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April
2012 vol. 17 | issue 3
Tariq Magazine Volume 17 • Issue 3 • April 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 Tayyib Hayat, Mohsin Tahir, Mohammad Noman Design & Typesetting Irfan Chaudhry Muhammad Ali Ahmad Muhammad Akram Anjum Zaid Ahmad Runjeet Proofing Hannan Bhatti Safeer Ahmed Ibraheem Khan Hafiz Ijaz Tahir Packing & Distribution North East and Yorkshire Region
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
Contents 1 Words of Wisdom The Holy Qur’an Hadith Writings of the Promised Messiah [as]
2 2 3
2 Editorial Editorial
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3 Islam Ahmadiyyat Summary of Friday Sermon Islam and Chastity The Perfect Book The Life and Character of the Seal of the Prophets [saw]
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4 News & Events Hertfordshire Region Khidmat-e-Khalq Report 19 Tahir Regional Tabligh Stall at Kingston Upon Thames 20 MKA East Region Ta'leem Lecture ‘Jihad’ 20 Two new Mosques Inaugurated by World Muslim Leader in London 21 Press Release - Muslim Leader Calls for Jihad Against Extremism and Oppression 22 Ahmadiyya Career and Job Fair 23 Badminton Tournament Pictures 24 Activities carried out by MKA UK in 2011–2012 26 5 Articles The system of financial sacrifice in the time of the Holy Prophet Muhammad [saw] and in the time of the Promised Messiah [as] 28 Why do we have to pay Chanda? 31 Why do we sometimes combine Prayers? 33 Comparative Religious Teachings on War and Peace 36 6 Books of the Promised Messiah [as] Ro'idad-e-Jalsa-e-Du'a' (The Proceeding of a Prayer Meeting) Tiryaqul-Qulub (Panacea of the Souls) Lujjatun-Nur (An Ocean of Light)
41 41 43
7 Information & Announcements Majlis Khuddamul Ahmadiyya UK Calendar 2011–2012 Chanda Reference Guide Al Islam Media Library Tariq Magazine feedback and Business Advertisement Charity Challenge 2012 Fazl-e-Umar
44 45 46 47 48 49
Tariq Magazine is published by Majlis Khuddamul Ahmadiyya (UK), the youth organisation of the Ahmadiyya Muslim Association UK in Islam. Some of the views expressed by contributors may not be the representative views of Majlis Khuddamul Ahmadiyya (UK), or the Ahmadiyya Muslim Association UK.
Tariq Magazine April 2012
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1 Words of Wisdom The Holy Qur’an
“And why is it that you spend not in the way of Allah, while to Allah belongs the heritage of the heavens and the earth? Those of you who spent and fought before the Victory are not equal to those who did so later. They are greater in rank than those who spent and fought afterwards. And to all has Allah promised good. And Allah is Well-Aware of what you do.” (The Holy Qur’an, Surah Al-Hadid Ch.57:V.11)
Hadith
Hadhrat Abu Hurairah [ra] relates that the Holy Prophet [saw] said: “A man was walking through a waterless piece of land. The sky was clouded and he heard a voice coming from the cloud saying: ‘O cloud, irrigate the garden of so and so.’ Upon this the cloud moved to a certain direction and rained upon a rocky plateau. The water ran through small rivulets. The man followed a rivulet until it entered a garden and he saw the owner of the garden working with a shovel and distributing the water to his plants. He asked the owner of the garden: ‘O servant of Allah! What is your name?’ He told him his name, which was the same that he has heard from the cloud. The owner of the garden then asked him, ‘O servant of Allah! Why did you ask my name?’ He replied, I heard a voice from the cloud, saying, ‘Irrigate the garden of so and so’; May I know what you do to your garden to become worthy of such favour.’ He said; ‘Since you have asked me, I will tell you. When the produce of this garden is ready, I give one third of the produce away in charity, keep one third for myself and my family, and use the remaining third in sowing and raising another crop in the garden.” (Sahih Muslim Kitabul Zahad) Hadhrat Asma’ bint Abu Bakr [ra] reported Allah’s Messenger [saw] saying, “Do not calculate when spending in the way of Allah, or Allah will give you in the same manner, but spend as much as you can”. (Sahih Bukhari Kitabu Zakat) 2
Tariq Magazine April 2012
Words of Wisdom
Writings of the Promised Messiah [as]
Hadhrat Mirza Ghulam Ahmad [as] The Promised Messiah The door to piety is a narrow one. So remember that no one can enter it by spending useless and worthless things. The clear injunction is:
‘You can never attain righteousness until you spend out of that which you love.’ Until you spend the things which you love and are dear to you, you cannot attain the stage of being loved. If you are not ready to bear suffering and to acquire true piety, how can you expect to succeed? Did the disciples gain their station without doing anything? Just look at how one has to work and toil in order to gain a worldly title, even though it does not give true peace and satisfaction. Then how is it possible for the title of 'may Allah be pleased with him' to be acquired with no difficulty. The truth is that it is not possible to gain the pleasure of Allah—which is a source of true happiness—until one does not bear momentary hardships. Allah cannot be deceived. Happy are those who care not for pain in order to attain His pleasure, for it is only after temporary suffering that the believer is granted the light of eternal joy and everlasting comfort. (Tafsir Hadhrat Masih Ma‘ud [as], volume 2, p. 131) Tariq Magazine April 2012
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2 Editorial Dear Brothers
[salam] During these periods of hardship and difficulty we face, one must always remember not to despair and should hold firm and tight to the rope of Allah. Allah states in the Holy Qur'an: "Nay, whoever submits himself completely to Allah, while he is excellent in conduct, shall have his reward with his Lord. No fear shall come upon such, neither shall they grieve." (The Holy Qur'an Ch.2:V.113) It is our duty to continually strive towards righteousness and be noted for such actions whether we are working or offering our services voluntarily. We have taken an oath of allegiance to Allah the Almighty and His beloved the Holy Prophet [saw] to spread the true and peaceful message of Islam. We stand united in these difficult times, unlike other Ulema, by accepting the Bai’at of the Imam of the age, Hadhrat Mirza Ghulam Ahmad [as], and we answer and submit ourselves for the sake and for the love of Allah under one voice, the voice of Khilafat.
