Tariq Magazine (Volume 15, Issue 1)

Hadhrat Mirza Masroor Ahmad, Khalifatul Masih V [atba] leading silent prayer at UK National Khuddam Ijtema 2009.

Tariq Magazine Volume 15 • Issue 1 • February 2010

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 Muzaffar Bhatti Mohtamim Ishaat Design & Typesetting Irfan Chaudhry Umar Bashir Ahmad Proofing Waqar Ahmedi Safeer Ahmed Mirza Rehan Akram Tanweer Dar

Contents 1 Words of Wisdom The Holy Qur’an Hadith Writings of the Promised Messiah [as] Excerpts from Friday Sermons

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2 Editorial Message from Sadr Majlis Editorial

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3 Islam Hadhrat Muhammad [saw] In Madinah the Illuminated City

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4 Ahmadiyyat, the Renaissance of Islam Interview with Muhammad Badr Badu

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5 Opinion Integration and Assimilation

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6 Career Focus Physiotherapy – a brief insight Why Choose a ‘Traditional’ University?

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7 Article Speech by Sadr Majlis at National Ijtema 2009

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8 News & Events National Ijtema 2009 National Football Tournament 2009

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9 Books of Promised Messiah [as] Barakatud Dua Hujjatul Islam

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All correspondence should be forwarded directly to: The Editor Tariq Magazine Majlis Khuddamul Ahmadiyya UK, Baitul Futuh, 181 London Road, Morden, Surrey SM4 5HF Tariq Magazine is published by Majlis Khuddamul Ahmadiyya UK, the youth organisation of the Ahmadiyya Muslim Association UK 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 UK. The Ahmadiyya Muslim Association UK is a registered charity, UK Charity Reg No. 299081

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1 Words of Wisdom The Holy Qur’an Say, If you love Allah, follow me; then will Allah love you and forgive you your sins. And Allah is Most Forgiving and Merciful.

Say, Obey Allah and His Messenger; but if they turn away, then remember that Allah loves not the disbelievers.

The Holy Qur’an, Chapter 3, Verses 32-33.

Hadith The Prophet [saw] said, “My example and the example of what I have been sent with is that of a man who came to some people and said, ‘O people! I have seen the enemy’s army with my own eyes, and I am the naked warner; so protect yourselves!’

Then a group of his people obeyed him and fled at night proceeding stealthily till they were safe, while another group of them disbelieved him and stayed at their places till morning when the army came upon them and killed and ruined them completely. So this is the example of that person who obeys me and follows what I have brought (the Qur’an and the Sunna), and the example of the one who disobeys me and disbelieves the truth I have brought.”

Reported by: Imam Bukhari

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Words of Wisdom

Writings of the Promised Messiah [as] There have been millions of pure-natured people in the world and there will be more in future, but we have found the best of all of them and the highest man of God, whose name is Muhammad [saw].

Allah and His angels call down blessings on the Prophet [saw] and so do you who believe call down blessings on him and greet him with the greeting of peace. We shall leave aside any mention of the holy ones from among those people whose circumstances have not been described in detail in the Holy Qur’an. We shall express our view only with regard to the Prophets who are mentioned in the Qur’an like Moses, David, Jesus and other Prophets, peace be on them. We affirm it on oath, calling God to witness, that if the Holy Prophet [saw], had not come into the world, and the Holy Qur’an had not been revealed, and we had not seen with our own eyes the blessings that we have witnessed, the truth of all past Prophets would have remained doubtful in our eyes. No reality can be gathered from mere stories, for it is quite possible that they may not be true and it is also possible that the miracles that are attributed to these Prophets might be exaggerations, for no sign of them is visible today. We cannot even ascertain for certain from the Books revealed in the past that God truly exists, because we are not assured that God speaks to Man. But through the advent of the Holy Prophet [saw], all these stories became real. We now realize not merely as a statement, but as a matter of experience, what converse with the Divine means and how God’s signs are manifested and how prayers are answered. All this we have discovered by following the Holy Prophet [saw], and what other people relate as stories we have witnessed it all. We have attached ourselves to a Prophet who manifests God to us.

How shall we express our gratitude to God who bestowed upon us the good fortune to follow the Prophet [saw] who is a sun for the souls of the righteous as there is a sun for the bodies. He appeared in a time of darkness and illuminated the world with His light. He was neither tired nor fatigued till he purified all parts of Arabia from associating partners with God. He is the proof of his own truth for his light is present in every age and true obedience to him purifies a person as the clear and transparent water of a river cleanses dirty linen. Who has come to us with a sincere heart and has not witnessed that light, and who has knocked honestly on that door for whom it has not been opened? But the pity is that most people prefer the lower life and do not desire that higher light should enter into them.

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

...if the Holy Prophet [saw], had not come into the world, and the Holy Qur’an had not been revealed, and we had not seen with our own eyes the blessings that we have witnessed, the truth of all past Prophets would have remained doubtful in our eyes.

Chashma Marifat, (Qadian, Anwar Ahmadiyyah Press, 1908); Now published in Ruhani Khazain (London, 1984), Vol. 23., p. 288-289

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Words of Wisdom

Excerpts from Friday Sermons

Purpose of mosques

Summary of Friday Sermon

Delivered by Hadhrat Mirza Masroor Ahmad [atba], the Head of the Ahmadiyya Muslim Community.

Huzur [atba] recited the following verses at the start of the Friday Sermon:

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Nasir-ol-Molk Mosque by Nick Taylor

German Jama’at wanted to hold an event to commemorate the completion of fifty years of this mosque and invite Say, ‘My Lord has enjoined justice. And dignitaries. Ameer sahib Germany asked fix your attention aright at every time Huzur [atba] to attend this event and place of worship, and call upon Him, which Huzur [atba] agreed to. making yourselves sincere towards Him in Huzur [atba] agreed to this with religion. As He brought you into being, so the prospect of saying something to the shall you return.’ (7:30) dignitaries invited to the event about the teachings of Islam. Although the ‘They are the ones who turn to God in people invited would be introduced to repentance, who worship Him, who praise Islam to some extent but this way Huzur Him, who go about in the land serving [atba] could personally give them Him, who bow down to God, who prostrate the message. themselves in prayer, who enjoin good and forbid evil, and who watch the limits set by There are many other mosques of our Allah. And give glad tidings to those who Community that have completed believe.’ (9:112) their 75 or 100 years. However, the significance of a mosque is not by virtue Huzur [atba] said today his of completion of its 50 or 75 years. The Friday Sermon was the first at Masjid significance of a mosque and its beauty Nur, Frankfurt. This year the mosque is with the people who populate it five completes its fifty years. At the time of times a day while adhering to taqwa. its construction it was built within the resources and needs of the Community The Holy Qur’an and ahadith provide us but the Community has out-grown it a lot of guidance about the significance now and this is why many people from and dignity of a mosque and it is the other areas were asked not to come identity of an Ahmadi to recognise this here for Friday Prayers today. Our first significance of a mosque and Huzur ever mosque built in Germany was in [atba] would give a discourse Hamburg and this was the second. The today with reference to this.

December 18th, 2009

The name of the mosque Huzur [atba] gave his sermon from, as the Ahmadis worldwide would know by now, is Masjid Nur. By coincidence Huzur [atba] has been giving discourses about the Divine attribute of Al Nur in his last two sermons.

Huzur [atba] said this mosque and every other mosque of ours is built to establish God’s Nur (Light) in hearts and to spread it around us, no matter what the mosque is called.

Words of Wisdom

... when the time of Salat comes, call on God in the mosque, for He alone guides on the straight path. He alone can create the true essence of ‘sajdah’ in us, He alone grants us sincerity of faith to abide by its commandments, He alone enables us to fulfil all the requisites of justice and it is God alone Who draws our attention to our obligations to Him and our obligations to Mankind.

This is the Nur which God sent down to the Holy Prophet [saw] through the Holy Qur’an and in this age made the Promised Messiah [as] a reflection of it so that it may spread all over.

Huzur [atba] said he would say that it is the misfortune of the Swiss government that they have given in to the view of an anti-Islamic political party and held the referendum against building of minarets of mosques.

According to a report only 32% people voted in favour of this ban. The majority either abstained or were not in favour of this ban.

While the rest of the Muslims are nonchalant about this, it is the Community of the Promised Messiah [as] who have raised concern at this ban, have called a public meeting and have met with the politicians to register their concern, indeed they are continuing to do this. Some politicians have even extended apologies in this regard.

in accordance to the prophecy of God and the Holy Prophet [saw] a person was needed in this age to take this Nur further afield.

Huzur [atba] said a Spanish satellite TV channel broadcasted against the Swiss ban on minarets. The channel showed a photograph of our mosque in Pedro Abad (Spain) and interviewed many locals who spoke against the banning rules and spoke highly of our mosque and said that this mosque gave the message of love and harmony. One person went as far as saying that these are the real peaceful people and we should emulate them.

Huzur [atba] said such is the revolutionary change that the Community of the Promised Messiah [as] has brought about, having received religious training from him, that just a few decades ago, these people were perhaps uneasy to greet Muslims and today they openly state on television that as regards peace these Muslims should be emulated.

In Zurich rallies were carried out by (local) people against the preposterous It is most preposterous to place a ban ban. Meanwhile a politician went on to on the construction of minarets. Even say there should also be a ban on hijab. if it is supposed that all Muslims are However, members of his political party extremists, would a ban on minarets stop raised objection at this proclamation extremism? The word minar (minaret) is of their national leader and he had derived from the root word of Nur. The to extend an apology on television. A purpose of a minaret is to call people provisional leader of the party wrote from a raised position to the worship of favourably to the Ameer sahib of One God. In the pre-electricity times Switzerland regarding this episode. this served the purpose. Nowadays the Huzur [atba] said indeed decent minaret is symbolic and in Muslim people are found everywhere. countries a loud-speaker is attached to it to transmit the Adhan. Huzur Huzur [atba] said the Ahmadiyya [atba] said if objections are to be Community is defending Islam all raised, one could object to the spires over the world whereas the so-called of churches. However, that is not our caretakers of Islam either verbally abuse objective. The purpose of a minaret is to each other or play with the lives of relay the Adhan, which is a declaration innocent people. Yet they question the of the Unity of God, it is a declaration need for the advent of the Messiah. They that Muhammad [saw] is God’s say they have the Nur in the form of Messenger, it calls to worship because the last Prophet [saw] and the clear that is the purpose of our existence, it Book, the Qur’an. Indeed, we too profess calls to prosperity so that people may the same and have a greater belief in it. accomplish their life in this world and However, in order to partake of this Nur, the Hereafter. What a beautiful and

solid message the minarets give out.

In spite of the fact that we can raise objections about the churches [spires] we do not, for we do not wish to trifle with the religious sentiments of others.

We respect churches and temples. The Holy Qur’an does not just ask us to respect them but also to protect them.

The press coverage of fifty years ago, when this mosque was built, reflected the decency of the journalists of the time. At that time more than seventy newspapers covered the construction of the mosque and carried statements as follows: ‘A white mosque with high and beautiful minarets is built in Frankfurt.’

‘House of God in Frankfurt’. ‘Islam is heading towards Europe: The followers of Muhammad [saw] earlier reached the south of France with the help of the sword. The task is being done with spiritual weapons in the current age…a sect that has particularly built mosques in different areas is that of Mirza Ghulam Ahmad Qadiani [as]…’.

Huzur [atba] said it should be noted that at the time when there were just a few Ahmadis in Germany, due to the proper message coming from this mosque, the press presented the message of the Holy Prophet [saw] and of the Promised Messiah [as] with great respect. Now that the number of Ahmadis in Germany has grown considerably, they should try harder than before to present the true picture of Islam.

The minarets are as beautiful today as they were in the past but people have lost their fair-mindedness. Islam is portrayed in a negative light and some sections of the press play an unconstructive role in this.

Huzur [atba] said it was in the news yesterday that a British man killed his 15 year old daughter. The news was presented as: ‘Muslim man kills his daughter’. Crimes such as this and worse are committed by Westerners but Tariq Magazine February 2010

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Words of Wisdom

the news is never given as a Christian you judge with justice…’ (94:59). It does or a Jewish man committing a crime. not enjoin to judge with equity merely However, if the perpetrator is Muslim, between Muslims for its teaching is for his introduction is always with reference the entire mankind, as it is also stated: ‘… to his religion. This shows that there is a Let not a people’s enmity incite you to act movement against Islam. otherwise than with justice…’(5:9).

It is the duty of all the Muslims living in Huzur [atba] said a mosque is the West to better themselves and stand a place where one comes to bow down up against this movement. However, before God while staying firm on taqwa today this is not for everyone to do. It and fulfilling the requisites of justice. The is only in the destiny of the Community word ‘masjid’ is derived from the word of the Promised Messiah [as]. It is the ‘sajdah’ (prostration), i.e. the extreme task of those who come into the bai’at of form of obedience and submission. This the true and ardent devotee of the Holy is what the Qur’anic verse enjoins; when Prophet [saw] to consider this as the time of Salat comes, call on God in their responsibility. the mosque, for He alone guides on the straight path. He alone can create the The Nur of God should be taken to each true essence of ‘sajdah’ in us, He alone and every person in Europe through grants us sincerity of faith to abide by its the agency of mosques. This will come commandments, He alone enables us to to pass when we are connected to fulfil all the requisites of justice and it our mosques while abiding by taqwa. is God alone Who draws our attention Huzur [atba] said the station and to our obligations to Him and our significance of mosques should always obligations to mankind. Today we bow be in our viewpoint. down to You, prostrate to You to enable us to fulfil our dues.

Huzur [atba] said the first verse that he recited (7:30) gives a most A true believer, who has firm faith in beautiful teaching. People object that the Hereafter, cannot do something that mosques are the hub of extremism, but would deprive him/her of the blessings the first commandment this verse gives of the Hereafter. If one is not drawn is to establish justice and only then draw to do every act of virtue, then ranks of attention to worship of God. Indeed, in spiritual development will also escape us. order to pay the dues of God one has to purify one’s heart. The Holy Qur’an There is no question that on one hand a states: ‘…when you judge between men, believer comes to the mosque to worship

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the significance of a mosque is not by virtue of completion of its 50 or 75 years. The significance of a mosque and its beauty is with the people who populate it five times a day while adhering to taqwa.

God in order to seek His pleasure and on the other hand a voice of hatred emerges from the mosque that can create disorder in the world.

Mosques are symbols of development of paying the dues of God and the dues of mankind and minarets are a source of achieving this and are used to call people.

Today it is the obligation of us, Ahmadis, to tell the world about the reality of Islam. The permanence of this world lies in accepting One God and searching for His Nur. If this light can be found in this world, it is in the Holy Prophet [saw] and the last Book of Shariah. This Book is the sole source of permanence of this world and its teaching is the guarantee of world peace, as the Qur’an states in 9:112 (as recited by Huzur [atba] at the beginning of the sermon).

Huzur [atba] said thus [as mentioned in 9:112] are the characteristics of true believers.

Words of Wisdom The first characteristic cited is that they repent, that is, they detach themselves from vices.

