Tariq Magazine (Volume 15 Issue 2) by Majlis Khuddamul Ahmadiyya UK

Tariq Magazine Volume 15 • Issue 2 • April 2010

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

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2 Editorial Message from Sadr Majlis Editorial

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Tel: 020 8687 7843 Fax: 020 8687 7889 Email: info@khuddam.org.uk

3 Islam Ahmadiyyat Excerpts from Friday Sermons Establishing Religious Peace Interview with a new Ahmadi — Andreas Abdul Rahman Kafizas

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Editorial

4 Career Focus The Life of an Oil and Gas Engineer

The official publication of: Majlis Khuddamul Ahmadiyya UK Baitul Futuh, 181 London Road, Morden, Surrey SM4 5HF

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 Proofing Waqar Ahmedi Safeer Ahmed Mirza Rehan Akram Tanweer Dar

5 Articles Address by Hadhrat Khalifatul Masih V [atba] at the 2009 Majlis Khuddamul Ahmadiyya UK Ijtema 16 Islam’s Solution to the Global Financial Crisis 24 History of Muqami Region (1997–Present) 30 The Importance of stories, novels and fairytales 36 6 News & Events Muslim youth ask for blood North East Blood Donation North East Haiti Appeal A Grand Day Out Love For All Hatred For None

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7 Books of Promised Messiah [as] Nishan-i-Aasmani Shahadatul Mulhimin (The Heavenly Signs) Aainai Kamalat-i-Islam (Mirror for the Excellence of 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

Tariq Magazine April 2010

1 Words of Wisdom The Holy Qur’an ‘’Every soul shall taste of death. And you shall be paid in full your rewards only on the Day of Resurrection. So whosoever is removed away from the Fire and is made to enter Heaven has indeed attained his goal. And the life of this world is nothing but an illusory enjoyment.’’ The Holy Qur’an, Chapter 3, Verse 186

Hadith

The Holy Prophet [saw] said, “He who would get into Paradise [would be made to enjoy such an everlasting] bliss that he would neither become destitute, nor would his clothes wear out, nor his youth would decline.’’ Muslim

Writings of the Promised Messiah [as] “Of the people there are those who dedicate themselves to seeking the pleasure of Allah; and Allah is Most Compassionate towards such devoted servants (2:208). In this verse God Almighty says that it is the one who sells his soul in order to win the pleasure of God who finds deliverance from all suffering. Such a one gives proof by his devotion that he belongs to God and conceives himself to have been created for the obedience of the Creator and the service of His creatures. He performs all good actions that are related to every faculty with such eagerness and sincerity of heart as if he beholds the True Beloved in the mirror of his obedience his will conforms to the Will of God Almighty and all his delight is in obedience to Him and righteous action proceeds from him not by way of labour, but on account of its delight and attraction. The paradise that a spiritual person finds immediately and that which will be bestowed upon him in future are a reflection of this life which will be personified physically in the other world by the power of God.” The Philosophy of the Teachings of Islam; Now printed in Ruhani Khazain (London, 1984), Vol. 10, pp. 71–79

Tariq Magazine April 2010

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

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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. No doubt you will be aware that recently Hadhrat Khalifatul Masih V [atba] instructed the UK Jama’at to deliver the message of Ahmadiyyat, the true Islam,to 10% of the British population, so that within 10 years the call of the Holy Prophet [saw] and the Promised Messiah [as] should have been heard by all citizens of this country. Make no mistake; this is a huge and unprecedented undertaking but not one without profound wisdom and limitless blessings. Already Ahmadi Muslims everywhere from Glasgow to Gillingham have been mobilized to deliver, door to door, a specially published leaflet introducing the public to a message of loyalty, freedom, equality, respect and peace. An impressive new website, www.loveforallhatredfornone.org, has also been launched courtesy of the Majlis Khuddamul Ahmadiyya UK Web and Design teams, and advertised on London buses, ensuring that the true face of Islam is exposed to a large number of people.

Tommy Kallon Sadr, Majlis Khuddamul Ahmadiyya UK

In light of this historic juncture in our lives and the continued need to promote Ahmadiyyat in Islam to the masses, I urge you all, my dear brothers, not to let this moment pass by and step forward to be counted amongst those of our generation who will be the Dai’een-e-ilallah (‘callers towards Allah’) that conveyed the message of truth to the entire nation. As servants of the Promised Messiah [as], who was raised in this Age to usher in a new era and victory of Islam, we are duty bound to do so. The beauty of Tabligh is in the various forms it can take: a conversation with a friend, a donation of books to libraries, writing to the press, or just our personal example. But whatever way we participate in this blessed initiative – and participate we must asthe Holy Prophet [saw] was himself commanded, “O Messenger! conveyto 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” (Ch.5:V.68) – we must never forget that allefforts are useless without Allah’s succour and support. For this reason, we must pay even closer attention to prayers. This is what our beloved Khulafa have emphasized time after time. May Allah make us instrumental inspreading His message to the people of Britain so that we may be worthy of being called “Khuddamul Ahmadiyya”, that is, “Servants of Ahmadiyyat”. [ameen]

[wasalam] Yours humbly, Tommy Kallon. Sadr Majlis Khuddamul Ahmadiyya UK

Tariq Magazine April 2010

Editorial

Editorial Safety netting We have been blessed as Ahmadi Muslims to have been given guidance to govern our conduct in all spheres of our lives: social, personal and economic to name a few. Over the last few years Hadhrat Khalifatul Masih [atba] has laid great importance on Tarbiyyat and has been advising in detail on matters relating to our moral improvement in particular on Purdah and lowering ones gaze. The Home Office recently published a report highlighting the effects on children and society of free untamed exposure to sexual imagery and the damaging effect it has. The 104 page report published in March looked into how young children are being exposed to inappropriate imagery to an unprecedented level. Below I shall relate some key paragraphs from the report. It begins by stating the current state of play which has developed over the second half of the last century. “Over the past three decades there has been a dramatic increase in the use of sexualised imagery in advertising. While most of this imagery features women, there has been a significant increase in the number of sexualised images of children…ideals of young thin beauty lead to ideals of bodily perfection that are difficult to attain. These images can lead people to believe in a reality that does not exist, which can have a particularly detrimental effect on adolescents.” In describing the impact on the youth Dr Papadopoulos, the author of the report goes on to state that they “…inevitably face…feelings of inadequacy and failure to live up to an unrealistic ideal. The mass media promotes and reinforces an idealised notion of beauty for both men and women, presenting standards—of thinness for women and of muscularity for men— that few can ever hope to achieve.”

Tariq Magazine April 2010

The report goes on to say “Repeated exposure to gender stereotypical ideas and images contributes to sexist attitudes and beliefs; sexual harassment; violence against women; and stereotyped perceptions of, and behaviour toward, men and women.” It concludes by stating that “Understanding the effects of unconscious processing is particularly relevant considering how so many of the messages that children have to contend with actually target their emotions at an unconscious level. Various studies in the fields of psychology and neuroscience have shown that it is often ones ‘emotional instinct’ that influences decision making rather than cognitive reasoning.”

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

Islam has stressed in great detail the dangers of uncontrolled passions and desires and the moral decay that they potentially lead to. Islam does not leave these dangers and risks to be self regulated in the name of freedom and civil liberties but actually imposes a set of rules and behaviours on individuals for the betterment and protection of individuals and society at large. What the Home Office has now concluded in this report The Promised Messiah [as] very eloquently explained over a century ago whilst highlighting Islam’s position. He writes in the Philosophy of the Teachings of Islam: “It should be kept in mind that as the natural condition of man, which is the source of his passions, is such that he cannot depart from it without a complete change in himself, his passions are bound to be roused, or in other words put in peril, when they are confronted with the occasion and opportunity for indulging in this vice. Therefore, God Almighty has not instructed us that we might freely gaze at women outside the prohibited degrees and might contemplate their beauty and observe all their movements in dancing etc, but that we should do so with pure looks. Nor have we been instructed to listen to the singing

of these women and to lend ear to the tales of their beauty, but that we should do so with pure intent. We have been positively commanded not to look at their beauty, whether with pure intent or otherwise, nor to listen to their musical voices or to descriptions of their good looks, whether with pure intent or otherwise.” Let us pray that we can each follow the true teachings of Islam and conduct our live in accordance with the etiquettes laid out for us by God Almighty and taught to us by His Prophets and Khulafa.

Tariq Magazine April 2010

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3 Islam Ahmadiyyat Excerpts from Friday Sermons Nur (Light) of God, bad rituals at weddings and deaths, and raising standards of modesty Summary of Friday Sermon delivered by Hadhrat Mirza Masroor Ahmad [atba], the Head of the Ahmadiyya Muslim Community on January 15th, 2010. Source: www.alislam.org

Hadhrat Mirza Masroor Ahmad [atba] delivering a Friday Sermon

Huzur [atba] recited the following verse at the start of today’s Friday Sermon: ‘Believe, therefore, in Allah and His Messenger, and in the Light which We have sent down. And Allah is Well-Aware of all that you do.’ (64:9). Huzur [atba] remarked at the tremendous favour of God on mankind for bestowing it with brain-power which enables it to traverse scientific and technological inventions at an astonishing speed. However, is this progress of material nature the objective of man’s life? Man of each age and era has been assuming that his wealth and power is everything. In today’s age, younger people who are not inclined to religion consider the medium of TV and internet a source of their progress which of course is an extremely erroneous concept. This concept has gone on to give rise to many a great oppressor; many Pharaoh-like individuals. God, Who is the Lord of all the worlds has rejected this concept in very strong terms. This indeed is not the

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objective of man’s life. For God states in the Holy Qur’an: “And I have not created the Jinn and the men but that they may worship Me.’” (51:57). The Promised Messiah [as] wrote that it is a great pity that upon entering adulthood many people leave God and are inclined to worldliness in which some have only a small portion for God, while others have none, and they are wholly taken in by the world. God has been sending His Prophets in order to guide people away from this mistaken notion and to make them understand the real objective of their creation. When mankind had reached a steady stage of spiritual and temporal development, God sent the perfect man, the Holy Prophet [saw] with the final Shariah and announced ‘ … This day have I perfected your religion for you and completed My favour upon you and have chosen for you Islam as religion…’ (5:4). The Holy Qur’an, through which this final Shariah was revealed elucidates the ways to attain

nearness of God, ways of touching higher standards of worship, ways of fulfilling social commitments, ways of treating one’s enemy, ways of honouring rights of the under-privileged in society, ways of rights for women, ways of benefitting from future inventions and guidance for understanding all that there is in the heavens and the earth. The Qur’an mentions everything; some of which man did not understand 1400 years ago and some of which man is still endeavouring to understand. Although the Qur’an mentions matters that the believer of 1400 years ago did not understand, the perception and insight of the perfect man, the Holy Prophet [saw] understood it. He was endowed by God with the perfect light (Nur) and in turn, his Companions had a share of this light in accordance with their capacities. The Companions then went on to spread this light in the world and thus the light was transmitted. Regarding the matters of which man of that age did not have an insight, it was stated that this perfect Book will continue to illuminate till the Day of Judgement.

Islam Ahmadiyyat A believer’s sight is not limited to the material benefit of worldly inventions. Having understood the objective of his creation, he tries to benefit from the true light (Nur) that the Holy Prophet [saw] brought. Just as, having found the light, the lost people of 1,400 years ago touched the heights in every field, similarly until the Day of Judgement whoever will form a true connection with the Holy Prophet [saw] will continue to come out of darkness and into light and will be a recipient of God’s Light in this world and the Hereafter. God states in the Qur’an, ‘A Messenger, who recites unto you the clear Signs of Allah, that he may bring those who believe and do good deeds out of every kind of darkness into light. And whoso believes in Allah and does good deeds — He will make him enter Gardens, through which rivers flow, to abide therein forever. Allah has indeed made excellent provision for him’ (65:12). Attainment of God’s pleasure is subject to adherence to the blessed model and teachings of the Holy Prophet [saw]. In order to partake of the light of God, in addition to belief, attention needs to be drawn to good works and to protect oneself against sin. The verse recited at the beginning [of the Sermon] makes it clear that belief would give one a portion of all kinds of light (Nur). God is aware of everything, it is in His knowledge who is doing what to please Him, and how much one is following the blessed model of the Prophet [saw], and whether it is all sincere or merely verbal professing. It is God’s favour on us that He sent the Holy Prophet [saw] in whose teaching is the permanence of this world and the Hereafter. It is, therefore, hugely important that we practise his teachings. Then there is the continuing favour rooted in the Qur’anic solace of ‘And among others from among them…’ (62:4) [mentioning the people of the latter days] that the beneficence of the Prophet [saw] and the Qur’an is continual. After a long period of spiritual darkness God sent the true and ardent devotee of the Holy Prophet [saw], the Promised Messiah [as] who took the greatest portion of the light of the Prophet [saw] and who once again guided the world to light. While the glad tidings of Paradise in following the Promised Messiah [as] is solace for Ahmadis, it is also a matter to reflect

on, to always self-examine. The benefit of this light is conditional to belief but along with belief good works are also essential. Which works are good and which not good? For instance, in life there are happy occasions as well as sad occasions. What are our limitations to celebrate happy occasions and what are our limits to commemorate sad occasions? Influenced by the world, Muslims have included bad innovations and idle practices to their happy occasions as well as sad occasions. Ahmadis need to reflect that whatever they do is within the limitations (set by Allah). One happy occasion is that of marriage. It is an obligation. When the Companions suggested spending their lives solely in worship of God, the Prophet [saw] told them that virtue is in following his practice and his practice was to marry as well as worship God. In the sub-continental culture some practices have found way into marriage celebrations which have nothing to do with the teaching of Islam. So much money is spent on marriage celebrations that in places where these rituals are followed people have assumed that these are among the obligations of marriage. For example, there is the Mehndi (Hina) ceremony. It is given the same significance as the wedding day. Invitation cards are printed, stages are prepared and series of parties continue for many days prior to the wedding. Each day a new stage/dais is set up and lavish meals are discussed and reviewed. This ritual has also grabbed hold of those who do not have the means to afford it and as a result they have to endure debt. Non-Ahmadis have been following these rituals but now some Ahmadi households are also practising some of these idle matters. Huzur [atba] said he had recently highlighted that we should desist from extravagance and lavish dinners at the Mehndi ceremony. On the day [of the earlier sermon] a family from London were holding a Mehndi reception. Upon listening to Huzur[atba]’s sermon, they cancelled the reception and instead invited a few friends of the bride to dinner. They sent the food which was prepared for the reception to a function that was being held at Baitul Futuh. Such are the Ahmadis who act immediately upon being reminded and also write in letters of apology. However,

Huzur [atba] said, he has received some complaints from Pakistan and also from Rabwah. Some people are getting involved in these rituals a little too much. Rabwah is a small town, so everything is noted quite quickly there. Therefore, Huzur [atba] said, he was saying it openly that these idle rituals and ceremonies should not be followed and should be brought to an end. Explaining the futility of wasteful expenses on such occasions through the august writings of the Promised Messiah [as] Huzur [atba] remarked that in Pakistan on one hand there is an upheaval about lack of electric power, everyone mentions it and there is also regular electrical loadshedding. On the other hand, some households are extremely extravagant in displaying outlandish lights at marriage ceremonies. Not only do they incur loss to the nation, they are also being sinful. Therefore, Ahmadis in Pakistan should take care that there is no overspending and in Rabwah particularly this matter should be paid attention to. It is the responsibility of Sadr Amoomi (head of all the saadran of Rabwah) to keep in view that there is no unnecessary spending and ostentation at marriages. Huzur [atba] said it is with the grace of God that Ahmadis are not involved in bad rituals at sad occasions which non-Ahmadis follow and more than often which are a burden on families. If, influenced by society, one kind of bad rituals are followed, then there is a possibility that the other kind will also set in. This is why Ahmadis should reflect on the favour on them that they are in the Community of the Promised Messiah [as] and only follow the true teaching of Islam. In Islam marriage is an obligation and a wedding reception may be held if it can be afforded. A meal can be served at the reception, although it is not essential that all the guests are served a meal. If the wedding party is travelling from a long distance, then maybe they alone can be served a meal. However, if the law of the land does not permit serving a meal then it should be avoided. At one time serving a meal at weddings was legislated against in Pakistan. Huzur [atba] said he was not aware of the exact current restrictions but some restrictions still apply. The authentic commandment in Islam is that of holding a reception for Tariq Magazine April 2010

Islam Ahmadiyyat Walima, that too in accordance to one’s means. God has told us the objective of our creation and any good work that is done to please God becomes [a form of ] worship. Huzur [atba] said, today it is Ahmadis who stand for a society to establish pleasure of God and rights of others. Who else but Ahmadis have pledged that they will give up following idle rituals and greediness, who else but Ahmadis have pledged that they will totally accept the kingdom of the Holy Qur’an, who else but Ahmadis have pledged that they will make the Word of God and the word of the Prophet [saw] their modus operandi? It is therefore required of them that they honour these pledges. By doing so they are not restricting themselves, rather they are safeguarding against the entrapment of Satan. They are trying to burnish their perception and insight, preserving their chastity and purity, are raising the standards of modesty and decency, are trying to instil patience and contentment, inculcate piety and taqwa, are trying to fulfil the dues of their trusts and are trying to attain high standards of worship of God by turning to Him out of His love and with sincerity, so that they may attain the objective of their creation.

of such vulgarities, then they have not honoured their pledge and have wasted their belief. The Holy Prophet [saw] clearly said that modesty is part of faith. Each Ahmadi young person should particularly keep in mind not to be entrapped by the media and its prevalent indecency or they may lose their faith. It is due to these indecencies that some individuals exceed all limits and as a result have to be excommunicated. A Hadith relates that indecency makes the perpetrator unsightly and modesty gives a modest and bashful person inner and outer beauty. Another Hadith relates, the Prophet [saw] said, ‘Be shy of God as much as is H i s

practice of bribery in Pakistan which constitutes earning of forbidden means. Huzur [atba] cited a prayer of the Promised Messiah [as] to seek God: “O my Powerful God, O my Beloved Guide, show us those paths through which the truthful and pure find You. Save us from those paths which only lead to lust, malice, rancour or worldly customs and rituals.” Stressing the need to follow these teachings and rejecting materialistic tendencies, Huzur [atba] cited the following verse, ‘…He enjoins on them good and forbids them evil, and makes lawful for them the good things and forbids them the bad, and removes from them their burden and the shackles that were upon them…’ (7:158). Huzur [atba] said in order to fulfil our obligation to take the message of Islam to the world we need to cast off the shackles of this world. We need to be mindful that we are the followers of that Prophet [saw] who taught what was permissible and what was forbidden and thus removed the shackles of erroneous concepts. Unfortunately, Muslims are putting some of these shackles back on. After coming into the bai’at of the Promised Messiah [as] Ahmadis once again came to understand how to remove these shackles. In order to avoid putting them back on we need to exercise caution and be mindful of disregard.