"Nay, whoever submits himself completely to Allah, while he is excellent in conduct, shall have his reward with his Lord. No fear shall come upon such, neither shall they grieve." (The Holy Qur'an Ch.2:V.113)
So, when our beloved Khalifa requests that we make sacrifices then, as the Holy Qur’an states, we should hear and obey these commandments completely, with true sincerity, commitment and dedication. Today’s precarious times call for us all to work together and tread the path of Taqwa. Huzur Aqdas [atba] has mentioned that every Ahmadi should try and walk the path of Taqwa, to be included amongst Mohsineen and work towards experiencing the nearness of Allah. This alone will lead to self-reformation and enable us to save the society within our limited spheres from disorder. So, let us pray that we may also be amongst those that attain the nearness of Allah and that Allah becomes our friend as stated in Hadith: ‘God Almighty becomes their hands with which they grasp, and becomes their eyes with which they see, and becomes their ears with which they hear and becomes their feet with which they walk.’ May Allah bless you all and remove any difficulties you may face. [ameen]
[wasalam]
Yousaf Aftab Editor, Tariq Magazine
www.khuddam.org.uk 4
Tariq Magazine April 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 Summarising the persecution of Ahmadis in Pakistan, Hudhur [atba] said the oppression started when the legislative body of the country, the National Assembly, passed a bill and declared us non-Muslims in 1974. Later, taking full advantage of his dictatorship, Gen. Zia made the law even harsher. Considered as insignificant, we had been declared non-Muslims, were not allowed to say the Kalima, were stopped from saying Assalamo Alaikum and were not allowed to do anything that would even hint that we were Muslims. Yet, we did not desist and continued to practice as true Muslims, therefore, he legalised for us to be imprisoned for these practices or in disobedience of his Ordinance, if we associated with the Seal of all the Prophets [saw], he decreed the death penalty for us. How dared we, in spite of being so few in number, injure the religious sentiments of the majority by calling ourselves Muslims? Hudhur [atba] said this is nothing new. Thus has been the treatment of Pharaoh-like individuals in each age to people of God. The episode of Pharaohlike oppressors continues to this day. The Qur’an records Pharaoh as saying:‘These are a small party, And they have offended us.’ (26: 55 – 56) When Ahmadis experience opposition, it only strengthens our faith, given that the history of Prophets of God is being repeated. Without doubt we are few in number and are insignificant in the eyes of the world. They are not offended by us because we are committing any sin or any crime or indeed any kind of extremism. Their offence is borne out of our love and loyalty to God and His Messenger, our peaceable approach out of love for our homeland because we do not trample upon the rights of God’s creatures and do not become part of the extremism
that has made barbarism run rampant in the country (Pakistan). Our response is that we are the followers of that Messiah who has taught us principles of peace and conciliation in continuation of the Sunnah of his master, the Holy Prophet [saw]. By practicing these values after coming into the Bai’at of the Messiah [as] we are in fact trying to fulfil the dues of following the Holy Prophet [saw]. The courage and valour and the passion to look death in the eye is given to us by the champion of God who was sent by God in this age to establish the second phase of Islam. It is given to us by the true and ardent devotee of the Holy Prophet [saw] who brought faith back down to earth from the Pleiades. We are thus ready for every kind of sacrifice with the insight that we are the followers of that Imam who was told by God:‘The Messenger of God in the mantle of the Prophets.’ (Tadhkirah, p. 110) The Promised Messiah [as] writes in Brahin e Ahmadiyya: ‘This revelation means that I have been bestowed a portion of the particular circumstances or attributes of all the Prophets from Adam onwards—may peace be on them—who have come into the world from God Almighty, whether they are from among the Israelites or otherwise. There has not been a single Prophet of whose characteristics or circumstances I have not partaken to a degree. My nature bears the imprint of the nature of every Prophet. This is what God has told me…’ (Essence of Islam, Vol. IV, p. 81) Hudhur [atba] explained that partaking some of the circumstances of the other Prophets also entails facing opposition. However, this opposition or
legislation cannot harm our Community in any way at all because God has also informed of the triumphs and of the successes that were granted to the other Prophets. God thus revealed to the Promised Messiah: ‘Good tidings to you, O My Ahmad’ (Tadhkirah, p. 466) The hostile legislation, the oppression, persecution cannot stop the success of the Community of the Promised Messiah [as]. He was informed by God that ultimately the doors of triumph will be flung open. In another place in his book ‘Asmani Faisala’, (The Heavenly Decree) he writes: ‘Allah has addressed me in these clear words: Meaning that, “I am the One Who grants victory—I shall give you victory. A wondrous aid will you behold. The disbelievers, i.e., those of them in whose fate lies guidance, will fall in prostration saying, ‘Forgive us our sins, we were in error.’ (The Heavenly Decree, p. 59) A revelation of the Promised Messiah [as] is: ‘Yours is the victory and you will triumph.’ (Tadhkirah, p. 606). Hudhur [atba] explained that in Tariq Magazine April 2012
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Islam Ahmadiyyat the backdrop of all the adversities and hostile legislations that the Community is experiencing, especially in Pakistan and also in Indonesia, Malaysia and some other Muslim countries, God is giving us glad tidings. Had ours been a worldly community, it would have been forced to bend its knees before these oppressors or at least adopt hypocrisy. However, with the grace of God, not only is the Ahmadiyya Community facing up to the persecution, rather in spite of all the dire situations, it is progressing. This alone would be sufficient proof for a fair-minded person of its truthfulness. God states in the Qur’an: ‘Have they not travelled in the earth and seen what was the end of those before them? They were far more powerful than these and stronger in the marks they left in the earth. But Allah seized them for their sins, and they had no protector against Allah. That was because their Messengers came to them with manifest Signs, but they disbelieved; so Allah seized them. Surely He is Powerful, Severe in punishment.’ (40: 22 – 23) Hudhur [atba] said all the revelations of the Promised Messiah [as] that Hudhur [atba] has cited were not personal claims of his, rather, these were words revealed to him by God, Who was with him. It is a serious issue to associate/ascribe something to God and He certainly does not forgive one who ascribes something wrongly to Him. As we see the signs of Divine help and support with the Promised Messiah [as], it further strengthens our belief that just as God was with him in his lifetime and helped him, God will do so in the future. Indeed, He is helping us today. As the aforementioned verse shows, God gives the opponents of Prophets and persecutors of Divine communities leeway for a while, but when His chastisement comes, no power on earth can be of any avail. Those who presume Ahmadis to be given a beggar’s bowl or those who, God forbid, call Ahmadiyyat a cancer have little power. The earlier tyrants of whom the Qur’an cites examples of were much more powerful. The oppressors of today do not even have their own wealth and are forever bowing to foreign powers to run their country. It is cause for concern for the leaders as well as the public who unconsciously condones oppression. Today there is
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Tariq Magazine April 2012
no official pro forma or document in Pakistan for obtaining anything at all, to go through any officialdom that does not contain offensiveness about the Promised Messiah [as]. One has to sign these forms/documents and declare oneself to be a Muslim. Huge, offensive posters are placed in shopping areas, offices and parks and thus all those involved are guilty of a huge sin. Even those who are quietly condoning it all are also unconsciously perpetrating sin or perhaps decency has ceased to exist or perhaps there is no belief in God. By filing wrongful lawsuits against Ahmadis, people are committing something which is certainly not liked by God. Indeed, God states be fair and do not oppress those who have oppressed you. God states falsehood is shirk (associating partners with God) and He will not forget this sin. Yet, what are these people doing that we observe every day? Recently an Ahmadi was dragged into a false law case of murder. When the perpetrators were told that this was wrong, they agreed that the Ahmadi was innocent. They added that they had filed the case against him because he was an Ahmadi. If he renounced Ahmadiyyat and was abusive about the Promised Messiah [as], not only would they drop the case, they would help him get released and would fete him with garlands. Hudhur [atba] added, yet these are the people who are confirmed Muslims and Ahmadis are non-Muslims. Addressing our detractors, Hudhur [atba] said ‘O opponents of Ahmadiyyat, fear God for Whom your wealth, your conceit and arrogance, your Imamat of mosques, your political parties, your governmental power, your majority in numbers has no significance. In response to all your oppressions, our answer is the same which the Holy Qur’an states in the verses: ‘…Surely He is Powerful, Severe in punishment.’ Hudhur [atba] said the persecution has now spread to innocent Ahmadi school children who are told that they cannot stay in their schools because they are disbelievers. The only option given to them is to be abusive about the Promised Messiah [as]. If a school headmaster or the owner of a private school shows some decency, he is told that if Ahmadi children attend a school, they would not send their children and would have the school
closed. Decent people who do not listen to the mullah and the troublemakers are warned about ‘consequences’. Due to their incompetence the authorities are in the clutch of the mullah and the extremists. Be it the mullah, or an opportunist politician or any governmental worker; whosoever is involved in this persecution should remember that God is ‘Severe in punishment’. This is not a tale of ancient people; rather this is a Sign of a Living God. Those who oppose the Promised Messiah [as] and exceed all limits in their opposition, should remember that by rejecting the truth which the Holy Prophet [saw] foretold and which is in the Qur’an, they are joining those who have a bad ending. Besides, what sin are they not committing as well as persecuting Ahmadis? The country is embroiled in all sorts of iniquity; bribery, filth, moral ills, thieving, robbery, murder and mayhem. Is all this not incurring the wrath of God? Hudhur [atba] said, ‘think a little, O, negligent! It is our prayer that God saves the country.’ Adding, Hudhur [atba] said in spite of all the persecution, Ahmadis should make practical efforts to help, borne out of sympathy, but more than anything Ahmadis should pray. When no one wants to know us we should help with prayers, implore God for the reformation of the Ummah. God is going to grant triumph to the Promised Messiah [as] as it is stated in the Qur’an: ‘Allah has decreed: ‘Most surely I will prevail, I and My Messengers.’ Verily, Allah is Powerful, Mighty.’ (58:22) Explaining, Hudhur [atba] said the decree of triumph is from God and the reasoning given for it is the Power and Might of God. In this is a lesson for a believer and a non-believer both, to reflect. Believer should try and strengthen his or her belief as well as try to take his or her connection with God to its pinnacle so that he or she becomes a part of the promised triumph. For the opposite side, therein is a challenge that they may try and use all their power, but God is Powerful and Mighty and He has decreed to grant triumph to His dear ones. Hence, all the scheming of the opponents, harassment of school children, harassment of Ahmadi employees or business fraternity, filing
Islam Ahmadiyyat
lawsuits against completely unconnected and innocent Ahmadis will not stop the triumph. If it was a man-made affair, no doubt their power would have worked, but when God has decreed: ‘… Verily, Allah is Powerful, Mighty’, then the dearth in worldly means of the Ahmadis is of no significance. Did the lack of apparatus in any of the battles fought by the Holy Prophet [saw] or any other battle (of Prophets) affect the outcome of the war? Indeed, in spite of God’s assurance, Prophets of God make ordinary arrangement according to their resources, but they stress is on prayers. The most perfect example of this was demonstrated by our master, the Holy Prophet [saw]. The battle of Badr presents a great model of this when the Prophet [saw], in spite of all Divine assurances, prayed in an anxious and tender manner, as if in the throes of death. When God decrees that He and His Messengers will prevail, His Messengers also absorb themselves completely in God and try to become a part of the Divine ruling. The power of the holiness of the Holy Prophet [saw] generated those Companions who during the time of battle, fought during the day and spent the nights in worship of God. By worldly standards the Muslims had no comparability with the enemy in any of the battles but the power of prayers granted them success.
