Hadhrat Mirza Masroor Ahmad, Khalifatul Masih V [atba] leading silent prayer at Jalsa Salana 2009.
Majlis Khuddmaul Ahmadiyya UK
37th National Ijtema 2009
PROGRAMME Friday 25th September 2009 Morning session 9 am
10 am
Registration starts
Shura Opening Session
Afternoon session 12 pm
Lunch
3 pm
Ijtema Opening Session
1 pm
From 4 pm
Saturday 26th September 2009 Morning session 5.30 am
Fajr Prayers
From 9 am
Academics
7.30 am
Juma
Sports — Individual events
From 9 am
Shot Put
7 pm
7.30 pm 9 pm
10 pm
11.30 pm
Individual skills events
Maghrib & Isha prayers Dinner
Academics
Observation Test
Closing Session of Shura Close
Sunday 27th September 2009 Fajr Prayers
From 9 am
Academics
7.30 am
From 9 am
12 pm
Lunch
1.15 pm
Address by Sadr Majlis Khuddamul Ahmadiyya UK
1 pm
From 2 pm From 2 pm
7 pm
Afternoon session 12 pm
Lunch
1.30 pm
Exhibitions
1 pm
3.30 pm
6.15 pm 7.30 pm 10 pm
Team event Finals Tug of War
Zohr & Asr prayers Ansar vs Khuddam exhibition
Zohr & Asr prayers
Academics: Tilawat and Nazm Sports
Individual events carried over from Friday
Team events continued from morning session
Urdu Speech
Sports -Team events
Football
Afternoon session
5.30 pm
Extempore Speech
Sports—Team events
Running throughout the day: Fire Service Demo, Police Service Demo, Ambulance Service Demo, Army Assault Course
Breakfast
English Speech
Team Quiz
Individual events carried over from Friday
Morning session 5.30 am
Written Paper based on books of the Promised Messiah [as]
Volleyball
60m Sprint Long Jump
Breakfast
Weight lifting
Q&A Session
Charity Challenge Cheque Presentation Maghrib & Isha prayers Barbeque*
Academics
Sultanul Qalam Forum
Research Association Meeting 11.30 pm
Paigham–e–Risani Close
www.khuddam.org.uk
Clay pigeon shooting exhibition Closing Session*
* a request has been submitted to Huzur [atba] to grace the occasion
Tariq Magazine Volume 14 • Issue 2 • September 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 Email: info@khuddam.org.uk Editorial Tommy Kallon Sadr Majlis Khuddamul Ahmadiyya UK Aziz Ahmad Hafiz Naib Sadr, Majlis Khuddamul Ahmadiyya UK and Chief Editor Nadimur Rahman Mohtamim Ishaat Design & Typesetting Irfan Chaudhry Mohammad Yahya Ahmed Proofing Waqar Ahmedi Daud Khan Safeer Ahmed Mirza Rehan Akram Nasar Bhunnoo All correspondence should be forwarded directly to: The Editor Tariq Magazine Majlis Khuddamul Ahmadiyya UK, Baitul Futuh, 181 London Road, Morden, Surrey SM4 5HF
Contents 1 Words of Wisdom The Holy Qur’an Hadith Writings of Promised Messiah [as]
2 2 3
2 Editorial Message from Sadr Majlis Editorial
4 5
3 Islam Excerpts from Friday Sermons Islam’s Contribution to Learning
6 9
4 Ahmadiyyat, the Renaissance of Islam Age of the Promised Messiah [as] Ahmadiyyat and the British Muslim Scholars on Hadhrat Mirza Ghulam Ahmad [as] Interview with Ataul Wahab Ahmad Rybinski
12 14 16 18
5 Opinion Evolution
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6 Career Focus Teaching
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7 Articles Speech by Sadr Majlis at Jalsa Salana 2009 The Munir Commission Report: A Brief Introduction
24 30
8 News and Events National Cricket Tournament National Tennis Tournament National Atfal Rally 2009 Jalsa Salana 2009: Khidmat-e-Khalq Activities Summary Water for Life Muqami Regional Ijtema National Blood Donation History of Baitul Futuh Region
32 36 38 40 42 44 45 46
9 Books of the Promised Messiah [as] Fatah–e–Islam Asmani Faisala
52 53
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 September 2009
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1 Words of Wisdom The Holy Qur’an 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 knowledge extends over the heavens and the earth; and the care of them burdens Him not; and He is the High, the Great. The Holy Qur’an, Chapter 2, Verse 256
Hadith The Holy Prophet [saw] used to invoke Allah at night, saying, “O Allah: All the Praises are for You: You are the Lord of the Heavens and the Earth. All the Praises are for You; You are the Maintainer of the Heaven and the Earth and whatever is in them. All the Praises are for You; You are the Light of the Heavens and the Earth. Your Word is the Truth, and Your Promise is the Truth, and the Meeting with You is the Truth, and Paradise is the Truth, and the (Hell) Fire is the Truth, and the Hour is the Truth. O Allah! I surrender myself to You, and I believe in You and I depend upon You, and I repent to You and with You I stand against my opponents, and to you I leave the judgment (for those who refuse my message). O Allah! Forgive me my sins that I did in the past or will do in the future, and also the sins I did in secret or in public. You are my only God (Whom I worship) and there is no other God for me (i.e. I worship none but You).” Reported by: Imam Bukhari 2
Tariq Magazine September 2009
Words of Wisdom
Writings of Promised Messiah [as] ‘’Listen, O those who can, to what God desires from you. And what He desires is only that you become solely His and do not associate any partners with Him, neither in the heavens nor on the earth. Our God is that God who is alive even now as He was alive before. He speaks even now as He used to speak before. And even now He hears as He used to hear earlier. It is a false notion that in these times He does hear but does not speak. But He hears and speaks, too. All His Attributes are eternal and everlasting. None of His Attributes is in abeyance, nor will it ever be. He is the One without any associate Who has no son, nor has He any wife. He alone is the peerless Who has no one like Him. And He is the One Who is unique in that none of His Attributes are exclusively possessed by anyone besides Him. He is the One Who has no equal. He is the One Who has no one to share with Him His Attributes. And He is the One no Power of Whose is less than perfect. He is near, though He is far and He is far, though He is near. He can reveal Himself to Ahl-e-Kashf in personification, but He has no body, nor any shape. He is above all, but it cannot be said that there is anything beneath Him. He is on ‘Arsh, but it can’t be said that He is not on the earth. He is the sum total of all Perfect Attributes and He is the Manifestation of every True Praise. He is the source of all that is Good and encompasses all Powers and He is the source of all Beneficences. He is the One to Whom everything returns. He is the Lord of all realms. He possesses every Perfection and is free from all defects, imperfections and weakness. It is His sole prerogative that all those who belong to the earth as well as all those who belong to the heavens should worship Him. As far as He is concerned nothing is impossible for Him. All souls and their potentialities, and all particles and their potentials are His and only His creation. Nothing comes into existence without His agency. As for Him He reveals Himself through His Powers, His Omnipotence and His Signs. We can attain Him only through Him. He always reveals His Person to the righteous and shows them His Omnipotence—and this is the only means by which He is recognized and by which that way is recognized which is favoured by Him. He sees without physical eyes and hears without physical ears and speaks without a physical tongue. Likewise it is His work to bring a thing into existence from nothingness. For example, in the visions of dream you see how He creates a world without matter and shows you every mortal and nonexistent being as having existence. Thus are all His Powers. Ignorant is he who denies His Powers. Blind is he who has no knowledge of His profound and inconceivable Powers. He can, and does, everything that He intends to, except those things which violate His Majesty or which are in conflict with His Promises and Verdicts. He is unique in His Being, in His Attributes, in His Actions and in His Powers.
The Promised Messiah and Mahdi Hadhrat Mirza Ghulam Ahmad [as] (1835–1908)
For example, in the visions of dream you see how He creates a world without matter and shows you every mortal and nonexistent being as having existence. Thus are all His Powers.
All doors to reach Him are closed except the one door which the Noble Qur’an has opened. And all Prophethoods and all Books of the past are such as now there is no need left to follow them independently. Because the Prophethood of Muhammad [saw] comprises them all and encompasses them all. And except it [the Prophethood of Muhammad [saw]] all routes to God are closed. Each and every truth which leads to God is in it alone. Neither any truth will come after this, nor there was a truth which is not present in it. And for this reason all Prophethoods have ended with this Prophethood. And so it should have been: for a thing which has a beginning must also have an end. But this Prophethood of Muhammad [saw] in its intrinsic beneficence is not deficient. Rather its beneficence far surpasses the beneficence of other prophethoods. Following the Prophethood of Muhammad [saw] is the easiest route through which one can reach God. Obedience to it wins greater gifts of Divine love and Divine communion than ever before.’’ Source: al-Wasiyyat-The Will Tariq Magazine September 2009
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2 Editorial
Message from Sadr Majlis My Dear Brothers Khuddam and Atfal,
The National Ijtema of Majlis Khuddamul Ahmadiyya is an institution in itself. It provides an opportunity for all Khuddam and Atfal to come together to meet and participate in various events and forums, be they academic or sporting. Hadhrat Musleh Maud, Khalifatul Maish II [ra] stressed that participation was of utmost importance. In fact in an address on 22nd October 1950, he issued instructions that no Khadim should sit idle during an Ijtema. Hadhrat Khalifatul Masih III [rh] also spoke about the Ijtema as being nothing like a worldly affair but spiritual, moral and psychological training to remind us of our responsibilities to keep moving forward and putting our faith into practice. Indeed spiritual or worldly progress, especially through the current troubled times, requires diligence, dedication and discipline. While we should aim to get together over the Ijtema and foster increased brotherhood, we should also be especially mindful of these values which true participation in the Ijtema will inculcate in you. The theme of this year’s Ijtema is ‘Salaat’. This carries deep significance for every Khadim and Tifl as it reminds us of the essence of our faith — the belief and worship of Allah, and following in the noble footsteps of our beloved Holy Prophet of Islam, Hadhrat Muhammad [saw]. In the Holy Qur’an, Allah clearly states the purpose of our very existence: “And I have not created the jinn and the men but that they may worship Me.” (Ch.51:V.57) and the need for us to be regular in prayers so that we may derive it’s intended benefits: “And enjoin Prayer on thy people, and be constant therein. We ask thee not for provision; it is We that provide for thee. And the end is for righteousness.” The Holy Qur’an, Chapter 20, Verse 133 The Holy Prophet [saw] has warned: “That which distinguishes us from the disbelievers and hypocrites is our commitment to prayer. He who gives it up falls into disbelief.” Tirmidhi The Promised Messiah [as] has advised us on the manner in which we should offer our Salaat: “I tell you again that if you wish to establish a true relationship with God, hold fast to Salaat in such a way that your body and your tongue and your spiritual designs and emotions should all become Salaat” Malfoozat, Vol. 1, p.170 As I look forward to welcoming all members of Majlis Khuddamul Ahmadiyya UK to the 37th National Ijtema, my first as Sadr Majlis, I pray that it serves as a platform to rejuvenate your faith, to engender the spirit of true brotherhood among each other and to rekindle your love for the Jama’at and for Majlis Khuddamul Ahmadiyya. Yours humbly, Tommy Kallon Sadr Majlis Khuddamul Ahmadiyya UK
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Tariq Magazine September 2009
Tommy Kallon Sadr, Majlis Khuddamul Ahmadiyya UK
Hadhrat Musleh Maud, Khalifatul Maish II [ra] stressed that participation was of utmost importance.
Editorial
Editorial No Fear
Last month we all saw the painful scenes of the authorities in Pakistan cementing over the Kalima at the Ahmadiyya Mosque in the village near Faislabad. With the advent of global television and YouTube the disturbing pictures were soon seen across the world. It was a sad reminder, for those that needed one, that thirty five years on from being declared non–Muslims by the Government of Pakistan and twenty five years on from General Zia’s infamous ordinance of 1984, the law abiding Ahmadi population of Pakistan continues to face harassment and persecution for their beliefs. How ironic it was to see the officers at work defacing the Kalima whilst wearing their branded “No Fear” t–shirts. It was indeed a sight that spoke volumes of the tragedy of intolerance that is modern day Pakistan. The “No Fear” logos on their backs gave a clear challenge to the Almighty that they do indeed fear no one and have no qualms about defacing the name of Allah Almighty and his noble Prophet [saw].
Aziz Ahmad Hafiz Naib Sadr, Majlis Khuddamul Ahmadiyya UK and Chief Editor
Allah Almighty refers to these heinous crimes in the Quran saying “And who is more unjust than he who prohibits the name of Allah being glorified in Allah’s mosques and seeks to ruin them? It was not proper for such men to enter therein except in fear. For them is disgrace in this world; and theirs shall be a great punishment in the next. The Holy Qur’an, Chapter 2, Verse 115 The agony of the hapless Ahmadis as they fell in prostration to their Lord with tears of anguish as this calamity against the Almighty was being committed, was all too apparent. As the pictures reverberated around the world even TV commentators on talk shows in Pakistan raised the issue on their shows questioning various ulema on their views about what justification there could be for such a crime.
As the Jama’at here in the UK progresses day by day and as a community we become more affluent let us not forget the daily sacrifices that our brothers elsewhere make for the sake of Allah Almighty
As a reminder, in this issue of Tariq, we introduce our readers to the Munir Commission Report which first highlighted the treacherous path of sectarianism following the Anti–Ahmadiyya Riots in the Punjab, Pakistan in 1953. Let these events lead us as members of Majlis Khuddamul Ahmadiyya here in the United Kingdom to think long and hard about the freedoms that we so take for granted. Let us think long and hard about the persecution that our brothers in Pakistan, Bangladesh, Indonesia and India face on an almost daily basis. Do we really understand what it means to be an Ahmadi Muslim in these countries? Do we really understand what it means to be arrested for reciting the Kalima? As the Jama’at here in the UK progresses day by day and as a community we become more affluent let us not forget the daily sacrifices that our brothers elsewhere make for the sake of Allah Almighty and let us, each and everyone, question ourselves as to how dear do we really hold our beliefs. May Allah Almighty grant us the ability to truly appreciate the treasure that is Islam given to us by the Holy Prophet of Islam [saw] and rejuvenated by the Promised Messiah.
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3 Islam Excerpts from
Friday Sermons
True meaning of Salaat
Summary of Friday Sermon
Delivered by Hadhrat Mirza Masroor Ahmad [atba], the Head of the Ahmadiyya Muslim Community.
The Promised Messiah [as] stated:
Nasir-ol-Molk Mosque by Nick Taylor
should put himself to hardship for the promotion of his own well-being and ‘In the phrase: Thee alone do we worship and should concern himself with and strive Thee alone do we implore for help; Allah the to meet his brother’s needs as he is conSupreme urges His servants to put forth, cerned with and strives to meet his own in their obedience to Him, the most ener- needs, making no distinction between getic effort, standing upright, constantly re- himself and his brother, and should be sponding to His call with: Lord we spare no his brother’s well-wisher, with all his pains in our striving and in observing Thy heart as if Allah, the Sublime has comcommands and in seeking Thy pleasure; but manded: we seek Thy help and Thy protection against pride and self-esteem and beg of Thee to “O My servants, give one another gifts of grant us the strength that would lead us to prayer as brothers and friends exchange Thy guidance and to winning Thy pleasure. gifts, and widen the scope of your prayers We are firm in our obedience to Thee and in and your motives and your aims, making Thy worship, so write us down among those room in them for your brethren and become who submit to Thee. There is yet another like brothers and fathers and sons in mutual point to be noted in this context. The wor- affection.” shipper declares: Lord we have adopted Thee alone for worship, preferring Thee over all (Published translation of the extract Huzur else and we adore nothing save Thy counte- [atba] quoted taken from ‘Commennance and we believe in Thy Unity. tary of the Holy Qur’an, Vol. I p. 191)
June 26th, 2009
who offer their Salaat behind those so foul-mouthed? Huzur [atba] said the Promised Messiah [as] always enjoined his Community to be steadfast and patient. Recently there In this verse Allah, the Lord of Glory Huzur [atba] said in order to at- have been some mishaps in India and and Majesty, has instructed the use of tain pious result of one’s worship one Huzur [atba] has received some the first person plural , conveying there- needs to widen one’s intentions and take edgy letters. Huzur [atba] said by that this prayer is for the benefit of them beyond one’s own needs. If there the Promised Messiah [as] said not to all brothers and not only for the benefit is no mutual accord once Salaat is over be harsh with the opponent, not to be of the supplicant. Thus Allah urges the the worship is meaningless. Much nega- verbally abusive in return of verbal abuse. Muslims towards mutual accord, unity tivity is heard at others’ mosques. What He said our creed is to do good to one and love and requires that a supplicant effect must it have on the worshippers who does evil and the matter of their ill-
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Islam this age to transform the spiritual condi- nections. Some people only pray for pertion of people and to re-establish God’s sonal benefit and then say their prayers are not accepted. They set personal gain as the final Shariah. standard of connection with God. WhereThe Promised Messiah [as] said that de- as God has said that He will try us with spite offering Salaat and following other the loss of life, wealth and children. Our fundamentals of faith some people do worship should be to attain nearness to not get God’s help and succour and there God and for our peace of mind. In doing Huzur [atba] said Salaat is a is no visible difference in their moral de- so, if we are stepping towards improvefundamental of the Muslim faith and portment. This is because they offer the ment, if to attain God’s pleasure we are anyone who calls him/herself a Muslim Salaat as a mere ritual. Real Salaat is one endeavouring for peace and accord in the – even those who do not offer it - fully that affects both the mind and the soul. If society then this is a pious outcome of our understand this. Unfortunately a large one sows a seed, tends it well, and after a worship, whether our individual prayers section of people, despite recognising it couple of months there is no growth one are fulfilled or not. Nonetheless our perto be a significant religious obligation, has to conclude that the seed was defec- sonal connection with God increases and it does not avail of it. This is because they tive. If a person practises all the fundamen- is for this very reason that the advent of the do not offer it while understanding its tals of faith but there is no special sign of Promised Messiah [as] took place. The essence and do it for ostentatious pur- God’s succour it has to be concluded that Promised Messiah [as] said that Salaat poses. Even those who try to focus, fail the ‘seed’ he is trying to implant is flawed. does not signify what is offered as a ritual, to do so because their so-called religious Huzur [atba] said the standard of rather it is the worship that fills one’s heart leaders have kept them away from the worship of God that the Promised Mes- with compassion and melts it. He said that beneficence of the spiritual fountain that siah [as] has set for us is that it should sincere Salaat puts our worldly life as well God has generated in this age. God ap- enhance our connection with God and its as the Hereafter in order. pointed the Promised Messiah [as] in effect should also be seen in societal contreatment should be left with God. Huzur [atba] said this is what results in realisation of prayers and this is what each Ahmadi should inculcate. Merely accepting the Messiah will not be beneficial – in order to attain high moral status this teaching has to be put in practice.
