilities. These are to fulfil the requirements of justice and to give due regard to the rights of each other. They should think, deliberate and find a soluV tion based on justice. They should selfV lessly endeavour to establish peace. And most importantly they should fulV fil the rights owed to their Creator and avoid His displeasure. May Allah enable all of us to do this. Finally I would like to once again thank all the distinguished guests who have given their precious time. Thank you very much.

www.Khuddam.org.uk 38

Tariq Magazine July 2009

News and events

National Charity Challenge 2009

Message from Sadr Majlis delivered at the closing session of the 2009 Charity Challenge Respected Chairman, Your Worshipful Lord Mayor of BradV ford, Honourable Members of Parliament, Charity RepresentV atives, Distinguished Guests, Ladies and Gentlemen!

gratitude at His threshold, therefore, we proclaim the glory of Allah, we celebrate His praise, we affirm His Unity, we invoke His blessings on His Noble Prophet [saw].

Assalamu Alaikum Wa Rahmatullahi Wa Barakatuhu! Peace be unto you with the Mercy of Allah and His Blessings!

Today’s event has been the culmination of months of planV ning and co–ordination by national and regional teams within our Youth Association. I would like to congratulate Mr Yousaf Aftab, the Regional President and the members of the host region, the North East Ahmadiyya Muslim Youth AssociaV tion, for delivering this event to such a high standard. They have been ably guided and assisted by my deputy, the Event Manager, Mr Fahim Anwer and the members of his organisV ing team who have been on hand to offer advice and direction at every stage.

I take this opportunity, first and foremost, to extend a warm and personal welcome to you all in my capacity as President of the Ahmadiyya Muslim Youth Association (UK). It is indeed with enormous pleasure that I stand before you at the successful conclusion of, what is, one of our youth asV sociation’s flagship events. Though a lot of human endeavour and countless extra–curricular man–hours were invested in the organisation of this event, ultimately it is Divine Providence that has brought us to this juncture. In humble prostration of

Tariq Magazine July 2009

Our efforts, be they of the hundreds of volunteers you have seen on hand today or the hundreds of our members who have

News and events made great efforts in raising donations and sponsorships over the last few weeks, have all been to fulfil a simple objective – to serve the cause of humanity by helpV ing those in need. Since its inception in 1985, this annual event which has now raised in excess of £1 million for worthy causes has evolved from a small affair to one where it is regarded as a major part of the youth association’s annual proV gramme and as one of the key dates on its annual calendar. I should add that this event has a very close affinity with the City of Bradford where, as part of the Ahmadiyya MusV lim Community’s centenary celebrations 20 years ago in 1989, our Youth AssoV ciation, under the then presidency our current National Ameer and Chairman of this Concluding Ceremony, Mr Rafiq Ahmad Hayat, held a cycle marathon in which members of the youth association cycled more than 200 miles, from BradV ford to London, for a number of chariV ties. In any initiative or programme there comes a watershed, a time when someV thing takes place which transforms the nature of an event. I reflect upon this marathon in 1989, where walking beV came cycling and the speed of the foot was replaced by the power of the pedal, as a watershed for this event as it saw a dramatic increase in the level of funds which were raised from it. So, Ameer SaV hib, your legacy and high standards have provided us with a springboard for the high professionalism, dedicated enthusiV asm and charitable commitment we see before us today. The Charity Challenge took a new diV mension when, as part of the developV ment of the youth association’s members, it was decided that regions within the association should host the event. The first such event was, in fact, held here by the North East region and this proved so successful that ever since regions have taken an increasing role in the organisaV tion of the event. Indeed, on a personal note, I myself, in my tenure as Regional President of one of the London Regions, 10 years ago in 1999, had the honour of hosting this event and organising a MarV athon Walk through London’s RichV mond Park. The Charity Challenge is but one asV pect of a programme of humanitarian activities which the Ahmadiyya MusV

