Tariq Magazine (Volume 17, Issue 2, February 2012) by Majlis Khuddamul Ahmadiyya UK

Brahin-eAhmadiyya: 50 or 5?

Khuddam Chanda – A Fund for a Cause

How is your Khuddam Chanda spent?

Activities carried out by MKA UK 2010-2011

Requisites and Etiquette of Majlis-eShura

the voice of khuddam

Significance and importance of Bai’at

www.khuddam.org.uk

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february

2012 vol. 17 | issue 2

National Majlis–e–Amila Mulaqaat 13th November 2011 | Fazl Mosque, London

Tariq Magazine Volume 17 • Issue 2 • February 2012

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 Yousaf Aftab Editor Muzaffar Bhatti Mohtamim Ishaat Waseem Khan, Tayyab Hayat, Mohsin Tahir, Mohammad Noman, Amer Malik, Dr Daud Chou, Waqar Ahmedi Design & Typesetting Irfan Chaudhry Muhammad Ali Ahmad Muhammad Akram Anjum Proofing Hannan Bhatti Safeer Ahmed Ibraheem Khan Hafiz Ijaz Tahir Packing & Distribution North East and Yorkshire Region

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

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2 Editorial Editorial

3 Islam Ahmadiyyat Summary of Friday Sermon Significance and importance of Bai’at Refutation of an Allegation – Nature of the death of the Promised Messiah [as] Brahin-e-Ahmadiyya: 50 or 5? The Life and Character of the Seal of the Prophets [saw]

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4 News & Events Young Muslims Happy to Help Preston Book-Stalls 2011 Muqami Events Khuddam Chanda – A Fund for a Cause How Is Your Khuddam Chanda Spent 2012 University Fees Increase and the Muslim Student Activities carried out by MKA UK 2010-2011

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5 Articles One Resembling the Holy Prophet [saw] and His Companions Requisites and Etiquette of Majlis-e-Shura Concubines and The Holy Qur’an

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6 Books of the Promised Messiah [as] Ayyamus-Sulah (The Age of Peace) Sitara-e-Qaisarah (A Gift for the Queen)

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7 Information & Announcements Majlis Khuddamul Ahmadiyya UK Calendar 2011–2012 Chanda Reference Guide

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All correspondence should be forwarded directly to: yousaf.aftab@khuddam.org.uk 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 February 2012

1 Words of Wisdom The Holy Qur’an

“’He it is Who has raised among the Unlettered people a Messenger from among themselves who recites unto them His Signs, and purifies them, and teaches them the Book and wisdom, although they had been, before, in manifest misguidance; And among others from among them who have not yet joined them. He is the Mighty, the Wise. That is Allah’s grace; He bestows it on whom He pleases; and Allah is the Master of immense grace.

The likeness of those who were made to bear the law of Torah, but would not bear it, is as the likeness of an ass carrying a load of books. Evil is the likeness of the people who reject the Signs of Allah. And Allah guides not the wrongdoing people.” The Holy Qur’an, Chapter 62, Verses 3-6

Hadith

Narrated Abu Musa [ra]: The Prophet [saw] said, “The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rain water and Allah benefited the people with it and they utilized it for drinking, making their animals drink from it and for irrigation of the land for cultivation. (And) a portion of it was barren which could neither hold the water nor bring forth vegetation (then that land gave no benefits). The first is the example of the person who comprehends Allah’s religion and gets benefit (from the knowledge) which Allah has revealed through me (the Prophets and learns and then teaches others. The last example is that of a person who does not care for it and does not take Allah’s guidance revealed through me (He is like that barren land.)” Reported by: Al–Bukhari 2

Tariq Magazine February 2012

Words of Wisdom

Writings of the Promised Messiah [as]

Hadhrat Mirza Ghulam Ahmad [as] The Promised Messiah “The members of my Jama’at should not be pleased with the mere verbal expression of faith; they should act in complete accordance with their pledge of initiation. They should bring about a change from the core of their heart. God the Almighty cannot be pleased with just having the knowledge of various aspects of Religion. If you do not bring about a change in your heart, then it will be correct to say that there is no difference between you and the others (who have not joined the Jama’at). If you display mischief, fraud and slackness, you will be ruined earlier than the others. Everybody should carry his load and act according to his pledge. Nothing can be said as to how long a man is to live. Maulvi Abdul Karim has passed away. Every Friday we have to offer the janaza (funeral prayer) of some one. Now is the time for you to do whatever you have to. When death approaches, there is nothing that can postpone it. He who does good deeds before the time of his death approaches, it is hoped that he will be purified.” Malfoozat, Volume 8, Page 118

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2 Editorial Editorial Dear Brothers

[salam] Today we face many challenges whether they are social, domestic or financially based and live in a world which has been consumed and engulfed by worldly endeavours. However, as Ahmadi Muslims we are fortunate that we have performed bai’at of the Imam of the Age, Hadhrat Mirza Ghulam Ahmad [as]. You must remember that by just performing this bai’at we have not fulfilled our obligations but have only recognised the truth. We must now act upon this bai’at, which is to sell oneself for the sake of Allah as mentioned in the following verse: “Say, ‘My Prayer and my sacrifice and my life and my death are all for Allah, the Lord of the worlds.’ ” (Ch.6:V.163)

We are those fortunate souls that have been given this opportunity to offer ourselves for the propagation of Islam and Ahmadiyyat and become servants of Islam.

Today Islam and the teachings of our beloved Master Hadhrat Muhammad [saw] are under attack and it is only through the blessings of Allah the Almighty that he out of his sheer grace and mercy has commissioned the Promised Messiah [as] to champion the true teachings of Islam to the corners of the earth and have a body of servants to carry out this task. We are those fortunate souls that have been given this opportunity to offer ourselves for the propagation of Islam and Ahmadiyyat and become servants of Islam. May Allah enable us to carry out our covenants of trust and serve Khilafat to the best of our ability.

[wasalam]

Yousaf Aftab Editor, Tariq Magazine

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Tariq Magazine February 2012

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 16th September 2011. Note: Alislam team takes full responsibility for any errors or miscommunication in this synopsis of the Friday Sermon Hudhur delivered his Friday sermon from Germany today at the start of the German Khuddam and Lajna Ijtima. Hudhur said today was also the start of the UK Khuddam Ijtima and there were Jalsa and Ijtima being held in other countries as well. May these gathering be successful with God’s special grace and may each attendee benefit from them and fulfil the objective of these gatherings. May God keep each attendee in His protection and safe from the evil of the envier and the wicked. With God’s grace each day we witness progress of the Community. Just as our Community expands, its opponents and enviers too are growing in every country. Their growth is proof that with the blessings of God, we are moving onwards in the world. The scheming of the opponents and detractors is a measure of our success. A believer should not be perturbed by it. What should perturb a believer is any lack in sincerity and connection with the Community and with Khilafat, or any deficiency in standards of Taqwa. The Promised Messiah [as] said that it is precarious even if piety and Taqwa get stagnant in a person because this leads to downward slope. Thus, Hudhur said our men, women, children, elders and youngsters should be concerned about that enemy within which stops from enhancing in Taqwa. The Promised Messiah [as] said that we should not be concerned by the external opposition but should focus on enhancing in Taqwa and purity. God Himself would deal with the opponents. As it is stated in the Qur’an: “Verily, Allah is with those who are righteous and those who do good.” (The Holy Qur’an, Chapter 16, Verse 129) Hudhur explained that if we enhance in piety the enemy cannot harm us in any way. This is what our 125 year

history tells us. The enemy has taken the lives of a few of our dear ones; indeed, he has also pillaged our property. In return, those of us who departed this world have found eternal life of God’s pleasure and God has also made up for the financial loss on individual level. Hudhur said many in the congregation before him were witness to this. God has also blessed us on a communal level in return for the sacrifices in an immeasurable way. Thus, our concern should not be about the scheming of the opponents, but about any lack of Taqwa to attain God’s pleasure. Our prayers will attract God’s grace if we have a strong connection with Him, whereas He will contend with the opponent Himself as indeed He has been doing. Hudhur said our opposition is not limited to local level; rather it is carried out via newspapers and TV channels all over the world. But it becomes a source of introduction for us. The Promised Messiah [as] once said in an assembly that people were entering in great numbers in the Community and there were no apparent reasons or explanations for this. He said that we had not appointed any religious preachers who called others to the Community. Rather, God Himself had put this attraction in place. Hudhur said some people are drawn to the Community by reading the writings of the Promised Messiah [as] while others are influenced by the message given to them by the followers and missionaries of the Promised Messiah [as], whereas seeing the spiritual pursuit of some, God Himself leads them to the guided path. As the Promised Messiah [as] said, it is such people for whom God puts arrangements in place and they are drawn to the Community with magnetic force. This was true in the lifetime of the Promised Messiah [as] and it is true today. It is a testimony of the

truthfulness of the Promised Messiah [as] that God has put this appeal and attraction in place even today and people are drawn to the Community in spite of the opposition. Once the Promised Messiah [as] said in a gathering that he had received a revelation in explanation of which he said, God would demonstrate that Pharaoh and people of his nature and Haman and people of his nature and people who were with them, were their armies, were the wrongdoers. He said Pharaoh and his associates believed that the Israelites were going to be destroyed, but God stated that they were wrong. Similarly, people opine about our Community, but the will of God is something else. Hudhur said be it a governmental power or any organisation, it cannot destroy the Community. Many a great Pharaoh and Haman came but could not succeed in this. Many a great envier came and were consumed in the fire of their envy and the wickedness of many a wicked rebounded on them. Hudhur said there are many examples of how God continues to bless the Community and he would present a few. An Ahmadi from Palestine wrote that in a childhood dream the Holy Prophet [saw] had given him the glad tiding that he would be a soldier of the Imam Mahdi and he had been in search ever since. Once he happened to watch a Christian TV channel in which Islam and the Holy Prophet [saw] were verbally abused. He quickly turned to Arabic channels in the hope for any response to the Christian channel but there he only saw nonsensical matters being discussed. Sometime later, he happened to come across MTA and he felt the people on it were truthful. Gradually, watching MTA transformed his life and after having conviction of Tariq Magazine February 2012

Islam Ahmadiyyat heart, he took his Bai’at. Ahmad Ibrahim sahib from an Arab country wrote that he came across MTA by chance. In the beginning he was troubled but gradually had conviction of heart about what he saw. He performed Istikhara which was responded with: “Verily, those who swear allegiance to thee indeed swear allegiance to Allah…” (The Holy Qur’an, Chapter 48, Verse 11) His family became hostile but he asked Hudhur for prayers for his resolve and guidance for his family. Muhammad Abdul sahib of Egypt wrote that two year ago he was flicking through the channels when he came across MTA. He was astonished by what he saw and was compelled to ponder over it. He made comparisons with the programmes presented by other maulwis and realised that MTA represented real Islam. He said he is a simple Muslim and his family has become very hostile to him as they are brainwashed by the maulwis. He asked for prayers for his family. Hasti sahib from Egypt wrote that after his Bai’at he felt as if he was re-born and was living in the time of the Holy Prophet [saw]. He said after the Bai’at the maulwis opposed him a lot. He has a large house and always had a plan to convert it into a mosque, now he will do so and present it to the Community. When he did Istikhara he was informed that these people ascribe falsehood to the Imam Mahdi. He said he watches MTA and then carries out Tabligh. During the previous government he was held as prisoner of conscience on religious grounds and was tortured. Yet during his imprisonment he carried on Tabligh and convinced one prisoner officer about death of Jesus [as]. He also explained about the concept of Jihad. He was asked about the Community in Egypt and questioned why he did Tabligh. He replied that he did not do Tabligh off his own accord, but if someone asked him something, he answered because he did not tell lies. Hudhur said speaking the truth is the distinction of Ahmadis and while the whole world revolves around falsehood, an Ahmadi should never abandon speaking the truth. The new comers to Ahmadiyyat establish this standard of upholding the truth. Pure changes come about after taking Bai’at of the Promised Messiah [as] if everything is based on truth. Hasti sahib

Tariq Magazine February 2012

said that the police told him that if he continued with his Tabligh they would apprehend him on a (false) charge of bomb blast. He replied he did not care. The maulwis tried to intimidate his wife by saying that her husband had deceived her but she replied she was an Ahmadi before her husband. Osama sahib from Algeria wrote that he knew nothing about the Community until two years ago. His son told him about MTA but he dismissed it. Due to family problems he started reflecting on religious matters and when he saw MTA, his heart was satisfied. After studying Jama’at books he started Tabligh and was faced by opposition. He was reminded of the life times of earlier prophets of God who had faced opposition. He wrote to Hudhur requesting that his Bai’at is accepted. Tayyab sahib of Algeria wrote that if a specific Christian channel did not exist he would not have taken his Bai’at. Abuse on the channel and subsequent silence from the Muslims troubled him a great deal. One day he came across MTA where a discussion on the truth of the prophets of God and the Bible was taking place. He was greatly pleased by this and after watching MTA for some time he felt he had found what he had been looking for. He sent a letter requesting that his Bai’at is accepted. Abdullah sahib of Morocco wrote that he has been watching MTA programmes for a few months and very much liked the insight into Qur’an that was presented on it as well as the constructive Islamic viewpoint. He said he already rejected the erroneous interpretations of the Qur’an which presented matters contrary to logic, like ‘Jinn’ possessed people or that there were paranormal creatures. Hudhur said some weak Ahmadis were still inclined to such things. He said it should remembered that every sensible person reject these matters. Abdullah sahib wrote that he mentioned to his superior at work that Hadhrat Adam [as] was not the first man ever to which he responded that this was a very dangerous view and told him not to repeat it to anyone. Abdullah sahib came across MTA by chance and was very pleased. He felt God dispelled darkness for him through the Promised Messiah. He wrote to Hudhur requesting that his Bai’at is accepted.

Yasir sahib of Oman wrote that he had been in search of truth for a long time. Alhamdolillah, he has now found it. The dire straits of Islam made him wish with great intensity that the Holy Prophet [saw] would return. When he came across MTA by chance and saw a photo of the Promised Messiah [as] he was greatly attracted to it and felt as if he had seen a photo of the Holy Prophet [saw]. He went on to watch MTA with great absorption and his love for it grew and he was enabled to accept Ahmadiyyat. He wrote to Hudhur that he was very eager to meet Hudhur and requested prayers for the same. Hudhur said this was a cause for concern for born Ahmadis who may assume that their faith is in their blood. They need to raise their standards. A Kurdish lady who lives in Norway wrote that she happened to come across MTA by chance in 2006 and was very pleased to see it. However, she forgot the channel number but rediscovered it in 2010. She is very impressed by the arguments presented on MTA and the commentary of the Holy Qur’an. When she saw a photo of the Promised Messiah [as] she did not doubt his truthfulness for a moment. In the early days she was a little uncertain about his status of Prophethood but this was removed by study of Jama’at literature. She said she viewed the service the Jama’at is rendering with much admiration and wished to join in this Jihad. Hudhur said this is the beautiful Jihad that the Promised Messiah [as] taught by studying the Qur’an and Hadith. It is the Jihad which he introduced in the current age and which is not just for men but women are participating in this Jihad shoulder to shoulder with men, in fact at times their contribution is greater than that of men. Hussein Muhammd Saleh sahib of Algeria writes that ten years ago he only knew Islam in a ceremonial way. He tried to read the Qur’an and understand it. One day he happened to come across MTA and was quite pleased and impressed with what he saw. He felt he has been an Ahmadi from that moment on. He has read much Jama’at literature in Arabic and French and listens to Hudhur’s Friday sermons. He said the delay in taking Bai’at was because he considered himself an Ahmadi but was sceptical that he would not be able to

Islam Ahmadiyyat fulfil his pledge of Bai’at. Hudhur said such are the concerns of newcomers. The families of Jama’at elders need to inculcate such thoughts. Nasir sahib wrote that he started looking for truth four years ago and listened to the discussions and arguments of all sides. Three months ago he happened to come across MTA by chance and was drawn by the discourse of Hani sahib. He then realised the opposition against Ahmadiyyat was baseless. He believes if one has found the truth one should not deride others. He wrote that on principle he agreed with the arguments and testimonies of Hani sahib and sought Hudhur’s help and guidance as to what should he do after he has taken Bai’at. A person from Iraq wrote that he has been watching MTA for three years and was also researching it. He then did Istikhara and saw a dream in which he was asked to go and shake hands with the Holy Prophet [saw] in a tent atop a hillock, which he did. He was then told to go to another hillock and shake hands with the Holy Prophet [saw] in another tent. He was surprised and thought how could there be two of Holy Prophet [saw]. He went in the second tent and saw the Holy Prophet [saw] in the same form although he was of slightly lesser height. He felt conviction of heart and now wished to take his Bai’at. The thing that he likes best is that he finds people of all races are joining the Jama’at without any discrimination. Khalid sahib wrote that he was told by a non-Ahmadi friend that Ahmadis believed in the advent of the Promised Messiah [as] in India and a few other beliefs. He felt satisfaction about this from the outset. When he watched MTA, he was further assured. When he told his friend that he wished to take Bai’at his friend asked him if he had lost his senses. Earlier, he had seen a photo of the Promised Messiah [as] and was convinced of his truthfulness. He wrote that he has been shown the truth and it was his wish to take Bai’at on Hudhur’s hand. Ameer sahib of The Gambia wrote that during a Tabligh programme a friend called Alio Kamara sahib was introduced. Discussion with him followed, lasting two weeks. The sadr sahib told him to seek guidance from God. The same night