During battle, they did not overlook the obligatory Salaat. At one juncture due to the onslaughts of the enemy the Muslims were not able to offer their Salaat during battle and the five Prayers were combined. The Holy Prophet [saw] was deeply saddened by this and said, ‘damn you, may the enemy be destroyed due to whom we had to combine our five Prayers.’ Hudhur [atba] explained that the Prophet [saw] only cursed because he was not given the opportunity to offer Salaat on time although he was constantly engaged in silent remembrance of God. Doubtless, God has promised triumph, yet in order to attract His grace it is most important to be attentive towards worship. Without this, a community cannot claim to be a Prophet’s community. Prophets of God come to this world to connect man with God, thus if a community does not practice this fundamental principle, how can it be part of the promised triumph? In his book ‘Kitab ul-Bariyyah’ the Promised Messiah [as] wrote that God is Most Powerful and Mighty and one who turns to Him with sincerity is never wasted. The enemy assumes to destroy with his ploys and has evil intent but does he assume to contend with God? Those who hatch evil plans are extremely foolish for at the time of making their wicked schemes they do not remember
that Being without Whose command even a leaf cannot fall. Evil cannot harm the righteous. Rather, God’s Signs are manifested and people increase in spiritual knowledge. Although the Powerful God cannot be seen from the naked eye, He manifests Himself through His great Signs. Hudhur said if we continue to turn to the All Powerful God with love and sincerity, none of the enemy’s ploys can harm our Community. This is why Hudhur [atba] had recently especially asked for prayer, worship and optional fasting. The enemy is trying with all his might to attack us and our most effective source is prayer. While the now international scale of enmity against us is an indication that God will manifest His glory more than ever, the world of Ahmadiyyat should be attentive that we will hold our worship most dear and will greatly enhance our connection with God. May God enable us of all to do so. Hudhur [atba] said he wished to mention a revelation of the Promised Messiah [as] that includes the words, ‘After eleven.’ Hudhur [atba] said Ahmadis make personal inferences (about revelations) and also write to Hudhur [atba] about them. About this specific revelation, the Promised Tariq Magazine April 2012
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Islam Ahmadiyyat Messiah [as] said: ‘I do not know whether by eleven is meant eleven days or eleven weeks or eleven months or eleven years. In any case a sign in proof of my innocence will appear within that period’. Hudhur [atba] said today is the eleventh day of the eleventh month in the year 2011, and Ahmadis have made inferences according to their thoughts. Hudhur [atba] said if anything is destined to happen today, it will definitely come to pass, [insh], but it should be remembered that there are many revelations in which there is promise of the manifestation of God’s help and succour and quality of Rahmaniyyat and the promise is for it to happen unexpectedly. It is not implausible that from today’s date, this month and this year, the destiny starts taking shape. However, sometimes, having made personal inference, some weak-natured people lose hope or become disinclined to faith if the outcome is not according to their conjecture. Hudhur [as] said this is not the way of a believer. Our triumph is destined to take place and will most certainly come to pass, in fact, it is happening. The senselessness of our opponents is a proof of this. Hudhur [atba] said he also wanted to relate that as regards this revelation, Hadhrat Musleh Maud [ra] has written about the difficult decision of migration from Qadian. He wrote: ‘A study of the revelations vouchsafed to the Promised Messiah [as] convinced me that our migration from Qadian had been indicated with certainty and I decided to leave Qadian, a message was sent to Lahore by telephone that some transport might be arranged for, but no reply was received for eight or ten days and finally the reply that came was that Government was not able to arrange for any transport. At that time also I was studying the revelations vouchsafed to the Promised Messiah [as] and I found one revelation: After eleven. It passed through my mind that possibly it meant that transport would be arranged after the lunar date eleven. But days passed and the solar date 28 arrived and yet no
transportation became available. I was pondering what was the meaning of the phrase: After eleven; in the revelation of the Promised Messiah when I received a message from Mirza Bashir Ahmad that Major Bashir Ahmad, brother of MajorGeneral Nazir Ahmad was coming to see me. This was a mistake. It was not Major Bashir Ahmad, but his brother Captain Ataullah. I described the situation to him and asked him whether he could make some arrangement for transportation and security. He told me that he would make some arrangement the same day on his return to Lahore. Accordingly, he procured the car of Nawab Muhammad Din and the jeep of Mirza Mansoor Ahmad and the cars of some other friends and started for Qadian. In the meantime, next day we tried to procure some transportation through an Ahmadi friend who had promised that he would arrive in Qadian between 8 and 9 a.m. with a military escort. He did not arrive till 10 a.m. and then it passed through my mind that the phrase “eleven” in the revelation might mean eleven o’clock and that transportation might become available after 11 a.m. Mirza Bashir Ahmad was in charge of all these arrangements and every few minutes I received his message that all arrangements had fallen through and that no effort had been successful. I telephoned to him that in view of the phrase “after eleven” in the revelation I was thinking that some arrangement would go through after 11 a.m. I had originally thought that the phrase had reference to a date but that I was now thinking that it had reference to the hour. At five minutes past eleven I was about to lift the receiver of the telephone to try to find out from Mirza Nasir Ahmad what the situation was, but before I dialled his number, his call came through that Captain Ataullah had arrived with transportation and we thus travelled from Qadian to Lahore.’ (Tadhkirah, p. 481) Hudhur [atba] said the revelation of ‘After eleven’ was fulfilled in another way when the rule of a (Pakistani) dictator who wished to eliminate Ahmadiyyat was eliminated exactly after eleven years. Hudhur [atba] said prophecies and revelations are fulfilled repeatedly and in diverse ways and we
should hope for distinct, bright signs. The Promised Messiah [as] was given a revelation in Persian that reads: ‘Your supplications have reached heaven, then be not surprised if I should give you hopeful news. After eleven, if God so wills.’ (Tadhkirah, footnote, p. 480) Hudhur [atba] said here too the subject is that of prayers. We need to turn to prayers with great intensity and that is why Hudhur [atba] drew attention to this matter a few weeks ago. Hudhur [atba] urged to make intense prayers, supplications that reach heaven and stir the heavens and we experience triumph. Hudhur [atba] said, ‘may God enable me and you to make greater prayers than before.’ Next Hudhur [atba] announced that he would lead two funeral Prayers in absentia after Friday Prayers. Dervish Chaudhry Muhammad Sadiq sahib passed away on Nov 5 after he fell over some days ago. He was young at the time of the Tehrik of Dervishes by Hadhrat Musleh Maud [ra] but he offered himself and was loyal till his last breadth. He was a sympathetic, intelligent and sincere worker. He took great care of the Jalsa Salana guests, going out of his way to look after them. He was a Moosi and leaves behind four sons. Ahmad Yusuf sahib shaheed of Syria. He passed away last month during the current riots taking place in the country. He was returning home from work when he came in the line of cross fire. He was hard of hearing and it appears did not hear any warning that may have been given to take cover. He was born in 1976 and was not married. He took his Bai’at last year. A few members of his family had also followed him in taking Bai’at. He used to take part in all Jama’at programmes and was a most helpful person. May God elevate the station of the deceased.