lim Youth Association undertakes on a regular basis headed by its own national department. Whether it is distributV ing chocolates and flowers to hospitals around Eid and the Christmas season, arranging blood donation sessions, offerV ing support at events organised by other charities in the UK or assisting interV national charities in providing relief to war–torn and disaster–impacted regions of the world, the Khidmat–e–Khalq or “Service to Humanity” department has been tireless in its support of charitable and other worthwhile causes. Although, we have been humbled over the years to have our charitable achievements recognised by external bodies — most notably by Her Royal Highness, Princess Anne, for our work with Save the Children and Leukaemia Research by whom we were awarded an Outstanding Contribution Award in 2005 — our members undertake these activities purely and simply for the sake of humanity because it is a part of our faith. In Islam, service to humanity is reV garded as a moral prerogative, a spiritual privilege and, above all, a religious duty. Most of those who took part in today’s event did not do so with the desire to win a competitive race but rather with a sense of serving humanity and helpV ing society, the ill, the frail, the disabled, the homeless, the destitute, the poor, the marginalised. To put it simply, to help those in need irrespective of race, creed, colour or religion. This spirit emanates from our faith and from our desire to win the pleasure of Allah for it is indeed the Holy Qur’an which declares: “They feed, for the love of Him, the poor, the orphan and the prisoner, saying, ‘we feed you for Allah’s pleasure only. We desire no thanks nor praise from you.’” Chapter 76: Verses 9–10 The Holy Qur’an is replete with such verses which enjoin service to humanV ity upon Muslims and at the same time warn that their conduct should not be actuated by considerations of reciprocV ity, recompense or reputation. It is only fitting, therefore, that this year’s event should be concluded on the site of this magnificent Al Mahdi Mosque — a symbol of peace and a fitting backdrop to remind the participants of their duty to serve others for the sake of God.

May I now avail myself of this opporV tunity to extend my heartfelt thanks to all our guests who have spared your preV cious time to be with us here today. I thank the Lord Mayor of Bradford for not only taking time out of a busy schedV ule to join us for this event but also for his continued support of the efforts of the Ahmadiyya Muslim Youth AssociaV tion in the region. We acknowledge the presence here of Godfrey Bloom MEP, a long time friend and supporter of the Ahmadiyya MusV lim Community, and thank him for beV ing with us here again today. In planning the route and preparing for the event we drew invaluable assistance from the local council and the police for which we are extremely grateful. I should also thank the many local busiV nesses who have been co–operative and generous in their support and corporate sponsorships, most notably Sovereign Health Care who made a handsome doV nation to the event. They are representV ed here today, amongst others, by their Chief Executive, Mr David Lewis. We are grateful to Sunrise Radio, Pulse Radio and Real Radio for being with us here today and especially for the coverV age the Charity Challenge has received through their respective media. I express our gratitude and appreciation to the many members of the local AhV madiyya Muslim Community in BradV ford led by Dr Abdul Bary Malik and Dr Muhammad Iqbal for their advice and support which have been instrumental in making this event a success. We are deeply grateful to our Respected National Ameer, firstly, for all the supV port, encouragement and wise counsel we received leading up to this event and also for having spared his most precious time in spite of multifarious engageV ments to travel up here and grace this occasion with his august presence. To our charity representatives who have been able to join and help us today, I exV press our gratitude. Many of you have been longstanding friends and supportV ers of our youth association. Save the Children and Great Ormond Street Hospital were supported back in 1989 for the cycle marathon that was menV Tariq Magazine July 2009