Kamara sahib saw a dream in which a holy person with a turban beckons him saying, ‘this is where guidance is.” Kamara sahib said the holy person was Imam Mahdi, he had seen a photo of the Promised Messiah [as]. He was given a Bai’at form and asked to read it carefully. He looked at it and said he could not wait any longer and filled the form instantly and entered the Community. Ameer sahib Ivory Coast writes that a person who used to practice giving amulets saw a dream in which a holy person says I am the Prophet Isa ( Jesus). When this person came to our mission house and saw a photo of the Promised Messiah [as] he immediately took his Bai’at recognising the face as the one he saw in his dream and repented from the practice of giving out and using amulets. Hudhur said there are many similar incidents of pious-natured people being guided by God in spite of all the opposition. Photograph or message of the Promised Messiah [as] creates an attraction in them. Hudhur said the progress of the Community is far greater than the efforts we are making. This is a Divine mission and it will be accomplished, but our attention should be drawn to what the standards of the long-term Ahmadis are. The Promised Messiah [as] said that Shariah has two main aspects safeguarding which is very important; rights of God and rights of people. Rights of God are to love, obey and worship Him and believe in His Oneness and not associate any partners with Him. The rights of people are not to perpetrate arrogance, perfidy/breach of trust or cruelty of any kind. Not to have any anomaly in one’s morals. The Promised Messiah [as] said apparently these are just two phrases but they are very difficult to put in practice. It is with only immense grace of God that one can maintain both these aspects. Some people are very short of temper and when they are infuriated neither their heart nor their tongue remains pure. They make plans against their brother in their heart and are abusive with their tongue. Others are drawn to lustful inclinations and thus break the limits set by God. Hudhur said in these countries watching vulgar films and listening to indecent material and other idle pursuits are followed because of lack of Taqwa. Young people should be particularly

careful about these matters. The Promised Messiah [as] said in short, until one’s moral condition is completely right one cannot have perfect faith. The Promised Messiah [as] wrote that it was his observation that the moral condition of people was very low. Many people thought ill of others to a large degree. They find faults with other on trivial matters. If the same faults were attributed to them they would be greatly affronted. Effort should be made to have good, positive thoughts about others, this fosters mutual strength. The Promised Messiah [as] said many people do not care about their coreligionist brothers and do not share their wealth with them. He said that Hadith enjoins to look after one’s neighbour. He said a neighbour is not merely one who lived nearby but one’s brothers are also neighbours, even if they lived a hundred miles away. The Promised Messiah [as] said his advent had two objectives; to establish true Taqwa and purity for the Muslims and for the Christians, breaking of the Cross so that no false god is seen and the world completely forgets it and the One God is worshipped. He said his opponents should remember that if the Promised Messiah’s [as] task had any hypocrisy in it, it would be consumed by its own toxins. He remarked could a liar be ever successful? As stated: “…Certainly Allah guides not one who is a transgressor, and a liar.” (The Holy Qur’an, Chapter 40, Verse :29) The Promised Messiah [as] said if his mission was a worldly affair it would be obliterated, otherwise it would be protected by angels. Next Hudhur read out a very devout prayer of the Promised Messiah [as]: “I pray that God protects the Jama’at and it is made evident to the world that the Holy Prophet [saw] was a true Prophet. And people develop faith in the existence of God. Regardless of the sort of earthquakes that occur, people recognise God and have faith in Him.” Hudhur prayed that in light of the natural disasters taking place may the world recognise God and His Prophet [saw] and his true and ardent devotee and may this be a source of establishment of Tawheed. (Oneness of God). [ameen]

Tariq Magazine February 2012

Islam Ahmadiyyat

Significance and importance of Bai’at By Shahzad Ahmed, Jamia Ahmadiyya UK

“When you find the Mahdi perform Bai’at (pledge of Allegiance) at his hands.”

still have to take the Bai’at in order to enter the fold of Ahmadiyyat.

It has been a long established practice of the Divine that whenever He sends His prophets, two groups of people emerge. Those who accept him by witnessing the signs of God Almighty that are manifested in the support of His Prophet, and then there are those who in spite of witnessing these signs of God Almighty, go on to reject and oppose His chosen and humble servant.

Before addressing this allegation it is essential to first understand that the Promised Messiah’s [as] advent was purely and solely for the revival of Islam. The Holy Prophet [saw] himself prophesised that in the latter days Islam will be in such a dire state that faith will have ascended to the Pleiades, completely disappearing from the face of the Earth. At such a time the Messiah will appear and once again restore faith back to the Earth.

The Promised Messiah [as] whose advent was prophesised by the Holy Prophet of Islam [saw] and his community are no exception to this rule of the divine. Jama’at Ahmadiyya has been facing opposition of all kinds since the advent of the Promised Messiah [as], whether it is physical attacks, social boycotts or baseless accusations. One of the many accusations that are levelled against the community is that, God forbid, the Promised Messiah [as] has established a new religion altogether. Reason being, that when someone joins the community even if he/she is a Muslim and recites the Kalima they will

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(Bukhari, Tafseer ul Qur’an, vol.3 pg.1560) How can it be possible to entertain such a thought that the Promised Messiah [as] introduced a new religion or changed the beautiful teachings of Islam. Furthermore the Promised Messiah [as] himself writes: “God be thanked a thousand times, Who has bestowed upon us a religion, which is such a means of attaining to the knowledge of God and to the fear of God, as has had no equal in any age. Thousands of blessings be upon the

immaculate Prophet [saw] through whom we have entered this faith and thousands of Divine mercies be bestowed upon his companions [ra_hum ] who irrigated this garden with their blood. Islam is such a blessed and God-indicating religion that if a person follows it truly and acts upon the teachings, guidance and admonitions contained in the Holy Word of God Almighty, the Holy Qur’an, he would behold God in this very life.” (Brahin-e-Ahmadiyya Part v, Ruhani Khaza’in , Vol.21, pp 25-26) Coming back to the original accusation with regards to the Bai’at, I would like to address this allegation by answering two questions. Firstly, is the concept of Bai’at just an innovation of our community? If we examine the Holy Qur’an, Ahadith and study the life of our Holy Master [saw] we come to find that the concept and process of Bai’at can be evidently traced back to the time of the Holy prophet of Islam [saw]. In the Holy Qur’an we read:

Islam Ahmadiyyat “Verily, those who swear allegiance to thee indeed swear allegiance to Allah. The hand of Allah is over their hands. So whoever breaks his oath breaks it to his own loss; and whoever fulfils the covenant that he has made with Allah, He will surely give him a great reward.”

3. Bai’at was taken on various occasions upon various conditions.

(The Holy Qur’an, Chapter 42, Verse 11)

Bai’at is therefore a very essential and fundamental feature of Islam which was practised by the Holy Prophet of Islam [saw].

Similarly in the Ahadith we find the following traditions: “Hadrat ‘Ubadah Bin As-Samitra narrates that, ‘We pledged at the hand of the Holy Prophet [saw] on the condition that we will listen and obey during the times of comfort and also during the times of hardship, during periods of joy and also during periods of pain, and that we will not argue with those in authority, and wherever we might be, we will hold fast to truth and will not be afraid of the objections of any critics.’” (Sunan Al-Nasa’i, Kitab-ul-Bai‘ati, Babul Bai‘ati ‘Alas Sam‘i Wat Ta‘ah) “Mother of the faithful, Hadhrat ‘Aisha [ra_ha] relates that, The Holy Prophet [saw] used to take the pledge from the women in accordance with the verse of the Holy Qur’an (The Holy Qur’an, Chapter 60, Verse 13) ‘O Prophet! when believing women come to thee, taking the oath of allegiance at thy hands that they will not associate anything with Allah, and that they will not steal, and will not commit adultery, nor kill their children, nor bring forth a scandalous charge which they themselves have deliberately forged, nor disobey thee in what is right, then accept their allegiance and ask Allah to forgive them. Verily, Allah is Most Forgiving, Merciful.’ Hadrat ‘Aisha [ra_ha] continues that: At the time of taking the pledge, the hand of the Holy Prophet [saw] never touched the hand of any woman except those who belonged to his household.’” (Sahih Al-Bukhari, Kitab-ul- Ahkami, Babu Bai‘atin Nisa’i) From the above quotations we can deduce the followings facts: 1. The concept of Bai’at existed at the time of the Holy Prophet [saw]. 2. Bai’at was taken by placing the hands with the hand of the Holy Prophet [saw].

4. The Holy Prophet [saw] would not touch the hand of any women other than the women of his household.

The second question concerning Bai’at is why a Muslim, in spite of reciting the Kalima needs to do Bai’at in order to join Ahmadiyyat? Well, we don’t need to look further than the very commandments of the Holy Prophet [saw] for the answer. The Holy Prophet [saw] concerning the advent of the Messiah has said: “When you find the Mahdi perform Bai’at (pledge of Allegiance) at his hands. You must go to him, even if you have to reach him across icebound mountains on your knees. He is the Mahdi and the Caliph of Allah.” (Sunan ibn Maja, Kitab ul Fitan Vol.2 pp1367) Therefore to do Bai’at is a commandment of the Holy Prophet [saw] that we must fulfil in order to enter this blessed community and a divine decree from the Almighty. After the Promised Messiah [as] announced that he was sent by God Almighty for the revival of Islam many companions expressed their desire for the Promised Messiah [as] to take their bai’at. However, he would only respond by saying: "I have not been commissioned" On one occasion he wrote with regards to taking the Bai’at: “The nature of this humble one is overpowered with the Unity of God and committing all affairs to Allah, and… since Almighty Allah has not conveyed anything to me in the matter of bai‘at, it is not proper that I should do so on my own initiative. Maulawi Sahib should continue to strive to foster the brotherhood in faith and nurture this tree with the pure water of sincerity and love. This method will God-willing prove beneficial.”

(Hayat-e-Ahmad, vol. 2, No. 2, pp. 12–13) From the aforementioned quote it is even more evident that the Promised Messiah [as] did not take the initiative of the Bai’at himself but only when commissioned by God Almighty. This eventually came in December 1888 in the following revelation: “And when you made up your mind, then trust Allah. And, make an ark before Our eyes and according to Our revelation. Those who take a pledge at your hand take a pledge with Allah. Allah’s hand is above their hands.” (ishtihar) And so on 23rd March 1889 the first Bai’at under the divine commandment of God Almighty was taken of Hadhrat Maulana Nuruddin [ra] at the house of Hadhrat Sufi Ahmad Jan [ra] in Mahalla Jadid in accordance with the teachings of the Holy Qur’an and the practice of the Holy Prophet [saw] as identified above. It is important to note that after the demise of the Holy Prophet [saw], the Muslims who did Bai’at at the hands of the Holy Prophet [saw] then also did it at the hands of the first Khalifa, Hadhrat Abu Bakr [ra] too. This is because they are the successors of the Prophet of God Almighty and continue that spiritual light. It is therefore essential that Bai’at should also been taken at their hands too just as the companions of the Holy Prophet [saw] did. Today, by the sheer grace of God we too have been blessed by this manifestation of the Divine and so it is incumbent upon each and every one of us to also take the Bai’at at the hands of the successors of the Promised Messiah [as]. Those opponents of ours who are accustomed to fervently raising allegations against the Jama’at fail to ponder over exactly what they are criticising and raising allegations against. When the Promised Messiah [as] took Bai’at it was his utmost desire that those who join his blessed Jama’at should become righteous Muslims and should go about a complete spiritual reformation from their previous state. He therefore laid out 10 conditions that he/she who enters the Jama’at will adhere to. These include to abstain from shirk right up their death, to keep Tariq Magazine February 2012

Islam Ahmadiyyat

away from falsehood, adultery, cruelty, to pray regularly, offer tahajjud, send blessings on the Holy Prophet [saw], serve Islam, be humble, show complete obedience etc. This is just a summary of those conditions but the question is that what is so unIslamic about that which the Promised Messiah [as] is inviting us to that infuriates the non-Ahmadi Muslims? Is this something that we don’t find in the Holy Qur’an? Are these not the basic teachings of Islam? The Promised Messiah [as] in relation to the significance of the Bai’at writes: “Bai‘at truly means to sell oneself; its blessings and impact are based on that condition. “ (Malfuzat, vol. 6, p. 173) “To take bai‘at means handing over your life to Almighty Allah. It means, ‘Today we have sold our life to Almighty Allah.’” (Malfuzat, vol. 7, pp. 29–30) He further writes:

Tariq Magazine February 2012

“This system of Bai‘at has been established solely to gather together a group of the righteous people in a Jama‘at so that a weighty group of the righteous people should make a holy impact on the world. The unity of these righteous people should be a source of blessings, grandeur, and positive results for Islam. The blessings of being united on one creed may enable them to perform noble and righteous services for the sake of Islam.” (Majmu‘ah Ishtiharat, vol. 1, pp. 196-198) Today, by the grace of Almighty God we are those fortunate ones who have been able to recognise the Imam of this age and according to the instruction of our Holy Master [saw] have taken his Bai’at and undergone that spiritual transformation which the Promised Messiah [as] desired from each and every one of us. Whose example better to cite than the first person to take the Bai’at at the hands of the Promised Messiah [as], Hadhrat Maulana Nuruddin [ra]? Who, when asked about what change he felt after doing the Bai’at replied that first he would see the Holy Prophet [saw] in his dreams now since accepting the Promised Messiah [as] I see him whilst awake.

One hundred years on and that spiritual light still illuminates the hearts of many who take the Bai’at. Ahmed Nuruddin a convert from Philadelphia, Pennsylvania regarding his Bai’at says: “Initiation into the Ahmadiyya Muslim Community has made me a much more refined and spiritually awakened human being. In both my walk and talk, those around me, especially my family, have seen a marked difference. I feel as though entering into this Community is akin to finding a fountain after wandering through a desert for one’s entire life. There is no way I can leave this fountain now. I am 100% confident that I am following the correct teachings of the Qur’an and Prophet Muhammad [saw].” Such are the blessings of taking the Bai’at at the hands of a chosen and humble servant of God Almighty. May the Almighty enable us to truly understand the importance and the great blessings attached to the noble institution of Bai’at [ameen].

Conditions of Baiâ&#x20AC;&#x2122;at I

The initiate shall solemnly promise that he/she shall abstain from shirk (associating any partner with God) right up to the day of his/her death.

That he/she shall refrain from following un- Islamic customs and lustful inclinations and shall completely submit himself/ herself to the authority of the Holy Qurâ&#x20AC;&#x2122;an; and that he/she shall make the Word of God and the sayings of the Holy Prophet Muhammad [saw] his/her guiding principles in every walk of his/her life.

VII

That he/she shall keep away from falsehood, fornication/ adultery, trespasses of the eye, debauchery, dissipation, cruelty, dishonesty, mischief and rebellion; and that he/she will not permit himself/herself to be carried away by passions, however strong they might be.

That he/she shall entirely give up pride and vanity and shall pass all his/her life in humbleness, cheerfulness, forbearance and meekness.

III

VIII

That he/she shall regularly offer the five daily Prayers in accordance with the commandments of God and the Holy Prophet Muhammad [saw] and shall try his/her best to be regular in offering the tahajjud and invoking durud on the Holy Prophet Muhammad [saw]. That he/she shall make it his/her daily routine to ask forgiveness for his/her sins, to remember the bounties of God and to praise and glorify Him.

That he/she shall hold faith, the honour of faith and the cause of Islam dearer than his/her life, wealth, honour, children, and all loved ones.

That under the impulse of any passions, he/she shall cause no harm whatsoever to the creatures of God in general and Muslims in particular, neither by his/her tongue, hands, nor any other means.

That he/she shall keep himself/herself occupied in the service of Godâ&#x20AC;&#x2122;s creatures for His sake only and shall endeavour towards the beneficence of mankind to the best of his/her God-given abilities and powers.

That he/she shall remain faithful to God in all circumstances of life, in sorrow and in happiness, in adversity and in prosperity, in felicity and in trial; and that he/she shall in all conditions remain resigned to the decree of God and keep himself/ herself ready to face all kinds of indignities and sufferings in His way and shall never turn away from Him at the onslaught of any misfortune; on the contrary, he/she shall march forward.

That he/she shall enter into a bond of brotherhood with this humble servant of God, pledging obedience to me in everything good for the sake of God, and remain faithful to it until the day of his/her death. That he/she shall exert such a high devotion in the observance of this bond as is not to be found in any other worldly relationship and connection that demand devoted dutifulness.