The second characteristic is that they worship God. Obviously if one is inclined to God one will also be drawn to His worship. A true believer who has perfect faith always tries his/her utmost and realises that without worship his/her life is incomplete. Huzur [atba] said it has come to his notice that attendance at this mosque is not regular and it was also reported in the local press that once five daily Prayers were offered at this mosque but now it was only used for Friday Prayers. Huzur [atba] enjoined to rectify this. Huzur [atba] said at the time of foundation-laying of mosques, others often ask why do we build mosques. The other day a media person had put this question to Huzur [atba]. The simple answer to this is that congregational Salat holds great significance in our religion and we build mosques for this purpose. Sincere Salat draws attention towards paying the dues of God and the dues of mankind. As for those who do not offer their Salat with this mindset, the Qur’an states: ‘So woe to those who pray’ (105:7).

A true believer is one who praises God and only that person can truly praise God who believes God to be the Possessor of all excellent attributes and then obeys God in putting His commandments in practice.

It is these people who enjoin good and forbid evil and watch the limits set by God. What are the limits set by God? These are all the commandments given in the Holy Qur’an. It is the task of a righteous person to stay within these limits.

It is to these people that God gives glad tidings and all the clamour and opposition cannot harm them in the least.

Huzur [atba] said that he would like to add here that God has also given glad-tidings to those who ‘go about in the land serving Him’. This signifies those who step out to spread the message of Truth, for Tabligh. This also includes those whose situation is so straitened for them in their own country that they are forced to migrate to other countries as God enjoins.

Huzur [atba] said most of those present came to the West for this reason and it is kind of the German government to have recognised this and to have permitted them to live here. Huzur [atba] said it should always be borne in mind that if we want our ultimate aim to seek God’s pleasure and want to be among those who practise virtues and spread them in society and who save society we have to put all of God’s commandments in practice and also enlighten our younger generations about them. Otherwise the enemies of Islam will be justified in saying that they do not know what the teaching of our religion is, they are targeting us based on our actions.

Every Ahmadi, man, woman and child solemnly affirms to sacrifice their life, property and honour for this purpose. If we are not able to distinguish ourselves from other Muslims, we will not be able to defend Islam. walls of rancour and mistrust were to be raised due to the acts of a few Muslims, Ahmadis would be present to defend Islam through the practise of its true teachings.

Every honourable Ahmadi should be Today, we have to invite the world to extremely cautious not to bring disrepute come and see what the reality of mosques to Ahmadiyyat, the true Islam, by any is, what is the reality of minarets. Invite act of ours and should always be mindful them to come and see what true high that the Promised Messiah [as] said, morals are, what virtues are, how good ‘do not bring us in disrepute after being is enjoined and how evil is forbidden.

Invite them to inform them how peace associated with us’. can be established in the world. This indeed is a great responsibility that has Every Ahmadi should realise that he/ been placed on Ahmadis which they she has been able to raise their standard need to fulfil through their practice of of living and they had the opportunity Ahmadiyyat, true Islam. to live their lives with freedom in

this country because of Ahmadiyyat.

Therefore, they should spend their lives Every Ahmadi, man, woman and child in a manner that will make them the solemnly affirms to sacrifice their life, property and honour for this purpose. If recipients of God’s pleasure. we are not able to distinguish ourselves God has granted the Muslims a very from other Muslims, we will not be able high status and the Ahmadis, who have to defend Islam.

taken the Bai’at of the Promised Messiah [as] have thus aimed to do their utmost to attain this status and to safeguard it.

The Promised Messiah [as] said, you and the others are equal in making claims but God is not pleased by mere claims.

God has stated: ‘ You are the best people raised for the good of mankind…’ (3:111).

Regardless of religion, today the good Huzur [atba] said in order to be of humanity is associated with you. This the ‘best people’ we will have to present is a tremendous honour and has not our practical examples, may God enable been given lightly. Rather, it is granted us to do so. because ‘you enjoin good and forbid evil.’

Next Huzur [atba] said that Each Ahmadi should be mindful that during inaugurations of mosques it has it is our task to bring down the barriers become customary where mosques are of hatred. These barriers need to be small to hold a reception inside the brought down by promoting virtues mosque by laying matting on the floor. and by worship of God, by populating Huzur said this will not be allowed mosques, by being grateful servants of in future. If a reception is to be held God; grateful that when the earth was during the inauguration of a mosque, straitened for us we were enabled to a marquee should be erected outside spread out in the world. This was with in the courtyard for the purpose. No arrangement should be made for meals the grace of God. in the inner hall of mosque. This should It was also because when at a later time, be noted by all Jama’ats of the world.

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2 Editorial

Message from Sadr Majlis My dear brothers Khuddam and Atfal,

[salam] May the Lord of mankind open unto you the gates of His mercy and may He so ordain that you are always accompanied by the supplication of His angels.

Reflecting on my days as a young boy evokes memories of a truly wonderful time. Each day brought with it something new and exciting – the wondrous pleasure of seeing something for the first time was a treasured delight that almost, on a daily basis, would bring wonderment to my senses, causing me to challenge what, until then, I knew to be true or took for granted.

As I grew, that sense of wonderment was replaced by some level of wisdom which Allah was gracious enough to bestow upon me. Such wisdom – that quintessential combination of experience and knowledge – removed that sense of awe and eradicated, in almost all cases, the astonishment of many of life’s encounters. That is with one exception.

That exception is the blessed and august personality of Hadhrat Khalifatul Masih [atba].

Not a week goes by when, on reflection, I am not amazed and astounded by the holy personage of our beloved Khalifa – the breathtaking piety of his conduct, the pristine purity of his diction, the profound wisdom of his sermon, the inspirational abundance of his love.

To describe Khilafat merely as an institution of the highest worldly order is an underestimation which does not express its true significance. Established as a method of communicating with His creation, Khilafat is a brilliant beacon of guidance and unity; a glorious fountain of blessings and mercies.

The passage of more than 100 years of the Ahmadiyya Khilafat – replete with countless blessings and phenomenal achievements – has demonstrated

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and contextualised the significance of Khilafat in consolidating mankind under the flag of love and devotion to One God. It should also demonstrate to us the importance of obedience to Khilafat.

It is by obeying the Khalifa of the time that Muslims will be serving the cause of Islam because it is under Khilafat that Islam was promised triumph.

“Allah has promised to those among you who believe and do good works that He will surely make them Successors in the earth, as He made Successors from among those who were before them…” (Ch.24:V.56) is a verse many of us are familiar with.

What we must also remember is that in the very next verse, the Holy Qur’an introduces the subject of obedience when it states: “And observe prayer and pay the Zakat, and obey the Messenger, that you may be shown mercy.” (Ch.24:V.57) On an almost a daily basis, we see before us the consequences of the perilous rejection of the Promised Messiah [as] and his Khulafa by Muslim nations across the world. Whilst Khilafat in Ahmadiyyat has resulted in success reflecting the benefits of Divine favour, the condition of Muslims who have denied this Khilafat has suffered nothing but continued fragmentation and frustration.

Khilafat, therefore, is not only a very blessed institution but also a very important institution in Islam and unquestionably calls for the highest degree of obedience. Inasmuch as the Khalifa is elected in accordance with the Divine Will, disobedience to him is in fact tantamount to the disobedience to Allah and, by the same token, obedience to Allah Almighty and obedience to the office of Khilafat are simply the obverse and reverse of the same coin.

It is my prayer that the enchanting fragrance of Khilafat-e-Ahmadiyya serves to enthuse our spirits and galvanize our determination to seek a greater and more personal relationship with our

Tommy Kallon Sadr, Majlis Khuddamul Ahmadiyya UK

The passage of more than 100 years of the Ahmadiyya Khilafat – replete with countless blessings and phenomenal achievements – has demonstrated and contextualised the significance of Khilafat in consolidating mankind under the flag of love and devotion to One God.

Creator. May it stimulate within us all a boundless hunger to please our Lord and be obedient to His commands. May our obedience swiftly lead us to the treasures assured by a life of righteousness. Ameen.

Wassalam.

Yours humbly, Tommy Kallon.

Sadr Majlis Khuddamul Ahmadiyya UK

Editorial

Editorial

Key to happiness As Majlis Khuddamul Ahmadiyya UK concluded another successful year and embarked upon a fresh year with greater aims and aspirations it is a time for gratitude to Allah Almighty for all that He has enabled us to do.

The tenets of gratitude have been explained to us in the Qur’an, by the Holy Prophet [saw] of Islam, his Promised Messiah [as] and the Khulafa.

We are taught in Sura Fatiha the basics of gratitude by beginning with expressing that all Praise belongs to Allah Almighty. His attributes of Grace and Mercy are then highlighted which in themselves can be expanded so vastly.

Hadhrat Khalifatul Masih IV [rh] expanded on these qualities in a children’s class where he explained to a group of children Allah’s quality of Mercy where he provides even without being asked. Huzur gave the example of fossil fuels which today provide the fuel on which the modern world is so reliant. He explained their origin from the early dinosaurs and how Allah Almighty had made provisions for us millions of years ago.

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

In his Friday sermon of 1st April 2005 Hadhrat Ameerul Momineen [atba] reminded us of the deep gratitude to Allah Almighty that the Holy Prophet [saw] of Islam expressed.

“Huzur [atba] elucidated that the Holy Prophet [saw] was always grateful to Allah Almighty for His blessings and to his companions as well. He was always on the lookout for opportunities to be grateful to Allah, and would never miss out on any such opportunity where he could express his utmost gratitude to Him. He was a complete “Abd Shukoor” i.e. a man of gratitude.” (Taken from Alislam.com) Although the marvels of the Qur’an and Allah Almighty’s commandments are full of deep logic and reasoning it is however interesting to note that over time scientists have been able to demonstrate inadvertently the deeper rational behind His commandments.

The area of gratitude to Allah Almighty is one such area on which there has been much written in scientific circles recently.

In recent times a branch of Psychology entitled Positive Psychology has emerged in which research has been done on the beneficial effects of expressing gratitude to others. Researchers have proven that those who offer gratitude to others or for what they have, develop a more positive outlook to life, engage in healthier pursuits and thus develop a healthier immune system and overall maintain a far healthier state than those that do not offer gratitude.

Researchers have proven that those who offer gratitude to others or for what they have, develop a more positive outlook to life, engage in healthier pursuits and thus develop a healthier immune system and overall maintain a far healthier state than those that do not offer gratitude.

Further expounding on this some psychologist advocate the use of a “gratitude log” or “gratitude journal” in which the person makes note of every day items for which he is grateful. It is interesting that Islam 1400 years ago instructed its devotees to offer supplications to Allah Almighty five times a day and express gratitude to Him for His favours.

Let us hope that whilst scientists look at ways to lead a more meaningful and happier life we who have been blessed with the tools and guidance to lead a meaningful and happier life are able to use those tools more effectively. May Allah Almighty make each and every one of us true and grateful servants of our Creator.

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3 Islam

Hadhrat Muhammad [saw] in Madinah The Illuminated City

Adam Hani Walker

Masjid-e-Nabvi

Introduction In this brief article the author hopes to establish some of the principle reasons for the success of the Holy Prophet [saw] in Madinah. Furthermore, to demonstrate that his radiant impact in Madinah was spiritually, morally and strategically a key factor behind the wider success of Islam that followed.

The reader is asked to keep in mind whilst reading the article that the foremost reason for the success of the Holy Prophet [saw] in Madinah must, without a doubt, be attributed to Almighty Allah, without Whom there could be no progress and success.

In support of this manifest truth, your attention is draw towards a verse in the Holy Qur’an wherein Almighty Allah states, “O Messenger! Convey to the people what has been revealed to thee from thy Lord; and if thou do it not, thou hast not conveyed His message at all. And Almighty Allah will protect thee from men. Surely, Almighty Allah guides not the disbelieving people.”

(5:68)

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The article before you is by no means an exhaustive study of the subject and so it is the author’s hope that the reports included will encourage the reader to further investigate the marvellous accomplishments of the Holy Prophet [saw] in the illuminated city of Madinah.

Background Shortly after the Prophet [saw] began to propagate the word of Almighty Allah, and his claim to Prophethood, a strong Makkan opposition was established.

The greed-infested opponents of Islam persecuted the Muslims, including the Prophet [saw], to such a degree that a portion of them were forced to migrate to Abyssinia (modern day Ethiopia). The Prophet [saw], however, remained in Makkah as he had not yet been instructed by Almighty Allah to migrate.

The persecution of the Muslims continued and spread to other notable towns such as Ta’if where the Prophet [saw] was driven out, and injured, by a stone-throwing mob. However, some 250 miles north of Makkah, in a city then called Yathrib, a deep sympathy

and curiosity for this new religion and its Prophet [saw] began to grow.

Similar to Makkah, Yathrib was a city with a rich historical background. The city was made up of two predominant groups being the Jewish and Arab tribes.

The first Jews settled in Yathrib are said to have been from the Children of Israel who were fleeing the persecution of the Babylonian ruler Nebuchadnezzar II who, after conquering Jerusalem in 597AD, exiled much of the Jewish community. According to a narration of Abu Huraira [ra] , some Jews then searched for an Arabian village famous for its trees which their scriptures foretold as the place where the last prophet would appear. When they came to the area which is now Madinah, they settled and then more than twenty Jewish tribes were established.

The Arab tribes, which later numbered over seventy, mainly stemmed from the tribes of Aus and Khazraj. These two tribes settled in Yathrib in the second century BC after they fled from Yemen following the devastating Sail al-‘Arim, literally meaning release of water from a dam, of the Ma’arib dam in Sana’a which is said to have been some two miles

Islam

Site of Battle of Badr

long and 120 feet high. Mention of this incident is given in the Qur’an: “There was indeed a sign for Saba’ in their home-land: two gardens on the right hand and on the left: ‘Eat of the provision of your Lord and be grateful to Him. A good land and a Most Forgiving Lord!”(34:16) “But they turned away; so We sent against them a fierce flood. And We gave them, in lieu of their gardens, two gardens bearing bitter fruit and tamarisk and a few lote trees.” (34:17) Their curiosity increased greatly until in the year 621AD around twelve people from Yathrib accepted Islam and took part in the pledge (Bay’ah) of Al-‘Aqba.

They returned to Yathrib and began to convey to their fellow citizens the great event that had occurred. Subsequently the hearts of the typically polytheistic people of Yathrib began softening to the new religion, Islam.

There was even curiosity amongst the more conservative Jewish quarters of Yathrib who hoped that Muhammad [saw] was their awaited Prophet.

This was important as many Arab tribes had become closely interconnected with Jewish tribes and thus heavily influenced

by Jewish folklore and customs. The remaining skeptical quarters of Yathrib were left mystified as to why centuries of savage in-fighting and fatal quarrelling offered them very little, if no, progress,

yet this new Prophet of peace was bringing about a positive change, namely unity, despite having never set foot in Yathrib.

The transformation taking place in Yathrib showed that, generally speaking, its inhabitants were of a higher spiritual standing than the people of Makkah who continued to persecute the Prophet [saw] and his followers. This became further evident in 622AD when close to 73 people from Yathrib visited the Prophet [saw] and offered their allegiance to him in what is know as the second pledge of Al-‘Aqba. The 73 members of this delegation were said to be troubled by the oft repeated question amongst themselves: “Isn’t it high time we protect Muhammad [saw] instead of leaving him forsaken, deserted and stumbling in the hillocks of Makkah?”