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Tariq Magazine April 2012
Islam Ahmadiyyat
Islam and Chastity By Nasir Mahmood Malik
I
slam is based on the laws of nature. Allah created our universe and provided Islam as guidance for us to properly and optimally benefit from His creation without getting hurt. Islam provides us with a system of norms and values, a code of conduct leading to a healthy, productive and peaceful life in this world. A life dedicated to the pursuit of Taqwa. In our secular and ‘emancipated’ society, people seem to have difficulty in seeing the significance and relevance of various Islamic norms and values, like chastity and modesty. To this society, Islamic norms seem antiquated and impractical. This is partly due to a lack of understanding of specific Islamic teachings, but mostly it is due to the lack of proper comprehension of the overall objective and the philosophy of Islamic teachings. We live in a promiscuous society where we need to continually remind ourselves about the pivotal role chastity plays in our daily lives and how at risk we are if we are not diligent in guarding our chastity. We routinely hear and observe how dangerous it is to drink and drive. Yet, when people are warned about the dangers of drinking, they just laugh it off thinking that they can handle it or that nothing bad can happen to them. One of the ways to get their attention is to show them the mangled bodies and vehicles after fatal accidents. Similarly, it is ironic that, living in this society, people routinely see the inevitable devastating consequences of unchaste behaviour, yet most of them do not take chastity seriously. Let me share with you one NBC report about the effects of careless behaviour. Sex is a biological necessity and a controllable urge. However, according to this report, for many, the urge for sex is an addiction. A growing number of medical experts say that compulsive sexual behaviour is a real disorder that an estimated 16 million Americans, both
men and women, or about 5% of the US population, are fighting. According to this report, such addicts do not get that way in one day. They begin on this path with easy access to risky material like ‘soft porn’ in magazines, movies, and internet, etc. Unrestrained, they develop the natural urge to act out what they see and thus the visuals progressively become practical experiences. Over time, those experiences become addictions. These people lose their peace of mind, their jobs, their families, and their dignity. They suffer from diseases, shame and guilt. They become frightened and many even become suicidal. Even if we consider such an addiction as an anomaly, we commonly observe how unchaste behaviour results in life altering consequences like unwanted pregnancies, infanticide in the form of abortion or abandoned babies, premature marriages of the unwilling and the unprepared, broken families, shortened careers, shattered dreams, personal shame, embarrassment for the family and the friends and so on. These events are happening to individuals from all sections of society; the religious as well as the secular; the rich and the poor; the ordinary and the powerful; the common and the elite. No wonder Islam places a high emphasis and special premium on chastity. Islam wants to protect us from any such nightmares by admonishing us not even to have unchaste thoughts. In general, the objective of Islamic teachings is to guide and enable mankind to leading a purposeful life; the ultimate purpose of which is to recognise, serve and worship our Creator. Allah says in the Holy Qur’an: “ I have not created the jinn and the men, but that they may worship Me.” (Al-Dhariyat, Ch.51:V.57) To accomplish this, Islam teaches mankind its obligations to Allah, as well as to one-another. Both of these
obligations arise out of love. A cursory reflection on the manifestations of Allah’s Grace and Mercy evokes a natural love of Allah. This love is called Taqwa. This love naturally evolves into the love of His Creation, Mankind, because when one truly loves someone, one begins to love everything about that person. Our success lies in winning the pleasure of Allah through the adequate discharge of these obligations. However, the proper discharge of both these obligations requires piety of mind and purity of nature, that is, chaste mind and chaste behaviour. We commonly observe that when people meet their beloved, they prepare themselves physically—they wash up, don good clothes, wear aromatic fragrance and put on a smile. In short, they do everything they can to accentuate their physical appearance and attraction. Similarly, to fulfill our obligations to Allah and Mankind, we need to enhance not only our physical but moral and spiritual attraction, in part by nurturing chaste mind and chaste behaviour. The philosophy of Islamic teachings is continuous improvement of our character, through self-restraint and discipline. Allah has endowed us with wonderful faculties. However, it is the proper use of these faculties, in the right measure and at the right time, that Tariq Magazine April 2012
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Islam Ahmadiyyat improves us. For example, sexual urges are natural and by themselves are neither good nor bad, but proper response to these urges is meritorious and separates us from animals. The Promised Messiah, [as], has succinctly explained that Islam wants us to progressively move from our natural state, to the moral state, and ultimately to the spiritual state. It is this progression wherein lie our success, peace of mind and the ultimate mercy and pleasure of Allah. If we look at various Islamic teachings through this prism of lifelong physical, moral and spiritual progress, all Islamic teachings and expectations become significant and relevant. Let us study the fundamental Islamic expectation of chastity through this prism. Arabic words like iffah, ismah and ihsan collectively describe the Islamic concept of chastity. The Promised Messiah [as] explains chastity as ihsan and writes: This expression connotes the virtue that is related to the faculty of procreation of men and women. Those men and women would be called chaste who refrain altogether from illicit sex and all approaches to it, the consequences of not doing so are disgrace and humiliation for both parties in this world and chastisement in the hereafter, and dishonor and grave harm for those related to them.1 Various other scholars have also translated the Qur’anic phrase furuj (private parts) as chastity. Thus, that person would be deemed chaste who has a clean mind and body, maintains integrity and self-respect, modest appearance and composure, unquestionable behaviour, legitimate sexual relationships and has nothing to hide. Explaining the significance and critical nature of chastity in his commentary on Surah Al-Nur, Hadhrat Khalifatul Masih II [ra] writes: Chastity as a moral virtue holds a very high place in the code of Islamic laws that govern relation between sexes. This Surah has laid down comprehensive commandments to safeguard and protect it. Islam views even the slightest breach of these laws with extreme disapprobation.2 Given the lure of unchaste behaviour and the human propensity to fall for it, Allah
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has repeatedly admonished both men and women to guard their chastity. For example, Allah says in the Holy Qur’an: Surely, men who submit themselves to God and women who submit themselves to Him, and believing men and believing women, and truthful men and truthful women, and steadfast men and steadfast women, and humble men and humble women, and men who give alms and women who give alms, and men who fast and women who fast, and men who guard their chastity and women who guard their chastity, and men who remember Allah much and women who remember Him—Allah has prepared for all of them forgiveness and a great reward (Al–Ahzab, Ch.33:V.36) In this verse, Allah has grouped the distinctive features of those men and women whom He is prepared to forgive and reward. They are submissive, truthful, steadfast, humble, sacrificing and fasting believers who actively guard their chastity and continuously remember Allah. Here actively guarding chastity would imply being proactive and diligent in following Islamic teachings about chastity and modesty like separation of genders, men restraining their eyes and women covering their physical attractiveness, etc. If chastity is a healthy virtue, then unchaste behaviour is a cancerous vice. And, this disease is better prevented than cured. The Islamic principle of preventing unchaste behaviour is to avoid the activities and the company that may lead to unchaste tendencies. Admonishing us to avoid any path that may lead us astray, Allah says: “Follow not the footsteps of Satan.” (Al–Baqarah, Ch.2:V.209) Here, the footsteps of Satan are all those activities and temptations that may take us away from Allah. As Satan beckons us to follow him, he does not expose the ultimate destruction he is leading to; rather he entices us to only take one baby step at a time. These baby steps seem so benign and inconsequential that we take them mindlessly without much concern. Once we take a few steps on that slippery slope, Satan’s job is done and we keep sliding towards the abyss on our own. So, we have to be watchful to not take even the first step. Thus, it is necessary to