Islam Ahmadiyyat

Refutation of an Allegation – Nature of the death of the Promised Messiah [as] By Atta ur Rehman Khalid, Jamia Ahmadiyya UK

Hadhrat Khalifatul Masih V [atba] praying at the grave of the Promised Messiah [as] on the occasion of Jalsa Salana Qadian on December 19th, 2005

The Holy Prophet [saw] promised the second advent of the Messiah in the latter days and he mentioned many signs that would accompany him. One sign was that he would be dressed in two yellow garments.

to recognise this as they are after a literal fulfilment. Hadhrat Mirza Ghulam Ahmad [as] has beautifully expounded on all the various aspects of this prophecy in many of his books. He says (a rough English translation of the actual Urdu):

It says in the second most authentic book of Hadith i.e. Sahih Muslim and also in Sunan Ibn Majah:

“I am a man suffering from a chronic illness. The two yellow garments, about which Ahadith mention that the Messiah would descend in them and the interpretation of which according to the science of the interpretation of dreams is two illnesses, accompany me. So one garment is on my upper body; that is a constant migraine, dizziness, sleep deprivation and a heart spasm accompanies a fit. And the second garment which is on the lower part of my body is the illness of diabetes which has long afflicted me. Sometimes an urge to urinate comes hundreds of times in the night or day and I am enwrapped in all the symptoms of weakness etc that result from such an abundance in urination.”2

“Similarly, when Allah will appoint Jesus son of Mary [as] he will descend east of Damascus near a white minaret wearing two yellow garments with his hands placed on the shoulders of two angels.” 1 The two yellow garments hold a metaphorical meaning and signify two illnesses which would accompany the Promised Messiah. This prophecy was fulfilled in the person of Hadhrat Mirza Ghulam Ahmad [as] just like all the other prophecies but people have failed

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Clarifying that the two yellow garments have a metaphorical connotation and a literal meaning cannot be taken he says: “If someone says that these garments refer to real garments alone, then this would imply that Hadhrat Isa [as] would descend in two yellow garments like the Hindu ascetics. But this meaning is contrary to what the Holy Prophet [saw] himself did with regards to his own visions. Just as the Holy Prophet [saw] saw two bangles in his wrists and he interpreted it to mean two false prophets. Similarly, he saw cows being slaughtered and interpreted it to mean the martyrdom of his Companions [ra]. Moreover, he saw a long robe belonging to Hadhrat ‘Umar [ra] and interpreted it to mean righteousness. So for this Hadith why should the two yellow garments not be interpreted to mean, according to the long practice of the Holy Prophet [saw], that which all the senior interpreters of Islam have unanimously interpreted and not one

Islam Ahmadiyyat of which is contrary to this interpretation. And this is its interpretation i.e. the two yellow garments imply two illnesses.”3 Despite the clear fulfilment of this prophecy the opponents wish to turn the table and present allegations based upon the death of the Promised Messiah [as]. When in actuality his death was also a fulfilment of his own prophecy, recorded in Al-Wasiyyat where he said that he had been told on a numerous number of occasions through revelation that his death was fast approaching. Firstly, they allege that the place of the death of the Hadhrat Mirza Ghulam Ahmad [as] was God forbid a place of disgrace. No true believer in the Promised Messiah [as] can even think of mentioning such nonsense. They use such outrageous and foul language when making this false and cruel allegation for which they have no proof or evidence. This is a heinous calumniation which has no foundation and has no supporting witness. No one on the surface of the earth can say that this is a factual incident and claim to be a witness to it. All the witnesses were from among the Promised Messiah’s [as] family members and his Companions [ra]. They all unanimously said that he died on his bed. Any testimony given by other people cannot be accepted as they were not present. They should fear the wrath of Allah when making such a wicked allegation as they take on the role of the Jews in the time of Jesus [as], who attempted to prove him to have died an accursed death, when doing so. They should also remember that the people who raised such foul allegations against the Promised Messiah [as] received an humiliating punishment from Allah the Almighty similar to what they alleged. Besides if this allegation had an iota of truth then all his Companions [ra] should have deserted him when they witnessed such a humiliating end, but this is obviously not the case. The truth is that the Promised Messiah [as] actively undertook the service of Islam and Ahmadiyyat till his very last breath. Paigham-e-Sulah was his last book which he wrote in the days leading up to his death. In fact he finished it a day before his death4 having worked tirelessly to complete it as he knew of his fast-approaching death. Then, one day prior to his death he delivered

the message of truth to the leaders of Lahore. Knowledgeable people know that such hard work being done day and night renders a person weak and exerts stress on the body, and this can result in diarrhoea. According to Hadhrat Mirza Bashir Sahib [ra], an eyewitness, Hadhrat Mirza Sahib [as] died on 26th May 1908 at around 10:30am. This was after he had been falling in and out of unconsciousness. Every time he gained consciousness he only enquired whether it was time for Fajr prayer. All the Companions [ra] wished to take the funeral to Qadian and they made preparations. At first they were in great shock and trauma due to this sudden death of someone they held dearer to themselves then their very own life. When they all came back to their senses they learnt of how to react to the situation surrounding them. Promptly a few Companions [ra] including Sheikh Rahmatuallah Sahib went to the doctor to receive a death certificate. Dr Sutherland, who was the principal of the Government Medical College and the personal doctor of the Promised Messiah [as], issued a statement which mentioned that he died due to extreme weakness resulting from diarrhoea.5 This was an illness which the Promised Messiah [as] had been suffering from in fulfilment of the Prophecy of the Holy Prophet [saw] a detailed explanation of which has already been given. The death certificate was issued by a civil surgeon named Dr Gillingham, present in Lahore at the time, who signed it with his own hand. This was one aspect of this incident and on the other hand there were the ignorant people who were rejoicing and celebrating the death of the Promised Messiah [as] and expressed their internal enmity. When the funeral arrived at the rail station someone from among the opponents went to the station master and complained that this person has died from cholera which is an epidemic disease and according to the law such a person cannot be transported to another place. This was a very strange allegation as there was no sign of cholera in Lahore at the time and no one had died of it and this is a historical fact. Consequently, even though the train coach had been booked to carry the funeral the station master refused them permission to travel. What the opponents did not know was that

there was a Divine Plan playing in the background. So as soon as they refused Sheikh Rahmatuallah Sahib took out the death certificate and said that there is no mention of a death from an epidemic instead there is a mention of death from extreme weakness. Subsequently, he promptly gave them permission and the funeral left. So this brief outline of the events surrounding the Promised Messiah’s [as] death is ample proof that he died on his bed. The second allegation which is made regarding his death is that he died of cholera, a brief mention of which has already been given. The opponents also mention the prophecies that the Promised Messiah [as] made, in which he said that if he was a liar he would die of cholera, in order to emphasise their allegation. It would suffice to say that the death certificate is sufficient proof in support of the fact that he did not die of cholera. This death certificate is historical medical evidence which the Jama’at holds. In addition, the funeral having travelled by train from Lahore to Amritsar and then to Batala shows that this is merely a fabrication and slander against the pure character of the Promised Messiah [as] and it is a result of the inner hatred his opponents hold against him. So these two illnesses were in fact a testimony to the truth of Hadhrat Mirza Ghulam Ahmad [as]. However, only those who remove the coverings from their spiritual eyes can see this clear and profound truth.

References 1 Sahih Muslim, Sunan Ibn Majah – Kitabul Fitan. 2 Ruhani Khazain V 17, ‘Arba’een, Page 470. 3 Ruhani Khazain V 21, Braheen-eAhmadiyyah, Page 373. 4 Swaneh Hadrat Mesih-e-Ma’ud wa Mahdi-e-Ma’hudas by Maulana Doust Muhammad Shahid Sahib 5 Hayat-e-Tayyabah by Sheikh Abdul Qadir Sahib, Pages 350 – 358. Tariq Magazine February 2012

Islam Ahmadiyyat

Brahin-e-Ahmadiyya: 50 or 5? By Shahzad Ahmed, Jamia Ahmadiyya UK

The Promised Messiah’s [as] advent was solely and purely for the revival and renaissance of Islam as prophesised by our Holy Master Muhammad [saw], the founder of Islam. Hadhrat Mirza Ghulam Ahmad [as] was born in 1835 in Qadian, India. The time and place of his arrival was no mere coincidence but in fact through sheer divine wisdom. India at that time had become an abode for all religions, each one trying to vigorously excel and expand from the rest. Islam on the other hand was at its all time low, coming under attack from all directions and all religions, Muslims were left with no sense of pride and more dangerously no belief in their own faith. With Islam in such a dire and terrible state it was Hadhrat Mirza Ghulam Ahmad [as] who undertook the mammoth task of the vindication and exposition of Islam. He defended the honour of Islam, the Holy Qur’an and the noble character of the Holy Prophet [saw], Seal of all Prophets. He refuted the baseless accusations and allegations levelled against Islam through his writings, lectures, sermons, debates etc, which he considered to be the true Jihad for this day and age and

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once again proved to the World that it was only Islam that was the true and living faith through which man could meet and commune with his Creator once again. The Promised Messiah [as] went on to write more than 90 books in his lifetime in Urdu, Arabic and Persian addressing various subjects. Brahin-eAhmadiyya however, is considered to be the masterpiece, and greatest of them all. Regarding his book, the Promised Messiah [as] mentions the unique qualities associated with this book: 1. It contains all the truths based on the principles of the knowledge of religion; all the truths that put together can be called Islam. 2. It contains 300 proofs - strong, conclusive and convincing of the truth of Islam. 3. It contains answers to the allegations, accusations, objections and whimsical views of the opponents of Islam like Jews, Christians, Magians, Aryas, Brahmins, idol worshippers, atheists, naturalists and non-religious people.

4. It contains a discussion on the basic religious beliefs of the followers of other religions. 5. It contains the explanation of the secrets of the word of God. The wisdom of the Holy Qur’an becomes manifest throughout. 6. All the discussions have been penned with great coolness and fineness and in perfect accordance with the rules of discussion; everything has been said in a lucid manner and understanding has been made easy. (taken from ‘introducing the books of the Promised Messiah [as]’) The publication of the first two volumes of Brahin-e-Ahmadiyya in 1880 was a saviour for the Muslims who had been on the receiving end for many years and had to face opposition and allegations upon allegations against Islam. The Promised Messiah [as] was seen as a true champion of Islam and defender of the faith. Many scholars of Islam of that time and the mainstream Muslims were full of

Islam Ahmadiyyat

praise and admiration for the Promised Messiah [as] and commended him greatly for his efforts in defending Islam. Maulawi Muhammad Hussain Batalwi, a well renowned scholar at that time,who not only was the leader of the Ahle Hadith sect but was known as the ‘Shams ul Ulema – the sun of the scholars and the editor of journal Ishaa as Sunnah wrote: “In our opinion this book, at this time and in view of the present circumstances, is such that the like of it has not appeared in Islam up to now, while nothing can be said about the future. Its author too has been so constant in the service of Islam, with his money, life, pen and tongue, and personal experience, that very few parallels can be found in the Muslims. If anyone considers our words to be an Asian exaggeration, let him show us at least one such book which so vigorously fights all the opponents of Islam, especially the Arya and Brahamo Samaj, and let him name two or three persons who have supported Islam, not only with their wealth, lives, pen and tongue, but also by personal spiritual experience, and who have boldly thrown the challenge to all the opponents of Islam and the deniers of

Divine revelation, that whoever doubts the truth of God speaking to man, he may come and observe it for himself, thus giving other religions a taste of this experience.” (Ishaat as-Sunna, vol. vii, no. 6, June to August 1884, pp. 169-170) However as soon as the Promised Messiah [as] was ordained by God Almighty that he should announce that he is the Imam Mahdi and Messiah of the age as prophesised by the Holy Prophet [saw] a storm of bitter opposition arose. Just like all Prophets of God and their community have to face persecution, allegations and accusations, the Promised Messiah [as] and his community too were no exception. Since his claim the Promised Messiah [as] has had to face various allegations whether it be against his character, revelations, prophecies etc. In short they have left no stone unturned and so have even criticised the Promised Messiah’s [as] book, Brahin-e-Ahmadiyya which is nothing but full of arguments in favour of the true beauty and truthfulness of Islam. One of the allegations that is often

raised by the opponents is that the Promised Messiah [as] promised that he would write 50 volumes of this book and collected money on the basis of this promise, however only 5 were published and to cover this the Promised Messiah [as] said that the difference between 50 and 5 is only 0. This is not entirely correct and certain facts have been distorted in order to fashion this allegation. The fact of the matter is that the Promised Messiah [as] never promised anyone or announced anywhere that he was going to write 50 volumes and neither did he collect any money on the basis of such a promise as our opponents try to portray. The Promised Messiah [as] did however announce that he was going to present 300 strong arguments to establish the truth of Islam. Regarding the completion of this task at various times the Promised Messiah [as] made certain estimates as to how many volumes it could possibly take cover the task of 300 arguments and the cost. The point to remember is that these were just mere estimates and NOT promises to anyone. Tariq Magazine February 2012

Islam Ahmadiyyat There is no doubt that a publication of any kind requires a substantial amount of finance. In order for the Promised Messiah [as] to complete this task of publishing these books and ultimately defending the true honour of Islam, it was necessary that some financial contributions were made by the Muslims. Many people contributed towards this noble task purely for their love for Islam and so that they too could take part in this Jihad that the Promised Messiah [as] had undertaken. The Promised Messiah [as] published the first 2 volumes in 1880 and volumes 3 and 4 in 1884. However, after the publication of the fourth volume the Promised Messiah announced in January 1884: “Originally, at the beginning of the compilation of this book, its situation was different. Thereafter, a sudden manifestation of divine power made me aware, like Musa [Moses], of a universe of which I had no notion before. That is to say, this humble one, like Hadrat Ibn-e-‘Imran (Prophet Moses [as]), was also proceeding in the dark night of his own concepts, when suddenly from behind the curtain of the unseen came a voice: ‘inny ana rabbuka’- Surely I am your Lord. Such mysteries were then revealed as were beyond the reach of reason and imagination. Therefore, the Lord of all the worlds is now the Guardian and Manager of this book, both manifest and hidden.” (Hamm Aur Hamari Kitab, back title page Brahin-e-Ahmadiyyah, part 4, Ruhani Khaza’in, vol. 1, p. 673) Due to the fact that now the circumstances had changed considerably since the time from when the Promised Messiah [as] initially set out to write this book, and now under the Almighty’s divine command and wisdom, the Promised Messiah [as] was to undertake various

other tasks for which there would be some delay in the completion. The Promised Messiah [as], due to the great honesty and trustworthiness of his character, announced that those individuals who as a result of the changed circumstances would like to end their contract can do so. Secondly, the Promised Messiah [as] said that those who have already purchased the first four volumes and would like to return them in exchange of their money they are also permitted to do so. Thirdly, anyone who purchased the books and has now passed away, the members of their family who would like to return their books can also have their money back. Such were the steps taken to ensure that no ill feeling remained in anyone’s heart, in fact, there is not a single person who in the life time of the Promised Messiah [as] that said his money was not returned upon demanding of it. In 1905, the Promised Messiah wrote the 5th and final volume of Brahin-eAhmadiyya. Upon the completion of this book he said that although he had estimated that in order to present 300 arguments it may possibly take up to 50 volumes. However 5 is sufficient enough, the reason being that God Almighty had taught the Promised Messiah [as] these arguments in such a manner, that in turn he was able to write these so eloquently and thus only 5 volumes were required. Anyone who reads this book will be compelled to say that it is filled with the proofs of the beauty of Islam, the Holy Qur’an and our master, the Holy Prophet [saw]. In fact, there has not been a single person who can claim that this book failed in that respect. The Promised Messiah [as] was so certain that not a single person could refute those arguments and so offered a reward of 10,000 rupees to anyone who could do so or even one-fifth of the arguments and did this with such conviction and boldness that he got this challenge printed in great big bold letters that took up 28 pages of the book.

As far as the allegation that the Promised Messiah [as] said that the difference between 50 and 5 is only 0, which the opponents try to make a mockery out of, is due to the lack of intellect and understanding on their part. The Promised Messiah [as] has mentioned something very beautiful and subtle. The Promised Messiah’s [as] estimate of writing 50 volumes, under divine guidance from the Almighty was able to put them so eloquently and concisely in just 5 volumes and so the content of these 5 volumes is nothing short of what he intended to originally write in 50, hence there being no difference whatsoever. We find a similar case in the traditions of the Holy Prophet [saw] too. The Holy Prophet [saw] was first instructed by God Almighty about 50 prayers in the day which eventually got cut down to just 5. However, God Almighty said that although these are 5 but they are also 50 (bukhari kitaab us Salaat) i.e. that although they are 5 in number but they carry the reward of 50. Similarly although they may be 5 books but they are equal to 50. The Promised Messiah [as] throughout his life stressed upon the importance of Jihad. He made it very clear in light of the Holy Qur’an and the Ahadith that the Jihad of this day and age was not about the sword and the winning of territories but it was the Jihad of the pen. The Promised Messiah [as] truly lived up to this Jihad in every aspect. Although, under divine commandment he postponed the writing of Brahin-eAhmadiyya however, he did not stop from this Jihad altogether. The Promised Messiah [as] in defence of Islam went on to write over 90 books and did not just only present 300 arguments but in fact presented thousands and proved to the world once again that Islam is the true, living faith through which the living God can be attained.