O my Powerful God, O my Beloved Guide, show us those paths through which the truthful and pure find You. Save us from those paths which only lead to lust, malice, rancour or worldly customs and rituals. said he just

Huzur [atba] referred to raising standards of modesty and decency; modesty is indeed part of faith. The inventions of TV and the Internet have redefined modesty and decency, where blatant indecency is not considered so anymore. The standard of the modesty and decency of an Ahmadi is not what can be viewed on the TV and the Internet. This prevalent indecency has also turned around the standards of modesty in some apparently decent Ahmadi households. In the name of progress some matters are adopted which are intolerable for any decent person, even if it is [between] husband and wife. Some matters are such that when they are done in front of others, not only are they unwarrantable, they become sin. If Ahmadi families do not clean themselves

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due.’ T h e Companions present said, ‘All praise to Allah, we are shy of Him.’ The Prophet said, ‘That is not the point. Whoever is shy of Allah should protect his head and the thoughts that enter it, protect his stomach and the food that he puts in it. He who remembers death and trials abandons the adornments of this world. Whoever fulfils these duties has been shy of Allah as much as is His due.’ Huzur [atba] said this is the admonishment. If certain thoughts come they should be shirked off through Istaghfar (asking forgiveness of Allah). Similarly one’s earning should be pure and through lawful means. Huzur [atba] cited the example of the

There is need to constantly self-examine. The Holy Prophet [saw] who was Nur personified would pray, ‘O Allah, place nur in my heart and various parts of my body’. Huzur [atba] explained this prayer was actually to teach us how to use our faculties according to the teachings of God. May God enable us to strengthen our faith, to practise the Word of God and His Prophet [saw], to avoid bad customs, to avoid the sins of this world and may we always partake of God’s Nur. May any wretchedness of ours never deprive us of this Nur. [ameen]

Islam Ahmadiyyat

Establishing Religious Peace Address by Hadhrat Mirza Masroor Ahmad, Khalifatul Masih V [atba] on 19th December 2009, at the VIP Reception held at Ratskeller am Römer, on the 50th anniversary of the Nur Mosque, Frankfurt

All the honourable guests, Assalamu ‘AlaikumWarahmatullah, Peace and Blessings of Allah be upon you all. Firstly, I would like to thank all the guests who have come to attend the 50th Anniversary of our Nur Mosque here in Frankfurt today. The fact that you are here shows that you are open-minded people because you have come despite the fact that there is an ongoing anti-Islamic campaign being waged in society; not only against Muslims, but against Islam itself. And after listening to the speeches of all the honourable speakers I am now more confident that I am right in thinking this, of having this view, that you are all open-minded people sitting in front of me. Anyway, this campaign by the opponents of Islam presents Islam as an extremist faith; however, this is far removed from the actual teachings of the religion. When people, who are unfamiliar with Islam, hear such claims, or when they listen to news of terrorists, Muslim suicide bombers, or fanatics and hardliners, they begin to believe that Islam really is an extreme religion that promotes terror, and that Muslims follow hatred and consider every non-Muslim to be worthless. Moreover, they consider that it is only the teachings of Islam that pose a threat to the world peace. And it is now, I am happy that those who are sitting here are not of this view, but there are quite a number of people in the world who still

hold this view. Unfortunately, this entirely false notion has now taken firm root. However, I shall now clarify some of these misunderstandings in light of the true teachings of Islam. As I mentioned earlier, the fact that you have come here, despite hearing all such allegations, proves that you do not wish to only hear one point of view but, fulfilling the requirements of justice and fair-play, you have come to see what the Ahmadiyya Muslim Jama’at says about the teachings of Islam. I have always said that I am not ashamed to admit that certain extremist ‘Muslim’ groups have created great disorder in the world. However, this lack of peace exists more in the countries of the perpetrators themselves rather than in Europe or other places in the world. This clearly illustrates that this battle is not against any religion, but is the work of a small and self-serving group who create disorder and carry out attacks in the name of religion. If you analyse the situation, you will realise that these people, who serve their own interests, have killed more Muslims than people of other faiths. The non-Muslims being killed are those who are sending armies to assist such Muslims countries, perhaps, on the pretext of establishing peace. I do not wish to comment on whether military assistance is right or wrong, or whether the assessments of the western Tariq Magazine April 2010

Islam Ahmadiyyat powers regarding the future plans of the terrorists are sound. Nor do I wish to comment upon the strategic position of Pakistan, Afghanistan and Iraq or whether the terrorists are trying to dominate such areas, or what the final solution should be in tackling the war on terror. These are all separate issues on which I would prefer not to speak at this time. However, as the Head of the Ahmadiyya Muslim Jama’at, I would like to remove the misunderstandings about Islam in light of its true teachings and present to you the real and beautiful picture of Islam as we see it. I now present to you a few examples of Islamic teachings based on the Holy Qur’an with regards to establishing world peace. If we look at the fundamental reasons for religious animosity amongst the followers of religion, the principle causes are when people reject the founders of each other’s religion as false, mock them and consequently ridicule the customs and rituals that are linked to the founder of respective religion. Let us see what Islam teaches about the prophets or the founders of religions. Chapter 3, Verse 85 of the Holy Qur’an states: Say, ‘We believe in Allah and in that which has been revealed to us, and that which was revealed to Abraham and to Ishmael and Isaac and Jacob and the Tribes, and that which was given to Moses and Jesus and other Prophets from their Lord. We make no distinction between any of them, and to Him we submit. This is the beautiful teaching of Islam. If a Muslim claims to obey Allah, he is duty bound to believe in all the prophets, to the extent that at another place, Allah the Almighty states that He has sent prophets to all the nations as a means to reform people, some of whom Allah has named in the Qur’an. Thus, Islam has laid the foundation for peace, harmony and reconciliation by making all the founders of religions worthy of respect. If we look at the early history of Islam we see that when, due to the extreme cruelties against the Muslims in Makkah, they were forced to migrate from Makkah to

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Madinah, even then the disbelievers of Makkah did not leave them alone and in fact continued their persecution. They tried to finish the Muslims by attacking them. It was only then that Allah granted the Holy Prophet [saw], peace and blessings of Allah be upon him, and his followers permission to fight and defend themselves. This is mentioned in the Holy Qur’an in Chapter 22, verses 40 and 41; the translation is as follows: Permission to fight is given to those against whom war is made, because they have been wronged – and Allah indeed has power to help them – Those who have been driven out from their homes unjustly only because they said, ‘Our Lord is Allah’ – And if Allah did not repel some men by means of others, there would surely have been pulled down cloisters and churches and synagogues and mosques, wherein the name of Allah is oft commemorated. And Allah will surely help one who helps Him. Allah is indeed Powerful, Mighty. Now see, it is not just the rights of Islam that have been considered. Muslims have not been instructed to only preserve their own rights, but have, in fact, been commanded to eradicate the evil intentions of those who associate partners with God, on the basis that, were they to fail to act, the oppressors would become so bold that they would try to annihilate all religions. Muslims have been instructed to preserve and protect the sanctity of all places of worship of all religions, and they have been taught that if they have to assist other religions in compliance with this command, then they must do so. If you act with good intentions then God will help you. God Almighty has said right from the outset that even if you have to wage a war in order to stop cruelty of the wrongdoers, then do so; God will help you. And history bears witness to this. The 313 companions of the Holy Prophet of Islam [saw], peace and blessings of Allah be upon him, who were totally ill-equipped for war, confronted and defeated a well-equipped force three times bigger than them. This is proof that God is on the side of truth. If any Muslim today acts contrary to these

teachings he acts against the commands of Allah. In view of these teachings, decide with your own hearts whether anyone can raise any fair objection against Islam. Should the actions of a handful of Muslims, pursuing solely their own interests, be used as a source of torment for the rest of the Muslim world? Most certainly, the heart of any decent person who wishes peace in the world would definitely desire that he should not cause distress to anyone else. As I said previously, and as you are all aware today, we are holding this function on the 50th anniversary of our mosque, Nur Mosque. From this building the same message has been preached for the past fifty years, that mosques are centres of spreading love, peace, affection and the worship of the One God. Today, the number of mosques of the Ahmadiyya Community, Ahmadiyya Jama’at in Germany, has reached to almost 35 or 40. You will not hear voices or slogans of hatred or of those who spread disorder from any single one of these mosques. If any voice is raised, it is the call to worship the One God and to fulfil the rights of His Creation. And this is not only in Germany. The AhmadiyyaJama’at has thousands of mosques all over the world. From not a single one can it be proved that hatred is being spread, or that even minor distress is caused; nor has it ever happened. Nonetheless, I say with great sorrow that in the West a wave has been unleashed in some countries, and by certain classes, that, without distinction, every Muslim ought to be considered a terrorist, and that Islam teaches terrorism. From time to time they raise their voices against Islam. The most recent example is the referendum held in Switzerland, and it has been quoted by two of our honourable speakers: putting a ban on the minarets of mosques. According to newspaper reports, it was German-speaking Swiss people who cast the majority of the votes in favour of the ban. I cannot understand how changing the shape or cosmetics of the mosque will change the character of those who come

Islam Ahmadiyyat to worship at the mosque. If we suppose that mosques are the breeding grounds of teachings of hatred, then by not building minarets will these teachings of hatred suddenly cease? These hatreds and animosities will not cease in this way, rather such acts will cause distress amongst the peace-loving majority of Muslims. Their feelings are being played upon through this action.

walls of hatred the Holy Qur’an has taught us in Chapter 5, verse 9:

On the one hand they claim, I mean the Western Governments, to be secular, and on the other, they place restrictions upon religious freedom. By doing this they have tried to counter extremism with extremism. When these types of thoughtless solutions are employed, then the reaction will likewise be senseless.

This is Islam’s beautiful teaching: that if the relationship between people and countries can sometimes sour, this does not mean that you can discard the requirements of justice. If you discard the requirements of justice then that will be far removed from righteousness; and one who is far removed from righteousness, has no relationship with God. Such a person’s actions are not for the sake of God, because God says that if you want to come close to Him, then you must discharge the rights of others by fulfilling the requirements of justice. Even your enemy should not suffer unnecessarily from you.

The Ahmadiyya Muslim Jama’at, under the supervision of Khilafat, never reacts in a wrong manner. We even respond to abuse with prayers. In certain Muslim countries, there are restrictions on the minarets and arches of our mosques, yet we remain silent. However, non-Ahmadi Muslims can react in an extreme way and this has happened in the past. Thus I implore all of you, the educated class of Germans, to continue to display the open-heartedness that you have shown in the past. You should certainly acquire the good things from your neighbours but avoid the bad. The minarets of mosques are symbols of spreading light, and from where the call is raised that God is Greatest, and that there is none worthy of worship except Him, and that Muhammad, peace and blessings be upon him, is His Messenger and Servant; come to the mosque to worship because you can only establish peace in the world by developing a relationship with your Creator, with Allah; and come towards success because it is only through worship of Him and by maintaining peace in the world that success can be achieved. Thus, this is the purpose of the minaret, and if any other voice is raised apart from this, from any minaret, it is against the teachings of Islam. It is the responsibility of the Government to punish such criminals, rather than punishing every peace-loving person for the crimes of one misguided individual. World peace cannot be achieved in this way. Walls of hatred are certainly erected because of this, and to bring down these

O ye who believe! Be steadfast in the cause of Allah, bearing witness in equity; and let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. And fear Allah. Surely, Allah is aware of what you do.

At another place, the Holy Qur’an states that the recompense of an injury should be proportionate to the injury itself, but if one chooses to forgive and that act of forgiveness brings about reformation, then it is better, because the reward for such forgiveness is given by God Himself. These are the methods for the reformation of society and these are the ways for establishing peace that have been taught to us by Islam. And, according to our beliefs, to give a fresh lease of life to this teaching, Allah sent the Founder of the Ahmadiyya Muslim Jama’at as the Promised Messiah for this age, who proclaimed the concept of love, affection and peace to bring an end to religious extremism and religious wars. He inclined us to take care of the religious sentiments of others.

Economic and social problems have caused unrest and such conditions themselves are the cause of creating disorder. Adding religion to this instability is not a sensible idea, even though it is common knowledge that there are some people with vested interests who are in search of creating disarray. Thus, by reference to today’s function I will request that for the sake of societal peace, we must be considerate of each other’s religious sentiments. In this age, due to our trade and media contacts and fast means of transport, we now call the world a ‘global village’. Therefore, in every country, each religion should have complete freedom, so long as it does not harm the peace of the country. The followers of any religion should be able to practice their religious customs freely, otherwise if the government will interfere with religion, in this civilised world, such interference will negate their claim to being secular and discharging the rights of others. I conclude my speech by saying that every person should try to discharge the rights of his Creator and Creation, rather than trying to usurp the rights of mankind, so that peace can be established in the world. Finally, I would like to once again thank all of you who participated in our function and by doing so displayed your openheartedness. Thank you very much.

This is exactly in accordance with the teachings of Islam: that one should not say anything against even the idols of non-believers, lest they say something about your God, and it destroys the peace of society. As I said before, speaking ill against the founders of religions and the observance of religious customs creates hatred and destroys peace. The world is immersed in such problems today. Tariq Magazine April 2010

Islam Ahmadiyyat

Interview with a new Ahmadi — Andreas Abdul Rahman Kafizas Conducted by Usman A. Khan, Mohtamim Tarbiyyat New Ahmadis MKA UK

Introduction My name is Andreas Abdul Rahman Kafizas. I accepted Islam whilst at University in May 2008. I am currently studying for a PhD at University College of London. I was born in a Greek Orthodox Cypriot family and raised in North London, UK. I enjoy playing Basketball and tutor Chemistry and Mathematics in my spare time.

1. Tell us about your journey to Islam I first learnt about Islam at university through a fellow student. After several visits to Baitul Futuh consulting and probing several missionaries, completing the Qur’an for the first time and reading many books of the Promised Messiah and Imam Mahdi [as] I decided that Islam Ahmadiyyat was the truth so converted and married some time after. I traversed from somebody with little faith and religious knowledge to someone with a vigorous love for the Holy Prophet [saw] and a stronger love for God. A great blessing I received was renewed faith and discovery of truth.

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

One can never seem to do enough and I know that I certainly don’t, but having this knowledge and modesty has infinitely benefited my life.

4. What challenges have you faced as a convert to Islam and how did you overcome them? I mainly received challenges from my family. They were quite strongly opposed to my conversion. There were arguments and discussions as such; but a true understanding is yet to be found. Now that the storm has passed, things are getting better and I hope that they will become stronger and stronger.I also made many life changes. I didn’t spend as much time with my old friends anymore. I found that we didn’t have enough in common or want the same things in life. They found this especially hard to take. They were disappointed about the fact that I didn’t spend as much time doing the things that we used to do together anymore, and we eventually drifted apart. I do try and converse with them still, but the ties are not as strong as they once were. However, my relationship with my manager and colleagues at work has remained the same.

5. How has being a member of the Ahmadiyya Muslim Community helped?

I had very little knowledge of Islam and what it is to be a true Muslim before I began researching and soon after converting. I had Muslim friends at school and at university, however, they had accepted too many cultures and customs of this country; many resorting to smoking and drinking. Some of my family members are also somewhat prejudiced against Islam, holding animosity against the Turkish for the war in Cyprus. Luckily, I was not closed minded enough for this to rub off on me. I was merely ignorant about any of the blessings of Islam. My perception of the true Islam came through my own studies, reading the blessed Qur’an and its commentaries.

It has helped me in many ways. I sometimes feel like a part of a bigger family now. My closest friends are now Ahmadi. We have got the same life ideals and goals; we continuously help each other in every aspect of life from academics to religious philosophy. Another huge benefit, which I didn’t know of before conversion, was the blessings of having a Khalifa. I sometimes feel so much happiness inside that we have such wonderful guidance from Huzur [atba] where these pearls of wisdom will readily be asked for when I am in doubt. There are other benefits, such as the annual gathering of Jalsa Salana as well as the large number of clubs and societies that you can become a part of. This is the best of communities.

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

6. How have you found integration into the Community?

I now have a truer concept of morality, spirituality, action and consequence.Having true knowledge that there actually is an afterlife (before having a belief that there is nothingness when you pass away) makes you fear the day of judgement and act accordingly. Knowing what God loves; what the Holy Prophet [saw] expects of Muslims through his sayings and Sunnah, makes you try and be a better person in every way, every day. Every day I learn something new, through reading religious literature or interaction with others; and strive to better myself.

Integrating in the Community was pretty simply for me. I had an interest in basketball, joined the Community team, and made many friends straight away. I didn’t feel like there was much opposition at all. I think that this Community does quite well to make new Ahmadis feel welcome. However, one thing that must be noted, I feel that the security checks are certainly stronger for me given my European background – I hope that this will change and equal importance on checking all people is made.

Tariq Magazine April 2010

Islam Ahmadiyyat

“Truth can be stated from so many angles, that is why people have so many different philosophies on life. The best place to start is from the best truth—the Holy Qur’an.”

Andreas Abdul Rahman Kafizas

7. What events or activities would you like to see taking place? I think that a national basketball league would be most welcome, as they already have this in Canada and America; who I feel always reach the finals in the international tournaments because of this. I also truly appreciate the large number of religious books that are available to be acquired at Jalsa – if there could be more book selling events of this scale, this would be great and get more people interested in increasing their knowledge.

