Charter of Privileges
9 10 15 27 28 32 The Life and Character of the Seal of the Prophets [saw]
Tarbiyyat of Children
The Essence of Christmas
I‘jazul–Masih (Miracles of the Messiah)
the voice of khuddam
www.khuddam.org.uk
This white minaret is that of the Fatimad Mosque which is still in use today and forms part of the monastic enclosure of St Catherine’s Monastery. In 628 C.E. the Holy Prophet of Islam [saw] granted a Charter of Privileges to the monks of St. Catherine Monastery in Mt. Sinai. It consisted of several clauses covering all aspects of human rights including such topics as the protection of Christians, freedom of worship and movement, freedom to appoint their own judges and to own and maintain their property, exemption from military service, and the right to protection in war. This document is excellent guidance for all the Muslim states for dealing with the non-Muslim minorities.
A Career in Research
april
2011 vol. 16 | issue 2
St Catherine’s Monastery, Sinai Cover image provided by Jim Forest, original photographer unknown. Inside cover image by Joonas Plaan
Tariq Magazine Volume 16 • Issue 2 • April 2011
The official publication of: Majlis Khuddamul Ahmadiyya (UK) Baitul Futuh, 181 London Road, Morden, Surrey SM4 5HF Tel: 020 8687 7843 Fax: 020 8687 7889 Email: info@khuddam.org.uk Registered Charity Number: 1135657 Editorial Fahim Anwer Sadr Majlis Khuddamul Ahmadiyya UK Aziz Ahmad Hafiz Naib Sadr, Majlis Khuddamul Ahmadiyya UK and Chief Editor Muzaffar Bhatti Mohtamim Ishaat Yousaf Aftab Assistant Editor Design & Typesetting Irfan Chaudhry Tariq Chowdhry Ali Ahmad
Contents 1 Words of Wisdom The Holy Qur’an Hadith Writings of the Promised Messiah [as]
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2 Editorial Editorial 4 3 Islam Ahmadiyyat Summary of Friday Sermon Charter of Privileges The Life and Character of the Seal of the Prophets Tarbiyyat of Children
6 9 10 15
4 News & Events Muqami Q&A Session with Imam Sahib Muqami Snow Clearing Report Muqami Regional Career Seminar North West Events Croydon Champions Awards Ahmadi Student 2011 Announcement for Admission to Jamia Ahmadiyya UK
16 18 19 22 24 25
5 Articles The Essence of Christmas
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6 Career Focus A Career in Research
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7 Books of the Promised Messiah [as] I‘jazul-Masih (Miracles of the Messiah) Arba‘in (Li Itmamil-Hujjati ‘Alal-Mukhalifin) The Narrative of the Two Martyrdoms Tuhfa–e–Golarhviyyah (A Gift for Golarvia)
32 34 35 38
Proofing Safeer Ahmed Ibraheem Khan Tanweer Dar Mirza Rehan Akram Hannan Bhatti All correspondence should be forwarded directly to: The Editor, Tariq Magazine Majlis Khuddamul Ahmadiyya UK, Baitul Futuh, 181 London Road, Morden, Surrey SM4 5PT Tariq Magazine is published by Majlis Khuddamul Ahmadiyya (UK), the youth organisation of the Ahmadiyya Muslim Association 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.
Tariq Magazine April 2011
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1 Words of Wisdom The Holy Qur’an “‘’ And I have not created the jinn and the men but that they may worship Me.’’ .” Ch.51:V.57 ‘’And they were not commanded but to serve Allah, being sincere to Him in obedience, and being upright, and to observe Prayer and pay the Zakat. And that is the right religion.’’ Ch.98:V.6
Hadith
Hadhrat Abu Hurairah [ra] narrated that the Holy Prophet [saw] said: “Allah will give shade, to seven, on the Day when there will be no shade but His. [These seven persons are] a just ruler, a youth who has been brought up in the worship of Allah (i.e. worships Allah sincerely from childhood), a man whose heart is attached to the mosques (i.e. to pray the compulsory prayers in the mosque in congregation), two persons who love each other only for Allah’s sake and they meet and part in Allah’s cause only, a man who refuses the call of a charming woman of noble birth for illicit intercourse with her and says: I am afraid of Allah, a man who gives charitable gifts so secretly that his left hand does not know what his right hand has given (i.e. nobody knows how much he has given in charity), and a person who remembers Allah in seclusion and his eyes are then flooded with tears. Reported by: Imam al-Bukhari 2
Tariq Magazine April 2011
Words of Wisdom
Writings of the Promised Messiah [as]
Hadhrat Mirza Ghulam Ahmad [as] The Promised Messiah Man claims to worship God, but worship does not consist of a lot of prostrations and bowing and standing, or rotating the beads of a rosary countless times. Worship means to be so drawn to God, out of love for Him, that one’s ego should disappear altogether. First, there should be firm faith in the existence of God and a full appreciation of His Beauty and Beneficence. Then there should be such love of God that the heart should ever feel its flame and this condition should be manifest all the time from one’s countenance. God’s greatness should so inspire the heart that the whole world should appear dead in comparison. His being should be the source of all fear. Pain endured for Him should be all joy, His company should be a source of delight, and the heart should find no comfort with anyone other than Him. To reach such a condition is termed ‘worship’… Essence of Islam, 4:175 Tariq Magazine April 2011
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2 Editorial Editorial My Dear Readers
[salam] In this issue of Tariq Magazine there are a few examples of some of the Khidmet–e– Khalq activities carried out by various Khuddam. This has been an area in which Khuddam have excelled over the history of Khuddamul Ahmadiyya. When we look back historically from the outset Khuddamul Ahmadiyya has been involved in a host of charitable works to help its fellow citizens wherever they reside. More specifically here in the United Kingdom the department came to the fore following its efforts in the Former Yugoslavia in the 1990’s. At that time under the leadership of the then Sadr Majlis, Ahmad Yahya sahib Khuddam especially from East region made huge sacrifices to travel across Europe to supply much needed food and medical aid. These trips were undertaken in sometimes extremely difficult and hostile conditions.
Charity is not simply taking part in exciting events once a year rather it is a daily effort on our part to ensure that we avail every opportunity to assist.
Another highlight was the National Cycle Marathon which was undertaken from Bradford to London during the centenary year of the Jammat in 1989. Again this was a milestone for Khuddamul Ahmadiyya under the leadership of the then Sadr Rafiq Hayat sahib when record amounts for charity were raised in a historic first for Majlis Khuddamul Ahmadiyya UK. As the years have progressed and our charitable efforts have gained a firm foundation and progressed to new heights with the success of the Charity Challenges it is important for us to focus on the basics of charity and assisting our neighbours and the needy. Charity is not simply taking part in exciting events once a year rather it is a daily effort on our part to ensure that we avail every opportunity to assist. Ensuring that our neighbours are helped in times of need, ensuring the local elderly are assisted during times of difficulty, ensuring that even a banana skin is picked up from the floor to prevent anyone injuring themselves etc etc. We are presented with huge opportunities for us to carry out Khidmet-eKhalq activities in our daily lives. The forthcoming Charity Challenge in Leamington Spa will once again allow us to demonstrate our spirit of sacrifice for the needy Let us pray that as members of Khuddamul Ahmadiyya we each make a difference to the society around us.
[wasalam]
Aziz Ahmad Hafiz
Comments & Feedback on Tariq Magazine:
ishaat@khuddam.org.uk
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Tariq Magazine April 2011
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3 Islam Ahmadiyyat Summary of Friday Sermon
Summary of Friday Sermon Delivered by Hadhrat Mirza Masroor Ahmad [atba], the Head of the Ahmadiyya Muslim Community on December 31 st, 2010 Note: Alislam team takes full responsibility for any errors or miscommunication in this synopsis of the Friday Sermon
H
uzur’s [atba] Friday Sermon today, the last day of the Gregorian calendar, was based on his spiritual perspective of the past year. Huzur [atba] said 2010 started on a Friday and is ending on a Friday, a day of immense blessings in Islam, thus giving significance to an otherwise inconsequential matter of last day of the year. Our detractors may question and have indeed questioned the blessed aspect of the year for us as we lost nearly a hundred lives during the year, who left behind many bereaved families. A few people outside the Community have expressed sympathy on this matter but there is a substantial number who continue to not only use harsh language regarding our martyrs but also threaten us. These people do not seem to be aware of God’s treatment with them and do not appear to learn lesson. Their condition is thus described in the Holy Qur’an: ‘…But their hearts were hardened and Satan made all that they did seem fair to them.’ (C.6:V.44). Huzur [atba] said the families of our martyrs have expressed their emotions to God in a way that has changed their thought-processes. Delegates from different countries
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have been to meet these families and have found their meetings faith-enhancing. Wahab Adam Sahib and Tahir Hamand Sahib of Ghana have been to meet them and on their return met with Huzur [atba]. They told Huzur [atba] that meeting the families had enhanced their faith, when they consoled them, they were offered consolation in return and when overcome with emotion they were tearful, the families told them they felt the martyrs had left them with medals of honours. Huzur [atba] related the incident of one student who was injured in the Lahore attacks and is now in the UK for further education. He told Huzur [atba] that when he was injured at the mosque, he rang his mother and told her that he had been shot twice and was bleeding. She said to him that she had entrusted him to God, if martyrdom was his destiny he should give his life courageously and not show cowardice. God protected the young man and the bullets were removed from his body through surgery. However, Huzur [atba] said, when there are such mothers and such families then loss of life is not a sign of God’s displeasure. It is God alone Who gives peace of mind. Huzur [atba] said we are the people who never leave
Islam Ahmadiyyat God out of fear of the enemy. We do not show insincerity to God out of fear, poverty or sacrifice of wealth. Rather, we say: ‘…‘Surely, to Allah we belong and to Him shall we return.’ (C.2:V.157) and try and attain more love of God. Many write to Huzur [atba] and tell him that they are among those who: ‘…some who still wait, and they have not changed their condition in the least;’ (C.33:V.24). Huzur [atba] said the objection of our detractors about the year being blessed for us is negated by this. Huzur [atba] said this year there was immense blessing of God in taking the message of Ahmadiyyat to others especially in the Western countries. Different media resources were used for this and the Community was introduced and message of Islam taken to others on an unprecedented level. Huzur [atba] said this was a result of the extreme level of sacrifices of the martyrs in 2010. God has accepted these sacrifices and thus included the martyrs among those about whom it is stated: ‘Think not of those, who have been slain in the cause of Allah, as dead. Nay, they are living, in the presence of their Lord, being well provided,
Adam [as], on it He sent him down to earth, on it He gave him death. During this day is an hour when all that is asked for but what is haram (forbidden) is granted. On it will be the Day of Judgement.’ Huzur [atba] explained that while Friday has means of going to Paradise, it is also connected with expulsion from Paradise due to Satan’s deception. We have accepted the Adam of this age, for God also called the Promised Messiah [as] Adam. He is the Adam through whom paradise will be established on earth, which means that followers of the teachings of the Holy Prophet [saw] will be created. They will be firm on high levels of sacrifices and will do good works and attaining God’s pleasure will be their viewpoint. Huzur [atba] explained that if we are to get the beneficence of the Divine promises made with the Imam of the age, we need to do good works which will take us closer to God. We are required to put each commandment of God in practice, from the smallest to the highest, in accordance with our capacities. We will be part of the glad-tiding that God demonstrates to those who make sacrifices. God states: ‘As to those who believe and do good works, they will surely have a reward that will never end.
(C.3:V.170).
(C.41:V.9).