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Islam Ahmadiyyat

The Life and Character of the Seal of the Prophets [saw]

Sixth 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]. Translated from Urdu by Ayyaz Mahmood Khan

By Hadhrat Mirza Bashir Ahmad [ra]

— part vi —

Pioneers of Islam After Hadhrat Khadijah [ra], Hadhrat Abu Bakr [ra], Hadhrat ‘Ali [ra] and Zaid bin Harithah [ra], five more individuals accepted Islam through the preaching of Hadhrat Abu Bakr [ra]. All of these individuals acquired such eminence and dignity, that they were considered the greatest of companions. These are their names: first was Hadhrat ‘Uthman bin ‘Affan [ra] who belonged to the dynasty of the Banu Umaiyyah. When he accepted Islam, he was approximately 30 years of age. After Hadhrat ‘Umar [ra], he became the third Caliph of the Holy Prophet [saw]. Hadhrat ‘Uthman [ra] was remarkably modest, loyal, soft-hearted, beneficent and affluent. Hence, he served Islam financially on many occasions. The love of the Holy Prophet [saw] for Hadhrat ‘Uthman [ra] can be measured by the fact that he gave him two of his daughters in marriage, one after the other, due to which he is known as “Dhun-Nurain” (the possessor of two lights). Second was Hadhrat ‘Abdur-Rahman

bin ‘Auf [ra], who belonged to the dynasty of the Banu Zuhrah, the dynasty of the Holy Prophet’s [saw] mother. He was a man of extraordinary understanding and experience. It was he who settled the issue of the Caliphate of Hadhrat ‘Uthman [ra]. When he accepted Islam he was around 30 years of age. He died in the reign of ‘Uthman [ra]. Third was Sa‘d bin Abi Waqqas [ra], who at that time was in the prime of his youth – that is to say, 19 years of age. He was also from the Banu Zuhrah and was extremely brave and courageous. In the reign of Hadhrat ‘Umar [ra], Iraq was conquered by him. He died in the time of Amir Mu‘awiyah. The fourth was Zubair bin Al-‘Awwam [ra], who was a cousin of the Holy Prophet [saw]. He was the son of Safiyyah bint ‘Abdul-Muttalib and later became the son-in-law of Hadhrat Abu Bakr [ra]. He belonged to the Banu Asad and when he accepted Islam he was only 15 years old. At the occasion of the Battle of the Ditch, the Holy Prophet [saw] endowed him the title of Hawari [disciple], due to an exceptional

service performed by him. He was martyred in the reign of Hadhrat ‘Ali [ra], during the Battle of the Camel. The fifth was Talhah bin ‘Abdullah [ra], who was from the tribe of Hadhrat Abu Bakr [ra], the Banu Taim. At that time, he was in the prime of his youth. Talhah [ra] was also amongst the distinctive devotees of Islam. He was martyred in the reign of Hadhrat ‘Ali [ra], during the Battle of the Camel. All of these five companions are amongst the Al-‘Asharah Al-Mubashsharah, in other words, they were included amongst the ten companions who were especially given glad tidings of entrance into paradise, according to the blessed words of the Holy Prophet [saw] himself, and who were regarded as his utmost and intimate companions and advisors.1 Initially, after these companions others who believed in the Holy Prophet [saw] were from the Quraish, as well as from other tribes. The names of some of these are as follows: Abu ‘Ubaidah bin ‘Abdullah bin AlTariq Magazine February 2012

Islam Ahmadiyyat

Jarrah [ra], who conquered Syria in the time of Hadhrat Umar [ra], was a man of an exceedingly righteous and ascetic disposition. Abu ‘Ubaidah [ra] was from the tribe Banu Khalj of the Quraish who were, at times, referred to as Fihri, being attributed to Fihr bin Malik. The status and value of Hadhrat Abu ‘Ubaidah [ra] in the eyes of Hadhrat ‘A’ishah [ra] was so great that she would say: “If Abu ‘Ubaidah [ra] had been alive at the death of Hadhrat ‘Umar [ra], he would have been Caliph.” Hadhrat Abu Bakr [ra] also held Abu ‘Ubaidah [ra] in high regard; thus, at the demise of the Holy Prophet [saw], Hadhrat Abu ‘Ubaidah [ra] was also amongst those whom Hadhrat Abu Bakr [ra] held worthy of Caliphate. Hadhrat Abu ‘Ubaidah [ra] is also among the Al-‘Asharah Al-Mubashsharah. He was martyred in the reign of Hadhrat ‘Umar [ra] as a result of a plague epidemic. Then there was ‘Ubaidah bin Al-Harith [ra], who was from the Banu Muttalib

Tariq Magazine February 2012

and was amongst the near relatives of the Holy Prophet [saw]. Abu Salamah bin ‘Abdul Asad [ra] was the foster brother of the Holy Prophet [saw] and belonged to the Banu Makhzum. After his death, the Holy Prophet [saw] was married to his widow, Ummi Salamah [ra]. There was also Abu Hudhaifah bin ‘Utbah [ra] who was from the Banu Umaiyyah. His father, ‘Utbah bin Rabi‘ah, was among the chieftains of the Quraish. Abu Hudhaifah [ra] was martyred in the Battle of Yamamah, which was fought against Musaylimah Al-Kadhdhab, during the caliphate of Hadhrat Abu Bakr [ra]. There was Sa‘id bin Zaid [ra] of the Banu ‘Adi, who was the brother-in-law of Hadhrat ‘Umar [ra]. He was the son of Zaid bin ‘Amr bin Nufail [ra], who had abandoned polytheism even in the Age of the Jahiliyyah [the Age of Ignorance]. Sa‘id [ra] is also among the ‘Al-Asharah Al-Mubashsharah. He died in the time of Amir Mu‘awiyah. There was ‘Uthman bin Maa‘un [ra] who was from the Banu Jumah. He was a

man of an extremely ascetic disposition. He had abandoned drinking even in the era of the Jahiliyyah and wished to become a recluse after accepting Islam, but the Holy Prophet [saw] did not permit this saying; “Religious reclusion is not permitted in Islam.” Then there was Arqam bin Abi Arqam [ra], whose home was situated at the foot of Mount Safa. The Holy Prophet [saw] later made that house his religious headquarters. Arqam [ra] was from the Banu Makhzum. Then came ‘Abdullah bin Jahashra and ‘Ubaidullah bin Jahash [ra]. Both of them were the paternal cousins of the Holy Prophet [saw], but did not belong to the Quraish. Zainab bint Jahash [ra], who later was blessed with a matrimonial tie with the Holy Prophet [saw], was their sister. ‘Abdullah bin Jahash [ra] was among those who had abandoned idol worship, even in the era of the Jahiliyyah. With the advent of Islam he became Muslim, but when he migrated to Abyssinia he abandoned Islam for some reason, and became a Christian. His widow, Ummi Habibah, who was the daughter of a

Islam Ahmadiyyat renowned chieftain of the Quraish, Abu Sufyan, later married the Holy Prophet [saw].2 In addition to these people was ‘Abdullah bin Mas‘ud [ra], who was not from the Quraish, but belonged to the Hudhail tribe. ‘Abdullah [ra] was a very poor man and would pasture the goats of ‘Uqbah bin Abi Mu‘it, a chieftain of the Quraish. After he accepted Islam, he came into the service of the Holy Prophet [saw], and his blessed company ultimately transformed him into a very learned scholar. The foundation of the Hanafi Jurisprudence is primarily based on his narrations and religious interpretations. Then was also Bilal bin Rubah [ra], the Abyssinian slave of Umaiyyah bin Khalf. After he migrated, the duty of calling the Adhan [call to prayer] in Madinah, was entrusted to him. However, after the demise of the Holy Prophet [saw] he stopped calling the Adhan. However, in the Caliphate of Hadhrat ‘Umar [ra] when Syria was conquered, upon the insistence of Hadhrat ‘Umar [ra], he resumed calling the Adhan. This reminded everyone of the Holy Prophet’s [saw] era, and Hadhrat ‘Umar [ra] and the companions who were present at the call of the Adhan, as well as Bilal [ra] himself, wept bitterly. Hadhrat ‘Umar [ra] loved Bilal [ra] to the extent that when he died, Hadhrat ‘Umar [ra] said, “This day a chieftain of the Muslims has passed away.” These were the words of the king of that time for a poor Abyssinian slave. Then there was ‘Amir bin Fuhairah [ra], whom Hadhrat Abu Bakr [ra] freed from slavery and employed as an attendant. There was also Khabbab bin Al-Arat, who was a freed slave, and in those days worked in Madinah as a blacksmith. Then there was Abu Dharr [ra], who belonged to the Ghifar tribe. When he heard of the Holy Prophet’s [saw] claim, he sent his brother to Makkah to investigate. Thus, his brother came to Makkah and briefed Abu Dharr after his return, but he was not satisfied. For this reason he later came to Makkah himself, and after meeting the Holy Prophet [saw] became Muslim. An elaborate and quite interesting account of his acceptance of Islam is written in Bukhari.3 Abu Dharr was very devout and a man of an ascetic disposition.

He believed that the collection of wealth should be condemned under all circumstances. At times, he would fall into a dispute with other companions over this belief.4 These are some of the people who accepted Islam in its first three to four years. Among them, the wives and children of those who were married, generally accepted Islam as well. Thus, in addition to Hadhrat Khadija [ra], historians have particularly named Asma’ bint Abi Bakr [ra] and Fatimah bint Al-Khattab [ra], the wife of Sa‘id bin Zaid, among the early Muslim women. In addition to these, Ummi Fadl, the wife of ‘Abbas bin ‘Abdul-Muttalib, was also among the pioneer Muslims. It is strange that up to this time, ‘Abbas himself had not accepted Islam. In any case, the outcome of the three to four year laborious efforts of the Holy Prophet [saw], was merely these few souls. However, among these original pioneers, with the exception of Hadhrat Abu Bakr [ra], there were none who possessed particular influence and honour among the Quraish. Some were slaves and most were poor and weak. A few, however, were related to upper class families of the Quraish. But even amongst them, most were youngsters and thus were not in a position to influence their tribes. Others who were aged had no influence due to their poverty or other reasons. Due to this, it was a popular belief among the Quraish that only young and weak people had accepted Muhammad [saw]. Therefore after many years, when Heraclius, the King of Rome inquired of Abu Sufyan, the Chief of Makkah; “Does the nobility accept Muhammad [saw] or the weak, lower class?” Abu Sufyan responded, “The weak and lower class accept him.” Upon which Heraclius answered, and beautifully indeed: “In the beginning it is the lower class who accept the messengers of Allah.”5

Method of taking the Bai’at (Pledge or Initiation of Allegiance] by the Holy Prophet [saw]) At this point, it is not inappropriate to mention here that when an individual would come to accept Islam, the method

of the Holy Prophet [saw] was that he would take that person’s hand into his own and would seek a declaration in predetermined words. The person would take an oath that he would obey every Ma’ruf [good] decision made by the Holy Prophet [saw] thereafter. In the declaration of Islam, after clear mention of fundamental principles, an oath would be taken; for example, “I shall believe in God as One and without partner, I shall not indulge in polytheism, and shall abstain from evil deeds such as stealing, adultery, murder and lying,” etc. Whilst taking Bai’at from women, the Holy Prophet [saw] would seek the same declaration, but would not take the hands of women into his own. Instead, a verbal oath of allegiance would suffice. Afterwards, when injunctions relevant to Jihad (to strive by the sword were revealed, the Holy Prophet [saw] made an addition to the words of Bai’at, with reference to Jihad. The Bai’at of women however, remained unaltered, until the end.6 Aside from the Bai’at, it was a custom of the Holy Prophet [saw] not to shake hands with women, who were beyond the prohibited degrees.7 When the teachings of Purdah (covering one’s body and wearing the veil) were revealed, the disclosure of the beauty of men and women to one another, whether by sight or touch, was declared forbidden by religious law (The Holy Qur’an, Chapter 24, Verse 32)

Initial Concealment and the Conduct of the Quraish Initially, for approximately three years, the Holy Prophet [saw] largely kept his preaching discreete. As such, during this period, there was no specific centre where the Muslims could gather. So, the Holy Prophet [saw] would meet seekers of truth who would come as a result of his own preaching endeavours and of other Muslims, in his own home or on the outskirts of town. This secrecy was maintained to the extent that, at times, even Muslims themselves remained unaware of the acceptance of Islam of one another, because at this time, Muslims generally concealed their religion and news would rarely reach the chieftains of the Quraish. However, if news did in fact reach them, in those days Muslims were mostly not vehemently opposed and their opposition was in fact limited to mockery alone. This is because they thought of this entire endeavour Tariq Magazine February 2012

Islam Ahmadiyyat as child’s play. If on the other hand, someone did oppose the Muslims severely, this opposition was individual, and there was no unified resistance exerted against the Muslims by the Quraish.

Pillars of Islam in the Early Era The fundamentals of Islam have been mentioned above. In other words, during this early era – when the revelation of Islamic law was in its preliminary stages – among the pillars of Islam, greatest emphasis was put on the existence and unity of Allah. After this, the belief in the messengers of God, life after death, and the doctrine of reward and punishment after death were stressed. Although these principlals are fundamental that if one reflects, everything is encompassed within them, yet the manner in which these and other principle elements were later collectively declared the “Pillars of Islam”, this was not the case initially. The same was the case with physical worship. Rather, among the pillars of physical worship, none amongst the currently existent Pillars of Salat, fasting, Hajj, and Zakat (a levy paid by Muslims at 2.5% on one’s unused disposable assets) etc. had been formally established. Albeit, it is evident from Ahadith that in the early stages Gabriel (as) taught the Holy Prophet [saw] the method in which to pray and perform Wudhu (ablution). The formal observance, however, of the five daily prayers came into practice much later, and fasting, etc., were declared obligatory even later. In the beginning, there was only Salat (Prayer), and even that was of a supererogatory nature. Muslims would gather in groups of two to four and offered their Prayers either in their homes, or in the valleys near Makkah, as they found the opportunity to do so, in the form of common worship. Hence, with reference to this early era, historians write that on one occasion, the Holy Prophet [saw] and Hadhrat ‘Ali [ra] were offering their Salat in a valley of Makkah, when suddenly Abu Talib [ra] passed by. Until then, Abu Talib [ra] was completely unaware of Islam; thus, he stood there and observed this spectacle with great amazement. When the Holy Prophet [saw] completed his Salat, he asked, “What religion is this, which you have adopted?” The Holy Prophet [saw] responded, “Uncle! This is the religion of God and of Abraham.” Then, the Holy Prophet [saw] briefly presented an invitation to Islam before Abu Talib [ra], but he brushed it off saying, “I cannot forsake the religion of my ancestors.” But with that he also addressed his son Hadhrat ‘Ali [ra] and said: “My son, undoubtedly, do support Muhammad [saw], for I trust that he shall call you towards nothing but goodness.”8 Another incident, perhaps near that time, is that Sa‘d bin Abi Waqqas [ra] and a handful of Muslims were offering their Salat in a valley, when suddenly a few idolaters appeared and reproached them for their new form of worship. This led to an altercation amongst them.9

Serialisation continues in the next edition with Chapter VII—‘Dar-e-Aqram – The First Centre for the Propagation of Islam’

Tariq Magazine February 2012

References 1 Al-Isabatu fi Tamizis-Sahabah as follows:

- Vol. 2, p. 457, Harfuz-Zaral-Maqutah (Zubair bin Al-Awwam)

- Vol. 3, p. 62, Harfus-Sin Al-Muhmalah (Sa‘d bin Abi Waqqas)

- Vol. 4, p. 377 (‘Uthman bin ‘Affan-Dhun-Nurain)

- Vol. 3, p. 430, Harfut-Ta’ Al-Muhmalah (Talhah bin ‘Ubaidillah)

- Vol. 4, p. 290, Harful-‘Ain Al-Muhmalah (‘Abdur-Rahman bin ‘Auf )

* Usdul-Ghabah, Vol. 3, p. 482, ‘Uthman bin ‘Affan, Darul-Fikr, Beirut (2003)

* As-Siratun-Nabawiyyah, By Abu Muhammad ‘Abdul-Malik bin Hisham, pp. 189-191, Babu Dhikri man Aslama minas-Sahabati bi Da‘wati Abi Bakr, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)

* Tarikhut-Tabari, by Abu Ja‘far Muhammad bin Al-Jarir Tabari, Vol. 2, p. 227, Babu Dhikril-Khabari ‘amma kana min Amri Nabiyyillah ‘inda Ibtida’illahi Ta‘ala, Darul-Fikr, Beirut, Lebanon, Second Edition (2002)

* Sharhul-‘Allamatiz-Zarqani ‘alal-Mawahibil-Ladunniyyah, by Muhammad bin ‘Abdul-Baqi Az-Zarqani, Vol. 1, pp. 457-458, Babu Dhikri Awwalu man Amana billahi wa Rasulihi, Darul-Kutubil‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)

2 Usdul-Ghabah, Vol. 6, p. 63, Habibahra bint Abu Sufyan, Darul-Fikr, Beirut (2003) 3 Sahih Bukhari, Kitabul-Manaqib, Babu Qissati Islami Abi Dharrra, Hadith No. 3522 4 * Al-Isabatu fi Tamizis-Sahabah, Vol. 7, p. 108 Abu Dharr Al-Ghifari

* Usdul-Ghabah, Vol. 5, p. 101, Abu Dharr Al-Ghifari, Darul-Fikr, Beirut (2003)

5 Sahih Bukhari, Kitabu Bad’il-Wahi, Bab No. 6, Hadith No. 7 6 * As-Siratun-Nabawiyyah, By Abu Muhammad ‘Abdul-Malik bin Hisham, p. 310, Babul-‘Aqabatil-Ula wa Mus‘ab bin ‘Umair, DarulKutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)

* As-Siratun-Nabawiyyah, By Abu Muhammad ‘Abdul-Malik bin Hisham, p. 323, Babu Shurutil-Bai‘ati fil-‘Aqabatil-Akhirah, DarulKutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)

* Al-Mumtahinah (60:13)