Taqwah Huzur [atba] cited verse 33 of Surah Al Najm, the translation reads: “Those who shun major sins and indecencies except for minor slips — verily, your Lord is expansive in forgiving. He knows you full well from the time when He created you from the earth, and when you were embryos in the bellies of your mothers. So ascribe not purity to yourselves. He knows him best who is truly righteous.” The Holy Qur’an, Chapter 53, Verse 33 The Promised Messiah [as] said that one should never claim to be pure and clean. Allah states “do not call yourself purified”, He alone knows who is the righteous. Purification is conditional to taqwa and taqwa is to avoid all kind of evils for the pleasure of God, to abide by all His commandments and to avoid all that He has forbidden. God has repeatedly stated that it is He Who purifies people and knows whose heart is truly righteous. He knows the state of our hearts, is aware of what we make evident and what we conceal, He can never be deceived in any way at all. A famous Hadith relates that “actions are (judged) by motives”. God, Who
Summary of Friday Sermon
Delivered by Hadhrat Mirza Masroor Ahmad [atba], the Head of the Ahmadiyya Muslim Community.
May 22nd, 2009
knows what is in hearts has full knowledge of the motive behind whatever man does. Apparent worship of God, fasting and even multiple Hajj when performed with any ill motive is not worthy of acceptance in the sight of God. Not only are all such virtues erased in such a situation, rather they cause one’s destruction. While drawing our attention through warnings God also refers to His extensive mercy and gives us hope of forgiveness. His warnings are also for our own benefit – to enable us to tread the straight path. Indeed, He knows the state of hearts, is aware of one’s capability and capacity, therefore He gives us the gladtiding that if we abide by taqwa, keep our motives clear then He will envelop any oversights of ours in the swathe of His forgiveness. Referring to the Quranic verse cited at the beginning Huzur [atba] said it gives the glad-tiding of forgiveness with reference to God’s expansive mercy and states His all-encompassing knowledge. Huzur [atba] explained that millions of years before Man was created God put in place arrangements to sustain human life. He is aware of and has knowledge of us since then, of what
nature was He to give us, what capacities He was to grant us etc. This is a deep subject which is expounded in other Quranic verses. God’s knowledge about us is so extensive that let alone encompassing it we have no knowledge of it. With the passage of time and scientific developments man has come to know of certain facts about creation but most of these are only known to those who have exclusive knowledge of the sciences. However, God had absolute knowledge of everything from the beginning of time. Moving down on the scale of knowledge there is the nurturing of the foetus in the womb. Many have knowledge of this nowadays. There is sufficient development in the field of medicine that enables people even in the developing world to have some awareness of this through ultra-sound scans. Some even find out if they are expecting a girl or a boy. God states that He has full knowledge of this stage of one’s development as well and is aware of exactly with which capacities one is born. Despite being the Knower of the Unseen, He presented man with the choice of good and bad deeds. Good deeds are those which are undertaken purely to attain His pleasure. God warns that even when doing virtuous acts one may develop feelings of self-absorption. Tariq Magazine September 2009
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Islam Therefore it is not up to one to claim that he or she does ‘good works’. Rather than feel self-satisfied about any virtue, each good work should enhance one in humility and taqwa. One cannot give oneself the testimonial of abiding by taqwa, nor can another person attest one one’s behalf. Only God knows who is the most righteous. Huzur [atba] said it is important to clarify here what exactly does the [Arabic] word ‘lamma’ (minor slips) means in the aforementioned verse where it cites “… who shun major sins and indecencies except for minor slips…” . Huzur [atba] said many people make wrong assumptions from this. The significance of this citation is that because man is weak, under certain circumstances he inadvertently commits sin. This should be followed by true repentance and regret, this requires an abundance of Istaghfar. Lamma means if one has been inclined to evil it is temporary. Lamma also means if satantic thoughts develop then with God’s grace man is saved with no trace of the evil remaining. Huzur [atba] said immorality and rudeness are rife in the world. If, one is inclined to evil in such circumstances, one should promptly seek God’s forgiveness. He accepts true repentance. Huzur [atba] cited the following three Quranic verses to further explain the subject: “And no burdened soul can bear the burden of another; and if a heavily laden soul call another to bear its load, naught of it shall be carried by the other, even though he be a kinsman. Thou canst warn only those who fear their Lord in secret and observe Prayer. And whoso purifies himself, purifies himself only to his own advantage; and to Allah shall be the return.” (The Holy Qur’an, 35:19) “Verily, he truly prospers who purifies himself,” (The Holy Qur’an, 87:15) ‘Surely, he prospers who augments it,’ (The Holy Qur’an, 91:10) Huzur [atba] explained that the Promised Messiah [as] said that we are commanded to purify ourselves but may not claim that we have been purified. Huzur [atba] said one should associate and link each virtue to the grace of God, if one links any virtue to one’s own capacities that one has not been pu-
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rified. A true believer always has fear of God as he/she looks out for virtues so that he/she may put them in practice and attain God’s pleasure. It is stated in the Holy Qur’an: “If you keep away from the more grievous of the things which are forbidden you, We will remove from you your minor evils and admit you to a place of great honour.” (The Holy Qur’an, 4:32)
The Promised Messiah [as] said that each person should consider it their obligation to bring about change in themselves. Huzur [atba] said for this one needs to constantly turn to God Whose mercy is expansive. When, along with doing good works, we will try and absorb God’s mercy, will seek His allencompassing mercy, it is then that we will succeed. Next Huzur [atba] read an extensive extract from the writings of the
The Promised Messiah [as] said that Salaat does not signify what is offered as a ritual, rather it is the worship that fills one’s heart with compassion and melts it Huzur [atba] said as he has explained before that although the Holy Qur’an cites the words major and minor for sins, no real differentiation is cited. Each such sin which is difficult to eschew/give up for one is a major sin. This is why God states that keeping fear of God in private one should try and purify oneself. When there will be fear of God one will be disinclined to sins and when such a state is attained then alone one is purified. This is in the knowledge of God alone. True honour is only when God deems man pure. God cites the sign of a true believer as: “And who eschew the more grievous sins and indecencies, and, when they are wroth, they forgive,” (The Holy Qur’an, 42:38) Huzur [atba] explained here anger has been cited along with grievous sins and indecencies to clarify its seriousness to those who consider it insignificant. Huzur [atba] said anger is not a small sin – when there is no control over one’s anger it comes under the category of grievous sin. Indeed, one naturally feels anger at times, however when one’s temper gets out of control it removes one’s purity. People should stop assuming that they can attain purification despite their dire moral state and that their sin of anger will be dissipated by other virtues. Huzur [atba] said complaints about anger resulting in quarrels between husbands and wives are commonplace. Anger manifests in many societal disputes, in sport as well. It leads to rancour and ill-will. God states anger is a major sin and is a huge impediment in purification of the nafs (self ).
Promised Messiah [as] on the attainment of purification of the self. It referred to “spiritual exercise, prayer and company of the truthful” as the requisites for attaining God’s grace. Huzur [atba] explained that in this day and age the noble writings of the Promised Messiah [as] are “company of the truthful” for us. Huzur [atba] said a lady from Germany who worked hard and collected commandments of the Holy Qur’an wrote to Huzur [atba] and said that now when she reads the books of the Promised Messiah [as] she feels as if she is reading the commentary of the Qur’an and when she reads the Qur’an she has a clear understanding of the significance of the commandments. Huzur [atba] said these books are certainly a tremendous blessing. In seeking purification of the self one makes distinct choices. This is illustrated by the instance where Satan, who was arrogant, articulated his superiority whereas man, who was granted spiritual knowledge, made the following prayer: “They said, ‘Our Lord, we have wronged ourselves; and if Thou forgive us not and have not mercy on us, we shall surely be of the lost.” (The Holy Qur’an, 7:24) Huzur [atba] said this is the prayer that still absorbs God’s all-encompassing forgiveness, saves from all evils, covers all our mistakes and errors and is a source to attain His pleasure. May God enable us so that we ever reflect over and analyse ourselves and also associate each virtue with God, purify ourselves from all evils and constantly endeavour for this. May we always seek God’s expansive forgiveness, may God enable us so.
Islam
Islam’s Contribution to Learning By Syed Omar Farooq Ahmad
The progress of the modern world to the present stage is through a culmination of rich cultures and civilisations that have graced the earth and left their imprint on history. Conventionally the progress of the modern era is attributed to the European Renaissance but European literature fails to recognise the pivotal role and contributions the Islamic world has played, it rather brushes it aside and places the European Renaissance’s source for Western progression to the Classical Antiquity, this statement has a degree of truth yet the Classical Antiquity was not quintessential more so the Islamic world was. In order to understand Islam’s role, participation and contribution to the modern era it is pertinent to divulge the meaning of Classical Antiquity. The term Classical Antiquity is broadly used to refer to the long classical period of cultural history and the works of scholars centred on the Mediterranean Sea, namely the interlocking civilisations of Ancient Greece and Rome alternatively known as the Greco-Roman world. This period begins from the 8th century B.C. and centuries through the rise of Christianity and the decline of the Roman Empire by the 5th Century A.D. Historians denote the period from 300 to 600 A.D. as the Late Antiquity to describe the transitional centuries from the Classical Antiquity to the Middle Ages. So in essence the reference for the period of Classical Antiquity is from the 8th century B.C. to 600 A.D. Yet the Renaissance it self is said to have began from Florence in Italy from the 14th Century through to the 17th Century and it is a widely accepted view that the Renaissance is the bridge between the Middle Ages and the Modern Era. On the face of it, it seems to be an acceptable statement and plausible. However, if this was the case and Classical Antiquity is responsible for sparking the Renaissance, the intellectual revolution that projected the world into the modern era is an unrealistic and untrue statement. History’s timeline negates to entertain this corruption of Western literature. As this assertion insinuates that there has been no intellectual progression from 600 AD to the 14th Century this period
is unaccounted for which purports that the statement is flawed thus western literature is hiding something which only becomes apparent once we begin to dig beyond the surface. The facts and history conform to one notion that Islam’s role was pivotal moreover absolutely crucial in development and technological advances of man. History shows from 600 AD to the 5th Century the Roman Empire slowly deteriorated in both mainland Europe and the Mediterranean with the gradual collapse of the Roman Empire in the West and those lands becoming barbarian kingdoms which consequently plummeted Europe into the dark ages and the reorganisation of the Eastern part of the Roman Empire with its capital moved from Rome to Constantinople which is modern day Istanbul. At the dawn of the Middle Ages, Europe was stifled by theological dictatorships resulting in their kingdoms regressing into a state of barbarianism. By the 7th Century the moral, spiritual and intellectual condition of the world was practically non existent but this was to be transformed, rejuvenated and revolutionised under the banner of Islam and the Holy Prophet [saw]. This new movement in the world started with the reformation of the Arabs from barbarians to men and then from men to godly men. Allah made Islam the blue-
print which launched a civilisation to the forefront of the world to lead it through the dark times it was engulfed in. The Holy Prophet [saw] established a new unified religious and political polity under the banner of Islam, which gave way to the rapid progression of Islam through the reign of the Rashidun Khilafat (The rightly guided Khulufa) and the Umayyad Dynasty. In the space of a century the Islamic empire expanded beyond the Arabian Peninsula and stretched from the north west of India, across Central Asia, the Middle East, North Africa, southern Italy and the Iberian Peninsula to the Pyrenees. Even prior to Islam’s presence, the city of Mecca served as a center of trade in Arabia. The tradition of the pilgrimage to Mecca became a centre for exchanging ideas and goods. The influence held by Muslim merchants over AfricanArabian and Arabian-Asian trade routes was tremendous. As a result, Islamic civilization grew and expanded on the basis of its merchant economy, in contrast to their Christian, Indian and Chinese peers who built societies from agricultural landholding nobility. During the Muslim conquests of the 7th and early 8th centuries the Islamic Empire was established to the Indian subcontinent in the East and to the Atlantic Ocean in the West. By operating under wisdom of the Holy Qur’an and the Hadith such as “The ink of the Tariq Magazine September 2009
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Classical Antiquity scholar is more holy than the blood of martyrs.” Islam flourished and the quest for knowledge was second to none as the Muslims championed the cause, they took the stance of embracing rather than destroying the knowledge of ancient Mesopotamian (Mesopotamia translated is the land between the rivers which refers to the Tigris-Euphrates region in the east Mediterranean which comprises of modern day Iraq, north eastern parts of Syria, some parts of south eastern Turkey and the Khuzestan Province of south western Iran), Roman, Chinese, Indian, Persian, Egyptian, North African, Greek and Byzantine civilisations. The Islamic empire became a cauldron of culture which collected, synthesized and significantly advanced the knowledge gained from these ancient civilisations the Muslims built intellectual centres of knowledge throughout the empire of faith, cities such as Baghdad, Cairo, Toledo and Cordoba attracted both Muslim and non-Muslim scholars as under Islamic governance and law Muslim, Christian and Jewish intellectuals and scholars enjoyed equality, freedom of religion and speech which provided the perfect environment to cultivate, harness and showcase their talents and knowledge which thereby produced the greatest period of philosophical creativity, scientific and mathematical progression of the Middle Ages. An example of the emphasis of freedom of speech during this period was summarized by al-Hashimi (a cousin of Ca-
liph al-Ma’mun) in the following letter to one of the religious opponents he was attempting to convert through reason. “Bring forward all the arguments you wish and say whatever you please and speak your mind freely. Now that you are safe and free to say whatever you please appoint some arbitrator who will impartially judge between us and lean only towards the truth and be free from the empery of passion, and that arbitrator shall be Reason, whereby God makes us responsible for our own rewards and punishments. Herein I have dealt justly with you and have given you full security and am ready to accept whatever decision Reason may give for me or against me. For “There is no compulsion in religion” (The Holy Qur’an, Chapter 2, Verse 256) and I have only invited you to accept our faith willingly and of your own accord and have pointed out the hideousness of your present belief. Peace be upon you and the blessings of God!” It was in this environment Muslims, Jews and Christians alike worked together and sought to translate and gather the entire known world’s knowledge into Arabic. Many classic works of antiquity that would have otherwise have been forgotten were translated into Arabic and later in turn translated into Turkish, Persian, Hebrew and Latin. A major innovation of this period was paper. Originally a secret tightly guarded by the Chinese. The art of papermaking was obtained from prisoners taken at the Battle of Talas in 751 A.D. this resulted
in paper mills being built in the Persian cities of Samarkand and Baghdad. The Muslims improved upon the Chinese techniques of using mulberry bark by using starch to account for the preference of using pens rather than the Chinese use of brushes. By 900 AD there were hundreds of shops employing scribes and binders for books in Baghdad and even public libraries began to become established including the first lending libraries. From here paper-making spread west to Fez, Morocco and then to al-Andalus (this was the name given to region of the Iberian Peninsula which comprised of Spain, Portugal, Andorra and Gibraltar) and from there to Europe in the 13th century. A number of distinct features of the modern library were introduced in the Islamic world, where libraries not only served as a collection of manuscripts as was the case in ancient libraries, but also as a public library and lending library, a centre for the instruction and spread of sciences and ideas, a place for meetings and discussions, and sometimes as a lodging for scholars or boarding school for pupils. The concept of the library catalogue was also introduced in Islamic libraries, where books were organised into specific genres and categories. Another integral contribution was that of Muslim polymath scholars, a polymath scholar is an individual who rather than specialise in one particular field contributed to a variety of different fields of both religious and secular learning, these
A major innovation of this period was paper. Originally a secret tightly guarded by the Chinese. The art of papermaking was obtained from prisoners taken at the Battle of Talas in 751 A.D. this resulted in paper mills being built in the Persian cities of Samark and Baghdad.
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PANSION OF ISLAM
ddle Ages scholars were known as Hakeems, whose works were crucial to the later “Renaissance Men” such as Leonardo da Vinci of the European Renaissance period. The earliest known treatises dealing with environmentalism and environmental science, especially pollution, were Arabic treatises written by al Kindi, al-Razi, Ibn Al-Jazzar, al-Tamimi, al Masihi, Avicenna, Ali ibn Ridwan, Abd-el-latif and Ibn al-Nafis. Their works covered a number of subjects related to pollution such as air pollution, water pollution, soil contamination, municipal solid waste mishandling, and environmental impact assessments of certain localities. Cordoba, al-Andalus also had the first waste containers and waste disposal facilities for litter collection. A number of important educational and scientific institutions which were previously unknown in the ancient world have their origins in the early Islamic world, with the most notable examples are the public hospitals and psychiatric hospital, the public library and lending libraries, the academic degree granting university, and the astronomical observatory as a research institute
cal peer review is the process by which a committee of physicians examines the work of a peer and determines whether the physician under review has met accepted standards of care in rendering medical services. The Guinness Book of World Record recognizes the University of Al Karauine in Fez Morocco as the oldest degree granting university in the world with its founding in 859 AD. Al-Azhar University, founded in Cairo, Egypt in 975 CE, offered a variety of academic degrees, including postgraduate degrees, and is often considered the first full-fledged university. The origins of the doctorate also dates back to the ijazat attadris wa ‘l-ifttd (“license to teach and issue legal opinions”) in the Islamic Madrasahs which taught Islamic Law. By the 10th century, Cordoba had 700 mosques, 60,000 palaces, and 70 libraries, the largest of which had 600,000 books. In the whole al-Andalus, 60,000 treaties, poems, polemics and compilations were published each year. The library of Cairo had two million books, while the library of Tripoli is said to have had as many as three million books before it was destroyed by Crusaders. The number of important and original Arabic works on the mathematical sciences far exceeds the combined total of medieval Latin and Greek works of comparable significance, although only a small fraction of the surviv-
Modern Era ing Arabic scientific works have been studied in modern times. In summation for one to say that the Islamic world did not contribute to the modern era and for western literature not to acknowledge the pivotal role of Islamic world is an injustice that is derived from religious rancor and political conceit. However, the Muslim world has left its imprint on history. The significant and crucial contribution of the Islamic world to the modern era is something that cannot be hidden but can be seen in our everyday life in arts, architecture, agriculture, economics, industry, law, literature, navigation, philosophy, sciences, sociology and technology. In essence, the Islamic world has influenced societies of the Modern era directly and indirectly which I shall discuss in the coming series. The heritage of Islam is beautiful, its contribution to us is immense the doctrines of human rights, freedom of speech and religion find its root in Islam the societies that we live in today are the direct result of the Islamic world, yet it is a shame that the face of Islam and the Islamic world is tarnished with words such as terrorism, repression, and backwardness. However, this could not be further from the truth as Islam was the light that transformed the world and the media, rather than create distance between Islam and the West, can through its means bring them together by acknowledgement of Islam’s contribution to intellectual learning and by what Islam has done for us.
Photo by upyernoz of Flickr.com
The first university that issued diplomas was the Bimaristan medical university, where medical diplomas were issued to students of Islamic medicine who were qualified to be practicing doctors of medicine from the 9th century. Also the medical peer has its origins with Islam the medi-
Renaissance
Al-Azhar University, founded in Cairo, Egypt in 975 CE, offered a variety of academic degrees, including postgraduate degrees, and is often considered the first full-fledged university.