Huzur [atba] explained that lexicon also signifies the Arabic word ‘amwota’ (slain/dead) used in the verse as those whose blood is not spilled in vain and those who leave behind people who follow in their model. Huzur [atba] said angels inform these martyrs of the successes their sacrifice bring about and this delights them: ‘
Huzur [atba] said after belief, good works are essential. God has declared the significance of good works as: ‘And give glad tidings to those who believe and do good works, that for them are Gardens beneath which flow streams. Whenever they are given a portion of fruit therefrom, they will say:
Jubilant because of that which Allah has given them of His bounty; and rejoicing for those who have not yet joined them from behind them, because on them shall come no fear, nor shall they grieve.’ (3:171) Thus, the sacrifices of the martyrs are a source of enhancing faith. Many families write to Huzur [atba] that they met with their martyr relative in dream who told them that they were very happy and were being extended amazing treatment. Huzur [atba] said when we believe this to be true and are assured that God is bestowing special blessings on them; our belief in the glad-tiding of the success of those left behind should also increase. In order to attain more and swift beneficence from God’s promise we need to turn to Him and connect to Him more than ever. Huzur [atba] said we relate the special qualities of the martyrs, thus we need to reflect over our own deeds. This year, the blessed day of Friday has been given an unusual significance as the year began on a Friday and is ending on a Friday. As a result this year had 53 Fridays. According to Hadith an hour comes during Friday which has special level of acceptance of prayer. Huzur [atba] said he hoped that according to our capacities we had tried to spend Fridays in prayers. The martyrs of Lahore and those of Mardan gave their lives while engaged in prayer during Friday. Most certainly their prayers would have earned them the best blessings in Paradise as well as progress for those they left behind and the Community. The Holy Prophet [saw] said: ‘Friday is the chief of all days and Allah considers it the greatest day. It is the day God created
‘This is what was given us before,’ whereas only similar things shall be brought to them. And they will have therein mates perfectly pure, and therein will they abide.’ (C.2:V.26). The Promised Messiah [as] elucidated that without good works, belief is of no use. If we are desirous of never-ending reward from God and acceptance of prayer, we need to do good works. God’s glad-tiding is for those who do good works. Huzur [atba] said we should pray that we spend our lives in a way that makes us rightful members of the Community of the Promised Messiah [as], and each action of ours is to attain pleasure of God. Huzur [atba] said tonight bid farewell to this year and welcome the next one with prayers for special capacity to remove our weaknesses that have kept us from doing good work, may we be able to carry them out in the New Year. Huzur [atba] said we should irrigate and nourish the seed of belief with good works. While we are pleased that a section of our Community gave tremendous sacrifice, it is sad that Huzur [atba] also receives letters of complaints from people outside the Community about Ahmadis involved in deceptions in business matters. Huzur [atba] said this is a disgrace for the Community and the verbal claim of belief by such people does not benefit the Community. Huzur [atba] also mentioned those who have no regard for relationships and said that ‘good works’ also include honouring all mutual rights. Each one of us should reflect and self-examine how many Tariq Magazine April 2011
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Islam Ahmadiyyat
We are the people who never leave God out of fear of the enemy. We do not show insincerity to God out of fear, poverty or sacrifice of wealth. Rather, we say: ‘…‘Surely, to Allah we belong and to Him shall we return.’ (C.2:V.157) failings we removed in the last year, what revolutionary change did those who gave the immense sacrifice create in us? This was a year of blessings but if we remain involved in worldly matters, encroach others’ rights, harm others, are verbally abusive to others we will incur God’s displeasure. We make vocal claims to remember the sacrifice of the martyrs but if we do not make them a model to follow to attain the pleasure of God we have not worked to afford them comfort. If the detractors have done their utmost we should adorn our belief with good works in a manner that gold is purified and burnished after it passes through fire. Thus fortunate are those of us who spent this year nourishing our belief with good works. May God enable them more than ever to make their connection with Him stronger and those who could not pay attention to their reformation should pray for this aspect during Friday Prayers and tonight, seek help from God and try and do good works and in the New Year always keep reformation in viewpoint. May God make it so that we are all able to mould our actions to attain the pleasure of God. Huzur [atba] said tonight when the world will be busy dancing, consuming alcohol and getting excited, especially in the Western world, we should make the promise in the Presence of God that in the New Year we will keep our emotions in obedience to His Commandments, we will develop in belief and will try to mould every act of ours in accordance with God’s Commandments. May God enable us so. Huzur [atba] wished a very happy New Year to all individually as well as communally. Relating some blessings of the year, Huzur [atba] said through the work done by Russian desk at MTA he now receives letters in their hundreds from Russia. God revealed to the Promised Messiah [as] and he said: ‘I see my community in Russia like the grains of sand in number’. [Tadhkirah p. 964]. Huzur [atba] said may God continue to take the message to them and fulfil this revelation. Huzur [atba] also mentioned something that he had wished to say during Jalsa Qadian. Our website alislam.org has a new resource. A word search facility is now available for all the books of the Promised Messiah [as]. Huzur [atba] said this was a difficult task which has been accomplished by a team of young people. They are:
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Noman Ahmad from Lahore, Mubarak Ahmad from Karachi. Both of them are Waqf-e-Nau. The additional team is from India, hence Huzur [atba]Huzur’s [atba] wish to mention the names at Qadian Jalsa. They are: Fazalur Rahman from Chennai, Maqsood Ahmad, Shahid Pervaiz, Abdul Salam, Ayesha Maqsood, and Altaf Ahmad, all from Bangalore. Riaz Ahmad from Mangalone. Khurram Naseer from Pakistan and Kaleem ud din Sheikh from Chennai. Huzur [atba] said they have accomplished a great task, may God reward them and may the world benefit from the resource they have created. Next Huzur [atba] said it has come to his knowledge that someone has created a Facebook account in Huzur [atba] Huzur’s [atba] name and Huzur [atba] was completely oblivious to it, nor has he looked at it. In fact Huzur [atba] said he has alerted the Community about Facebook usage before. He said he does not know whether a detractor has started this account or some well-meaning person, in any case efforts are being made to close it and it will be closed because it has more detriments and fewer benefits. Huzur [atba] said he also tells people individually to be careful of Facebook as it can have many wrong consequences, in particular girls should be very careful. Huzur [atba] said he wished to announce that this account should be avoided and people should not leave their comments on it and no one should join it. If in future a situation arose where the Community wished to join something like Facebook, it will be done on an official level and in a secure way which will not be accessed by all and sundry and will only have the Community’s interest. Huzur [atba] has been told that anyone can access this account and our detractors have also left comments. Huzur [atba] said it is unethical, even if it is done with good intent, to start something in another person’s name without informing them. Therefore whoever has done this, if with good intent, should promptly close it and do Istaghfar. If it is done with mischief then God will Himself deal with it. May God protect us from all evil and may He continue to keep us on the ways to progress. [ameen]
Islam Ahmadiyyat
Charter of Privileges Taken from book: Holy Prophet of Islam, Hadhrat Muhammad Mustafa [saw] (P 349-350) by Dr. Karimullah Zirvi
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n 628 C.E. the Holy Prophet of Islam [saw] granted a Charter of Privileges to the monks of St. Catherine Monastery in Mt. Sinai. It consisted of several clauses covering all aspects of human rights including such topics as the protection of Christians, freedom of worship and movement, freedom to appoint their own judges and to own and maintain their property, exemption from military service, and the right to protection in war. This document is excellent guidance for all the Muslim states for dealing with the nonMuslim minorities. The following is the text of the Charter: This is the document which Muhammad, son of ‘Abdullah [saw], God’s Prophet, Warner and Bearer of glad-tidings, has caused to be written so that there should remain no excuse for those coming after. I have caused this document to be written for Christians of the East and the West, for those who live near, and for those of the distant lands, for the Christians living at present and for those who will come after, for those Christians who are known to us and for those as well whom we do not know. 1. Any Muslim violating and abusing what is therein ordered would be regarded as violator of God’s testament and would be the breaker of His promise and would make himself deserving of God’s curse, be he a king or a subject. 2. I promise that any monk or wayfarer, etc., who will seek my help on the mountains, in forests, deserts or habitations, or in places of worship, I will repel his enemies with all my friends and helpers, with all my relatives and with all those who profess to follow me and will defend him, because they are my covenanted. And I will defend the covenanted
against the persecution, injury and embarrassment by their enemies in lieu of the poll-tax they have promised to pay. 3. If they will prefer themselves to defend their properties and persons, they will be allowed to do so and will not be put to any inconvenience on that account. 4. No bishop will be expelled from his bishopric, no monk from his monastery, no priest from his place of worship, and no pilgrim will be detained in his pilgrimage. 5. None of their churches and other places of worship will be desolated or destroyed or demolished. No material of their churches will be used for building mosques or houses for the Muslims, any Muslim so doing will be regarded as recalcitrant to God and His Prophet. 6. Monks and bishops will be subject to no tax or indemnity whether they live in forests or on the rivers, or in the East or West, North or South. I give them my word of honor. They are on my promise and covenant and will enjoy perfect immunity from all sorts of inconveniences. 7. Every help shall be given them in the repair of their churches. They shall be absolved from wearing arms. They shall be protected by the Muslims. Let this document be not disobeyed till the Judgment Day. (AI- Watha ‘iqul Siyesiyy« liI ‘Alldi Nsbswt waI KhiIaJatur Rashida, By Dr. Mubemmsd Hemtdullsh, pp. 187-190, Beirut, Lebanon) Tariq Magazine April 2011
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Islam Ahmadiyyat
The Life and Character of the Seal of the Prophets
Second part of the English rendering of Hadhrat Mirza Bashir Ahmad’s [ra] magnus opus, “Seerat Khatamun Nabiyyin”, an outstanding biography on the life of the Founder of Islam, the Holy Prophet Muhammad [saw]. This section features incidents from his early childhood, including an interesting meeting with Bahira, the Christian Monk. Translated from Urdu by Ayyaz Mahmood Khan
By Hadhrat Mirza Bashir Ahmad [ra]
— part i1 —
His Mother’s Demise
A
fter a stay of approximately one month, Aminah [the Prophet’s [saw] mother] departed on her return journey, but her death was destined to be in a foreign land just as her husband’s had been. She fell ill on the way and passed away at a place known as Abwa’, – and thus was buried there.1 Once in the time of his prophethood, the Holy Prophet [saw] passed by the same location and honoured the grave of his mother by his presence. Upon seeing the grave of his mother, the Prophet’s [saw] eyes welled with tears. When the Companions of the Holy Prophet [saw] saw this sight, they also began to shed tears. The Holy Prophet [saw] addressed his Companions saying: “God has given me permission to visit the tomb of my mother, but He has not permitted me to pray upon it.”2
This does not mean that the mother of the Holy Prophet [saw] would not be forgiven, because this matter rests in the hands of God, and none can draw conclusions regarding it; however, from
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this instance we find that just as the Holy Prophet [saw] had elaborated upon other occasions, it is not right to pray for the forgiveness of one who dies in a state of idolatry. Instead, the affair of an idolater should be entrusted to God alone.
words:
The mother of Muhammad [saw] passed away, and consequently he became an orphan; without mother or father. It would be no small grief to be absent from home and apart from dear ones at such a young age. It could not be an insignificant grief to lose one’s mother when one’s father had already passed away. Hence, these events left a deep and ever enduring effect on the heart of the Holy Prophet [saw]. Undoubtedly, the Prophet [saw] was sent as Rahmatullil-‘Alamin3, however, due to external causes occurrences of this nature had a very profound influence on the disposition of Muhammad [saw]. To some extent, these initial grievances were the reason behind his immense love for the poor and special sympathy for the less fortunate; thus, his nature became exceptionally distinguished. The Holy Qur’an mentions the orphanage of Muhammad [saw] in the following
After the demise of his mother, Muhammad [saw] reached Makkah with his slave Ummi Aiman. This is the same Ummi Aiman who was given to Muhammad [saw] as a female slave through inheritance when his father passed away. When Muhammad [saw] matured, he freed her and would always treat her with much kindness. Ummi Aiman was later married to a freed slave of the Holy Prophet [saw], Zaid bin Harithah, and from this relationship Usamah bin Zaid was born. Ummi Aiman lived even after the death of the Holy Prophet [saw]. In any case, after the death of his mother, the young Muhammad [saw] returned to Makkah with Ummi Aiman. Upon reaching there, Abdul Muttalib took Muhammad [saw] directly into his own custodianship. Abdul Muttalib kept Muhammad [saw] very dear to himself. While performing Tawaf of
Did He not find thee an orphan and give thee shelter?... So the orphan, oppress not.4
Guardianship of ‘Abdul Muttalib
Islam Ahmadiyyat
the Ka‘bah, Abdul Muttalib would place the young Muhammad [saw] upon his shoulders. Muhammad [saw] gradually became quite informal with Abdul Muttalib as well. It was the habit of Abdul Muttalib to sit in the courtyard of the Ka‘bah upon a carpet, and none had the courage to sit upon it with him, so much so that even the sons of ‘Abdul Muttalib would sit at some distance. But the young Muhammad [saw] due to his sentiments of love, would sit right beside ‘Abdul Muttalib, and he would always be pleased to see Muhammad [saw]. At times, the paternal uncles of Muhammad [saw] would attempt to restrain him from sitting upon their father’s carpet, but Abdul Muttalib would always stop them saying, “Reproach him not.”
Demise of ‘Abdul Muttalib It was in this very relationship of love that the days of Muhammad [saw] were passing by, when Abdul Muttalib also passed away. As the funeral proceeded, Muhammad [saw] followed with tears flowing from his eyes. This was the third great shock that Muhammad [saw] was made to bear
in his childhood. At the time he was eight years of age, and the age of Abdul Muttalib due to varying narrations, is recorded as between 80 to 140 years.5
Rifadah was transferred to the Banu Nawfal. Eventually, Abu Talib handed over the work of Siqayah to his brother Abbas who was considerably wealthy.
Abdul Muttalib had many sons from various wives. Among these sons, the most eminent were Harith, Zubair, Abu Talib, Abu Lahab, Abdullah, Abbas and Hamzah. Among them, Abu Talib and Abdullah were of the same mother. Perhaps due to this relationship, upon his deathbed, ‘Abdul Muttalib entrusted the young Muhammad [saw] into the guardianship of Abu Talib, whilst bequeathing him the special care of the child. Thereafter, Muhammad [saw] began to live in the custodianship of Abu Talib. Among the national duties belonging to Abdul Muttalib, the responsibilities of Siqayah [supplying pilgrims with water during the Hajj] and Rifadah [feeding pilgrims during the Hajj] were delegated to his eldest son Zubair. Since this work required significant finances, Zubair found these responsibilities far beyond his capacity and handed them over to Abu Talib. Similarly, Abu Talib was also unable to manage the financial commitment involved, and therefore the task of
At this point, it is necessary to mention that during the lifetime of Abdul Muttalib, the Banu Hashim were extremely dignified and honoured, and possessed an eminent position among all the tribes of the Quraish. But after his demise, no man from the Banu Hashim came forward who could maintain this esteem. Overall power escaped their hands, and gradually the Banu Hashim’s rival tribe, the Banu Umaiyyah, gathered strength.
Guardianship of Abu Talib Abu Talib acted upon the will of his father with tremendous honesty and justice and held Muhammad [saw] dearer than his own children. He would always keep the child before his eyes and during the night he would usually keep him in his company.