* Sahih Bukhari, Kitabu Manaqibil-Ansar, Babu Wufudil-Ansar, Hadith No. 3892

* Sahih Bukhari, Kitabul-Ahkam, Babu Bai‘atin-Nisa’, Hadith No. 7214

7 Sahih Bukhari, Kitabul-Ahkam, Babu Bai‘atin-Nisa’, Hadith No. 7214 8 As-Siratun-Nabawiyyah by Abu Muhammad ‘Abdul-Malik bin Hisham, p.187, Babu Dhikri anna ‘Aliyyabna Abi Talibin Awwalu Dhakarin Aslama, Darul-Kutubil-Ilmiyyah, Beirut, Lebanon, First Edition (2001) 9 Tarikhut-Tabari, by Abu Ja’far Muhammad bin Al-Jarir Tabari, Vol.2, p.228, Babu Dhikril-Khabari ‘amma kana min Amri Naiyillahi ‘inda Ibtida’illahi Ta’ala, Darul-Fikr, Beirut, Lebanon, Second Edition (2002)

4 News & Events Young Muslims Happy to Help By Mohammed Bashiruddin, Regional Nazim Khidmat-e-Khalq, Hertfordshire Leukaemia and Lymphoma Research called on their old time friends the Ahmadiyya Muslim Youth Association (AMYA) to help at their Bananaman Chase 2011 run at Willen Lake, Milton Keynes. We all met up at the Lake at 8.30am, there were 20 Khuddam in total to assist. We reported to the organiser of the day Nicki. We were all given our marshalling points and were requested to cover them. A total of 20 members from the AMYA helped marshal the 10k route. The event started with the adult run at 10.25am and was followed at 1pm by the children’s 2k route. We were given vouchers to spend at the venue but due to lack of Halal or vegetarian meals we gained permission from the organisers to buy food from elsewhere and get reimbursed! They were fine with this and it worked out much cheaper… we got Kebab rolls and doner kebabs and drinks for everyone. On our way back to the start/finish post,

we walked by a number of runners/ participants who really thanked and appreciated the support and encouragement that we had provided during the event. We were thanked by Nicki, the organisers on the day and were also given a medal each to take home. The Atfal thoroughly enjoyed the day and felt a sense of achievement in serving humanity. Below are a selection of pictures taken on the day, including some of the AMYA members eating away at lunchtime. An article was submitted to the Local Paper and should this be published we will forward the cutting to you, [insh]. List of all Khuddam: • Abdul Aziz (Regional Qaid Herts) • Tariq Iqbal • Mohammed Bashiruddin (Regional Nazim Khidmat-e-Khalq)

• Shehzad Azher (Qaid Cambridge) • Kashan Rathore • Sagheer Ahmad (Qaid Stevenage) • Zayyad Rathore • Nabeel Ahmed (Qaid Milton Keynes) • Basharat Ur Rahman • Nayyar Ali (Acting Qaid Luton) • Mobeen Ahmad • Sami Kamal • Salman Ahmad • Abdul Rauf • Shaheed Sheikh • Munir Akbar • Saleem Nizani • Abdul Rahman • Farhan Saleem

• Zubair Ahmad

Preston Book-Stalls 2011 By Dr Abid Ahmad, Regional Nazim Ishaat, North West Region Book-stalls have been held on a regular basis in Preston town centre outside the library. A permit is obtained from the council for each book-stall which permits the Jama’at to setup a table with books on display as well as a “Love for All, Hatred for None” banner and also to distribute peace leaflets. Many people are attracted to the bookstall simply because of the eyecatching banner and they come over to the table saying “Love for everyone,

Really?” Jama’at members can then begin explaining the true and peaceful teachings of Islam to the public. Many peace leaflets are distributed to the public after discussions. Contacts are established, who can be invited to future peace conferences. The Islamic Frequently Asked Questions leaflets, as well as various Jama’at literature is also distributed. Two Lajna members are usually present at bookstalls. This is because

many passing ladies are much more comfortable talking to fellow ladies as opposed to a group of men. It also shows people that Muslim women can take an active role in Tabligh. Preston Jama’at members present throughout the year are: Khuddam: Huda Chaudhary, Laieque Pir, Usama Riaz, Tahir Khan, Dr. Abid Ahmad; Ansar: Ch Imtiaz Ahmad, Dawood Pir: Lajna: Sadeya Ahmad, Razia Ahmad. Tariq Magazine February 2012

News & Events

Muqami Events Tarbiyyat Discussion Forum Report by Farooq Aftab, Mohtamim Muqami

On Friday 30 September Muqami Region held a Tarbiyyat discussion forum. The forum revolved around a role-play by 4 Khuddam setting out a scene for a discussion to then follow. The role-play centred around a maal scenario which brought in many Ta’leem and Tarbiyyat issues such as Nizam-e-Jama’at, duties of office bearers and the meaning of financial sacrifice. Mohtamim Tarbiyyat, Nomaan Raja was present at the forum as the moderator. To their credit the 4 young Khuddam played out the scenario successfully in front of a packed audience of Khuddam and senior Atfal. Following the scenario a lively discussion took place exploring the various issues raised. The total registered attendance was 117 Khuddam. Feedback from those present was that they thoroughly enjoyed the event particularly the role play which opened up discussion.

Study Circle

Report by Farooq Aftab, Mohtamim Muqami Muqami Region has introduced a new Ta’leem and Tarbiyyat event for Khuddam. A study circle to discuss topical and contemporary issues was kick started by Mohtamim Tarbiyyat, Nomaan Raja Sahib on the topic of Homosexuality and Islam. The idea is that a Khadim would research and present a topic of his choice followed by discussion on the topic. The study circle was limited to 20 Khuddam but given the overwhelming response this was increased and limited to 35 Khuddam. The first session was very informative with plenty of discussion that was only brought to a close due to the lack of time. This will now be held every month with the next one eagerly awaited!

Tariq Magazine February 2012

News & Events

Khuddam Chanda – A Fund for a Cause By Kalim Anwer, Mohtamim Maal MKA UK It has been narrated on the authority of Hadhrat Abdur Rahman bin Khubbab [ra], who said that once I went to the Holy Prophet [saw]. He was encouraging people to help the Jaish ‘Usrat i.e. army for the Battle of Tabuk, so called because they were in great need at that time. Hadhrat Uthman [ra] stood and said: “O Prophet of Allah [saw]! I am responsible for 100 camels, their saddles and their walkers in the path of Allah. The Holy Prophet [saw] again encouraged people about helping the army. Hadhrat Uthman [ra] stood up and said: ‘O Prophet of Allah [saw]! I am responsible for 200 camels, their saddles and their walkers in the path of Allah’. The Holy Prophet [saw] again encouraged the people. Hadhrat Uthman [ra] again stood up and said: ‘O Prophet of Allah [saw]! I am responsible for 300 camels, their saddles and their walkers in the path of Allah.’” The narrator then says: “I saw the Holy Prophet [saw] stepping down from the pulpit saying: ‘After this there is no sin on Uthman, no matter what he does.’” (Tirmidhi, Abwab Ul Manaqib, Hadith No: 4064) The above incident illustrates the immense generosity and financial sacrifice of Hadhrat Uthman [ra]. It also sets a crucial precedent – the funds which the Holy Prophet of Islam [saw] was imploring for in this situation was not Zakat or Sadaqa. Rather, these funds were for a specific purpose. Those reading this article are fortunate enough to live in the post era of the Promised Messiah and Imam Mahdi [as]. He has come and set out the steps for the ultimate victory of Islam. It is these steps which Khilafat-e-Ahmadiyya are treading upon. The second Khalifa of the Promised

Messiah and Imam Mahdi [as], under divine direction, established an auxiliary organisation of the Jama’at – Majlis Khuddamul Ahmadiyya. This auxiliary organisation of the Jama’at has a specific purpose: “To train and educate its members, including Atfalul Ahmadiyya, in true Islamic ways, to inculcate in them the love of Allah and of Hadhrat Khatamun Nabiyyeen Muhammad Mustafa [saw] the spirit of serving Islam, country and mankind, and strive for their welfare.” (Constitution Ahmadiyya)

Majlis

Khuddamul

Noble objectives such as these were not simply meant to be words confined to a page. It was the practical fulfilment of these words which we as Khuddam need to reflect upon. While “inculcating the love of Allah and His Prophet [saw]” is something which one must kindle within; to train and educate the members, to serve Islam, the country and mankind by its very nature requires funds and recourses to bring to life these noble objectives. It was for this reason that the founder of Majlis Khuddamul Ahmadiyya, Hadhrat Musleh Maud [ra] permitted the raising of funds for this Majlis: “(the members) shall meet the financial requirements of the Majlis” (Constitution Ahmadiyya)

Majlis

• 30% of chanda is to go back to the localities to spend on local activities which promulgate the aims and objectives of the Majlis • 40% of chanda collected is to be spent on the National Programmes and Projects which seek to achieve and promote the aims and objectives of the Majlis For those that pay Khuddam Chanda, you should be able to see the fruits of your sacrifice; you should be able to see that this is a fund for a noble cause. A short article such as this cannot do justice to the immense efforts which Majlis Khuddamul Ahmadiyya has carried out in the way of Islam and mankind. Just a casual glance at the reported activities displayed on www.khuddam.org.uk reveals what potential a small group of youngsters actually possess. We were once Atfal and we will, [insh], venture on to Majlis Ansarullah. But, while we currently belong to Majlis Khuddamul Ahmadiyya, may Allah enable His servants to be given the opportunity to sacrifice their life, wealth, time and honour for the sake of Islam, the country and the nation. For further information on how Khuddam Chanda is spent, please feel free to contact the MKA UK Maal Department at maal@khuddam.org.uk

Khuddamul

Currently, Khuddam Chanda has been set at 1% of one month’s income (after tax) to help fund the Majlis. The Constitution has further elaborated on how this chanda should be divided: At present chanda Majlis Khuddamul Ahmadiyya is distributed as follows: • 30% of chanda collected goes towards the Markaz (Centre) for the propagation of Islam

Tariq Magazine February 2012

News & Events

Tariq Magazine February 2012

News & Events

2012 University Fees Increase and the Muslim Student By Khalid A. Shah

The UK government announced that from 2012, universities and colleges are permitted to charge tuition fees of up to £9,000 per year for higher education courses, an increase from the current fees of just over £3,000. This is presented by the government as “progressive reform” and effectively shifts much of the financial cost of higher education from the state to the student. For the benefit of future students and their parents/guardians/ sponsors, further information is presented here in order to help in the understanding of the new system and to possibly help clarify certain misconceptions that may exist. As is the current case, students approaching higher education have two main costs to consider – tuition fees and maintenance costs. Tuition fees are charged by the university/college for each year of study, and the maintenance costs are the living costs a student will incur for food, rent, transport etc. The amount of tuition fees charged will depend on where a student goes and what they study there. From September 2012, most universities were expected to charge up to £6,000 per year, double the current tuition fees. However most have opted to charge somewhere between £6,000 up to the maximum of £9,000 on the condition that they put in place measures to help students from less affluent backgrounds. There are no restrictions on the amount private colleges or universities can charge. Students who started their higher education before September 2012 will not have to pay the increased fees, and will continue to pay at their current rate until the end of their course. If a student has access to the finances required to pay the tuition fees and living costs, they may do so. However as in most cases today, full or part-time students opt not to pay up front and choose rather to take out a loan from the governmental Student Loans Company (SLC). This may be because they cannot afford the costs, or do not wish to transfer the financial responsibility of their higher education to their sponsor. These and some of the other funds that UK students (and in some cases EU students) may be eligible to access to help cover their costs are: • Tuition fees loan to cover tuition fees. This is paid directly to the university/college by the SLC. It can cover the entire tuition fees cost at public universities, but is capped at £6,000 for students attending a private institution. • Maintenance loan to cover living costs. This is only available to full-time students and varies depending on where in the country the student studies and whether they live at home or away from home.

• Maintenance grant if the student’s annual household income is less than £25,000. A partial maintenance grant is available for household incomes up to £42,600. This is also only available to full-time students. • Scholarships or bursaries offered by the university/college. Each has their own criteria so a student should check what is available beforehand and what conditions need to be met. There will also be in place a National Scholarship Fund. • Disabled students allowance, carers allowance, dependants allowance etc. The loans and grants are paid into the students account at the start of every term or year. The grants, scholarships, bursaries and allowances do not have to be paid back. The loans are paid back to the government after the student has graduated and only if they have an income greater than £21,000 (this is higher than the current income threshold of £15,000). Repayments will be taken at 9% of the income above £21,000, after income tax deduction. So if the salary is £31,000, the graduate will pay nine percent of £10,000, which is £75 per month. This is usually deducted automatically from the person’s salary as is done with income tax. A former student who is not earning, for whatever reason, will not have to make repayment contributions at that time. The remainder of the owed amount will increase each year with interest at the rate of inflation plus up to 3%. If the entire loan has not been paid off after 30 years, it will be cancelled and no more payments will have to be made. 1

The Muslim Student The opposition to the fees increase from student groups and many others up and down the country has been evident for all to see. This resistance has however not managed to reverse the new national policy and the preparations for this inevitable change are well in place. Most universities are in favour for such a change as they believe it enables them to bettercompete with other institutions on a national and international stage. Naturally, the students and their families who have to bear the weight of the higher fees are much less enthusiastic in embracing this change. There are strong concerns from students from low and middle-income families that they will not be able to afford the increased fees, and some are resigning to the thought of cutting short their planned education path, and moving straight into the employment sector. For any Muslim student, shying away from higher education for the reason of increased tuition fees is highly discouraged. The very first verse of the Holy Qur’an revealed to the Holy Prophet Muhammad [saw] started with the command Tariq Magazine February 2012

News & Events

“Iqra” (The Holy Qur’an, Chapter 96, Verse 2) – an Arabic word meaning read, recite, convey, proclaim or collect. Elsewhere the Qur’an says: “Say ‘Are those who know equal to those who know not?’ Verily, only those endowed with understanding will take heed” (The Holy Qur’an, Chapter 39, Verse 10). The Holy Qur’an places great importance on the seeking of knowledge. To study and appreciate Allah’s creation that he has bestowed upon us in his mercy, with the aim of being able to humbly recognise righteousness from falsehood, should be an aim for every Muslim. Every Muslim is therefore a student at any point during his/her lifetime, and so the responsibility of being a Muslim and an academic student at the same time may be considered two-fold, with the goal being to win the pleasure of Allah by serving humanity using one’s education and training. The Holy Prophet [saw] also placed great emphasis on this issue having proclaimed, “The pursuit of knowledge is a duty upon every male and female Muslim”, and “God has revealed to me, ‘Whoever walks in the pursuit of knowledge I facilitate for him the way to heaven’”. Muslims have been commanded to “Seek knowledge from the cradle to the grave” and “Acquire knowledge, even if you must travel to China”. As has been mentioned, structures are in place so that no fulltime British student will have to pay up front to be a student at an English university/college. The system enables students to be a part of a “study now and pay back later” scheme. This decreases the financial burden on the families/sponsors of the student. After all is self-sufficiency not the Islamic way? Ultimately the total amount a student will have to pay back is more, but a student’s contribution to the cost of their degree will be according to how much they earn later in life. This is far from being as big a challenge as travelling to China in the time of the Holy Prophet [saw] in search of knowledge. The residents of the UK and EU are fortunate to have systems like this in place to promote higher education. Muslim students should not focus on the seemingly high amount that

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they have to pay back, but rather focus on the fact that they are able to access avenues that enable them to attain such high levels of education in the first place. As is currently the case in the Ahmadiyya Jama’at, the pro-education mentality should continue to be instilled in our Khuddam and Atfal so that by the time they reach the age of considering university education, they think less of how they will repay the loans to the government, and more about how to the will repay their debt to Allah for paving the way for both their spiritual and worldly education. On 17th April 2008 at Bagh-e-Ahmad Ghana, Hadhrat Mirza Masroor Ahmad, Khalifat-ul-Masih V [atba] announced the following directive: “Allah told the Promised Messiah [as] that the people of your sect the Jama’at will progress in knowledge. 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. I pray that Allah may grant you the strength to do so.”2 Surely if we as students of academia are to attempt to achieve this minimum target set for us by of our beloved Khalifa, we must recognise that the path we must travel is via some form of higher education. Of course, no such journey should be taken without first and continually humbling ourselves before Almighty Allah and asking for His guidance and blessing. So let us not be derailed from our path in pursuit of knowledge, and go forth reciting “Rabbe zidni ilma” - “O Lord, increase me in knowledge” (The Holy Qur’an, Chapter 20, Verse 115) References 1

The information included is mainly sourced from the UK government’s digital service website for England and Wales – www.direct.gov.uk

2 Full address available on: http://youtu.be/

Vccszuhu5Vw?t=33m45s

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Activities carried out by MKA UK 2010-2011

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5 Articles One Resembling the Holy Prophet [saw] and His Companions Taken from www.alislam.org. Author Dr. Ijaz A. Rauf. Please note: This article was written in 1996-97 therefore the facts and figures are from that time Now I would like to analyze the one Jama’at which was separated out by 72 collectively and is called Jama’ate Ahmadiyya to see if they had any resemblance with the Holy Prophet [saw] and his companions [ra] as prophecized in the Hadith. I believe that the resemblance mentioned in the hadith should be reflected in all aspects of life of the followers of this one Jama’at. One could clearly see it in their Taqwa as well as in actual events surrounding their lives. As different personalities perceive characters differently and thus a solid proof of the resemblance of a character with another cannot be provided and can only be observed and judged by individuals, so I shall not discuss this. However, I would like to assure everyone, who associates with Ahmadi Muslims that if they observe keenly they will see reflections of Hadhrat Abu Bakr [ra] and Hadhrat Uthman Ghani [ra] among men and Hadhrat Khadija [ra] among women when it comes to financial sacrifices, they will see the character of Hadhrat Bilal [ra] when it comes to steadfastness and they will see reflections of Hadhrat Umar [ra] and Hadhrat Ali [ra] when it comes to bravery. As far Taqwa is concerned, I believe, Allah is the only Judge of Taqwa, so I shall leave that also and let the individuals decide for themselves what do they see in terms of Taqwa when they associate with Ahmadi Muslims. There are some actual events which surrounded the Holy Prophet [saw] and his companions and got recorded in the history as well as some in the Holy Qur’an, which I would like to discuss in this article and show to the readers how these events got repeated in the history of Ahmadiyyat with each and every resemblance with the event which occurred in the time of the Holy Prophet [saw].