8. What advice would you have for your fellow new converts into Islam? My advice is to keep reading and increasing your knowledge, but make sure that you don’t forget the core principles of Islam by reading the Qur’an and Hadith. I also advise you to get involved in the Jama’at. There are so many clubs and societies that I am sure that you would be interested in as well as other more charitable activities too. Also, don’t hesitate to inquire and ask questions about anything and everything – there is a lot of wisdom to be gained

from the missionaries and especially, Huzur[atba].Additionally, if you feel that someone has mistreated you in some way within the Jama’at, don’t presume that this is the case for all; and talk to your local Qaid or President about it. We are one big family and we will support you in any way that we can to make you feel happy and well integrated within this blessed Jama’at.

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

this book first, and feel in a good way towards its content, then read the Holy Qur’an and fully appreciate its blessings. For seekers of truth who are already Muslim (non-Ahmadi), you have an abundance of Hadith and signs given by the Promised Messiah[as] as well as an abundance of books that testify to his Prophethood and truthfulnesswith knowledge and wisdom. You should at least ask at a local Ahmadi mosque to speak to a missionary about our Jama’at. I know that the truth to any doubt or opposition you have can be found within our books or answered in person.

If you read a book on the history of philosophy, many ideas and concepts are spun from so many directions that they seem beautiful to you, even though they may contradict each other in some way. Truth can be stated from so many angles, that is why people have so many different philosophies on life. The best place to start is from the best truth – the Holy Qur’an. However, this is a big task so a great introduction to this blessed book,that holds the answers to some of life’s questions on morality and such,is “The Philosophy and Teachings of Islam”. This book was written by the Promised Messiah [as]of Islam, Hadhrat Mirza Ghulam Ahmad of Qadian. If you read Tariq Magazine April 2010

4 Career Focus

The Life of an Oil and Gas Engineer By Aamir Malik

IRAN

The life of an oil and gas engineer

Black Gold – What’s all the fuss about?

One summer afternoon on the way to work, in the remote, unchartered mountains of Central Yemen, I found myself lost and asking directions from a passing Arab nomad, “sure, I know where the Oil Rig is” said the Bedouin, “Go straight ahead and take the second valley on the right, all the way down till you get to the ruins of an ancient temple, then take a left and up the third mountain on the right, you can’t miss it”. Although this may be considered a somewhat peculiar conversation, the strangest thing is that this is a normal day in the life of an oil exploration engineer. Over the past nine years, my “office” has ranged from the Zagros Mountains of Iran to the sun scorched savannahs of Southern Sudan, and from the icy waters of the North Sea to the Iraqi border (to name but a few).

Oil is always in the news, and one cannot escape it. Why? Because oil is a much bigger part of our lives than we may imagine. Everything from the petrol in your car to the plastic in your disposable plate to the paint on your wall is made from oil. Almost every industry uses oil in some shape or form. It’s so valuable that people call it “Black Gold”.

Tariq Magazine April 2010

Oil (and gas) is the remnant of the trees, plants, animals and dinosaurs buried over millions of years ago and, in some cases, under very special conditions have turned into oil and gas. However, many people think that there are rivers of oil running deep inside the earth, but oil and gas are actually trapped inside rocks, just as water is trapped in a sponge; you cannot see the water unless you squeeze

CENTRAL YEMEN it. The rocks inside the earth are under pressure i.e. they are being squeezed, and if you drill a hole into these rocks then oil or gas can be extracted and squeezed out, just like the sponge.

What do oil and Gas Engineers do? It all starts with geologists and petroleum engineers who carry out studies to identify interesting parts of the world to explore for oil. Mechanical and Electrical Engineers then go out and take seismic measurements of the area to make an underground “sound map” of the earth. Electrical engineers and geophysicists then interpret the data and identify possible oil and gas deposits as well as places to drill a well. Drilling engineers then design a well to target the possible oil or gas deposit. A rig is then sent up with a team of engineers

Career Focus

IRAN/IRAQ BORDER to drill the well which can go down several miles into the earth. After the well is drilled, it is analysed using various advanced technologies which measure the electrical, acoustic, radioactive, electromagnetic, and other properties of the rocks and the fluids they contain. Electrical, mechanical or aeronautical engineers normally do this job. If they find oil, civil and mechanical engineers then construct and complete the well to make it ready for production. Civil engineers also build pipelines to take the oil and gas to a processing plant where chemical engineers separate the oil from gas and water and any unpleasant contaminants before it is sent to a refinery. Once in the refinery, chemical and process engineers turn the crude oil into various products such petrol. The oil and gas industry is built on the collaboration of engineers from every field.

My life in Oil and Gas – the good, the bad and the ugly I graduated in 2001 with a Masters

Degree in Aeronautical Engineering from Imperial College, London after which I joined a company called Schlumberger. This company develops many of the technologies used in the discovery and production of oil and gas. I joined their global graduate training program and was trained in France, Scotland, Egypt and Malaysia. One of greatest things about life in the oil industry is the travel and adventure. As a young Khadim, it is very exciting to be living and working in exotic places: I was sent to the North Sea to work on floating rigs, drilling under the sea-bed; I was sent to the deserts of Yemen, Oman and Qatar; I spent 2 years working and travelling across Iran; I spent time in East and West Africa. But all that travel means that you have to spend a lot of your time away from family and friends. Also many of the remote places such as Iran and Yemen don’t even have a Jama’at.

different backgrounds and cultures. It’s not a regular nine-to-five job; you are expected to work long hours. The oil rigs work 24-hours a day, 365 days a year so you have to be prepared to work when others are on vacation. You must also be able to organise yourself and others and this is where Jama’at work was very useful. Working in Majlis Khuddamul Ahmadiyya gave me a great deal of organisational and communication skills that are vital in this field. I have met many Ahmadis around the world who have been very successful in this industry and these are some of the blessings of the Jama’at. In the end, life in the oil and gas industry is both tough and rewarding. It is an adventure, often scary, sometimes funny, but never boring. For more information, please contact Aamir Malik at mr.am.malik@gmail.com.

To work in this industry you have to be able to work very well with people from

MALAYSIA Tariq Magazine April 2010

5 Articles

Address by Hadhrat Khalifatul Masih V [atba] at the 2009 Majlis Khuddamul Ahmadiyya UK Ijtema Address by Hadhrat Khalifatul Masih V [atba] at the Khuddamul Ahmadiyya Ijtema UK 2009

made by Allah to the Promised Messiah [as] continue to be fulfilled today.

After reciting Tashahhud,T‘awwuz and Surah Fatiha, Hudhur [atba] said:

Let me tell you further; as the Promised Messiah [as] has explained himself, why Allah’s Help is with him, he says:

[alhamd] the Khuddamul Ahmadiyya Annual Ijtema is drawing to a conclusion today.

“At this time, there is only one religious Jama‘at in the entire world that has its own Imam, otherwise, all other Jama‘ats [revolve around] individuals. They have no leader. They are proof that: ‘their hearts are divided’ (Ch. 59:V.15)”

By the Grace of Allah, as presented by Sadr Sahib in his report, this year’s attendance is almost 350 more than last year. This is evidence that our every step is towards progression (and should be towards progression) – this being a hallmark of advancing and flourishing nations. Therefore, always remember that the attendance at next year’s Ijtema should be more than today’s attendance, [insh] – if you undertake this with effort and prayers then there is no reason that Allah will not continually bless all of your endeavours. This year members of Khuddamul Ahmadiyya, by the Grace of Allah, have also proved that they show complete obedience and fully comply with whoever is appointed as the Sadr; they obey him, make efforts to execute his programmes and progress his work – this is also Allah’s distinctive support for the Ahmadiyya Muslim Jama‘at. Last year, when Sadr Sahib was elected as Sadr and I also gave my approval to his election as Sadr Majlis Khuddamul Ahmadiyya, he was worried. He did not realise at the time, however, that the task assigned to him is not a worldly task. A distinctive quality of Divine communities is that, fully cooperating with whoever is appointed their leader or Amir, they always help to progress his work. This is because this is not the work of an individual; our community does not idolise individuals. The entire Jama‘at, and all members of the Jama‘at; youngsters and children, men and women, work because they want to win Allah’s pleasure. Thus, Sadr Sahib’s anxiety was due to inexperience and over time it has been proven that his worries were misguided. Allah the Almighty alleviated all his concerns, and Khuddamul Ahmadiyya has implemented its projects with great success this year, even better than in previous years. This is the beauty of the Promised Messiah [as]’s Jama‘at. This is proof that the Promised Messiah [as] was sent by Allah with distinctive Support and Help from Him. The promises

Tariq Magazine April 2010

(Malfoozat, Vol. 5, p.220, published in Rabwah) They may make tall claims that we are united, but their hearts are torn apart, and we see evidence of this everywhere. After the Promised Messiah [as], Allah created this allure through Khilafat, which, once again, is a great proof of the truthfulness of the Promised Messiah [as] and that he was from Allah. To the Muslims who oppose us we say that the progress and growing influence of the Jama‘at are proof that the Promised Messiah [as] was sent by God for the reformation of the people of this time. This is also proof of Allah’s Being, Allah’s Presence, that He does exist. Those who do not believe in God say that how can you prove that God exists? For an Ahmadi, a substantial proof is that Allah has caused all hearts to converge at one hand. At the time of the Promised Messiah [as], the opponents would say that his tongue and speech are possessed with magic and his words are enchanted. Allah proved again, after the Promised Messiah [as]’s demise, that this ‘magic’ was in fact from Himself and that it would always remain. As prophesied by the Promised Messiah [as], it would continue through the establishment of Khilafat, which would transform fear into peace through Allah’s Grace. The eras of Hadhrat Khalifatul Masih I [ra], Hadhrat Khalifatul Masih II [ra] and the system of Khilafat established until today all prove that God is One, for Allah united people’s hearts under one hand. The body may be purchased, but not the heart, and the heart that sacrifices can never be bought. Thus, this is something significant and is substantial proof, not only in favour of the Ahmadiyya Muslim Jama‘at, but also in favour of God’s existence, because it is Allah alone Who keeps the

Articles

Jama‘at united. Furthermore, Allah blesses the decisions made by the Khalifa, and, as I have mentioned, every member of the Jama‘at displays obedience; this is because he wants to attain Allah’s Pleasure. It is because of the system of Khilafat that members of the Jama‘at comply with all auxiliary organisations and systems. Thus, the transformation of hearts, control over them and sentiments of obedience that are borne are all signs of the Divine Presence of Allah. Always remember, however, that every child and every adult has to keep in mind the magnitude of the issue of obedience. Obedience in small matters alone is not sufficient. Complying if Khuddamul Ahmadiyya pushes for an increase in the Ijtema attendance is not obedience. Merely turning up to meetings is not obedience. Making a financial sacrifice based on a fleeting emotion is not obedience. Offering Salaat (Prayer) during the few days of Ashra Tarbiyyat is not obedience. In fact, the issue of obedience is an incessant concern that an Ahmadi should constantly uphold. You should not only obey because your parents performed Bai‘at and joined the Jama‘at some time ago, and now you feel obliged to carry out their pledge

under social pressure; or that, as you have assimilated into this culture, there is no other route for you to take because others are not willing to accept you either. Hence, you feel obliged to continue to submit, or obey because of family ties; or, as I stated earlier, you may feel obliged to obey Jama‘at organisations in some matters, and in other matters where you do not wish to obey the Jama‘at, you feel you have to obey, because if you do not or do not accept certain decisions, you fear punishment. An Ahmadi should not be like this. A sincere Ahmadi, who obeys everyone, from the most junior officers to the Khalifa of the time, should keep in mind that he obeys in order to attain the Pleasure of Allah – when you exhibit this type of obedience it will increase your Taqwa (Righteousness); or, when Taqwa is adopted, your obedience will reach that level in which one does everything purely to attain Allah’s Pleasure. Allah the Almighty states: “The response of the believers, when they are called to Allah and His Messenger in order that he may judge between them, is only that they say: ‘We hear and we obey.’ And it is they who will prosper.” (Ch.24:V.52) Only those can acquire this level of

obedience who desire to attain the Pleasure of Allah, and whose every work, every action, is solely for receiving Allah’s Pleasure, and not due to social pressures, nor to escape censure from the Jama‘at; rather, such people obey because it is Allah’s command to obey Allah and His Prophet [saw] and accept their instructions. You should obey for the reason that every person should have the following in mind: that whatever I am about to do, whoever’s instruction I am about to abide by, I will not allow any slackness in my obedience, because Allah is watching me – I do not want to incur Allah’s wrath by not fulfilling this task. Thus, this is pure obedience, and it is such people who attain success. Allah the Almighty says: And whoso obeys Allah and His Messenger, and fears Allah, and takes Him as a shield for protection, it is they who will be successful. (Ch.24:V.53) Such people reach the heights of success and attain Allah’s Pleasure. Thus, successes will not be achieved through mere verbal proclamations from your tongues that you obey; but, in fact, when Tariq Magazine April 2010

Articles you obey purely, when you obey with pure sentiments of obedience, not out of fear of the society, rather out of the fear of Allah and with Taqwa in mind – this is when you will achieve successes. How is Taqwa acquired? It is obtained by following Allah’s commands. Allah has given numerous commandments in the Holy Qur’an. When performing every task, every youngster and every child should bear this in mind: that Allah is always watching me. I can perform this task hidden from my parents, or hidden from the office bearers of the Jama‘at, but nothing I do is concealed from Allah, and also that I have pledged that my every action will be for Allah’s sake. This is the spirit that should be borne in every Khaadim and Tifl; that I should refrain from performing a bad deed, because if I carry it out it may incur Allah’s anger. When this state is developed then nearness to Allah is also obtained.

by the Promised Messiah [as]. Thus, the claim from millions of Muslims that they tread on the path of Taqwa is futile, unattainable and baseless. Those who commit suicide attacks believe that they perform these attacks to acquire Allah’s Pleasure, and they incite innocent people to perform suicide attacks and waste their lives for this. Whenever such people are questioned, they say that we perform this task for the sake of Taqwa, and it is for the sake of Taqwa that we throw children into this work. They take ten, twelve and thirteen year-old children, or even younger, away from their parents on the pretence of teaching religion to them, or for the

to Allah and His Prophet [saw] to take lives without reason. Allah the Almighty has actually said that if war is forced upon you, then you have the right to perform Jihad to defend and save yourselves, and to safeguard your mosques and other places of worship. Jihad, however, does not entail blowing up innocent people, women and children through suicide attacks. This is utter disobedience of Allah’s commands. Thus, such people’s claims of acting on Taqwa are entirely mistaken. Today, only an Ahmadi can state what Taqwa really is. Allah and His Prophet [saw] have instructed us to accept the Imam of the Age. The Holy Qur’an also says: accept the Imam of the Latter Days when he appears. The Hadith of the Holy Prophet [saw] also state exactly this. The Holy Prophet [saw] said: accept the Messiah and Mahdi when he appears. These people are not following this commandment, hence, they are distancing themselves from Taqwa, because only the coming Imam Mahdi was to give proper guidance and advise on when, where and what type of Jihad should be carried out. Any Jihad performed without this guidance is not Jihad, but will be deemed cruelty. Thus, the disturbances created by Muslims today only occur because they have not recognised the Imam of this Age. And today, by accepting the Promised Messiah [as],we are fortunate that we have shielded ourselves from all bad customs, filth, cruelties and barbarities.

If a person establishes true Tauheed in his heart, it brings about such a clear transformation, that such an example is not found anywhere.

Thus, every person should carry out a selfassessment and look into their conscious to determine what the level of their obedience is. Real Taqwa will only be formed when every individual analyses himself in this manner, and when you carry out this self-assessment, then observe the revolutionary changes that will take place in you. However, this accountability will only become a reality when you realise the purpose of being an Ahmadi.

This is something extremely important, why are we Ahmadis? What is the purpose of our being Ahmadis? Why do we need to bear the abuses, the beatings, and in many instances, mockery, from the world? Until you understand this objective, you will not find the answers to these issues. There are millions of Muslims who say that we are Muslims, we tread on the path of Taqwa, but always remember that people cannot define Taqwa. Taqwa is that which has been explained to us by Allah and His Prophet [saw]; or, in this age, in light of the Allah and His Prophet [saw]’s teachings, that which has been further explained to us

Tariq Magazine April 2010

sake of attaining Allah’s Contentment, and promise Gardens of Paradise and Allah’s Pleasure as rewards – but this is not Taqwa. Playing with an innocent person’s life or ending a person’s life without reason – this is not something that would please Allah. Allah has not commanded this anywhere. Thus, their definitions of Taqwa are self-fabricated teachings. It is Allah and His Prophet [saw]’s instruction to perform Jihad, but to perform what type of Jihad? To perform Jihad with the conditions which are absolutely necessary to have been met; if these conditions are not fulfilled, then it is not Taqwa and neither is it obedience

Thus, today, only an Ahmadi who recongnises the Imam of this Age can comprehend real Taqwa. Today, obedience to Allah and His Prophet [saw] is linked to obedience to the Promised Messiah [as]. It is not obedience to Allah or His Prophet to move away from obedience to the Promised Messiah [as]. Further on in the verses which I recited, Allah makes the promise of Khilafat. Thus, Khilafat also receives the Succour of Allah the Almighty and His Prophet [saw], and this is why the Jama‘at

Articles is united under one hand, because of the Help from Allah and His Prophet [saw].

merely as a joke, some young people react angrily and it leads to that conflict worsening.

Ahmadis are united at one hand due to obedience to Allah and His Prophet [saw], otherwise, a Khalifa does not possess any worldly power that could have caused different nations, creeds and people of different colours to unite under one hand. Therefore, while remembering Allah, invoke His blessings again and again in your minds and maintain your search for that objective which will increase your Taqwa and obedience. When a man progresses in Taqwa, he gains purpose, and becomes the recipient of the Qur’anic glad tiding in which Allah has promised that such people will flourish.

Then there are the rights owed to wives – no attention is given to this. Domestic arguments and fights arise from the pettiest of matters. This is despite Allah and His Prophet [saw]’s instruction that homes should be made into paradise – only this is complete obedience. Then there is the non-fulfilment of the rights due to relatives, despite the rights owed to relatives having been established. Allah and His Prophet [saw] have instructed us to fulfil these rights – this is obedience, because a person fulfils these rights

As I have mentioned, in this age the Promised Messiah [as] has shown us how to identify those paths that lead to Taqwa. I will present a few matters in the words of the Promised Messiah [as] himself, he said:

He says: ‘I am aware that many people have entered into my Jama‘at and profess Tauheed, but, I say with sadness, that they do not believe. (I say with sadness that they do not believe). I do not believe that a man who usurps the rights of his brother, or breaches his trust, or does not stop committing other evils is one who believes in Tauheed, because this bounty is such that, once acquired, brings about a miraculous transformation in man.’