be deliberate in our lifestyle and keep a keen eye on the long term consequences of our choices rather than be dazzled by their instant pleasure or be swayed by the vain trends around us. Loneliness and idleness are the two states of hearts and minds that render people vulnerable to unchaste tendencies. Similarly, the company of a member of the opposite sex, in the veil of darkness and seclusion from the public eye, tends to incite risky behaviour. Therefore, we should keep ourselves occupied with good pursuits, conduct our affairs in broad daylight in the open, and avoid going out after sunset. Allah has made the night for rest and worship not for partying and indulging in illicit behaviour. When we study the Hadith of the Holy Prophet, [saw], we find profound guidance to avoid risky behaviour and cultivate a chaste culture. For example, the Prophet admonished: ‘Beware! Avoid sitting by the road sides.’ The people said, ‘O Messenger of Allah! We cannot avoid sitting there as we have discussions there.’ The Prophet said, ‘If you insist on sitting there, then give the roads their rights.’ The people asked, ‘What are the rights of the road?’ He said, ‘Lowering your gaze, refraining from harming others, returning greetings, and enjoining what is good and forbidding what is evil.’ (Bukhari) So, Ahmadi Muslim boys and men should Internalise this Hadith. In today’s speak, it admonishes against hanging out, whether it is physically hanging out on a street corner, gossiping on the phone, or chatting on the internet because that is when you are at risk of indiscretion. When you connect with each other, connect for good purposes, not for gossiping about girls or other vain pursuits. Similarly, the Holy Prophet [saw] said: A man shall never be alone with a woman except that the third party between them is Satan. (Tirmidhi) This Hadith warns against the risky behaviour and satanic inclinations if and when one visits the opposite sex in
Islam Ahmadiyyat seclusion, whether it is on the phone,in chat rooms, or in person for any purpose. The keyword in this Hadith is ‘alone’ and does not preclude any legitimate interaction for study or work in public. Addressing the pious wives of the Holy Prophet [saw], Allah says: You are not like any other women if you are righteous. So, be not soft in speech, lest he in whose heart is a disease should feel tempted; and speak a decent speech. (Al–Ahzab, Ch.33:V.33) So, Ahmadi Muslim girls and women should recognise their identity. If they are righteous, they cannot be like other women. They should be modest and decent in their appearance, conduct and demeanour. They should not behave like other women in the use of cell phones, chat rooms, webcams, Facebook, and MySpace. Modern society and technology offer many conveniences but they also entice the weak and the vulnerable to easily fall for bad company and risky temptations. They can inconspicuously pull the careless to uncharted waters. Therefore, to guard our chastity, we need to evaluate these conveniences carefully, avail ourselves of them responsibly and protect our youth from their risks. Chastity also comprehends a semblance of truthfulness and trustworthiness. Reflect upon your obligations to fellow human beings. The first and foremost in this category is your spouse, present spouse if you are married or future spouse if you are single. How can you be truthful and trustworthy to your spouse if you are not chaste? Your chastity is the best gift you can give to your spouse. Now, take this mindset further and apply it to your obligations to Allah. How can you be truthful and trustworthy to Allah if you are not truthful and trustworthy to your spouse? How can you be pure and sincere in your worship and remembrance of Allah if you are not chaste? Physical cleanliness of the clothes and the body are the obvious requirements of the apparent Salaat, but chastity, the mental and spiritual cleanliness, is the inherent prerequisite of the real Salaat. To be successful in achieving an objective
we not only need to take the necessary steps, we must also take sufficient steps. So, while avoiding satanic footsteps is necessary to be chaste, it is not sufficient to be successful in this endeavou. Allah says:
teaches us to be in the company of the righteous, even if it is a virtual company like studying the life of the Holy Prophet [saw], the Promised Messiah [as] and other godly people, or watching MTA.
“Indeed, he truly prospers who purifies himself.”
In short, any healthy and constructive effort that can replace some risky and wasteful activity will go a long way to guard our chastity. Sure it will not be easy and it will not happen overnight. It will be like trying a new food and then developing a taste for it. However, if we do so to win the pleasure of Allah, then Allah assures us that:
(Al–A'la, Ch.87:V.15) Thus we need to explore the path that leads to self-purification. This means we need to follow the footsteps of the Holy Prophet [saw]. Today, those purifying footsteps are shown to us by the Promised Messiah [as] and his Khulafa. As Ahmadi Muslims, it is incumbent upon us to pay heed to the guidance provided by Hadhrat Khalifatul Masih [atba]. Let us apply these steps of self purification to preserving chastity. First, let us be honest with ourselves and take stock of our lifestyles. Literally, make a list of how we spend our lives. Are our careers, our friends, our pass-time activities conducive to preserving our chastity? If not, then we not only need to stop following the satanic footsteps but replace such activities with those that lead to self-purification. So, we need to replace our mundane and superficial pastime activities with something more sublime and substantive. If no such alternatives are readily available then we need to be creative and lead others in developing healthier activities. The preferred option should be to promote and enable engaging activities in and around the mosque. Here the mosque does not necessarily have to be a brick and mortar building. In this age, it could even be a virtual mosque. The notion is that we should come together for the remembrance of Allah and the service of mankind. The Holy Prophet [saw], said that believers away from the mosque should feel like fish out of water. Individually, we should spend more time reading, exercising, playing sports, and volunteering for the auxiliary or the Jama’at work or for various secular organizations. It is better to stay occupied than remain idle because, as they say, an idle mind is a devil’s workshop. Islam
“Those who strive in Our path—We will surely guide them in Our ways.” (Al-Qur’an, 29:70) So, we all must strive hard and trust that Allah will show us the way. While believing men and believing women are equally responsible for guarding their chastity, according to the Qur’anic injunction—‘men are guardians over women’ (Al-Qur'an, 4:35), men have the added responsibility to be guardians over their family’s chastity. They need to lead by example and set the tone for chaste and virtuous behaviour in their families. In summary, we must understand the importance of chastity in light of the overall objective and philosophy of Islamic teachings. We must be proactive in guarding our chastity by avoiding the ways of Satan and adopting the ways of the righteous. Remember, that person would be deemed chaste who has a clean mind and body, maintains integrity and self-respect, modest appearance and composure, unquestionable behaviour, legitimate sexual relationships and has nothing to hide. Knowing the grave consequences of unchaste behaviour, let us shun all risky temptations like poison and win the pleasure of Allah by purifying ourselves. May Allah enable us to recognise and fulfill our role as the followers of the Promised Messiah [as], the Saviour of this Age. Endnote
[ameen]
1. Ahmad, Mirza Ghulam. (1979). The Philosophy of the Teachings of Islam. Islam International Publications Ltd.: London. P. 26. 2. The Holy Qur’an with English translation and commentary, edited by Malik Ghulam Farid. (1969). Footnote #2026 (Pertaining to Al- Qur’an, 24:3). Tariq Magazine April 2012
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The Perfect Book By Yousaf Aftab, Muavin Sadr and Editor Tariq Magazine
— part i —
1. Meaning of Holy Qur’an The Qur'an is the name given by God Himself to the perfect book revealed to the Holy Prophet [saw] of Islam, containing the final law for mankind (Shari’ah). The word Qur'an means a book which is meant to be read. The word also means a book or message which is meant to be conveyed and delivered to all peoples. The Qur'an is the only revealed book whose delivery or message is absolutely unrestricted; for whereas, all other books are meant for specific times and specific peoples, the Qur’an is meant for all times and all peoples (Ch.34:V.29).
1.1 Perfect Book Indeed, this is a perfect book, a guidance for all mankind. Those who follow the Book of Allah [swt], and take heed of its signs, will be blessed with the beauties and bounties contained within it. Secrets that are hidden to the naked eye but revealed to those of understanding, righteousness and the ones commissioned by Allah the Almighty to understand its secrets. "In the name of Allah, the Gracious, the Merciful. Alif, Lam, Mim. This is a perfect Book; there is no doubt in it; it is a guidance for the righteous, Who believe in the unseen and observe prayer and spend out of what We have provided for them. And who believe in that which has been revealed to thee and that which was revealed before thee and they have firm faith in what is yet to come. It is they who follow the guidance from their Lord and it is they who shall prosper. Those who have disbelieved - it is equal to them whether you warn them or warn them not - they will not believe.