1. Stoning Because of Beliefs. I am sure the readers would agree with me that persecution of the Holy Prophet [saw] and his companions [ra] was very severe. However, there is one event of the life of the Holy Prophet [saw] which did not escape any historian. Even the western, non-Muslim historians, like Sir William Muir1 and W. Montgomery Watt2, who did not believe the persecution to be that severe, have recorded this event and have testified to the authenticity of the event. This is the event when Holy Prophet [saw] went to Taif for preaching. Brutal treatment of our beloved master [saw] by people of Taif is described by many historians and biographers. I would like to quote Hadhrat Mirza Bashir-ud-din Mahmud Ahmad [ra]

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from his book “Life of Muhammad”3: “Reports of him had already reached Taif, and here he now was, without arms of following, a lone individual with only one companion, Zaid. The town folks thought him a nuisance which should be ended, if only to please their chiefs. They set vagabonds of the town and street boys at him who pelted him with stones and drove him out of town. Zaid was wounded and the prophet [saw] began to bleed profusely.” One thing is very clear in this event that our beloved master [saw] got pelted with stones just because of holding the beliefs which were against the popular beliefs of the people of that time. This kind of treatment has been received by several Ahmadi Muslims and the resemblance of Ahmadi Muslim to the Holy Prophet [saw] and his companion Hadhrat Zaid [ra] in regards to the event of stoning by opponents had been shown to every generation so far since the foundation of Ahmadiyya Movement in Islam. The very first time this resemblance was manifested for mankind was in the form of shahada by stoning of an Ahmadi Muslim in Afghanistan. The event is described in detail by Promised Messiah [as] in his book “Tadhkiratush Shahaditain”4. Friedmann, an independent historian, has also recorded this event in the following words5: “Abdul Latif himself, who accepted Ghulam Ahmad’s religious claims in 1900 after he read some of his books, came to Qadian in 1902 and stayed there for several months. Upon his return to Kabul in January 1903 he was arrested. A religious disputation was arranged between himself and several orthodox divines. Predictably enough, it was decided that the Ahmadi views were unacceptable, and that those who held them were unbelievers. When Abdul Latif repeatedly refused to renounce his faith, he was stoned to death in July 1903.” Then in India where the founder of this Jama’at resided resemblance to this event was manifested in 1905 when the Promised Messiah [as] visited Amritsar and is recorded by Friedmann6 as well as by Hadhrat Mirza Bashir-ud-Din Mahmud Ahmad [ra] whom I shall quote from his book “Hadhrat Ahmad, The Promised Messiah”7: “The carriage was brought up to a side door of the apartment, and the Promised Messiah [as] proceeded to occupy it. As he was going to seat himself, this became known to people, and such of them as were standing outside the lecture hall advanced towards him,

Articles and one of them struck at him with a thick heavy stuff. One of his disciples who was nearby at once placed himself between the Promised Messiah [as] and the assailant to ward off the blow. Fortunately the carriage door was opened and the stuff stuck against it and the gentleman escaped with only a slight injury. As soon as the Promised Messiah had taken his seat the carriage started. The mob rained a shower of stones at it.” The next generation saw this event repeated in the time of Hadhrat Mirza Bashir-ud-Din Mahmud Ahmad, Khalifatul Masih II [ra]. After Hadhrat Khalifatul Masih II [ra] made a claim to be the promised son of the Promised Messiah [as], he held several public lectures and gatherings in various cities of the Indian subcontinent in early 1940’s and at several of these occasions public pelted Ahmadi Muslims with stones. The severest of them was in Delhi when a number of Ahmadi Muslims were injured due to stoning at the stag8. At one of these occasions, Sheikh Ijaz Ahmad Sahib (Nephew of Sir Muhammad Iqbal Sahib), also came to oppose the movement. However, when he saw opponents pelting Ahmadi Muslims with stones, he decided to confess his faith in Ahmadiyya Islam saying that this indeed is the way opponents treated our beloved Holy Prophet [saw]9. In our present time we again witnessed this resemblance with the Holy Prophet [saw] in the recent event of Shabqadar, Pakistan where three Ahmadis were pelted with stones just because of their beliefs. The event was reported by various human rights commissions and news agencies10-12. NETNEWS (News International) on April 10, 1995 reported10: “Supporter of ‘infidel’ stoned to death. From Abdullah Jan, PESHAWAR: An angry mob stoned a person to death and seriously injured another on Sunday for allegedly converting a Muslim to the Ahmedi faith, in Shabqadar, 45 kilometers from here. The third companion of the victims escaped.” Other than the above so far more than 100 Ahmadi Muslims have been murdered by opponents just because of their beliefs in the Messiah and Mahdi of the time.

2. Similarities in Other Forms of Persecutions. Next I would like to discuss some of the collective persecution Holy Prophet [saw] and his companions received at the hands of opponents and show the same type of persecution extended towards Ahamdis by all the 72 sections of Islam. One of the action which people of Mecca resorted to in order to put pressure on Holy Prophet [saw] and his companions to try and force them to denounce their faith and its preaching is recorded by Watt13 as: “With the formation of a grand alliance a boycott of clans of Hashim and al-Muttalib was instituted. None of the other clans was to have any business dealings with them, and there was to be no intermarriages.” Is this alliance and boycott any different than the one recorded by Munir Report14 and Friedmann15. Friedmann states: “All Pakistan Muslim Parties convention was held in Karachi in January 1953. The convention was attended by leading Muslim

‘ulama’. Some of them represented organizations, such as the Jama’at-i Islami, the Jamiyyat al-ulama-i Islam and others. The convention resolved to resort to ‘direct action’, demanded the resignation of the prime minister of Pakistan, and declared a total boycott of the Ahmadis.” A total social boycott of Ahmadi Muslims was also announced and implemented in 1974 throughout Pakistan16. The price Hadhrat Bilal [ra] paid for reciting the Kalimah is known to every Muslim. Sir William Muir records17: “In the depth of his anguish, the persecutors could force from him but one expression, AHAD! AHAD! ‘ONE, ONE (only God)!’ On such an occasion Abu Bakr passed by, and secured liberty of conscience to the faithful slave by purchasing his freedom.” Following are a few of the independent opinions and accounts of the price Ahmadi Muslims are paying for reciting the Kalima: “So far more than 100 people of this Jama’at have been killed in different parts of the world in the name of religion. Since 1984, during the Kalima wiping campaign this Jama’at has had the opportunity to offer sacrifices like the companions of the Holy Prophet [saw]. About 50 thousand Ahmadis live in Rabwah and a case has been registered against every one of them for the offense of reciting the Kalima.”18. “Among different periods during the one and a half thousand years history of Islam, Muslims have been alleged to have forced nonbelievers into reciting the Kalima Tayyeba. However, no other example is found of an event where a person reciting Kalima was stopped by sword.”19. “Once there was a time when Muslims spread all over the world to preach the Kalima Tayyiba and fasting and prayers and now is the time when a Qadiani cannot recite Kalima even if s/he wants to recite it with a true and pure heart. This is because they are stopped from doing so. Because for them doing so is an offense punishable by law.”20. The Meccans did not like to call Muhammad [saw] and his companions Muslims but called them Sabians21. Today, it is illegal in Pakistan for an Ahmadi Muslim to claim to be a Muslim and Ahmadi Muslims are given the names like Mirzais, Qadianis etc. So far 729 cases had been registered against Ahmadi Muslims for calling Adhan, preaching and claiming to be Muslim22. It is well known that Meccans tried their best to stop Holy Prophet [saw] and his companions from preaching and practicing their religion. Every possible step was taken to stop them. They were prohibited from Praying and we find its mention even in the Qur’an which many commentators have said to be referring to the action of Abu Jihl: “Hast thou seen him who forbids. A servant (of Ours) when he prays.”23. Nowadays it has been made illegal for Ahmadi Muslim to Pray as by doing that they would be “pretending to be Muslim” which for an Ahmadi Muslim is a criminal offense and punishable by law in Pakistan. So far 19 cases had been regisTariq Magazine February 2012

Articles tered against Ahmadi Muslims in Pakistan for Praying (saying Salat)22.

3. A Glance at the Rainbow of Sacrifices Between April 1984 and 31st October 1992 Jama’at-e-Ahmadiyya has had the honor of making the following sacrifices in the cause of Allah22: Number of Ahmadi Muslim Martyred because of their beliefs in Pakistan.

Number of Ahmadi Muslims who were attacked with the intention of killing

Incidences of causing hindrance in burials of Ahmadi Muslims in general graveyards

Number of Ahmadi Muslims charged for putting a badge of Kalima

Incidents of digging the graves of dead Ahmadi Muslims

Ahmadi Muslims sentenced to death

Charged for calling Adhan, Preaching and pretending to be Muslim

Charged for saying Assalam-o-alaikum (peace be upon you)

729 4

Charged for praying (saying Islamic Salat)

Charged for publishing the verses of the Holy Qur’an on an invitation card

Charged for reciting the Holy Qur’an

forged and other people have helped him with it.’ Indeed they have perpetrated a (great) injustice and a (great) falsehood. And they say, ‘(These are) fables of the ancient; (and) he has got them written down, and they are read out to him morning and evening.” These verses are referring to the allegation of the disbelievers that the Christian and Jewish slaves who have been converted to Islam had secretly helped Holy Prophet [saw] in compiling the Qur’an and hence there is a foreign hand behind this conspiracy. Such allegations are raised even today by antiMuslim forces against the Holy Prophet [saw]. Similar allegations have been raised against the Ahmadiyya Muslim community by the opponents. Firstly Ahmadi Muslims were alleged to have been helped by Hindus. Ehsan Elahi Zaheer, one of bitter enemies of the Ahmadiyya movement wrote25: “Hindus supported the Ahmadi cause through pen, press and platform” How much that help was could be understood by any person by the prophecies of Promised Messiah [as] about Pundit Lekh Ram and the prayer duels as well as open debates held by Promised Messiah [as] with Ariyya Smajists. Secondly an equally absurd and unsubstantiated charge against Ahmadiyya Muslim Jama’at is the theory of British sponsorship. Nearly every hostile witness alleges that the Ahmadiyya Jama’at owes its foundation, existence and success to the Imperial British Government26. While the message of the founder of this Jama’at to the British Queen is recorded in Ayenae Kamalat e Islam which ends in the following words27:

Charges against Ahmadi Muslim Magazines

103

Ahmadis convicted so far in above trials

112

“O’ Queen of the earth! accept Islam and thou wilt be safe. Be a Muslim. God will provide for thee till the last day and he will save thee and protect thee from thine enemy.”

Thirdly Ahmadis are alleged to have been helped by Jews just as the Holy Prophet [saw] was alleged28:

Confiscated books, newspapers and magazines Ahmadiyya Mosques which have been completely destroyed

Ahmadiyya Mosques which have been partially destroyed

462 11

Mosques which have been sealed

Mosques whose construction has been hindered

“Jews helped the Ahmadis academically and equipped them with arguments and self manufactured documents against the accepted principles of Islam”

Ahmadi Muslims fired from their jobs because of their beliefs

Further allegation raised against Holy Prophet [saw] is recorded in the holy Qur’an as29:

Ahmadiyya Mosques which have been seized

Mosques from where the Kalima has been wiped

Total Ahmadiyya land seized by opponents from Rabwah

248,225

sq. yards.

4. Similar Allegations Against Allegations raised against our beloved Master are recorded at many places in the Qur’an. I shall like to present and discuss only two of them. Holy Qur’an records24: “And indeed we know that they say that it is only a man who teaches him. (But) the tongue of him towards whom (their minds) incline (in making this insinuation) is foreign while this is Arabic (tongue) plain and clear.” “And those who disbelieve say, ‘It is naught but a lie which he has

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“And those who disbelieve say, ‘Why was not Qur’an revealed to him all at once? (We have revealed it) in this manner that We may strengthen thy heart therewith. And we have arranged it in the best form.” The above does not seem to be any different from the allegation raised against the Promised Messiah [as] by the opponents by saying that why did Promised Messiah [as] not advance all the claims at once? Why did he first claimed to be Mujaddid, then Muhadith then Mahdi and then Messiah. And a similar answer is given that it was necessary to strengthen the Promised Messiah’s own heart about his mission and thus he laid claims to the status’s whenever Allah informed him and commanded him to do that.

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5. Hijra Because of Persecution.

It is well know in both Islamic as well as non-Islamic worlds that Holy Prophet [saw] and his companions had to migrate out of their homeland and seek asylum into various foreign lands because of intense persecution in Mecca (their homeland). First of this migration was to Abyssinia as recorded by Ibn-e-Hisham30 and Sir William Muir31: “To escape these indignities and danger of perversion, Muhammad [saw] now recommended such of his followers as were without protection to seek an asylum in a foreign land.” “This is termed the first Hijra or the flight to Abyssinia, as distinguished from the later more extensive emigration to the same quarter.” And then eventually the Holy Prophet [saw] himself had to emigrate to Madina around April 62232: “Two or three weeks after the pledge of Akaba, that is, about the beginning of Muharram, the emigration commenced.” Many Ahmadi Muslims in our present time had to follow this sunnah of the Holy Prophet [saw] and his companions just because of the beliefs they held and because of the ever intensifying persecution in Pakistan. Following is what the human rights advocates had to say to the united nations33. “Ahmadi Muslims are being driven out of Pakistan. When seeking refuge in other countries, they have a prime facie showing of persecution based on religion. Asylum rights and the right of nonrefoulement are involved. Any country that forcibly repatriates an Ahmadi Muslim to Pakistan while Ordinance XX is in effect is in violation of international law.” Those who persecute Ahmadi Musilms shamelessly admit that the aim of the persecution is to drive Ahmadi Muslims out of Pakistan or to exterminate them, as expressed by Dr. Karren Parker34: “Leading pro-government Muslim clergy told the speaker that their aim is to drive the Ahmadis out of Pakistan, to arrest those who remain and to destroy or seize Ahmadi religious property.” And finally the migration of Holy Prophet [saw] himself was resembled by the migration of Hadhrat Mirza Tahir Ahmad Khalifatul Masih the 4th. The immigration of Hadhrat Ameerul Mo’maneen [atba] like Holy Prophet [saw] in the capacity of the leader of the faithful took place in 1984 after the announcement of the infamous ordinance XX in Pakistan. And just as at the time of the Holy Prophet [saw], other than occasional individual migrations because of the persecution there were two major collective migrations before our beloved master [saw] migrated to Madina. Similarly, in the present time there were two mass migrations of Ahmadi Muslims out of Pakistan because of persecution before Hadhrat Ameerul Mo’maneen [atba] himself migrated. One of these mass migrations was in 1953 and the other one in 1974.

6. Independent Testimony of Resemblance

In the following I shall present some quotation from different sources where people have testified that Ahmadi Muslims resemble Holy Prophet [saw] and his companions in their

character, their struggle, enthusiasm, love for their faith and in persecution they are subjected to. “At the present time all the sects of Muslims are impressed one way or the other by English, Hindu or other nations. It is only Ahmadi Jama’at, which like the first Muslims are not influenced by any individual or a group and are carrying out purely Islamic works.”35. “We still retain the truthfulness and Islamic Spirit in India because here the unveiled services of the spiritual leaders are constantly at work. And there have always been some scholars of such a stature who do not worship wealth. And if you ask the truth, in the present time, this work is carried out by the followers of Late Mirza Ghulam Ahmad on the same pattern as the first Muslims used to do it.” 36. “It is an accepted fact that the way Ahmadi Muslim are preaching their religion and practical vigorous efforts they have done in this endeavor has hardly been paralleled by any other Islamic Jama’at after the Arab Khulafa’a-i-Rashideen.” 37. Taj Muhammad Bhatti, Nazim-e-Aala (the highest regional office) Majlise Tahafze Khatme Nabuwwat (an organization established to and bent on persecuting Ahmadi Muslims) Quetta Pakistan gave the following testimony in a court trial 38: “It is true that at the time of Holy Prophet [saw], when people prayed (said Salat), called Adhan or recited Kalima, the disbelievers treated them in exactly the same way as we treat Ahmadis today.”