Travel to Syria and the Incident of Bahira the Monk Tariq Magazine April 2011
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Islam Ahmadiyyat When Muhammad [saw] was twelve years of age, Abu Talib was required to travel to Syria with a mercantile caravan. Since the travel was long and difficult, Abu Talib decided to leave Muhammad [saw] behind in Makkah. However, for young Muhammad [saw] the thought of separation from Abu Talib was too painful to bear. Therefore, at the time of departure overcome by his emotions of love, the child clung to Abu Talib and began to weep. When Abu Talib witnessed this he was moved and decided to take the young Muhammad [saw] along. To the south of Syria there is a very well known place called Busra, where a very strange incident took place. A Christian Monk resided there by the name of Bahira. When the caravan of the Quraish passed by this monk’s holy abode, he witnessed all the rocks and plants falling into prostration simultaneously. In the light and spirit of divine scriptures, he was aware that a prophet was to be raised, and due to his deep insight, he concluded that this very prophet was present in the caravan. Hence, he was able to recognise Muhammad [saw]. The Monk informed Abu Talib of this fact, and advised him to protect the young Muhammad [saw] from the evil designs of the Ahl-e-Kitab [People of the Book]. In the spirit of ‘Ilm-e-Riwayat, this particular narration is rather weak. However, if such an instance did in fact occur it should not be the cause of surprise. If this event did actually occur, the prostration of trees would be considered a Divinely inspired sight of the monk, which is not unusual in relation to the status of the Holy Prophet [saw].
Has Islam been influenced by Christianity? At this point it is necessary to mention that Sir William Muir, along with various other non-Muslim historians, have used the incident of Bahira the Monk and various other occurrences in which Muhammad [saw] met Christians prior to prophethood, in order to falsely conclude that the Holy Prophet’s [saw] claim to prophethood was as a result of the direct influence of Christianity. Furthermore, his teachings have also been attributed to this influence. However, this notion
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is completely false and is contrary to facts. Anyone who possesses even little knowledge of the life and teachings of the Holy Prophet [saw], and whose eyes are not shrouded by the veil of prejudice, cannot be taken in by such allegations. It is definitely true that every sensible human being analyses his surroundings in accordance with his capacities. Therefore, it is quite natural to acquire a good or bad impression of one’s environment, its virtues and vices. Nonetheless, prior to his prophethood, the Holy Prophet [saw] perhaps came across Christianity, and may have had the opportunity to hear its teachings as well. Therefore, naturally the heart of Muhammad [saw] may have developed impressions with respect to the merits and demerits of Christianity. However, it is definitely erroneous and baseless to deduce the notion that the prophethood and teachings of the Holy Prophet [saw] are a direct result of those impressions. Firstly, it cannot be firmly established that Muhammad [saw] met any Christian prior to his prophethood in a manner that might have left very deep and permanent impressions on his nature. If hypothetically there was any influence upon the Prophet [saw] in regards to Christianity, it was, most certainly an unfavourable one. Every individual is well-aware of the fact that the teachings brought by the Holy Prophet [saw] completely differ from Christianity on many fundamental issues. For example, at the present time the religion of Christianity is primarily based upon the doctrine of the divinity of Jesus(as), trinity and atonement. However, even a child knows well that the Holy Qur’an has expressed strong aversion to these three basic concepts. So much so, that while alluding to the supposed “Godship” and “sonship” of the Messiah, the words used are that this doctrine is such that due to this incredible belief the heavens and the earth should burst6. It is nothing more than a desperate and futile attempt to falsely associate the teachings of Islam with Christianity. The matter remaining is that the Holy Qur’an has praised the Messiah. This fact does not serve as a supporting argument either. Firstly, the praise bestowed upon the Messiah is rendered whilst acknowledging him as a prophet, and not the son of God nor God himself as the Christian faith asserts. Secondly, this
praise is not unique to the Messiah. The Holy Qur’an has praised all the prophets of the past and has declared them to be righteous and respectable personalities. As a matter of fact, the Holy Qur’an has stressed the point that prophets of God were sent to every nation of the world7. By doing so, the Qur’an has firmly established a sense of respect in the hearts of all Muslims for the saints of every nation. However, it is obvious that the “godship” of the Messiah and other principles of Christianity have been firmly rejected by Islam. Moreover, the Messiah has not been given a rank higher than that of a man and a prophet who went through the days of his life and passed away, as did the prophets before him. Hence, the allegation that Islam was influenced by Christianity is absolutely false and unfounded. Moreover, if it is argued that various religious and moral teachings of Christianity are also common to Islam, which gives rise to its ideology, and that perhaps Islam has derived these teachings from Christianity, this can be proven to be a baseless allegation as well. Firstly, consider the fact that a better part of the principal teachings of presentday Christianity differ completely from those of Islam. The mere fact that the various ancillary elements of these two teachings resemble one another is not sufficient evidence to support the fact that one has been derived from the other. Secondly, when Islam declares the Messiah a chosen messenger of God and that it, in itself, also claims to have originated from God, it is inevitable that since both have sprouted from a common source, it was only logical that Islam and Christianity should resemble each other in certain aspects. Indeed, the principles of guidance are the same for every age and every nation. Thirdly, the Holy Qur’an itself claims that it has consolidated the everlasting truths of all the teachings that have come to pass. The Holy Qur’an states (i.e., therein are the everlasting teachings)8, which indicates that the Qur’an comprises all the wise and eternal aspects of past scriptures. Hence, from this perspective also, well, no distinction of Christianity can be established. At this point, it is necessary to mention that the Holy Qur’an has presented this unique feature, that all the everlasting truths, wisdoms and eternal teachings of past scriptures are gathered in it, as an
Islam Ahmadiyyat expression of its utmost perfection. From this perspective, the Holy Qur’an has been given similitude to the honey bee [Ch.16:Vs.69-70], which extracts the fine essence of various plants to produce an extremely exquisite product through a complex chemical process. Although it is the essence of various plants, it evolves into a new creation that cannot be attributed to any specific flower or plant. Moreover, the Holy Qur’an has not only derived the wise teachings of past scriptures, but, being an everlasting law of conduct, has also contributed new subtleties in light of universal requirements that transcend time, thus presenting a perfect and eternal law. The Holy Qur’an has been endowed with such qualities that, in the similitude of this physical world, it possesses the hidden opulence to provide for all the religious requirements of mankind as they arise, until the end of time. In reality the Holy Qur’an is a compendium of the following teachings: 1. Those aspects of past scriptures, which possess the ability to become part of an everlasting and universal law. 2. In light of the future requirements of the various nations of the world, it possesses a permanent teaching which enables one to fulfil Huququl‘Ibad [the rights of mankind] and Huququllah [the rights of God]. It possesses the teachings necessary for the success and progression in every aspect of one’s moral and spiritual life until the Day of Judgement. Furthermore, the notion that the Holy Qur’an or the prophethood of the Holy Prophet [saw] was a result of the teachings of Christianity or another faith, is absolutely erroneous and vain. A statement of this nature can be made only by one who has absolutely no knowledge of Islamic history and teachings. To attribute Islamic teachings particularly to the encounter with Bahira the Monk as mentioned above, is a ridiculous statement which cannot be uttered by any wise individual.
Pasturing of Goats by Muhammad [saw] After he returned from his journey to Syria, Muhammad [saw] continued to reside with Abu Talib. It was a custom among the Arabs that children were
given the responsibility of tending the flock. Hence, the young Muhammad [saw] also undertook the task of pasturing goats and performed this task on various occasions. In the time of his prophethood, the Holy Prophet [saw] would say that: “The pasturing of goats is the tradition of the prophet9 and I too have pastured goats.” On one occasion, while travelling, the Companions of the Holy Prophet [saw] were gathering some fruit upon which the Prophet [saw] said, “Search for this particular fruit in darker colour, for when I used to tend to the goats I have found through experience, that the darker its shade of black, the finer it proves to be.”10
God’s Protection from Evil On one night during the childhood of Muhammad [saw], he requested his companion, who was also a partner in grazing goats, “Tend to my flock so that I may go to the city in order to view the nightly gathering of the people”. In those days, it was a custom of the Arabs to gather at a single location whereafter they would relate stories and share various forms of poetry. On various occasions, the whole night would be consumed in these gatherings. In his childhood curiosity, Muhammad [saw] also ventured out to observe one of these spectacles. However, God the Almighty disliked the idea that His Khatamun-Nabiyyin [Seal of the Prophets] partake of such nonsense. Therefore, once Muhammad [saw] departed for such a gathering but fell asleep en-route and remained in a state of sleep until dawn. The young Muhammad [saw] intended to witness a similar gathering a second time; however, the unseen hand prohibited him this time also. During the time of his prophethood, the Holy Prophet [saw] said, “I intended only twice, in the entirety of my life, to observe such a gathering, but I was restrained both times.”11
Harb-e-Fijar The Arabs were an excessively combatant nation and it was considered an honour
to fight to death. It was due to this very reason that even upon trivial differences the sword was instantly unsheathed. Whenever this happened, the Arabs would fill a large goblet with blood and dip their fingers in it whilst taking an oath that they should die on the battlefield but would never retreat from combat. There existed constant enmity between various tribes as every individual tribe considered it absolutely obligatory to safeguard its reputation and grandeur. In carnivals, etc., where diverse types of people gathered together, quarrelling and fighting was nothing out of the ordinary. It was during the childhood of Muhammad [saw] that when the ‘Ukaz Carnival was being held, in a pleasant valley situated to the east of Makkah at a distance of approximately three days, provocation was spurred between the tribes of the Qais Ailan and Banu Kinanah. At that time, the various tribes of the Qais Ailan resided in the south-east, between Makkah and Ta’if. For some time, the tribal leaders of both parties successfully managed to avert warfare. This war is known as Harb-e-Fijar in history, which means ‘The Unlawful War’, because this war commenced in the sacred month when fighting was forbidden, according to ancient custom. This war was fought with such vigour and violent fervour, that it possesses distinct notoriety among the wars of the Jahiliyyah. The Banu Kinanah paired with the Quraish, and on the opposing side was the Qais Ailan allied with the Hawazin. The most dangerous battle of this war was the last one, referred to as the fourth battle of the Harb-e-Fijar. The passion with which this last fight was such that some commanders had themselves tied to the battleground with ropes, thus intentionally leaving themselves no means of retreat even if desired. During the initial portion of the day the Qais ‘Ailan led in battle, however towards the end of the day the Banu Kinanah led over their opponents. After the defeat of the Qais Ailan, both parties were reconciled in a concord of friendship. Young Muhammad [saw] also participated in this war. However, from various narrations it is found that Muhammad [saw] did not actively engage himself in battle. Instead, his participation was merely limited to Tariq Magazine April 2011
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Islam Ahmadiyyat the fact that he was a part of the army, and would hand over arrows to his paternal uncle. At the time Muhammad [saw] was approximately twenty years old. In this battle every tribe had its own commander. Therefore, the Banu Hashim was under the command of Zubair bin Abdul Muttalib; however, the commander-in-chief of the entire army of the Banu Kinanah was Harb bin Umaiyyah, who was the father of Abu Sufyan and the paternal grandfather of Amir Mu’awiyah.12
Hilful-Fudul In the past, various noble-hearted individuals of Arabia thought to establish a mutual agreement. This agreement stated that the rights of the oppressed would be protected, and that the oppressor would be restrained from injustice. In the Arabic language, the word fadl also refers to one’s ‘right’, which transforms into fudul when expressed in plural. This is why the agreement was named the Hilful-Fudul [i.e. Confederacy of Rights]. In accordance with other narrations, it is also said that since the names of the proponents of this confederacy contained the word fadl, this agreement was named Hilful-Fudul13. In any case, after the infamous Harbe-Fijar, Zubair bin Abdul Muttalib, a paternal uncle of Muhammad [saw], was most probably inspired by this war and proposed to revive this agreement once more . Therefore, representatives from the different tribes of the Quraish gathered at the home of Abdullah bin Jad‘an, where arrangements for a feast had been made. All the representatives unanimously took an oath that they would forever restrain injustice, and assist the oppressed. The ones who took part in this agreement included; the Banu Hashim, Banu Muttalib14, Banu Asad, Banu Zuhrah and Banu Yatim. Muhammad [saw] was also present on this occasion and joined in the agreement. Once during the time of his prophethood, the Holy Prophet [saw] said: “In the house of ‘Abdullah bin Jad‘an, I once partook in such an oath that even if I was called to it today, in the age of Islam, I would present myself saying, here I am to do thy undertaking”. Perhaps it was due to the influence of these deep sentiments that during
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the time of Amir Mu’awiyah, when his nephew Walid bin ‘Utbah bin Abu Sufyan, the governor of Madinah, usurped one of the rights of Hadhrat Husain bin Ali bin Abi Talib [ra], Hadhrat Husain [ra] said, “By God if Walid does not return my due right, I shall stand before Masjid-e-Nabawi [the Prophet’s Mosque’ in Madinah], with my sword in hand, calling people towards the Hilful-Fudul.” When Abdullah bin Zubair heard of this, he said, “If Husain [ra] calls me to this oath, I shall surely present myself saying, here I am to do thy undertaking, and we will either acquire his right or all of us shall perish in this endeavour.” Many other individuals also repeated these words upon which Walid’s evil intentions were suppressed, and he eventually returned the right of Hadhrat Husain [ra]15. It should be kept in mind that Abdullah bin Zubair was of the Banu Asad tribe, which took part in the Hilful-Fudul.