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Tariq Magazine July 2009

News and events tioned earlier and I am incredibly pleased to note that 20 years on we continue to support both causes and many more. In a world beset with many economic challenges, it is very easy to become self–centred and to worry about one’s own immediV ate needs only. Yet you the charity organisations remain comV mitted to helping others cast off the chains of poverty and to break the bonds of misery. These qualities of selflessness, kindV ness and compassion for others are qualities we share and for which we continue in our humble endeavours to support you. We, the members of the Ahmadiyya Muslim Youth AssociaV tion, recite a pledge which acts as the driver of our actions and intentions. Contained within the words is the pledge to sacriV fice our time for the sake of our faith, country and nation. We are indeed fortunate that we are given the opportunity to fulfil this pledge through the Charity Challenge for our faith, as a central tenet, advocates tolerance for others and the need to serve the cause of humanity. Let me conclude, therefore, by expressing my personal gratiV tude and appreciation to the hundreds of members of my asV sociation from across all regions in the UK whose sacrifices of time — be it for fundraising or for organising this event — have made this it an overwhelming success. For your enterprise, inV dustry and devotion to duty, I thank you from the innermost sanctuary of my heart. It is my hope and prayer that such noble endeavours by us and like–minded people would usher in a glorious new era in which humankind would learn to use the fruits of our universality for the promotion of sympathy, empathy and philanthropy. May Allah so ordain! Respected Chairman, Ladies, Gentlemen! Thanks for having me. Wassalamu Alaikum.

Tariq Magazine July 2009

News and events

Sadr Majlis with Uta Hope, Director of Fundraising RHN and Khalil Yousuf Sahib before the Charity Challenge race in Bradford.

Sadr Majlis, Tommy Kallon Sahib and Mohtamim Khidmate-Khalq, Nasir Khawaja Sahib attended a “Thank You Evening” at the Royal Hospital for Neuro–disability (RHN). Majlis Khuddamul Ahmadiyya UK were invited due to our continued sponsorship over the years with funds raised from our CharV ity Challenge. During the presentation of a Certificate of ApV preciation to Sadr Majlis and Mohtamim Khidmat-e-Khalq, the following message was read out in from of an audience of dignitaries and many other sponsors: “AMYA UK have been strong supporters of the RHN for 9 years and during this time have held large scale charity annual walks in a

Tariq Magazine July 2009

wide variety of regions across the UK. Not only have they spread an incredible awareness of the RHN’s work throughout the UK through their ongoing support, but have raised a staggering £37,000 during this time. The local London AMYA UK group showed their support and commitment to the RHN also by helping us promote our Christmas Vasari concert last December, helping us with a flyer door drop on a very cold and rainy Sunday afternoon which was hugely appreciated. Their most recent walk, held in Bradford, Yorkshire on 10 May was attended by Director of Fundraising, Uta Hope. She enjoyed the day immensely and told me how professionally organised the event was. The 10km walk was another huge success raising over £8,000 for the RHN.”

News and events

Hiking Club

Exploring the beauty of Allah’s creation The Majlis Khuddamul Ahmadiyya Hiking Club was founded in 2003 by the then Sadr Majlis Khuddamul Ahmadiyya, MirV za Fakhar Ahmad Sahib. It was created to introduce Khuddam, Ansar and older Atfal to the vast natural beauty that we have on our doorstep in the United Kingdom. Over the years members have had opportuV nities to hike in a host of picturesque areas across the UK. The very first hike of the Hiking Club was on 14th FebruV ary 2004 when a group of seven (including one Tifl) ascended Mount Snowdon in North Wales. Despite the cold weather the group made it to the summit. The club has now firmly established itself as a means of allowV ing Khuddam to explore the British Isles, as well as creating closer bonds of brotherhood between regions and qiadats.

The trips have encouraged members to explore the great outdoors and appreciate the beauty of Allah Almighty’s creation.