It was at this blessed juncture that they invited the Prophet [saw] of Almighty Allah and all of the Muslims to migrate and make Yathrib their new home. This paved the way for the year of the Hijrah (migration) at which time the Muslims and the Prophet [saw] left Makkah for the welcoming and radiant city of Yathrib. However, the Prophet [saw], in a spirit of true obedience and love, only migrated after permission was granted by Almighty Allah for him to do so.

I feel it important to pause here and review what up to this point were the

principle successes of the Holy Prophet [saw] in Yathrib.

Firstly, the unwavering steadfastness displayed by the Prophet [saw] and his followers in the face of intense persecution created a softness in the hearts of the people in Yathrib and allowed Islam to be perceived in a positive and advantageous light. In short, the exemplary conduct of the Muslims, even from afar, profoundly impacted the people of Yathrib.

Secondly, the socio-economic politics of Yathrib were such that a city with a history of violence and treachery began to show refreshing signs of reform under the distant influence of the Prophet [saw]. This culminated in two blessed waves of people from Yathrib who visited the Prophet [saw] and finally, filled with inspired hearts, returned on a third blessed occasion to invite the Prophet [saw] and his followers to immigrate to their homeland.

Madinan Period Now we move into what could be described as the second phase of Muhammad [saw]’s success in Yathrib during which he developed the city into a moral, military, administrative and financial hub.

The establishment of Islam in Yathrib would not have been possible in the absence of a peaceful and safe Madinah which was granted to the Holy Prophet [saw] and the inhabitants of Madinah Tariq Magazine February 2010

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Islam through the Mercy of Almighty Allah.

To illustrate this I give reference to a hadith narrated by Abu Huraira [ra] in which it is related that the Holy Prophet [saw] said: “There are angels at the mountain passes of Madinah (so that) neither plague nor AdDajjal can enter it” (Bukhari. Vol. 9, Bk. 88 Afflictions and the end of the world, No. 247) When the Prophet [saw] arrived in Yathrib the Ansar men and women, in complete love and adoration for the Prophet [saw], chanted, “O you have been sent to us! You have come with a commandment, which will be obeyed. By your coming the whole township has been honoured. Welcome to you who are the very best caller of God”. (Review of Religions.

Vol. 96, No. 5, May 2000, pg. 9.) This was another clear indication of the deep love for Islam that had been developing within the hearts of the people of Yathrib.

The Prophet [saw] was soon invited to be the administrative leader of Yathrib which people now began to call alMadinat ul-Nabi, meaning the City of the Prophet. The name of the city was later shortened to al-Madinah and over time has been given more than 90 titles of veneration such as al-Munawwarah (illuminated), al-Mubarakah (blessed) and Dar al-Salaam (House of Peace).

The success of the Prophet [saw] in Madinah can be divided into two distinct categories, namely his personal example and the way in which he administrated Madinah. Regarding the first matter, I refer the reader to the instructions given

by Muhammad [saw] to the Quraish on their arrival in Madinah: “O Ye people! Spread peace, feed the people, strengthen the ties of kinship, be in prayer when others are sleeping, and you will enter paradise in peace” (The Tabligh guide, 2002) From the very outset of his stay in Madinah, the Prophet [saw] established that true success and nobility was only to be found in good conduct and spiritual excellence. This was Islam exemplified, and in the true spirit of faith, as stated in the Qur’an: “Those who spend their wealth by the night and day, secretly and openly, have their

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reward with their Lord; on them shall come no fear, nor shall they grieve” (2:275) Regarding this matter the Promised Messiah [as] stated, “Do you realize what this was? All this was brought about by prayers of nights of one who had been wholly lost in God.” Other instructions of the Prophet [saw] included the establishment of a system of brotherhood (Akhuwwah) in which members of the Quraish were paired up with a person from the Ansar.

This created an opportunity for the two tribes to build new ties of kinship and remove any financial or emotional barriers between the two honorable groups. The system was such a great success that in one instance a member of the Ansar offered his new Quraishite brother one of his wives in marriage and half of his wealth. These were the building blocks of a new religion whose followers would go on to place greater value on Islamic brotherhood than blood relations.

Another example of the Prophet [saw]’s impact in Madinah is found in a meek and humble group of individuals known as the Ashab al-Suffah (People of the Veranda). This group, which included Abu Hurairah [ra], Bilal alHabashi[ra] and Ibn Mas’ud[ra] , comprised about seventy Companions who dedicated their every breath to the service of the Prophet [saw].

They spent their days fighting in the cause of Almighty Allah and nights in prostration. Under the tutelage of the Prophet [saw] they set the standard for new converts to Islam and, between them, amassed much of the knowledge which we now take for granted. A unique feature of Islam is that many of this group, who for prolonged periods had no means of physical sustenance and were sheltered under a single veranda with no outer walls, went on to later serve as the Governors of great provinces such as Iraq, Syria and Persia.

With regards to the Prophet [saw]’s administration of Madinah, I feel it necessary to refer to the guidelines he compiled for the tribes of Madinah in what is commonly known as the Constitution of Madinah.

As has been already stated, prior to the advent of Islam there existed constant

bickering between the Jewish and Arab tribes of Madinah and pillaging followed by revenge attacks were commonplace. In addition to this, the inter-tribal relations were far from reasonable or democratic and their financial infrastructure was far from ethical. Women were often subject to oppression in what could be termed as a patriarchal society (a society dominated by men).

The constitution of Madinah brought about a new benevolent system which was, in principle, to benefit all of the tribes of Madinah without exception.

It was also there to establish a mutual respect between the various tribes and a sense of justice and unity that Madinah had never enjoyed before. There is debate as to what the precise clauses included in the original constitution were. However, the spirit of the constitution made it incumbent on the tribes of Madinah to ensure: • Religious harmony through respect for other religions; • Unity between all of the tribes when a foreign tribe attacked one of the signatories; • The safeguarding of women’s rights and dignity; • That war and peace is established in unity and not by any individual tribe; and • That all disputes would be brought before the Holy Prophet [saw] for his final judgment.

There were other clauses of the constitution regulating how monetory transactions were controlled so as to safeguard an ethically equitable system in Madinah. The unity that was derived from this system of equality for all acted as an important part of Madinah’s future both in times of peace and war. It should also be noted that respect for the Jewish religion was an important factor in the constitution. They were treated as equals and left to adjudicate crimes committed by a Jew in accordance with sacred Jewish law.

The revolution taking place in Madinah was quite unique to the region and indeed the wider world. The foundations of a utopian state were being put in place

Islam by the Holy Prophet [saw] who was under the direct command of Almighty Allah. The evolving Madinan model was a threat to the whole of Arabia as it aimed to take the consolidated power of few and place it in the hands of many.

Suddenly, righteousness became the key quality of a leader and even a poor man from an unimpressive lineage could be elevated to positions of great authority.

Battle Of Badr The next phase of Muhammad [saw]’s success was his victory in the Battle of Badr. This was a pivotal point in the progress of Islam and in the realisation of Muslim aspirations. It was also perhaps Islam’s greatest test.

The threat posed by Islam continued to grow until the Quraish eventually decided to thwart the Muslims by way of military action. In 624AD a Quraish army of over 1000 fully furnished Makkan soldiers met with a Muslim army of about 313 ill-equipped men, many of whom were not trained warriors.

Retired Brigadier Gulzar Ahmad writes that the, ‘Makkans possessed more than three times the strength of the Muslim Army. In weapons the ratio was even more unbalanced.’ (The Battles of the Prophet of Allah, Vol. 1, pg. 155) Despite the odds being stacked against them, the Muslim army, wielding wooden swords and comprising few archers, met the Makkan army with intense ferocity and were able to defeat them due to the tactical astuteness of the Prophet [saw].

About 74 Makkans were killed and an equal number taken as prisoner which included the Prophet [saw]’s blessed uncle ‘Abbas [ra].

A Muslim victory not only weakened the might and image enjoyed by the Makkans, but also offered the people of Madinah a clear proof of the success of the Prophet [saw]’s administration, secured further confidence in his leadership and established him as a formidable military tactician. The significance of the victory is further emphasised by its inclusion in Chapter 8 of the Qur’an and also in the Bible were it is stated that the “glory of Kedar shall fail” Another important impact of the victory was that it destabilised the position that Makkah commanded in the Arabian peninsular. Commenting on this Brigadier Ahmad writes, ‘The loss of the

Mekkans both in men and material was great but the loss of prestige was of greater consequence. It meant that Makkah could not, any more, retain the leadership of Arabia, because a force had arisen, which although new and small, yet had to be reckoned with if Arabia was to debate the question of further leadership.’(The Battles of the Prophet of Allah, Vol. 1, pg.169)

and well being of his followers over his own needs, protected the rights of women, fought with, and led, the Muslim army side-by-side with his Companions and dedicated his life to worshiping Allah. History has not witnessed these virtuous qualities combined in any other than Muhammmad the son of ‘Abd Allah [saw].

Perhaps the most significant impact of Badr was that it increased the confidence of the Muslims and made them believe, even more than before, that their righteousness and belief would carry them victorious over any opponent. The success achieved in Badr subsequently acted as a key motivator in the minds of the Muslim warriors that fought in all future battles.

It can therefore be argued that in Madinah the Prophet [saw] created an example of leadership, and template of the virtuous city, for all future generations to follow. It is pertinent to here include the words of the Orientalist William Montgomery Watt who, in his book Muhammad in Madinah, wrote:

It is unimaginable that such a small band of men should overcome the might of the Makkans without Divine intervention.

In this regard, Almighty Allah states in the Holy Qur’an: “And Allah had already helped you at Badr when you were weak. So take Allah for your Protector that you may be grateful.” (3:124)

Conclusion In conclusion, it is proposed that this miraculous series of events which began in the cave of Mount Hira, leading up to the victory of Badr, was a divinely structured gift to mankind, and Almighty Allah’s fulfillment of His revelation that he would reward His followers. In addition to this, the secret to the Holy Prophet [saw]’s success must be firmly placed in the hands of his love and prayers for mankind which certainly drew upon the Mercy and Grace of Almighty Allah.

In a place which previously had been consumed with hate, greed and war, the Holy Prophet [saw] offered a way forward which would enrich mankind regardless of creed, colour or gender.

From an Islamic perspective, such an attitude could only invoke Almighty Allah’s love and grant a person bountiful rewards.

In the Prophet [saw]’s role as an administrator he showed an unparalleled wisdom in his ability to reach the right decisions and steer his people towards righteousness. He taught his followers in person, always preferred the sustenance

“We may distinguish three great gifts Muhammad had, each of which was indispensable to his total achievement.

First, there is what may be called his gift as a seer. Through him - or on the orthodox Muslim view, through the revelations made through him - the Arab world was given an ideological framework within which the resolution of its social tensions became possible. The provision of such a framework involved both insight into the fundamental causes of the social malaise of the time, and the genius to express this insight in a form which would stir the hearer to the depths of his being. The European reader may be put off by the Quran, but it was admirably suited to the needs and conditions of the day.

Secondly, there is Muhammad’s wisdom as a statesman. The conceptual structure found in the Quran was merely a framework. The framework had to support a building of concrete policies and concrete institutions. In the course of this book, much has been said of Muhammad’s far-sighted political strategy and his social reforms. His wisdom in these matters is shown by the rapid expansion of a small state to a world empire, and by the adaptation of his social institutions to many different environments and their continuance for thirteen centuries.

Thirdly, there is his skill and tact as an administrator and his wisdom in the choice of men to whom to delegate administrative details. Sound institutions and a sound policy will not go far if the execution of affairs is faulty and fumbling. When Muhammad died, the state he had founded was a going concern, able to withstand the shock of his removal and, once it had recovered from this shock, it expanded at prodigious speed.

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Islam The more one reflects on the history of Muhammad and of early Islam, the more one is amazed at the vastness of his achievement. Circumstances presented him with an opportunity such as few men have had, but the man was fully matched with the hour. Had it not been for his gifts as a seer, statesman, and administrator and, behind these, his trust in God and firm belief that God had sent him, a notable chapter in the history of mankind would have remained unwritten. It is my hope that this study of his life may contribute to a fresh appraisal and appreciation of one of the greatest of the sons of Adam” (Muhammad: Seal of the Prophets, pg. 279) It is only fitting that we conclude with some poetic verses of the Promised Messiah [as]’s which beautifully outline the spirit and heart behind the success of the Prophet [saw] in Madinah, the illuminated city...

I certainly see such glory in your sparkling face, Which transcends all (known) human attributes.

The wise, no doubt, selected you (to submit themselves) and it was due to their true sincerity that They effaced even the memory of whatever reminded (them) of their homelands.

Indeed they preferred you (O Holy Prophet [saw]) over everyone else, and gave up their (cherished) friends And they distanced themselves from their circle of fraternity.

No doubt, they abandoned their worldly desires and their self-indulgence And they became averse to all transitory material wealth.

The clear arguments (and signs) from their (Holy) Prophet became manifest for them So, the idols of their selfish desires were (completely) smashed.

They became (spiritually) lit up (by the Sun of Truth) at the time of darkness (of sin and vices) And Allah (due to His grace) delivered them safely from this flood (of sin and vices).

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No doubt, they were crushed by the persecution and tyranny of their opponents Nevertheless, they endured steadfastly by the grace of the Gracious God. The mean-spirited people robbed their valuables, and ravaged their homes But (due to the spiritual wealth they acquired) their faces glowed from the (sparkling) pearls of the Holy Quran.

They cleansed their hearts thoroughly (of all sins) and eagerly advanced To benefit from (the wealth of ) firm belief and faith.

They marched on, in their battles, following the advancing stride of the Holy Prophet (And threw themselves) in the battlefield, like those (who are) driven, and inspired, by love.

So, the blood of these (brave) men, who were true and sincere in their love (and devotion) Was spilled under the swords (of their enemies) as if (they were just) objects of sacrifice.

They came to you (O Holy Prophet) while they were robbed and deprived, like those (who are spiritually) bare, So you covered them with the drapes of faith.

You found them to be a group of people who (because of their sins) were despicable like dung.

But (due to your spiritual power) you transformed them into an ingot of pure gold.

Until the dry and parched desert (country of Arabia) became a (lush green, spiritual) garden In which rivulets of delectable water ran, and branches (of trees) were laden with fruit.

(Due to the blessing of the Holy Prophet) the towns of Arabia once again became verdent green After (a long spell of ) barrenness, drought, and devastation.

(Hadhrat Mirza Ghulam Ahmad, Al-Qasidah, vs. 9-23)

Bibliography 1. Ahmad, Hazrat Mirza Bashir ud-Din. 2001. Biblical Prophecy about the Holy Prophet. Review of Religions. Vol. 96, No. 213, February/March 2001. Islamabad (UK): Al Shirkatul Islamiyya.

2. Ahmad, Hazrat Mirza Ghulam. 1988.

Selections from the writings of the Promised Messiah. Islamabad (UK): Islam International Publications Limited.

3. Ahmad, G. 1985. The Battles of the Ptophet of Allah. Islamic Publications Limited.

4. Al-Mubarakpuri, S. R. n.d. Ar-Raheeq Al-Makhtum: The Sealed Nectar. Riyad: Darussalam Publishers & Distributors.

5. Bajwa, N. A. 2002. The Tabligh Guide.

Islamabad (UK): Islam International Publications.