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Allah has set a seal on their hearts and their ears, and over their eyes is a covering; and for them is a great punishment." (Al-Baqarah, Ch.2:V.2-8) The Qur’an teaches, foretells and clarifies the past, present and future; therefore, it is a guidance (Huda) and revival (Ihya) for all mankind and all people. Its universality and perfection are manifest for all to see, understand and take benefit from. Hadhrat Masih Maud [as] comments on the above verse : "It will be observed how nicely, beautifully and succinctly God Almighty has furnished the answer to the objection raised. First reference is made to the author of the Holy Qur’an and His grandeur and majesty are indicated. It is said: "I am Allah, Who knows best. That is to say, I, who am All-Knowing and All-Wise, Whose knowledge is not matched by the knowledge of anyone else, am revealing this book." (Braheen Ahmadiyyah, pp. 183-187, footnote II)
1.2 Divinity of the Holy Qur’an One unique, and unparalleled, feature of the Holy Qur’an is that because it is Divine in nature, no one can produce the like of it, it is the word of Allah [swt], and cannot be tampered with. He is the sole Protector of its authenticity and Governor of its word. "If mankind and the Jinn should gather together to produce the like of this Qur'an,
they could not produce the like thereof, even though they should help one another. "And surely we have set forth for mankind in various ways all kinds of similitudes in this Qur'an, but most men would reject everything but disbelief." (Bani Isra'il Ch.17:V.89-90). Something as pure and perfect like it can never be produced by humans. Allah [swt], the Lord of all the worlds, Creator and Fashioner is All-aware and perfects in His beauty what He desires and such is the Holy Qur’an which is a miracle for people of all times to bear witness that such a book which is pure, blessed and abundant in knowledge can never be produced by none other than Allah the Almighty Himself. The great status of the Holy Qur’an is furthermore alluded to by the Promised Messiah [as] who writes: "This is that book. That is to say, a grand and sublime book which derives from Divine knowledge. It is established with regard to it that its source and spring is the eternal being of the All-wise. By using the word 'that', which denotes distance, God Almighty has indicated that this book derives from the knowledge of that Being with high attributes, who is matchless and peerless and whose perfect knowledge and profound mysteries are very far from the limits of human sight." (Essence of Islam, volume 1, published by Islam International Publications ltd, pg 398, 2004)
1.3 Praise of Holy Qur’an The Promised Messiah [as] has also
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exquisitely conveyed to us the great praiseworthiness of the Holy Qur’an’s form and structure of its writing: "The body of the Qur’an is so well reasoned that there is no room left in it for any kind of doubt; meaning that, unlike other books, it is not a mere tale or story, but is comprehensive of conclusive arguments and reasoning, and sets forth clear proofs of its objects and purposes, and is in itself a miracle which operates like a sharp sword for the removal of doubts and suspicions, and does not leave the matter of the recognition of God at the conjectural stage of He should be, but carries the matter to the certainty of, He is. …this book has been revealed for the guidance of those who, on account of their pure interiors, sane reason, firm intelligence, eagerness for search of truth, right motives, would, in the end, arrive at a high degree of faith and recognition of God and perfect righteousness." (Hadhrat Mirza Ghulam Ahmad. Brahin e Ahmadiyya, Essence of Islam’ Vol. 1 pp 398-399, published by Islam International Publications ltd 2004) The Qur’an as mentioned is such a perfect book, that it removes all doubt and establishes the firm truth that is the Word of God and in it is manifested the great divinity of God. It clears any misunderstandings and excels far beyond all other scriptures in its guidance, reasoning and comprehensiveness –
indeed, it is the Perfect Book! It is guidance for the whole of mankind, benefiting the believing and righteous people who take heed of Allah Ta’la’s message.
company in this life and acted in conformity with it. It will be heralded by the second and third chapters and these will plead on behalf of those who kept company with them." (Muslim)
The perfection of the Message (Risala) can also be recognised by studying the pure and elevated characteristics of the one who delivered it to mankind. Of all people, the best amongst them was chosen to carry out this complete and final message, perfected over time, and to bear testimony to the greatness of Allah [swt], the Omnipotent, as the Lord of Worlds and the Hereafter. That most beloved person of Allah [swt] was our beloved and holy master Hadhrat Muhammad [saw] who was charged to carry out the task commissioned to him by Allah the Almighty to unveil the Holy Qur’an to mankind. Hadhrat Abu Umamah [ra] relates that he heard the Holy Prophet [saw] say, "Keep reading the Qur’an for it will intercede for its readers on the day of judgement." (Muslim) (Riyadh-as-salihin of Imam Nawawi, Published 1980 by Biddles ltd Surrey, pg 185, no. 179, translated by Sir Muhammad Zafrullah Khan)
(Riyadh-as-salihin of Imam Nawawi, Published 1980 by biddles ltd Surrey, pg 185, no. 996, translated by Sir Muhammad Zafrullah Khan)
Futhermore, Hadhrat Nawas ibn Sama’an [ra] relates that he heard the Holy Prophet [saw] say,
2.1 Reality of Holy Qur'an
"The Qur’an will be summoned on the day of judgement along with those who kept it
2. Purpose of Holy Qur’an As stated in the previously mentioned Ahadith the Qur’an should form a basis and part of a Muslim’s life, as reading and pondering on the teachings of the Holy Qur’an. It is for this reason that we find in the greatest example of human perfection, Hadhrat Muhammad [saw], that his characteristics were none other than those of the Holy Qur’an. Hadhrat Ibn Abbas [ra] relates that the Holy Prophet said, "He in whose heart there is nothing of the Qur’an is like a house in ruin." (Tirmidhi) (Riyadh-as-salihin of Imam Nawawi, Published 1980 by biddles ltd Surrey, pg 186, no. 1004, translated by Sir Muhammad Zafrullah Khan)
We can only discover true salvation and save ourselves from the ill vices of this world, be counted amongst the true followers of the Holy Prophet [saw], Tariq Magazine April 2012
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and of those righteous people that Allah talks of in Surah al-Baqarah if we instil within our hearts the pure teachings of the Holy Qur’an. Its true meaning will only be felt, once the heart and mind incline towards the true purpose and meaning which have been revealed in the Holy Qur’an. Once a man’s heart yearns and cries out for help then true salvation—both spiritual and physical, of the soul, body and mind can take place. Thereupon, our evil desires can be chained and gotten rid of. Hadhrat Masih Maud [as] writes: "My heart yearns every moment to kiss Thy Book and to perform a circuit around the Holy Qur’an, for it is my Ka’aba. The Holy Qur’an is a casket of jewels but people are unaware of it." (Hadhrat Mirza Ghulam Ahmad. Kitabul Bariyyah) "We are a witness and testify before the whole world that we have found in the Holy Qur’an the reality that leads to God. We have heard the voice of God and have witnessed the signs of the mighty arm of Him Who has revealed the Qur’an. We believe that He is the True God and is the Master of the worlds. Our heart is filled with this certainty as the ocean is filled with water. We, therefore, call everyone to this faith and to this light on the basis of our insight. We have found the true light which dispels all darkness and which renders the heart cold to all that is beside God. This is the only way by following which a person emerges from the grip of passion and the darkness of the ego as a snake comes out of
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its skin."