Notes 1 This narration is generally that of most historians. Some narrations state that Aminah bint Wahab passed away in Makkah, and that her grave is situated in the Valley of Hujun, Makkah. (Author) 2 *Sahih Muslim, Kitabul-Jana’iz, Babu Isti’zanin-Nabi [saw] Rabbahu ‘Azzawajal fi Ziyarati Qabri Ummihi, Hadith No 2258
*Sunan Ibni Majah, Kitabul-Jana’iz, Babu Ma Ja’a f Ziyarati Quburil-Mushrikin, Hadith No. 1572
3 A mercy for all peoples (publisher) 4 Ch.93:Vs.7-10 5 At-Tabaqatul-Kubra, By Ibni Sa‘d, Al-Juzul-Awwal, Babu Dhikri Dammi ‘Abdil-Muttalib Rasulallahi [saw] ilaihi ba‘da Wafati Ummihi wa Dhikri Wafati ‘Abdil-Muttalib wa Wasiyyati Abi Talib bi Rasulillahi [saw], p.56, Daru Ihya’it-Turathil-‘Arabi, Beirut, First Edition (1996) 6 Ch.19:V.91 7 Ch.35:V.25 8 Ch.98:V.4 9 From this it can be concluded that in a way the work of a prophet is like that of a shepherd. Therefore, by assigning prophets the work of shepherds in their young age, God indicates through depicted foreshadowing that they should soon prepare themselves to tend to the flocks of humanity. (Author) 10 Sahih Bukhari, Kitabu Ahadithil-Anbiya’, Babu Ya‘kifūna ‘ala Asnamin lahum, Hadith No. 3406 11 Tarikhut-Tabari, vol.2, p. 207, Babu Dhikri Rasulillahi [saw] wa Asbabihi, DarulFikr, Beirut, (2002) 12 As-Siratun-Nabawiyyah, By Ibni Hisham, Babu Harbil-Fijar, pp. 146-148, DarulKutubil-‘Ilmiyyah, Beirut, (2001) 13 Raudul-Anf, By Imam Suhail, Volume 1, p. 242, Babu Hilfil-Fudul, Darul-Kutubil‘Ilmiyyah, Beirut, (2001) 14 Bear in mind that the Banu Nawfal and Banu Umaiyyah remained separated from the Banu Hashim in this instance (Author) 15 As-Siratun-Nabawiyyah, By Ibni Hisham, Babu Bābu Hilfil-Fudul, p.112, DarulKutubil-‘Ilmiyyah, Beirut, (2001)
Islam Ahmadiyyat
Tarbiyyat of Children
Summary of the 26 points taken from Hadhrat Musleh Maud’s [ra] book Minhaaj ut Taalibeen
1. Upon birth give Azaan in the right ear and Takbeer in the left ear. 2. Keep children clean. The external has an influence on the internal – the soul. 3. Set feeding times and give food on time. This instils discipline from an early age. 4. Start toilet training early — try to set a regular pattern for their call of nature. 5. When feeding, do not give too much or too little. Keep a balance. 6. There should be a variety in the diet. Do not give the child’s favourite food all the time. 7. As soon as the child starts to walk, give it simple tasks — bring that here or put this there etc. 8. Instead of hiding things like ornaments, sweets, biscuits, etc train them not to touch or take items without permission. 9. Do not spoil children with too much love. Do not neglect them with too little love either. 10. Keep the child’s character and habits in mind. For example, if the child is not able to eat something for some reason, the family should also not eat it. 11. During a child’s illness give full attention — but do not over do it to spoil the child. 12. Tell children stories — but refrain from telling them horror stories.
14. Remind children of their positive attributes. 15. Keep an eye on the friends of the child. Good friends have a good effect; bad friends will have a bad effect. 16. Try and control an irritable child. Divert its attention to other things. Use your wisdom. 17. Talk to and treat children with respect. This will return respect to you and other elders. 18. Keep children away from the habit of lying, being proud, or becoming an introvert. 19. Keep children away from intoxicants — example tea 20. When children are with other children, ensure they are not playing alone. Also do not leave a child who is playing alone unattended. 21. Teach children not to remove their clothes in front of others. They should guard their modesty. 22. If children cause some damage by mistake, do not chastise them — even if the damage is expensive. 23. Give children pocket money. This will teach children responsibility and a sense of ownership. 24. Children should be taught to share their toys with others. 25. Teach children good manners — teaching of etiquette should be on going. 26. Keep an eye on their health. Ensure they are getting enough physical exercise.
13. Give children responsibility according to their age and understanding. This will give them confidence later in life. Tariq Magazine April 2011
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4 News & Events Muqami Q&A Session with Imam Sahib Report by Mirza Zaighum
O
n Friday 10th December 2010, after Ishaa Salaat Muqami Region held a Question and Answer session with Imam Sahib, Ataul Mujeeb Rashid Sahib. The topic for this Q/A session was “Hadhrat Mirza Ghulam Ahmad Sahib’s claim to be the Promised Messiah. Imam Sahib started the session with recitation of Surah AlFatah. He then opened up the topic by explaining that whenever someone is appointed by Allah, he always faces some kind of objections and rejections. Families reject their claim; friends convert to enemies, etc. So rejection of the claim of Hadhrat Mirza Ghulam Ahmad [as] by some was quite obvious and on the same ground as previous prophets who were rejected. Imam Sahib stated that in 1882 the Promised Messiah [as] made his claim that he was appointed by Allah. In 1889 he established the community and in 1890 he claimed that Allah appointed him as the Promised Messiah. One objection raised was why full knowledge was not given to the Promised Messiah [as] by Allah at the start of his claim. In response Imam Sahib gave the example of Hadhrat Muhammad [saw]; that he lived in Makkah for 13 years and then moved to Medina and after 5 years in Medina the Holy Prophet [saw] was informed by Allah that Allah appointed him as Khatumum Nabiyeen. Accordingly, a prophet never claims anything from his own mind; it is Allah’s Will that when he wants to appoint someone to such position. People raise the objection that the Hadith is quite clear that
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Hadhrat Isaa Ibn Mariyaam [as] will come and lead the Ummat of Hadhrat Muhammad [saw] hence Hadhrat Mirza Ghulam Ahmad [as] claim is false. In response Imam Sahib explained that it is never said that the same Hadhrat Issa [as] will come. Even from the Holy Qur’an and Hadith it is quite clear that Hadhrat Issa Ibn Mariyaam [as] passed away like other prophets. Imam Sahib highlighted how people in their ignorance had misunderstood the Ahadith and signs of the coming of the Promised Messiah [as]. Imam Sahib also advised everyone to read three books of Hadhrat Mirza Ghulam Ahmad [as] in which he explain in detail about the death of Issa Ibn Mariyyam [as] in light of Qura’nic verses. These books are “Fatahe Islam”, “Taudih-eMaram” and “Izala-e-Auham”. He said that everyone should read these books in same sequence to get full knowledge on this topic. In context of similarities of Hadhrat Mirza Ghulam Ahmad [as] and Hadhrat Issa ibn Mariyaam [as], Imam Sahib advised that everyone should read the book “Tadrakt-ulShahadtain” where on page 30-36 Hadhrat Mirza Ghulam Ahmad [as] highlighted 16 similarities between him and Hadhrat Issa Ibn Mariyaam [as]. Also in Bukhari the similarities and differences of the two Messiahs is mentioned. Imam Sahib concluded his comments on this topic which were extensive and covered various angles which lasted more than 30 minutes. After the floor was open to Khuddam to ask questions.
News & Events
Some questions asked by Khuddam. • Why did Hadhrat Mirza Ghulam Ahmad [as] not perform the Hajj? • Why did Hadhrat Mirza Ghulam Ahmad [as] initially believe that Hadrat Issa Ibn Mariyaam [as] is alive and after few years he claimed that he was dead? • When did the idea of eternal life of Hadhrat Isaa [as] come in to Muslim theology? • Hadhrat Mirza Ghulam Ahmad [as] praised the British Government. But did he ever say anything against their bad acts? The event concluded with Du’a led by Imam Sahib. The event was supposed to last for around 40 to 50 minutes but ended up lasting 1 hour 30 minutes! After Du’a refreshments were served to all present. All though attendance was limited to 100 Khuddam given capacity of Fazl Mosque around 120 Khuddam from Muqami attended by the Grace of Allah.
Ataul Mujeeb Rashed Sahib, Imam of the London Mosque
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News & Events
Muqami Snow Clearing Report Report by Farooq Aftab, Mohtamim Muqami
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n Saturday 18 December more than 30 Khuddam including some Atfal carried out a snow clearing Waqar-e-Amal session at Fazl Mosque and the surrounding streets. Heavy snow had fallen on Saturday and therefore at around 12 pm the same day whilst the snow was still fresh, Khuddam converged at Fazl Mosque to clear the snow and ensure there were safe passages in the vicnity of Fazl Mosque. The number of Khuddam outnumbered the tools available to clear up the snow hence local Khuddam were asked to bring shovels and anything which could assist in this clear up. Moreover, a separate team was sent to buy equipment so we would be well equipped in the future. All the perimeter inside the Mosque was cleared including all access points. Paths were created leading from the enatrance of Qasre Khilafat to Fazl Mosque, Mahmood Hall, Nusrat Hall, Langar Khana, Security Walkways and all other amenities to provide a clear walkway. By Zuhr/Asr Salaat the inside perimeter had been cleared so that members could safely attend Namaaz. Also, the outside walkway to the mosque had been cleared making it easier for people to attend the mosque. A snowman was also built by Atfal and Khuddam outside the entrance of the Mosque to the amusement of all. After Zuhr/Asr Salaat, the Waqar-e-Amal continued with Mosque Qiadat cleaning the remainder of the street and clearing the entrances of Sarai Khidmat and other Jama’at buildings. Also, the entrances of neighbours’ property were also cleaned. The Waqar-e-Amal finished around 4:00 pm. The neighbours appreciated the work done by the Khuddam. On Sunday 19 December a further Waqar-e–Amal session was carried out clearing the area around Fazl Mosque of snow which had built up from the previous evening. Also, all other Qaidats carried out local Waqar-e–Amal sessions around their local streets. West Hill Qiadat cleared Granville Road whilst Mosque West cleared Skeena Hill. Thus all streets around Gressenhall Road as far as Skeena Hill comprising of a 2 mile radius had been cleared in one direction. Qaidats further away from Fazl Mosque, such as Wandsworth, Wimbledon Park, Clapham and Earslfield carried out Waqar-e–Amal sessions in their local areas. Apart from this, Khuddam from Muqami sourced equipment for Fazl Mosque from all local DIY centres so that the Jama’at now has enough supply of equipment to clear snow in the future Insh’Allah. This equipment would be under the supervision of Muqami region. Also, grit was sourced from Baitul Futuh so Fazl Mosque had its own supply as all local shops had run out. Overall, more than 50 Khuddam were involved in this Waqar-e-Amal. Moreover, Huzur Aqdas [atba] graced Muqami with his presence twice on the Saturday, particularly by taking photos.
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News & Events
Muqami Regional Career Seminar Report by Farooq Aftab, Mohtamim Muqami
T
he programme started at 2pm with the recitation of Holy Qur’an by Arslan Pasha. Dr Tauseef Khan delivered the introductory speech, congratulating Muqami Region on taking the lead in holding the first Regional Career Seminar. He highlighted a saying of the third Khalifa, Hadhrat Mirza Nasir Ahmad [rh] in which he advised students to take Soya Lecithin for improved academic performance. This combined with hard work and prayers would certainly make Ahmadi students excel in their respective fields. The first speaker at the event was Mr Imran Uddin who gave an overview of the field of Law. He mentioned that there are two main career paths within law, namely becoming a solicitor or a barrister, and explained the differences between the two. The second speaker was from the Metropolitan Police Department, Mr Simon Thomas. He gave a talk on becoming a Special Constable (this role involves 16 hours of volunteering a month and has the same responsibility and power as regular police officers). He explained that it could also be the first step to a full time career within the police force. The perks of this job include free travel on all London Transport services both on and off duty. The third speaker Dr. Imran Rehman, spoke about medicine. Quoting from a hadith, he said that there are two types of knowledge; knowledge of religion and knowledge of the human body. He mentioned that a three-and-a-half year course has now been introduced for seniors who wish to enter medicine. He emphasised that medicine is one of the most noble professions in society, as well as being extremely satisfying. Within medicine there are many options to go into multiple speciality fields including research. The fourth speaker, Nadeem ur Rehman, gave a talk on teaching and the roles of teachers. Teaching is a very demanding job, dealing with children who can present tough challenges, but is very rewarding as students always remember their teachers who had an impact on their personal development. The perks of the job include holidays during school break time. The fifth speaker Michael Badu spoke on architecture. Architects work on buildings and sometimes civil structures as well, such as bridges. They have to work alongside engineers and are mainly responsible for the aesthetics of the construct. It involves a combination of practical, philosophical and physical knowledge. He stressed that as there were very few Ahmadi architects, there was a need for Ahmadis to go into this field, as with the expansion of the Jama’at, more architects are needed for designing Mosques, Mission houses etc. The sixth speaker,Mohtamim Sanat-o-Tijarat Ali Khan introduced his department. Its purpose is to help Khuddam in securing jobs as well as starting new businesses. This department will help and advise individuals how best to establish businesses and is aiming to develop a complete database of Ahmadi professionals. Another aim is to develop skills and provide training that is government funded. Finally, it hopes to help Khuddam in applying for jobs with CV and interview training.