6. Chaudhry, R. A. 1990. Stories from Early Islam. Islamabad (UK): Islam International Publications Ltd. 7. Compiled by Ahmadiyya Muslim Community. 1988. Selected Sayings of the Holy Prophet of Islam. Islamabad (UK): Islam International Publications Limited.

8. Hafiz, A. n.d. Chapters from the History of Madina. Jeddah: Sharikat al-Madinah alMunawwarah lil-Taba’ah wa al-Nashr.

9. Khan, A. G. J. 2001. An outline of the life of Muhammad: The Holy Messenger of God. 10. Review of Religions.Vol.96, No.5, May 2001. Islamabad (UK): Al Shirkatul Islamiyya.

11. Khan, M. Z. 1980. Mohammed Seal of the Prophets. London: Routledge & Kegan Paul.

12. Khan, M. Z. 1962. The Excellent Exemplar: Muhammad the Messenger of Almighty Allah. London: The Chancery Press.

13. Hameed Sajida. 1983. Muhammad: A Messenger of God. London: London Mosque Publications.

14. Memon, M. O. 1988. Biblical References.

Islamabad (UK): Islam International Publications Limited.

15. Muhammad, M. Z. 1981. Wisdom of the Holy Prophet. Islamabad (UK): Islam International Publications Limited.

16. Savery, R.M. 1976. Introduction to Islamic Civilisation. Cambridge: Cambridge University Press.

17. Waheed, A. 1995. A Book of Religious Knowledge. Rabwah: Fazl-I-Umar Press.

18. Watt, W. M. 2000. Muhammad at Madinah. Oxford: Oxford University Press.

19. Watt, W. M. 1974. Muhammad: Prophet & Statesman. Oxford: Oxford University Press.

4 Ahmadiyyat, the Renaissance of Islam Interview with Muhammad Badr Badu Usman A. Khan

Q1. Tell us about your journey to Islam/Ahmadiyyat.

I had decided at the age of about 14 (1991) that there were more important things in life than worldly progress.

I thought that whatever I achieved would be largely the result of my God given abilities. This is something that no-one has any control over, so how meritorious is it really to have become a doctor, a professor etc? Anyone given the opportunity and God given ability could achieve it. Achieving high morals on the other hand was something that was drastically needed, and was a worthy goal. So I set myself this goal, only concentrating on 2 aspects: (i) to be compassionate; and (ii) to be true.

I tried to help people worse off than me in different ways, and I tried to accept truth when it came.

I went to university (1995) with these goals, and I thought I would find like minded people, but I found that I was pretty much alone, and it was very depressing. I despaired of life. The life full of falsehood and selfishness was worthless, and university was full of this.

I was in quite a desperate situation, tired and angry with the ways of the world, and I was willing to look at anything that claimed it was the truth. I became politically active (1996-7) joining the Socialist Workers Party, which campaigned for a fairer distribution of wealth across society along the lines of Socialism. I joined because I could not counter their arguments and was impressed with their aims, but when I realised that the members of this group were motivated by jealousy and envy, I left.

All this time I had an Ahmadi friend, Imran, who saw my predicament and recommended Ahmadiyyat to me, as

it was what I was looking for. He told me that Ahmadiyyat had been founded by the Second Coming of Hadhrat Isa [as] which as a Christian, interested me. He also told me about Huzur [atba] and about his mother who saw ‘dreams’. I didn’t follow up the interest immediately.

Imran was and is a really great friend with no hidden agenda. We agreed to go on holiday together after we graduated — back-packing around Europe. Thus, Imran invited me to Jalsa Salana to meet his family, immediately after which we would start our trip.

I went to Jalsa Salana because Imran had effectively made it part of our trip.

So looking back, I really had no choice!

I was happy to go since I was curious and quite fearless when it came to the truth, but I was not expecting anything to happen - I was thinking about backpacking around Europe!

I arrived at Jalsa Salana on the Saturday and stayed one night with Imran’s family. Lo and behold, Imran’s mother had a dream which she (against Imran’s ‘orders’) told me about. In the dream she was showing me photographs of the Promised Messiah and the Imam Mahdi [as]. Some had long hair, some short, some had short beards, some long, and so on. In the dream, Imran’s mother explained to me that Ahmadis were not all the same, they were different. Some were better than others. In my eleven years in the Jama’at, I have certainly found that to be true.

This dream convinced her that I would become an Ahmadi. I took it as a compliment and thanked her. She said ‘Don’t thank me, this is what God has said’. I was very impressed by this answer.

The peace of mind I craved as a young man I now have. I have a relationship with God (although it needs a lot more work). There are worldly benefits as well which I believe were granted to me by God’s Grace. I did not seek them exclusively. Allah the Kind simply gave them to me:- career, marriage, a son and independence.

After this, I went to the Jalsa Salana wondering what would happen. I knew that if I was confronted with arguments Tariq Magazine February 2010

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Ahmadiyyat that I could not answer, I would convert.

After talking to Ahmadis from all over the world, particularly an old convert from America and a new one from France, I received those arguments, and agreed to convert.

I remember that after acquiring a Bai’at form, I went to sit in the Jalsa Gah where Pasha Danial, Sabahus Salaam, and Kashif Javaid (all from Glasgow) were sitting. They had also just converted.

Sabah turned and congratulated me.

That was the first time I met him.

2. What were your perceptions of Islam before you accepted Islam and how have those changed since?

Long before I knew of Ahmadiyyat, I had noted the similarity of what I came to know as non-Ahmadi ‘mullahs’ to the Jewish scholarly opponents of Hadhrat Isa [as] in his time. Thus, I mistrusted them straight away. Ahmadiyyat changed my view of Islam, and made me understand that the non-Ahmadi mullahs had fallen into the same trap as the Jewish mullahs, by rejecting their Messiah. Ahmadiyyat was simply the only way to follow Hadhrat Isa [as] or any other prophet in these modern times.

Since then, I have read quite a few books of the Promised Messiah [as], and got involved with the Jama’at as much as I could. As a result, my love of the Holy Prophet [saw] has developed greatly, as had my relationship with God. Ahmadiyyat is the real deal.

Q3. How has accepting Islam changed your life and what benefits have you gained?

The peace of mind I craved as a young man I now have. I have a relationship with God (although it needs a lot more work). There are worldly benefits as well which I believe were granted to me

by God’s Grace. I did not seek them exclusively. Allah the Kind simply gave them to me a career, marriage, a son and independence.

When I became an Ahmadi, I had none of the above and did not know how I would get them. Hadhrat Khalifatul Masih I [ra] used to quote a verse of the Holy Qur’an, the gist of which reads “If you worry about God’s things, then He will take care of your needs in such a

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way as you will not comprehend.”

One of the conditions of Bai’at is to give precedence to faith over worldly objects. I have always tried to give faith its due station in my life. I have never worried overly about any worldly aspect of my life. In fact, I wanted to give up my education (as I was disillusioned with it) and become a missionary, but Hadhrat Khalifatul Masih IV [rh] refused me, and told me to complete my studies. So I pursued my career, by the Grace of Allah as I was commanded by Huzur [atba], and I think I have been very much blessed, and continue to be blessed because of that, and it happened (from a worldly point of view) by accident. This is Allah’s Kindness.

The truth is, if I knew then what I know now, I would not have applied to be a missionary. Allah’s Jama’at did me a great favour.

help me, and would improve my life.

Examples such as Ibrahim Noonan were in front of me. In fact all the while, people like Ibrahim Noonan, Hafiz Fazle Rabbi, Khalil Miyan, Nasir Orchard and other members of Norbury Jama’at, as well as Imran and his family, were always there to help me and guide me.

Q5. What has been the reaction of your friends and family to your conversion?

They were angry and confused at first but now they see the positive effect it has had and simply accept it now.

They love their grandson of course! Of course being Ghanaian, my parents knew of Ahmadiyyat without knowing or understanding what it is. They didn’t want to know and still don’t.

Q6. How has being a member of the Ahmadiyya Muslim ComAlso, reading the books of the Promised munity helped?

Messiah and Imam Mahdi [as] has had a ‘re-programming’ affect on my mind.

As my thinking has become more in step with that of the attitudes and ideas expressed in the Promised Messiah’s [as] writings, and the instructions of the Khulafa, I found that not only was the kind of spiritual advancement that is not possible in other religions now open to me (confirmed by my discussions with those of other faiths), but worldly advancement also. In my professional life, I have (since becoming Ahmadi) impressed many colleagues at work, in education and social circles with my ideas and thoughts (without trying to do so).

This kind of supremacy, and much more (Professor Abdus Salaam, Muhammad Zafrullah Khan) is granted to those who follow the Promised Messiah and Imam Mahdi [as] with sincerity. I know that many other Ahmadis experience the same thing.

Q4. What challenges have you faced as a convert to Islam and how did you overcome them?

The friction with my parents was the main issue, which grew worse when I started preaching openly in the Croydon town centre (where everyone used to know each other). It grew much worse when I decided to go to Pakistan to get married (because of dreams that I, my wife and others had). I did all these things because I wanted to follow the way of God. I believe that God would

Members of the Jama’at in general did not really understand what I was going through in this country. The main support I received was from other converts, but even our experiences as converts are not really the same.

Ibrahim was a person whose experience had been similar to mine. One thing about Ibrahim is that his relationship with God is much stronger than any of his worldly relationships. This is the only way because human beings cannot help despite their best efforts. Among other things watching him I believed that Allah would help me because my intentions were pure, and He did not let me down. He never lets you down.

Q7. How have you found integration into the Community?

Coming from a multicultural background, I believe I have found it easier than most. The same human frailties are there. No-one should expect to find angels when they join the Jama’at, neither should they expect that they will immediately become angles on joining the Jama’at. It is a long process and often I feel that I have made no progress at all!

Q8. What events or activities would you like to see taking place?

New Ahmadi Ijtemas as they have in Germany,

Ahmadiyyat

Q9. What advice would you have for your fellow new converts into Islam?

Remember that your covenant is with the Promised Messiah and Imam Mahdi [as] at the hand of the Khalifa [atba] and no one else. It is a relationship with God. You owe noone else anything, and no-one owes you anything. If you act like this, God the Powerful and the extremely Kind, will take responsibility for you.

Also, read the books of the Promised Messiah and Imam Mahdi [as] deeply and follow the Khilafa. His orders, his desires, his intentions, his prayers, his likes and dislikes. Make a point of listening to his sermons regularly. Do not be worried that others around you are not listening to him and not following him. One of the orders of the Khalifa, is to read the Qur’an every day. This should also be done along with all the directions in Islam and Ahmadiyyat. Try to train yourself to seek help only from God, because He is really there, and He really Listens and Helps. After eleven years in this Jama’at, I need to follow this advice myself more than ever.

Q10. Finally, as someone who has found Truth, what advice would you have for any seeker after Truth?

Be totally honest with yourself (or with God if you currently believe in God). If you are not honest with yourself, how can you expect to be successful? I met a woman the other day who was upset because her son had become a Muslim.

I asked her if she knew anything about Islam. She answered, ‘yes but not from my son, from Christians’. I told her that she should read about it for herself, but she answered ‘I don’t want to become Muslim’. From this it’s clear that she had her own desires which were more important to her than the truth!

Truth is very valuable. Religious history tells us that it can’t be attained unless a person is willing to pay a high price.

May Allah give us all the courage to follow only truth. Ameen.

Once you find the truth, then the real work begins (May Allah give us the strength. Ameen).

Conditions of Bai’at remind us of our role and responsibilities as an Ahmadi.

Our beloved Imam Hadhrat Khlifatul Masih V [atba] in his first year of Khilafat explained these ten conditions in his sermons. These sermons have been published in book form. May Allah help us to better understand these conditions and enable us to become a better Ahmadi and a better Muslim

If you are a ‘New Ahmadi’ and would like to discuss any issues or have any specific questions regarding any matter, then please contact the National Mohtamim Usman A. Khan at the email given below.

The department also sends out regular educational emails to all New Ahmadis. To become part of the distribution list please send an email to: tarbiyyatnewahmadis@khuddam.org.uk

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5 Opinion Mujeebur Rahman is a regular contributor to the local press in Keighley where he writes on behalf of the Ahmadiyya Muslim Association.

Integration and Assimilation Mujeebur Rahman

One of the most widespread assumptions in the discussion on European Muslim integration is that being a devout Muslim is a threat to Europe. Those who believe in the irreconcilability of Western and Muslim identity generally argue that the Muslim faith with its moral conservatism lies completely opposed to the secular and sexually liberal Europe.

It is, therefore, a recipe for increasingly insular Muslim communities and profound alienation from European national identity.

Many Western thinkers define integration as conformity with majority culture and recognise it as a defence against dual loyalty citizens. For many settlers though the umbilical cord with Islam had not been cut and there was no soothing local midwife to help with assimilation.

Those who were uprooted from villages and rural areas never quite took to transplantation. While some have turned rigidly inwards, fixed in narrow-minded and restricted notions of faith and behaviour many others have completely lost their bearings by submerging themselves in the Western way of life drinking alcohol, being sexually liberal, pursuing its fashion trends like an accomplished predator and possessing an uncontrollable desire for material goods.

Furthermore, there is also the question of integration between groups belonging to the same faith.

Are there examples from the past where communities were confronted with this issue or does it relate to Islam alone?

There are numerous episodes in human history where many communities were confronted with this question of integration. In fact, one can go back to the time of the first prophet of Allah and

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see how Hadhrat Adam [as] dealt with this thorny issue.

Satan ‘apparently’ defeated Adam [as] because although God Almighty had refrained him from approaching the tree, he approached the tree as a result of being beguiled by Satan and hence endured many difficulties. Recalling this incident the Holy Qur’an says in Chapter 20 verse 118, that We placed Adam in paradise and consequently Satan stood in opposition to him. Thereupon Allah Almighty said: “O Adam this is an enemy to you and to thy wife, so let him not drive you both out of the garden so that you may come to grief.” God has decreed for you not to hunger in this garden nor be naked, nor be thirsty and nor will you be exposed to the sun. Adam [as] established the first social order that laid the foundations of a kingdom and social progress for man. Every individual must be provided with water, food, clothing and shelter to create economic equality thereby preventing social upheavals arising in civilised society.

When God proclaimed this, Satan became even more inflamed that in opposition to him Adam had been given the glad tidings of supremacy and triumph.

Hence, Satan changed his strategy.

He went to Adam [as] and said, O Adam, shall I direct you to the tree of eternity, and to a kingdom that never decays? When he worked on them with these enticing words Adam[as] and his community or Adam[as] and his wife ate the fruit from the tree because of this deception. And the ill effects of this action instantly began to manifest themselves on account of it being against the Will of God. Adam [as] became aware of committing a big mistake by

violating God’s command. He believed this approach would lead to success.

However, his misery only grew after accepting his enemy’s advice and his achievements and progress suddenly came to an end.

The ‘tree’ was a certain family or tribe from which Adam [as] was instructed to keep aloof because its members were his enemies. Satan devised this strategy to entice Adam [as]. Satan advised that increased contact and association would lead to great progress. Relationships would grow through these alliances.