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4 Ahmadiyyat, the Renaissance of Islam
Age of the Promised Messiah [as]
Using the right calendar to disprove false allegations about the age of Promised Messiah [as] By Adam Walker The opponents of Hadhrat Mirza Ghulam Ahmad [as] often attempt to discredit his claims by purporting that he received false or invented revelations. To prove this they dissect a number of his revelations and challenge their validity. This document addresses one such attempt, namely, that the Promised Messiah [as] had a false revelation with regards to the age of his death.
Their Argument The Promised Messiah [as] conveyed to the world, by means of revelation, that he would pass away at the age of 80 years. The reality is that he in fact fell well short of this (1836-1908 = 73 years) making this particular revelation false. Therefore, if one of his revelations was false then it must be accepted that his entire claim to be the Imam Mahdi and Promised Messiah was false.
On the subject of the date of his birth, the Promised Messiah [as] writes in his book ‘Tohfa Ghowladiyya’ that he was born on Friday 14th of the Lunar calendar. Further clarifying this Hadhrat Mufti Muhammad Sadiq [ra], a close companion of the Promised Messiah [as], relates to us, in his book ‘Dhikr-eHabib’ (Seerah of the Life of the Promised Messiah [as]), that the Promised Answer Messiah [as] stated that he was born, using the lunar calendar, on Friday The Promised Messiah [as] did not 14th of the month of Phaalgun (Hindi: stipulate his precise age of death. Repwhaagun or phaalgun garding this matter he received the fol- is a month of the Hindi calendar. In lowing three revelations: India’s national civil calendar, Phaalgun is the twelfth month of the year, beginning on 20 February and ending on 21 March).
,ﲦﺎﻧﲔ ﺣﻮﹰﻻ ﺃﻭ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺫﻟﻚ ﻼ ﺑﻌﻴﺪًﹰﺍ ﺃﻭﺗﺰﻳﺪ ﻋﻠﻴﻪ ﺳﻨﻴﻨﹰﺎ ﻭﺗﺮﻯ ﻧﺴ ﹰ
Upon further research there appear to be only two occasions upon which the ‘Eighty years or thereabouts, or a little more, above three common denominators and you will witness your distant progeny’ (1.Friday; 2.14th day of a Lunar month; (Arbayeen, No.3, 1900, pp.29-30; Zamee- and 3. the Indian month of Phaalgun) ma Tohfa Golarvia). were prevalent: …eighty years or thereabouts.’’ (Izala Au- 17th Shubat (February) 1832AD = 14th ham pp. 632-635) Ramadhan 1247 AH = 1st Phaalgun 1888 Eighty and four or five more, or four or five less. (Haqeeqatul Wahi pp. 70-108) 13th Shubat (February) 1835 AD = 14th Shawwal 1250 AH = 1st Phaalgun 1891
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The Promised Messiah [as] wrote in his book ‘Haqeeqatul Wahi’ that he received his first revelation from Allah in the year 1290 AH. Then writing in his book ‘Taryaqul Qulub’ he writes that when he reached the age of 40 years he began to receive revelation. In assessing these two figures we come to the understanding that the Promised Messiah [as] was most likely born in the year 1250AH/1835AD (1290 – 40 years = 1250). If we calculate the age of the Promised Messiah [as] at the time of his death using the AD calendar then he most likely passed away at the age of 73 years (1908-1835=73). However, when more properly applying the Islamic Hijri calendar we find that he lived for roughly 76 years (1326 – 1250 = 76) The Promised Messiah’s [as] revelations were therefore properly fulfilled. They foretold that he would pass away between 75-80 years of age and he most likely passed away at the age of 76. It is surprising that the Muslim opponents of the Promised Messiah [as] chose to discredit him by using a nonIslamic calendar. Allah knows best.
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Ahmadiyyat and the British By Majlis Ansar Sultanul Qalam
One objection raised against the Ahmadiyya Muslim Community is that its holy founder, Hadhrat Mirza Ghulam Ahmad [as], was a tree planted by the British Government and that he flattered and praised it unduly, suggesting thereby that his claim to Prophethood was sponsored by the British.
to please the Government with false declarations, why should I have affirmed repeatedly that Jesus, son of
Whilst the Promised Messiah [as] did express praise for and loyalty to the British repeatedly in his works, the allegation that he was somehow a British agent is completely without basis. In fact, some malicious Muslims even implied that he was a threat to the Government, even more dangerous than the Sudanese Mahdi. For instance, Maulvi Muhammad Hussain Sahib of Batala wrote concerning him: “His deception is proved by the fact that in his heart he considers it lawful to put an end to the authority of a non-Muslim government and to plunder its belongings... Therefore, it would not be proper on the part of the Government to rely on him and it would be necessary to beware of him, otherwise such harm might be suffered at the hands of this Mahdi of Qadian as was experienced at the hands of the Sudanese Mahdi.” Ishaatus Sunnah, Volume VI, 1893 To counter this mischievous propaganda, the Promised Messiah [as] had to state time after time that his community was loyal to the Government. Regarding the charge that he flattered the British, attention might be drawn to some of his writings. For instance, he says: “Some ignorant people have raised the objection, among them the Editor of Al-Manar, that as I live in a country ruled by the British, I, therefore, forbid Jihad. These stupid ones do not consider that if I had wished
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Mar y, was delivered from the cross and died a natural death i n Srinagar and that he was neither God, nor Son of God? Wo u l d not such of the British who are devoted to their religion be disgusted by this affirmation of mine? Then attend to this, ye stupid ones, that I offer no flattery to this Government. The truth is that according to the Holy Qur’an, it is forbidden to go to war against a government which does not interfere in any way with Islam or its practice, nor uses force against us in order to promote its own religion.” Kishti Nuh, page 68 He further states: “This Government safeguards the lives and
the properties of the Muslims and provides them with security against the attack of every wrongdoer... I have not embarked upon this enterprise out of any fear of Government or in the hope of any reward from it. All I have done is in accordance with the Divine command and the command of the Holy Prophet [saw].” Nurul Haq, Part I, page 30 It is surprising that when the Promised Messiah [as] pointed out some of the good qualities of the British he was charged with flattering them, but when numberless Muslim scholars, both those who were his contemporaries and those who came after him, similarly praised the British, no one raised a voice against them. Is that Islamic justice? Below are some of the declarations of Muslim leaders who described the British Government as a Divine blessing. Maulvi Muhammad Hussain Sahib of Batala, a prominent leader of the Ahle Hadith, wrote: “It is not permissible for Muslim subjects to fight, or to help with men and money those who fight, against a government, whether Christian, or Jewish, or of some other faith, under whom the Muslims carry out their religious duties and obligations freely. For the Muslims of India it is forbidden to oppose or rebel against the British Government.” Ishaatus Sunnah, Volume VI, Number 10 Syed Ali-al-Hairi Sahib, the well-known Shiah mujtahid, stated: “We take pride in being subject to a Government under which justice and religious freedom are the law, the equal of which is not to be found in any other government of the world. Therefore, I declare that in return for this beneficence every Shiah should be
Ahmadiyyat
Then does it stand to reason that on the one hand a Government should carry on such a tremendous effort for the propagation of its religion and on the other hand should put up a person who applied the axe to the roots of Christianity? grateful to the British Government with a sincere heart and appreciate its beneficence.” Mauiza Tahreef Quran, April 1923 Hadhrat Syed Brelvi declared: “Our true purpose is the propagation of the Unity of God and the revival of the practice of the Chiefs of the Prophets, and that we carry out without hindrance in this country. Then why should we fight the British Government and shed the blood of both sides contrary to the principles of our religion.” Biography of Hazrat Syed Ahmed by Maulana Muhammad Jaafar Thanesar An-Nadwah, the organ of the Nadwatul Ulama, observed: “The true purpose of this institute of learning is to produce clear-minded divines and it is the duty of such divines that they should be familiar with the blessings of the Government and should propagate loyalty to the Government in the country.” An-Nadwah, Volume V, July 1908 It is in this context that the Promised Messiah [as] expressed his gratitude to the British Government. He continued: “The Government has provided freedom for every people to propagate their religion and thus the people have gained the opportunity to investigate and reflect upon the principles of each religion and the arguments in support of them... That is the reason that we mention the beneficence of the British Government repeatedly in our writings and speeches” Roedad Jalsa Dua
A large statue of Queen Victoria outside Buckingham Palace, London. It was this great monarch whom the Promised Messiah [as] invited to Islam — a sign of a tree planted by the British?
Religious Society millions of copies of the Bible were printed in local languages and were published freely and nothing was left untried for the propagation of Christianity and its firm establishment. Then does it stand to reason that on the one hand a Government should carry on such a tremendous effort for the propagation of its religion and on the other hand should put up a person who applied the axe to the roots of Christianity? Christianity is founded on the death of Jesus [as] upon the cross whereby, it is alleged, he atoned for the sins of mankind. The Promised Messiah [as] proved that Jesus [as] did not die upon the cross and thus crushed the very foundation of Christianity. He challenged the principal Christian missionaries in India and established their falsehood. Can such a person be the agent of a Christian government? The Promised Messiah [as] invited the Queen of Great Britain, who was the greatest sovereign of her age, to give up Christianity and to accept Islam. Addressing her he said: “Honoured Queen and Empress of India, with humble respect we submit that in this time of joy, which is the time of your Diamond Jubilee, you should endeavour... to rescue the honour of Jesus from the stain that has been put upon it.” Tohfa Qaisariyah Would somebody alleged to have been a tree planted by the British invite the mightiest sovereign of his time, Her Majesty Queen Victoria, to accept Islam?
Another matter that is worthy of note is that the British Government spent millions of pounds in an effort to establish Christianity in its colonies. They published a vast amount of literature in support of this effort and helped to train thousands of missionaries for that purpose. Under the auspices of the Bible Tariq Magazine September 2009
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Muslim Scholars on Hadhrat Mirza Ghulam Ahmad [as] By Majlis Ansar Sultanul Qalam
In response to the allegations that question Hadhrat Mirza Ghulam Ahmad [as] as a champion defender of Islam during a period where Islam was under attack, or questioned his character and knowledge, we present the following quotations from eminent Muslim Scholars of the time. Maulvi Bashir-ud-Din, editor of Sadiq-ul-Akhbar, Rewari (U.P., India), wrote as follows in his obituary of the Promised Messiah [as]: “As Mirza Sahib, with his forceful speeches and magnificent writings, shattered the foul criticism of the opponents of Islam, silencing them forever and proving that truth is after all the truth, and as he left no stone unturned in the service of Islam by championing its cause to the full, justice requires that one should condole the sudden and untimely death of such a resolute defender of Islam, helper of the Muslims, and an eminent and irreplaceable scholar.”
“…we consider him to be a perfect Muslim” 16
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Ahmadiyyat The editor of the Lahore Municipal Gazette wrote: “The Mirza Sahib was especially renowned for his knowledge and scholarship. His writings were also eloquent. In any case, we are grieved by his death for the reason that he was a Muslim. We believe that a scholar has been taken from the world.” Maulana Abdullah Al-Imadi, editor of Wakeel, of Amritsar, wrote: “Although Mirza Sahib had not received systematic education in current knowledge and theology, yet an assessment of his life shows that he had a unique nature not granted to everyone: by the aid of his own study and his upright nature, he had attained sufficient mastery over religious literature. In about 1877, when he was 35 or 36 years old, we find him charged with unusual religious fervour. He is leading the life of a true and pious Muslim. His heart is unimpressed by worldly attractions. “The state of ecstasy created by reading his invaluable books which were written to counter other religions and to uphold Islam still has not faded. His Brahin-e-Ahmadiyya overawed the non-Muslims and raised the spirits of the Muslims. He presented to the world a captivating picture of the religion (of Islam), cleansed of the blots and dust that had collected upon it as a result of the superstition and natural weaknesses of the ignorant. “As to his character, there is not the slightest trace of a blot on it. He lived a virtuous life, the life of a righteous, God-fearing person.” Wakeel, Amritsar, 30 May 1908 Maulvi Siraj-ud-Din was the editor of the leading Muslim Urdu daily paper, the Zamindar of Lahore, at the time of the Promised Messiah’s [as] death. He wrote: “Mirza Ghulam Ahmad Sahib was a clerk near the district of Sialkot in about 1860 or 1861. He would be about 22 or 23 years of age at the time. We can say from personal experience that, even in his youth, he was a very virtuous and righteous person. After work all his time was spent in religious studies. He did not much meet people. In 1877 we had the honour of his hospitality at his home in Qadian for one night. In those days too, he was so engrossed in worship and devotion that he conversed little, even with guests... We have often said, and we
again say, that even if his claims were the result of mental preoccupation, he was innocent of pretence or fabrication... Scholarly figures such as Maulavi Nur-ud-Din and Maulavi Muhammad Ahsan, and products of modern education such as Khawaja Jamal-ud-Din B.A., Khawaja Kamal-udDin B.A., and Maulavi Muhammad Ali M.A., are among his followers. Though we personally did not have the honour of believing in his claims or revelations, nonetheless we consider him to be a perfect Muslim.” Zamindar, 8 June 1908 Mirza Hairat was editor of the Curzon Gazette. In his obituary of the Promised Messiah [as] he wrote: “The services of the deceased, which he rendered to Islam in confrontation with the Christians and the Arya Samajists, deserve the highest praise. He completely changed the flow of the debate, and laid the foundations of a new literature in India...” “The incomparable books which he wrote in refutation of the Arya Samaj and Christian creeds, and the shattering replies he gave to the opponents of Islam, we have not seen any rational refutation of these except that the Aryas have been hurling abuse at the founder and the teachings of Islam in an uncouth manner, without being able to give a sensible reply. Although the deceased was a Punjabi, yet his pen was so powerful that today in the whole of the Punjab, even in the whole of India, there is no author of such power... and it is true that, on reading some of his writings, one goes into a state of ecstasy...” “His followers are not only common and unlearned people, but include able and bright graduates, viz., B.A., M.A., and very learned ulemma. It is a matter of no small pride for a religious leader of this day that persons educated on traditional lines as well as persons educated on modern lines, both types, should become his followers.” Curzon Gazette, Delhi, 1st June 1908. At the time of the death of the Promised Messiah [as], Maulana Abul Kalam Azad was acting editor of a well-known Muslim newspaper, the Wakeel of Amritsar. In a lengthy obituary he wrote: “Mirza Sahib appeared in the front line of devotees who, for the cause of Islam, accepted the dedication to sacrifice their time from the cradle, through the springs and autumns, to
their graves in fulfilling the pledge of loyalty to their beautiful beloved Islam.” “The literature produced by Mirza Sahib in his confrontation with the Christians and the Aryas has received the seal of general approval, and for this distinction he needs no introduction. We have to acknowledge the value and greatness of this literature from the bottom of our hearts, now that it has done its work. This is because that time cannot be forgotten nor effaced from the mind when Islam was besieged by attacks on all sides, and the Muslims, who had been entrusted with the defence of Islam by the Real Defender, as the means of defence in this world of means and causes, were lying flat sobbing in the aftermath of their shortcomings, doing nothing for Islam or not being able to do anything for it.” “So, this service rendered by Mirza Sahib will place the coming generations under a debt of gratitude, in that he fulfilled his duty to the defence of Islam by joining the front rank of those engaged in the jihad by the pen, and he left behind him as a memorial such literature as will last so long as Muslims have blood flowing in their veins and the urge to support Islam remains their prominent national characteristic. Besides this, Mirza Sahib performed a very special service for Islam by crushing the poisonous fangs of the Arya Samaj... His writings against the Arya Samaj shed clear light on the claim that, however much the scope of our defence will be widened in the future, it is impossible that these writings could ever be overlooked.” “Natural intelligence, application and dexterity, and continuous debates, had lent Mirza Sahib a special splendour. He had vast knowledge, not only of his own religion, but also of other religions. And he was able to use his vast knowledge with great finesse. In the art of preaching and teaching, he had acquired such accomplishment that the person, whom he addressed, of whatever understanding or religion, was thrown into deep thought by his spontaneous reply.” “Mirza Sahib’s claim was that he was the arbiter and judge for them all, but there is no doubt that he possessed a special talent to make Islam pre-eminent among all these religions. This was due to his natural ability, taste for study, and hard work. It is not likely that a man of this grandeur will be born again in the Indian sub-continent, a man who will devote his highest desires in this way to the study of religions.” (Wakeel, Amritsar) Tariq Magazine September 2009
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Interview with Ataul Wahab Ahmad Rybinski By Ataul Wahab Ahmad Rybinski
Introduction My name is Ataul Wahhab Ahmad Rybinski. The name Ataul Wahhab means ‘Gift of The Bestower’ was given to me by Huzur [atba]. I was born on 9th October 1980 in Warsaw, Poland. Shortly after taking my A-level exams (or rather Polish equivalent) I faced the necessity of working full time in order to support myself. I am a Jack-of-all-Trades in the sense that I was working as a bartender, decorator, promoter, stage technician, light engineer, sound technician, construction worker, bouncer, porter and chef (not necessarily in this particular order). I came to the UK, to Bradford to be specific, on September 1st 2006, like most Eastern Europeans in a search for a job. I plan to start my BA in Modern European History this October.
Q1. Tell us about your journey to Islam/Ahmadiyyat. For most of my adult life, or rather conscious life - from adolescence until 2006 when I came to the UK, I was an Aheist, also a very militant one. That did not mean that I didn’t want to learn about the spiritual or religious side of life, which is precisely why I thought that coming to the UK is a perfect opportunity to learn about Islam. In Poland, where I’m from, Muslims are a minority and a very, very small one and I always knew that I can’t trust the western media or even historians to paint a fair picture of Islam. I arrived in the UK in September 2006 and almost straight away started to read whatever I could about Islam - globally and locally you might say, because I wanted to know a thing or two before I would contact any sect or branch of Islam present in Bradford, where I live. [alhamd], I established a very friendly relationship with Abdul Latif sahib from Bradford Jama’at and his son Muhammad Tufail with whom I worked in one of the many warehouses located in Bradford. Through them I’ve learned about the Ahmadiyya Jama’at, about the Promised Messiah [as] and about Is-
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lam generally. In 2007 after one of the Jama’at’s Q&A sessions Abdul Latif sahib introduced me to Naseem Ahmad Bajwa Sahib, the regional missionary for the North East region at the time, but now the Imam of the Baitul Futuh Mosque in London. It was through the long hours that I spent with Missionary Sahib that I came to the conclusion that in fact, I am a believer. And since even before that I’ve stated on many occasions, after due consideration of course, that ‘If there’s a God then Islam is the proper way to worship Him’; as a consequence I needed to admit to it and start changing my life. But it wasn’t until November 2008 that I was ready to sign my Ba’ait form though. So you might say that I needed over two years of learning through both actually studying Islam and Ahmadiyyat and through certain events in my personal life to finally make the descision that now seems to me more instinctive and natural that it would appear even a year ago.