‘The idols of enmity, malice, jealousy and hypocrisy etc. do not remain and one attains nearness to Allah.’ He continues:

(Malfoozat, Vol. 5, p.605, published in Rabwah)

The youth among us – the majority of those sitting before me are either youngsters or are of young age – have many problems. There are arguments, for example; if someone says something

‘I say surely that if man grasps the meaning of Kalimah Tayyibah and acts accordingly, he can make huge progress and witness astonishing practical manifestations of Allah.’

If a person establishes true Tauheed in his heart, it brings about such a clear transformation, that such an example is not found anywhere. The Promised Messiah [as] says:

‘The reality of Bai‘at is that the one who performs Bai‘at should bring about a true transformation, and establish fear of God in his heart and become a holy role model by recognising the supreme objective of his life.’

The true objective of a believer, as the Promised Messiah [as] has stated that you should recognise your ultimate objective; thus, what is the objective and the ultimate objective? It is to establish true Tauheed (Oneness of God) and to fulfil the rights due to His creation. In fact, if you properly comprehend the concept of Tauheed, then the rights of people will automatically be established and you will begin following all the commandments given by Allah and His Prophet [saw].

How did the Promised Messiah [as] describe Tauheed, as it is only when Tauheed is established that everything else moves forward. He says:

to attain Allah’s pleasure.

purely

Some people in the Jama‘at seem very good. They appear to be performing great services and give hours upon end for the Jama‘at; yet there is perpetual dissention in their households. All of this is because of a lack of complete belief in Allah. Thus, it is the duty of every Ahmadi to establish complete belief in Allah. When effort is made to establish absolute belief, then you will not come into Satan’s clutches, who attacks from different directions and lures us, and makes us forget the real purpose of our lives. You will not be influenced by his words and will not be drawn into his reassurances and will always remember this objective.

‘One becomes a true believer in the One God when he removes these inner idols: arrogance, self-conceit, pretence, enmity and animosity, jealousy and stinginess, spite and faithlessness etc. As long as these idols remain within, how can one’s proclamation of (There is none worthy of worship except Allah) be deemed true?’ (Malfoozat, Vol. 5, p.91, published in Rabwah) So, remember, that we may profess belief in , but how many of us in our hearts have that in-depth explanation of given by the Promised Messiah [as]? Are our hearts free of pride or, do we, for honour and self-respect, become angry on the smallest matters and thus display arrogance? Tariq Magazine April 2010

Articles Are our hearts pure of self-admiration, or do we constantly consider ourselves more important than others? Our thoughts are always that we alone should be praised, that we alone should be projected, that we alone should be applauded; our feelings are hurt when this does not happen. When feelings are hurt in this manner then self-admiration increases; or this desire in the heart continues increasing. Are our hearts pure of spite and malice, or do we hold grudges on the most trivial of issues and keep adding fuel to our afflictions? Are we free of jealousies, or does the progress of others fill us with feelings of jealousy rather than admiration, and do we try to harm such people? Are we free of stinginess, or do our hands stop when it comes to giving in the way of Allah? We go on fulfilling our personal desires, but if we are required to sacrifice in the way of Allah, we stop. There are many in the Jama‘at who, by the Grace of God, do not display stinginess at all, but, in fact, are open-hearted – they go on making sacrifices, but there are those who need to make a self-assessment on whether they are free of niggardliness.

Are we fulfilling all our pledges, or do we fulfil some and not others? If you are fulfilling your pledges, then indeed you are making an effort to establish Tauheed in your hearts. And, if you are fulfilling your pledges and striving to establish Tauheed, then you surely are safeguarding your prayers also. Men safeguard their prayers through their efforts to establish their prayers and by offering congregational prayers. We should remember that is also a pledge that there is none worthy of

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worship except Allah; God is worshipped, and Allah has taught us the manner to worship Him. Similarly, there is the pledge to fulfil the rights of people. In this age, by performing the Bai‘at of the Promised Messiah [as], we have made a pledge to act on both of these things. Therefore, if you believe in the Kalimah, then fulfilling the pledge is also necessary. In relation to prayers, the Promised Messiah [as] has stated: ‘Strictness in performing prayers has been repeatedly mentioned in the Qur’an’. Then, the Promised Messiah [as] says:

Khuddam listening to address by Huzur Aqdas [atba] at the 2009 National Ijtema.

Are our hearts pure of hypocrisy, or do we display something different outwardly to what is in our hearts? The heart of an Ahmadi should be free of hypocrisy, not only in Jama’at matters, but in personal matters as well. Whatever he says should be true and straightforward, but also considerate of other’s feelings. It is hypocrisy that you hold a grudge in your heart yet outwardly display otherwise; and as a result of these grudges feelings of jealousy increase further and harm a person. Such people are harming their own selves.

‘In actual fact, prayers are a question to Allah the Exalted, that Allah safeguards us from every type of evil and bad deed. Man is engrossed in suffering and separation, and desires to attain nearness to Allah. For this, effort is required. To purify that inner [self ] that is filled with sin, and is far-removed from knowledge of and nearness to Allah, to bring it close [to Allah] from afar, is prayer. These evils can be removed though this mean, and instead of this one is filled with pious sentiments.’ What kind of prayer should be performed? That prayer that brings one near to Allah, purifies one of evil and makes one believe completely in . He says that: ‘The word Salat (Prayer) is proof that mere words and supplications

are not enough, but it is necessary that with it there be burning passion, fervour and pain.’ (Malfoozat, Vol. 5, pp.92-3, published in Rabwah) Thus, an Ahmadi should perform this type of prayer. And if, at a young age, you grasp this root, this principal, then InshaAllah Taala, the relationship of nearness to Allah will continue progressing. Today, the world writes obscene things regarding the existence of Allah; books and articles are written, and through obscene means, through the media, the existence of God is rejected. A large section of people, despite not rejecting God or religion Tariq Magazine April 2010

Articles are, practically speaking, far-removed from God and religion. The world has put forward many idols in front of them. In practicality, Muslims, in the name of Islam, are rejecting (There is none worthy of worship except Allah, and Muhammad [saw] is His messenger); they may verbally assert it, but practically they reject it, because has taught us regarding the rights owed to Allah and His creation; (Muhammad [saw], the messenger of Allah) presented the practical implementation of it. In the Holy Qur’an, Allah has instructed us to obey: …Obey Allah and obey the Messenger… (Ch.47:V.34) Why? Because, as I have mentioned, “Obey Allah” entails the instruction to following the commands of Allah, and in “Obey the Messenger” guidance has been given to follow the most excellent example of Holy Prophet [saw]. Thus, today, to become a practical reflection of the Kalimah, an Ahmadi needs to strive hard. And when we utilise our knowledge according to Allah’s commands and say that we alone are those who believe in the Kalimah, we will be able to progress in Tabligh (field of preaching). And then, by spreading the message of Truth to the world, we will be those who prove the superiority of the Truth over other religions, which the world has forgotten today. And by making our actions according to the excellent model of the Holy Prophet [saw], with our practical examples we will prove to the world that the salvation of mankind lies in following this model. Thus, to broaden the field of Tabligh it is necessary to choose these paths. You will also need to understand the meaning of (There is none worthy of worship except Allah), and you will need to understand the meaning of (Muhammad [saw] is the Messenger of Allah). And to follow these path you will need to draw attention towards reading and understanding the Qur’an, Hadith, and the books of the Promised Messiah [as], which are explanations of the Qur’an and the Hadith. Hence, performing these actions and increasing your knowledge is necessary to increase in piety and to open the field of Allah’s nearness, as is paying attention to your deeds. This field, through Allah’s Grace,

Tariq Magazine April 2010

will thus continue opening. Thus, come, and pledge that you will make every possible effort for the sake of attaining nearness to Allah! You have to also right your prayers, increase your knowledge and beautify your actions; and with all of this, you have to spread Allah’s message to the world. The new century of Khilafat-eAhmadiyya will not be set with your slogans, but rather, it will be set with your prayers and actions. Before the Ijtema began, Sadr Sahib requested if the Atfal could be given a separate speech in the Atfal Marquee. I said that the topics for the Atfal (the understanding Atfal) are normally the same as those that are inculcated to Khuddam. So, this same message is also for the Atfal that, from the age of ten, Allah has made prayers obligatory; take care of your prayers and never be slack in them. The age of ten cannot be considered an age when one can say that he has been lazy. Prayers have been made obligatory –performing prayers has unreservedly been made obligatory upon every person. Read the Qur’an; many children when memorising the Qur’an, do it in this age of ten to twelve. This is an age where the translation should also be read. And here, by the Grace of Allah, the methods of teaching are such that the child’s mind matures rapidly, and he starts understanding things, if, that is, the child wants to understand. When you start reading the Qur’an with its translation, then you will also become aware of Allah’s commandments; that what the commands of Allah are. For example, one such command is to respect your parents. Thus, if you respect your parents and listen to what they say, then Allah will be happy with this endeavour, because you will be listening to what your parents say so that Allah becomes pleased with your action. Do not copy the children here. As I mentioned in the beginning, there is no one to explain to the children living in Europe, or non-Ahmadis or nonMuslims; they have no Imam. You are different to these people. You should not imitate these people, but rather, you should make them follow you.

As I also mentioned previously in my Khutbah (Sermon), the question has started being raised now on TV, that what are the boundaries of firmly or politely disciplining children, because if children are treated with a little strictness – in fact, an example is given that, if a child touches something hot, and the mother or father smack him gently to move him away from it, the child starts crying and making a fuss, and because of this, the police and other child protection agencies take such children away and separate them from their parents, and this has made children immoral. They neither respect their parents nor anyone else, and such children disrupt the discipline in their schools. The uproar has started that boundaries should be set in order for us to say, do not cross such and such boundary; if you exceed it, there will be strictness and child care agencies should not interfere within those boundaries. Islam, however, has already stated these things, according to one’s nature, to respect your parents and elders. Reading and understanding the Qur’an will guide elders and children towards many other good deeds, and you will learn about numerous pious things. May Allah enable Khuddam and Atfal to realise this that, because of being an Ahmadi, they have a huge responsibility. The Ashaab-e-Kahf (People of the cave) mentions youngsters who preserved Tauheed and made sacrifices to uphold it. Thus, today, through the Messiah and Mahdi [as], it is the youth who have to play an important role in establishing Tauheed! And now, it is the task of Ahmadis alone to spread the message Islam and establish Tauheed in the world. And, as I have said, youngsters have to play full part in this. May Allah the Almighty enable everyone to do this, [ameen]

Obligatory on Musis

Articles

Islam’s Solution to the Global Financial Crisis Majlis Khuddamul Ahmadiyya North East Talim Lecture

The following is a transcript of a lecture delivered by Dr Iftikhar Ayaz OBE at the above event. people are forced into poverty. The billionaire Investor Warren Buffet, as the unprecedented worldwide financial crisis began to unfold commented: “If the U.S government does not act, we face an economic Pearl Harbour!” The evaluation of the Credit Crunch in the same breath as Pearl Harbour is a frightening one. The attack on Pearl Harbour was one of the most visible and defining moments of US involvement in the Second World War. On 7 December 1941, Japanese Imperial General Headquarters initiated the Battle of Pearl Harbour. An incredibly audacious unannounced military strike in which the Japanese navy attacked the United States naval base at Pearl Harbour. The attack shattered a significant part of US capability and was close to defeating the USA. It was these massive losses and surprise nature of the attack that caused the US to rise and enter into World War II.

Dr Iftikhar Ayaz Sahib OBE at the local ijtema for Bradford North on 14 February 2010.

It is a great privilege and honour for me to be given this opportunity to address this meeting on a critically crucial subject such as ‘Islam’s Response to the Global Economic Crisis.’ I am fully aware that the topic I am here to expose is so wide and deep that trying to do justice to it within the time at my disposal would be like trying to contain an ocean in a cup. Referring to the global situation, Douglas Alexander, U.K Secretary of

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State for International Development recently stated: “The global Community faces enormous challenges. The Economic Crisis, food security, climate change, energy insecurity, conflict, rising population – these are the challenges of unprecedented magnitude which affect us all, and in particular the world’s poorest and most vulnerable. The global financial crisis has brought the most significant economic downturn for decades, which has devastated the developing world as 90 million more

When we examine the results of the financial crisis we see that as with Pearl Harbour, the markets had been brought under surprise attack, as with Pearl Harbour none of the experts predicted it’s birth or its consequences and as with Pearl Harbour, it almost destroyed a significant part of the USA’s, and indeed, the world’s economic strength.

Key statistics about the crisis And so the Financial Crisis in many ways does have troubling similarities with Pearl Harbour. Let me introduce you for a moment to some surprising, dispiriting and disturbing statistics about the credit crunch which seems to have ravaged our financial sector, broken the back of our economy and produced a recession that could be the worst for many generations.

Articles Let me present you with some numbers: • The UK bail out plan has cost £500 billion. That results in a potential additional tax liability of £8,000 for each person in the UK. To put that in context, this sum could build 4000 new hospitals. • The Royal Bank of Scotland needed £20 billion from taxpayers to stay afloat. • The cost to the global economy of the credit crunch is £1.8 trillion.

from nothing by satisfying the need for capital on the basis that it would be returned in the form of a healthy interest based profit. This was the beginning of modern banking. It created the ability to make money from money itself. A principle that was prohibited both in Christianity, as a prohibition on usury and in Islam. This basic principle of creating money from money has continued with minimal regulation, and is the basis of how the financial crisis came into being.

The Collapse of the Financial • The average amount that will be Markets – Sub Prime and Interwiped off the value of each home is est only mortgages £50,000.

• General Motors, the USA’s biggest car maker is losing 52 million Dollars every minute as a result of the economic meltdown in the US. These figures paint a bleak picture. A picture of broken business, bust banks and a fractured financial system. The economy is weak and it is the common man that is paying the price. I’ll speak more about that later on. For now, I want to speak briefly on what caused the Credit Crunch.

What caused the crisis? The global credit crunch was caused by many factors. But its roots lie in the very structure of the modern banking system. The principle of modern banking was first started by Goldsmiths many centuries ago. At that time, Goldsmiths would keep gold safe for wealthy merchants and give them notes of ownerships to exchange at other Goldsmiths branches in distant countries. These were the beginning of the first banknotes. As the banking system developed, it became apparent that on average, depositors usually extracted some 10% of their gold out during any one year. The rest was saved with Goldsmiths. Since they generally kept 90% of the Gold, Goldsmiths began to lend out the remaining gold at interest which created profits from the merchants gold deposits. The gold was lent out and interest was charged on such loans. The interest and capital repayments were secured on property. Essentially, this created money

Of course there is not one single cause. The crisis can be attributed to a number of factors which include both housing and credit markets. Causes attributed include the inability of homeowners to meet mortgage payments. The main reason for this was that interest rates on low rate mortgages given to people who were less creditworthy rose significantly leaving borrowers in the sub prime market unable to meet their repayments. This form of predatory lending, speculation, risky mortgage products, high personal and corporate debt levels, financial products that distributed and perhaps concealed the risk of mortgage default, monetary policy, international trade imbalances, and government regulation were and in part, remain causal factors. There were three crucial catalysts of the subprime crisis. One of these was predatory lending practices of mortgage brokers, specifically the adjustable-rate mortgage, that I have just described. In its “Declaration of the Summit on Financial Markets and the World Economy,” dated 15 November 2008, leaders of the G20 cited the following causes: “During a period of strong global growth, growing capital flows, and prolonged stability earlier this decade, market participants sought higher yields without an adequate appreciation of the risks and failed to exercise proper due diligence. At the same time, weak underwriting standards and unsound risk management practices… combined to create vulnerabilities in the system.” In the years before the crisis, the behaviour

of lenders changed dramatically. Lenders offered more and more loans to higherrisk borrowers. The Subprime mortgages market amounted to $35 billion in 1994 and $600 billion in 2006. In addition to considering higherrisk borrowers, lenders had offered increasingly risky loan options and borrowing incentives. 43% of borrowers in the US made no down payment on a mortgage whatsoever and those who did, might only have contributed 2% . Interest-only adjustable-rate mortgages were another significant cause. And so, in the same way as Goldsmiths, banks took deposits from savers and used it to lend. They did so excessively on high rates of interest. When US mortgage holders on low incomes were unable to meet their loan repayments, their homes were repossessed, and banks were forced to write off their so-called sub-prime loans. The widespread default on repayments caused panic in the markets. Many banks in the US and Europe had bought these sub-prime loans, often packaged up in pools of debt called collateralised debt obligations. These debt pools increased and their value diminished resulting in their asset value being far less than banks had paid for them. This made them difficult to sell. Banks stopped lending and central bankers became concerned about a squeeze on the amount of cash in the financial system. Banks led by the European Central Bank then decided to make large amounts of cash available to commercial banks to try to alleviate any shortages and to pump money into the economy to keep it moving. This caused governments to incur massive debts. The results are before us today.

The consequences for government Brown, Bush and Obama administrations have managed to avert a depression, but not the crisis. The economy is only slightly recovering largely due to the unprecedented and enormous amounts of money being injected into the economy. Apart from war time years Tariq Magazine April 2010

Articles America’s largest deficit has been 6% of GDP. In 2009-2010 it will rise to 13% of GDP, more than twice the wartime record and equating to some $1.8 trillion. In Greece, the national debt is at 13% with the EU demanding that it reduce its national debt for fear that Greece will default on its debts. And now the EU has decided to rescue Greece by injecting billions into its economy. Britain’s national debt is not far behind at 12.6%, and is one of the highest levels in Europe. There are three ways of financing these debts: • Borrowing from foreigners. • That is through the purchase by other countries or investors of our currency or shares, bonds or companies. The purchase of Cadbury by Kraft is a good example. • Borrowing from citizens. If British savers save £500 billion a year, the money that they put through intermediaries like banks will become available to the Treasury.