The trips have encouraged members to explore the great outV doors and appreciate the beauty of Allah Almighty’s creation. Apart from enjoying the beautiful scenery Khuddam have imV proved their physical fitness and had opportunity to introduce Majlis Khuddamul Ahmadiyya to other hikers they have met. In the eighteen hikes we have had so far khuddam from all across the country have taken part and recently we had record attendance when 96 people took part in the 3rd Hike of 2009 in Coniston in the Lake District. On 5th July a team of khudV dam from Middlesex, South and North East regions climbed the highest peak in England, Scafell Pike. This was a particular achievement for the Hiking Club as they have now climbed to the summits of the highest mountains in England, Scotland and Wales. Over the last five years there have been seventeen hikes and below are just a few photographic glimpses of them. The hikes are calendared in advance on the Khuddam calenV dar and usually there are four scheduled per year. They take place on a Sunday and details of youth hostels are also given for those requiring overnight accommodation. As a member of the Youth Hostels Association, MKA Hiking Club members receive preferential rates at any of the UK Youth Hostels. The average khadim who is reasonably fit should have no probV lems enjoying the routes. Detailed advice is given to individuV als prior to each hike. Overleaf are some specific details about clothing, equipment and rules for members’ attention. For further information please contact: hikingclub@khudV dam.org.uk Aziz Ahmad Hafiz Chairman, MKA UK Hiking Club

Hikes 2004 — present Mount Snowdon (highest mountain in Wales) Box Hill Surrey Bolton Abbey, Yorkshire Meldon Reservoir, Dartmoor Surrey Hills Ben Lomond, Scotland Five Rise Locks, Yorkshire Derwentwater, North Lakes South Downs Way, Surrey Rutland Water, Leicestershire Malham Tarn, Yorkshire Dales Eynsford Village, Kent High Peak, Lake District Buckden Pike, Kettlewell Thurle Down, Berkshire Buxton, Peak District Coniston, Lake District Ben Nevis, Scotland (highest mountain in Britain) Lulworth Cove, Dorset Scafell Pike (highest mountain in England) Tariq Magazine July 2009

News and events

Scafell Pike — 5th July 2009 [alhamd] the Hiking Club had a very successful hike to the highest mountain in England on 5th July 2009. 11 Khuddam in total participated: 5 from Middlesex region, 2 from South region and 4 from North East region. For a number of the Khuddam on the team, this was their first excursion to areas in England of such admirable natural beauty and, having tasted the beauty of Allah’s creation have endeavoured to [insh] join us again.

The summit of Scalfell Pike, the highest mountain in England

Tariq Magazine July 2009

We started the ascept with silent prayer and offered Zuhr and Asr prayers on the mountain; arriving back by 6pm. Interestingly, a group recognised us on the summit from our “Love for All Hatred for None” T–shirts that we wore on the Khilfat Centenary Ascent of Ben Nevis. They had actually met us on the summit of Ben Nevis in August 2008!

News and events

Khilafat Centenary Ben Nevis Ascent team with Hadhrat Khalifatul Masih V [atba] taken on Sunday 5th October 2008 at the National Khuddam Ijtema 2008

Important information and guidance for members • Appropriate clothing to be worn, with base, middle and upper layers so that they can be removed and put on again as the climate and temperature alter. • Strong walking boots with good ankle support – NO trainers • A small rucksack • Waterproof jacket and bottoms • Packed lunch – sandwiches, fruit and 1–2 litres of water • All hikers to arrive promptly at meeting points as most start very early in the morning. • The hike leader is responsible for the safety of the group and will give a detailed debrief about do’s and don’ts on the hike. The mountains are dangerous places and the rules are there for everyone’s safety. Please follow the guidance from the organisers.

Tariq Magazine July 2009

News and events

National Aftal Tarbiyyati Class Southern Regions

Majlis Atfalul Ahmadiyya UK held its annual Tarbiyyati Class for the Southern Regions on Saturday 14th and Sunday 15th February at Baitul Futuh. The first day was dedicated to the Nasir (9–11 years) and Tahir (7–8 years) groups and the second day was for the Noor (12–13 years) and Bashir (14–15 years) groups. The registered attendance on Saturday was 356 Atfal and on Sunday was 298 Atfal, this surpassed all previous attendances. On Saturday, the opening session was presided over by Naib Sadr Majlis, Masroor Ahmad Sahib. Each group was given its designated workbook which the Atfal were required to work through. The subjects in the workbooks varied from The Holy Quran, Salaat, Life of the Holy Prophet [saw], Life of the Promised Messiah [as] Khilafat and Islam: the Peaceful ReliV gion. There was also a section on Waqf–e–Jadid in the booklets. The concluding session on Saturday was chaired by Sadr MaV jlis Khuddamul Ahmadiyya UK, Tommy Kallon Sahib. Sadr Sahib reminded the Atfal of their fortunate position of being in close proximity to Hadhrat Khalifatul Masih [atba] and re–iterated his first experiences as young Khadim of seeing and greeting the Khalifah of the time when he visited Sierra Leone. Sadr Sahib told the Atfal that he had passed his whole time as a Tifl without ever witnessing the Holy personage of a Khalifah and that Atfal of the UK were in a unique position as some of them could see and pray behind the Khalifah almost whenever they wished.