Q2. What were you perceptions of Islam/Ahamdiyyat before you accepted Islam/Ahamadiyyat and how have those changed since? See, I didn’t really have any pre-conceptions. I was quite sure that Islam is not presented fairly in the mainstream media of Europe and that I shouldn’t look at any religion through the lenses of Roman Catholicism which is the predominant Christian denomination in Poland. Since one of the first books about Islam that I read was “Caravan Of Dreams” by Idries Shah, who is a Sufi, the very first impressions that I have had were that Islam must be a multi-dimensional, rich religion with a spiritual side even more developed than its social or moral end of things. Then after a while, when I started my journey to Ahmadiyyat, from the moment I heard this name for the first time, I was surrounded by Ahmadis that I must admit were and are so firm in their belief that I had to take whatever I was learning from them, however
difficult it was to process or accept, very seriously. Perceptions that I had, didn’t necessarily change that much, beside the fact that now I know that my religion is so deep, rich in meanings and complex that I can’t possibly judge if it’s over or under developed in any respect - simply because this is the perfect, final stage in religious development.
Q3. How has accepting Islam/ Ahmadiyyat changed your life and what benefits have you gained? I’ve gained something that most of the non-Muslims and non-Ahmadis spend their entire lives searching for: a sense of purpose, a sense of belonging and that peculiar variety of kinship with others, in this case with other Ahmadis that is never a burden, always a way to improvement.
Q4. What challenges have you faced as a convert to Islam/ Ahmadiyyat and how did you overcome them? Technically not too many. At least not from the directions that one could suspect to face challenges from. I think that, like many converts I forgot about the ‘outside world’ in the initial stage. What I mean is that after the major shift, like in my case from carefree Atheism to Islam and Ahmadiyyat, we tend to go deep into the waters of what we know is good and true, but we tend to forget that it is
Ahmadiyyat merely the beginning of the journey, not the end. So sometimes we go too deep with too little training and preparation. But Allah is the Most Gracious indeed - we are a community, so there are people that went through similar stages, or difficulties before, and we have ears to listen, eyes to watch, minds to learn, and mouths to ask questions. ‘No soul is burdened beyond its capacity’. In short, through the grace of the Almighty whatever I found difficult at one time was in fact an opportunity to learn and improve.
Q5. What has been the reaction of your friends and family to your conversion? Thankfully, people that I consider my friends are people free of prejudice or hatred which just proves how blessed a person I am. The worst reaction I came across was indifference. Which is, again a blessing. It goes without saying that Tabligh opportunities thus created are yet another one. As far as my matrifocal family is concerned (my father has been out of the picture for over 10 years) they were also quite understanding, with my Mother being, and I quote, ‘very, very happy’.
Q6. How has being a member of the Ahmadiyya Muslim Community helped? For some reason I find this question difficult to answer. I feel that me being an Ahmadi is just a fulfilment of Allah’s wish, so I honestly can’t evaluate my
membership as something that helped or not. It’s how it is supposed to be, it’s how it should go so I might phrase it like that: I do feel that I belong, that I am, where Allah wanted me to be. Again, I know that now I do have a solid base, people that I can count on - but it’s only the decree of Allah that sanctions it.
the Ottoman Empire, interactions with Christians and Jews in the Holy Land. These are fascinating times, stories that can teach us how the vast political entities of the Islamic world worked, how they declined, ergo- ‘what went wrong’, how we could avoid making the same mistakes etc.
Q7. How have you found integration into the Community?
Q9. What advice would you have for your fellow new converts into Islam/Ahmadiyyat?
It took me quite a while to decide to join the Jama’at. Which means that I had opportunities to meet and get to know some Ahmadis before I actually ‘signed in’. Which in turn just made the integration process so much easier than anyone could expect. It’s probably a terrible cliche what I’m about to say, but Ahmadis are simply good people, so I can’t imagine that integration would be difficult for anyone.
Q8. What events or activities would you like to see taking place? I am a Khadim and I need to admit that the Khuddam calendar is really busy: Taleem classes, various Tarbiyyat forums and Symposiums, quite a lot of Tabligh activities and of course Ijtemas. What I’d really like to see is some sort of educational project that would deal with the history of Islam. ‘Those who do not know their history are doomed to repeat it’. I’d like to see a course, or series of lectures, presentations that would deal with the ‘practical’ history of Islam: Al-Andalus,
Your trust in Allah has to be unshakable and firm. Some of us had to make sacrifices, for some of us the moral and spiritual transition can be very exhausting. But the stronger your faith will be, the less obstacles you will see in your way. Take every opportunity to learn and be as active in Jama’at works as you can and above all remember that this is merely the beginning of your journey, not the end.
Q10. Finally, as someone who has found Truth, what advice would you have for any seeker after Truth? Be patient in your search. Be honest with yourself - the worst you can do is to try to convince yourself that yet another piece of information you just collected is irrelevant, when your heart and mind tells you something entirely different. And above all - listen more than talk.
In seeking purification of the self one makes distinct choices. This is illustrated by the instance where Satan, who was arrogant, articulated his superiority whereas man, who was granted spiritual knowledge, made the following prayer:
“ They said, ‘Our Lord, we have wronged ourselves; and if Thou forgive us not and have not mercy on us, we shall surely be of the lost.” The Holy Qur’an, Chapter 7, Verse 24
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5 Opinion Evolution By Mujeebur Rahman
The Dilemma of Natural Selection
Mujeebur Rahman is a regular contributor to the local press in Keighley where he writes on behalf of the Ahmadiyya Muslim Association.
It has been 200 hundred years since the birth of Charles Darwin who formulated the theory of evolution which not only influenced scientific thinking but more importantly our politics and religious beliefs.
the lower order of animal life provides.
Naturalists like Richard Dawkins deny that there is a purpose in the design of the living only because it would invariably lead to God. The blind principles of Darwinism are not creators. They only begin to operate when other hands perform creation. Darwin was a genius. His principles are powerful like the laws of physics. Yet all the laws of physics, chemistry and dynamics put together could not have created even a single poor man’s shack complete with plumbing, a small kitchen and a toilet. Of course, these laws are employed for such construction, but the employer has to be a conscious person with a brain. Naturalists claim that both the function of creation and the function of selection are performed by forces which are separate yet work in perfect unison. They would have us believe that mindless genes create, and a formless, impersonal law of natural selection selects. At the same time they dismiss the issue of the creation of genes as
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though taken for granted and subjugate them to the authority of natural selection. The dilemma, which proponents of natural selection can never resolve, is that there has to be some creation before natural selection can begin to work. The Holy Quran declares the realities of evolution require that the creator and the selector cannot be two separate persons. Whoever creates, it is only He Who can select from His own creative works. What he does not select as the next advanced character is not wiped out but remains to widen the base of His creation at every such level playing a meaningful role in the scheme of things. Thus every time there is a step forward in evolution, the base of evolution is simultaneously broadened to support what has been added to its rising column. The Holy Quran also states in Chapter 16, Verse 69 that man could not occupy the lofty position he occupies and maintain it without the ecosystem which
Naturalists argue that “bit by bit” changes can lead to such blind evolution provided we have enough time, which they believe was available. However, between the animal kingdom and Man the difference is so vast and varied that no scientist in truth can envision any “bit by bit” progressive changes which can fill this vastness. In truth the time which has to be available for life with its cumulative “bit by bit” production could be as great as 1 with 1,000 zeros after it (years) which in reality amounts to a total denial of existence. To the best of our knowledge, Darwin never presented the idea that natural selection could also create. He knew, like any intelligent person, that the role of selection and that of creation are two separate functions.
6 Career Focus
Teaching By Ataul Hadi Malik
Recently I was approached by Naib Sadr Majlis Khuddamul Ahmadiyya UK, who asked me to provide an insight in teaching. On a recent mulaqat with our beloved Khalifa, Huzur [atba] recognised me on two counts from our first musafa in 2003 with the Khuddam National Amla. Huzur [atba] remembered me as “Bary Sahib’s son” and also as a “PT Instructor”, referring to the Pakistan equivalent of a P.E. teacher. The fact that Huzur [atba] remembers me for my profession re-instates the importance and blessed career that I have chosen to take in teaching. I had my first experience of teaching/coaching in 2000. Whilst playing football for Bradford University, I was approached by the coach to enrol on a FA coaching course. Following this, I applied for work during the summer in the USA with Major League Soccer (more recognised now with the lucrative name of David Beckham). It was on this experience that I thoroughly enjoyed coaching/teaching children sport. Working with the MLS also brought valuable life experiences as I was given the opportunity to coach and play soccer in many different challenging environments. In the summer of 2000 I worked closely with the MLS team, Chicago Fire and this was particularly memorable as I was able to play in a small sided game which featured the Bulgarian and Barcelona star, Hristo Stoichkov. Other valuable experiences came in the summer of 2001 where I coached in downtown Hispanic St Louis, out in rural Iowa and very hot South Dakota. On returning from the USA in 2001, I graduated from Bradford University with a degree in Marketing and Law and moved to London after successfully applying to enrol on the fast track graduate scheme with the Metropolitan Police. Unfortunately, this was short lived and I stayed in London working as both a learning instructor (an unqualified teacher) and a learning support assistant in special schools. This chapter of my life convinced me to take up teaching as a career. The only stumbling block was that I really wanted to continue on from my US experience and teach sport/physical education. After seeking advice, I returned to university (Kingston University) where I enrolled on a foundation degree in sport science. With the blessing of Allah, after doing my first year on this course, I was able to apply for a Post Graduate Certificate in Education (PGCE) at St Mary’s Teacher Training College, Strawberry Hill (Twickenham). In 2003, I was the first Asian to enrol on the physical education PGCE at St Mary’s and this was reflective of the fact that there were not many asian males in teaching, especially physical education. I have now been teaching professionally for the last six years and currently I am working as a school sports coordinator for a family of schools in Huddersfield, West Yorkshire. This job is
a step up from just teaching physical education as I am responsible for coordinating physical education in the infant, primary and high schools, working in conjunction with both local community and professional sports clubs. The School Sport Coordinator or “SSCO” role was brought about in line with the success of sporting activities in the US and Australia. Now, with the exciting times of London 2012 fast approaching, the SSCO role has been playing an important role in increasing competition and highlighting future sporting talents. A typical teaching week as a school sports coordinator is illustrated below: Monday 08.40–12.30 13.00–15.00 15.00–16.00 16.00–18.00
SSCO duties. Arranging competitions, visit primary schools, meetings with coaches Teaching Key Stage 3 PE (Year 7,8,9) Extra Curricular Session: Football Practice Marking and other admin work
Tuesday 08.40–15.00
SSCO dedicated day (Meetings with other SSCO’s, visit feeder schools etc)
Wednesday 08.40–12.30
Teaching GCSE PE
13.00–15.00
Teaching BTEC Sport
15.00–17.30
School Football Matches
Thursday 08.40–12.30
Teaching Key Stage 3 PE (Year 7,8,9)
13.00–15.00
SSCO duties (arranging competitions, visit primary schools, meetings with coaches)
15.00–17.00 16.00–18.30
Extra Curricular Session: Table Tennis Marking and other admin work
Friday 08.40–12.30
Teaching GCSE PE
13.00–15.00
Teaching BTEC Sport
15.00–17.30
Staff Football Tariq Magazine September 2009
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Career Focus As you can see, the timetable looks pretty full so it is vital that time management and organisational skills are of a high level. I would also like to point out that teaching Physical Education requires you to perform skills both in a classroom situation and out on the fields, covering both academic and physical elements. In the teaching profession, everyday is different as you are working with pupils of different characters and from many different backgrounds. Some days can be very tough and challenging with enormous pressure on you as the teacher to remain constant in a class that could be full of emotions and challenging behaviour. I have experienced pupils refusing to participate in the lesson from one side of the spectrum to coming face to face and challenging you. But like any other job, teaching does have its negatives and it all comes down to how you are in character in dealing with the challenges. At this stage, it is very important to mention that just like law and medicine, teaching is also a practice. Although you teach pupils, your own learning never ends and every new day/encounter moulds you into a stronger character and a better teacher. Moving away from the challenges, teaching is renowned for the rewards albeit that they seem to come in small incidents but the effects are everlasting in memory. Small things like seeing a pupil achieve a correct technique in kicking a ball after struggling all term to the larger reward of a pupil succeeding in achieving their GCSE result after struggling during their last two years at school. My memorable experiences have been teaching a very challenging pupil who spent 6 months in prison during his
GCSE years. His attitude and behaviour was very challenging, but I used the element of sport to attract him back into education and aided him in achieving a B in GCSE PE. Other memorable moments include taking pupils on an annual reward trip to Liverpool Football Club where they spent time with a famous footballer. As a result of this, I have also been fortunate enough to participate in a training session with some current and former players of Liverpool football club. Moving onto the perks of being a teacher, it has always been noted that teachers are underpaid, but when compared to other graduate entry jobs, I firmly believe the pay, pension and holiday package offered to teachers is one of the best around. On top of the 3 months a year holidays, teachers also benefit from the government secure final salary pension scheme as well as a very competitive salary that can be topped up with a teaching and learning responsibility (TLR). These points are given when you take on more responsibility, for example, being a school sport coordinator, I qualify for a TLR which also gives you space on your timetable to perform the duties. Finally, I would like to end with a quote that highlights the noble and blessed opportunity you have when entering into a career in teaching;
Ataul Hadi Malik, School Sport Co–ordinator
“…teaching is renowned for the rewards albeit that they seem to come in small incidents but the effects are everlasting in memory.”
“It is the supreme art of the teacher to awaken joy in creative expression and knowledge.” Albert Einstein Please do not hesitate to contact me at hadimalik@mobileemail.vodafone.net to further discuss a career in teaching.
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“It is the supreme art of the teacher to awaken joy in creative expression and knowledge.�
Albert Einstein in 1921. Photo by Ferdinand Schmutzer. Tariq Magazine September 2009
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7 Articles
Speech by Sadr Majlis at Jalsa Salana 2009 The Holy Prophet [saw] — A Messenger of Peace and Reconciliation By Tommy Kallon, Sadr Majlis Khuddamul Ahmadiyya UK
Most Worthy Chairman, Respected Elders, Dear Sisters and Brothers!
[salam] I stand before you humbled by the enormous honour of addressing this august assembly, grateful for the privilege, mindful of the task at hand. The Holy Prophet of Islam [saw] – the perfect exemplar, the prince of peace, the pride of the universe – whose life was immaculate and whose character unimpeachable, came into the world as a mercy for all mankind. Yet, for centuries, the opponents of Islam have consistently ignored all that was patently good, noble and beneficent in his life, example and teachings and have attempted to portray him, God forbid, as blood-thirsty and violent. Crude and offensive caricatures and cartoons have been produced in books and newspapers to demonstrate their malice and brazen attitude towards
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the Holy Prophet [saw]. Our Beloved Prophet [saw] has also been greatly misrepresented by some of his own followers, both in medieval and present times, who have committed enormities and monstrous crimes in his fair name. It is my task today, within the short time at my disposal, to establish that the Holy Prophet [saw] was indeed a Messenger of Peace and Reconciliation.
Islam a Religion of Peace It is a great distinction of the Holy Prophet [saw] that the very religion he founded bears a name the literal meaning of which is “peace”. The word “Islam” indicates the very essence of the religious system known by that name. The teachings of the Holy Prophet [saw] guarantee and establish peace at all levels and in all spheres: individual,
social, economic, national and international. One who becomes a Muslim not only enters a safe haven but also guarantees it for others. The Holy Prophet [saw] defined a Muslim as one whose word or deed cause no harm to others. “Peace” is the greeting of Muslims and “Peace” shall also be the greeting of the dwellers of Paradise.
Inter–Religious Peace That the great religions of the world are many in form yet one in origin is a truth now widely recognised and accepted but before the advent of the Holy Prophet [saw] that truth was quite unknown. It was from the desert of Arabia and from the mouth of the unlettered Prophet [saw] that the great truth was promulgated that our God is the Lord, not of any particular tribe or nation, but of all peoples and all nations and that there is
Articles no people who have not been blessed with Divine guidance through prophethood.
come after, for those Christians who are known to us and for those as well whom we do not know.
God has been equally merciful and beneficent to all nations. If He raised the Holy Prophet Muhammad [saw] from Arabia, then He also raised Moses from Egypt, Jesus from Judea, Buddha and Krishna from India, Confucius from China and Zoroaster from Iran, peace be upon them all. Though their teachings were limited in their scope and have subsequently been interpolated, these prophets were the propagators of the same fundamental truths about the Unity of God. Islam is the only religion which accepts the founders of all revealed religions as Messengers of God and makes it incumbent upon its followers to believe in all of them. Comb through the pages of all religious scriptures and you will not find a similar teaching in them. A Christian may look upon Holy Prophet Muhammad [saw] as an impostor, a Jew may regard Jesus [as] as a false Prophet, a Hindu may consider Moses [as] a charlatan, but a Muslim leaves the pale of Islam the moment he fails to accept all of them as Prophets of God. This is the most practical step Islam has taken towards creating an atmosphere of peace and goodwill among the followers of various faiths. Since the creation of man, no prophet other than the Holy Prophet of Islam [saw] has brought such a teaching.
Any Muslim violating or distorting what has been ordained will be considered to be violating God’s Covenant and will be transgressing against His Promise and by doing so, will incur God’s wrath, be he a monarch or an ordinary subject. I promise that any monk or wayfarer who will seek my help on the mountains, in forests, deserts or habitations, or places of worship, I will repel his enemies with my friends and helpers, with all my relatives and with all those who profess to follow me and will defend them, because they are my covenant. And I will defend the covenanted against the persecution, injury and embarrassment of their enemies in lieu of the poll tax they have promised to pay. If they prefer to defend their properties and persons themselves, they will be allowed to do so and will not be put to any inconvenience on that account.
Respecting religious sentiments is another invaluable lesson taught to us by the Holy Prophet [saw]. Once, during his lifetime, a Muslim and a Jew were involved in an argument. Both claimed and counter-claimed the relative superiority of their respective prophets. It appears the Muslim contender may have made his claim in a manner which wounded the susceptibilities of the Jew as he approached the Holy Prophet [saw] and lodged a complaint against the Muslim. Upon hearing the complaint, the Holy Prophet [saw] admonished against being unmindful of the sentiments of others. “Do not exalt me above Moses”, he said. This is despite the fact the Holy Qur’an declares him superior to all prophets. Such were the high standards of decency and courtesy the Holy Prophet [saw] required of his followers even in the throes of a heated theological debate. The Charter of Freedom which he granted to St. Catherine’s Monastery in Mount Sinai in 628, the 6th year of Hegira, is, perhaps, the best illustration the Holy Prophet’s [saw] desire for inter-religious peace. This monumental document is unprecedented in the history of mankind. It states: “This is the document which Muhammad, the son of Abdullah, God’s Prophet, Warner and Bearer of glad tidings has caused to be written so that there should remain no excuse for those coming after. I have caused this document to be written for the Christians of the East and West, for those who live near, and for those of the distant lands, for the Christians living at present and for those who will
No bishop will be expelled from his bishopric, no monk from his monastery, no priest from his place of worship, and no pilgrim will be detained in his pilgrimage. None of their churches or other places of worship will be desolated or destroyed or demolished. No material of their churches will be used to build mosques or houses for the Muslims; any Muslim doing so will be regarded as recalcitrant to God and His Prophet. Monks and Bishops will be subject to no poll tax or indemnity whether they live in forests or on rivers, in the East or in the West, in the North or in the South. I give them my word of honour. They are on my promise and covenant and will enjoy perfect immunity from all sorts of inconveniences. Every help shall be given to them in the repair of their churches. They shall be absolved of wearing arms. They shall be protected by the Muslims. Let this document not be disobeyed till Judgement Day.” (Signed: Muhammad, the Messenger of God. ([Letters of the Messenger]) This important historical document affirms the Holy Prophet’s [saw] sincerity and leaves no room for doubting his disposition to peace.