Why was this not predicted? But the intriguing part of this is the generally wholesale failure of economists to predict it. The crisis surprised both the economists and politicians. Niall Fergusen, a respected economic scholar suggests that economists missed the crisis because the markets for bonds, stocks and complex securities were never considered to be sources of economic expansions and slumps. It was always assumed that these areas were secured by deposit insurance and the Federal Reserve which would prevent financial panics. Instead economists focus on the spending levels of consumers, businesses and government. The problem was that financial markets were de-emphasized. Ultimately it was those very markets that inflated the property market which inspired a consumer spending boom. The losses in the sub prime sector triggered a collapse of confidence a fact acknowledged by the International Monetary Fund.

The • Printing Money. This is Ultimately, the cause stems billionaire from the indelible injustice called quantitative easof modern finance ing and injects money Investor Warren and banking and its electronically into the catastrophic impact on market. the poorest members Buffet, as the unprecedented of society and indeed Right now, the the world. government is spending 185% of worldwide financial crisis began Islamic banking what it earns and so at some point Muslim countries have more income and to unfold, commented: “If the sought to challenge less spending will be the concept of modern required. Raising taxes U.S government does not banking by introducing and cutting expenditure Islamic finance. Its modern is politically unpopular. history dates back to the act, we face an economic 1970s, with the launch of Financing the recovery Islamic banks in Saudi Arabia and through debt is temporary fixes. Arab Emirates although It fixed hole of debt by digging Pearl Harbour!” its therootsUnited stretch back to the time of another hole of debt. At some point, that hole needs to be filled. One way of dealing with the deficits would mean making massive spending cuts. That would be unpopular and it may be that a simple default on debts would be less damaging economically and politically than the alternatives. That has its own consequences, such as deep economic downturns and/or hyperinflation.

Governments do need to fix their balance sheets but only when the economy has become stronger. It may be that this takes the form of spending cuts and where more revenue is needed taxes on consumption or carbon, not wages or profits. Governments need encourage productivity but not by subsidising specific industries. They also need to think very carefully about the structure of the banking system and hugely detrimental effects it imposes upon society. What I have presented you with so far is an analysis of the issues and what must be done to escape this crisis.

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the Holy Prophet Muhammad [saw]. Islamic finance rests on the application of Sharia, whose primary sources are the Holy Quran, the Hadith and the practice of the Holy Prophet [saw]. Emphasising justice and partnership, Islam bans speculation and the charging of interest, riba. Despite these prohibitions, Islamic financiers have expressed confidence in creating their own versions of conventional finance. In doing so, the judgment of what is and is not allowed as a sharia compliant financial product is made by boards of scholars who act as a spiritual rating agency. They work in close co operation with lawyers and bankers to create instruments and structure transactions that appear to meet Islamic requirements. Yet as I will go on to demonstrate, the products are often contrived and the distinctions between conventional and Islamic finance are almost indistinguishable. Take for example an options contract to buy a security at a set price at a date

Articles in three months. This is speculation because it may result in a loss or a gain at that time and is generally prohibited in Islam. However, a contract to buy the very same security at the same price, with 5% of the payment taken upfront and the balance taken in three months upon delivery, is according to these Sharia Board’s, Sharia-compliant. In this example, there is clearly no material difference in the way in which the contract is structured other than the time for payment. The option and inherent risks remain within. But mere attempts to establish the Islamic Banking system without the prevalence of the Islamic moral and social values, is futile. What these values are and what are the principal features of the Islamic Economic System is the next part of my talk.

Legal ownership of the individual, that is to say the right of possession, enjoyment and transfer of property, is recognized and safeguarded in Islam; but all ownership is subject to moral obligation that in all wealth all sections of society, and even animals, have a right to share. In their wealth they acknowledge the right of those who asked and of those who could not (51:20) Part of this obligation is given legal form and is made effective through legal sanctions, but the greater part is sought to be secured by voluntary effort put forth out of desire to achieve the highest moral and spiritual benefits for all concerned. In fact, this supplementing of legal obligations through voluntary effort runs through every part of the Islamic system. Its operation can be observed in every sphere.

But before that, I would like to mention that the Islamic Economic System is based on the principle that money itself has no power to grow on its own. Its capacity to increase or The object of the Islamic economic system is to secure the widest decrease is bound with human capabilities and and most beneficent distribution of wealth through In sum, abilities. institutions set up by it and through moral economic principles exhortation. Wealth must remain in of Islam are subordinated to its God Money in the hands of an honest, constant circulation among all given value system. The underlying philosophy of capable, reliable, hardworking, sections of the community that value system is summed up in this verse: experienced person is likely and should not become to increase, otherwise it the monopoly of the rich will decrease. (59:8)

Say, My Prayer and my Therefore, Islam Islam recognizes the sacrifice and my life and my death recognises money diversity of capacities as an instrument of and talents, which is the expression of in itself beneficent, are all for Allah, the Lord of the human capabilities and consequently the and depending diversity Worlds. He has no partner. And and materialin earnings on the efficiency, rewards competence and (4:33). It does not approve so am I commanded, and I am of dead-level equality in integrity of the individual and the distribution of wealth, the first of those who submit the Institution or as that would defeat the very Corporation, can result purpose of the diversity, and (6:163,164) in positive or negative would amount to denying the productivity.

The Holy Prophet [saw] once asked a person who was dealing in interest whether his money was capable of bearing children; meaning that money will not grow itself. It is such a means that it will grow through the bright and progressive human capabilities and decrease if those qualities are faulty and inactive. In the economic sphere the basic concept in Islam is that absolute ownership of everything belongs to God alone (2:108). Man is God’s vicegerent on earth. God has subjected to man’s service: Whatsoever is in the heavens and whatsoever is in the earth. (45:14) This has reference to the whole of mankind. Allah is He Who has appointed you (mankind) His vicegerents in the earth, and he who fails to recognize this dignity and to act in accordance therewith shall be answerable for his neglect and will not only suffer loss but will also incur the displeasure of his Lord. (35:40)

favour of Allah (16:72). It is obvious that if the incentive of proportionate reward for labour, effort, skill and talent were to be removed, not only would initiative and enterprise be adversely affected, but intellectual progress would also be arrested. That is why the theoretical doctrine of equal reward irrespective of the diversity of skill capacities and talents that have gone into production of wealth has never been maintained for long, even where it has been proclaimed as State policy, and has had to be modified through recourse to various devices designed to secure diversity in reward. On the other hand, Islam does not leave the principle of competition and of proportionate rewards to work itself out mechanically; that too would lead to hardship and injustice, and would retard the moral and spiritual development of individuals and of society as a whole.

The principle economic obligation is the payment of the capital levy called Zakat (22:79; 23:5). The word Zakat means that which purifies and that which fosters. All original sources of wealth – the sun, the moon, the stars, the clouds that bring rain, the winds that drive the clouds and carry the pollen, all phenomena of nature – are the gifts of God to the whole of Tariq Magazine April 2010

Articles mankind. Wealth is produced by the application of man’s skill and labour to the resources which God has provided for man’s subsistence and comfort over part of which man enjoys proprietary rights, to the extent recognized by Islam. In the wealth that is produced, therefore, three parties are entitled to share; the workman, whether skilled or unskilled; the person who supplies the capital; and the community as representing mankind. The community’s share in produced wealth is called Zakat. After this has been set aside for the benefit of the community, the rest is purified and may be divided between the remaining parties that are entitled to share in it. The proceeds of the Zakat are devoted towards relieving poverty and distress, winning over the cheerful co-operation of those who have not yet completely adjusted their lives to the Islamic system, providing ransom for prisoners of war, helping those in debt, providing comfort and convenience for travellers, supplying capital where talent is available but funds are lacking, providing stipends for scholars and research workers, meeting the expenses involved in collecting and administering the Zakat, and generally towards all things beneficial for the community as a whole, such as public health, public works, medical services, and educational institutions (9:60). It thus fosters the welfare of the community (9:103). Besides the Zakat, which was described by the Prophet as a levy imposed upon the well-do-do which is returned to the poorer sections of the people implying that it is their just due and must be paid back to them, there are other institutions within the economic sphere operating constantly to further the objective of the whole system. One of these is the Islamic system of inheritance and succession. Under this system a person may not dispose of more than one-third of his property by testamentary directions. While he is in the enjoyment of normal health he may dispose of his property freely, subject, of course, to the moral obligations; but neither by will nor by gift, once he enters upon a stage of illness which terminates in death, may he dispose of more than the permitted one-third. By such disposition he may provide legacies for friends, servants, and for charity. The difference between the normal share of female heirs and male heirs in the same degree of relationship to the deceased is not in fact discriminatory to the prejudice of the female heirs. Under the Islamic system, the obligation of maintaining the family always rests upon the husband, even when, as is often the case, the wife’s personal income may be larger than the husband’s. To enable the male to discharge his obligations towards the family, his share in the inheritance is twice that of a female in the same degree of relationship as himself. Far from operating to the prejudice of the female heir, this actually places her in a favourable position as compared with the male heir, because she does not have financial obligations to the family. Thus the Islamic system of inheritance operates to distribute wealth so that a large number of people may have a competence or, at least, a little, rather than that one or a few should have a large share and the rest nothing. As if all this left something to be desired, the exhortation is added: If other relations, who are not included among the heirs, and orphans and the poor, be present at the division of the inheritance,

Tariq Magazine April 2010

bestow something upon them there from and speak to them words of kindness (4:9) Another major provision is the prohibition against the making of loans on interest. The word used in this connection in the Quran is riba, the connotation of which is not identical with the word ‘interest’. Riba is prohibited because it tends to draw wealth into the hands of a small circle and to restrict the exercise of beneficence towards one’s fellow beings. In the case of loans which bear interest, the lender in effect takes advantage of, and makes a profit out of, the need or distress of another. Islam urges the making of loans, but says they should be beneficent loans, meaning without interest. If the debtor finds himself in straitened circumstances when the time for repayment of the loan arrives, he should be granted respite till his circumstances improve, but if you remit it altogether as charity, that shall be the better for you, if only you knew (2:281). It is mistake to imagine that transactions involving interest bring about an increase in the national wealth. The Quran says that in the sight of Allah it is not a beneficent increase. But whatever you give in Zakat, seeking the favour of Allah – it is these who will increase their wealth manifold (2:273). Trade, commercial partnerships, co-operatives, joint stock companies are all legitimate activities and operations (2:276). Islam does, however, lay down regulations with regard to commercial activities, designed to secure that they be carried on honestly and beneficently. All contracts, whether involving large amounts or small, must be reduced to writing setting out all the terms thereof, as this is more likely to keep out doubts, and avoid disputes (2:283). The writing should set out the terms agreed upon fairly, and as further precaution it is laid down that the terms of the contract shall be dictated by the person who undertakes the liability. If the person on whose behalf the liability is undertaken is a minor, or of unsound judgement, then his guardian or the person representing his interests should dictate the terms of the contract (2:283) Monopolies and the cornering of commodities are prohibited; so also is the holding back of produce from the market in expectation of a rise in prices. All this is opposed to beneficence, and those who indulge in such practices seek to take advantage of the need or distress of their fellow beings. The seller is under obligation to disclose any defect in the article offered for sale. Goods and commodities for sale should go into the open markets, and the seller or his agent must be aware of the state of the market before proposals are made for purchase of the goods or commodities in bulk. He should not be taken unawares, lest advantage be taken of his ignorance of the state of the market and the prevailing prices. There are stern injunctions in the Quran with regard to the giving of full weight and measure (26:182-185) Woe unto those who give short measure; those who, when they take by measure from other people, take it full, but when they give by measure to others or weigh out to them, they give them less. Do not such people know that they will be raised again unto a terrible day, the day when mankind will stand before the Lord of the worlds? (82:2-7) Defective or worthless goods or articles should not be given in

Articles exchange for good ones (4:3). In short, any kind of transaction which does not comply with the highest standards of honesty and integrity must be eschewed, for God loves not the dishonest (8:59) Gambling is prohibited, inasmuch as it promotes dissension and hatred and tends to deter those who indulge in it from the remembrance of God and from Prayer, thus occasioning a great deal more harm than any possible benefit that may be derived from it (2:220; 5:92). It also brings sudden and undeserved accession of wealth and encourages extravagance. Indulgence in gambling often brings ruin and misery in its wake. All unlawful means of acquiring property are prohibited, as these in the end destroy a people (4:30). Acquisition of property or goods through falsehood falls in the same category. It is equally unlawful to seek to establish a title to property by obtaining judgement through corrupt means like bribery or false evidence (2:189). The Prophet said that a party to a dispute which obtains a judgement in its favour, knowing that it is not in the right, only collects a quantity of fire for itself and not something from which it can draw any benefit. On the other hand, goods and property lawfully acquired are a bounty of God which is provided by Him as a means of support. They should be properly looked after and should not be wasted through neglect. A person of defective judgement should not be permitted to squander away from his substance. It should be managed and administered for him, and provision should be made for his maintenance out of the income (4:6) Niggardliness is condemned as a negative and destructive quality. While, on the one hand, ostentation and vanity are disapproved off, on the other, it is not considered right that a person who is well off should pretend to be poor, fearing lest he be called upon to help others. By doing this he makes himself poor in effect, and deprives himself of the benefits that may be derived from God’s bounty (4:38). The wealth of misers, instead of bringing them any advantage, becomes a handicap and arrests their moral and spiritual development (3:181). The other extreme extravagance is equally condemned. Even when giving to, or sharing with, others, a person should not go so far as to render himself in turn an object of charity (17:30). Hoarding is absolutely prohibited because it puts wealth out of circulation and deprives the owner as well as the rest of the community of its beneficent use (9:34). The truth is that God alone is All-Sufficient, and all prosperity proceeds from Him. It is men who are in need, and prosperity is achieved not through miserliness or holding back, but through beneficent spending, which is spending in cause of Allah, namely, in the service of His creatures (47:39). As already stated, a legal owner of property is not the only person entitled to its use. Those in need who ask, and even those who do not ask or are unable to express their need, have a right in the property of those who are better off, inasmuch as all wealth is a bounty of God and is acquired through the use of resources which God has provided for the benefit of the whole of mankind (51:20). That is why the Quran directs that kindred, the needy, the wayfarer, must be paid their due (30:39). To this end there is emphatic and repeated exhortation in the Quran. Such giving should be in proportion to the need of the person to be helped and in accord with the means of the giver,

and should not proceed from any expectation of receiving a return (17:27; 74:7) It is indeed the highest bounty of God that He should have endowed man with appropriate faculties and capacities and then subjected the universe to man’s beneficent service to enable him to achieve the fullest development of his faculties in every sphere of life. Yet some people instead of putting their faculties to beneficent use in the service of their fellow beings and spending that which they possess for the same purposes, have a tendency to hold back, not realizing that even from the purely selfish point of view the greatest benefit is to be derived from the beneficent spending and not from parsimonious holding back. This is the fundamental principle which is the basis of all prosperity, individual, national and universal. The Quran emphasizes this repeatedly. For instance, Allah says: Behold, you are those who are favoured by being called upon to spend in the way of Allah; but of you there are some who hold back, yet whoso holds back does so only to his own prejudice. It is Allah Who is All-Sufficient, and it is you who are needy.(47:39) In sum, economic principles of Islam are subordinated to its God given value system. The underlying philosophy of that value system is summed up in this verse: Say, My Prayer and my sacrifice and my life and my death are all for Allah, the Lord of the Worlds. He has no partner. And so am I commanded, and I am the first of those who submit (6:163,164). In fact, this is the true spirit of the unified and comprehensive code of conduct provided by Islam. As vicegerent of Allah on earth, man has to carry out His purpose within the authority delegated to him and this has to be treated as a sacred trust. To Him every one will have to account for the use of his or her God given faculties and material resources. There is no escape from that reckoning. Of the things man will have to specifically account for on the Day of Judgment will be his wealth – how he earned and used it. Man must not forget that his obligations to society are no less important than the obligations to himself. It is in this perspective that Islamic teachings regarding economic life are to be seen. This indeed is a great challenge for the members of the Ahmadiyya Muslim Community. The Community was founded by the Promised Messiah [as], the Messenger of this age, to revive the pristine pure teachings and practices of Islam. The Community is striving to present to the world the peaceful, benevolent face of Islam and the Community’s young men and women are in the forefront of this noble mission and by Allah’s Grace the day is not far when we shall see the true Islamic values system prevailing and humanity enjoying the benefits of an economic system based on the nature and needs of creation. And my last words are that All praise belongs to Allah, the Lord of the Worlds.

Tariq Magazine April 2010

Articles

History of Muqami Region (1997â&#x20AC;&#x201C;Present) By Dr. Usman Ahmed Ali (Nazim Ishaat Muqami Region)

Muqami Regional Amila photo with Huzur Aqdas [atba] in 2009

Muqami Region has a recorded history that goes back over 10 years. During this time, it has grown to become one of the most significant regions of Majlis Khuddamul Ahmadiyya UK. Soon after its birth in 1997, Hadhrat Mirza Tahir Ahmad Khalifatul Mashih IV [rh] instructed Sadr Majlis, Ahmed Yahya Sahib, that Qaid of Muqami will be entitled as a Regional Qaid Muqami and that he will be a member of National Amila of Sadr Majlis. Muqami Region is honoured by the presence of Hadhrat Mirza Masroor Ahmed Khalifatul Masih V [atba] and is greatly privileged to have Fazl Mosque, being the first Ahmadiyya Mosque ever built in Europe, in its locality. The region is also responsible for all the activities taking place at Fazl Mosque and its surroundings.

Alm-e-Inami won by Muqami Region. Year

Ranking

Regional Qaid Muqami

98-99

1st

Bashir Sharif

97-98

99-00

Masroor Ahmad

02-03

1st

Nasir Khawaja

04-05

05-06

06-07

Tariq Magazine April 2010

Bashir Sharif

1st

03-04

1st

Bashir Sharif

00-01 01-02

First Regional Qaid Muqami Bashir Sharif Sahib receiving the first Alme Inami for Muqami from Hadhrat Mirza Tahir Ahmad [rh] at the 1999 National Ijtema.