The seventh speaker, Rehan Syed, spoke about CV writing. He recited a prayer of Moses [as] from the Holy Qur’an at the moment in time when he was going to confront the Pharaoh. This prayer can also be used when going for an interview. It is as follows: “My Lord, expand for me my breast; And make my task easy for me; And loose the knot from my tongue, that they may understand my speech” (Surah Taha, Ch.20:V.26-29) He encouraged everyone to take CV writing seriously and not to rush writing a CV. One should be very careful about spelling and grammar, use professional fonts such as Arial and prioritise the content. The top half of the CV is often what is viewed by recruiters and the profile should mention key attributes in 4-5 lines. There should be a mention of key skills and the CV should be targeted for the job role of interest and key achievements should be highlighted and quantified. The eighth speaker Ataul Quddus from Jamia gave an introduction about the Jamia which is seven years long. He explained the need of missionaries, their role in maintaining the peace of society and how it encompasses elements of careers such as teaching, law and medicine. The perks include regular meetings with Huzur [atba] and also having regular sports events as well. The ninth and final speaker of the event was Naveed Malik, who spoke about research. He explained that research is arguably the most stimulating field of all. Huzur [atba] has been encouraging students to pursue research as a career. The Holy Qur’an also mentions research specifically, stressing to ponder over nature and its mechanisms. Research involves using systematic methods to gain knowledge about truths of nature not known previously. He mentioned that Huzur [atba] has asked for research students to aim for the Nobel prize as a minimum target. The meeting ended with silent prayers at 3:30 pm. The programme was attended by over 100 participants throughout the duration of the event, consisting of 20 guests and 80 Khuddam from Muqami region including 60 students. Tariq Magazine April 2011
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MKA UK CALENDAR 2010-2011
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News & Events
North West Events
Report by Dr Imran Khan, Regional Qaid North West
Blood Donation Session in Manchester
O
n Friday 8th Oct 10 a blood donation session was arranged at the Manchester Mosque, after Jumu’ah.
Over 7,000 donations of blood (the “Fluid of Life”) are required daily by UK hospitals and since blood can only be stored for 35 days, there is always an understandable need for blood, especially when only 4% of the population donate. Hence, one way to win the pleasure of Allah, is by being a blood donor which will also show the public that Muslims can contribute to helping the community and are willing to sacrifice their blood for the benefit of people who require it. A mobile blood unit parked in the Mosque car park at 2.30pm. Using an appointment system, everyone was given a time to attend. Ghalib Khan sent out text reminders to all donors who had agreed to give blood. Khuddam started donating blood around 3pm and this continued until 8pm. After a donation, biscuits and drinks were offered to all donors. In total 22 people actually gave blood with a further 12 offering their blood (but they could not donate due to a variety of reasons). This was the 2nd blood donation session at the Mosque & Insh’Allah more sessions will be organised. Donating blood is actually good for a person, as it stimulates the bone marrow in the body to produce new blood. The average man has just under 9 pints (5 litres) of blood in his body which makes up 6% of their total body weight. Thus after donating ¾ pint of blood, a person’s body weight is reduced by
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Dr Abid Ahmad receives his Silver award, for 25 blood donations, from Muzaffer Hasni Sahib
News & Events only 0.005%, hence donating blood will not lead to significant weight loss. Khuddam Donors: Dr Imran Khan, Waheed Jinjuha, Usmanul-Haque, Atta-ul-Aleem, Akib Ahmad, Fallah-uddin Ahmad, Khawar Nasir, Abid Anjum, Adeel Ashraf, Shamas-ul-Haque Sethi, Abdul Rauf Lodhi, Dr Abid Ahmad. Attempted Donors: Waqar Ahmad Nasir, Abdul Ghalib Khan, Noman Malik, Nisar Ahmed, Sajid Arain
1st North West Khuddam Fazle-Umar Football Tournament This competition was held on Sunday 28th November 2010 at the Ardwick Power-League football 5-a-side pitches in Manchester. It was organised by Majlis Khuddamul Ahmadiyya with Sajid Arain and Munawer Luqman leading the team. The day began at Dar-ul-Amaan at 12:30pm with the competition rules and regulations being read out to the captains (Abdul Rauf, Rafay Khan, Waseem Ahmad and Jibran Ahmad) of all the teams. There were 4 teams Tahir, Nur, Salam and Nasir. Zuhr and Asr prayers were offered at 1pm. An opening session followed by Tilawat by Rafay Khan began the day. The Regional Qaid, Dr Imran Khan then led everyone in the Khuddam pledge. Murabbi Sahib then gave a short speech and concluded the session with a silent prayer. Khuddam then made their way to the pitches. The actual tournament started at 2pm and used a league format, with each team playing 1 match each against the other 3 teams. Refreshments consisting of fruit, chocolates and fruit juice were served at the sports ground. The tournament finished around 5pm and Khuddam then returned to the Mosque, where dinner was served. A prize giving session was then started with Tilawat by Mubariz Ahmad. The Regional Qaid then led Khuddam in the Pledge. The prize distribution was then held with prizes presented by Murabbi Sahib. The Nur team which was a combined team from Preston and Blackburn, won the 1st Fazl-e-Umar football trophy. They won 2 of their 3 group matches and then defeated the Tahir team (Manchester South) 5-4 in the final. It was a thrilling final, with the Nur team leading 5-2 with 3 minutes to go. The opponents, the Tahir team then scored twice in 2 minutes, to setup a very tense last minute. Another goal would have meant penalties, but the Nur team held on for victory! The Nur team received gold medals and silver were for the Tahir team. Nur were also presented with the winner’s trophy. A prize was also given for the best out-field player of the tournament who was Abdul Rauf (Blackburn) who scored 7 goals in the tournament. A prize was also given to Dr Abid Ahmad (Preston) for the best goal-keeper. The session ended with a silent prayer. The attendance was 50 Khuddam, approximately 25 players and 25 guests. Preston/Blackburn will have to return next year to defend the Fazl-e-Umar trophy!
Prize winners & Results Winners: “Nur” Team (Preston/Blackburn) Abdul Rauf, Uraish Dar, Irfan Ahmad, Raheel Ahmad & Abid Ahmad Runners-up: “Tahir” Team (Manchester South) Dr Imran Khan, Naeem Hussain, Jibran Ahmad, Irfan Ali and Mubariz Ahmad Best out-field player:
Abdul Rauf
Best goal keeper:
Dr Abid Ahmad
BBC Radio Manchester An interview with Dr Imran Khan and Dr Abid Ahmad about the hate campaign against the Jama’at was recorded on BBC Radio Manchester on Sun 12th Dec 10. To listen to the programme, please follow the link below and select the Indus programme on 12/12/10. Start listening at 6 minutes 9 seconds. http://www.bbc.co.uk/iplayer/radio/bbc_radio_ lancashire/20101212
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News & Events
Croydon Champions Awards Ahmadi Student
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roydon’s Champions were honoured at an awards ceremony to recognise the borough’s unsung heroes (11/11/10).
Hundreds gathered at the Hilton hotel in Croydon for the Croydon Guardian’s ninth annual awards ceremony which aims to honour the bravery, selflessness and commitment of the people of Croydon. Hosted by music mogul and MOBO winner Trevor Fisher with performances from dancers at Croydon College, Brit School’s Shanice Smith, rapper Scopes aka Adrian Grace from Harris Academy and indie band Zemitones. Trevor Fisher said: “The jewel in Croydon’s crown is its people.” Croydon Mayor Avril Slipper said: “it was wonderful to see so many recognised for their courage and devotion to the local community.” She said: “Many acts of kindness go un-noticed and unrecognised other than by those people who have benefitted from them.” “The excellent Croydon Champions awards are so very important. It enables those who are aware of a good deed by the unsung heroes of our town to get it recognised and applauded. “ “I thank the Croydon Guardian for launching these awards nine years ago. Long may it continue.” Assistant Editor Matthew Knowles said: “When times are hard it is often easier to forego others and concentrate [on] looking after yourself. “But this year’s Croydon Champions entries shows that even a recession could not dampen the spirit of giving and helping within the borough. “ “Everyone who was nominated was amazing.” Adeel Shah (in the picture above, with the Mayor) came runners up in the category “Best Charity Volunteer” for his charity and Jama’at work, he was awarded on the night as well as having his picture in the Croydon Champions Magazine (which went to over 500 people). Croydon Champions said:
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At 15, Adeel Shah has already contributed more to his community than most do in a lifetime. He has raised more than £20,000 for international charity Humanity First and is now one of the youngest-ever members of the organisation. He has close ties with Great Ormond Street and has fundraised on a number of occasions, both in East London and, on one occasion, for eleven hours in Central London. His friends describe him as “caring” and “most loving” who is always helpful. His brother says “whenever he is called to do his duty with the community he is always willing and able.
News & Events
2011 Announcement for Admission to Jamia Ahmadiyya UK Jamia Ahmadiyya UK will be holding entry tests on 18th and 19th July 2011 for this year’s intake of students. The following conditions apply: Qualifications: Minimum qualifications for the candidates are six GCSE, three A-Level or equivalent with C grades or 60% marks.
Age on Entry: Maximum age of 17 for students with GCSE or 19 years with A-Levels or equivalent qualifications.
Medical Report: The applicants MUST submit a detailed medical report from the GP with whom they have been registered.
Written Test and Interview: The applicants will take a written test and will appear before a Selection Board for interview. Only those who pass the written test will be invited for interview. The written test and interview will be based on the recitation of the Holy Quran, the Waqfe Nau Syllabus, and proficiency in reading, writing and spoken English and Urdu languages. However, candidates will be judges for their inclination towards learning and reading the translation of the Holy Quran and the books of the Promised Messiah [as].
Procedure: Application will ONLY be accepted on the prescribed Admission Form available from the Jamia UK office. It must be accompanied by the following documents:
30th June 2011 Last date for application
The application for the 2011 entry MUST arrive by 30th June 2011. Applications received after that will not be considered this for year.
Applications should be addressed to: THE PRINCIPAL Jamia Ahmadiyya UK 2 South Gardens Colliers wood, London SW19 2NT For any further help or clarification, please telephone: 020 8542 9850 or 020 8544 2862 Fax: 020 8417 0348 Jamia is open from Monday to Saturday from 8 am to 2 pm. Visitors are welcome ONLY by prior appointments
• Application must be endorsed by the National Ameer. • A detailed medical report from the GP. • Photocopies of the GCSE or A-Level results. If the results are awaited, the candidate must include a letter from his school/ sixth Form tutor about his projected grades. • Copy of applicant’s passport. • 2 passport size photographs. • The spellings of the name must be the same as in the passport. Any change must be accompanied by the certification for that change. Tariq Magazine April 2011
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Chanda Reference Guide
All chanda rates given below are monthly (unless otherwise stated) and are based on net income. This document is only a reference guide and some aspects may be subject to change. Latest Chanda rates as well as a Chanda Calculator are available at www.khuddam.org.uk/ finance. Various additional appeals take place from time to time as the need arises. Table 1: Chandas payable via Majlis Khuddamul Ahmadiyya UK (payable to: “MKA UK”) Chanda
Monthly Rate
Chanda Category
Additional Notes
Khuddam Chanda 1.00%
Obligatory
Year ends Aug 31 - Unemployed and low income rate is £5pm and Student rate is £3pm
Ijtema Chanda
0.25%
Obligatory
Year ends Aug 31 - Unemployed and low income rate is £1.25pm and Student rate is £0.50pm
Tariq Magazine
50p
Optional
Year ends Aug 31 - Subscription for Tariq Magazine which is mailed out periodically to subscribers
Table 2: Chandas payable via Ahmadiyya Muslim Association UK (payable to: “AMA UK”) Chanda
Monthly Rate
Chanda Category
Additional Notes
Zakat
2.5%pa
Obligatory on those that qualify
Paid on capital unused over 1 year, to purify one's wealth.
Fitrana
£1.50pa
Obligatory on those that can afford
Payable on behalf of all including new born babies. Spent on poor people at the ocassion of Eid.
Chanda Aam
6.25%
Obligatory
Paid by all members with an income. Year End: June 30th.
Wasiyyat
10% - 33%
Obligatory
Paid instead of Chanda Aam. Also owed on value of assets as part of one's will. Year End: June 30th.
Jalsa Salana
0.83% (1/10th of 1 Obligatory months income pa)
Year End: June 30th
Tehrik e Jadid
1.67% (20% of 1 month paid over year)
Students Recommended: £30pa Unemployed Recommended: £50pa Khuddam Special Subscribers: £500 pa Year End: October 31st
Waqf e Jadid
No prescribed rate Optional
Atfal Recommended Rates (Mujahid): Young: £12pa, Saf-eDom: £25pa, Saf-e-Awal: £50pa Khuddam Special Subscribers: £500pa Year End: December 31st
Eid Fund
£10 per Eid
Obligatory on those that are earning
Must be paid before Eid by all earning members
Fidiyya
£60 (per Ramadhan)
Obligatory on those that can afford
Contribution required per day from those that can afford and are unable to keep fast in Ramadhan
Qurbani
£50 est (depends on country targeted)
Obligatory on those that can afford
Contribution required from those that can afford. Can vary depending on target country
Sadqa
No prescribed rate Optional
Optional
To ward off calamities & privations
5 Articles The Essence of Christmas By Waqar Ahmadi
Love thy neighbour.
lead a life of simplicity and humility.
P
erhaps it is unusual (and even unsettling) to hear of a Muslim helping to lead a school Christmas assembly, but this is precisely the position in which I have found myself for the last two years.