Friendships would thrive. Alliances based on love and affection would develop and in this way rapid progress would be achieved. After all this is the will of God that you make progress, he argued. If it is attained collectively and by removing this estrangement and division between us how could God condemn it? He will applaud it. Satan beguiled Adam [as] so that he made peace with his enemy.

Consequently, the ill effects born out of these friendly relations and familiarity began to materialise.

The Holy Qur’an says that when they both ate from the tree, their nakedness began to manifest itself and the ill effects of this action became clear to them.

And Adam [as] observed not the commandment of his Lord, so his life became miserable. Then his Lord chose him for His grace, blessed him with nobility and veneration. To correct this mistake they began to cover themselves with the leaves of the garden (Warraqul Jannah). God Almighty showed him that path which would lead him and his people towards progress and success.

Hence, Adam [as] converted his apparent defeat into victory by covering himself at once with the leaves of paradise.

Opinion

The Holy Prophet Muhammad [saw] says: ‘That which is wise and sagacious is the lost property of a believer’ i.e. wherever a Muslim comes across wisdom, he tries to adopt it. Hence, our beloved Prophet Muhammad [saw] has given an eternal code of conduct to Muslims in adopting another nation’s positive attributes and being supportive and competitive in good benevolent matters.

Waraq can also mean adornment. In the lexicons it is written that the beauty of the world and its adornment is referred to as Waraq. Similarly, Waraq also means a race or a generation. Bearing these meanings in mind the above verse would read: Adam [as] covered himself with the beauty and elegance of paradise. The beauty of paradise is due to its faithful inhabitants. Similarly, in line with the other meanings the verse would read, Adam [as] began to eliminate the satanic deception by opposing it with the help of the pious generation, which proved successful.

The natural question arising is what is the connection of the leaves of paradise with the fig. The leaves from any tree can be classified as Waraqul Jannah. Firstly, when we consult the language of the interpretation of dreams it states that when a person sees the fig tree in a vision or dream it stands for pious and virtuous people. These are the exact meanings of Waraqul Jannah because Waraq means a righteous generation and Waraqul Jannah is the virtuous generation inhabiting paradise. Hence, Waraqul Jannah according to the interpretation of dreams are the leaves from the fig tree.

Secondly, it is worth considering if there is any distinctive connection between fig leaves and the story of Adam [as]. The Holy Bible states: Now the snake was the most cunning animal that the LORD God had made. The snake asked the woman, “Did God really tell you not to eat fruit from any tree in the garden?”

“We may eat the fruit of any tree in the garden,” the woman answered, “except the tree in the middle of it. God told us not to eat the fruit of that tree or even touch it; if we do, we will die.”

The snake replied, “That’s not true; you will not die. God said that, because He knows that when you eat it you will be like God and know what is good and what is bad.”

The woman saw how beautiful the tree was and how good its fruit would be to eat, and she thought how wonderful it would be to become wise. So she took some of the fruit and ate it. Then she gave some to her husband, and he also ate it. As soon as they had eaten it, they were given understanding and realized that they were naked; so they sewed fig leaves together and covered themselves. (Genesis Chapter 3 verse 1-7).

Hence, the Holy Qur’an and the Bible both agree that when Satan succeeded in deceiving Adam [as], he covered himself with fig leaves. Hence, they both agree that Satan deceived Adam [as] through reconciliation, by joining Adam [as] to himself to try and destroy God’s plan. Adam [as] immediately realised his error and gathered a community of believers around him and destroyed the satanic plan.

Far from defeat and ruin, this incident created a new kind of vigilance and led to even more progress. As God Almighty says, ‘Then his Lord chose him for His grace, and turned to him with mercy and made him advance even further than before’. This is akin to the huge intrigue of the Ahrar to completely annihilate the Ahmadiyya Community in 1934. However, their intrigue created a similar kind of vigilance and activity, which resulted in far greater progress by the Ahmadiyya Community. Similarly, Adam [as] surrounded himself with the Waraqul Jannah and announced to the enemy that we have no affiliation with you. You cannot join us with you in the name of peace and reconciliation. God has ordained a different path for us. Our community cannot behave hypocritically by just agreeing with your opinion but not act upon it.

Hence, after this incident God Almighty forever established the rule that the community of believers will forever remain separate from the disbelievers. Until this incident the only commandment was that the believers must never be deceived by Satan.

However, after this deception of Adam

[as] the followers of the prophets were commanded to keep a distance from the disbelievers.

Certain commandments appear to be new and supplementary however, they are nothing new. For example, when our Community is instructed not to offer prayers behind non-Ahmadi Muslims, not to marry from among them and not to say their funeral prayers they dispute these measures by deeming them too harsh. They do not realise these commandments are nothing new save those initiated by Adam [as]. This commandment has proved so successful that the followers of Satan are nowhere to be seen and the followers of Adam [as] can be seen everywhere.

Again the serpent is not a literal snake.

Snakes live underground and this enemy of Adam [as] was a caveman who also lived underground.

After this incident Adam [as] understood the importance of social order for the first time. To maintain social cohesion, one must live by the high standards of one’s own faith and adopt the good practices of others. Hence, when one speaks about assimilation, one must speak of an assimilation of values, not absorption brought on by blindly following each other. The Holy Prophet Muhammad [saw] says: ‘That which is wise and sagacious is the lost property of a believer’ i.e. wherever a Muslim comes across wisdom, he tries to adopt it. Hence, our beloved Prophet Muhammad [saw] has given an eternal code of conduct to Muslims in adopting another nation’s positive attributes and being supportive and competitive in good benevolent matters.

This can indeed result in solving issues of social integration in a most excellent manner.

References: Commentary of Chapter 20 verse118 based on that by Hadhrat Musleh Maud [ra] (Tafsir Kabeer).

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6 Career Focus Physiotherapy – a brief insight

By Faraz Sethi MCSP

What is physiotherapy?

Physiotherapy is a healthcare profession with a science foundation. The range of work is very broad and varied and involves working with people to promote their own health and well-being and help restore their movement and function to as near normal as possible when this has been affected by injury, illness or by developmental or other disability.

A Physiotherapist’s work covers health promotion, preventative healthcare, treatment and rehabilitation, with people of all ages and with their families/carers whenever appropriate. The core skills of chartered physiotherapists include manual therapy, therapeutic exercise and the application of electro-physical modalities. The physiotherapist’s approach is underpinned by an appreciation of the psychological, cultural and social factors that influence their patient or client’s active participation in helping themselves to maximise independence and function.

What do physiotherapists do?

Chartered Physiotherapists combine their specific knowledge, skills and approach to improve a broad range of physical problems associated with different ‘systems’ of the body, in particular the neuromuscular (brain and nervous system), musculoskeletal (soft tissues, joints and bones), cardiovascular and respiratory systems (heart and lungs and associated physiology). People are often referred for physiotherapy by doctors or other health and social care professionals. Increasingly, as a result of

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changes in health care, people are referring themselves directly to physiotherapists without previously seeing any other health care professional.

Physiotherapists work autonomously, most often as a member of a team with other health or social care professionals. They may be employed or self-employed and can work alone.

Physiotherapy practice is characterised by reflective behaviour and systematic clinical reasoning, both contributing to and underpinning a problem-solving approach to patient-centred care.

Both becoming and being a physiotherapist is hard work but there is a rich and rewarding variety of work available to qualified physiotherapists and the opportunities within the profession, both in the UK and internationally are considerable.

What type of work do physiotherapists undertake?

Outpatients clinics Advising and treating people with spinal and joint problems, or recovering from accidents and sports injuries.

Patients in hospital Treating in-patients, including people in intensive care units helping very ill people to keep their chests clear of secretions while they are too poorly to cough effectively and to keep their limbs mobile whilst confined to bed.

Career Focus

Schools Working with teachers and parents in the support of children with developmental movement problems.

• Local hospital and their physiotherapy departments (private or public). A search for local NHS hospitals is available on the Department of Health website - www.nhs.uk

Sports and Community centres Promoting health and preventative health education of people through progressive exercise programmes and back care classes.

• Private physiotherapy clinics. A search for local physiotherapists is available from the CSP website -

Women’s health Advising women on ante-natal and post-natal care, exercise and posture, and managing continence and postgynaecological operations (specialist physiotherapy can also help men with continence problems.

Elderly care Maintaining mobility and independence, rehabilitation after falls or treating arthritis and Parkinson’s disease.

Stroke patients Helping people with paralysed limbs to restore normal movement.

Orthopaedics Regaining movement and strength after spinal operations and hip, knee and other joint replacements; treating patients who have accidents and fractures.

Mental illness Holding relaxation and body awareness classes, and improving confidence and self-esteem through exercise.

People with learning difficulties Developing people’s potential through sports and recreation; assessing and providing specialist footwear, seating and equipment.

Terminally ill Supporting people with end-of-life conditions in the community or in hospices.

Private sector Working independently in private practice, clinics, hospitals, and GP surgeries, treating a wide range of conditions.

Voluntary organisations Providing expertise and advice in organisations that support people with conditions such as multiple sclerosis and Parkinson’s disease.

www.csp.org.uk/director/physiotherapyexplained/physio2u.cfm

• Sports clinics, football clubs or special schools, units (for physically handicapped children and adults) and nursing homes for the elderly • Voluntary work for example with the Red Cross Association or St John’s Ambulance Society of the MS Society.

Studying at university Full time degree: The majority of physiotherapy programmes are three or four years of full-time study. This will include study in the university, in your own time and time out on clinical placements.

Part-time degree: There are a number of part time physiotherapy courses in the UK with the same entry requirements and learning outcomes as full time courses. Some of these programmes have been set up primarily for physio assistants wishing to become chartered physiotherapists.

What qualifications are needed in order to apply?

Please note that entry requirements will vary from university to university so make sure you check directly with individual universities before applying.

School leavers are normally required to have three A2 level subjects at a minimum of Grade C (one should be biological science) and four A1 levels at Grade B including a biological science. Students should also hold a minimum of five GCSEs at grade C and above taken at one sitting and include maths, English language and sciences.

What are the non-academic requirements?

As well as having the ability to cope with the academic demands of an honours degree course in science, admissions tutors will also be looking for evidence of the following qualities and skills in potential students: • communication, helping and caring skills.

Can work experience help?

• sensitivity and tolerance.

Gaining work experience is also helpful but can be difficult to organise specifically in physiotherapy. Because of all the training pressures there are no physiotherapy departments currently. Work experience in any aspect of healthcare will be useful to you. This is because admissions tutors are looking for evidence that you have the ability to communicate well with all ages and sections of the community. Examples of where you may find work experience are:

• ability to use initiative.

• potential to undertake an intensive course of study.

• reliability, honesty and trustworthiness.

• enthusiasm, dedication and determination.

Career Focus team building or video analysis work depending on what the manager wants. During this hour the medical staff will carry out a second rehabilitation session.

3pm – 4pm – ‘Home time’ – Footballers finish for the day.

Medical staff use the hour to write up all their medical records for the day and plan rehabilitation session for the following day. BORING BUT A LEGAL REQUIREMENT! 4.30pm – End of the day.

A day in the life of a Chartered Physiotherapist working in professional football 8.30am – 9am – ‘Breakfast’ – Staff and players will have a compulsory breakfast consisting of cereals, croissants, eggs, beans, toast, fruit, yoghurt, fruit juices! NO FRY UPS! 9am – 10am – ‘Treatment’ – Footballers will come in for assessment and treatment of injuries and they will be prescribed a programme for the day if they are not participating in full training which could involve swimming, weights or even some other sporting activities i.e. golf. Footballers who are training may ask for a massage, spinal manipulation or some form of taping/strapping of their ankles etc. FOOTBALLERS ARE PAMPERED! 10am – 12pm – ‘Training’ – Footballers will train for two hours which is led by the coaching staff. While training is going on, the medical staff will be doing some specific rehabilitation work with the injured crew. This may involve ball work, speed and agility work, balance work, stretching and flexibility, plyometrics and co-ordination. If there are no injuries the medical staff may practice some realistic pitch side scenarios so they are fully equipped to deal with them as and when they occur. Sometimes players will sustain injuries in training and it is the physiotherapist’s job to provide initial first aid.

12pm – 1pm – ‘Lunch’ – Footballers and staff have a compulsory lunch consisting of stir fry, roast dinners, salmon, shepherds pie, lasagne, fajitas, beans on toast, spaghetti bolognaise, salads, soups, baguettes, yoghurts….you name it we have it! The importance of nutrition after training is crucial.

1pm – 2pm – ‘Rest and Recuperation’ – Footballers are allowed an hour to digest their food, play pool, table tennis, playstation or just read a paper! This hour is also an assessment and treatment hour for any injuries picked up in the morning session. If no injuries have been sustained in the morning, the staff will also have a pool tournament! WHAT A LIFE! 2pm – 3pm – ‘Training’ – Footballers will do another hour of training. This again could be ball related or could be strength and conditioning work, rehabilitation work, pool session,

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X-rays of a wrist

Fact file • There are 54 bones in your hands including the wrists!

• Your thigh bone is stronger than concrete!

• The smile is the most frequently used facial expression. A smile can use anywhere from a pair of 5 to 53 facial muscles!

• Your body uses 300 muscles to balance itself when you are standing still!

• A single human blood cell takes only 60 seconds to make a complete circuit of the body!

Practical experiences explained This 18-year old professional footballer sustained a facial injury.

He was challenging for a header and was elbowed in the side of the head / cheek. He had a huge cut below his right eye and it was my job to stop the stem of blood flow! I cleaned the wound, stitched him off the pitch and the ambulance transferred him to hospital. X-rays confirmed he had a depressed fracture of the cheek bone. Ruled out of action for four weeks.

This 21-year old professional footballer sustained an injury to his right knee. He jumped up to head the ball and then landed with a straight leg and twisted his knee in the process.

He was not able to continue due to increase swelling and pain levels and the inability to bear weight. A scan confirmed he had suffered medial ligament damage and he would be out of action for up to six weeks.

Why Choose a ‘Traditional’ University?

By Naeem Ahmad

Cambridge University

This article is inspired by anecdotal observations of Khuddam and others about the type of institution selected for undergraduate studies especially in view of the fact that many young Khuddam would have grown up when most of the older polytechnics had been granted university status. When this first happened opinions were divided over whether simply renaming and rebranding as a university would translate into equivalent education standards and whether this would have any impact on employment opportunities for graduates.

This brief article seeks to explore some of these issues with regards to undergraduate studies (as post-graduate studies are considered against different criteria).

Are all universities the same? Does it really matter whether you attend ‘traditional’ university or one that was once a former polytechnic? Is it better to get a 1st from any university than a 2:1 from a redbrick? Given Huzur’s [atba] instructions pertaining to Ahmadis excelling at research, it

would seem appropriate for potential undergraduate students to explore the first step in academia, which is gaining your first degree.

When choosing an institution it is important to have an appreciation of how a potential employer would look at your choice of university; after all, it is the employers whom you will need to impress. In the current climate, employers will form their impression from two aspects of a candidate’s CV. The first will be their experience and the second will be which university they studied at.

The importance of which university to study has several implications. The money available and emphasis on research, teaching and the quality of the facilities can vary wildly and Khuddam must be alert as to whether their chosen institution represents value for money.