Social Peace In the establishment of social peace also, the example of the Holy Prophet [saw] stands aloft as a beacon to illuminate the path to lasting harmony. His teachings provide conditions of peace for all those who heed his admonitions – neighbours and wayfarers, rich and poor, young and old, men and women. Before the advent of the Holy Prophet [saw], women in Arabia were deprived of their rights and distributed as inheritance. By recognising the social status of women and their rightful place in society as wives and mothers; by securing their rights in inheritance, in divorce, in the guardianship of chilTariq Magazine September 2009
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Articles Photo of George Bernard Shaw by Davart Company
dren, in the management of the affairs of the family and in worship; the Holy Prophet [saw] established peace in the family on a firm basis. The momentous address which the Holy Prophet [saw] delivered shortly before his demise, after the performance of what has come to be known the Farewell Pilgrimage, is an epitome of the entire spirit and teaching of Islam. In the course of this address, he had this to say: “O men, what I say to you, you must hear and remember. All Muslims are as brethren to one another. All of you are equal. All men, whatever nation or tribe they may belong to, and whatever station in life they may hold are equal. Even as the fingers of the two hands are equal, so are human beings equal to one another. No one has any right, any superiority to claim over another. You are as brothers. O men, your God is One and your ancestor is one. An Arab possesses no superiority over a non-Arab, nor does a non-Arab over an Arab. A white man is in no way superior to a black nor for that matter is a black man better than a white, but only to the extent to which he discharges his duty to God and man. The most honoured among you in the sight of God is the most righteous among you... Even as this month is sacred, this land inviolate, and this day holy, so has God made the lives, property and honour of every man sacred. To take any man’s life or his property, or attack his honour, is as unjust and wrong as to violate the sacredness of this day, this month, and this territory. What I command you today is not meant only for today. It is meant for all time. You are expected to remember it and to act upon it until you leave this world and go to the next to meet your Maker... What I have said to you, you should communicate to the ends of the earth. Perchance those who have not heard me may benefit by it more than those who have heard.” This sermon is an eternal Charter of Peace for all mankind. It shows how deep was the Holy Prophet’s concern for the welfare of man and the peace of the world.
Economic Peace “Peace depends on justice and economic progress depends on peace.” In one of his recent addresses, this is the most pertinent advice offered to the world by Hadhrat Ameerul Mumineen [atba]. Economic justice is a beautiful slogan common both to capitalism and socialism. Unfortunately, however, both have failed to do full justice to this golden principle as economic exploitation and unfair practices continue to widen the gap between the rich and the poor. In the domain of economic peace, the teachings of the Holy Prophet [saw] are also an invaluable source of guidance for us. He took steps to remove vast disparities of wealth and poverty, necessary for the establishment of economic peace. He enjoined the distribution of inheritance among all heirs – parents, children, widows, brother and sisters – so that no one has the power to bequeath the whole of his property to one person and thereby promote the accumulation of wealth. He also recognised, in principle, the right of the poor in the
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“[The Holy Prophet [saw]] must be called the Saviour of Humanity. I 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.” —George Bernard Shaw—
wealth of the rich and through the institution of Zakat, he provided for the discharge of all those rights that the poor have in the wealth of the rich, and thus bring about reconciliation between the haves and the have-nots. The concept of interest has played havoc with the economic peace of many households, institutions and even governments. In his historic address at the United Kingdom Houses of Parliament, Hadhrat Ameerul Mumineen [atba] made the following comment: “A major issue today is the economic crisis of what has been termed the credit crunch. Strange as it may sound, the evidence points towards one fact. The Holy Qur’an guided us by saying avoid interest because interest is such a curse that it is a danger for domestic, national and international peace.” (22nd October 2008) The prohibition of interest is central to the economic philosophy of Islam. Allah loves beneficence towards the poor and the needy and the equitable distribution of wealth among people.
Articles The system of interest strikes at the heart of these blessings. A study conducted by leading scholars in which they sought alternatives to the interest-based global economy concluded that “by applying the Islamic approach, a lot of human misery could have been avoided.” (A Short Review of the Historical Critique of Usury, Wayne A.M. Visser and Alastair McIntosh) This shows that the Holy Prophet [saw] had laid the foundations for economic peace.
National Peace Strained relationship between rulers and the ruled is another factor that can disturb peace. Islam prefers a democratic government but does not preclude any form of government. Failure of governments and political systems, however, can cause misery and disaffection and can ultimately lead to demonstrations, industrial strife, rebellion and disorder. The teachings of the Holy Prophet [saw] are indispensable for the establishment of national peace. He taught that authority vested in rulers is not their private property but a national trust that must be discharged with absolute justice and that government should be carried out in consultation with the people. On the other hand, he admonished the people to realise that the power to choose their rulers was a gift from God and therefore it should be carefully invested in those who fully deserve it. The Holy Qur’an says: “Verily, Allah commands you to make over the trusts to those entitled to them, and that, when you judge between men, you judge with justice. And surely excellent is that with which Allah admonishes you! Allah is All-Hearing, All-Seeing.” The Holy Qur’an, Chapter 4, Verse 59 After vesting authority in deserving rulers, the Holy Prophet [saw] taught that they must be accorded the fullest co-operation and obedience and not to rebel against them. The next verse goes on to say: “O ye who believe! obey Allah, and obey His Messenger and those who are in authority among you…” The Holy Qur’an, Chapter 4, Verse 60
Obedience cuts at the root of all kinds of rebellion and anarchy and by laying absolute emphasis on this the Holy Prophet [saw] laid the foundation for national peace.
International Peace For the settlement of international disputes, the following verse of the Holy Qur’an is pertinent: “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 This verse serves as an excellent model for the whole world and especially the United Nations. Islam forbids aggression but urges us to fight if failure to fight jeopardises peace and promotes war. This is the teaching on which peace can ultimately be built and this is the teaching on which the Holy Prophet [saw] based his practice.
Jihad My dear sisters and brothers! It is an oftrepeated allegation that Islam was spread by the sword. Such allegations, born out of prejudice and envy, have formed the basis of later claims that Islam is a religion of war and terror. Fair-minded commentators have utterly rejected this false notion of Islam. De L O’Leary, for example, writes: “History makes it clear, however, that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of the sword upon conquered races is one of the most absurd myths that historians have ever repeated.” Islam at the Crossroads, p.8 About this the Promised Messiah [as] writes: “Some, in their ignorance, blame Islam of Jihad to spread its message and of gaining converts at the point of sword. They claim that these converts were forced to change their religion under the threat of the sword. Woe to them a thousand times! They have
exceeded all limits in their injustice and in their efforts to conceal the truth. O pity! What is wrong with them, that they wilfully turn away from realities? Our Holy Prophet [saw] did not appear in the land of Arabia in the capacity of a monarch. It therefore cannot be suspected that he had royal majesty and power with him, such that the people gathered under his banner for fear of their lives.” A Message of Peace, p.37 The facts speak eloquently for themselves. For thirteen long years in Makkah after receiving the Call, the Holy Prophet [saw] suffered persecution and privations that were bitter, cruel and sustained. His tiny band of followers also suffered savage cruelties. They bore all these with dignity and decorum, setting the highest example of steadfastness. Never did they offer violence against violence, preferring to migrate from their homeland 200 miles into Madinah instead. Even then they would not be left in peace. The enemy pursued them with the ostensible aim of wiping out Islam by use of force. It was then and only then that the Holy Prophet [saw] was compelled to take up the sword in defence of truth and freedom of conscience. Failure to fight would have meant the extermination of free belief and the search for truth. Yet even during conflict, the Holy Prophet [saw] carefully particularised a number of rules of war for his followers intended to ensure that no transgression occurred. They were forbidden from attacking women, children, the elderly and the infirm. They were not to strike terror into the general population and were always to keep in view the possibility of peace. Likewise, they were to be mindful of protecting public buildings, fruit trees, cattle and religious seminaries. Respected Chairman, dear sisters and brothers! The struggle against the enemies of Islam which appeared utterly hopeless in the beginning was carried to a triumphant consummation when Makkah, without any bloodshed, opened its gates to the Holy Prophet [saw] and his companions on the day it was conquered. This conquest of Makkah, this glorious day in the history of Islam, this singular event in the history of mankind affirms more than anything else that our Beloved Prophet [saw] was the true Champion of Peace. Victory did not spoil him. Triumph did not detract Tariq Magazine September 2009
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Articles
from his excellent virtues. Power did not corrupt him. The world witnessed the spectacle of the most magnanimous and generous act of forgiveness of which history furnishes a record. The Holy Prophet [saw] readily granted amnesty to his erstwhile persecutors, the magnanimity of which softened the hardest of hearts. Bitter enemies of the morning became warm friends by midday. Even the most die-hard enemies of Islam could not resist the healing balm so generously and so effectively applied by the Holy Prophet [saw]. Commenting on this conquest of Makkah, the Rev. Bosworth Smith writes: “Now would have been the moment to gratify his ambition, to satiate his lust, to glut his revenge. Read the account of the entry of Muhammad into Mecca side by side with that of Marins or Sulla into Rome. Compare all the attendant circumstances, the outrages that preceded, and the use made by each of his recovered power and we shall then be in a better position to appreciate the magnanimity and moderation of the Prophet of Arabia. There were no proscription lists, no plunder, no wanton revenge. From a helpless orphan to the ruler of a big country was a great transition, yet the Prophet retained the nobility of his character under all circumstances.” Muhammad and Muhammadanismv
Peace between Man and God My dear sisters and brothers! Let there remain no doubt that the Holy Prophet [saw] was indeed a Messenger of peace and reconciliation whose greatest
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achievement in this regard was the establishment of peace between man and God. He was born in an era which was the darkest period of the Dark Ages. Religion, morals and philosophy were all at a low ebb. The Arabs were divided into warring factions; he united them in love for each other and for their Creator. They were responding like beasts to their animal urges; he refined their cravings into aspirations for the sublime. They were idolatrous and lacking in any notion of Divine Unity; he established them as the sincerest worshippers of the One True God. Even then he would continually pray for the salvation of his spiritual progeny. Sinless though he was, he prayed for the forgiveness of our sins. To save us from the fire of Hell, he would stand so long in prayer that his feet would get swollen. He wept for our sake till his breast heaved like a boiling pot and his prayer mat became soaked in tears. He drew unto us the mercy of God; he toiled for His pleasure, again for our sake. He caused us to be wrapped up in the mantle of Allah’s grace and the garment of His compassion. In short, he paved the way for us to achieve everlasting peace, communion and union with our Maker.
Conclusion Respected Chairman, dear sisters and brothers! Nothing seems more ironical than that the Prophet who was born in Makkah, known as Balad-ul-Ameen, that is, the Abode of Peace; the Prophet who founded a religion the very name of which means peace; the Prophet who struck at the very root of religious acrimony by requiring his followers to believe in all Prophets of God; the Prophet
whose teachings if fully acted upon would bring about an era of perpetual peace in all spheres of life; the Prophet who lit up the path to everlasting peace, communion and union with our God; should be branded the prophet of war whose religion was propagated at the point of the sword. We will content ourselves, however, in the knowledge that every objective study of the life of our Beloved Prophet [saw] cannot but affirm his excellent virtues and peaceful disposition. The Christian author, Karen Armstrong, when suggesting how the West could understand Islam, writes: “Perhaps one place to start is with the figure of Muhammad: a complex, passionate man who sometimes did things that are difficult for us to accept, but who had genius of a profound order and founded a religion and a cultural tradition that was not based on the sword - despite the Western myth - and whose name ‘Islam’ signifies ‘peace and reconciliation.’” Muhammad, A Western Attempt To Understand Islam, pp. 265-266 The great British playright and author, George Bernard Shaw, concluded: “…far from being an anti-Christ, he must be called the Savior of Humanity. I 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” ‘The Genuine Islam, Vol. 1, No. 8, 1936
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Responsibility of Ahmadis Respected Chairman! I would be remiss in my duty here today if, in the end, I fail to highlight our responsibility as Ahmadi Muslims in this regard. We live in a world rent asunder by strife; where warfare and conflict are commonplace; where economies have faltered under the weight of inequality and political systems have ruptured by the force of their corruption; where the most basic of rights purported to be for the many are usurped by the few; where world leaders are finding themselves increasingly powerless in offering lasting solutions to global problems. For every level of human existence be it individual, communal, national or international, it is acutely obvious that our modern world is devoid of peace and harmony. It is a sad indictment of the current state of affairs made only worse when we consider that over 1,400 years ago in the barren deserts of Arabia, at a time when populations were sparse, when modes of communication were limited and methods of warfare basic, that Almighty Allah imbued the most humble of His Servants to have ever trod the earth with the most exquisite message of peace that humankind has ever been privy to and shaped that Messenger’s life in such a way that every last sinew of his being was dedicated to guiding mankind as to the true manner in which that message could be inculcated into our daily lives. As followers of the Promised Messiah [as] who was commissioned by Allah to renew the relationship between man and God, to eliminate religious wars and to lay the foundations of peace, it is our responsibility in today’s world to explain
all the beautiful teachings of peace and reconciliation illustrated in the life of the Holy Prophet [saw]. We, the members of this Community, must confront the dark forces of ignorance and prejudice surrounding the citadels of civilisation with the true teachings of the Holy Prophet [saw] so that humankind can benefit alike from his precept and from his example. It is only fitting, therefore, that I leave the last word to our Beloved Huzur who once addressed the Community in the course of a Friday Sermon in the following terms: “It is a duty of every Ahmadi today that he should take this message to the whole world that the true teaching of Islam is the one that has been given to us by the Promised Messiah [as]. You should take the message of love, peace and brotherhood and declare to the whole world that Islam was not spread by the sword but by the excellence of its teachings... It is the crying need of the time to convince the world that Islam spread during the time of the Holy Prophet [saw] because of his prayers and supplications and in this age, God willing, this will happen only by presenting the true teachings of Islam as expounded by the Promised Messiah [as], the true devotee and servant of the Holy Prophet of Islam [saw].”
“To save us from the fire of Hell, he would stand so long in prayer that his feet would get swollen. He wept for our sake till his breast heaved like a boiling pot and his prayer mat became soaked in tears. He drew unto us the mercy of God; he toiled for His pleasure, again for our sake. He caused us to be wrapped up in the mantle of Allah’s grace and the garment of His compassion. In short, he paved the way for us to achieve everlasting peace, communion and union with our Maker.”
May Allah so ordain that we are able to respond to this call of Hadhrat Ameerul Mumineen [atba] and thereby become instrumental in establishing the peace in the world which our Beloved Prophet [saw] pined for so much. [ameen]. Chairman, Sisters, Brothers! Thanks for having me. Wassalamu Alaikum. Tariq Magazine September 2009
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The Munir Commission Report: A Brief Introduction By Farooq Aftab
This Report deals with the 1953 disturbances during which widespread demonstrations were held and anti-Ahmadi riots broke out throughout Pakistan which almost led to a complete breakdown of law and order. Martial law was proclaimed and the then chief minister of the Punjab was replaced. A court of inquiry was set up jointly under Justice Mr. Muhammad Munir and Justice Mr. M. R. Kayani (two eminent Justices of the Federal Court) to investigate the causes of the disturbances. This Report explains in detail some of the problems that Pakistan was facing and the findings of this inquiry. A brief summary is set out below. The problem started with the Mullahs, most of whom had opposed the creation of Pakistan, who started asking the state to declare Ahmadis as Kafirs (disbelievers), with the much admired Maulana Abu Ala Maudoodi being amongst the foremost instigators. This was when Maudoodi wrote his famous “Ahmadi Problem”. In 18 days this provocative book sold close to 60,000 copies before being banned by the state. This followed a court case in which Maudoodi was tried for treason and sentenced to death. A sentence that was never carried out. Mumtaz Daultana, the then Chief Minister, also had his role in fanning the flames for his own political reasons but he was forced to resign by the Government which brought his career to a close. Justice Munir and Justice Kiyani were appointed to the inquiry commission that investigated this issue. The report they issued after interviewing all sides ran to something like 350 pages. In this the two justices warned against the creation and sustainability of an Islamic state in Pakistan. They came out and said any such attempt would lead to a perfect disaster and lashed out against the Mullahs and proved conclusively that any appeasement on the part of the Government would lead to a situation that would create havoc in Pakistan. They pointed out the contradictions in the arguments of the Mullahs. They warned that if exclusion was made a principle, then today it would be Ahmadis, tomorrow it would be someone else. The Mullahs were not in agreement on anything, not even on the definition of a Muslim. They wrote: “The result of this part of inquiry, however has been anything but satisfactory and if considerable confusion exists in the minds of our ulama on such a simple matter, one can easily imagine what the differences on more complicated matters will be... Keeping view the several different definitions given by the ulama, need we make any comment except that no two learned divines are agreed on this fundamental. If we attempt our own definition as each learned divine has done and that definition differs from that given by all others, we unanimously go out of the fold of Islam. And if we adopt the definition given by any one of the Ulama, we remain Muslims according to the view of that alim, but kafirs according to the definitions of everyone else.” Pages 215 and 218
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By way of example they said that if Deobandis are in charge, all non-deobandis would become Kafirs, and if Barelvis are in charge all non-Barelvis would be declared Kafir. Depending on the sect, the definition of a Muslim changes, and so everyone else becomes a Kafir. Moreover, they warned that if Pakistan as a state got involved in such matters it would lead to disaster and chaos. They should follow the norms of a democratic secular state and stay away from such matters. They refuted the assertion of the Mullahs that Pakistan was created in the name of Islam, rejecting it outright as a basis and pointed to the Fatwa from Darul–Uloom Deoband in India presented in front of the inquiry commission as Ex.DE 13 , which declares all Shiites as Kafirs and Murtids, and says that every Fatwa is exclusionary in nature. They continued: “If the constituents of each of the definitions given by the Ulama are given effect to and subjected to the rule of combination and permutation and the form of charge in the inquisition’s sentence on Galileo is adopted mutatis mutandis as a model, the grounds on which a person maybe indicted for apostasy will be too numerous to count.” Page 219 This Report is remarkable in its boldness and its farsightedness. It reaffirms and advocates the principles upon which Pakistan was found against Mullahdom and fanaticism. Since the Report was published Pakistan under the rule of so called democratic Governments has not only declared Ahmadis to be non-Muslims but has legalised the persecution, discrimination and killing of Ahmadis. All this has been done to appease the Mullahs in the name of Islam when nothing could be further from the truth. All that this Report predicted has come true. The Government of Pakistan had an excellent opportunity to purge the nation of fanaticism but for political greed and expediency it gave into the Mullahs.