In my role as Head of Religious Education at a Birmingham comprehensive, I am asked to deliver an annual message on the significance of Christmas to more than 800 students and staff at the end of the autumn term. As my predecessor had been a priest, everyone has become accustomed to the Head of RE speaking at the service. When I was first approached by a senior colleague about continuing that tradition, I sensed some apprehension on her part whether I, as a Muslim, would be happy being involved. Intially, I was also a little uncomfortable with the idea. Thankfully I was not being asked to sing hymns or carols, but still the thought of promoting essentially a pagan festival, with little connection to the birth of Jesus [as] if any, made me reluctant. However, I also pondered whether this offered an opportunity to bring my prospective audience back to the essence of Jesus’ [as] coming; to enable them to reflect how his legacy could and should be celebrated. And so looking at it from this perspective, it became a no-brainer. To speak was nothing less than an obligation. The first talk I gave, in 2009, focused on the origins of the word Christmas, and its link with Jesus [as]. But how, I asked, would he have wanted his life commemorated: through extravagance and merriment, or something more meaningful? After all, this was a man who preferred to lead a life of simplicity and humility. This was also a man whose most famous legacy was another simple yet sublime teaching: love thy neighbour. And it was that message, I reminded them, that was taught also by the founders of all the major faiths, and so it did not matter whether any of us were Christian or not, even believers in God or not, as Christmas represented a pertinent time for us all to
pursue the path of peace and patience
review our treatment of others. This year, when I was again asked to speak at the assembly, I resolved to make some reference to the Lahore attacks, as it seemed fitting to compare the inspiring response of the martyrs’ families with the attitude exemplified by Christ [as]. I started my talk by asking the students to think of one event or experience from the year that, for them, stood out. Perhaps it was achieving good grades, enjoying a holiday or seeing somebody famous. I then shared the one thing for which I would remember 2010 the most - May 28th - because one of my relatives, Sardar Iftikharul Ghani Sahib, was among 86 people killed in a terrorist attack. I explained how impressed I was by the way in which his wife and children reacted to losing such a loving husband and father, that they entertained no anger, bitterness, or yearning for revenge, but on the contrary, chose to turn to prayers instead. This attitude, I told them, was a modern, practical example of the magnanimity of Jesus [as], who even whilst nailed to the cross, prayed for his persecutors, “Father, forgive them”. By refusing to be provoked, Iftikhar’s family, and indeed the families of all the shohada, are a living proof of how the doctrine of turning the other cheek can be followed even today. And so I asked the students to consider, as they were entering a new year, whether it was better to choose the road of hatred and hostility, or pursue the path of peace and patience? To my surprise, the talk moved many in the audience, including one particular pupil (normally disruptive at the best of times) who broke down. A number of students and colleagues also approached me and commented how well they thought it captured the spirit of Christmas. I am grateful to Allah for affording me such an opportunity, and indeed privilege, to stand as a follower of one Messiah [as] and honour the memory of another. Tariq Magazine April 2011
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6 Career Focus A Career in Research
By Naveed Malik, Anas Rana, Muddassar Rashid and Tauseef Khan Majlis Khuddamul Ahmadiyya UK Research Association — research@khuddam.org.uk
T
he Majlis Khuddamul Ahmadiyya Research Association UK has been established under the Department of Amoor-e-Tuluba with the guidance of Huzur-e-Aqdas [atba] to encourage research careers among Khuddam. This article gives an overview of a career in research.
The Holy Qur’an In the Holy Qur’an, Allah says: “…there are indeed Signs for men of understanding; Those who remember Allah while standing, sitting, and lying on their sides, and ponder over the creation of the heavens and the earth: “Our Lord, Thou hast not created this in vain; nay, Holy art Thou; save us, then, from the punishment of the Fire.” (Ch.3:V191-2) “No incongruity canst thou see in the creation of the Gracious God. Then look again: Seest thou any flaw?” (Ch.67:V4) In the Holy Qur’an we find a repeated emphasis on investigating nature at depth and with purpose, which is essentially the definition of research. We also find great hope and promise for the researcher – that his investigations will only lead him to wisdom and beauty, and he will not find vanity in nature. The work he does will always have meaning.
The Holy Prophet [saw] This emphasis is also reflected in Ahadith. The Holy Prophet [saw] has said: “Seek knowledge though it may be found in a country as far away as China.” (Abu Daud) Abu Darda’ relates that he heard the Holy Prophet say, “For him who adopts a path seeking knowledge, Allah eases the way to Paradise and angels spread their wings for a seeker of knowledge, being pleased with his occupation and all that are in the heavens and the earth, including the fish in the water, ask for forgiveness for a learned one. A learned one is superior to a worshiper as the moon is superior to all the planets. The divines are heirs of the Prophets and the Prophets do not leave in an inheritance of dirhems and dinars but only of knowledge. He who acquires knowledge acquires a vast portion.” (Abu Daud and Tirmidhi)
The Great Prophecy of the Promised Messiah [as] There is also a great prophecy of the Promised Messiah [as] which concerns scholars and research endeavour: “He (God) has conveyed to me that my followers will excel so much in knowledge and insight that they will confound all others with the light of their truth, their reasoning and their signs.” (The Promised Messiah [as], Tajalliyate Ilahiya, page 21)
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Career Focus Thus the Promised Messiah [as] has prophesied that in his Jama’at people will be born who will surpass the rest of the world in their knowledge and wisdom. When one becomes a researcher, he has to become an expert and a master of his particular field by obtaining the highest qualifications and only in this endeavour does he achieve the highest levels of knowledge. Therefore this prophecy relates very strongly to research.
The advice of Hadhrat Khalifatul Masih V [atba] Many of you will be aware that Hadhrat Khalifatul Masih V [atba] has been encouraging us towards research careers. Huzur [atba] said: “In the Jubilee year Hadhrat Khalifatul Masih III [rh] had asked for a certain number of scientists, I think he said one hundred scientists from among Ahmadi children, who can attain the position like that of Dr Abdus Salam. So far we have not attained this number but you who are studying in these countries and are residing where you have all the opportunities, you must avail them and continue to attain higher grades.” (Address to Majlis Khuddamul Ahmadiyya UK National Ijtema 2006) ‘Therefore, I advise the youth: Immerse yourself in studies to the exclusion of everything else. Advance so much in every field of education that your minimum target is a Nobel Prize. That requires hard work over a long period. When nations want to develop and progress they make plans on a long-term basis.’
theories, knowledge, methods and techniques where the results are used to deal with practical problems. More often than not, it is empirical. Einstein highlighted the difference between experimentalists and theorists in the following way: “A theory is something nobody believes, except the person who made it. An experiment is something everybody believes, except the person who made it.” The next question that arises is what qualities are necessary for becoming a researcher? Firstly, a natural curiosity and a drive to understand how the world works are essential. Secondly, selfmotivation is crucial – since research offers great intellectual challenges in its path, it is the reward of knowledge and discovery which motivates the researcher.
The Scientific Method The scientific method is essentially the process via which research is performed. The earliest scholars to use the process we now summarise under the term scientific method were the medieval Muslim scientists and probably the first among his peers was Ibn al-Haytham, a Polymath or more specifically a Physicist (most well known for his work in Optics). Let’s briefly examine what he himself thought about research: “Truth is sought for its own sake. And those who are engaged upon the quest for anything for its own sake are not interested in other things. Finding the truth is difficult, and the road to it is rough.”
With this overview, below is an explanation of what a research career entails.
The scientific method can be summarised into four basic principles. First, one makes an observation. Second, one tries to develop a theory which attempts to explain this observation. Third, this theory needs to be general enough to have some predictive power. Fourth, the theory should be capable of being checked with experiment. The observations from this can then lead to a better an improved theory. This process is repeated as often as necessary.
What is research?
Day to Day Activity
Firstly, we must answer the question: What is research? All of you would have heard of the great physicist Albert Einstein. He had a talent for encapsulating profound ideas with very few words which he exhibits in his unconventional definition of research. He said:
In short, research can be defined as the search for knowledge or any systematic investigation to establish facts.
In relation to the day-to-day activity of a researcher, the most important thing to remember is that there is no typical day for a researcher. The main aim that governs one’s day-to-day activity is the acquisition of knowledge. There are various ways of doing so. The researcher is continuously exposed to cutting edge ideas and technology in his chosen field, through literature, through travel to meet other scientists around the world, and through his own work either in an experimental lab, working on his computer or pondering through his own ideas. In essence every researcher faces new intellectual challenges and tries to overcome them.
Categorisation
Qualification
Research can be categorised into two main areas, one being fundamental re-search and the other applied research.
So what qualifications does one need to become a researcher? The essential first step is a Ph.D. (Doctor of Philosophy), which requires Academic excellence. It is crucial that one obtains very good grades in A-levels and undergraduate exams. Is it difficult? Not that difficult. With diligent, regular work and prayers anything can be achieved and all Ahmadi students today have the potential to become great scholars due to the great prophecy of the Promised Messiah [as].
( Jalsa Salana Ghana 2008 Opening Address)
‘If we knew what it was we were doing, it would not be called research, would it?’
Fundamental research focuses on increasing understanding of fundamental principles of nature and the results do not necessarily have a direct or immediate commercial benefit. Applied research is about accessing and using accumulated
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Career Focus
Life after Ph.D After achieving a Ph.D. and earning the title of Doctor, the question maybe asked: now what? There are two different routes for a research career at this junction: One is to stay in academia which means at the University. The advantage here is that one has more intellectual freedom not often the case in the private sector. The second option is to go to either industry or entrepreneurship, which admittedly often pays better. Here one looks at practical applications and realisation of research. The disadvantage (or maybe advantage for some) of this second route is that all of this work is commercially driven and may restrict intellectual freedom for a researcher, however, this may not be true in all cases.
Salary So how much does a researcher earn? Financial remuneration is an important aspect of any career. A Ph.D student earns from £15, 000 to £18,000 a year without having to pay any taxes. This amount is usually enough for single or married students to cover rent, food as well as have savings for the future. A number of Ahmadi students have gotten married and lived happily on this salary. As a Postdoc, which is the next step after a Ph.D, one should expect to earn £25,000 to £35,000. Next as a Lecturer one is aiming for £31, 000 to £55, 000. A typical Professor earns from around £54, 000 to more than £80, 000. There is no upper limit – it depends on the ability of the researcher. It should also be noted that salaries in industry are substantially higher and monetary returns from any patents can be very significant.
Support and Majlis Khuddamul Ahmadiyya Research Association If you are interested in research then there is an excellent support structure set up in and outside the Jama’at. In University, Supervisors, Professors and Departmental staff are usually very helpful. Their services should be utilized fully. Within the Jama’at, the Majlis Khuddamul Ahmadiyya Research Association is always available to assist. It is well structured with faculties specialising in different areas to cater for Ahmadi students’ needs. Please remember that Huzur [atba] has instructed that all science students from undergraduate level onwards should be compulsory members of this Research Association. Otherwise any Khadim who is interested in research can join. To register as members and if you require any help or careers advice please email at research@ khuddam.org.uk The aims of the association are three-fold. These are: (1) to offer career guidance and support to Khuddam interested in research careers, (2) to form a network of existing Khuddam researchers and to facilitate their work and (3) to seek and inform upon guidance from the Holy Qur’an in current research endeavours. Some members of the Research Association are researchers who have firsthand experience of research in the UK, and Alhamdulillah are making great headway with the guidance
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from the Qur’an and Huzur-e-Aqdas [atba]. The Research Association has provided a medium for Ahmadi scholars to collaborate with each other, discuss ideas and since its inception last year has held many discussions, symposiums and meetings for Ahmadi students and researchers. Please remember that Ahmadi researchers are different from other researchers as they seek guidance from the Holy Qur’an. Huzur-e-Aqdas [atba] emphasized this by saying: “…all the new scientific discoveries are also mentioned in the Qur’ān. And as new scientific discoveries are made, its agreement is found in the Holy Qur’ān. If Muslim scientists ponder on the Qur’ān and undertake their research according to the prophecies contained in the Qur’ān or use the vast ocean of knowledge that is contained therein, then the majority of new research can be undertaken under the guidance and suggestions given in the Holy Qur’ān. Dr. Professor Abdus Salam based his own research on Qur’ānic teachings and found approximately 700 verses of the Holy Qur’ān were related to science or scientific guidance. Maybe another Muslim scientist can dive into the vast depths of Qur’ānic knowledge and bring out even more pearls of scientific wisdom.” (Summary of Friday Sermon 2nd January 2009)
Conclusion Overall, it is clear that the Holy Qur’an, the Holy Prophet [saw], the Promised Messiah [as] and the Khulafa have strongly encouraged us towards research and becoming scholars.
In summary • A career in research offers us the opportunity to achieve the intellectual potential, given to us by Allah, to the fullest. • The work you do as a researcher adds to a permanent body of knowledge which benefits humanity over the short and the long terms. • A Ph.D increases employability in research as well as nonresearch careers and leads to higher pay levels • Research does require great commitment... one really has to be in for the long haul. • Research is truly an international endeavour requiring one to travel the world and share ideas with other researchers • An Ahmadi researcher is different from other researchers as he/she seeks guidance from the Holy Qur’an. • And lastly research is never boring!
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7 Books of the Promised Messiah [as] In every issue of Tariq Magazine, we reproduce introductions to some of the Books of the Promised Messiah [as] from “An Introduction to the Hidden Treasures of Islam” compiled by Syed Hasanat Ahmad.