2.2 Rare Pearl
(Hadhrat Mirza Ghulam Ahmad. Kitabul Bariyyah, (Qadian, Ziaul Islam Press 1898); Now printed in Ruhani Khazain (London, 1984), Vol. 13, p. 47)
Indeed, the Holy Qur’an is a rare and unique pearl. Its beauty cannot be fathomed by anyone, but only by those that have a deep yearning for the truth of their Lord, who are utterly and completely immersed in His love, drawn by His love to gaining an understanding of what is required from us. To be fully submerged, like one who is completely and utterly in love with such perfection that he goes to all ends of the world to search for His love, this is the state of a true, righteous believer. He completely submits himself before Allah, his Creator and King, and enjoys the reading and understanding of his Holy book the Qur’an. Hadhrat Ibn Abbas [ra] narrates
In another place the Promised Messiah [as] writes, "The Holy Qur’an is a rare pearl. Its outside is light and its inside is light and its above is light and its below is light and there is light in every word of it. It is a spiritual garden whose clustered fruits are within easy reach and through which streams flow. Every fruit of good fortune is found in it and every torch is lit from it. Its light has penetrated to my heart and I could not have acquired it by any other means. If there had been no Qur’an I would have found no delight in life. Its beauty exceeds that of a hundred thousand Josephs. I incline towards it with a great inclination and drink it into my heart. It has nurtured me as an embryo is nurtured and it has a wonderful effect on my heart. Its beauty draws me away from my soul. It has been disclosed to me in a vision that the garden of holiness is irrigated by the water of the Qur’an, which is a surging ocean of the water of life. He who drinks from it, comes to life and brings others to life". (Hadhrat Mirza Ghulam Ahmad. Ayenae Kamalat-e-Islam, (Qadian, Riyadh Hind Press 1893); Now printed in Ruhani Khazain (London, 1984), Vol.5, p 545546)
"…regarding His (Allah’s) statement ‘move not your tongue concerning (the Qur’an) to make haste therewith.’ (Ch.75:V.17) And whenever Gabriel descended to Allah’s Apostle with Divine inspiration, Allah’s Apostle used to move his tongue and lips, and that used to be hard for him, and one could easily recognize that he was being inspired Divinely. So Allah revealed the verse which occurs in the Surah starting with ‘I do swear by the day of resurrection.’ (Ch.75:V.1) i.e. ‘move not your tongue concerning the (Qur'an) to make haste then with. It is for Us to collect it (in your mind) (O Muhammad) and give you the ability to recite it ‘by heart.’ (Ch.75:V.17-18) which means it is for Us to collect it (in your mind and give you the ability to recite it by heart). And when We have recited it to you (O Muhammad) through Gabriel then follow you its recital (Ch.75:V.18) means ‘when We reveal it (the Qur’an) to you, listen to
Islam Ahmadiyyat it, for then it is for Us to explain it to you (Ch.75:V.19 ) i.e. it is for Us to explain it through your tongue. So when Gabriel came to him, Allah’s Apostle would listen to him attentively, and as soon as Gabriel left, he would recite the revelations, as Allah had promised him".
Ha Mim; By this perspicuous Book, We have made it a Qur’an in clear, eloquent language that you may understand. And, surely, it is safe with Us in the Mother of the Book, exalted and full of wisdom.
(Bukhari)
Furthermore, Hadhrat ‘Abdullah bin Mas’ud [ra] narrates that, ‘the Prophet (saw) said to me, ‘recite the Qur’an to me', I said to him, 'shall I recite it to you while it has been revealed to you?' He said, ‘I like to hear it from another person.’"(Bukhari)
As a garden is nourished and kept by its keeper to allow the flourishing of crops and flowers to provide sustenance and beauty for its inhabitants, the Qur’an also provides light, illumination of heart, and sustenance for the true seekers of truth and knowledge. Surely Allah [swt] has stated: "And this is a Book which We have revealed, full of blessings, to fulfil that which preceded it, and to enable thee to warn the Mother of towns and those around her. And those, who believe in the Hereafter, believe therein and they keep a watch over their Prayers." (Al-An`am, Ch.6:V.93) In a related Hadith Hadhrat Abu Musa Ash’ari [ra] relates to us that the Holy Prophet [saw] said: "the case of a believer who recites the Qur’an is that of fruit which is fragrant and delicious; and the case of a believer who does not recite the Qur’an is that of fruit which has no fragrance but is sweet to the taste; and the case of a hypocrite who recites the Qur’an is that of fruit which is fragrant but tastes bitter; and the case of a hypocrite who does not recite the Qur’an is that of fruit which has no fragrance and tastes bitter." (Bukhari) The Holy Qur’an fills the bosoms of the believer with such sustenance that it spiritually enlightens one’s soul and body, illuminates the heart, ridding it of any ill feeling and purifies the soul of any moral or spiritual defect. This is indeed is perfection and there is no doubt in it, it awakens the dead, it quickens and sharpens the righteous. It provides mankind a moral and spiritual code of conduct. It is therefore incumbent on each believing person to generate such a deep love for the Holy Qur’an that they yearn to both recite and hear its blessed verses.
(The Holy Qur'an Ch.43:V.2-5)
In a related Hadith Hadhrat ‘Aisha [ra] relates that the Holy Prophet [saw] said, "He who recites the Qur’an fluently will be in the company of the noble and virtuous; and he who recites the Qur’an haltingly and with difficulty will have a double reward." (Bukhari) (Riyadh-as-salihin of Imam Nawawi, Published 1980 by biddles ltd Surrey, pg 185, no. 998, translated by Sir Muhammad Zafrullah Khan)
2.3 Everlasting Beauty Its beauty cannot be imagined, it is of such magnificence that the beauty of Hadhrat Joseph [as] pales in comparison to its beauty. Its guidance is so bewildering that only those commissioned by Allah the Almighty with insight can understand its deeper and hidden treasures. "This is, indeed, a noble Qur'an, In a wellpreserved Book." (The Holy Qur'an Ch.56:V.78-9) Its commandments are such that cannot be tampered with, and are everlasting so that generations and generations can take heed of the message of Allah. "Allah has sent down the best Message in the form of a Book, whose verses are mutually supporting and repeated in diverse forms at which do creep the skins of those who fear their Lord; then their skins and their hearts soften to the remembrance of Allah. Such is the guidance of Allah. He guides therewith whom He pleases. And he whom Allah adjudges astray - he shall have no guide."
2.4 Reformation through the Holy Qur’an The Holy Qur’an reforms, cleanses and purifies them of all ill vices by following the guidance manifested in the Holy Qur’an. "Therein are the everlasting teachings." (AlBayyinah, Ch.98:V.4) "And hold fast, all together, by the rope of Allah and be not divided; and remember the favour of Allah which He bestowed upon you when you were enemies and He united your hearts in love, so that by His grace you became as brothers; and you were on the brink of a pit of fire and He saved you from it. Thus does Allah explain to you His commandments that you may be guided. "And let there be among you a body of men who should invite to goodness, and enjoin equity and forbid evil. And it is they who shall prosper." (Al-Imran, Ch.3:V.104-5) All this can only be achieved through the examples of the Holy Prophet [saw]; he was the complete man, perfect in all his human attributes, commissioned by Allah the Almighty to revive mankind through Islam and its perfect book, the Holy Qur’an. He was the best of mankind, the one whom practiced what he preached and preached what he practiced and was the defender of Allah the Almighty, the Holy Qur’an and Islam. He was the walking and talking embodiment of the Holy Qur’an and certainly adhered to the commandment of Allah [swt], "And this is a Book which We have sent down; it is full of blessings. So follow it, and guard against sin that you may be shown mercy." (Al-An`am, Ch.6:V.156)
To be continued in Tariq Magazine Volume 16, Issue 4...