2nd

07-08

08-09

1st

2nd 1st

1st

2nd 1st

Masroor Ahmad Nasir Khawaja

Usman Ahmad

Mirza Mudassar Ahmed

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The Words of Masroor Ahmad Sahib I was appointed Regional Qaid Muqami early in 2001. I was fortunate that I inherited a fantastic team from the previous administration. The region was the current Alm-e-Inami holder and the team wanted this to continue. We continued to build upon the excellent foundation that had been laid and excelled in every area. Our Chanda collections improved year-on-year under Fateh Ahmadâ&#x20AC;&#x2122;s stewardship and we continued to respond to every request that came from Sadr Sahib across the complete spectrum of Majlis Khuddamul Ahmadiyyaâ&#x20AC;&#x2122;s activities.

Second Regional Qaid Muqami Masroor Ahmad Sahib receiving the prize from Hadhrat Mirza Tahir Ahmad [rh] at National Ijtema 2000

Bashir Sharif Sahib (1997-2000) Bashir Sharif Sahib has the honour of being the first Regional Qaid of Muqami Region and held this responsibility for three years. Muqami won their first Alm-e-Inami in 1999 and likewise they retained the title in 2000. He concentrated mainly of establishment of the region by making a small office in Wandsworth and also worked hard to ensure Chanda collections were 100%.

Mosque and Guest houses. We use to cut grass, hedges and also used to clean nearby roads. Regular Amoomi duties used to take place under the supervision of Shabir Dogar on every Friday prayer and Eid festivals. The most important task of finance was given to Ashfaq Khan and, by the Grace of Allah, we managed to achieve more than 100% in Khuddam Chanda collections. We missed Alm-eInami in my first year but managed to win in 1999 and 2000.

The Words of Bashir Sharif Sahib

Masroor Ahmad Sahib (20002002)

I had the honour of being the first Regional Qaid Muqami. I established the Muqami Office at 10 Hardwick Way SW18. Regular meetings and other regional activities were held at this place. We organised two Muqami trips for two consecutive years to Scotland and North Wales. Muqami won top prizes in several sports competitions like cricket, football, tennis, basket ball and the Marathon Walk. We used to do a lot voluntary work for Humanity First like helping them in packing their containers. I would to like to thank Hassan Ahmed who used to be my Nazim Waqar-e-Amal. Hasssan Sahib used to have regular Waqar-eAmal sessions at Fazl Mosque. There used to be regular cleaning of Fazl

Masroor Ahmad Sahib was then given the opportunity to head the office of Muqami. During his two years, Muqami Region won twice the Alm-e-Region at the National Ijtema held in 2001 and 2002. Khuddam from Muqami region had a unique opportunity of undertaking their unique Amoomi duties during the illness of Hadhrat Mirza Tahir Ahmed [rh] for about two years. Also, our Khuddam actively participated in different Waqar-eAmal sessions during the construction of Baitul Futuh mosque. The duties were not limited to Amoomi, but we also took part in almost all the Khidmat-e-Khalq events for Jalsa Salana and the National Ijtema.

In 2001 Huzur [rh] moved to a house across the road from the mosque. Muqami was entirely responsible for providing the additional security arrangements at the mosque and this was extended to the new residence. Overnight, our duties doubled. This was a rather difficult time for our boys but I am proud to say that they offered their time unselfishly and we fulfilled all that was asked of us. The fact that we managed to provide 24 hour security at two sites for many months was completely down to the dedication of Imran Chugtai Sahib, he took this responsibility on and ensured that we never left a post unmanned. He used to stop by the mosque as often as possible and if he felt that we were short of cover he would stay rather than return to work. It was this attitude that made our Qaideen want to work harder. To add to this there was the disgraceful attack on the Twin Towers. The events of the day have been well documented but for us in Muqami it meant extra vigilance around the London Mosque. We stepped up our round the clock security arrangements to ensure that we were able to guarantee the safety of all who wished to visit the mosque. Baitul Futuh was still being built and we were fully active in providing manpower to that effort but the key Waqar-e-Amal highlight for me was the work that was happening at the London Mosque. Huzur [rh] had left for a trip and we had planned to refurbish the Mahmood Hall and some external areas over the week. Work had been going on for a couple of days when I received a phone call from Amir Sahib, it was around 10pm and he mentioned to me that Tariq Magazine April 2010

Articles

Third Regional Qaid Muqami Nasir Khawajah Sahib receiving the Alme Inami from Huzur Aqdas [atba] at National Ijtema 2003

Huzur [rh] was coming back early from his trip, he wanted us to try and complete the work that night. I asked Hassan Ahmad my Waqar-e-Amal secretary to make some phone calls. I arrived at the mosque after 30 minutes to find a large number of boys who had received the call from Hassan, he had managed to organise a rota of boys and the workload such that we got all the work done to Amir Sahibâ&#x20AC;&#x2122;s satisfaction before Huzur [rh] returned. This was the sort of dedication that was prevalent at the time. For some reason, it seemed that everybody was getting married in the two years that I was Regional Qaid Muqami, the amount of weddings that we had to cater for was incredible, throughout the summer it seemed that every weekend was taken up with the setup, serving and clear up of weddings. For this I must mention the total commitment of Ashfaq Khan, he managed to ensure that the arrangements for the weddings went like clockwork, despite having to deal with many highly stressed parents. A prominent memory are of the trips we held as a region, we decided to take annual trips to other parts of Britain to further the spirit of brotherhood between our Khuddam. These trips were organised by Mashood Qamar Ahmad and proved to be fantastic fun. He organised accommodation for the 40 or so boys that went each year as well as organising activities such as go-karting, paintballing, barbeques, abseiling and raft building. He managed to pick wonderful destinations like Bets-e Cowed in North Wales and Perrinporth in Cornwall. These trips were the highlight of our activities and really helped the group

Tariq Magazine April 2010

appreciate each other. One of the key features of these trips was the continued integration of our recent arrivals from Pakistan with the boys who had been born here. Nasir Khawaja had been entrusted with the responsibility to make sure that the boys worked with each other regardless of where they had been born and raised. I really feel that he excelled in this task, he managed to ensure that every activity that was held throughout the year was participated in by both groups of boys. It would be amiss not to mention the various awards that we won as a region, both years we were fortunate enough to win the Alm-e-Inami and most of the other prizes on offer. We felt that it was our right to win these awards and that the only way we could lose them was if we became lazy. To be honest I think we were way ahead of the competition in both years, so much so that if my memory serves me correctly all of our Qiadats were placed in the top ten Qiadats in the country for both years. This was down to the Qaideen in particular, the people I have already mentioned, all the wonderful Khuddam and Atfal in Muqami who devoted their time and energy but most of all down to Mahmood Khokhar, our Motamid. He ensured that the administration was top class and did not let any Qiadats miss out on the reports to the centre, he was the glue that held everything together. It was an eye-opening couple of years for me, I was surrounded by talented boys who were driven to fulfilling every task handed to us with the utmost of sincerity and dedication. Some of

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Fourth Regional Qaid Muqami Usman Ahmad Sahib receiving the Alme Inami from Huzur Aqdas [atba] at National Ijtema 2006

them have been mentioned but there were many other unsung heroes. May Allah bless them all and help them with their current responsibilities. Ameen.

Nasir Khawaja Sahib (2002-2004) The Regional Qaid responsibilities were then transferred to Nasir Khawaja Sahib. During his era Khuddam from Muqami Region had a once in a life time opportunity of performing duties during and after Intekhab-e-Khilafat session at Fazl Mosque. Also they took part in all the activities that took place afterwards. Muqami region hosted a very successful National Charity walk as well in 2003 and during his two years at office, we won Alme-Inami twice.

The words of Nasir Khawaja Sahib When I think back to the time that I was Regional Qaid Muqami, I am still filled with a sense of gratitude to Almighty Allah for affording me the opportunity to serve in this most blessed of regions. Following in the successful footsteps of Bashir Sharif Sahib and Masroor Ahmad Sahib, and all too aware of my own shortcomings, I was anxious and apprehensive of the heavy responsibility that was placed upon me. [alhamd], it was He, the Almighty One, who strengthened this weak one with the strength to carry out the many tasks associated with this honourable post.

I was fortunate to be able to call upon Khuddam of the highest calibre to form the regional Amila, and the Qaideen in place were also of an exceptional standard. As a testament to the quality of the Khuddam brought up under the blessed gaze of the Khalifa-e-Waqt, the majority of the Amila and Qaideen went on to serve Majlis Khuddamul Ahmadiyya at the national level. The region was diligent in its commitment to Waqar-e-Amal sessions, and Amoomi duties at the time when Baitul Futuh was being built. We also were at the forefront in Khidmat-eKhalq activities, by arranging numerous containers of aid to be sent to Africa and also hosting a successful charity walk. But all these paled in significance to the historical events of April 2003. The passing of our beloved Imam Hadhrat Khalifatul Masih IV [rh] and the election of Hadhrat Ameerul Momineen [atba], placed a huge responsibility on the whole region. It felt as if Gressenhall Road had become the focal point of the world and the Khuddam from Muqami, responded in a great fashion. I received messages of support and admiration from across the globe in appreciation of the tireless work, seamless organisation and spirit of brotherhood that was exhibited in those momentous days. It is humbling to think that we were so close to the centre of one of the most significant events in the history of the UK Jamaâ&#x20AC;&#x2122;at. I pray that Allah continues to bless this region which has, for the last 26 years, been the home of Khilafat.

Tariq Magazine April 2010

Articles

Current Regional Qaid Muqami Mirza Mudassar Ahmed Sahib receiving the Alme Inami from Huzur Aqdas [atba] at National Ijtema 2009

Usman Ahmad Sahib (20042008) Usman Ahmed Sahib was then given an opportunity to lead Muqami Region. During his four years Muqami won Alm-e-Inami two times and twice came second. We also provided Khuddam to cover Leukaemia Research National Bikeathon for four years and [insh] will continue to do so. Also Khuddam actively attended the annual National Charity Walk. Some of them took part in walk, the others were part of Khidmat-e-Khalq team. We along with other regions also took part in collecting charity, clothes, food and tents for the Indonesian Tsunami survivors in 2005.

The words of Usman Ahmad Sahib I still remember the phone call, and every single word that was said by Mirza Fakhar Ahmed Sahib, then Sadr of Majlis Khuddamul Ahmadiyya UK, all I was able to say in return was “Jee” (Yes) a few times. If there was the most unsuitable and unworthy person in the region for the office of Regional Qaid

Tariq Magazine April 2010

Muqami, that would be me. A local Qaid, who had no sight into the region’s affairs and no experience of running events on larger scales. However, there is always a blessing in a Sadr’s decision and above all approval came from Huzur Aqdas [atba] and only for this reason Allah Ta’ala will gave me strength and wisdom to carry this heavy responsibility on my shoulders. I was now faced with the most challenging task of appointing the new Regional Amila, as the majority of the existing Regional Amila had left the region or turned Ansar, I had no option but to start fresh. It is only by the Grace and Blessings of Allah that I was able to put together a team, who not only showed devotion and dedication for Jama’at work, but were also obedient and trustworthy. Muzaffar Bhatti Sahib, who was my Naib, Adnan Ahmad Zaffar (Nazim Khidmat-e-Khalq) and Waseem Ahmed Janjua (Nazim Waqar-e-Amal), served tirelessly during first year. Aamer Hafeez Sahib , who was Motamid, deserves a special mention. He not only managed to fill the void left by Mahmood Khokar Sahib his predecessor

who suddenly turned Nasir the year I was appointed Regional Qaid, but also improved the process of reviewing and submitting reports. The Al-Mahdi mosque campaign was the highlight of that year, Muqami region managed to collect promises of up to £100,000, it not only gave us a chance to visit houses but also helped to re-activate Qiadats. During my four year term as Regional Qaid, Muqami Region was blessed to have won Alm-e-Inami twice, in 2006 and 2007. In addition various awards were won at Ijtemas and other Khuddamul Ahmadiyya National events. Muqami also had the honour of hosting National Badminton and Nasir Cricket tournament. Khuddam came together and served day and night at Jalsa Salana and National Ijtema, indeed these events were highlights of the year. Every year in July we provided up to one hundred Khuddam for Leukaemia Research Annual Bike-a-thon in London. We were thrilled to receive Best Supporting Organisation award at their Annual Conference, as a result of this support Leukaemia Research now first approach the Majlis before they set the date of

Articles this flagship event, so it does not clash with any of our national events. This is an amazing achievement for Muqami in particular and Khuddamul Ahmadiyya as a whole. This was all down to the hard work of regional and local Amilas. In my subsequent years I was surrounded by individuals, whose names also deserve a special mention. Sardar Fateh Ahmad Dogar, Khalid Ahmad Bhunnoo, Sahibzada Mirza Waqas Ahmed, Hamad Ahmad, Imran Zaffar, Inamullah Tahir and Sabir Sultan served with utmost dedication and I am honoured to have had company of these most devoted individuals. We continued the tradition of annual trips and visited North Wales twice and during a four day trip covered almost the breadth and length of Scotland from Glasgow all the way up to Isle of Skye. These trips were instrumental in bringing Khuddam closer and highlighting individual talents. In addition, I cannot remember missing any opportunity of travelling outside the M25, whether it was Charity Walks, hikes, tournaments or academic events. Muqami was always there in great numbers. There is only one word of advice I will give to any office bearer, and that is, whatever you are asked to do by the centre or your senior office bearers, straight away act on it. There is so much blessing in

this, and I have personally experienced it. I don’t remember an occasion where I said no to any task that was given to me, no matter how tired or exhausted I was, the word “No” should not be in your dictionary. And if something comes directly from Sadr Majlis, the only word that should come out of your mouth should be, “Insha’Allah, it will be done” and then you shall see how Allah works his wonders and will come to your help. Always remember that the Sadr is appointed by Hadhrat Ameerul Momineen [atba], obedience to the Sadr is obedience to Khilafat, so “Hear and Obey”.

Mirza Mudassar Ahmed Sahib (2008-To date) After four successful years from Usman Sahib, the office was then transferred to Mirza Mudassar Ahmed Sahib who was appointed by Sadr Sahib after the approval from Huzur Aqdas [atba]. Khuddam from Muqami are performing their various duties and are amongst the first ones to cover all national or international events that are taking place in Fazl Mosque and Baitul Futuh. Mirza Sahib’s main focus is on Ta’leem and Tarbiyyat of Khuddam and especially Atfal. We are holding regular Ta’leem classes in all our Qiadats. Also, a Haqla system has been implemented in all of

our Qiadats according to the constitution of Majlis Khuddamul Ahmadiyya. The region has organised a number of hiking trips. They went to North Wales, Lake District, Dorking and Dorset. Also an annual four day trip was arranged in June 2009 for Cornwall. 35 Khuddam from Muqami participated in this trip. The first ever blood donation session held at Fazl Mosque occurred in January 2010. Muqami region won their 9th Alm-eInami in 2009, which was also the first win under Mirza Mudassar Sahib. We close with the prayer that the delightful fragrance of Khilafat-eAhmadiyya serve to stimulate our spirits and motivate our strength of mind to hunt for a greater and more personal relationship with our Creator. May it arouse 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. May Allah enable him to work according to the expectations of our beloved Imam [atba].

[ameen]

Second Regional Qaid Muqami Masroor Ahmad Sahib after receiving the Alme inami at National Ijtema 2002

Tariq Magazine April 2010

Articles

The Importance of stories, novels and fairytales By Mujeebur Rahman, Keighley

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

“Indeed in the stories of the Prophets there is a lesson for men of understanding.” The Holy Qur’an, Chapter 12, Verse 112 My son is learning about “The Three Little Pigs” in school. I asked him what the story meant to him, but he had no idea. This is not a reflection on the school but is a reflection on society in general where brevity is the norm. Bruno Bettelheim states, “Most children now meet fairy tales only in prettified and simplified versions which subdue their meaning and rob them of all deeper significance – versions such as those on films and TV shows, where fairy tales are turned into empty-minded entertainment.” Fantasy has replaced reality and the stories do not resonate with the nature of man. The earliest published form of “The Three Little Pigs” was printed in J.O. Halliwell, Nursery Rhymes and Nursery Tales (London, c.1843). Bettelheim’s discussion of this tale presented below is based on this earliest version. Children favour “The Three Little Pigs”, particularly if the storyteller presents it with feeling. Children are enraptured when the huffing and puffing of the wolf at the pig’s door is acted out for them. It ought to teach nursery-age children in a most enjoyable and dramatic form that we must not be lazy and take things easy, for if we do, we may perish. Intelligent planning and foresight combined with hard labour will make us victorious over even our most ferocious enemy. In the case of pigs, it’s the wolf ! The story also shows the advantages of growing up, since the third and wisest pig is usually depicted as the biggest and oldest. The houses the three pigs build are symbolic of man’s progress in history: from a mud hut to a wooden house, finally to a house of solid brick. The youngest pig builds his house with the least care out of straw; the second uses sticks; both throw their shelters together as quickly and effortlessly as they can, so they can play for the rest of the day. Living in accordance with the pleasure principle, the younger pigs seek immediate gratification, without a thought for the future and the dangers of reality, although the middle pig shows some growth in trying to build a somewhat more substantial house than the youngest. Only the third and oldest has learned to behave in accordance with the reality principle. He is able to postpone his desire to play, and instead acts in line with his ability to foresee what may happen in the future. He is even able to predict correctly