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8 News and Events
National Cricket Tournament By Nasir Sajjad, Saif Ahmedi and Shazil Lone The National Cricket Tournament was held on 5th July 2009 at Cardiff University Sports Field and was hosted by South West region. The event saw the participation of 11 regions and a total registered figure of 185 attendees. As a result of the Pakistani team’s recent success in the ICC 20/20 World Cup, anticipation for the event was at an all time high. The quality of the teams was outstanding and during the course of the day there were plenty of sixes, sharp pacey bowling and all-round athletic fielding (which has improved markedly on last year) to keep spectators engrossed in the action, where from the pavilion balcony spectators were afforded a good view of all 4 pitches that were being used. For the first time in the event’s history, the Sehat-e-Jismani team introduced some new features to the national tournament, including the introduction of coloured kits worn by the regions and the use of the white cricket ball, as is used in all major one day cricket competitions, w h i c h proved to be a
huge eye catching success. Adding to the spirit from the aforementioned cricket world cup it gave a new dimension to the tournament, and one that we are sure is here to stay. Credit must go to all the teams, not only for arriving at the venue promptly, but also for being well prepared under the new schemes. Refreshments were provided throughout the day and a pasta lunch was served in keeping with the Sehat-e-Jismani team’s dietary requirements for all national events and this was followed by congregational Zuhr and Asr prayers. The tournament was based on an initial group stages format, with 3 teams per group, playing 7 overs per innings. With 4 groups in total the top 2 teams would qualify for the Quarter-Final stages, the guest Ansar team was one of the teams to qualify for this, but came up against a strong Muqami team who triumphed over them. Islamabad were able to win a nail-biting finish, needing 30 off the last 2 overs, they managed to win with a ball to spare against an unlucky Middlesex side. In the other 2 Quarter-Finals, Baitul Futuh were very professional in overcoming Hertfordshire region, while Baitun Noor saw off the spirited challenge of hosts South West. Regardless of the competitive nature of this tournament, the general conduct of all players was excellent which added to the electric atmosphere of the day. The traditions of cricket and more importantly that of the Jama’at were upheld to the highest level as was the spirit of fair play and respect for the opposition and umpire’s decisions. Even whilst Sadr Majlis jokingly remarked in his final address that cricket was a game for “wimps”; it must be
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noted that to play at the intensity of the matches witnessed, whilst holding firm to a sense of fair play and respect, was a commendable point for all players. As mentioned, Sadr Majlis was gracious enough to give his time and join us in Cardiff to watch the final stages. Unfortunately, with his arrival Sadr Majlis also brought the arrival of rain. Although the weather had held up well throughout the day, the semi-finals were interrupted by heavy showers and play had to ultimately be stopped despite the best efforts of the organisers and teams to continue. The highlight of the day was the presence of Sadr Majlis who again took time out of his busy schedule to share with us some inspirational words, despite not being able to see much cricket due to the rain, he addressed all those who attended, highlighting our beloved Huzur’s [atba] message to the National Amila and importance of taking cares of one’s health and fitness. Sadr Majlis said: “It is the teaching of the Holy Prophet [saw] that for the spiritual progress of the soul, it is important to look after one’s physical health. According to Islam and nature, the body and the soul are intimately related and if proper attention is not paid to one little progress can be made. Whenever the Holy Prophet [saw] used to look in the mirror, he would supplicate, ‘O Lord, make my nature as pleasing as my body.’ This not only shows that he took great care of his body but it also shows that in matters religious, the body is not inferior. Without the body, you cannot have a spiritual life. While it is important to take care of your soul, it is equally important to look after your body.” and further illustrating: “Excursions, recreation and exercise are
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News and Events very important for good health and they should be undertaken regularly even if only a short brisk walk daily. It is proven that the Holy Prophet [saw] used to race Hadhrat Aisha [ra_ha] and it is related, on authority of Hadhrat Abu Hurairah [ra], that the Holy Prophet [saw] used to walk so fast that his companions were always trying to catch up and keep up with him. The Promised Messiah [as] one raced against a Sikh for the honour of Islam and beat him to lower his pride. Similarly, he used to exercise with weights. The successors to the Promised Messiah [as] have also set us an excellent examples in their daily exercise. Hadhrat Khalifatul Masih IV [rh] even devoted to the subject a whole book, Steps to Exercise, published in English by Majlis Khuddamul Ahmadiyya UK. Despite his manifold and variegated engagements, our Beloved Huzur [atba] undertakes regular exercise by way of his daily walks. And if I can offer you the benefit of my own humble example, none of you can claim to have a more hectic and demanding schedule than I have yet, once a week, without fail, I take to the football pitch. My passion for football is well known by now but I tell you in all honesty I do this most definitely out of a need for exercise and as an outlet for stress release, rather than my love of the game.� As all the semi-finalists were within the London area it was agreed to complete the tournament at a later date at a convenient location, but this event will surely be held in the memories of everyone involved, for many years to come. Recognition must go to Muhammad Noman Sahib, Regional Qaid South West, and his entire team for holding the tournament in a very professional and hospitable manner. This was the first time that South West region were given the huge task of hosting what has now become one of the more popular and hotly contested events in the Khuddam sporting calendar. They excelled magnificently and one would be mistaken in thinking that they were seasoned veterans at organising this event. All participants agreed that the venue was excellent and all felt they were being very well looked after, even whilst the South West team were competing in the tournament.
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News and Events
National Tennis Tournament By Nasir Sajjad, Saif Ahmedi and Shazil Lone
Winners Khuddam 1. Irfan Shaheen, Sutton, BF 2. Ahmer Ahmedi, Surbiton, BF Atfal (under 7) Hisham Khan Worcester Park BF Atfal (12–15) 1. Raheel Ahmed, New Malden, BF 2. Baber Hashmi, New Malden, BF Atfal (7–11) 1. Omar Khan, Mitcham, BN 2. Asif Abro, Hounslow South, Mddx ABOVE Irfan Shaheen in the final match and collecting the winner’s trophy (INSET)
On the 14th of June 2009, Majlis Khuddamul Ahmadiyya and Middlesex region hosted the National Tennis Tournament at the Slough Indoor Tennis Centre. As is customary, the day began at 9am with registration of all participants and guests. It became apparent very early on that the attendance would surpass the previous year’s. In all 51 participants (47 Khuddam and 4 Ansar) registered to take part in the main competition. It was a sizable increase to previous years, and the Sehat-e-Jismani team swiftly acted to ensure that the draw would allow all participants the maximum number of games within the time constraints. The opening ceremony commenced at 9.30am and was chaired by the Regional Amir Lateef Khan Sahib. After this the Atfal were then led into the indoor arena and were given coaching by two qualified professional coaches for the first half of the day. The Khuddam competition was held on 8 outdoor courts within the complex and luckily for the organisers and participants alike, bathed in sunshine throughout the duration of the stay. The preliminary round consisted of 16 groups, of 3 to 4 players. Each match was decided on one set, with the winner of each group advancing to the knockout stage. This way all players were guaranteed a minimum of 2-3 matches. A rolling lunch of chicken pasta was
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served, and fresh fruit was available throughout the day, in keeping with the Sehat-e-Jismani team’s aim to promote healthier diets at all sporting events. Some Khuddam may have found the chicken spicy but in general it was enjoyed by all. The group stages continued through to 1.30pm, whereby the competitions paused for Salaat which was offered in congregation. Play duly resumed at 2.15pm, which signalled the beginning of the Atfal tournament. After honing their talents in the morning tutorial, the Atfal competed at a good standard and undoubtedly showed that there was a future champion in the midst. The winners of the Atfal competition were Hisham Khan (under 7 age group),Omar Khan (7-11 age group) and Raheel Ahmed (12-15 age group). There was representation from 8 of the regions Such was the high standard of the Khuddam tournament that the previous year’s winner Anwar Khan made an early exit in the group stages. A special mention must go to the Ansar whose experience and enthusiasm for the event rubbed off on all the competitors. We were truly given a tutorial in the spirit that one should partake in these events. The oldest of all competitors, Arshad Ahmedi Sahib aged 50+, took the event so seriously, that he delayed a necessary knee operation so that he was able to participate. (May Allah Grant him a full and
speedy recovery, so we can see him at the next event [insh]). The Khuddam final was a tight affair in which Irfan Shaheen of Baitul Futuh region managed to edge out the guile of Ahmer Ahmedi, a newly recruited member of Majlis Ansarullah, and thereby ensuring the tournament was won by a Khadim. We were honoured to have Sadr Majlis watch the tournament final and preside over the closing session. Due to the even standard and level of tennis played throughout the day, the final ceremony ultimately concluded at 6.30pm. It was agreed by all the participants and guests that the tournament was a resounding success, and thoroughly enjoyed by all. Please remember the Middlesex region in your prayers for all the h a r d work they have done in hosting one of the most successful tennis tournaments in the history of Majlis Khuddamul Ahmadiyya UK.
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News and Events
National Atfal Rally 2009 By Najm Khan
UK National Atfal Rally Majlis Atfalul Ahmadiyya UK held its National Atfal Rally on 10th April to the 12th April 2009 at Baitul Futuh, Morden. The Rally represents the largest Atfal gathering outside of the National Ijtema which comes at the end of the Majlis Khuddamul Ahmadiyya year. This Rally was started in order to give the Atfal their own platform where the event was solely for the purpose of the Atfal both in terms of Tarbiyyat but also the sports competitions. This year saw the introduction of 3 things: firstly, holding the Rally over 3 rather than 2 days; secondly, holding a BBQ on Saturday night which has been synonymous with the National Ijtema and thirdly, the introduction of a funfair.
not taking education and the opportunities given to the Atfal in the UK for granted. This year there was a running Quiz competition which was available to all Atfal throughout the 3 days. After the inaugural session and Asr prayers, Nasir and Tahir group gathered in the Mosque for academic competitions and Bashir and Noor group gathered in the Tahir hall for the sports competition. Due to the adverse weather conditions it was decided that all sports competitions would be held in Tahir hall. Zafar Bhunnoo Sahib, Nazim Sports, and the Majlis Khuddamul Ahmadiyya Sehet-eJismani team were able to come up with alternative indoor sports; namely Netball Bin, Racing and Tug of War.
Saturday 11th April 2009
Friday 10th April 2009
On the second day the session began at 10am which was chaired by Mohtamim Atfal, Najm Khan Sahib, who reminded everyone 2 ell
The Rally began on Friday with Juma prayers. Straight afterwards lunch was served and everyone started gathering in the Tahir hall for the opening ses9 200 sion. The opening sesLLY L RA A F AT sion was
He stressed that it fell upon every Tifl to pray earnestly for the quick release of the Atfal from prison. The Academics and Sports events continued in full swing and most of the competitions had been completed by Saturday evening. Lunch followed Zuhr and Asr prayers and competitions continued till 6pm.
Question and Answer Session with Imam Ataul Mujeeb Rashid Sahib
Majlis Atfalul Ahmadiyya arranged a Q&A session with Imam Sahib which Atfal thoroughly enjoyed. The questions were varied and mature and were on different topics from Halal and Haram food to marriage. In one of his answers Imam Sahib gave a brief insight into his younger days and recounted 9 el 1a
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s o m e humorous incidents from his childhood. This was followed by Maghrib and Isha prayers.
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chaired by Sadr Majlis Khuddamul Ahmadiyya UK, Tommy Kallon Sahib who gave an inspiring speech about the importance of education and
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9 200 LLY L RA A F AT
how fortunate they were as they sit in Tahir Hall and enjoy the freedom of expression this country provides them. He went on to remind the Atfal of the 4 Atfal in Pakistan who were wrongfully imprisoned and how all the freedom we took for granted had been taken away from them.
BBQ and funfair
For the first time in the National Atfal Rally history arrangements were made for a BBQ and funfair for the Atfal. Each Regional Nazim was allocated different activities which included Scalextric, punch ball, inflatable bungee run,
News and Events coconut shy, crazy golf, swing ball and basketball shots. This was enjoyed by all including Imam Sahib, Maulana Ghaffar Sahib, Maulana Rana Mashood Sahib and Sadr Majlis: who managed to miss a vital Tin Can Target whilst claiming “this one’s for Manchester United!” The feedback and response received afterwards from the parents and Atfal was that they thoroughly enjoyed the evening and it is hoped that this will now become part of the National Atfal Rally for the future. [insh]
Sunday 12th April 2009
The morning session began with National Murrabi Atfal, Faez Ahmad Sahib, who spoke about the important work Humanity First were carrying out and how it was helping the people whether 9 200 el 1a
Sahib held an interactive discussion on the harms and positive aspects of the internet. This followed an MTA presentation on the History of Baitul Futuh. All sports and academic finals were completed before lunch, which was served in Nasir Hall and was followed by Zuhr and Asr prayers. The final session was presided by Ameer Sahib UK, Rafiq Ahmad Hayat Sahib. In his address Sadr Majlis thanked Ameer Sahib for his endless support and guidance to Majlis Atfalul Ahmadiyya. In his final el 1a address o re hot
Conclusion
This year a record number of Atfal attended the Rally. The registered attendance for this year’s National Atfal Rally stands at 845 Atfal. The best critics of any Atfal event are the actual Atfal themselves and many of them commented that it was the “best Rally ever”. The new features added to this year’s event went down very well and despite the unfortunate weather the Atfal thoroughly enjoyed the event.
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yo u n g and old throughout
This followed a brief presentation by Nadimur Rehman Sahib, Mohtamim Ishaat, on the Charity Walk which was subsequently hosted in Bradford on the 10th of May. Further to this Mohtamim
Ameer Sahib asked the Atfal to take some important things back with them he asked them to be honest, to attain nearness to Allah by loving Allah and to respect parents and that Allah will bless their efforts by granting nearness to Him. Ameer Sahib further added that he wants all Atfal to aim high and try to aspire to become the next Hadhrat Chaudhry Zafullah Khan or Dr Abdus Salam.
Finally
Please pray for the improved spirituality of the whole of Majlis Atfalul Ahmadiyya, and that our events are worthy of the blessings from Allah and that they really go a long way in giving Atfal a strong connection with our Jama’at and that our Atfal become true and dedicated servants of Ahmadiyyat and Khilafat. [ameen]
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News and Events
Jalsa Salana 2009: Khidmat-e-Khalq Activities Summary By Adil Zafar
The Office of Khidmat-e-Khalq started its preparation for Jalsa Salana as far back as March 2009. The purpose of Khidmat-e-Khalq is to provide Security at all Jalsa Salana sites in the UK. The sites included Fazl Mosque, Baitul Futuh, Islamabad and Hadiqatul Mahdi. Khidmat-eKhalq started its duties on the 8th of July 2009 at Hadiqatul Mahdi and on 17th of July at Baitul Futuh and 19th July at Fazl Mosque and Islamabad. These duties continued until the 4th of August 2009. There were over 1,000 volunteers within the Office of Khidmat-e-Khalq with 23 Nizamats including 7 Naib Afsaraan overseeing various nizamats allocated by Afsar Khidmat-eKhalq as shown in Table I. Nizamat Office plays a key role in the coordination of various activities in the run up to and after Jalsa. This includes preparing volunteer lists, arranging Nazmeen and Naib Afsaraan meetings, preparing and distributing of Duty badges, H&S instructions, providing accommodation for volunteers, food and refreshments throughout Jalsa and providing and facilitating the Walkie Talkies. A rota was created for various nizamats to cover all the sites and in view of the stringent Health and Safety regulations, this year the Public Right of Way was also covered by the various teams which was coordinated by the Nizamat.
Jalsa Salana
Khidmat-e-Khalq 2009 Table I Position
Name
Afsar Khidmat–e–Khalq
Tommy Kallon
Naib Afsar Khidmat-e-Khalq
Tariq M Ahmad BT
Naib Afsar Khidmat-e-Khalq
Fahim Anwer
Naib Afsar Khidmat-e-Khalq
Fayyaz Ahmad Sheikh
Naib Afsar Khidmat-e-Khalq
Mubbushar Mirza
Naib Afsar Khidmat-e-Khalq
Dr Mansoor Saqi
Naib Afsar Khidmat-e-Khalq
Masroor Ahmad
Naib Afsar Khidmat-e-Khalq
Usman Ahmad
Nazim Office
Adil Zafar
Nazim Alton
Usman Khan
Nazim Amoomi
Imran Zafar
Nazim Baitul Futuh
Muhammad Asim Shehzad
Nazim Car Park
Inamullah Khan
Nazim Fazl Mosque
Munim Rashid
Nazim Flags
Muzaffar A Bhatti
Nizamat Car Park provided and coordinated parking of cars at Hadiqatul Mahdi.
Nazim Hifazat-e-Khaas
Yaqub Sindhi
Nazim Islamabad
Nadimur Rahman
Nizamat Fazl Mosque provided coverage from 21st July until 4th August providing security and coordinating traffic.
Nazim Jalsa Gah Androon
Mirza Mudassar Ahmad
Nazim Jalsa Gah Bairoon
Syed Zan Khan
Nazim Mustoorat Security
Ahsan Ahmedi
Nazim Qita Khaas
Kalim Ahmad Tahir
Nazim Reserve
Naseer ud din Shams
Nazim Reserve Car Park
Nasir Khawaja
Nazim Residence
Dr Aziz Ahmad Hafiz
Nazim Scanning Security
Dr Shirjeel Tahir
Nazim Stage
Mohammad Rafiuddin
Nazim Traffic
Salman Farooq Mirza
Nazim Zone A
Shahzad Nurrudin Safi
Nazim Zone B
Waheed Akhtar
Nazim Zone C
Najm us Saqib Khan
Nazim Zone D
Nomaan Raja
Nizamat Alton provided coverage at Alton train station from Friday to Sunday evening assisting guests who had travelled on trains from London. Nizamat Baitul Futuh provided coverage from 17th July until 4th August providing security and coordinating traffic.
Nizamat Flags provided security around the Lawa-e-Ahmadiyyat from dusk till dawn during the 3 days of Jalsa. This is the first time a separate Nizamat was created for this purpose. The Lawa-e-Ahmadiyyat was given due protocol as instructed by Hadhrat Ameer-ul-Momineen [atba]. Nizamat Islamabad provided coverage from 17th July until 31st July providing security and coordinating traffic and accommodation. Nizamat Androon provided security within the Jalsa Gah enclosure during the 3 days of Jalsa.