To fully understand which university to choose, one must have an appreciation of how the current system came about. In

the British educational tradition there were only two universities, Oxford and Cambridge University. The remit of these institutions were to train young men to be both good Christian men and leaders of “the Empire”. As more men, and later women, wanted access to higher education and could afford to pay, some wanted secular institutions to study at. So University College London was founded and King’s College London, a Church of England run institution, formed in opposition in 1829. Since then the number of universities has grown considerably. However, university level education was still the preserve of a small elite stratum of British society.

The prevalent socio-economic makeup of Britain was such that only those with established wealth or who were extraordinarily bright and driven could access these institutions. Indeed, some colleges such as Eton where selection was based on your wealth, class and sex had students’ places at Oxford reserved simply for being a member of Eton.

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Career Focus route to a higher-level qualification. However they often focused on more practical forms of study and were considered a second level tier in comparison to universities. To abolish this, after the Higher and Further Education Act 1992 all polytechnics became universities and overnight the number of universities in the UK mushroomed to over 100. The older and more established institutions coined the term ‘red-brick’ (since many were built from the old style bricks from the 19th century) to describe and indeed distinguish themselves from other universities.

It can be argued in British society today that the perceived prestigious universities are the older more established ones, including Oxford University, Cambridge University, Imperial College (IC), King’s College London (KCL), University College London (UCL) and London School of Economics and Social Science (LSE). These institutions belong to the “Golden Triangle” (Oxford – Cambridge – London) of institutions, which claim the largest portion of public research funding. It has been compared to the Ivy League in the USA and more often than not in some job environments there will be an unwritten rule that they will only accept candidates from these institutions.

There are other groups in the UK such as the Russell Group, the 1994 Group and the Million + Group. The Russell Group claims to have as its members the most research-intensive universities in the UK and is often cited in the British press on educational issues. They contain numerous institutions, including the Golden Triangle and are exclusively ‘traditional’

pre-1992 universities. The 1994 group again is often cited in the press, it also has many well-reputed traditional institutions alongside newer universities, which in many fields are worldleading institutions. Finally the Million + Group contains many of the old polytechnics that converted to universities.

These universities often have the most relaxed admissions requirements and indeed many do not charge the full tuition fees. When institutions have degrees in David Beckham, Ghost Hunting or the much-criticised BSc in Happiness, Khuddam should be aware that investing in such courses is probably ill-advised if they have a choice and the opportunity to study in a university in the other groups mentioned.

It must be emphasised, however, that not gaining admission to the Golden Triangle or even a traditional university is not the end of the world. Far from it. Innumerable individuals have gone on to have very successful careers, including winning Nobel Prizes, after graduating from other institutions or indeed in some case from none! However, if you have the grades it would be strongly advisable to aim for a traditional university. Not only do they have an excellent research base and typically superior teaching facilities, but also they open doors that polytechnics do not.

Of course, choosing a traditional university on its own is no guarantee for success but with prayers and hard work it will help you on your way, insh’Allah.

Appendix Russell Group • • • • • • • • • • • • • • • • • • • •

University of Birmingham University of Bristol University of Cambridge Cardiff University University of Edinburgh University of Glasgow Imperial College London King’s College London University of Leeds University of Liverpool London School of Economics & Political Science University of Manchester Newcastle University University of Nottingham Queen’s University Belfast University of Oxford University of Sheffield University of Southampton University College London University of Warwick

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Golden Triangle • University of Cambridge • University of Oxford • Imperial College London • King’s College London • London School Of Economics • University College London 1994 Group • University of Bath • Birkbeck, University of London • Durham University • University of East Anglia • University of Essex • University of Exeter • Goldsmiths, University of London • Institute of Education, University of London • Royal Holloway, University of London • Lancaster University • University of Leicester • Loughborough University • Queen Mary, University of London • University of Reading • University of St Andrews • School of Oriental and African Studies • University of Surrey • University of Sussex • University of York

7 Articles

Speech by Sadr Majlis at National Ijtema 2009

By Tommy Kallon, Sadr Majlis Khuddamul Ahmadiyya UK

Honoured Guests, My Dear Brothers Khuddam and Atfal,

[salam] I take this opportunity to extend a warm and personal welcome to you all in my capacity as Sadr Majlis Khuddamul Ahmadiyya UK. Since my appointment to this exalted office, I have had the honour and pleasure of touring the country, meeting and addressing Khuddam and Atfal at various events and gatherings. Today, as I stand before the largest assembly of the Majlis I have ever addressed, I am delighted to see a galaxy of Khuddam and Atfal congregated here today, determined to excel in mind, body and spirit. Determined, I might add, to excel not just in today’s victories, but in fact tomorrow’s. I will speak more about that in a few moments.

Today, I want to speak to you about Majlis Khuddamul Ahmadiyya and its celestial rank. I want to speak to you about your responsibilities in this regard.

I pray that these serve both as a cause for reflection and an impetus for action.

Speaking of action, it certainly seems from this morning’s football that the recent experience at the National Football Tournament of playing in the hometown of the world’s most successful, skilful and consistent football club, that is, Premiership and World Club Champions, Manchester United, inspired the regional teams to play with skill and passion.

Though I begin with humour, there is a more serious point here. Reflect for moment on a footballer’s pursuit of both the great glory of victory and that elusive moment that turns to uncontrollable cheer as the ball struck with conviction now glides into the back of the net.

It is that momentary ecstasy which every player on the pitch struggles for. And struggle they have. From childhood, many wanted nothing more than to be professional footballers. As children, they collected and swapped panini stickers of their favourite players; played in all season – the wind, the rain and the snow. They dressed like their heroes, acted like their icons, attending trial after trial in the hope of being discovered.

Of thousands of seekers only a handful would be victors, who then gave up everything for their passion.

Whilst I certainly do not agree with many of the lifestyle choices of footballers, their commitment to their passion is something that we can learn from. They train until their bodies could endure no more, gladly sacrifice their sleep, their social lives and perhaps even the very sentiments towards a team they may have supported their whole lives.

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Articles their value system, they doggedly pursue their aspirations, no matter how remote the possibility of success. As members of Majlis Khuddamul Ahmadiyya, as standard-bearers of a much greater ideal, their sacrifices and determination should, by comparison, be infinitesimal. In some cases it is, yet in some cases it is not. For, by my estimation, we have three types of Khuddam in our Majlis. We have: 1. Khuddam who make things happen; 2. Khuddam who watch things happen; and 3. Khuddam who wonder what the hell just happened.

In the first category, there are many Khuddam both within and outside of the team that organised this Ijtema who, with minimum encouragement, have offered tremendous services to Majlis Khuddamul Ahmadiyya and to the cause of Allah. Guided by the glorious Qur’an, the most beautiful example of the Holy Prophet [saw], the precepts of the Promised Messiah [as] and a Divinely-inspired Khilafat, these Khuddam are true to both their pledge and to their Bai’at. They invest time away from their families, friends, workplaces and educational establishments. They employ their wealth in the service of Allah’s religion and creatures. Most of all, they spend their nights in deep earnest supplication to the Divine. They have discovered that the permanence of Allah’s succour and the blessings of the great chalice of truth entrusted by our beloved Master Hadhrat Muhammad Mustafa [saw], to the Promised Messiah [as], the Holy Founder of this Divine Jama’at, is the most magnificent of trophies. Unlike the footballer and the elusive football deal, they have realised that Allah’s Providence is available to every Khadim in equal measure because the grace of Allah is infinite. They are cloaked in the prayers of the Promised Messiah [as] and are shadowed by the canopy of Allah’s mercy. The success of this Ijtema and every single Khuddam event is a testament to their dedication and is immutable evidence that Allah’s support is with them. Devoted servants of Islam, Ahmadiyyat and Khilafat, they are always in my prayers. May Allah bless them profoundly.

Yet despite the accolade I confer on these loyal servants and the reward

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that I pray Allah gives them for their endeavours, the success and progress of Majlis Khuddamul Ahmadiyya cannot be attributed to their efforts. It is, in fact, Allah’s grace and the blessings of Khilafat that are the key to the tremendous success of Majlis Khuddamul Ahmadiyya.

As Hadhrat Musleh Maud [ra], that visionary of inestimable proportions, who established Majlis Khuddamul Ahmadiyya, once remarked: “It is Allah’s promise that He will make you grow, give you success and through you will raise the name of Islam and the Holy Prophet [saw]. Remember God’s promise is never false. Even if the whole world gets together and tries against it even then God’s word will be fulfilled and will surely be fulfilled. So keep faith in the promise of God and do not think that day is far when the whole world gathers under the flag of the Holy Prophet [saw].” (Al Fazl, 1st November 1959) The continued success of Majlis Khuddamul Ahmadiyya UK is a rolling testament to Allah’s promise of victory for Islam. When Hadhrat Musleh Maud [ra] addressed Majlis Khuddamul Ahmadiyya, the UK Jama’at itself, never mind its youth wing, was in the rudimentary stages of its development.

Yet it was Allah’s design that Majlis Khuddamul Ahmadiyya UK would be destined for greater things.

When in 1984, Hadhrat Khalifatul Masih IV [rh] miraculously escaped from the enemies of truth in Pakistan who conspired to challenge the Will of Allah and the promise of Hadhrat Musleh Maud [ra], it was Majlis Khuddamul Ahmadiyya UK that was called to the service of the Khalifa. From the preparation of Huzur’s residence to assuming Huzur’s security detail, Khuddam stood first and stood tall.

Under the tutelage of Khilafat, Majlis Khuddamul Ahmadiyya UK was to become the backbone of the UK Jama’at.

When in 1989, Hadhrat Khalifatul Masih IV [rh] approved the new constitution of Majlis Khuddamul Ahmadiyya, the UK, like all other countries outside of Pakistan, went from being a Qiadat with a National Qaid to a Majlis-e-Mulk with its own Sadr. Under Rafiq Ahmad Hayat Sahib, our first Sadr and now of course Ameer UK, Majlis

Khuddamul Ahmadiyya UK would grow into an increasingly active and organised group of young men, that would play a significant part in the 1989 Ahmadiyya Jama’at Centenary celebrations, pioneer career seminars and organise a groundbreaking charity cycle marathon from Bradford to London which saw the service to humanity by young Muslims become a benchmark for every other Muslim community in Britain.

As Ameer Sahib entered Majlis Ansarallah, a youthful Sayed Ahmad Yahya Sahib was appointed Sadr Majlis.

The challenges presented by the major influx of people from Pakistan which now began arriving in the UK were met head on as the humanitarian endeavours

by Majlis Khuddamul Ahmadiyya UK intensified. When there was genocide in Bosnia, it was the members of Majlis Khuddamul Ahmadiyya UK who risked their lives driving aid trucks into war torn regions and with that, a new era of service to humanity was pioneered that would lay the foundations of Humanity First, a humanitarian organisation of global magnitude.

It was also in this very period that, at the height of the civil war in my native Sierra Leone, Majlis Khuddamul Ahmadiyya UK organised an aid container full of food, clothing, medical supplies and even artificial limbs to Freetown. This container arrived at the Mission House in Freetown where a host of Ahmadis had taken refuge just as the city came under its heaviest bombardment and all supplies were cut off. As Allah willed, the aid sent

by Majlis Khuddumul Ahmadiyya UK was to be the source of sustenance for these local Ahmadis including members of my immediate family for days. Even though I was instrumental in facilitating that aid container back then, yet I remain indebted to Majlis Khuddamul Ahmadiyya UK for this.

Majlis Khuddamul Ahmadiyya UK was clearly evolving into a well organised, structured and inclusive tool for the propagation of true Islam and just as the need to Tabligh in Europe became a priority, a young, stocky and outspoken Irish man with a passion for Tabligh, Ibrahim Noonan Sahib, was appointed Sadr Majlis after Ahmad Yahya Sahib and, under his Sadarat, Tabligh stalls became a common sight across the country. Hyde Park’s Speakers Corner was regularly dominated by members

Articles of Majlis Khuddamul Ahmadiyya UK and its reach beyond the UK’s borders became unstoppable. Groundbreaking Tabligh excursions were sent to Iceland, Ireland and the Isle of Man. When Ibrahim Noonan Sahib was appointed as missionary in-charge for Ireland, Mirza Fakhar Ahmad Sahib, a descendant of the Promised Messiah [as] and a masterful administrator became Sadr Majlis. This was the time for Majlis Khuddamul Ahmadiyya UK to demonstrate its maturity. It was a Sadarat that began the greatest shock and most significant challenge to befall the Majlis when our beloved Imam Hadhrat Khalifatul Masih IV [rh] passed from this world to the next. Within hours of his passing, Majlis Khuddamul Ahmadiyya UK was called to task – to organise the mourners, to assume security detail, to undertake Waqar-e-Amal and despite the intense sadness and sense of personal grief at the loss of a father-like Khalifa that they had grown up with, Khuddam stood tall and steadfast and discharged all of the many responsibilities assigned to them, many of which they had no previous experience of. When the time for the election of the new Khalifa came, Majlis Khuddamul Ahmadiyya UK was once again an instrumental part of the organisational machinery. And if that Sadarat began with a challenge, it also ended with one in the form of the Khilafat Centenary celebrations last year where, for the best part of a year Majlis Khuddamul Ahmadiyya UK, were called upon to play a significant role in the organisation and hosting of many key events.

My dear brothers! A full review of our history would run into volumes and is beyond the scope of this address. I have attempted only a cursory glance to demonstrate here that, in its short history and under the tutelage of my illustrious predecessors, Majlis Khuddamul Ahmadiyya UK has continually made progress at each twist of the kaleidoscope.

However, no one should be under the illusion that the success of Majlis Khuddamul Ahmadiyya UK can be attributed to these or any one individual.

Make no mistake about this, Majlis Khuddamul Ahmadiyya UK is destined to progress irrespective of who is serving it. It is because of Allah’s promises in the Holy Qur’an and the prayers of the Promised Messiah [as] and his Khulafa

that Majlis Khuddamul Ahmadiyya UK is what it is today.

I know from my own personal experience in my brief tenure as Sadr Majlis that it the grace of Allah that is sustaining and carrying Majlis Khuddamul Ahmadiyya UK and we are merely the conduit for the fulfilment of Allah’s Divine purpose. It is, in fact, a great Divine bounty that He presents us with the opportunity to serve His cause while success is guaranteed by His own promise.

The Promised Messiah [as] has commented on this in the following terms: “I tell you truly that if all of you should desert me and should hold back from service and help, He will create another people who will render Him, the needed services. Be sure that all this is from heaven and your service is for your own good, so let no pride enter your heart, nor should you imagine you are helping financially or otherwise. I tell you again and again, God is in no need of your service, and it is His grace upon you that He provides you with an opportunity to serve.” (Essence of Islam Vol. IV, p.254.

Majmu’ah Ishtiharat Vol 3 pp.496-499) So for those Khuddam who either watch things happen or, worse still, wonder what is going on, I can say with impeccable confidence that Majlis Khuddamul Ahmadiyya, like this Divinely instituted Jama’at, is destined to succeed whether you come forward to its service or not. As our Most Respected Ameer Sahib noted in his inaugural address yesterday, mosques around the UK will get built whether or not individual members of the Jama’at contribute financially to them or not. By the same token, the vanguard of Majlis Khuddamul Ahmadiyya UK will march forward to it ultimate destiny whether or not individual Khuddam came forward to its service. This is the victory which I alluded to at the start of my address and it is to share in this sweet victory that I invite you all greater service of the Jama’at through Majlis Khuddamul Ahmadiyya. Do not ever fall under the illusion that you are doing anyone or the Majlis a favour by your participation.