Tariq Magazine July 2009

On Sunday a special session entitled Sultanul Qalam was held for the Noor and Bashir groups in which the background and workings of the scheme was explained to the Atfal. This was run by members of the Sultanul Qalam team within Majlis Khuddamul Ahmadiyya UK. As in previous years, the event also included Tarbiyyat discusV sion workshops which were chaired by different group facilitaV tors. The subjects discussed with the Atfal included ‘AppearV ances’ and ‘Friends outside the Jama’at. The majority of Atfal were engaged in the discussions and shared their viewpoints with one another. On Sunday an Anti Smoking presentation was conducted by Dr Tahir Mirza, highlighting the dangers of smoking. CertifiV cates of attendances were also distributed to each Tifl. The concluding session on Sunday was chaired by Amir Sahib UK, Rafiq Ahmad Hayat Sahib. In his address Amir Sahib adV vised the Atfal that they should strive their utmost to achieve the highest standards in their education and all other aspects of their lives. Amir Sahib expressed his desire to see more Atfal from the UK achieving the lofty standards set before us by the likes of Hadhrat Chaudhry Zafrullah Khan Sahib [ra] and Professor Dr Abdus Salaam Sahib. Amir Sahib explained that it was only through hard work and the observance of the five daily prayers that this can be achieved. The event ended with silent prayer led by Amir Sahib.

News and events

Tariq Magazine July 2009

Books of the Promised Messiah [as]

9 Books of the Promised Messiah [as] In every issue of Tariq, we will reproduce introductions to some of the Books of the Promised Messiah [as]. In this issue these are taken from the book by Naseem Saifi Sahib entitled “Introducing the books of the Promised Messiah.” In this issue we will look at Baraaheen–e–Ahmadiyya and Puraani Tehreerein.

Braaheen-eAhmadiyya

The first and the second volumes of Baraaheen–e–Ahmadiyya were published in 1880 CE, the third volume in 1882 and the fourth volume in 1884. The fifth volume took, under the divine scheme, a long time to be published. It saw the light of the day after 1905. When the book started to be written and published, the British Government was well established in the sub–continent of India and in its wake the Christian reliV gion was getting itself entrenched with great force and speed. The statistics show that whereas there were 91,000 ChrisV tians in India in 1851 CE, there were no less than 470,000 in 1881 CE. The increase in number was simply unprecV edented. The onslaught of the Christian missionV aries was mostly directed towards the Muslims. Followers of some other reV ligions, like Hinduism, also did not lag behind in attacking Islam. Arya Samaj was particularly opposed to all that was connected with Islam and the Muslims. It was in these circumstances that HadV hrat Mirza Ghulam Ahmad [as] who later on claimed to be the Promised Messiah and Mahdi, took up his pen to prove the truth of Islam and the excelV lence of the Holy Qur’an. As for the reaV son why he wrote his book Baraaheen–e– Ahmadiyya, he says: “Let it be clear to all the seekers after truth that the reason why this book entitled Baraaheen–e–Ahmadiyya ala haqiqati kitabilla hil Qur ‘an wannubuwwatil Mohammadiyya’ (the proofs of the truth of the Book of Allah — the Holy Qur’an — and the Prophethood of Muhammad [saw]) has been compiled is that the proofs of the truth of Islam and the proofs of the excellence of