Tariq Magazine April 2010

the behaviour of the wolf – the enemy, or the stranger within, which tries to seduce and trap us; and therefore the third pig is able to defeat powers both stronger and more ferocious than he is. The wild and destructive wolf stands for all antisocial, unconscious, devouring powers against which one must learn to protect oneself, and which one can defeat through wisdom. The child, much like the two little pigs, is bent on playing, with little concern for the future. The story teaches that there are developments – possibilities of progress from the pleasure principle to the reality principle, which, after all, is nothing but a modification of the former. The story of the three pigs suggests a transformation in which pleasure is retained, because now satisfaction is sought with true respect for the demands of reality. The clever and playful third pig outwits the wolf several times: first, when the wolf tries three times to lure the pig away from the safety of home by appealing to his greed, proposing expeditions to where the two would get delicious food. The wolf tries to tempt the pig with turnips which may be stolen, then with apples, and finally with a visit to the fair. Only after these efforts come to naught does the wolf move in for the kill. Again the pig wins out, for the wolf falls down the chimney into the boiling water and ends up as cooked meat for the pig. Since the three little pigs represent stages in the development of Man, the disappearance of the first two little pigs is not traumatic; in talking to little children, one encounters only rejoicing about the deserved punishment of the wolf and the clever victory of the oldest pig – not grief over the fate of the two little ones. The original versions are richer in meaning and help set the child on the path to higher knowledge. In a world bereft of goodness, all avenues must be sought to improve and refine the quality of one’s taste and step by step introduce man to morality and godly conduct. These days the fertile minds of our precious youngsters are over-occupied with works of fiction, which have no bearing on reality. As society moves away from noble values the storytellers become less noble. Hence, their stories leave behind a craving for something the reader cannot have or achieve. In turn the society under their influence becomes uglier and permissive and more careless of traditional values. Any pursuit or tendency that propels man away from the remembrance of God must be

Articles

The original version of fairytales are richer in meaning and help set the child on the path to higher knowledge. The story of the three pigs suggests a transformation in which pleasure is retained, because now satisfaction is sought with true respect for the demands of reality. The clever and playful third pig outwits the wolf several times. discouraged in the strongest terms. The Imam of the age, the Promised Messiah, Hadhrat Mirza Ghulam Ahmad [as] writes: “One should not, however, begin to feel proud and should not consider experiences of deep emotion that, at times, one may have, to be the ultimate spiritual state. Such experiences are of a temporary nature. Sometimes it does happen that a person reading a novel cries at the painful circumstances described there. The reader of the novel clearly knows, however, that it is an imaginary story and not a true one. Hence, if crying or feeling a sense of deep emotion were to be the basis of true happiness and enjoyment, nowhere would there be people more advanced in spiritual enjoyment than in Europe because thousands of novels are published there and millions of people shed tears while reading them. “The truth is that it is in the nature of man that he laughs at something humorous and cries in situations which lead him to tears and, at times, he also derives a certain pleasure from this. This pleasure, however, cannot be the basis of any spiritual discernment. For instance, a man falls in love with a woman and in his state of ardour, makes up verses and recites them which makes him both happy and sad and he weeps. There is

in human beings this capacity whether it is used appropriately or inappropriately. A person should not be satisfied at just being in possession of this capacity. God has endowed (Mankind) with this capacity so that the true seekers may not be deprived and, when used appropriately, it should act as a prelude to the next stage of spiritual (development) and should become like a faculty.” Malfoozat, Vol. 2, pp. 233-42 When the Promised Messiah [as] was asked what he thought about reading and writing novels, he replied that the commandment about novels is the same as that which the Holy Prophet [saw] gave about poetry that its good parts are good and its bad parts are bad. Actions depend upon intentions. The stories written in the Mathnawi of Maulana Rumi are all parables and not factual. In the same way Prophet Jesus [as] made great use of parables. These are also a type of novel, which are written with pure and good intentions. The language is very refined, the outcome is full of good council and in any case they are beneficial. Reading and writing them according to the needs is not sinful. (Malfoozat, Vol.5, pp. 266). Mr. M.M. Ahmad relates:

“Despite the extraordinary busy life, Hadhrat Musleh Mau’ood [ra] would find time to spend with his own children and children of his close family. I remember that during winter months, after Isha prayers, he would collect children in a room and narrate stories to them. The stories were not from any book. Actually he made them up as he spoke. These stories had some lessons which were woven in.” Hence, it is clear that novels and stories are not to be discounted. However, the reader and the storyteller must first develop his inner self through the study of the Holy Qur’an and the life of the Holy Prophet Muhammad [saw] so that Allah may help him to become noble minded. It is more likely that thereafter his stories will serve a noble purpose and have some nobility in them to bring out the best in Man. As for the reader, he will be in a better position to judge the quality of the written material. The only book which caters for all the psychological needs of man is the Holy Qur’an. At the time of the Holy Prophet Muhammad [saw], the Muslims enjoyed the recitation of meaningful verses of good poets. However, as they “grew” and their tastes became more refined, they shifted from poetry to the Holy Qur’an. Tariq Magazine April 2010

News & Events

6 News & Events Muslim youth ask for blood Report by Shiraz Sethi, Mohtamim Khidmat–e–Khalq MKA UK By the grace and mercy of Allah, the Ahmadiyya Muslim Youth Association held its first ever blood donation session at Fazl Mosque, London on 5 January 2010.Residents flocked to the London Mosque in Gressenhall Road, Southfields, to donate to the National Blood Service over a period of 7 hours. Men and women attended the blood drive, having received prior notification of the event through various publicity mediums. Preparations for this event had got underway a number of months ago with Farooq Aftab Sahib making contact with the NBS and subsequently arranging a venue assessment. We then undertook a telephone campaign amongst the region, as well as leaflet door drops to invite local neighbours and residents to join in the session. Members of the Ahmadiyya Muslim Community including the ladies and elder men were also invited to take part. Shiraz Sethi, the youth social welfare officer remarked, “Donating blood is a great and simple way of being of service to fellow human beings. It does not only benefit the person receiving the blood but also the donor. Our aim is to educate and encourage all youth within our community of the benefits in donating blood and subsequently enable us to strengthen our ties with the NBS”. A total of 83 people (men and women) registered and went through the blood drive process. Out of these, 69 actually donated blood, with the remaining 14 people being unable to donate due to various reasons. Aside from this, we turned away approximately 100 people who turned up on the day but were unable to give blood because the NBS could not accommodate such large numbers despite having six beds. Labour Parliamentary Candidate for Putney & Southfields, Stuart King, who also attended and supported the event,praised the efforts of the Ahmadiyya Muslim Youth Association. “I pay a warm tribute to the efforts of the Ahmadiyya youth organisation for their commendable public spiritedness in organising a blood donation session at the London Mosque in Southfields. This was the first donation session organised by the association and I was pleased to have been asked along to witness how well things went. I was delighted to have the opportunity to talk to the organisers, representatives from the blood donor service and also - most importantly of all - the donors themselves.What was especially impressive was the number of new donors that the session generated - sixty, I understand, out of a total of over 69 people who donated blood on that very cold and otherwise miserable evening. As a blood donor myself now for nearly 20 years, I know how valuable blood donation is to the NHS: London alone requires 7,000 units of blood per week.The fact that nearly 100 people had to be turned away as there were insufficient beds and staff to cope with

Tariq Magazine April 2010

them is a testament to the community spirit that exists amongst residents in the local area. It bodes well for the plans to organise another session in the near future.” The Wandsworth Guaradian were also present at the blood drive and took akeen interest in the work that we were undertaking on behalf of the community. A full report within the Wandsworth Guardian can be viewed by visiting the following link: http://www.wandsworthguardian.co.uk/news/4845830. Southfields_mosque_hosts_blood_donation/ Due to the sheer success of the first ever blood drive at Fazl Mosque, the NBS have now provided us with a further three dates to accommodate the large number of individuals wishing to become regular donors. Similarly we are now working very closely with the NBS to establish other blood drives we can hold around the country at our various mission houses. It is advised that those regions wishing to undertake something similar should contact k-e-k@khuddam.org.uk in order that we may put you in touch with the right personnel.

News & Events

North East Blood Donation By Adam Walker, Deputy Regional Qaid North East

On Sunday 7th February 2010 Majlis Khuddamul Ahmadiyya North East held a blood donation session at Masjid Al Mahdi. By the grace of Allah this was the first time that Masjid Al Mahdi was used as the venue for the blood donation session although the association with the national blood service had existed for several years. This was also the first time that the event had been opened to external guests. The organising of the event had begun a few months prior to the actual day when the date and venue had been determined with the NBS (National Blood Service). There was some initial apprehension about the logistics of using Masjid al Mahdi due to some potential access issues; however the NBS conducted an inspection and were satisfied. [alhamd] no problems were faced on the day whatsoever. One of the main aims of the event this year was to publicise it on a scale never done before. Especially with the launch of this yearâ&#x20AC;&#x2122;s tabligh initiative for the Jamaat to reach 10% of the population, it was felt that there should be a greater emphasis on the promotion of the event externally. As such the organising committee drafted a plan of reaching various media outlets. [alhamd] there was a very good response, and it is a lesson for the future that we should always try and get the media involved to showcase the good works our community regularly does. The highest profile media report was done through the regional broadcast of Calendar News which is shown on the National ITV Channel. Two separate broadcasts on the two days prior to the event were shown in which members from Bradford North and Bradford South Qiadat were interviewed, and Masjid al Mahdi was shown. Press reports were also sent out to local newspapers, and there was a radio broadcast on Sunrise Radio. The event itself commenced on the

morning of Sunday 7th February when membersof the local Qiadats greeted the NBS staff and the NHS truck. Over the years MKA North East has built an excellent rapport and friendship with the NBS staff. The Khuddam immediately began to unload the equipment from the truck into the Dining Hall and set up the equipment under the direction from the nurses. There was also the customary meal provided by MKA North East, which the NBS staff immensely look forward to and appreciate! After eating with the staff the blood donation session opened at 1:30pm. There was a good representation of donors from across the qiadats in the region, and also some ladies from Bradford donated. A separate section in the hall was set up for the lajna and a bed moved there when necessary. This time only 3 beds were available which limited the number of donations in the time we had, but we were still able to provide about 30 donors. One particularly pleasing aspect was that most of the Khuddam who came to donate were

allowed to do so. In previous years some have been not allowed, mainly due the fact that they have been travelling abroad. One external lady guest also donated, as did a local vicar who came along. At the same time as the blood donation event, MKA North East had also arranged a Morrisons supermarket collection for the Humanity First Haiti Appeal. This could have had a potential impact on the numbers at either event, but by the Grace of Allah both were well attended. As we have found on all the occasions we have done the blood donations, the atmosphere was friendly and welcoming, the nurses caught up with manyKhuddam who they have gottento know over the years, and the external guests that attended felt very comfortable. [alhamd] the day was an excellent one for all involved. The event was such a success that the next session has already been agreed for June 20th 2010, and this time a total of 6 beds will be provided, with 1 bed exclusively for Lajna. Please pray that Allah enables us to improve in all aspects for this next session. [ameen]. Tariq Magazine April 2010

Tariq Magazine April 2010

News & Events

North East Haiti Appeal

Khuddam Volunteers in Sheffield at Town Centre at Humanity First stall

Khuddam Volunteers in Sheffield at Town Centre at their collection positions

Members of Humanity First team with American doctors and UN members in Haiti

Humanity First Medical camp in Haiti

“Say to My servants who have believed, that they should observe Prayer and spend out of what We have given them, secretly and openly, before there comes a day wherein there will be neither bargaining nor friendship.”

There were many subsequent aftershocks, leaving the population frightened. Most people were left destitute and forced to sleep outside whilst the search for survivors continued in the rubble despite the lack of heavy machinery. There emerged a desperate need for medical assistance, shelter, and hot food and drinks.

The Holy Qur’an, Chapter 14, Verse 32

Background On Tuesday 12th January 2010 at around 5pm local time, an earthquake of magnitude 7.0 struck just south-west of the capital of Haiti, Port-au-Prince. The worst earthquake to hit the island for two centuries has caused massive damage and loss of life. Estimates suggest that between 30,000 and 50,000 people may have perished. Many buildings including hospitals, schools, shopping markets and Government facilities completely collapsed with many people trapped inside.

Tariq Magazine April 2010

It was at this critical juncture that Humanity First (HF) mobilised teams in Europe and North America to co-ordinate with local Haitian authorities and set-up camp in Haiti. Over the coming days dozens of HF surgeons, doctors and medical stall performed more than 9000 lifesaving procedures on disaster victims. Members of the Ahmadiyya Muslim Youth Association North East (AMYA) then mobilised themselves under the leadership of Yousaf Aftab Sahib (Regional Qaid North East) and Akeel Amini Sahib (Regional Secretary Khidmat-e-Khalq). A team was subsequently established made up of local Qaideen and the Regional/Local Khidmat-e-Khalq Nazimeenwho devised

News & Events a plan to raise funds to be sent to HF in support of the Haiti Appeal.

Local Collections Collections took place across the region at Jumma prayers and Khuddam/Jamaat General Meetings. The kind and good hearted members of the Ahmadiyya Muslim Community responded with real conviction donating well in excess of £3,000 from their deep pockets.

Bradford Street Collections Applications for a Street Collection Permit were submitted by both Akeel Amini Sahib and Hadi Malik Sahib to Bradford City Council. The applications were submitted only 5 days prior to the proposed collection date (22/01/10). Despite having a policy of minimum 28 days notice, Bradford City Council was kind enough to grant AMYA a permit which allowed us to collect anywhere in the city centre. This was a great blessing from Almighty Allah and came as no surprise because Bradford City Council has always supported the charitable efforts of AMYA in the past, particularly during disaster appeals. A team of some 32 strong volunteers congregated at Bradford’s Centenary Square, located in the heart of the city, at 10am the following Saturday. The event began, as is custom with all events, with a Silent prayer (Du’a). They stood in the cold for six hours calling upon the good people of Bradford to donate their money. They in turn responded in kind and, despite a difficult financial climate, displayed the strong sense of giving and charity we have all come to expect from the people of Bradford and the wider region. As the sun made its descent and Maghrib approached, the volunteers made their way to Bradford Mosque to pray and then count the day’s donations. After a couple of hours of counting, the total collection figure stood at £1789.45. Alhamdulillah, the dedication of the volunteers and kindness of the people of Bradford was blessed by Almighty Allah with enormous bounties and blessings.

Leeds & Huddersfield Street Collections On 30th January more than 30 volunteers congregated on the Headrow, a street in the centre of Leeds, at 11:30AM. Alhamdulillah, the volunteers from Bradford South, Bradford North, Keighley, Hartlepool and Newcastle collected until 6pm and were able to raise £1049.78. The local police and council were particularly helpful on the day and there were many comments of support offered by the kind people of Leeds. On same day 15 local volunteers set up a table in Huddersfield Town Centre and collected from 1pm to 4pm.The shoppers in Huddersfield were particularly supportive and donated £537.76. Volunteers from both cities then congregated at Masjid al-Mahdi, Bradford, where they prayed Maghrib and then counted the days collections. This was the most successful day of collections held by the North East Region. Though more money had been raised in other collections, the Leeds and Huddersfield collections brought together the most amount of volunteers from across the Region from all the collections. There was a brilliant sense of brotherhood throughout and the volunteers were extremely reluctant to stop collecting.

Sheffield Collection A group of young volunteers from AMYA Sheffield gathered under the banner of universal brotherhood at ‘The Moor’ in Sheffield Town centre to collect charitable donations for the unfortunate people of Haiti, from the platform of Humanity First. The group comprised of Khurram Bajwa, Mansoor Khan, Umer Ghumman, Naseer Tahir, Shahzad Ahmad, Usman Ahmad, Usama Rahim, Irfan Ahmad, Fakhruddin Bajwa and Salman Karim. Some reached the collection venue at 11.00am with other volunteers joining in throughout the day. Permission for collection was obtained from the Sheffield City Council. It was a very chilly day with temperature around 3o. A very encouraging response was received from the community and people donated to this appeal generously and voiced

their kind support of the appeal. Overall the day was a success and a handsome amount of £281.88 was raised for the Haiti appeal. To date, an estimated £1441 has been raised towards this noble cause by AMYA Sheffield through this and other similar fund raising events. Similar events are planned in the future.

Morrisons Collections AMYA North East, and particularly Bradford North Qiadat, had developed a good relationship with Morrisons in the run up to the 2009 Charity Challenge when a successful collection was held in Morrisons who’s head office is in Bradford. Following last year’s successful collection, a further two collections were booked for this year. On Saturday 6th February more than 40 volunteers from Bradford gathered at Morrisons, Bradford, and began a collection at 10am. Some volunteers stood at the store entrance, while others were stationed at each till where they helped customers to pack their shopping. The hard working volunteers continued working until 5:15pm whereupon they moved across to Masjid al-Mahdi to pray Maghrib and then count the day’s donations. Alhamdulillah, the power of al-Razzaq (the Provider) was again manifest and the donations came to a total of £1823.39. The volunteers worked especially tallying up a total of 123 man hours worth of collection! The following day around 30 volunteers from Bradford, Newcastle and Hartlepool carried out a second Morrison’s collection from 10am to 5pm. Sunday’s push was more ttesting than the previous days collections considering that many Khuddam needed at Masjid al-Mahdi to help to run a public National Blood Service session hosted at the Mosque. Nevertheless, the volunteers pushed on tirelessly and managed to collect £1486.30 over 53 man hours. [alhamd] after a fantastic push from both the people of Bradford and AMYA volunteers who raised more than £3300 for the Haiti Disaster Appeal. Tariq Magazine April 2010

News & Events

Khuddam Volunteers assisting shoppers at Morrisons while collecting donations for the Haiti Appeal

Outside Contributions Several hundred pounds worth of contributions were kindly donated by personal friends of the volunteers, local businesses and long standing friends of AMYA. In one instance a member of one of Yorkshires largest confectionaries approached one of our street collectors and placed a handful of notes into his collection box. The generous lady then returned a few minutes later and handed the same volunteer a large bag full of coins separated into bank wallets. We later opened the bag and it appeared to be all of the float change from one of her shop tills. In another inspiring incident a couple of kind hearted men passed one of AMYA’s collection tables in Bradford city centre who appeared to be beggars. They then proceeded to empty a large amount of coins from their rucksacks into a collection bucket. Friends and work colleagues of volunteers were especially kind and contributed more than £100 through the National Just Giving web page. Sovereign Healthcare of Bradford, the official sponsor or the 2009 AMYA Charity Challenge and close friends of AMYA, kindly contributed £250. The Khidmat-e-Khalq (KeK) Secretary of Bradford South initiated a fantastic collection scheme in a secondary school which was blessed to such an extent that it raised more than £1100 in kind contributions from students, parents and staff.