I‘jazul-Masih (Miracles of the Messiah)
I
t is a remarkable and gigantic work in Arabic by the Promised Messiah [as] which was prompted by devious tricks of Pir Mehar ‘Ali Shah. In his challenge issued on July 20, 1900, the Promised Messiah [as] wanted to put at rest various insinuations against him about his lack of knowledge of Arabic language. He invited all so-called scholars and ulema’ specially Pir Mehar ‘Ali Shah to demonstrate their eloquence and fluency of Arabic by participating in a sevenhour live contest of writing a commentary in high flown Arabic on 40 verses on a surah selected through drawing a lot at a public meeting in Lahore where all should gather including the Promised Messiah [as]. This was an open challenge to all and none dared to pick up this challenge. Then one day without notifying or accepting the challenge as put forward, Pir Mehar ‘Ali Shah arrived in Lahore, and imposing condition on this contest, he tried to mislead his own followers that he was in Lahore and the man who held out the challenge is not there. Not only that he and his followers trumpeted their self-styled victory and heaped abuses on the Promised Messiah [as] for running away from the field. The Promised Messiah [as] was compelled to put the record straight and issued another flyer dated December 15, 1900, which is included in Arba ‘in No. 4 to expose the shallow knowledge of Arabic of Pir Mehar ‘Ali Shah. The Promised Messiah [as] listed a very simple method, he invited Pir Mehar ‘Ali Shah to write in Arabic on which as he claimed had complete command by adducing arguments to refute his divine claim and write a commentary on Surah Fatihah in eloquent and fluent Arabic. The Promised Messiah [as] on his part promised to write a commentary on surah Fatihah in Arabic language. Further the Promised Messiah [as] gave permission to Pir Mehar ‘Ali Shah to invoke and enlist the help of any or all leading Arab scholars even professors of Arabic language and invite them to Lahore to assist him in this venture. The Promised Messiah [as] pointed out this was to be done within 70 days and not a day beyond. Three well known Arabic scholars were to be invited to judge the command, eloquence and fluency of both these writings and if Pir sahib’s entry was adjudged better, then he would give Rs. 500 in prize money and he would burn all books and take an oath of allegiance at his hand and if things were to happen otherwise and he could not write the commentary in 70days then he was not interested, it would only expose how a Pir could speak such a vicious lie. I‘jazul-Masih is an elegant commentary in Arabic spread over 200 pages on the first chapter of the Holy Qur’an. It was posted to Pir Mehar ‘Ali Shah on February 23, 1901. This book - the product of a unilateral challenge - is a work of high literary merit, and it is a standing reproach upon the so-called learned divines whose entire scholarship was confined to declaring the Promised Messiah [as] an infidel and
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Quick Facts Title: I‘jazul-Masih Pages: 204 Volume: 18 Book Number: 1 Progressive Number: 65 Language: Arabic Year written: 1901 Year printed: 1901 Press: Diya’ul-Islam Press, Qadian
Books of the Promised Messiah [as]
bereft of the knowledge of the Holy Qur’an. It would be wrong to suppose that they were utterly ignorant of the Arabic language, for they had been writing leaflets and delivering lectures and speeches against the Promised Messiah [as] and concocted all sorts of plans against him. They left no stone unturned in persecuting him and tried their utmost to destroy him. The only possible explanation for their silence was the fact that they were stricken dumb by God, Who wanted to give the Promised Messiah [as] a decisive victory over the forces of evil. And it was very appropriately named I‘jazul-Masih, for what could be a greater miracle of the Promised Messiah [as] than the graveyard silence gripping the Mullahs of India. It was a unique honour conferred upon him by God in fulfilment of His promise through a revelation on September 14, 1899, that the pens of all his opponents would stand paralysed and they themselves be the witnesses of this spectacle. No wonder that such miracles were called his clear enchantments. The Promised Messiah [as] writes: ‘For this book I prayed that God in His Majesty make it a miracle for Muslim clergy that no writer is able to produce a comparable book, and no one is given the ability to write such a book. My prayer was accepted and God gave me the good news: “We will stop it from heaven” and then I concluded that this is a hint that enemy will be unable to produce a book like thereof.’ (I‘jazul-Masih, p. 66, Ruhani Khaza’in, v. 18, p. 68) The Egyptian paper, al-Manazir, Cairo, paid high tributes to the Promised Messiah [as] for the fluency and mastery of Arabic. The editor of another Cairo daily, alHilal, also paid similar tributes to the Promised Messiah [as]. However, the editor of al-Manazir was upset on account of the teachings of the Promised Messiah [as] regarding Jihad. The Promised Messiah [as] told the editor of al-Manazir that Egypt was not the home of Arabic and, therefore, his adverse comment did not carry much weight. (Life of Ahmad by A.R. Dard [ra], edition of 2008, p. 807 footnote) ‘On that blessed night my prayer found acceptance from the Presence of the Great One and my Lord cheered me saying: He has been forbidden by the forbidder in heaven, Then I understood that the indication was that my opponents would not have the power to attempt it and that they would not be able to produce the like of it either in eloquence or in its qualities. This good news was given by Allah, the Most Benevolent, during the last ten days of Ramadan.’ (I‘jazul-Masih, p. 66, Ruhani Khaza’in, v. 18, p. 68) Tariq Magazine April 2011
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Books of the Promised Messiah [as]
Arba‘in (Li Itmamil-Hujjati ‘Alal-Mukhalifin) The Forty (Divine Arguments Against All Opponents)
O
n the first page of Arba‘in, the Promised Messiah [as] forcefully laid down why he is embarking upon this project, he says on Ruhani Khaza’in, volume 17, page 343: Today, in order to satisfy all seekers of knowledge, I invite all my opponents, non-believers that I propose to publish forty flyers. (After this flyer I will issue a flyer every fortnight provided I do not face any hurdle till I complete the number forty, or any one of my opponents without exuding any filthy air that is perceptible to anyone, comes in the field, and like me show a sign, but I must remind here that this is not intended to be any Mubahalah (Prayer Duel) with anyone or asking any prophecy in respect of anyone). So on the day of Judgment, I can present to God Almighty that I have fulfilled my mandate. So now, with all due respect and humility, I address all Muslim clergy, Christian clergy, Hindu clergy and Pundits and Aryans to whom I send this flyer and inform them that I have been sent to this world in order to uplift morality, and reform beliefs and remove weaknesses of faith. My step is in the footstep of Jesus, peace be upon him, and it is why I am called the Promised Messiah. And I have been commanded that I spread the word of God and of truth by manifesting heavenly signs and teaching piety. I am against raising the sword for the purpose of spread of religion and to cause bloodshed in the name of religion. I am a Prophet of God and I try to remove all mistakes and weaknesses. The book consists of four handbills (though originally 40 such handbills were planned). In the first Arba‘in (No. 1) issued on July 23, 1900, the Promised Messiah [as] declared that it was not a Mubahalah, nor was it meant to be a dreadful prophecy for any opponent. This competition is about the person at whose hand God almighty reveal hidden affairs, manifest sign and accept the prayers, these should be completely be detached from any interest personal or otherwise. Refrain from any prophecy that is intended to disturb common peace or against the Government or related to humiliation or death of anyone. (Arba‘in, p. 1 footnote, Ruhani Khaza’in, v. 17, p. 343 footnote) In the first part, the Promised Messiah [as] said: I am called the Promised Messiah. I am commanded to spread the truth in the world only through pure teachings and extraordinary signs. I am against the use of the sword for the sake of religion. I am commissioned to remove, as much as I can, all wrong notions from among the Muslims and to invite them to the ways of pure morals, forbearance, meekness, fairness and truthfulness. I declare unto all Muslims, Christians, Hindus and Aryas that I have no enemy in the world. I love mankind as does a mother, even more than that. I am an enemy only to such false beliefs which destroy the truth. Sympathy for man is my duty and hatred of falsehood, idol worship, transgression and every kind of wickedness, injustice and evil behaviour is my principle. The real reason for the effulgence of my sympathy is the fact that I have discovered a mine of gold and Jewels and it is a good fortune that I have found in this mine, a priceless diamond full of lustre. The price of that diamond is so great that if I were to distribute it amongst all my brethren of mankind each one of them would become richer than the one who possesses in the world today notwithstanding the greatest quantity of gold and silver. What is that diamond? The True God. To get to Him is to recognize Him, to have a true faith in Him, to seek Him it would be the height of injustice that after possessing so much wealth I should keep mankind deprived of it, that I should enjoy it while they should starve. It is absolutely impossible for me to do so. My soul is sore vexed when I see their poverty and starvation and my heart sinks when I find them in darkness. I want to fill them with heavenly wealth, and I wish them to get as many jewels of truth as humanly possible…It has been made clear to me that among Divine messengers, he, whose teaching is perfect, holy and full of wisdom to the utmost degree, is our Chief, Muhammad Mustafa [saw]. (Arba‘in, No. 1, pp. 2-4, Ruhani Khaza’in, v. 17, p. 344-346)
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Tariq Magazine April 2011
Quick Facts Title: Arba‘in (Li Itmamil-Hujjati ‘Alal-Mukhalifin) Pages: 131 Volume: 17 Book Number: 3 Progressive Number 64 Language: Urdu Year Written: 1900 Year Printed: 1900 Press: Diya’ul-Islam Press, Qadian
Books of the Promised Messiah [as]
The Narrative of the Two Martyrdoms
The Martyrdom of Abdul Rahman, a Disciple of Maulvi Sahibzada Abdul Latif, Chief of Khost in the State of Afghanistan
A
pproximately two years prior to the martyrdom of Sahibzada Maulvi Abdul Latif, his pious disciple Mian Abdul Rahman came to Qadian two or three times at his master’s bidding. Each time he stayed with me for several months. Having stayed in my company and having listened to my discourses and my teachings, his faith developed tremendously and when he returned to Kabul he had fully grasped the fundamentals of my teachings. It was during the time of his stay with me that I had published some books in refutation of the common notion of JIHAD-the holy war. He was fully conversant with the fact that our Movement was opposed to the concept of holy wars as commonly understood. It so happened that after bidding farewell to me, he reached Peshawar where, by chance, he met Khwaja Kamaluddin, Pleader, who is also one of my followers. Khwaja Kamaluddin had then published a booklet condemning holy wars. He was so much impressed by its reasoning that he openly discussed this notion when he reached Kabul. He strongly supported the view that it was not permissible to wage holy war against the British as they afforded peace and protection to millions of Muslims who live in their territories in perfect peace and harmony with their other subjects. This information eventually reached the ears of Amir Abdul Rahman through some mischievous Punjabis who served him in his court. They told him that Maulvi Abdul Rahman was a disciple of a Punjabi who claimed to be the Promised Messiah and one of his teachings was not only that it was unlawful to wage holy war against the British but that in the present age holy war was not lawful at all. At this the Amir flew into an outrage and commanded that the poor man be arrested so that more could be learnt in this connection after questioning him. In the end, it was proved that the man was undoubtedly a disciple of the Promised Messiah who strongly opposed the idea of a holy war. Therefore, this poor victim of oppression was strangled to death with a piece of cloth while he was in custody. It is reported that many heavenly Signs were manifested at his martyrdom. This was how Mian Abdul Rahman was martyred. Now we shall relate the tragic story of the martyrdom of Sahibzada Maulvi Abdul Latif and exhort our followers to cultivate faith similar to his, because if a person is not wholly devoted to God and remains partly inclined towards mundane things, he cannot be reckoned to be a true believer in heaven. Account of the tragic martyrdom of Maulvi Sahibzadah Abdul Latif, of Khost in the Territory of Kabul [ra] Let us now revert to the tragic event. When the venerable saint refused to succumb to any temptation offered and spurned them all, the king was greatly disappointed and with his own hand wrote a lengthy document in which, after quoting the verdict of the hostile divines, he wrote that such a deviant one rightly deserved the punishment to be stoned to death. This document was then hung round the neck of the Akhwandzadah. The king then ordered that a hole be pierced through his nose and a string be passed through it with which the saint was to be led to the place of execution. This inhuman order of the king was carried out. A hole was mercilessly pierced through his nose and a string was passed through it and in this terrible state of torture he was, through the deriding crowds and the scornful jeers of the onlookers, led to the place of execution. The Amir, himself accompanied by his courtiers, muftis and divines, rode alongside the crowd witnessing this terrible scene and arrived at the place of execution. A great multitude numbering many thousands also went along to witness this gruesome execution.
Quick Facts Title: Tadhkiratush Shahadatain Translated by: Muhammad Akram Khan Ghauri Publisher: The London Mosque, 16 Gressenhall Road, London SW18 5QL
Hadhrat Sayed Abdul Latif [ra] (pictured) and Sheikh ‘Abdur Rahman [ra] were the first two martyrs of Ahmadiyyat. They were killed in Afghanistan for accepting the message of the Promised Messiah [as].