7. Similarity in Rewards Rewards for the sacrifices Muslims of the time of the Holy Prophet [saw] are countless and too many to be noted in this article, however major reward to which Allah has drawn the attention of all Muslims in Sura Nasr of the holy Qur’an in following words 39: “When the help of Allah comes and the Victory. And thou seest men entering the religion of Allah in troops.” And it is established fact of the history that after Hijra, Islam spread very fast and people entered the fold of Islam in big groups. Tribe after tribe joined the religion of Islam. Specially after the conquest of Mecca, numbers of people entering the fold of Islam was overwhelming. Indeed people entered the fold of Islam in troops at the time of Holy Prophet [saw] and his companions. Following is a portion copied from a page on the world wide web site (see notes for explanation) of the anti-Ahmadiyya Movement in Islam. Just as at the time of Holy Prophet [saw] and his companion even the bitterest enemies of Islam bore witness to the success and the rewards Allah bestowed upon early Muslims, today even the bitterest enemies, such as the author of the above mentioned web site who have started an anti-Ahmadiyya Movement, bears witness to the Rewards bestowed by Allah on the Ahmadiyya Movement in Islam in the following words 40: “Ahmadiyya Movement in Islam is a Religio-Political Trading Corporation. It has branches in all countries and all major cities of the world under whose umbrella Qadianis/Ahmadis are systematically trapping Muslims, who are ignorant of their evil designs. Whether Tariq Magazine February 2012

Articles in America, Europe or Central Asia, or the underprivileged and displaced communities like Africans and Bosnian Refugees, all those who are not aware of the real motives of Ahmadiyya Movement get trapped by them in the name of Islam. 50,000 Muslims in Mali, 24,000 Muslims in Ivory Coast, 100,000 Bosnian Refugees in Europe and 45000 Albanians are just a few victims of Qadiani Onslaught.” Do we see the promise of Allah made in the words, “And thou seest men entering the religion of Allah in troops.”, being fulfilled again in favor of Ahmadiyya Movement in Islam?

8. Closing Remarks At the end I would like to leave the readers, who may see the resemblance of one Jama’at (out of 73 sects among Muslims) with the Holy Prophet [saw] and his companions, with some Ahadith of the Holy Prophet [saw] to ponder at. Holy Prophet [saw] is reported to have said:

11. Dawn Wire Service April 20, 1995. 12. The Observer, Sunday, May 14, 1995, page 20. “Mullahs lie in wait to kill jailed convert” by Jennifer. 13. “Muhammad at Mecca” by W. Montgomery Watt, University Press, Oxford (1960) p121. 14. Munir Report, Pakistan, p130-133. 15. “Prophecy Continuous”, by Yohanan Friedmann, University of Californai Press Berkeley and Los Angeles California (1989) p40. 16. This I personally observed and suffered from too. 17. “Life of Mohammad” by Sir William Muir, AMS Press Inc. NY (1975) p67. 18. Daily “Nawai Waqt” 21st December 1989. 19 “Islam or Mulla-ism” by Asghar Ali Ghral Advocate Highcourt, p146. 20 “A’amiriyyat kay saiy” (Shadows of dictatorship) by Hussain Shah advocate p384. 21 “Life of Mohammad” by Sir William Muir, AMS Press Inc. NY (1975) p454. 22 Weekly “Lahore” 28th November 1992. 23 Holy Quran, chapter 96, verses 11-12.

“One who dies without accepting the Imam (Appointed by Allah) of the time, his death is a death in disbelief ”.41

24 Holy Quran, chapter 16, verse 104 and chapter 25, verses 5-6.

Regarding Imam Mahdi, our beloved master said:

26 Naeem Osman Memon, “Ahmadiyya or Qadianism! Islam or Apostasy?” Islam International Publications Ltd, Islamabad Tilford England, (1989) p41.

“When you see him (Imam Mahdi) then certainly perform bait to him even if you have to crawl over your knees through the mountains of snow because he (Imam Mahdi) will be the Khalifa of God.”42. “One who obeyed Imam Mahdi obeyed me, one who disobeyed him disobeyed me” 43. “One who rejected Imam Mahdi he did kufr” 44.

25 Zaheer, E.E., “Qadiyyaniat. An Analytical Survey, p6.

27 Hadhrat Mirza Ghulam Ahmad [as], “Ayenae Kamalat e Islam: Roohani Khazain”, p533-534. 28 Zaheer, E.E., “Qadiyyaniat. An Analytical Survey, p6. 29 Holy Quran, chapter 25,verse 33. 30 Ibn-e-Hisham (died 833), “The Sirah of Muhammad”, p207. 31 “Life of Mohammad” by Sir William Muir, AMS Press Inc. NY (1975) p69. 32 “Life of Mohammad” by Sir William Muir, AMS Press Inc. NY (1975) p134. 33 UN document E/CN.4/1986/NGO 30, submitted by Human Rights Advocates on February 24, 1986. 34 Dr. Karen Parker, speaking for Human Rights Advocates, addressing the Sub-Commission on Discrimination and Protection of Minorities in its 39th Session, August 28, 1987.

References 1. “Life of Mohammad” by Sir William Muir, AMS Press Inc. NY (1975) p108. 2. “Muhammad at Mecca” by W. Montgomery Watt, University Press, Oxford (1960) p138. 3. “Life of Muhammad” by Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, Islam International Publications Limited Islamabad, Tilford, UK. (1990) p24. 4. “Tadhkiratush Shahadatain” by Hadhrat Mirza Ghulam Ahmad [as], published byu London Mosque, p46. 5. “Prophecy Continuous”, by Yohanan Friedmann, University of Californai Press Berkeley and Los Angeles California (1989) p27. 6. “Prophecy Continuous”, by Yohanan Friedmann, University of Californai Press Berkeley and Los Angeles California (1989) p148. 7. “Hazrat Ahmad, The Promised Messiah” by Hazrat Mirza Bashir-udDin Mahmud Ahmad [ra] Published by London Mosque (1985) p36. 8. These were related to the author by Nasir Muhammad Sial sahib, the son in law of Hadhrat Khalifatul Masih II [ra] who was himself present at several of these gatherings and witnesed some of these events himself. 9. Narrated by Tanveer Ahmad Sahib, My cousin, Mirza Rafi Ahmad Sahib related this event to him. 10. Internet, Netnews (News International) on April 10, 1995.

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35 Daily “Mashriq” 23rd September 1927. 36 Daily “Mashriq” 24th January 1929. 37 Monthly “Punjabi Jeevan Preetee” Patyalla, March 1963. 38 “Jadid Ilmal Kalam Kay A’almi Asarat” (Universal effects of modern eloquence), p27. 39 Holy Quran, Chapter 110: verses 2-3. 40 URL, http://www.nl-marketing.com/rashid/overview.html 41 Masnad Ahmad ibn Hanble Vol. 4 p96. 42 Mastadarrak Hakim Kitab al-Fitn Wal Malaham Chapter Khuroojal Mahdi. 43 Biharul Anwaar Vol. 13 p17. 44 Hajj Al-Kiramah p351, as well as Lawaih Al-Anwaar Al-Baheema Vol. 2 p88.

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Requisites and Etiquette of Majlis-e-Shura Summary of Friday Sermon delivered by the Head of the Ahmadiyya Muslim Community March 24th, 2006 NOTE: Alislam Team takes full responsibility for any errors or miscommunication in this Synopsis of the Friday Sermon

Huzur [atba] based His Friday Sermon today on verse 160 of Surah Al Imran (The Holy Qur’an, Chapter 3, Verse 160) and gave a discourse on the requisites and etiquette of Majlis–e–Shura, (Consultative Body). Huzur [atba] said the Shura in Pakistan is commencing today and there will be subsequent Shuras in other countries around the world. Huzur [atba] said the department of Shura is most significant in helping the Nizam e Jama’at (Administrative system of the Community) and the Nizam e Khilafat. In light of Quranic guidance and the blessed model of the Holy Prophet [saw] Hadhrat Umer [ra] said that there is no Khilafat without Shura. Huzur [atba] said as the above verse explains it is not essential to endorse the Shura proposal held by the majority; at times the suggestion of the minority etc forms the decision and once the decision is made then trust must be put in Allah. Although the verse addresses the Holy Prophet [saw] but the inference is the ummah. In this age after the advent of the Promised Messiah [as] and according to the prophecy of the Holy Prophet [saw] Khilafat “on the precept of prophethood” has been established, therefore the connotation in the verse is that the Khalifa will have kindness for his community. It is due to special grace and mercy of Allah that the institution of Khilafat and that of the Community is flourishing and the connection people of the Community have with the Khalifa is also a grace of Allah; it is a mutual flow that is established by

following the Sunnah. The Khalifa is commanded to consult in matters of importance, be kind and to pray. When consulted, people are commanded to be of virtuous intent and give their suggestions abiding by taqwa. Huzur [atba] quoted Hadhrat Ali [ra] and said that counsel should be sought from those who are sensible and those who worship God. Huzur [atba] said representative for the Shura are appointed on the basis of compliance to the Nizam e Jama’at, financial sacrifice and worship of God. This puts a great responsibility on the members of the Community to appoint representative for Shura on the basis of taqwa rather than personal friendship or relations. Huzur [atba] said in Pakistan the appointment for Shura representatives would have been made by now, however those who have yet to select their representatives should be mindful that Allah commands that trusts should be handed over to those who are deserving. Huzur [atba] said these people are prospective advisors to the Khalifa therefore much care is needed and those who clearly and evidently appear undeserving or those who seek self-promotion should not be chosen. To the representatives Huzur [atba] said their responsibility is not just for the two or three days of the Shura conference but for the whole year until the next set of representatives are chosen. Therefore they need to continually self-reflect; they ought to be sincere worshippers of God who stands firm on taqwa and when no clear guidance is found in the Holy Qur’an Tariq Magazine February 2012

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or the Sunnah, they seek Allahâ&#x20AC;&#x2122;s guidance through prayer. These representatives are chosen by means of positive inference therefore they have an obligation to honour the trust. Explaining the hypothetical point whereby some are chosen for Shura by other yardstick/standards than the requisite, Huzur [atba] hoped and prayed that they also abide by taqwa and honour the trust of Shura. Huzur [atba] prayed that may he not be given people with worldly motives. When a Shura proposal is approved by the Khalifa of the day and is introduced in the Community then it is the duty of the representatives to see if it is being properly implemented or not. If they fail to keep an eye on this they are not fulfilling their obligation and even if they get away with it in this world by making excuses, Allah shall definitely hold them to account. Huzur [atba] said vigilance to ensure the decisions are implemented facilitates progress of the Community; it creates a clear advancement, a clear awakening. Commenting on the situation when a decision is not implemented properly and is then re-introduced as a proposal (according to the rules after duration of three years) Huzur [atba] said this shows incapability and apathy. The national and the local office-holders should analyse this and assess why the implementation had not taken place. Huzur [atba] said there should be a specific time during Shura to discuss this particular point. Huzur [atba] said an analysis should be done and the method of the Jamaâ&#x20AC;&#x2122;ats who endeavour and do well should be reviewed so that others also get an opportunity to improve; however there should be no personal criticism and only the departmental work should be reviewed and a strategy should be made to avoid the re-introductions of proposals after three years, which is counter productive. Huzur [atba] said to the Shura representatives that they should be mindful that in the eyes of the Community they are the best section of the Community who have been entrusted to serve the Community and it is expected that their standards of worship of God, of fulfilling the rights of others and of obedience to the Khalifa would be very high. This is why the Shura representatives and the office-holders should evaluate the standard of their worship; worship of God is fundamental and seeing that Salat is obligatory for the ordinary Ahmadi,

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the office-holders should try that all their Salat are observed in congregation. Having being chosen as the key people in the Community and given responsibilities, if they did not pay attention to the mainstays of faith then what service could they render and what suggestions and proposal could they give. Huzur [atba] said they should be honest in their money dealings and should be sincere in their dealings with their neighbours. Expounding this point Huzur [atba] said the Promised Messiah [as] has said that your brothers in faith are also your neighbours. Therefore each office-holder should remember that every Ahmadi is their neighbour; at times when office-holder is the cause of hurting an ordinary Ahmadi, it causes them to stumble. Office-holders need to demonstrate excellent model in civility and morals so that people replicate the high standards. Regarding obedience to the Khalifa, if they are not fully attentive in implementing what is required then they could be imperceptibly viewing the decision of the Khalifa in negative light. The opportunity to serve should not be looked upon only as a status; it is only eminent when taqwa is adhered to. Huzur [atba] said during the Shura discussions one should not be swayed by anyoneâ&#x20AC;&#x2122;s oratory etc but should reflect over all its aspects before giving suggestions. Once the decision of the Khalifa of the day is made on the Shura proposal, whether in its original form or with changes, its implementation should be pursued. Huzur [atba] reiterated that effort should be made to enhance the sense of responsibility and the Shura representatives as well as others should spend the time engaged in prayers; being alert and sharp is not going to bring about the triumph of Ahmadiyyat or indeed any revolution; those come to pass with prayers. Huzur [atba] read an inspiring extract from the writings of the Promised Messiah [as] and said that if Shura representatives, those who serve the Community and the office holders kept in view the significance of abiding by taqwa, the standards of the Community would go up. Huzur [atba] prayed that may those who are been given the opportunity to serve the Community in any which way, be sincere helpers to the Khalifa of the day.

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Concubines and The Holy Qur’an By Dr. Khaula Rehman

There is no truth to the claim that Islam contributed to concubinage and slavery. These institutes existed long before the advent of Islam. The practice was widespread in the Roman and Persian empires, Greece, Egypt, and the pre-Islamic Arabian Peninsula. Slaves and Concubines formed an integral part of their social and economic system. The extent and prevalence of slavery in the Roman Empire can be judged from a comment of Prof. Elaine Pagels, of Princeton University, in the PBS documentary, titled From Jesus to Christ: the First Christians. She says that at the time of Jesus, in the Roman Empire, ‘’three quarters of the population consisted of slaves.’’1 Furthermore, according to Encyclopedia Britannica 30 to 40 percent of the population was enslaved in Roman Italy between 2nd century BC and 4th century AD.2 The Islamic way of gradual emancipation of slaves and stressing the marriage of female slaves was important. Sudden and universal liberation of hundreds of thousands of them would have exercised a corrupting influence on their morals and economics. They were physically and mentally dependent on their masters, sometimes for generations, and had no means of supporting themselves. One can imagine what havoc sudden emancipation would have created in the society. The Holy Prophet [saw] proved to be a true Reformer and brought moral, social and economic uplift of the slaves and took effective steps so that this neglected part of the society could gradually become fit to lead independent and useful lives. According to Encyclopedia Britannica: “Concubinage is the state of cohabitation of a man and a woman without the full sanctions of legal marriage. … In Roman law concubinage was the permanent cohabitation of a man and a woman outside of their existing formal marriages. The partners in such relationships and the offspring of their union did not have the same legal rights accorded married persons and their legitimate children.”3 In the Roman Empire the title of concubine was not considered derogatory and was often inscribed on tombstones. This was different from the current Western laws that do not acknowledge any legal status of concubines. Today, law only admits monogamous marriages. Any other relationship does not enjoy any legal protection. Early Roman law sought to differentiate between the status of concubinage and legal marriage. Emperor Augustus’ Leges Juliae gave the first

legal recognition of concubinage, defining it as cohabitation without marital status.4 Concubines widely failed to hail much protection under law, aside the legal recognition of their social stature. This historical perspective led Westerners to misunderstand Islam. The term concubinage is a Judeo-Christian term. The Qur’anic term is, “what your right hands possess” (Holy Qur’an, Chapter.4:Verse.37). This term has been used in the Holy Qur’an in preference to slaves or bond women to point out that these women are under the care of Muslims and should not be mistreated. As we know, the right hand has its special merit and privileged functions that humans instinctively reserve for it. There is no truth to the claim that conjugal relationships are allowed in Islam, if outside the bond of marriage. (Holy Qur’an, Chapter.24:Verse.33) The Holy Qur’an has explained that the object of marriage is to protect one from moral and physical diseases, thus Muslims are not allowed to gratify their passions outside the domain of marriage. Chapter Nisa of the Holy Qur’an details the blood relationships that believers are forbade from marrying. It says: “Forbidden to you are your mothers, and your daughters, and your sisters, and your fathers’ sisters, and your mothers’ sisters, and brother’s daughters, and sister’s daughters, and your foster-mothers that have given you suck, and your foster-sisters, and the mothers of your wives, and your stepdaughters, who are your wards by your wives unto whom you have gone in — but if you have not gone in unto them, there shall be no sin upon you — and the wives of your sons that are from your loins; and it is forbidden to you to have two sisters together in marriage, except what has already passed; surely, Allah is Most Forgiving, Merciful.” (Holy Qur’an, Chapter.4:Verse.24) The very next verse describes the issue under discussion: “And forbidden to you are married women, except such as your right hands possess. This has Allah enjoined on you. And allowed to you are those beyond that, that you seek them by means of your property, marrying them properly and not committing fornication. And for the benefit you receive from them, give them their dowries, as fixed, and there shall be no sin for you in anything you mutually agree upon, after the fixing of the dowry. Surely, Allah is All-Knowing, Wise.” (Holy Qur’an, Chapter.4:Verse.25) Tariq Magazine February 2012

Articles By relating these two verses one can immediately understand the Islamic teachings on the issue of concubines (your right hands possess). Although concubines did lose certain rights as prisoners of war, the Qur’an in this verse is only referring to them within the context of marriage. The verse that follows these two, further confirms the above inference that unlike the Roman law or Judeo-Christian tradition there is no permission for conjugal relationships in Islam outside marriage:

him or her, he had to free the slave.

“And whoso of you cannot afford to marry free, believing women, let him marry what your right hands possess, namely, your believing handmaids. And Allah knows your faith best; you are all one from another; so marry them with the leave of their masters and give them their dowries according to what is fair, they being chaste, not committing fornication, nor taking secret paramours.”