Tariq Magazine July 2009

the Holy Qur’an and the proofs of the truth of the prophethood of the Holy Prophet, the Khatamun–Nabiyyeen [saw], are made known to the people with the greatest clarity and all those who do not believe in the sacred book and chosen prophet, are silenced with perfect intellectual proofs in a way that they cannot open their mouths any more.” Hadhrat Ahmad [as] offered a prize of 10,000 rupees to anyone who could refute these proofs and give even one– fifth of these proofs in favour of his own religion, scripture and Prophet. He was so anxious to make things clear to the people that he got this challenge (with prize) printed in such bold letters that a page of almost 10” length had only seven lines on it and it was spread over pages 24 to 52. When the Christians and the Hindus saw the first volume, they became fuV rious and talked most irrelevantly but none of them succeeded in taking up the challenge sincerely. Hadhrat Ahmad [as] then explained to his readers that he never had any intention to injure the feelings of the people. What he actually wanted to do and what he was doing was to prove intellectually that Islam was a better religion than every other religion. He said the days had passed when stories were considered to be sufficient to prove that a religion was a living and practical religion. Hadhrat Ahmad [as] has made menV tion of the following six points about this book: 1. It contains all the truths based on the principles of the knowledge of reliV gion; all the truths that put together can be called Islam. 2. It contains 300 proofs — strong, conV clusive and convincing of the truth of Islam. 3. It contains answers to the allegations, accusations, objections and whimsiV

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

cal views of the opponents of Islam like Jews, Christians, Magians, Aryas, Brahmins, idol worshippers, atheists, naturalists and non–religious people. 4. It contains a discussion on the basic religious beliefs of the followers of other religions. 5. It contains the explanation of the seV crets of the word of God. The wisdom of the Holy Qur’an becomes manifest throughout. 6. All the discussions have been penned with great coolness and fineness and in perfect accordance with the rules of discussion; everything has been said in a lucid manner and understanding has been made easy. The third volume starts with a mention of the poor condition of the Muslims and Hadhrat Ahmad [as] has shown great concern for them. It contains the external and internal proofs of the truth and excellence of the Holy Qur’an. This topic has been discussed at length and quite a number of details have been mentioned in the marginal notes. The fourth volume begins with the list of the topics discussed in the book. It makes mention of the proofs of the need

Books of the Promised Messiah [as] of the Word of God (revelation) and asserts that the perfect faith and God realisation which is all important for salvation can be achieved through the revelation of God. It also mentions the excellent and unique interpretation of Sura Fatiha and also some other verses of the Holy Qur’an; the teachings of Vedas are devoid of the idea of the Oneness of God; Pundit Dayanand silenced and the prophecy about his death of which many people were informed beforehand came to pass; the comparison of the teachings of the Holy Qur’an and the New TesV tament; prophecies which many people were told beforehand; the miracles of Jesus Christ [as], and what is the real salvation and how it can be obtained. At the close of the fourth volume, HadV hrat Ahmad [as] added a note which is entitled ‘We and our Book’. In it he says that when he started writing this book things were different from what they are now. He remarked that a sudden maniV festation of God the like of which was shown to Moses [as] had been received by him and he had heard the voice of God Who said: “Verily I am your Lord”, and thereafter such secrets of spiritual heights were made known to him as could never be gotten through the medium of wit and intelligence. He further said that he now had no control over this book and it was God alone Who knew how it would proV ceed. The fifth volume of Baraaheen–e–Ahmadiyya was published no less than 23 years after the publication of the fourth volume. This volume starts with a description of the true and living religion and stresses the point that a true and living religion must have the miraculous manifestation of the words and deeds of the Almighty God. Any religion that is not true and is not living will certainly be devoid of these manifestations. Hadhrat Ahmad [as] then continues to explain what a miracle really is and why it is essential that the miracles must take place. He adds that the living miracle and not merely the stories of the old are the sure sign of a living religion. In the second chapter of the volume, Hadhrat Ahmad [as] makes mention