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At the place of the execution the condemned prince was made to stand in a hole dug into the ground and was buried up to his waist. The Amir then went to him and said: Even at this stage if you denounce the person of Qadian who claims to be the Promised Messiah I shall save you. This is the last chance being offered to you. Take pity on yourself and on your family. The Sahibzadah replied: God forbid that I should deny the truth. This life is worth little and none of my kith and kin shall avail me in the least. It is not possible that I should renounce my faith for their sake. I shall die for my faith. Hearing this the divines and the jurists cried out in one voice that he was a Kafir and should be stoned to death at once. The Amir, his brother Nasrullah Khan and Abdul Ahad, the Chief Qadi, and the Chief Constable were all riding on horses and the rest of the crowd was on foot. When the condemned saint persisted in his refusal to retract and for the last time said: I value my faith more than my life, the Amir commanded the Chief Qadi to cast the first stone, as he was the one who had been foremost in condemning the victim as an apostate. The Qadi rejoined that as he was the king it was his prerogative to cast the first stone. But the king insisted that as the chief of the Sharia (religious law) whose verdict had to be carried out, the Qadi must take the initiative. The Chief Qadi then got down from his horse and threw the first stone on the helpless victim which inflicted a ghastly wound on his head, forcing it down. Thereafter the ill-starred king cast his stone with his own hand and the rest followed suit. There was hardly a single person left who did not throw a stone at the helpless saint and, within a few minutes, he was buried under a big heap of stones. When the Amir was about to return to his palace, he said that as the deceased had claimed that he would rise after six days, he should be duly guarded for the next six days. It has been reported to us that this ghastly tragedy was enacted on July 14th. A greater part of this tragic event has been reported to us by the bitter opponents of this Movement, who have confessed that they were among those who had thrown stones on that occasion. There are some others who were the disciples of the deceased martyr. They were afraid of the king and thought it expedient to keep quiet. What we have written here has been gathered together from a number of letters that we have received from different people. Generally, incidents like this are reported with exaggeration. But in this instance, on account of the fear of the Amir, many of the details were held back. In any case, the martyrdom predestined for Sahibzada Abdul Latif did come to pass, and now remains its retribution. The truth is that the portion of him who comes to his Lord a sinner is hell; he shall neither die therein nor live (C.20:V.75). It is a pity that the Amir has now become liable to punishment under the verse: Whoso kills a believer deliberately, his reward shall be hell, wherein he shall abide, and Allah will be wroth with him and will cast him away and will prepare for him a great punishment (C.4:V.94). Alas, he did not fear Allah a whit and slaughtered a believer, the like of whom could not be found in the whole length and breadth of Kabul. Such persons who do not hesitate to lay down their lives in defence of truth and are not restrained from doing their duty even by the love of their wives and children are the cream of the nation.
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Tariq Magazine April 2011
Such persons who do not hesitate to lay down their lives in defence of truth and are not restrained from doing their duty even by the love of their wives and children are the cream of the nation.
Books of the Promised Messiah [as]
Books of the Promised Messiah [as]
O Abdul Latif may thousands of blessings be showered on thee, for thou hast, in my own lifetime, manifested unparalleled fidelity for me and I do not know how my followers will behave when I am no more among them. That courageous man, the beloved of God the Creator, did at last prove his mettle. He surrendered his life for the sake of the True Beloved (God) as he was completely disinterested in this ephemeral world. The wilderness of life is full of diverse dangers, as millions of deadly serpents wait in every nook and cranny.
This is what is known as the path of truth and purity; this is the ultimate aim of every man of true faith. They live only for His sake and have no personal aims; they throw away their own lives in the path of the Lord. They sever themselves from all worldly fame, honour and status; they surrender theirs and allow their crowns to be taken away from their heads for His sake. Having relinquished their ego they approach Him through His remembrance and for the sake of the Beloved’s Countenance they sacrifice their personal honours.
Millions of fires are seen with flames reaching up to the sky where fierce and truculent storms are all raging overhead.
Even the mention of their names furnishes us with the opportunity of the remembrance of God, causing one’s faith regarding the truth of God to be enhanced and causing joy for our hearts.
There is a distance of millions of leagues between thee and thy Beloved’s abode and there exist numberless thorny jungles and countless dangers.
If thou be in the search of true faith, let this be your model, so shall it make the task of the seekers after truth very easy.
Notice the cleverness and amazing performance of this Sheikh from ‘Ajam: he traversed all this spiritual distance in one leap.
But you are fettered to the world; and if you die not for His sake, how could you reach the Beloved Friend?
It is incumbent that the servant be completely engrossed in the service of the Master in a manner that he is always prepared to sacrifice his being in His service. He surrendered his life as a sacrifice for the sake of the beloved and he swallowed even poison to acquire Him. So long as one does not drink the deadly cup for the sake of the beloved, how could he, a mere chaff, acquire immunity from death? Under such death there lie a hundred lives. If you wish the life eternal, then quaff the goblet full of death. O ye, who is engrossed in greed and avarice, true longing for the beloved could not abide in thy mean heart. O ye, whose heart is completely engrossed in the acquisition of mundane possessions and who has sacrificed his honour for sinful desires. Million armies of devils are chasing thee so that thou mayest burn like straw in the fire of hell. For the sake of some false hope or fear thy faith begins to quiver. Do you trample the true faith of God under thy feet for the sake of this faithless abode?
O ye, the world-seeking dog, how can ye hope to reach the Beloved Friend? Annihilate thyself in His path so that thou mayest inherit spiritual blessing; and surrender thy life so that a new life be given to you. Thou art wasting thy life in pride and rancour having shut thine eyes from the path of truth and faith. The pure-hearted have a strange affinity with the purehearted but the evil-minded ones always abhor the true pearl. The secret of faith is sowing the seed of self-destruction; added to this one has to discard the material life. When thou truly engageth thyself in bewailing before God Almighty, consequently someone is raised to lead people to the right path. The heart aware of spiritual secrets bewails at the deplorable condition of the ignorant ones; and those gifted with the light of true knowledge feel pity, in their hearts for the blind ones. The law of nature has been so ordained that the strong comes to the aid of the weak. (Translation of an ode) Tariq Magazine April 2011
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Books of the Promised Messiah [as]
Tuhfa–e–Golarhviyyah (A Gift for Golarvia)
P
ir Mehar ‘Ali Shah of Golarha produced a book against the Promised Messiah [as] entitled Shamsul-Hidayah fi Ithbate Hayatil-Masih in support of the general belief that Jesus, son of Mary, is alive in heaven. This book, published in January 1900, was in fact the work of Maulavi Muhammad Ghazi (Maulavi Muhammad Ghazi was a disciple of Pir Mehar ‘Ali Shah of Golarha. ) but appeared under the authorship of Pir Sahib. Hadrat Maulavi Hakim Nur-ud-Din saw a few pages of the book in the Mustafia Press, Lahore, where it was under print and asked Pir Sahib eleven questions and he wanted full references of the work of Ibn Jarir and Ibn Kathir, so that his contention could be fully refuted. Pir Sahib first avoided the subject but eventually acknowledged the fact that the book was not written by him but by Maulavi Muhammad Ghazi, who was not available and, therefore, the references asked by Hadrat Maulavi Hakim Nur-ud-Din could not be given. This was a very disappointing reply and exposed utter ignorance of the Pir Sahib. Thereupon, Maulavi ‘Abdul Karim wrote a crushing rejoinder in the al-Hakam, which had started appearing in Qadian (April 24, 1900): To cover up his own ignorance of the Holy Quran and Ahadith, Pir Sahib had the cheek to insinuate that the Promised Messiah [as] had no knowledge of the Holy Quran. To this, the Promised Messiah [as] replied through an Ishtihar ( July, 1900) and invited him to appear at a meeting with him to be held at Lahore where forty verses of the Quran may be selected by lots, in the presence of the audience and the parties concerned should write the commentary on the selected 40 verses in the meeting, without the help of books or assistance, within 7 hours. The paper must be in Arabic and written on the spot. And three judges from the audience will adjudge the paper. This fact was revealed by the disciple himself in a letter dated March 28, 1900, addressed to Hadrat Maulavi Hakim Nurud-Din [ra]. He made a similar invitation to 86 other prominent Maulavis and Sajjadah Nashin (Presiding Pirs) whose names were mentioned in the same Ishtihar. But the tall talking and the boasting ulema and the Pir Sahib remained silent over this daring challenge, lest their own ignorance was publically exposed. None came forward by the date announced by the Promised Messiah [as]. An interesting event took place which exposed how Pir Mehar ‘Ali Shah was deceitful and mischievous, he without responding to this challenge, or accepting the terms of the condition laid down by the Promised Messiah, came to Lahore suddenly unannounced and issued a flyer, demanding that the Promised Messiah [as] hold a debate on verses of Holy Quran and Ahadith, and if the Promised Messiah [as] was overpowered, then he had the cheek to ask the the Promised Messiah [as] to accept his bai‘at and then they will proceed to write the commentary on surah al-Fatihah in Arabic. “The Promised Messiah [as] giving details of this trickery said what was the point in writing the commentary after bai‘at. The Promised Messiah [as] further added by taking shelter in the shape of a debate Pir Sahib had sought a flight from writing a commentary of surah al-Fatihah and deceived the people in making them believe that he had accepted the challenge. The Promised Messiah [as] recalled the fact after holding a debate with ‘Abdullah Atham, he had made it very clear that he would never hold a debate with anyone on any subject.” (Ruhani Khaza’in, vol. 17, Introduction to the book by Hadrat Jalal-ud-Din Shamsra, pp. 22-23).
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Tariq Magazine April 2011
Quick Facts Title: Tuhfa-e-Golarhviyyah Pages: 254 Volume: 17 Book: 2 Progressive Number: 63 Language: Urdu Year Written: 1900 Year Printed: 1902 Press: Diya’ul-Islam Press, Qadian
Books of the Promised Messiah [as]
In a letter on December 7, 1900, the Promised Messiah [as] invited Pir Mehar ‘Ali Shah to write a quality and in ornate Arabic language, a commentary on surah al-Fatihah within 70 days. He further elaborated both have 70 days beginning from December 15, 1900. Therefore, The Promised Messiah [as] wrote an exhaustive commentary in high flown Arabic on surah al-Fatihah which appeared under the title of I‘jazul-Masih on February 23, 1901. Notwithstanding the open challenge given to the leading scholars, Mullahs and Pirs (Saints) of India, the Promised Messiah [as] undertook to write a book in which he preached the Divine message. In addition to the arguments that he adduced from the Holy Quran and Ahadith, he referred to the evidences of some Sufis on the subject. Explaining the purpose of writing the book, the Promised Messiah [as] said that some people might think that Pir Sahib was certainly capable of holding a debate with him, if not writing commentary in Arabic. The Promised Messiah [as] said he could not undertake a debate as in his book Anjam-e-Atham he had foresworn not to hold any further debate but nonetheless Maulavi Sahib could write a refutation of this book. In order to remove this lurking suspicion in the minds of the people, he invited Pir Sahib to try his hand in writing a refutation of this book and the arguments that he had adduced in favour of the natural death of Jesus, son of Mary. 1) God has bestowed upon me the understanding of the Holy Quran. 2) God has taught me the language of the Holy Quran in a miraculous manner. 3) God accepts my prayers more than of any other person. 4) God has supported me with heavenly Signs. 5) God has granted me signs from the earth. 6) God has bestowed upon me that I shall triumph over everyone who comes forward to oppose me. 7) God has given me the good tidings that my followers will always triumph over others through their reasoning in support of the truth, and that they and their progeny will be greatly honoured in the world, so that they should see that he who comes to God never suffers loss. 8) God has promised me that till the Day of Judgment, He will continue to manifest my blessings so much so that kings will seek blessings from my garments. 9) Twenty years ago, I was informed by God that I would be denied and that people would not accept me but that God would accept me and would manifest my truth through powerful signs. 10) God has promised me that for the purpose of repeating the light of my blessings, a person will be raised from among my progeny into whom God will breath blessings of the Holy Spirit. He will be characterized by inner purity and will have a close holy relationship with God. He will be a manifestation of the True and the High as if God had descended from heaven. The time is coming and is near when God will spread far and wide the acceptance of this Movement. It will spread in the East and the West and in the North and the South and Islam will become synonymous with this Movement. This is not said by any man. This is revelation from God for Whom nothing is impossible. (Tuhfa-e-Golarhviyyah, p. 55-56, Ruhani Khaza’in, vol. 17, p. 181-182)
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Hadhrat Khalifatul Masih II [ra]
A nation cannot be reformed without first reforming its youth
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april
2011 vol. 16 | issue 2
Charter of Priviliges This is the document which Muhammad, son of ‘Abdullah (saw), God’s Prophet, Warner and Bearer of glad-tidings, has caused to be written so that there should remain no excuse for those coming after. I have caused this document to be written for Christians of the East and the West, for those who live near, and for those of the distant lands, for the Christians living at present and for those who will come after, for those Christians who are known to us and for those as well whom we do not know. 1. Any Muslim violating and abusing what is therein ordered would be regarded as violator of God’s testament and would be the breaker of His promise and would make himself deserving of God’s curse, be he a king or a subject. 2. I promise that any monk or wayfarer, etc., who will seek my help on the mountains, in forests, deserts or habitations, or in places of worship, I will repel his enemies with all my friends and helpers, with all my relatives and with all those who profess to follow me and will defend him, because they are my covenanted. And I will defend the covenanted against the persecution, injury and embarrassment by their enemies in lieu of the poll-tax they have promised to pay. 3. If they will prefer themselves to defend their properties and persons, they will be allowed to do so and will not be put to any inconvenience on that account. 4. No bishop will be expelled from his bishopric, no monk from his monastery, no priest from his place of worship, and no pilgrim will be detained in his pilgrimage. 5. None of their churches and other places of worship will be desolated or destroyed or demolished. No material of their churches will be used for building mosques or houses for the Muslims, any Muslim so doing will be regarded as recalcitrant to God and His Prophet. 6. Monks and bishops will be subject to no tax or indemnity whether they live in forests or on the rivers, or in the East or West, North or South. I give them my word of honor. They are on my promise and covenant and will enjoy perfect immunity from all sorts of inconveniences. 7. Every help shall be given them in the repair of their churches. They shall be absolved from wearing arms. They shall be protected by the Muslims. Let this document be not disobeyed till the Judgment Day.