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Tariq Magazine September 2009
News and Events
Khidmat–e–Khalq activities cover even the preparation and distribution of the duty badges.
Nizamat Bairoon provided security outside the Jalsa Gah perimeter during the 3 days of Jalsa.
Nizamat Residence provided 24-hour security coverage from 19th July to 27th July.
Nizamat Mastoorat Security provided security and co-ordination of communication between the Lajna Gah site and the men’s site.
Nizamat Scanning Security provided 24-hour security coverage from 23rd July to 26th July on the scanning posts.
Nizamat Qita Khaas provided security outside and inside the Qita Khaas, from the 22nd to the 26th of July at Islamabad. Nizamat Reserve provided manpower wherever there was a requirement. The Nizamat were also responsible for installing all fire and safety equipment throughout the Jalsa site and also installing smoke alarms in all accommodation marquees. Nizamat Reserve Car Park coordinated and assisted traffic in conjunction with Nizamat Traffic since the Rushmoor Site was not required for additional car parking.
Nizamat Traffic coordinated traffic in conjunction with the local police. The Nizamat covered Gates 1 and 2 and provided 24-hour coverage from 22nd to the 27th of July. Nizamat Stage provided 24-hour security from 22nd July to 27th July. Nizamat Zone A, B, C, D provided 24-hour security around the various Zones in Hadiqatul Madhi. This included Public Right of Way at Gate 5, Gate 6 and Bazaar to name a few.
www.khuddam.org.uk Tariq Magazine September 2009
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News and Events
Water for Life By Anas Rana
The Water for Life Project was started by Hadhart Khalifatul Masih V [atba] almost four years ago with the aim to bring drinkable water to remote areas of Africa, where people struggle to gain access to safe and clean drinking water and to make them self sustaining. Many people still travel several miles to fetch water which is neither clean nor safe. Though we started off as a group of a handful of volunteers with little to no experience in this field, [alhamd] Allah blessed this project initiated by Hadhrat Khalifatul Masih V [atba] and led us from strength to strength. When we started our project, four years ago, our funds and indeed expertise were limited. After doing some initial research we concluded that we could have the biggest impact and achieve the aim set out by Huzur [atba], if we concentrate on rehabilitating previously broken down boreholes, rather then installing new ones. The plan set out to ensure self sustainability in different countries is to train a team of local Khuddam who can carry out the rehabilitation work. Up to now we have [alhamd] completed 383 rehabilitation projects in 6 countries in west Africa, with the goal to extend our project into East Africa in the coming years [insh].
Project in Ghana The first indication of the great adventure to come was our Mulaqat with Hadhrat Ameerul Mumineen [atba] ahead of our departure and we knew that Huzur [atba]’s prayers
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would be with us. On Thursday evening 9th July 2009 Abdul Fateh Ahmad, Shahid Malik sahib (representative Humanity First USA) and I, arrived in the Capital of Ghana, Accra, on the third Water for Life rehabilitation project. During the previous trip a team of local Khuddam had been trained up with the help of a contractor. During this trip our objective was to assess the level of expertise of our team, identify the direction our Project should take in Ghana and most importantly carry out 13 rehabilitations. After acquiring the new pumps in Accra on Saturday and arranging for transport to the mission house in Bolgatange the capital of the Upper East Region (UER) (860km North of Accra), we set out to our trip to the North. Our bus broke down several times on route but [alhamd] we reached our destination on Monday morning and we were received by Regional Qaid (UER), Yakubu Bashiruddin. Due to unforeseen circumstances there was a delay in the delivery of the pumps. This worked in our favour, now we were able to make our other arrangements which took up most of the time until the arrival of the pumps. Since this was the first project our local Khuddam would carry out on their own, we had to make all arrangements ourselves. Therefore there were many initial obstacles we had to overcome. The rehabilitation process has many stages, first even before our arrival Regional Qaid sahib, Bashiruddin, had contacted district officials in the Bongo district as well as the Bunkpurugu-Yunyoo district with the help of a local Missionary. The list obtained had information about the boreholes, how old the current pump was, what type of pump it was etc. On reaching a site with a borehole further inform a-
tion, not part of the official lists, are collected to decide whether or not the site should be rehabilitated. Once the decision for the rehabilitation is made the old pump including pipes is taken out. Unused boreholes are often quite dirty due to the lack of usage. To clean it out a compressor is used to blow air into the borehole which forces the dirty water out cleaning the borehole in the process. This process continues until water coming out is clear. After this a water sample is taken for later. Stationary water is good breeding ground for bacteria. To counteract them some chlorine is dropped into the borehole and allowed to work for about a day. Then the new pipes, cylinder and pump heads are fixed. After this the hand-pump is operated until water comes out accompanied by Nare’s of our Khuddam. Throughout this we make sure we explain and train a group of three local men and three women in carrying out small repairs. At the end the
Northeren Districts
chosen caretaker is given some tools and a manual for the hand-pump. By the grace of Allah we started the main part of our work on Thursday 16th July. On the first day we wanted to test the Compressor so decided to stay close to Bolga therefore we went to the Bongo district working close to the Burkina Faso border. On the first day we rehabilitated two boreholes encountering several we couldn’t work on for various reasons. The next day Shaid had to return to Accra to catch his flight back to Washington, while we set off to Bimbago our base in the Northern region. On this trip the main work was going to be done in the Bunkpurugu-Yunyoo district of the Northern Region. We stayed in the area for two days, but had to return having just completed 3 rehabilitations, because our compressor had developed a fault. We had to go back to Bolga and exchange the compressor, there we
managed to complete another borehole. With the new compressor and our hopes up we returned to the Northern region and [alhamd] we completed another seven rehabilitations, bringing out total count up to thirteen. When we left for Accra the day after our return to Bolgatanga, we left funds with Regional Qaid sahib to ensure he could complete one more rehabilitation. The greatest experience during the work done was the gratitude everyone showed for the work done and to see how peoples faces lit up when the water started flowing. Almost every place we visited they showed us their gratitude by presenting us with eggs, gunny fowls or chicken. A couple of times despite the lack of success the locals were so happy that we tried that they insisted on showing their gratitude.
Upper East region
Tariq Magazine September 2009
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News and Events
Muqami Regional Ijtema Khuddam
Attendance
Tajneed
Percentage
Sports Day (19th April) — King George’s Park, Wandsworth
201
250
80%
Academics & Final Session (25th April): Southfields Community College, Merton Road, Wandsworth
439
Atfal
TOTAL
640
550
800
80%
80%
[alhamd], Majlis Khuddamul Ahmadiyya Muqami held its regional ijtema in April 2009. Ijtema was divided into two parts, a Sports Day and a Final session. The Sports day was on Sunday, 19th April 2009 and the Final session was held on Saturday, 25th April 2009. Muqami Region was honoured by the presence of Sadr Majlis Khuddamul Ahmadiyya UK, Tommy Kallon Sahib, who presided the concluding session as well as came to see our Sports day programs. The Ijtema committee was formed two months before the Ijtema and had five meetings for the planning of the Ijtema. A programme was formed and was distributed along with the invitation letters to the Khuddam well in time. The venue for the Sports day and the main Ijtema was situated very suitably within reach of all the Qiadats. A very well planned attendance campaign was run which included phone calls and house visits. Khuddam and Atfal sports include team events and individual events. Khuddam team events were Cricket, Football, Tug of War and 4 x 100 meters Rally Race. Individual events were Arm Wrestling, Race (100 meters) and Sabit Qadmi. Atfal team events were Football, Tug of War and 4 x 100 meters Rally Race. Individual events were Race (100 meters) and Sabit Qadmi. Khuddam and Atfal were served with refreshments throughout the programme and then with lunch. After this, the Zohr and Asr prayers were held in congregation at King George’s park, led by Sadr Majlis, Tommy Kallon Sahib.
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On the Ijtema day, Naib Sadr Usman Ahmad Sahib attended the opening session and the academics were held following that. These included Tilawat, Nazm and prepared Speech. At the prayers, the invited Murabbi-e-Silsila was requested to conduct the Talqeen-e-Amal session. Lunch was served after this. Throughout the Ijtema, the registration and the Finance desk were kept very busy by the Khuddam. The registration desk used a format similar to the national Ijtema to register Khuddam and issue them with their registration cards and the Finance desk collected in excess of £600 in Khuddam and Ijtema Chanda. Certificates of participation were presented to all Khuddam and Atfal who attended the Ijtema. The Taleem test was conducted on site. Hameed Ahmad Sahib (Regional Nazim Taleem) made a beautiful presentation which was displayed throughout the program. The closing session was presided over by Sadr Majlis, who kindly advised us on different matters and distributed the prizes to the position holders in various competitions. At the end we would like to request for prayers for us and our region that we can serve Islam and Ahmadiyyat and all our fellow beings according to the expectations of Hadhrat Masihe-Maud and our beloved Huzur [atba]. [ameen].
News and Events
National Blood Donation National Blood Service press release
Ahmadiyya Muslim Association thanked For Lifesaving Work The National Blood Service (NBS) gave a huge ‘thank you’ to staff at Ahmadiyya Muslim Youth Association for their overwhelming life saving achievements. As part of World Blood Donor Day celebrations the service held an awards ceremony for organisations in the North and West Yorkshire who hold blood donor sessions for staff. Hamood Anwar, who helps organise the session at Ahmadiyya Muslim Youth Association accepted the award from Cllr Derek Hardcastle during afternoon teas at Hazlewood Castle Hotel, Tadcaster. When Derek’s son Joshua was born he had a heart problem, he needed many units of blood to help him and two major operations. Before he reached his second birthday Joshua had full corrective heart surgery and is now leading a healthy life. Derek said: “Now that Joshua has grown up we could put those two years behind us. But his story reminds us just how important blood donation is. I’m a blood donor and I’m so thankful that others take the time to give blood. Without them, my son would not be here.” Blood transfusion services around the world, will celebrate World Blood Donor Day on Sunday 14 June to thank voluntary unpaid donors who give blood regularly. Craig Taylor, spokesperson for NHS Blood and Transplant said, “Donors are needed all year round. We are so grateful to the people at Ahmadiyya Muslim Youth Association for their contribution.” To find out more details visit www.blood.co.uk or call 0300 123 23 23 the new Donor Line number for blood and organ donation.
Note: To date, over 13.6 million people have joined the NHS Organ Donor Register, the confidential, electronic database of those who have registered their wish to help others live in the event of their death. The ODR was set up in 1994 and is maintained by UK Transplant.
Hamood Anwar receiving the thank you award from Cllr Derek Hardcastle
The largest source of people joining the ODR is those who complete the relevant tickbox section when applying to the DVLA for their provisional driving licence.
National Blood Service The National Blood Service is a part of NHS Blood and Transplant (NHSBT), a Special Health Authority within the NHS responsible for managing the National Blood Service, Bio Products Laboratory, and UK Transplant. NHSBT is responsible for optimising the supply of blood, organs, plasma and tissues and raising the quality, effectiveness and efficiency of blood and transplant services.
www.khuddam.org.uk Tariq Magazine September 2009
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News and Events
History of Baitul Futuh Region Baitul Futuh Region was established in 1997 by the then Sadr Majlis Khuddamul Ahmadiyya, Ahmad Yahya sahib, with the blessing of Hadhrat Khalifatul Masih IV [atba]. Named after the Mosque that resides at the Region’s heart, Baitul Futuh literally meaning House of Victories - started from humble beginnings with a Tajneed that is now eclipsed by some of its constituent Qiadats. The Region has undergone many changes over the years but perhaps the most fundamental change occurred in the tenure of Najm Khan Sahib when the Regional boundaries were completely redrawn. As a result, the Region split into two distinct Regions; Baitul Futuh and Baitun Noor. The Region has hosted countless historic events throughout its illustrious history and has had some equally illustrious names that have led or been a part of this Region. Names that have included: Naseer Deen Sahib (now London Region Ameer), Tommy Kallon Sahib (present Sadr Majlis Khuddamul Ahmadiyya UK), Mirza Fakhar Ahmad Sahib (Sabiq Sadr Majlis Khuddamul Ahmadiyya UK), Fahim Anwer Sahib (Naib Sadr Majlis Khuddamul Ahmadiyya UK), Feyyaz Sheikh Sahib (Naib Sadr Majlis Khuddamul Ahmadiyya UK), Najm Khan Sahib (Mohtamim Atfal), Farooq Mirza (Mohtamim SehateJismani), Kalim Anwer (Mohtamim Tajneed), Okasha Sami (Mohtamim Sanato Tajarat), Inamullah Khan (Regional Qaid Baitun Noor), Usman Khan (Mohtamim Tarbiyyat New Ahmadis) amongst others. In 2008 a 10 year anniversary event was held as part of the Regional Ijtema where each of the previous Regional Qaideen presented memories and anecdotes from their tenure. Following is an introduction to each of the individuals that have served as Regional Qaideen. Their own thoughts and reflections are also presented.
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Regional Qaideen of Baitul Futuh Naseer Dean Sahib 1998 - 1999
It was in this year that saw the creation of Baitul Futuh Region, a separate entity from the then London Region. Naseer Dean Sahib was duly appointed as first Regional Qaid of Baitul Futuh. As with all new humble beginnings, progress was slow to begin with but Naseer Dean Sahib managed to attract new Khuddam to help in running the Region. The Jama’at had newly acquired the plot of land which now beholds one of the largest mosques in the Western hemisphere. Naseer Dean Sahib went on to serve as Naib Sadr Majlis Khuddamul Ahmadiyya UK and now occupies the honourable role of Regional Ameer of London. May Allah bless him and help him in his future endeavours.
The Words of Naseer Deen Sahib “When I started to look back at my time as Regional Qaid of Baitul Futuh, my heart was overwhelmed with prayers of gratitude to Almighty Allah for having given me the opportunity to serve this esteemed Region. Memories rushed back of the time I spent working with many of you at Ijtemas, projects, waqar-e-amals, Jalsa Salanas and various Tabligh initiatives. Many of you were Atfal or just entering Khuddamul Ahmadiyya, yet each time you stood up to the challenge and delivered what was expected of you, and [insh] you will continue to do so. The Region was established by the then Sadr Majlis Khuddamul Ahmadiyya UK, Syed Ahmad Yahya sahib, with the blessing of Hadhrat Khalifatul Masih IV [ra]. Baitul Futuh site had been purchased but the building work was still in progress. Only the bookshop could be used. This was the temporary mosque. The rest of the site was out of bounds. I had been the Regional Qaid Fazl Mosque Region (now mainly Muqami), that was the core of Majlis Khuddamul Ahmadiyya in the London Region, it was well established. Our first challenge was to organise the Amila which consisted of Motamid as current Sadr Tommy Kallon
First Regional Qaid of Baitul Futuh, Naseer Deen Sahib, with Hadhrat Khalifatul Masih IV [rh]
Sahib, Naib Regional Qaideen Fahim Anwar Sahib and Fayyaz Sheikh Sahib. The Tabligh Secretary was Khaliq Mirza Sahib and Atfal Secretary was former Sadr Majlis Mirza Fakhar Ahmad Sahib. The Tabligh team consisted of Najm Khan Sahib (Qaid New Malden) and Rafeel Malik Sahib (Qaid Sutton). Inamullah Khan Sahib and Usman Khan Sahib Regional Qaid were also members. You can see from the line up what a great team I was fortunate to work with that has helped shape your Region. There are many highlights but I will mention a few. After much negotiation we obtained permission to organise the first main event by the Jama’at at Baitul Futuh involving any large numbers, that is, our Region’s first Ijtema. This was held in the kitchen and canteen above the security room. This place was full of various disused equipment and rubble. All of the Amila personally came and worked tirelessly to prepare the Ijtema hall and we managed to book the fields across the mosque for the first time to hold our sports events. The attendance was good and the highlight of the day was an address by the Ameer UK in the now clean hall. This was later to be used for other functions. Our Tabligh activities really helped to bring the Region together and to create new leaders. Mirza Khaliq mentioned to me that he knew of two Khuddam that he could get involved from New Malden. He just
News and Events bought them in his car and left them in the high street with a table and some literature. These two had their first initiation to the now famous Khuddam Tabligh Stall. Najm Khan, now Mohtamim Atfal UK, and Raashid Khan, now Naib Regional Qaid, then as local Khuddam well and truly faced the challenge and successfully worked in this area. Rafeel Malik Sahib had similar experiences. One of note was when we were preaching in Edgware Road near Marsh Lane market. Inamullah Khan and young Usman were engaged with a whole group of very angry Arab men, one in particular was very aggressive. These two young eagles did not flinch and were not worried about even their own safety. Just then one Arab gentleman that was listening from a short distance came and shouted at the others in Allah’s name that even though he did not agree with these two boys yet the way that they defended their beliefs and stood their ground against so many, there had to be truth in what they said. This totally confused the angry crowd and they dispersed. I pray that Allah will enable us all to command this type of respect from others. Mirza Khaliq then organised a Tabligh Q&A at 10 Star Street, a hall 6 doors from the site of our first mission in the UK and also in Peckham. We participated in many humanitarian efforts by assisting in the aid convoys. One of note is that our Region sent the first ever container of humanitarian aid to Africa from the Jama’at under the auspices of Sadr Majlis Khuddamul Ahmadiyya UK, Ahmad Yahya Sahib. There had been a discussion at our monthly meeting to have a campaign for Khidmat-e-Khalq. Tommy Kallon Sahib mentioned the war in Sierra Leone had created much hardship and it was decided to help. Sadr Sahib gave permission and our Region started both a fund raising campaign and collection of emergency supplies from our Region. Other Regions were instructed to help. I managed to get hold of a shipper that could send containers to this part of Africa. We managed to send two 40-foot containers to this war torn country. One of these was delivered in to the Jama’at compound as the city came under heavy fire. I understand that goods in this container helped to support the many hundreds that were for many days trapped in the compound. Majlis Khuddamul Ahmadiyya UK were blessed that Huzur mentioned this in his Jalsa Salana speech. Humanity First now has taken this role. As you can see, in its humble way, your Region helped to found a new chapter in the history of our Jama’at.