of the fulfilment of what had been outV lined in the first four volumes, almost 25 years back. During this period a large number of prophecies had come to pass and hundreds of his revelations had been mentioned to the people with the result that all those people were witnesses to those revelations. He also shows to his readers the succour that he had received from God on all the occasions. All these things, he says, are a proof of the truth of the Holy Prophet Muhammad [as], and also they, quite clearly, show that he (Hadhrat Ahmad [as]) was true in all the claims that he had made in respect of his having been commissioned by God. There is a lengthy supplement attached to the book (Volume V). In this supV plement, Hadhrat Ahmad [as] has answered the objections raised by the people, especially by Mr. Muhammad Ikramullah of Shahjahanpur, Maulvi Abu Saeed Mohammad Hussain, Sayed Muhammad Abdul Wahid of Bengal and Rashid Ahmad Gangohi. He has also dealt with the death of Jesus Christ [as], basing his arguments on a number of verses of the Holy Qur’an. After the supplement, Hadhrat Ahmad [as] wanted to write an epilogue. The short notes for this epilogue have been added to the book. These notes show that he wanted to explain what Islam really is, how excellent and perfect is the teachV ing of the Holy Qur’an, the fulfilment of the promises God had made to him as mentioned in the first four volumes of the book and, also, he wanted to explain what those revelations meant in which he had been called Jesus. As for his claim, he says (and with that ends the fifth volume of Baraaheen–e– Ahmadiyya): “I deem it necessary to say this much about my claim that I have been sent by God at the most appropriate time. This is the time when most of the people have become similar to the Jews. They have not only abandoned the fear of God (Taqwa) and purity of heart, they have become, like the Jews of the days of Jesus, the enemies of the truth. That is why, as a matter of contrast with them, God has given me the name of Messiah. It is not that just I call the people to myself, it is this Age that has called me (i.e. my advent is the need of the hour).”

Puraani Tehreerein

The book entitled Puraani Tehreerein (which means ‘Old Writings’) contains an article and a correspondence between Hadhrat Ahmad [as], and some Arya Samajists. The article was written in 1879 CE and the correspondence took place immediately after that, for that also was connected with the article. But these writings were collected and published by a great disciple of Hadhrat Ahmad [as] in 1899. The article and the correspondV ence make mention of three things: 1. The falsification of the theory of transmigration and comparison beV tween the Holy Qur’an and the Vedas (the sacred scripture of the Hindus). The logical proofs based on the teachV ings of the Holy Qur’an, of the fact that God is and He ought to be the Creator of all that is there. 2. The facts about revelation, its need, and the proofs that revelation really does take place. 3. The falsification of the Arya ideology of the souls being eternal for ever to ever-and uncreated. The fact of God being the Creator of the souls, as He is the Creator of everything else. A certain Pundit Kharhak Singh (a member of the Arya Samaj) went to Qadian and asked Hadhrat Ahmad [as] for a discussion on some religious points. The discussion did take place but it was not very fruitful, for Mr. Singh left abruptly. After he left, Hadhrat Ahmad [as] addressed some important memV bers of Arya Samaj and sent them the article which he had read at the public meeting held at the request of Mr. Singh. He asked all of them for a reply and reV iterated that the prize of Rs 500; which he had announced before was valid with this article as well. A correspondence ensued. There were two letters from Shiv Narain and one from Bawa Narain Singh (this letter is not included in the booklet). It was published in a magazine called Aftab on 18th February, 1879. All the letters were replied to by Hadhrat Ahmad [as].

Tariq Magazine July 2009

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Tariq Magazine July 2009

10â&#x20AC;&#x201A; Urdu section

Tariq Magazine July 2009

Participants of the 2009 Charity Challenge held in Bradford on Sunday 10th May 2009. Approximately ÂŁ117k was raised for charity.

Hadhrat Mirza Masroor Ahmad [atba], Khalifatul Masih V meeting with dignitaries at the 2009 Peace Conference held on 21st March 2009 at Baitul Futuh Mosque. Tariq Magazine July 2009