Tariq Magazine April 2010

More than £1000 was kindly donated through both the Regional and National Just Giving web pages. The added benefit of using this method is that 28 pence is added by the Government to every pound donated by a UK tax payer. The Regional and local contributions combined reached a total of more than £13,000. The Qiadat collections were roughly as follows: • • • • • • •

Bradford South Bradford North Sheffield Huddersfield Hartlepool Keighley Newcastle

£4,672 £3,849 £1,441 £1,057 £754 £642 £344

Media Coverage During the Haiti Appeal campaign, AMYA North East produced a press release on what we are doing and when we’ll be collecting next and sent it to local and regional media contacts. The collections and NBS session was covered across the region by both local and regional newspapers. There were also two interviews with volunteers aired on ITV’s Calendar News and hourly bulletins broadcast on Sunrise Radio.

What Does This All Mean? AMYA North East set themselves a target of £10,000 for Haiti Appeal after hearing the devastating situation of Haiti. With prayers, hard work and

dedication of Regional Qaid (Yousaf Aftab), Regional Nazim Khidmat-eKhalq (Akeel Amini) and their teams, AMYA North East achieved their target within 16 days. All of the donations will be sent to Haiti via Humanity First and, Insha’Allah, all of the hard work of Khuddam and Atfal will help save many lives. The collections provided the active and inactive members of AMYA another vital opportunity to come together as brothers and help to carry our one key part of the mission assigned to them by Almighty Allah, His Prophet(saw), the Imam of the age(as), the blessed Khulufaa’(rhm) and our beloved Khalifatul Masih(aba). Each and every volunteer is testament to the great spiritual blessings attached to charitable actions carried out for the sake of Almighty Allah alone. We feel greatly blessed and privileged that Almighty Allah chose our members, along with our brothers, sisters and colleagues across the UK, to raise money for this noble appeal. We are only just into 2010 and so it is the hope of AMYA NE that we can work with the rest of AMYA UK over the next 12 months to carry on carrying the flag of Ahmadiyya through service to mankind, Insha-Allah. Ameen. Regional Qaid North East, his Amila and the whole of the North East Region humbly request your prayers for our continued success.

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News & Events

A Grand Day Out

By Adam Spittles (West Croydon Jamaat. South Region)

On Sunday 7th Feb 2010, the South Region hosted the 2nd annual Majlis Khuddamul Ahmadiyya UK hike in Dorking Surrey. [alhamd] we were blessed with a mild day, with no rain or snow, but still plenty mud under foot! A group of 31 Khuddam participated overall from 6 different regions. All participants arrived at “Abinger Common” in Dorking, where after a brief introduction on the hike, the Khuddam set off for the day wrapped up in their waterproof gear, ready to tackle the rolling hills of the south. As the south region isn’t the most mountainous or wild of areas, the aim of the hike was to cover as much distance as possible (a total of 16km was covered) whilst also learning about the different aspects of map reading and compass bearings. Regular stops were made through the journey to teach the team about compass points, understanding ordinance survey maps, explaining the different types of footpath and training participants with other skills required whilst hiking.

Tariq Magazine April 2010

Two routes had been planned out for the day, giving the option of a light amble, or amore laboriouscoverage of countryside, which made us work for our lunch… or at least for those who read the instructions and brought it! This meant all Khuddam of all capabilities could take part, and experience some breathtaking views and the good countryside fresh air. The team stopped for packed lunch at 1pmnext to a waterfall and those needing to head home early had the opportunity to do so as the lunch location was only a short 10 minute walk from the car park. The team reported back to the car park at 3pm tired, with plenty of mud on their boots, where Zuhr and Asr prayers were offered and all regions departed home. Great feedback was received from the Khuddam who attended, on the skills they learnt from the day, so [insh] this will be one in line of many more hikes for the MKA Hiking club. I would like to thank everyone who attended and [insh] see you all on the next hike.

News & Events

Love For All Hatred For None By Naseer-ud-Din Shams, Mohtamim Tabligh

Sadr Majlis Khuddamul Ahmadiyya with one of the buses bearing the “Love For All, Hatred For None” advertising.

Dear Brothers, [salam] I hope and pray that you are in the best of health and spirits. [ameen]. As you may be aware by now, the UK Jamaat has been tasked with the momentous Leaflet Distribution Campaign of spreading the message of Islam and Ahmadiyyat (The True Islam) to 100% of the people in this country within the next ten years. This is a direct instruction of our beloved Imam, Hadhrat Khalifatul Masih V [atba]. We have been instructed to distribute our message through means of a suitable and concise leaflet, one which will offer its reader an introduction to the true principles and teachings of the glorious religion of Islam.The leaflet, which is to be distributed in increments of 10% of the population each year, has been finalised and sent out to all Regional Ameers in the country for distribution – you can view it by visiting: http://www.loveforallhatredfornone.org/brochure/ In order to distribute the leaflet to the 60 million people in the UK, a multi-pronged operation is now in effect. The

distribution of leaflets will predominantly be handed over in person through door-to-door visits by members of our Jamaat. As you can imagine, the distribution volumes will demand that each and every Khaddim gets involved to support the successful realisation of this endeavour.Please get in touch with yourlocal Qaid for more details on how you can assist. In order to ensure that we are effectively reaching the nation in terms of spreading the message of the True Islam, Majlis Khuddamul Ahmadiyya was tasked by Ameer Sahib UK to redevelop and launch the www.LoveForAllHatredForNone.org website.The new site is now complete and live.The general concepts and themes captured in the leaflet are encapsulated in the website and there are links to our other main Jamaat websites for further details. Another key and powerful mechanism for spreading our message is through the utilisation of different media channels. The campaign has been promoted in many newspapers, radio shows, and even TV channels such as the BBC. Another most inspiring and exciting means of relaying our message of Loyalty, Peace and Freedom is through advertisements.If you have been in and around the Central London area in the recent days you may have noticed one of the 100 or so double-decker buses travelling by promoting our campaign and the www. Tariq Magazine April 2010

News & Events

LoveForAllHatredForNone.org website. This is a most exciting time gentlemen! The likes of this campaign has never been undertaken by our Jamaat in the UK before.This is indeed an historic and momentous occasion in our lifetime. Therefore, I urge you all not to let this moment pass by and step forward to be counted amongst those of our generation who will be the Dain-e-ilAllah(‘callers towards Allah’) that conveyed the message of Islam and Ahmadiyyat to the entire nation!Get in touch with your Qaid today and find out how you can be a part of the Leaflet Distribution Campaign. Another means of gaining blessings from this campaign is through the donation of £150 to “Sponsor a Bus” with the campaign advertisement in your area.Whilst currently the buses with our campaign advertisement are based in the London area, the plan is to spread this across the UK.Those of you wishing to sponsor a bus, either individually or as a group should submit your cheques/cash

Tariq Magazine April 2010

to your Local Jamaat Finance Secretary. As this is a Jamaat Campaign and all money should be processed through the Central Jamaat route.However, please ensure you also email the details below to the prescribed email addresses for our records. Once you have submitted your cheques/ cash to your local Jamaat Finance Secretary, please email tabligh@khuddam.org.uk and maal@khuddam.org.uk the following details:

fact that prayers can make the most difficult of tasks seem unproblematic and effortless.Hadhrat Khalifatul Masih IV [rh] once said whilst addressing our Majlis: “ You must not forget prayers… Every work becomes easy with prayer.Without prayer the highest possible device can become useless.In the spiritual world, the prayer has the station of being the cause of all causes.”

• Region

Let us pray that Allah the Almighty empowers each and every one of us with the strength and spirit to spread His message to each and every person in the world.And let us further pray that this message will be heard and appreciated by all.[ameen]

• Amount Being Contributed

[wasalam],

• Date cheque/cash was submitted

Naseer–ud–Din Shams

Whilst we will [insh] have a massive amount of physical effort applied to the Leaflet Distribution Campaign through Majlis Khudamul Ahmadiyya UK, we should always keep at the forefront the

Mohtamim Tabligh, Majlis Khuddamul Ahmadiyya UK

• Name(s) of those contributing • Qiadat

16 February 2010

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Tariq Magazine April 2010

Books of the Promised Messiah [as]

7 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 Nishan-i-Aasmani Shahadatul Mulhimin (The Heavenly Signs) and Aainai Kamalat-i-Islam (Mirror for the Excellence of Islam).

Nishan-i-Aasmani Shahadatul Mulhimin (The Heavenly Signs) Nishan-i-Aasmani (the second title being the testimony of those who are the recipients of Revelation from God), published in 1892, contains the witnesses of the godly persons in favour of the claim of Hadhrat Ahmad [as] to be the Promised Messiah and Mahdi. One of these divine persons was Ghulab Shah. Hadhrat Ahmad [as] says that Ghulab Shah had died some thirty years ago. Mian Karim Bakhsh was the one who was told by Ghulab Shah about the appearance of the Mahdi. Though mention had been made of it in Izalai Auham, this book contains more details. The other prophecy was made by Nimatullah who was a greatly revered godly person and the prophecy made by him is contained in a poem which he composed in the Persian language. His prophecy makes mention of the name of the Promised Messiah as Ahmad and also points to the fact that the Promised Messiah [as] would get an illustrious son - it draws the attention of the reader very conspicuously to the Hadith of the Holy Prophet [saw] to the effect that the Promised Messiah would be married and get a son. Hadhrat Ahmad [as] quotes all the couplets of the poem composed by Nimatullah and gives a comprehensive explanation of all of them. After quoting this prophecy, Hadhrat Ahmad [as], refers to the Hadith of the Holy Prophet [saw] to the effect that God would raise a Mujaddid (one who revives) for the Muslims to revive their religion at the head of every century and he remarks that it is mentioned in the books of Hadith that when the Promised Messiah [as] appears, the Ulema will oppose him tooth and nail and dub him a kafir. Next, Hadhrat Ahmad [as] gives the statement of Karim Bakhsh Jamalpuri who says that he is doing so out of sympathy for his Muslim brothers. In this statement, Karim Bakhsh says that Ghulab Shah said it three times that the name of the Promised Messiah was Ghulam Ahmad and that the Messiah who was the son of Mary had died and he was therefore not coming back. Ghulab Shah also told him that (Hadhrat) Ghulam Ahmad [as] was to come in Qadian, i.e. he was to be born there. After the statement of Karim Bakhsh, Hadhrat Ahmad [as] takes up the criticism levied by Maulvi Mohammad Hussain of Batala against his book entitled Aasmani Faisla . He explains his claim and tells his reader that the Batalvi and his master

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- Sayed Nazir Hussain - are trying to mislead the people by accusing him of things which he has never uttered. He says the reason why they are doing so is that their hearts have been hardened. He repeats his demand that they should show heavenly signs as he was claiming to show. He calls upon the generality of the people, especially those who are seekers after truth and who realise that God will question them - that they should not follow the Maulvis of this age without making a thorough research. The Holy Prophet [saw] has also warned the people against the Maulvis of the latter days. He appeals to them that clearing their minds of all the preconceived ideas they should pray to God - he specifies a method of prayer by saying that two Rakaat

Books of the Promised Messiah [as] prayers should be offered, reciting Sura Yasin in the first Rakaat and Sura Ikhlas (twenty-one times) in the second Rakaat and Allahumma salli, three hundred times and Istighfar three hundred times. They should pray to God that He may let them know the truth of his claim. He closes the book with an announcement that he would like to make an arrangement for the preaching of Islam in the Indian sub-continent. Before this announcement Hadhrat Ahmad [as] appeals to those who are in a position to help the religion. He says that he is very grateful to his friends who are doing all they can to help the cause of religion but things have taken a new turn and more help is needed. This new turn, Ahmad [as] says, is that even those who call themselves Muslims have started a wave of opposition, so much so that they do not let the people read his books. He expresses confidence in the fact that if the Jamaat does not become slack in its efforts, all these hurdles will soon be removed. Hadhrat Ahmad [as] says that it has now become incumbent upon him to spare no efforts to reform the people within and without. He further says that such being the case he has decided that he will not put down his pen till all the hurdles have been removed. The blessings of God that are being showered on him like a heavy rain make him believe that he will be successful and God will not let his efforts go to waste. Then he talks of some of the books that he intends to write after the present volume.

Aainai Kamalat-i-Islam (Mirror for the Excellence of Islam) The book Aainai Kamalat-i-Islam has two parts, one in Urdu and the other in Arabic. The Urdu part was published in 1892 while the Arabic part was published in the early days of 1893.

he quotes Sir Sayed Ahmad who had very different views about revelations, angels, prophethood, etc. His views gave support to those who, in their own way, wanted to attack Islam.

The book has another title also and that is Dafi-ul-wasawis - i.e. ‘the remover of the suspicions’ (or doubts). The Arabic part of the book has a sub-title and that is Al-Tabligh (conveyance of the message).

Hadhrat Ahmad [as], therefore, decided to write this book to expound the true theory of Islam and to explain to his readers what Islam really means and what was the significance of all that it teaches its followers. He wanted to show the beautiful face of Islam to the world.

To start with, Hadhrat Ahmad [as] says that his books Fat-hi-Islam, TauzihiMaram and Izalai Auham should have made the Muslims grateful to God that at such a critical time He had enabled one of them to defend Islam and answer satisfactorily the questions of the nonMuslims, but having come across his claim to be the like of Messiah, they got furious and in their rage that was quite out of proportion, they hurled abuses at him and dubbed him a kafir and called him all sorts of names. Maulvi Mohammad Hussain led the way and prepared a Fatwa (religious decree) to declare him a kafir and got his teacher, Mian Nazir Hussain, to sign it as the first signatory. Hadhrat Ahmad [as] says that he does not see anything strange in it because that is what has always been done to the godly people. It is only after some time has passed that their true position is recognised. Hadhrat Ahmad [as] says that he does not mind the fatwas of Kufr that are being issued against him, what he is after is that God may make him serve His religion and he may be able to establish the excellence of the Holy Prophet [saw] and that of the Holy Qur’an. As for the reasons why he has written this book, he says that on the one hand the Christians are undermining Islam and on the other the Muslims who are overawed by the European philosophy are talking of religion in such a way that Islam is harmed by being misunderstood by the non-Muslims. As an example,

In this book he deals with the excellences of Islam, the prophetic revelations, the angels and their functions. He also answers those who are engrossed in modern philosophy and raises their eyebrows on the teachings of Islam. He proves with full length arguments that the Holy Prophet Muhammad, peace and blessings of Allah be on him, was far superior to Jesus Christ [as] - as he was to other prophets also. He had to do so because it was being preached that Jesus [as] was superior to the Holy Prophet [saw]. Having given details of what really Islam is, he goes on to tell his readers how to become good Muslims and what could a man do to attain to that position. Having proved that Islam is a living religion, he assures the Muslims that the days of the victory of Islam are at hand. He admires the British Government for religious freedom, peace, maintenance of law and order and prays for the Queen that she may accept Islam and become the recipient of the blessings of God. He addresses the Queen and explains to her the excellences of Islam and the Holy Qur’an. A Christian newspaper Noor Afshan published an article in its issue for 13th October 1892 in which the writer said that since man had existed on this planet, there had never been a person who claimed to be the resurrection and life and who said that he who would believe Tariq Magazine April 2010

Books of the Promised Messiah [as] in his words would live even though he might have died or in other words would become free from sin, disobedience to God, negligence and the death of disbelief and would attain to the spiritual life and perfect obedience to God. The writer of the article said that the only person who did claim all that was Jesus Christ [as] who also proved that what he had claimed was true - if somebody else had put up his claim he would have failed in it and he could not have done any of these things. Hadhrat Ahmad [as] answers this article with full length discussion. He says that if Jesus Christ [as] had actually claimed to be resurrection and life, he being a true prophet of God, his claim would have been proved true and spiritual life would have become abundant in the world in his own lifetime as well as after he had passed away. But it is quite clear that the truth and the ideology of the oneness of God did not spread much through him and it can be said that the success in spreading these things was so small that perhaps every other prophet was able to do more than he did. Hadhrat Ahmad [as] also refutes the idea of Jesus Christ [as] having performed the miracles which are ascribed to him, i.e. giving life to the dead. He says that if Jesus [as] had actually performed these miracles, the end of some of his disciples would not have been so bad as it really was - one of

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them took a small amount of money and got him arrested and another expressed his ignorance of who Jesus [as] was. Hadhrat Ahmad [as] compares the Companions of the Holy Prophet [saw] with the disciples of Jesus Christ [as] and shows the marked difference and proves thereby that truly speaking it was the Holy Prophet [saw] who was life giving and not Jesus Christ [as]. Hadhrat Ahmad [as] announces that he has been commissioned by God to call upon all the Maulvis and Muftis who call him a kafir, because of their partial difference or because they have not been able to understand his claim, for a prayer duel to show who is on the right and who is not. He also calls upon the Christian missionaries, Hindus, Aryas, Brahmans, Sikhs, Atheists and Naturalists to come forward and get the issues decided. After these challenges and invitations, he assures those who had believed in him or who would believe in him in future that their end would be a blessed one and they would not be the losers at all. The second part of this book which is in Arabic and is entitled Al-Tabligh was written at the instance of Maulvi Abdul Karim, one of his close companions, Maulvi Abdul Karim suggested that a detailed letter be written to the Muslim religious leaders who are known as Faqirs and Pirzadas. Hadhrat Ahmad [as] liked this suggestion very much and

wanted to write the letter to be a part of his book, in Urdu. But he had some indications from God that he should write this letter in Arabic. That is why it was written in Arabic. This was the first writing of Hadhrat Ahmad [as] in Arabic. At the very outset he addresses the Faqirs, the Zahids and the respectable people of Arabia, India and other countries and tells them that he has been raised to uproot the evils that crept into the world and to remind them of all that the religious Islamic law says. He also calls upon them not to look down upon him. He proves to his readers that Jesus [as] had died and he adds that it is simply not possible that the Holy Prophet Muhammad, peace and blessings of Allah be upon him, should be lying buried under the ground while Jesus Christ [as] should be alive and that too in the heavens. He also quotes the Holy Qurâ&#x20AC;&#x2122;an and the Hadith to prove the death of Jesus Christ [as]. As for the second coming of Christ of the latter days he was to be born in those very days; he had not to come from the skies. In this Arabic section also he calls upon the Queen to accept Islam for this is the only religion now acceptable to God. He tells her to repent and to listen to him. He gives some details of his lineage and also the biographical notes about some of his â&#x20AC;&#x153;Brothers in religionâ&#x20AC;?.