On the contrary, you should consider it an honour and a privilege to be counted among Khuddamul Ahmadiyya – the Servants of Ahmadiyyat.

It represents the best training ground

for the future leadership of the Jama’at which we will inherit from our elders.

For the sake of our ancestors who made tremendous sacrifices in the cause of Ahmadiyyat and by virtue of which many of us are here today; for the sake of our progenies and our duties towards them; for our own salvation, let us seize the opportunity to serve the cause of the Jama’at and to be included among the helpers of the Promises Messiah [as].

Situated on the seat of Khilafat and in close proximity to the Khalifa of the time, Majlis Khuddamul Ahmadiyya UK must, in our dedication and devotion to Khilafat, lead the way for all other Majalis.

Listen to the discourses of Hadhrat Ameerul Mumineen [atba] and let your love for Khilafat lead you to its absolute obedience.

The Holy Qur’an states: “Surely virtues (Ch.11:V.115)

drive

away

evils.”

We live in a society steeped in immorality and irreligion. The evil and unhealthy influences that cause us to slip are many and real. This verse gives us the assurance that by following up our wrongdoings with righteous deeds we will be not only overcome them but we will be safeguarded against their evil consequences. The more virtue we practice, the more secure we will be against the evil consequences of our misdeeds.

And if this society is morally and spiritually bereft, then it also has many blessing and values. The access to the finest educational institutions, the wealth of resources such as libraries, museums and media are available to us. We must avail ourselves of these to enhance our secular and religious knowledge giving us both the courage and conviction to contribute meaningfully to society and affect change in the world for the better.

The freedom to practice and propagate your religion in this Western society is a value our brothers in other parts of the world can only dream of.

Having migrated to the UK away from persecution, to be close to Khilafat, it would be a travesty if you get caught up in the vain pursuit of materialism or benefit fraud and fail to profit from the beacon of light that is Khilafat. As the Bible would say, ‘What does it profit a Tariq Magazine February 2010

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“I tell you truly that if all of you should desert me and should hold back from service and help, He will create another people who will render Him, the needed services. Be sure that all this is from heaven and your service is for your own good, so let no pride enter your heart, nor should you imagine you are helping financially or otherwise. I tell you again and again, God is in no need of your service, and it is (Essence of Islam Vol. IV,) His grace upon you that He provides you with an opportunity to serve.” man to gain the whole world and lose his own soul?’ (Mark 8:36) The founding father of our Majlis, Hadhrat Musleh Maud [ra], outlined our purpose as follows: “Our young men need to develop strength of will and devotion. This is what I am bringing toward the attention of Majlis Khuddamul Ahmadiyya.

The reason for the existence of (Majlis Khuddamul Ahmadiyya) is so it would create more strength of will and devotion in young men.” (17th December 1954.

Published Al-Fazl, 22 December 1954) That devotion must serve as a catalyst for bringing change both within ourselves and in the world around us.

At a time when morality is conspicuous only by its absence, when the world’s financial institutions have collapsed under the weight of injustice, when the configuration of world power is sowing the seeds of tension and disaffection, Ahmadiyyat in Islam remains the only salvation for mankind. It is our duty to change the perspective of Islam in the world today, and usher humankind to a new world instituted and guided by the Promised Messiah and Mahdi [as].

My dear brothers, in a society tainted by self-indulgence and depravity, if we are to remain the guardians of Islam and benefactors of Allah’s mercy and protection, our pledge can never become a mere credo of convenience.

It cannot be enough to simply profess: “There is none worthy of worship except Allah” yet not be engaged in His worship. We cannot guarantee Allah’s mercy by frequently repeating his pious formulae yet disregard the moral change necessitated by them.

The conditions of Bai’at set out by the Promised Messiah [as] impose upon us a great responsibility. He admonished: “Let me make it absolutely clear that a mere verbal pledge has no value if it is not supported by a genuine and firm resolve

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to live up to it in every way. Therefore, whoever fully lives up to my teaching, he alone enters that house of mine with reference to which God Almighty has promised, “I shall Myself protect all those who are in this house.” (Essence of Islam Volume IV page 255. Kashti-Nuh, Ruhani Khazain vol 19 pp.10-14) For the theme of this Ijtema, I decided upon Salaat and I would be remiss in my duty here if I did not touch upon this topic. The Promised Messiah(as) instructed: “So all ye people, counted as members of my Community! In heaven you shall be counted members of my following only when in all truth you actually begin to advance on the paths of righteousness.

Offer your five daily obligatory prayers with such concentration and awe of mind as though you were seeing God in front of you, with your physical eyes.”

(Our Teachings, p.7) In response to this call from the Promised Messiah [as], hold fast unto prayers.

Pray profusely; pray earnestly. For when the tumult and joy of this Ijtema has been and gone, when the lights are extinguished and when the clear-up is done, Majlis Khuddamul Ahmadiyya will be left with the stark reality of our future custodianship of Islam and stewardship of Ahmadiyyat. This is our purpose, this our destiny. Seek the grace and mercy of Allah through prayer so that when the time comes we are ready to assume the leadership of the Jama’at from our elders and carry this Jama’at forward till we hand over to posterity.

Cloaked by the prayers of our Khulafa, render relentless services and sacrifices with unyielding purpose so that we bring nigh the time when Jama’at Ahmadiyya will seize the day.

In closing, I would remind you once again that the success of Ahmadiyyat, under the Divine leadership of Khilafat is guaranteed. No man, woman or child, no earthly power, no military machine, no Trojan horse or force of nature can derail

its momentum or delay its destination.

Ahmadiyyat, my dear brothers, is a train that will certainly arrive.

Therefore, my brothers Khuddam and Atfal, congealed by the truth of our faith, bonded by the love of our beloved Master, Hadhrat Aqdas Muhammad Mustafa [saw] and cemented to our unhindered belief in the Promised Messiah [as], stand up and be counted the true servants of Ahmadiyyat. For Khuddamul Ahmadiyya is more than a name. I say this with conviction in my heart and passion in my voice, Majlis Khuddamul Ahmadiyya is a Divinelyinstituted body that ranks higher than all worldly organisations. The role it plays, therefore, in this interdependent world and global community has to match its celestial rank. We must cross borders to spread the Islam of peace, the Islam of truth and the Islam of justice and in doing so I am convinced that Allah’s grace will banish the hatred, disbelief and fear of many of the misguided. We must bring hope, guidance and enlightenment to this country and to a world bereft of values, in desperate need of salvation and in search of truth.

My dear brothers Khuddam and Atfal, we have not just reached the end of a century of Khilafat, we have begun a new one. A century with greater responsibilities and immense challenges for us; a century of significant victories and abundant reward for us. This will be the century when the flag of Islam flies higher in the world; this will be the century when the torch of Ahmadiyyat shines brighter in the world; this will be the century of salvation and enlightenment; and Insha’Allah, under the stewardship of our beloved Khalifa, Majlis Khuddamul Ahmadiyya UK shall lead it.

May Allah make it so and bless you all profoundly.

Thank you for having me. Wassalamu Alaikum.

8 News & Events National Ijtema 2009 A Report by Majlis Khuddamul Ahmadiyya UK

By the Grace and Blessings of Allah, Majlis Khuddamul Ahmadiyya held its National Ijtema on 25th – 27th September 2009 at Islamabad, Tilford.

The theme of this year’s Ijtema was Salaat and we sought to bring this theme to the attention of the participants of the Ijtema, not only through the use of a Salaat-themed backdrop and a Salaat exhibition, but also by encouraging participation at congregational prayers – including Tahajjud prayers which were held on both Saturday and Sunday morning, led by respected Hani Tahir Sahib.

The weather is always a concern at an event of such a scale, and we are especially grateful to Allah for the excellent weather that He blessed us with on all three days.

In order to ensure that the organisers had full visibility and control over the Atfal programme, an entirely distinct and separate Atfal site was established adjacent to the Khuddam site. This

ensured that a greater attention was devoted to Atfal over the course of the Ijtema and a greater amount of academic competitions could be held than in previous years by creating competition areas in the main Atfal Gah for the various age groups. An inflatable bungee run was also hired and placed in the Atfal area and the Fire Service also came with a Fire Engine, which many younger Atfal visited.

Friday 25th September Majlis-e-Shura, Exhibitions and Ijtema Inauguration

this year the regions were encouraged to provide material for a centrally run exhibition.

Each region was asked to devise an exhibition on the theme of alternative energies and, where possible, to design models. Alhamdulillah because of the amount of marquee space available to us this year we were fortunate to be also able to cater for a large number of displays covering Khilafat, Humanity First, MTA, Makhzan-e-Tasaveer and Majlis Ansar Sultanul Qalam.

The 21st Majlis-e-Shura of Majlis Khuddamul Ahmadiyya started on Friday and concluded shortly after midnight.

As with previous years we also invited a number of external bodies such as the Armed Forces, Police, Fire and Ambulance services who engaged the Khuddam and Atfal throughout Saturday.

As the Shura took place in the main marquee, there was also a flurry of activities in one of the other marquees, where, as a break from previous years in which regions were asked to establish their own regional exhibition areas,

In addition to the traditional sporting events such as athletics and football, this year we also introduced a clay pigeon shooting exhibition.

The intention behind having such a full programme of academic, sports, exhibitions and Tariq Magazine February 2010

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News & Events

displays was to strive to ensure that every Khadim’s individual interests were catered for.

Following the conclusion of Hadhrat Khalifatul Masih’s [atba] live televised sermon from Baitul Futuh, Jumu’ah also took place in the main marquee and was lead by Maulana Muniruddin Shams Sahib.

Approximately 400 Khuddam and Atfal were in attendance.

The Inaugural Session began at 6pm and we were honoured with the presence of Respected Amir Jama’at UK, Rafiq Ahmad Hayat Sahib, who delivered the inaugural address to approximately 500 Khuddam and Atfal focusing on the continuation of good habits and discipline developed during the month of Ramadhan.

Amir Sahib urged the Khuddam to take full advantage of the Ijtema to continue with the same high level of spirituality.

In particular, Amir Sahib touched upon the importance of financial sacrifice.

Amir Sahib cited numerous examples to illustrate how Khuddam should not waste the opportunities presented to them to spend in the way of Allah, particularly in relation to the construction of mosques.

Amir Sahib made clear that the building of mosques and Jama’at schemes would never suffer from an individual’s lack of participation. It was a question of availing oneself of the blessings of these schemes.

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Saturday 26th September Khuddam and Atfal activities began early on Saturday morning with academic and sports events. This included a written Ta’leem test based on books of the Promised Messiah [as]. The sports events started with football and volleyball preliminary group matches.

The Sehat-e-Jismani department had gone to substantial effort to prepare the school playing field into a well organised sports arena, featuring two Khuddam football pitches, one Atfal football pitch, a volleyball court, tug-of-war set up, weight lifting competition area and running track.

As ever, the football was keenly contested with all teams being well-organised and showing brotherhood and skill in abundance. A break was taken for Zuhr and Asr prayers, which were lead

by Hani Tahir Sahib after which Sadr Majlis, Tommy Kallon Sahib, delivered his keynote speeches to Khuddam and Atfal in their separate Marquees.

Sadr Majlis Khuddamul Ahmadiyya UK - Key Note Address Using a professional sportsperson as an example, Sadr Majlis cited the commitment to their passion as something that Khuddam and Atfal can learn from. Despite the inherent weaknesses of their value system, they doggedly pursue their aspirations, no matter how remote the possibility of

success - they train until their bodies could endure no more, gladly sacrifice their sleep and their social lives. Sadr Majlis stressed that as members of Majlis Khuddamul Ahmadiyya, as standard-bearers of a much greater ideal, our sacrifices and determination should, by comparison, be infinitesimal.

Sadr Majlis talked passionately about the need for us all to become Khuddam who make things happen, who offer tremendous services to Majlis Khuddamul Ahmadiyya and to the cause of Allah.

Sadr Majlis stressed that we should invest time and employ our wealth in the service of Allah’s religion and creatures.

Most importantly, we should spend our nights in deep earnest supplication to the Divine, discovering that the permanence of Allah’s Succour is the most magnificent of trophies.

Unlike the footballer who is chasing his elusive contract, we should realise that Allah’s Providence is available to every Khadim in equal measure because the Grace of Allah is infinite.

Sadr Majlis went on to speak about the history of Majlis Khuddamul Ahmadiyya in the UK and its various milestones under each Sadarat reflecting on the responsibilities placed on Majlis Khuddamul Ahmadiyya UK through various trials and tribulations.

Sadr Majlis reminded Khuddam that

News & Events

Majlis Khuddamul Ahmadiyya, like the Divinely instituted Jama’at it is destined to succeed whether Khuddam come forward to its service or not. Sadr Majlis invited Khuddam to the greater service of the Jama’at through Majlis Khuddamul Ahmadiyya, that we should consider it an honour and a privilege to be counted among the Servants of Ahmadiyyat.

Sadr Majlis reminded Khuddam that even though the society around us is morally and spiritually bereft, then it also has many blessing and values, such as education, resources and the freedom to practice and propagate our religion, which are values our brothers in other parts of the world can only dream of.

Sadr Majlis stressed that it would be a travesty if we got caught up in the vain pursuit of materialism or benefit fraud and fail to profit from the beacon of light that is Khilafat.

Sadr Majlis requested that our devotion must serve as a catalyst for bringing change both within ourselves and in the world around us, that it was our duty to change the perspective of Islam in the world today, and usher humankind to a new world instituted and guided by the Promised Messiah and Mahdi [as].

Sadr Majlis concluded by reminding Khuddam and Atfal that the theme of this Ijtema was chosen as Salaat, and quoting the Promised Messiah [as], Sadr Majlis instructed us to hold fast unto prayers, praying profusely and earnestly because success in any field

does not rely on any individual but on the prayers and blessings of Allah.

Evening Session We profess our profound gratitude and appreciation to Huzur Aqdas [atba] for blessing this year’s Ijtema with his most gracious presence over two days. For many Khuddam and Atfal, the opportunity to offer congregational prayers behind our beloved Imam and benefiting from his presence and concluding address was the highlight of their Ijtema.

We were graced with Huzur Aqdas’s [atba] presence from Saturday and on Huzur Aqdas [atba] arrival on site at 6.30pm he was presented with some flowers by Atfal.

The flag hoisting promptly followed this, as Huzur Aqdas [atba] raised the Khuddam flag, Sadr Majlis raised the British flag. Throughout this ceremony, a Tirana was read by Jamia students in the background and concluded with silent prayers led by Huzur Aqdas [atba].

Anwer Sahib, read out a brief report of the event and then cheques totalling £112,800 were presented by Amir Sahib and Sadr Majlis to representatives of: Save the Children UK, Macmillan Cancer Support, Barnardo’s, Royal Hospital for Neuro-Disability, Humanity First, Leukaemia Research, Great Ormond Street Hospital and the NSPCC. The representatives were also given a tour of the Ijtema site, participated in flag hoisting session and were invited to stay for the barbecue.