2. They cannot be retained after the War is over. (Ibid)

(Holy Qur’an, Chapter.4:Verse.26) The prior marriages of the concubines or the prisoners of war, who could not negotiate freedom, were annulled, but no conjugal relationship was allowed in the Muslim society without marrying them under all of the terms and conditions that any other woman would be wed. So profound was the effect of the teaching of chastity in Islam that some of the companions wanted the Holy Prophet [saw] to give them permission to practice celibacy. But the Holy Prophet [saw] refused that because he wanted Muslims to follow the golden mean. The accusation that the Holy Prophet [saw] and his companions indulged in self-gratification with the concubines, by the West, is totally alien to the teachings and spirit of Islam. Only those who are ignorant of the teachings of Islam or who have evil motives against Islam make such claims. In the time of the Holy Prophet [saw] the hostile nations used to wage religious wars against Islam to destroy it and to compel Muslims to abandon their religion at the point of sword. They used to enslave Muslim men and women and used to treat them in horrific and inhumane manner. Muslim women were captured and were treated as bondwomen and concubines. They used to particularly declare their determination to capture and enslave pious Muslim women and enter into conjugal relations with them. Thus, the Islamic injunction to take prisoners of war was just a retaliatory measure. It was necessary to deter the enemies from their excesses. As women also participated in wars and in some cases in actual fighting, there was no reason that these women should have been exempted from imprisonment. After all, if it is lawful for every nation and every country to imprison women for criminal offences then why should female combatants not be taken captive in the battlefield? In the seventh century there were no state prisons so these prisoners were distributed among Muslims and used to live in their houses. Muslims were responsible for providing shelter, food and clothing for them. The Holy Prophet’s [saw] teaching was to take good care of them, to treat them humanely, give them the same treatment as you would like for yourself and create every possibility for them to earn their freedom. Both male and female prisoners were provided equal opportunities to obtain their freedom. Holy Prophet [saw] safeguarded their rights. If anybody would commit a sin he had to free a slave to repent. If anybody would treat a slave unjustly or beat

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Right from the beginning, Islam worked on gradual and complete abolition of slavery. The Qur’an laid down following principals for abolition of slavery: 1. Prisoners can only be taken during a regular Battle. (Holy Qur’an, Chapter.47:Verse.5)

3. They are to be set free either as a mark of favor, by exchange of prisoners, or by paying ransom. (Ibid) 4. To obtain freedom, prisoners of war could enter into a civil written contract with his or her master, irrespective of the fact whether the master liked it or not, which is known as “mukatabat” (deed of manumission). After this contract slave is free to earn the ransom in any legitimate means he or she likes, to get the freedom. (Holy Qur’an, Chapter.24:Verse.34) Encyclopedia Britannica acknowledges this attitude of the early Islamic societies towards emancipation of slaves, talking about manumission it states: “An obvious example is provided by the Old Testament law that Hebrew slaves were to be manumitted after six years (Exodus, 21:2; Deuteronomy 15:12). A similar general recommendation that slaves be freed after six years in bondage was adhered to by many Islamic slave-owning societies; … In Christian slave societies, on the other hand, the principle that the tenure of slavery should be limited was almost completely ignored.” 5 Only those females who were somehow not able to get their freedom by above means or chose to stay with Muslims, were to be married and this was specially stressed by the Holy Qur’an. This permission to marry them secured freedom for female captives and their children. It prevented them from prostitution and becoming concubines, in the Judeo-Christian sense of the word.6 This provided them hope and dignity. This made men responsible for taking care of them. A free man was allowed to marry these female slaves even if by doing so the prescribed limit of maximum of four wives was exceeded. (Holy Qur’an, Chapter.4:Verse.4)7 The Holy Prophet [saw] was very explicit that female slaves and female prisoners of war should be given good education and upbringing. He is reported to have said: “He who has a slave girl and gives her proper education and brings her up in a becoming manner and then frees her and marry her, for him is double reward” (Bukhari, Kitab al-‘Ilm). This implies that if a Muslim wants to marry a slave girl he should first free her and then marry her. The Holy Prophet’s [saw] own practice was quite in harmony with this admonition. Two of the Holy Prophet’s [saw] wives, Jawariya and Saffiya came to him as prisoners of War. He married them according to the Islamic Law.

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The term concubinage is a JudeoChristian term. The Qur’anic term is, “what your right hands possess”. This term has been used in the Holy Qur’an in preference to slaves or bond women to point out that these women are under the care of Muslims and should not be mistreated. Another wife, Maria, was sent to him by the King of Egypt as an offering. He granted her freedom and marriage and she enjoyed the status of a free wife like other wives and was known as “mother of the faithful.” The teachings of slavery and marriage of prisoners are no longer applicable in this day and age.8 If one would question as to why the law of Islam gives with regard to one and same matter, one commandment for one time, and another commandment for another, the answer is that it is a merit rather than a demerit. Hadhrat Mirza Bashir Ahmad [ra] explains this in his book Islam and Slavery: “If we carefully consider this matter, we shall find that this very circumstance is an evidence of the Law of Islam being a perfect and a universal one, for it shows that in the Islamic law, the change of circumstances has been fully taken into consideration. This is why that while some laws which form the basis of the Islamic code have been laid down in a rigid form which admits of no alteration, there are other commandments which have either been given in alternative forms in the view of changing conditions or which, having been made flexible, admit of new but valid interpretations under different circumstances.”9 10

References 1. http://www.pbs.org/wgbh/pages/frontline/shows/religion/etc/script2. html 2. http://www.britannica.com/EBchecked/topic/548305/slavery 3. “concubinage.” Encyclopædia Britannica. 2009. Encyclopædia Britannica Online. 18 Dec. 2009 <http://www.britannica.com/ EBchecked/topic/131328/concubinage>. 4. http://en.wikipedia.org/wiki/Sexuality_in_ancient_Rome 5. “slavery.” Encyclopædia Britannica. 2010. Encyclopædia Britannica Online. 25 Mar. 2010 <http://www.britannica.com/EBchecked/ topic/548305/slavery>. 6. “concubinage.” Encyclopædia Britannica. 2009. Encyclopædia Britannica Online. 18 Dec. 2009 <http://www.britannica.com/ EBchecked/topic/131328/concubinage>. 7. Qur’an, Ch.4:V.4; Hadhrat Mirza Bashir Ahmad. Islam and Slavery. Qadian, 1975, Page 6. 8. http://www.youtube.com/watch?v=9r9M-NykXMc 9. Hadhrat Mirza Bashir Ahmad. Islam and Slavery. Qadian, 1975, pp.71-72. 10. http://www.alislam.org/library/books/Islam%20and%20Slavery20080616MN.pdf

He concludes his argument by referring to this verse of the Holy Qur’an: “Allah it is Who has sent down to thee the Book; in it there are verses that are decisive in meaning — they are the basis of the Book — and there are others that are susceptible of different interpretations. But those in whose hearts is perversity pursue such thereof as are susceptible of different interpretations, seeking discord and seeking wrong interpretation of it. And none knows its right interpretation except Allah…” (Holy Qur’an, Chapter.3:Verse.8) Tariq Magazine February 2012

6 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.

Books of the Promised Messiah [as] in English and Urdu as well as audio and print format are available from:

www.alislam Ayyamus-Sulah (The Age of Peace) Background The Promised Messiah [as] was divinely forewarned and therefore in his leaflet issued on February 6, 1898, he indicated that he had seen a vision in which he saw an ugly and dreadful disease being planted throughout the Punjab which would also threaten other vast areas of India. Therefore, the Promised Messiah [as] decided to hold a meeting of his followers on May 2, 1898, in Qadian. About a thousand people attended the meeting at which the Promised Messiah [as] threw light on the dreadful nature of the disease. The Promised Messiah [as] also gave the reason why he named the book Ayyamus-Sulah. He said in the time of the Promised Messiah, all religious wars will end and the Promised Messiah will be the harbinger of Peace. Promised Messiah further stated that the message contained in this book is divine and should be taken seriously. The Civil and Military Gazette, Lahore ( June 10, 1898), published a note about the meeting in the course of which it said: “The gist of the address was to the effect that the Government was moved solely by dictates of humanity in its measures for the

Tariq Magazine February 2012

suppression of the disease that those measures are necessary, and that the stories that the Government desires to poison the people, are both lies and foolish, and should not be believed for a moment by anybody with pretensions of being sensible, and to come out of the house into the open for segregation with the face properly veiled is no violation of the principles of Islam, specially in time of imminent danger, such as a visitation at the hand of God.” (Life of Ahmad by A.R. Dard [ra], edition of 2008, pp. 591-592) A detailed report of the meeting was published by the editor of al-Hakam, Qadian, in September, 1898. It was entitled al-Indhar. The attitude of the Promised Messiah [as] towards the plague was so reasonable that no sane person could possibly find fault with it, but corruption and wickedness vitiate human reason and cause moral and spiritual blindness. The objection which the Daily Paisa Akhbarraised in this connection was really a symptom of the real disease from which unbelieving people generally suffer. If the plague was a visitation from God, all precautionary measures and medicines could be of no avail, and if the cause of the pestilence

Quick Facts Title: Ayyamus-Sulah Title (English): The Age of Peace Pages: 200 Volume: 14 Book Number: 4 Progressive Number: 53 Language: Urdu Year written: 1898 Year printed: 1899 Press: Diya’ul-Islam Press, Qadian

lay in the physical world, moral and spiritual reform, then the prayer could remove it. So the Promised Messiah [as] thought it fit to clarify this apparent contradiction by writing a book entitled Ayyamus-Sulah. In this book, the Promised Messiah [as] undertook to describe a fine link between Prayer and Planning (tadbir). It is proven by the laws of nature that there is a close link between Prayer and tadbir… The Promised Messiah [as] says: It is through the prayer that one should seek the path of tadbir. Therefore, the Prayer and tadbir are two facets of the human endeavour and intellect. It is therefore

Books of the Promised Messiah [as]

m.org/books necessary that man should seek the path of tadbir through prayer. (AyyamusSulah, p. 3, RuhaniKhaza’in vol. 14, p. 231). Further, the Promised Messiah [as] devoted several pages in writing a fine commentary of on the wisdom of the first chapter, surah Al-Fatihah of the Holy Quran. By dwelling on each word of this chapter, the Promised Messiah [as] said this is a key to successful prayer, stressing the fact the very name of the chapter signifies. The Promised Messiah [as] explained the significance and the use of prayer, because when the objection mentioned above is carefully examined, it only amounts to a doubt as to the efficacy of prayer. He pointed out that prayer was ingrained in the nature of man. His natural anxiety at the time of trouble and distress was to suggest only a kind of prayer in its crudest form. There was no contradiction between prayer and the adoption of necessary means to an end. A prayer is ordinarily a request addressed to God to enable man to find out the right means to an end. It is really a search for the right way. Again, it is an effort to make the right use of the necessary means. The result, too, is in the hands of God. Islam does not teach, he says, that the universe is governed by an impersonal law or a mechanical force not

controlled by the Supreme Being. God is not only the Creator of the Universe, but He is also the One Who controls and superintends all its affairs. The God of Islam is a Living and Merciful God, He answers prayer and listens unto those who knock at His door. The Promised Messiah [as] also explained the meaning of faith and how it is increased by prayer and the prophecies made by the prophets of God. Then he dealt with the prophecy of the second advent of the Messiah and how it had been fulfilled in his person. He says: “The book has been given the title of Ayyamus-Sulah because it is at his hand and through heavenly means men will be gradually reconciled among themselves and also with God. Thus peace will grow and be established throughout the world. “Come, he says, and enter peace. He who accepts the One Who has sent me, come ye, O men, purify yourselves. The plague is born out of uncleanness. Cleanse yourselves physically, morally, socially and spiritually and thus become reconciled with man and God in the right earnest.”

The plague appeared first in Bombay in 1896, but during the first three months of 1897, it spread fast in the presidency of Bombay covering Poona, Karachi, Cutch. The total death in Bombay presidency alone amounted to 49,103. It is noteworthy that the Promised Messiah [as], while engaged in writing Barahine-Ahmadiyyah, spoke of the visitation of plague; it was published in 1884.

The Book I saw in a dream that God’s angels were planting black trees in different parts of the Punjab. Those trees were very ugly, black in colour, terrifying and of small size. I asked some of those who were planting them: What kind of trees are these? They answered: These are trees of the plague which is about to spread in the country. It remained unclear to me whether it was said that the plague would spread during the coming winter or the winter after, but it was a terrible sight which I saw. (AyyamusSulah, p. 121, RuhaniKhaza’in, vol. 4, p. 361)

(Life of Ahmad by A.R. Dard [ra], edition of 2008, pp. 593-594) Tariq Magazine February 2012

Books of the Promised Messiah [as]

Sitara-e-Qaisarah (A Gift for the Queen) Background

This book published on August 24, 1899 presents once again the ideas and thoughts about the Christianity as forcefully stated in Tuhfa-e- Qaisariyyah. The Promised Messiah [as] complimented the British Government for providing freedom of expression and religious tolerance.

The Book

On August 20, 1899, the Promised Messiah [as] addressed Queen Victoria by writing a book entitled Sitara-e-Qaisarah, in which he said: And I am commanded to convey the good tidings to the illustrious Empress of India that as on earth and through physical causes, the Almighty God has, with His perfect Grace and Wisdom, established the rule of Her Majesty in this and other countries, so the earth maybe filled with peace and justice. So, He has ordained in Heaven that to give full effect to the real objects of our blessed Queen which consist of promoting justice, peace and the welfare of mankind, extinction of all evils, reform of morals and the extirpation of savage manners, it is, therefore, necessary that a spiritual system be established with His own hand from Heaven, which should assist in the fulfilment of the great object which Her Majesty has at heart, and thus aided with heavenly rain, encourage the growth of peace, security and good will, of which Her Majesty has sown the seed. To fulfil His word as to the coming of the Promised Messiah, He has sent me from Heaven, so that in the spirit of that Prince of peace, who was born at Bethlehem and brought up at Nazareth, I may employ myself in advancing the cause of the good and blessed object of Her Majesty the Empress. He has anointed me with numerous blessings and made me His Messiah that He Himself may from Heaven assist Her Majesty in her pure aims. Blessed Empress, may God preserve thee long and make us happy by thy long age, prosperity and success. The coming of the Promised Messiah in thy reign is to enhance the light of sincerity, it is a sure sign and testimony from God that thou hast far excelled the monarchs of the world in the love of peace and security, good management, sympathy for thy subjects and the spreading of justice and equity (Sitara-e-Qaisarah, pp. 5-6,RuhaniKhazaâ&#x20AC;&#x2122;in, vol. 15, pp. 115-116). On September 27, 1899, the Promised Messiah [as] addressed the Viceroy of India, Lord Curzon, by means of a leaflet in which he spoke, by way of introduction to the services which he and his family had rendered to the cause of peace and gave an assurance that he was a great well-wisher of the Government and the country. The strong language, he said, which he had used in some writings against Christian missionaries was really a public service. The Christian campaign against the Holy Founder of Islam was a serious provocation to the Muslims and would certainly have caused disturbances throughout the country, had he not pacified the excited passions of the Muslims by his reasoned, strong and forceful writings.

Quick Facts Title: Sitara-e-Qaisarah Title (English): A Gift for the Queen Pages: 16 Volume: 15 Book Number: 2 Progressive Number: 56 Language: Urdu Year written: 1898 Year printed: 1899 Press: Diyaâ&#x20AC;&#x2122;ul-Islam Press, Qadian

www.khuddam.org.uk 44

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Queen Victoria, 1887

7 Information & Announcements Majlis Khuddamul Ahmadiyya UK Calendar 2011–2012

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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. 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

Additional Notes

Khuddam Chanda 1.00%

Year ends Oct 31 - Unemployed and low income rate is £5pm and Student rate is £3pm

Ijtema Chanda

Year ends Oct 31 - Unemployed and low income rate is £1.25pm and Student rate is £0.50pm

0.25%

Chanda Ta’amiraat No prescribed rate Year ends Oct 31 - Monies collected is used to pay for the MKA UK Guest House and future MKA UK buildings Tariq Magazine

50p

Year ends Oct 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

Additional Notes

Zakat

2.5%pa

Paid on capital unused over 1 year, to purify one's wealth.

Fitrana

£1.50pa

Payable on behalf of all including new born babies. Spent on poor people at the ocassion of Eid.

Chanda Aam

6.25%

Paid by all members with an income. Year End: June 30th.

Wasiyyat

10% - 33%

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 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

Atfal Recommended Rates (Mujahid): Young: £12pa, Saf-e-Dom: £25pa, Saf-e-Awal: £50pa Khuddam Special Subscribers: £500pa Year End: December 31st

Eid Fund

£10 per Eid

Fidiyya

£60 (per Ramadhan) Contribution required per day from those that can afford and are unable to keep fast in Ramadhan

Qurbani

£50 est (depends on Contribution required from those that can afford. Can vary depending on target country targeted) country

Sadqa

No prescribed rate

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Must be paid before Eid by all earning members

To ward off calamities & privations

Tariq Magazine February 2012

National Majlis–e–Amila Mulaqaat 13th November 2011 | Fazl Mosque, London

Hadhrat Khalifatul Masih II [ra]

A nation cannot be reformed without first reforming its youth

www.khuddam.org.uk

february

2012

vol. 17 | issue 2