Current Regional Qaid of Baitul Futuh Syed Zan Khan receiving the Regional Alme–Inami in 2008
Titles won by Baitul Futuh Region Year
Alme– Inami Ranking
1997-98
1999-00
1998-99
Other Titles
Regional Qaid
2nd
1st Football (National Ijtema)
Naseer Deen Sahib
3rd
1st Football (National Ijtema)
Tommy Kallon Sahib
3rd
2000-01
2nd
2001-02
2nd
2002-03
2nd
2003-04
2nd
2004-05
4th
2005-06
3rd
2006-07
2nd
2007-08
1st
1st Waqar-e-amal, 1st Football Tommy Kallon Sahib (National Ijtema) 1st Attendance, 1st Waqar-e- Fahim Anwer Sahib aml 1st Waqar-e-amal, 1st Football Najm Khan Sahib (National Ijtema), 1st National Football League 1st Waqar-e-amal, 1st Regional Najm Khan Sahib Area, 1st Football (National Ijtema) Alme-Inami Qiadat (Morden), Najm Khan Sahib 1st Waqar-e-amal Alme-Inami Qiadat (Morden), Najm Khan Sahib 1st Waqar-e-amal 1st Waqar-e-amal, 1st National Syed Zan Khan Cricket Tournament Alme-Inami Qiadat (Lower Syed Zan Khan Morden), 1st Waqar-e-amal, 1st Large Qiadat Attendance (Baitul Futuh) Alme-Inami Qiadat (Lower Syed Zan Khan Morden), Alme-Inami Atfal Qiadat (Morden), 1st Waqare-amal, 1st Regional Area. 1st National Football Tournament Tariq Magazine September 2009
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Regional Amila dinner with Sabiq Sadr Sahib and a then newly appointed Sadr Tommy Kallon Sahib. Regional Amila from left to right: Shamas Khan, Bilal Waseem, Khalid Mahmood, Adeel Shahzad, Shoaib Ahmad, Sumair Naveed, Sheikh Naeem Ahmad, Bashir Tahir, Adnan Wadood, Musawir Idrees, Asim Shehzad, Attiq Khan, Raashid Khaan
These are but a few memories. I pray that Allah continues to bless your Region and each one you and makes us worthy of being Khuddam-e-deen.”
Tommy Kallon Sahib 1999 – 2001 Tommy Kallon Sahib once remarked that he could not sleep the night he had found out he was to be appointed Regional Qaid following Naseer Dean Sahib’s appointment as Naib Sadr Khuddamul Ahmadiyya UK. Tommy Kallon Sahib was Motamid for Baitul Futuh Region under the leadership of Naseer Dean Sahib. He stated that assuming such a responsible position was a great leap for him, as he had never previously been a local Qaid. However, Almighty Allah Himself looks after the God-fearing and Tommy Kallon Sahib, through Divine grace, was able to lead the Region to new heights. Tommy Kallon Sahib will always be known as a great writer and orator. Indeed many of his speeches touched the hearts of the Khuddam who had been listening and increased their vigour to support and help the newly formed Region. Tommy Kallon Sahib has held the position of Additional Secretary Waqfe-Jadid (New Ahmadis) UK and now occupies the distinguished office of Sadr Majlis Khuddamul Ahmadiyya UK. His charisma and efficiency have allowed a smooth transition into this most exalted of positions. True to his perfectionist nature, he has already outlined the goal for his term as Sadr Majlis in his first keynote address: “Let sympathy and empathy through prayers be the hallmark of my tenure of office.”
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May Almighty Allah help him in fulfilling this noble aim. Ameen.
The Words of Tommy Kallon Sahib I look back on my tenure as Regional Qaid with a sense of honour and humility. The Region had only been formed a year earlier and Naseer Dean Sahib who was a vastly experienced Regional Qaid was appointed Naib Sadr and I, with no previous experience even as a Local Qaid, was asked step into his shoes, as it were. At the time, it filled me with great trepidation, anxiety and consternation as to how I was going to carry that burden but my heart remains in humble prostration at the threshold of Allah Who promises in the glorious Qur’an that He burdens not a soul beyond its capacity. Having imposed this responsibility on our humble shoulders, He gave us the capacity to carry it and to discharge it. There are so many highlights and stories from those days, it has been a challenge in itself to pick out the few to be mentioned in a brief presentation. Compared to now, in those days our numbers were small. To give an indication, in my first year as Regional Qaid our attendance at the Regional Ijtema was 75 Khuddam and 50 Atfal and in my second year, it was 81 Khuddam and 68 Atfal. These days the attendance at local Ijtemas surpasses that. The Jama’at has grown so much that Morden which then consisted of less than 10 families, today has to be split into 3 separate Jama’ats – Baitul Futuh, Morden and Lower Morden. However, despite our paucity of numbers, those Khuddam, nurtured under the fostering care of Hadhrat Khalifatul Masih IV [rh] were among the finest and I am truly honoured to have served with them.
The good works initiated by Naseer Dean Sahib were continued and with events in Sierra Leone being close to my heart as a Sierra Leonean, it was only logical to continue the aid initiatives to Sierra Leone mentioned by Naseer Dean Sahib in my tenure of office also. Apart from the Regional Ijtemas we used to hold here, no other major event used to take place here at Baitul Futuh. It was in March 1999, during my first year, even before the foundation stone was laid, that the first major event took place when it was decided to celebrate Eid-ul-Adhia here. As impalpable as this may sound, in those days 90%, if not more, of the Jama’at members had never been to Baitul Futuh and did not know where exactly it was. So apart from the major challenge we faced in converting a building site into an Eid Gah, we faced an even greater challenge in traffic control. We had to put up traffic signs indicating directions to Baitul Futuh around the Morden town centre and roads leading to Baitul Futuh in addition to manning those posts so that Jama’at members could be ushered safely to Baitul Futuh. Later that year, on 19th October 1999, the foundation stone of Baitul Futuh mosque was laid. It was a proud day for me to have been Regional Qaid of Baitul Futuh when that simple yet highly significant event took place. The Khuddam of our Region, led by Naib Regional Qaid, Fahim Anwer, worked tirelessly to get the site ready for the foundation stone to be laid by Hadhrat Khalifatul Masih IV [rh]. One event which was scheduled to take place here but got cancelled at the eleventh hour was the 14th Annual Khuddam Marathon Walk. It is an event which was due to take place at Baitul Futuh in May 1999. On
News and Events the recommendation of the police, a decision to postpone the event, as a result of the nail bombing campaign in London at the time, was reached at 2am on the day of the walk following an emergency meeting of the Marathon Walk Committee and Senior members of Majlis Khuddamul Ahmadiyya. It was a decision which was both costly and painful. Lots of cost had been incurred which included over 2,000 sandwiches, fruits and drinks for the walkers that had already been prepared. Apart from those irrecoverable costs incurred, many Khuddam had invested large amounts of extra curricular man-hours in the organisation of the walk. However, by the grace of Allah, these very Khuddam rallied themselves and reorganised the event all over again in September that year at ADT College in Southfields, raising some £15,000 for various charitable causes, which at the time was a record amount. A tribute of monumental proportions to the enterprise and industry of the Khuddam of Baitul Futuh Region.
www.khuddam.org.uk/regions/baitul-futuh/
It was truly an honour to have served as Regional Qaid of this illustrious Region and to work with and help bring along, even in a modest way, those Khuddam many of whom are today at the forefront of Khuddamul Ahmadiyya and Baitul Futuh Region – Fahim Anwer, Fayyaz Sheikh, Najm Khan, Farooq Mirza, Okasha Sami, Kaleem Anwer, Inamullah Khan, Usman Khan, Zan Khan, Raashid Khan – to name but a few. I would always remember with deep personal gratitude the way they responded to my call and accorded me their full support and co-operation thus enabling me carry the mantle of Regional Qaid Baitul Futuh. The many episodes of Khuddam responding to my call are too much to recount here but I would like to end by mentioning just one. It is a story that has never been told before and the person concerned probably doesn’t even recall what happened. I have already alluded to the first Eid that was commemorated at Baitul Futuh and how we had to put up traffic signs leading to the mosque around Morden. After a successful Eid celebration all the Khuddam returned home and joined their families in their private Eid get-togethers. Later that evening I received a call from Sadr Majlis Khuddamul Ahmadiyya UK. The Local Council had requested the Jama’at to take down all the traffic signs that we had put up and, as Regional Qaid Baitul Futuh, Sadr Majlis asked me to arrange for some Khud-
Regional Amila at National Ijtema. From left to right: Irfan Ahmad, Suhail Butt, Bilal Waseem, Bashir Tahir, Syed Zan Khan, Najm Khan, Asim Shehzad, Raashid Khan, Rahat Rana, Ibrahim Khan
New Malden Local Ijtema under the Qaidship of Najm Khan and Regional Qaidship of Tommy Kallon Sahib
Tariq Magazine September 2009
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Khuddam from the Region supporting Leukaemia Research in Hyde Park, London
dam to carry this through. My immediate feelings were deep concern for the Khuddam who had worked tirelessly leading up to Eid and on Eid day itself. They deserved timeout from Jama’at duties to enjoy the rest of the Eid day with their families. Nevertheless, as duty called, we had to respond. For reasons I cannot now recall I could not get hold of Qaid Sahib Morden at that time so I called what was then a young boy, a young Khadim of the Morden Qiadat. I remember being extremely apologetic to have had to interrupt his Eid day with family as I explained to him my brief from Sadr Majlis and asked if he could help. His response truly humbled me. He was full of enthusiasm. “No need to apologise”, he assured me, “it was no trouble at all” and in no time he went out on his own all over Morden, single-handedly took down all the traffic signs and called me to inform me he had done so. Today, that young boy, that young Khadim has become of age and I’m incredibly proud to say that he is, himself, currently serving as Regional Qaid Baitul Futuh. So I hope and pray that even as Zan Khan responded to our call then you all would respond to his
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call now so that, by our collective efforts, the torch of Majlis Khuddamul Ahmadiyya Baitul Futuh Region will continue to burn and burn aloft.
madiyya UK.
Fahim Anwer Sahib 2001 - 2002
It was an absolute privilege and blessing serving as Regional Qaid of one of the strongest Regions in the UK. During my time as Qaid, Baitul Futuh Region may not have won the Alm-e-Inami but we were definitely the Region that was the first port of call for any duties that needed to be carried out.
Following the departure of Tommy Kallon Sahib to the role of Motamid Khuddamul Ahmadiyya UK, Fahim Anwer Sahib was appointed as the next Regional Qaid by the then Sadr Majlis Khuddamul Ahmadiyya, Ibraheem Noonan Sahib. At a time when the structure of Baitul Futuh Mosque was being erected, Fahim Anwer Sahib had the massive task of providing manpower to assist whenever and wherever necessary. Despite such backbreaking burdens, Fahim Anwer Sahib managed to attract a new generation of youth to help assist him in his tasks. It has been said that Fahim Anwer Sahib was a man of few words, but a man with immense inner strength. He demonstrated the noble trait of leading by example, which inspired the Khuddam to come forward and offer their services. Fahim Anwer Sahib now occupies the honourable role of Naib Sadr Majlis Khuddamul Ah-
The Words of Fahim Anwar Sahib
I was fortunate to have an Amila who were all members of a very high calibre that had been trained to a high standard under the previous Regional Qaideen. You can see that many of those that served regionally during that time are now serving the Jama’at in national roles. The training received whilst serving in Baitul Futuh Region has allowed them to reach the very top in MKA UK and I hope and pray that is a trend that continues. It shows that those leading this Region and involved in this Region today will be the leaders of MKA UK in the years to follow, [insh]. Overall I feel very fortunate to have been
The 2004 Regional Ijtema Football Champions: New Malden (sporting their manly pink shirts)
Regional Qaid during the building of the Baitul Futuh complex and being part of the efforts that saw something that was just scaffolding and empty walls in our day become what it is today.
Najm Khan Sahib 2002 - 2005 Following Fahim Anwer Sahib’s appointment as National Secretary Sehat-e-Jismani for Majlis Khuddamul Ahmadiyya UK, Najm Khan Sahib was appointed as Regional Qaid. One of the first tasks that Najm Khan Sahib had to face was the inclusion of all Khuddam within the Region, so that even more Khuddam could come forward and offer their services to the Jama’at. Najm Khan Sahib emphasised strengthening the ties of kinship among the Khuddam, particularly with those that had recently come to the UK. This was a daunting task, but he exemplified his warm personality to everyone alike. He quickly commanded the respect of the Region, and the Region increased its working capacity to take on even more arduous tasks. Khuddam were quick to respond to whatever was asked of them. This was greatly illustrated through two examples. The first was during the emotional days of
the passing away of our beloved Huzur, Hadhrat Mirza Tahir Ahmad [rh]. The Khuddam went without sleep to offer their services whenever and wherever it was needed. The second was illustrated during the grand opening of Baitul Futuh Mosque, in which Khuddam worked around the clock to help make everything run smoothly for the big day. After a considerable length of time leading the Region, Najm Khan Sahib was appointed to the role of Mohtamim Atfal by the then Sadr Majlis Khuddamul Ahmadiyya UK, Mirza Fakhar Ahmad Sahib. It was no wonder that a man who cared for all like his brother, should then take on the task of looking after the Khuddam of tomorrow.
The Words of Najm Khan Sahib
on the night of the election. That was truly an amazing time. I saw Khuddam appearing from every corner offering their services.”
Syed Zan Khan Sahib (2005 — Present) Following the appointment of Najm Khan Sahib to the role of Mohtamim Atfal, Zan Khan Sahib was appointed Regional Qaid Baitul Futuh by the then Sadr Majlis Khuddamul Ahmadiyya, Mirza Fakhar Ahmad Sahib. He is now in his fourth year of serving the Region. May Allah enable him to fulfil the weighty expectations that this role brings. [ameen]
The lasting memory of Najm Sahib’s tenure was the passing away of our beloved Hadhrat Mirza Tahir Ahmad [rh] and subsequent election of Hadhrat Khalifatul Masih V [atba]: “Nothing can quite beat that, we were asked to man Baitul Futuh at the time 24/7 in Jalsa conditions and were also allowed to perform duty in and around Fazl Mosque Tariq Magazine September 2009
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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 Fatah–e–Islam and Asmani Faisala.
Fatah–e–Islam Victory of Islam
In this book (written and published in 1891 CE), Hadhrat Ahmad [as] first makes mention of the efforts that the Christians were making at that time to convert the Muslims to their own faith. He remarks that the darkness has prevailed and disorder has become the order of the day. Good deeds are derided and poisonous ideas are being infused into the minds of people. He pointedly makes mention of the teachings of Christianity, which are like mines to blow up righteousness and piety and announces to the people all over the world that he has been sent by God to counter all these evils. He asks the Muslims if they do not think that it was necessary that in such circumstances, a godly man should have come to help them and the world at large. He claims that he is the one who has been sent at the most appropriate time to correct the wrongs, to revive the religion and to establish it in the hearts of the people. As for the sacrifices that would be needed, he says that revival of Islam demands a sacrifice from us and that sacrifice is that we should give our life for it. Hadhrat Ahmad [as] outlines his work and says that in order to reform the people, there are five things that will have to be done like five separate departments, or five branches of the main task. Those five branches are: • To write books for publication and distribution. • To issue posters and handbills. • To entertain those who come to Qadian for further understanding. • To write letters to the people in different parts of the world.
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• To organise those who are initiated into the field. To assure the people that it was essential to believe in him, he says that he who leaves him, leaves Him who has sent him, and he who joins him, joins the One Who has sent him. He further says that he has a lamp in his hand and he who comes to him will partake of the light of that lamp but he who flees away from him because of suspicion and doubt will be thrown into the darkness. He says that he is the well-secured fort and whoever enters this fort will save his life from falling into the hands of the robbers and dacoits but he who stays away from his four walls will have to confront death from all sides and even his dead body will not be left intact. Hadhrat Ahmad [as] then makes mention of his very close followers, among them Hadhrat Maulana Nuruddin [ra] who, on
the demise of Hadhrat Ahmad [as], became his first successor. He also mentions with great affection and admiration Sheikh Mohammad Hussain Muradabadi, Hakim Fazlud Din Bherwi and Mirza Azim Beg. At the close of the book Hadhrat Ahmad [as] has made an announcement to the effect that all those who would like to ask any questions or who have any objections against Islam, the Holy Qur’an and the Holy Prophet [saw], or against himself (Hadhrat Ahmad [as]) or his claims or the work that he is doing, should write to him and seriously and sincerely ask for his answers. He tells them in this announcement that he will publish their questions or objections with his answers in a book form.
Books of the Promised Messiah [as]
Asmani Faisala
The Heavenly Decree
This book was published in December 1892. As the title of the book shows it is a sort of invitation to Mian (Maulvi) Nazir Hussain of Delhi and his pupil of Batala (Maulvi Muhammad Hussain) and to all those who think in like manner, be they Maulvis, Mystics (Sufis) or the Pirs (religious leaders), to a Divine Decision and it also shows the truth about their previous discussions. Hadhrat Ahmad [as] says that these are the people who have dubbed him a Kafir (non-believer), Dajjal, liar, irreligious, faithless, the accursed and far away from the men of God. At the very outset, Hadhrat Ahmad [as], addressing Maulvi Nazir Hussain, reminds him that he also is not free from the Fatwas of Kufr and in fact he is considered to be the greatest of the kafirs. Just as the truthful and the righteous Muslims are anxious to bring the people into the fold of Islam, so is the Maulvi Nazir Hussain anxious to see that somehow or other somebody from among the Muslims is dubbed as a kafir. Hadhrat Ahmad [as] refers to his books Brahin-i-Ahmadiyya and Surma Chashm Arya and says that anybody
who would read these books would certainly be convinced that the writer is a great champion of Islam and is greatly interested in establishing the grandeur of the Holy Prophet [saw] in the hearts of the people. Despite this fact, Mian Nazir Hussain and his pupil of Batala have taken no time in calling him a kafir and that shows lack of patience on their part. He invites them to heavenly signs and says that God has promised four kinds of divine help for the true and perfect believers and these four kinds are the surest signs for the distinction of perfect believers: • The perfect believers receive good news before the happenings actuality took place - and this good news are connected with the believers and their relatives and friends. • The perfect believers are given information about what has to happen in future - near or distant - connected with the great figures in the world or national and international affairs. • The prayers of the perfect believers
are heard and accepted and they are pre-informed of the acceptance of their prayer. • The perfect believers are given insight into the secrets of the word of God, the Holy Qur’an. Having mentioned these signs of the true and perfect believers, Hadhrat Ahmad [as] says that he is prepared heart and soul to prove as against Maulvi Nazir Hussain and others that these things are to be found in him while they are devoid of these things. He gives some detailed explanation as to how these proofs could be supplied. It was like a duel that he wanted to hold. The book closes with a notification to the effect that the Annual Conference be held every year on 27th to 29th December. This notification was issued on the 30th December 1891 and Hadhrat Ahmad [as] says that his followers should meet on 27th December of next year and they should meet for three days. As for the meeting, he says that his followers should get together to be in his company, to listen to spiritual talks and to join in collective prayers.
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“As followers of the Promised Messiah [as] who was commissioned by Allah to renew the relationship between man and God, to eliminate religious wars and to lay the foundations of peace, it is our responsibility in today’s world to explain all the beautiful teachings of peace and reconciliation illustrated in the life of the Holy Prophet [saw]. We, the members of this Community, must confront the dark forces of ignorance and prejudice surrounding the citadels of civilisation with the true teachings of the Holy Prophet [saw] so that humankind can benefit alike from his precept and from his example.” Tommy Kallon Sadr Majlis Khuddamul Ahmadiyya UK Jalsa Salana 2009
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Huzur [atba] meets and advises Khuddam students ranging from those embarking on undergraduate courses to those completing PhDs. Video coverage of the mulaqaat Huzur Aqdas [atba] can viewed at www.khuddam.org.uk.