We also used the platform of this Ijtema to make presentations to senior members of who will be leaving our Majlis to join Majlis Ansurallah on 1st Januay 2010.

These included Nadimur Rahman Sahib, Mohtamim Isha’at, Masroor Ahmad Sahib, Naib Sadr Majlis and our former Sadr Majlis, Mirza Fakhar Ahmad Sahib.

The evening session in the main marquee began with the Majlis Khuddamul Ahmadiyya UK Charity Challenge Cheque Presentation. By the Grace of Allah, this was a record year for the amount raised by MKA UK for UK Charities.

Following Maghrib and Ishaa prayers, the eagerly awaited barbecue took place, which was thoroughly enjoyed by all.

Huzur Aqdas [atba] graciously visited each Regional BBQ site before taking his seat with the guests in the Central Barbecue area. As had become tradition, Hazur [atba] had tested each Region’s barbecue and especially acknowledged the kebabs cooked by the Baitul Futuh Region.

The Chairman of the event, Fahim

Following the barbecue, Majlis Ansar Tariq Magazine February 2010

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Sultanul Qalam held its Annual Conference in the Dining Hall from 10.15pm. This was chaired by Respected Mauana Abdul Ghany Jahangeer Khan Sahib and began with a presentation by Ali Khan Sahib (Coordinator of Majlis Ansar Sultanul Qalam UK). There were 48 attendees, 40 of whom were existing members and 8 new members registered.

The total membership is now 332.

A review of the membership’s activities was presented, however the rest of the conference was devoted to the ‘Response to YouTube Allegations Project’. Firstly a compilation of Anti Ahmadi YouTube videos was played,

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followed by a presentation of the three responses compiled by MKA UK so far.

A discussion then followed of how to make more responses quickly - during which existing MTA and Jama’at literary resources were presented to discuss how these could be used to make targeted responses.

Respected Maulana Jahangeer Sahib then concluded proceedings with a short address where he called all Khuddam to rise to the instructions of Huzur Aqdas [atba] and take part in this project. He added that the misguided people making these accusations needed to be exposed for who they really were,

and although ultimately they were answerable to God Almighty it was a useful Tabligh exercise to refute these allegations.

The conference concluded at 11.45pm with tea and biscuits served.

Sunday 27th September The morning began with the conclusion of academic and sporting competitions and the continuation of various exhibitions – including a team of soccer skills entertainers who not only demonstrated extraordinary skills with a football, but in a special demonstration of soccer

skills for Huzur Aqdas [atba], the lead member also balanced a mountain bike on his chin!

joyous scenes for the young Midlands team as they won their second national tournament of the year.

On the sports field Baitul Futuh and Midlands Regions ran out eventual winners against Muqami and Islamabad in the football semi finals. The volleyball final between Muqami and Baitul Futuh and the football final between Midlands and Baitul Futuh were watched by Sadr Majlis and were both highly charged and fiercely (but fairly) contested finals.

After a break for lunch, Huzur Aqdas [atba] had photos with the National Majlis-e-Amila and Qaideen and then graciously chaired the final session which began with Zohr and Asr prayers.

An excellent goal from Ahmed Obeng of Midlands Region was the winning goal of the football final, which led to

Sadr Majlis delivered the Ijtema Report in which he reported that the total attendance stands at 2,027 Khuddam and 785 Atfal (2,812 in total). The total attendance including guests was 3,206.

Sadr Majlis reported that by way of comparison, the total attendance of Khuddam and Atfal at last year’s Ijtema was 2,463. This year’s attendance, therefore, represents an increase of 349 participants over last year.

Following the prize distribution session, Huzur Aqdas [atba] delivered his concluding address.

Huzur Aqdas [atba] began his address by confirming that by the Grace of God, this year’s Ijtema had achieved a reported increase of 349 from the previous year, showing that progress was being made with every step taken.

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Huzur Aqdas [atba] urged Majlis Khuddamul Ahmadiyya to ensure that attendance continued to increase year on year, through intensified efforts and prayers, Inshallah.

Hazur Aqdas then expressed his satisfaction that by the Grace of God Almighty, Majlis Khuddamul Ahmadiyya has also shown through the course of this year that whichever Sadr Majlis is appointed, he is shown full obedience and support, so that their programme is implemented enabling the Sadr to ensure progress. This is evidence of Allah’s divine support of the Ahmadiyya Jama’at. When Sadr Sahib was appointed he was quite worried about the task ahead, however these worries were needless, the work that lay ahead was not that of an individual, it was God’s work. This is a sign of a divinely supported Jama’at that whichever leader is appointed, God blesses their efforts and multiplies the results, each of its individuals works for the Jama’at to win the pleasure of God. Huzur Aqdas [atba] stressed that God Almighty has shown Sadr Majlis through the past year that his worries were needless by enabling Majlis Khuddamul Ahmadiyya to make further progress than previous years and complete its programmes and activities with great success.

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Huzur Aqdas [atba] reminded us that this is the beauty of the Promised Messiah’s [as] Jama’at, that the promises of support from God Almighty continue to be fulfilled, that the unity and the continued progress of the Jama’at is a sign to the Muslim World of the truth of Ahmadiyyat and a sign for those that don’t believe in God, that there is a God. Huzur Aqdas [atba] went on to observe that young people often had problems with anger management and this reflected in their behaviour not only with the outside world but also with their wives and children. He said that if a Muslim truly believed in God then he should treat others with respect and tolerance because those qualities actually formed part of a belief in God. Huzur Aqdas [atba] said the teachings of the Holy Qur’an and the Holy Prophet Muhammad [saw] were of kindness and love. Yet many people had deviated from these teachings to such an extent that they indoctrinated others from childhood into an atmosphere of hatred and terror.

Those people had blood on their hands; suicide bombings had nothing to do with Islam. Huzur Aqdas [atba] said: “Those who instruct and indoctrinate suicide bombers claim they are acting

righteously. They are doing nothing of the sort. Suicide bombing is not based on righteousness; it is based solely on evil.”

Regarding the controversial and generally ill-understood concept of jihad, Huzur Aqdas [atba] explained that the Holy Prophet Muhammad [saw] never sought, nor was granted permission to conquer by force. Under conditions of extreme and sustained cruelty he was given permission to defend himself when he, his followers and their places of worship were attacked. In today’s world the socalled Muslim leaders who urged others to fight in the name of Islam, could not have distanced themselves further from the true teachings of Islamic faith.

In conclusion Huzur Aqdas [atba] urged all Ahmadi Muslims to represent Islam on the basis of its real teachings.

These teachings are of decency, purity and tolerance and ought to be exhibited both in a person’s personal life and within their social and community lives.

He concluded: “The new century of the Ahmadiyya Khilafat will not be decorated by mere words but through our prayers and through our good deeds.”

News & Events

National Football Tournament 2009 This year’s tournament was held on Sunday 16th August 2009, hosted by North West Region at Manchester City Football Club’s Academy facilities.

The football commenced shortly after midday, and the level of technical ability, discipline and sportsmanship displayed was of an exceptionally high standard.

On the occasion of the National Badminton Tournament, Sadr Majlis Khuddamul Ahmadiyya UK announced that North West Region would insha’Allah host the Sehat-e-Jismani flagship event, National Football Tournament 2009. The emphasis was to deliver the event to a level of quality that had not been seen before, but also hold a tournament that brought in more Khuddam then ever before; a theme that has formed the basis of the Sehat-e-Jismani ethos all year.

The day was even more special as Sadr Majlis (being a keen footballer) graced us with his presence throughout the day and even made a cameo appearance for the Ansar team. The Ansar team also included some legends from MKA UK such as Nisar Orchard Sahib, Bashir Khawaja Sahib and Ahmer Ahmedi Sahib, who proved that despite now being Ansar they could still teach the Khuddam a thing or two!

Therefore, after analysis of trends around the country and careful consideration, a change was made from the traditional 11-a-side format to the more regularly played 7 a-side format.

It was concluded that 5-a-side and 7-a-side football had become increasingly popular up and down the country and was consistent with the MKA UK’s new Inter-Qiadat Football League.

The new format allowed teams to have two teams representing their region, each team having a squad of 11 Khuddam and a region sending a maximum of 22 players.

A month prior to the tournament, each regional captain was approved and pre-registration packs were sent out to be completed. This provided a base number of Khuddam and Atfal attending and helped us to prepare and cater for all the guests more comprehensively.

By the grace of Allah, a record attendance for an MKA National Football Tournament was achieved of 397 and was contested by 22 teams including an Ansar team. The day began with the Opening Session and Draw presided over by Sadr Majlis and Mohtamim Sehat-e-Jismani. We were honoured to have the presence of Regional Missionary Maulana Akram Sahib who delivered an enlightening opening address. To add atmosphere to the draw, the UEFA Champions League Song was briefly played before the draw commenced.

A separate tournament was also organised by Majlis Atfalul Ahmadiyya UK with nine Regional teams attending and enjoying their own dedicated faciltiies within the complex.

Some excellent young footballers were identified, as potential stars of the future and efforts will be made to cultivate their talent and continue their development.

Midlands beat hosts North West in the final to win the event and third place claimed by Baitul Futuh. The top scorer and player of the tournament was won by Ahmed Obeng of Midlands Region – a young player with great potential.

There was also an inaugural MKA UK Sporting Excellence Award presented by Sadr Majlis to Ahmer Ahmedi, for services and sporting ability shown during his years as a Khadim. The event turned out to be the most successful football tournament in Majlis Khuddamul Ahmadiyya UK’s history and almost doubled the attendance of previous events. More importantly the event saw many new faces, Khuddam who for whatever reason did not attend previous MKA UK events, who participated fully and enjoined within the brotherhood of MKA UK. May Allah bless all those who contributed to the success of this event.

Farooq Mirza Mohtamim Sehat–e-Jismani, MKA UK

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National Football To

The winning Midlands squad with Sadr majlis

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Tournament 2009

s and Mohtamim Sehat-e-Jismani

450 Khuddam and Atfal offered their Zuhr & Asr prayers on one of the pitches Tariq Magazine February 2010

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9 Books of 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 Barakatud Dua and Hujjatul Islam.

Barakatud Dua

(The Blessings of the Prayer) Sir Sayed Ahmad Khan (who has been mentioned in Aainai Kamalati-Islam) published a book Ad-Dua wal Istijaba to show that the acceptance of prayer was not an actual fact; it was only a sort of consolation that one felt in one’s heart after prayer to God that could be called acceptance of prayer. Since this ideology is totally opposed to the Islamic ideology of the acceptance of prayer as mentioned in the Holy Qur’an and other sacred scriptures, Hadhrat Ahmad [as] lost no time in issuing a refutation of the ideas of Sir Sayed Ahmad. Barakatud Dua was the result. Sir Sayed Ahmad had also written another book containing his views about the principles of commentary on the Holy Qur’an. Hadhrat Ahmad [as] found that this book also contained incorrect principles. So he included his views on the commentary on the Holy Qur’an. Sir Sayed was of the opinion that revelation did not mean that it was a message from another source; it only meant what somebody strongly felt as an idea taking hold of him. Hadhrat Ahmad [as] in this respect explained what revelation really is.

In this book Barakatud Dua he says: ‘I have seen that when revelation comes to me - and that is what the wahyi walayat - I feel that I am in the grip of someone and this grip is very strong and sometimes it is so strong that I feel that I am merged in the light of the one who grips me. I find a pull towards Him and I cannot resist in the least. It is when I am in the grip like this that I hear a very clear voice.’ Hadhrat Ahmad [as] also assures Sayed Ahmad that if he wishes to have the proof of the acceptance of prayer he is prepared to supply the same but he tells him that if the proofs are actually supplied, Sayed Ahmad should abandon his views. Before closing, Hadhrat Ahmad [as] mentions one of his prayers that was accepted; it was in connection with Lekhram. He asks Sayed Ahmad to pray to God that his views about prayer may be corrected and this, he said, he could do by prayer alone.

In his booklet Sayed Ahmad had mentioned the principles of the commentary on the Holy Qur’an. Hadhrat Ahmad [as] gives his own seven principles and asserts that Sayed Ahmad knows nothing about the commentary on the Holy Qur’an.

The seven principles mentioned by Hadhrat Ahmad [as] are: 1. The Holy Qur’an comments upon its own verses, i.e. every verse is made clear by some other verses and none of them contradicts in the least.

2. Our commentary must fall in line with the Commentary of the Holy Prophet, [saw].

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3. Our Commentary must tally with the Commentary by the Companions of the Holy Prophet [saw].

4. We should purify ourselves and then look into this pure and sacred book. Only such a person can really and truly understand the Holy Qur’an as is pure. The Holy Qur’an says La yamassohu illal mutahharun, i.e. nobody can touch it except the pure people. Touching here means understanding.

5. We should know the lexicon of the Arabic language.

6. The spiritual system of life is akin to the physical system and this must always be kept in view.

7. We should not lose sight of the visions and revelations of the holy people. They also throw a flood of light on the spiritual affairs.

Books of Promised Messiah

Hujjatul Islam

(The Convincing Proof of Islam) The Hujjatul Islam was published in 1893 CE and as the title page says it was intended to be an invitation to Dr. Henry Martin Clarke and some other Christians to the fact that Islam is the only living religion in the world and that it has its proofs of being a living religion today as it had in the days gone by.

It is also stated in this publication that Christianity has been pushed into darkness and there are no signs of being a living religion that can be displayed by Christianity. The conditions of the debate fixed for 22nd May 1893 are also mentioned.

In the very beginning of the book Hadhrat Ahmad [as] says that although the followers of all the religions claim that they love God, what really needs to be proved is whether God also loves them or not. The way we can know that God loves the people is that first He opens up their hearts and they begin to have certainty in His existence and His powers. Then God speaks to them. It is the ‘talk’ of God that gives them the real satisfaction of their life. Hadhrat Ahmad [as] further remarks that it is this kind of ‘talk’ with the people that shows that their religion is a living religion. This now is possible only for the followers of Islam and therefore no other religion but Islam is the living religion.

Hadhrat Ahmad [as] says that Reverend Doctor Henry Martin Clarke has expressed a desire through correspondence that he is preparing for a crusade against the Muslims and he would like to get the issue decided in such a way that Muslims should never think of confronting the Christians any more.

Hadhrat Ahmad [as], who was raised to see Islam victorious, says in this book that having come to know of the desire of Reverend Doctor Henry Martin Clarke, he sent a delegation of fifteen persons to see the Reverend and arrange a debate.

Consequently, it was decided that the debate should take place at Amritsar as from 22nd May 1893.

Hadhrat Ahmad [as] also calls upon Maulvi Mohammad Hussain to write the Commentary on the Holy Qur’an in Arabic. He had been asked to do so before but there was no reply from him, so this was a reminder.

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Obligatory on Musis

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The Nur of God should be taken to each and every person in Europe through the agency of mosques.

This will come to pass when we are connected to our mosques while abiding by taqwa. (fear of Allah) Hadhrat Mirza Masroor Ahmad [atba], the Head of the Ahmadiyya Muslim Community.

December 18th, 2009

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