(Al-Zukhruf, Ch.39:V.24)
In support of this Allah [swt] has stated: Tariq Magazine April 2012
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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 —
Dar Arqam — The First Centre for the Propagation of Islam Perhaps during these days, the Holy Prophet [saw] thought that a centre for the propagation of Islam should be established in Makkah, where Muslims could gather without any hindrance to offer their prayers, etc., and where the propagation of Islam could formally yet quietly take place with peace and calm. For this purpose, a location was required that could serve as a headquarters. Thus, the Holy Prophet [saw] selected the house of a new Muslim named Arqam bin Abi Arqam [ra], situated at the foot of Mount Safa. Thereafter, the Muslims would gather here, and it was here that they would offer their Salaat (Prayer). It is here that seekers of truth would come and where the Holy Prophet [saw] would preach the religion of Islam to them. It was for this reason that this house has found reverence in the history of Islam, and is renowned by the name, Dar-ulIslam. The Holy Prophet [saw] worked in the Dar Arqam for approximately three years. In other words, the Prophet [saw] made it his headquarters in
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the fourth year of his Prophethood and worked in it until the end of his sixth year. Historians record that the last person to accept Islam in the Dar Arqam was Hadhrat ‘Umar [ra], the acceptance of whom strengthened the Muslims to the extent that they left the Dar Arqam and began to preach openly.1 Those who accepted Islam in Dar Arqam are counted amongst the pioneers. Among these, the most renowned are: Mus‘ab bin ‘Umair [ra], from the Banu ‘Abd al-Dar. He was very handsome and striking and held very dear by his family. This is the same young, noble man who was sent as a missionary to Yathrib (now Madinah) prior to the migration and through whom Islam spread in Madinah. Then there was Zaid bin Al-Khattab [ra], the elder brother of Hadhrat ‘Umar [ra]. He was martyred in the Battle of Yamamah after the death of the Holy Prophet [saw]. Hadhrat ‘Umar [ra] was very grieved by his demise. Hence, during his reign as Caliph when some person recited an elegy before him in remembrance of his brother, he said, “If I could write such verses, I would also have written an elegy in remembrance of my brother.” That person responded, “O Amirul-Mu’minin! (i.e. commander of the faithful) The blessed death endowed to your brother is such that had my brother received the like of it, I would never lament or write an elegy for him”. The disposition of Hadhrat ‘Umar [ra]
was very sagacious. He responded, “By God, the way you have consoled me with this statement, none has done the like of it.” After that, he never again expressed grief for his brother’s demise in this way.2 Another individual to believe in this era was ‘Abdullah bin Umm Maktum [ra] who was blind and was among the relatives of Hadhrat Khadijah [ra_ha]. There is an interesting narration about him that once when the Holy Prophet [saw] was fervently preaching to an honoured chieftain named Walid bin Mughirah, ‘Abdullah bin Umm Maktum [ra] quickly came to the Holy Prophet [saw] and wanted to ask about a religious matter. But in his eagerness, he did not notice the gathering and the task in which the Holy Prophet [saw] was occupied, and ignored etiquettes of a gathering of the Holy Prophet [saw]. Under the circumstances, the Holy Prophet [saw] disliked his interruption, and his face showed signs of displeasure. It was due to the nobility of his character that the Holy Prophet [saw] did not say anything to him; rather, he turned away from him and continued his discourse with Walid. ‘Abdullah bin Umm Maktum [ra] remained oblivious to his mistake, but he was saddened by this inattention and he thought that perhaps the Holy Prophet [saw] preferred Walid, on account of his highest status, over his modest self. This speculation, however,
Islam Ahmadiyyat
was completely false and unfounded, because at the time, the question was not of rich or poor, rather the Holy Prophet [saw] was engaged in preaching to someone who received little opportunity to listen to such words, and bin Umm Maktum [ra] on the other hand had the luxury of his company more often. For this reason, the Holy Prophet [saw] did not desire giving up such an opportunity and disliked bin Umm Maktum's [ra] interruption, which in fact was against the etiquette of the gathering as well. Nonetheless, the level of the noble character of the Holy Prophet [saw] was such that when he was informed of bin Umm Maktum [ra]’s heartfelt sadness and a Qur’anic revelation was also revealed regarding it, the Holy Prophet [saw] greatly consoled him and spread his blessed mantle, and sat him upon it, as per the custom of the Arabs (Ch.80:Vs.2-10). Then, among those who became Muslim in that era was Ja‘far bin Abi Talib [ra] who was the biological brother of Hadhrat ‘Ali [ra] and was a close relative of the Holy Prophet [saw]. With regards to Hadhrat Ja‘far [ra], historians write that he greatly resembled the Holy Prophet [saw] in his physical attributes and character. Then there was ‘Ammar bin Yasir [ra] who was from the Muzhaj tribe and lived in Makkah with his father Yasir [ra] and mother Samiyyah [ra_ha]. Then there
was Suhaib bin Sinan [ra] who was generally known as Suhaib the Roman [ra]. However, in actuality he was not Roman; rather, when his father was sent by the Sovereign of Iran as an employee, he was captured by the Byzantines and made a slave. For some time he remained among them as a slave after which he was finally purchased by ‘Abdullah bin Jad‘an alQuraishi, a Makkan chieftain, and set free. When Suhaib [ra] became Muslim the Holy Prophet [saw] said as a positive presage, “This is our first Roman fruit”. Suhaib [ra] was such a devotee to the company of the Holy Prophet [saw] that after the Prophet [saw] had migrated to Madinah, he set out to migrate to Madinah; when the Quraish stopped him and said, “You came unto us as a poor slave, and now you have become rich in our midst; thus, we shall not permit you to go.” He responded, “Take the entirety of my wealth, but let me go.” The Quraish permitted him to leave on this condition. When the Holy Prophet [saw] was informed of this, with great happiness he remarked, “Suhaib has made a very beneficial trade indeed.” When Hadhrat ‘Umar [ra] was fatally wounded during his caliphate, he appointed Suhaib [ra] in his place (who was present at the time) as the Imamus-Salaat (leader of the Congregational Prayer).
Therefore, it was Suhaib who led the funeral prayer of Hadhrat ‘Umar [ra]. Perhaps during or around the same era, Abu Musa al-Ash‘ari [ra] also became Muslim. Abu Musa [ra] lived in Yemen and was astonishingly melodious. So much so that in one instance the Holy Prophet [saw] said, “Abu Musa has received a portion of David’s melody.” This was the same Abu Musa who was appointed an arbitrator between Hadhrat ‘Ali [ra] and Amir Mu‘awiyah during the caliphate of Hadhrat ‘Ali [ra]. Opposition of the Quraish and its Causes As mentioned above, prior to the era of entering the Dar Arqam, public preaching had begun and the name of Islam began to take on popularity in the streets of Makkah. Until now the Quraish were quiet to some extent, but now, even they began to worry that perhaps this ‘disease’ would spread further, and the plant of Islam might take firm root in Makkan soil. For this reason, they turned their attention to Islam and attempted to halt its propagation forcefully. What were the causes of this opposition? We need not write too much in this regard, for all Divine religions established in the world face opposition, the reason being that such religions unquestionably possess attributes as are unknown to the people of that time. Actually, these attributes are taken by the existing society an inevitable death for their Tariq Magazine April 2012
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Islam Ahmadiyyat current habits, beliefs and ideologies. In actuality, the rise of Prophets occurs in such eras when the people of the world have strayed from the path upon which Allah the Exalted wished that they tread, and they consider their current false path to be the correct one. As such, whenever a new Prophet comes, and invites people to the right path, the world rejects his invitation, thinking it fictitious, and prepares to oppose it. Hence, Allah the Exalted states in the Holy Qur’an: “Alas for mankind! There comes not a messenger to them but they mock at him” (Ch.36:V.31) Then, the strange thing is that it is usually those who are considered of high status that tend to be the most fervent in opposition. Thus, Allah the Exalted says: “The custom of Allah is that in every town it is the great ones who break ties with Allah, in opposition of the Messenger, and become the instigators of disorder and corruption.” (Ch.6:V.124) Thus, when Abraham [as] was sent, the distinguished people of his nation took hold of him and cast him into a fire. When Moses [as] came, he was also made to confront violence and contention from the most powerful of his people. When the Messiah [as]’s turn came, the scholars of his nation and Pharisees put him on the cross. When Krishna [as] was sent to India, his nation stood up to annihilate him. Would then the chief of the Prophets be exempt from this custom? Rather, his opposition was to be proportionally equivalent to the magnitude of his mission. Since the Holy Prophet [saw] was raised in an era when darkness was especially prevalent and it was inevitable that upon the advent of light, the armies of darkness would contend their utmost; so it happened as such—in comparison to all the Prophets of the past, the Holy Prophet [saw] was faced with the most opposition. The primary causes as they appear for this opposition are as follows: 1 The people of the Quraish were idolaters of the highest degree. The honour and love of idols had become so impressed in their hearts that to hear even a word against them was unbearable. These wrongdoers had placed hundreds of idols in the Ka‘bah, which had been built for the
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worship of Allah the Exalted alone. They would turn to these idols for all their needs. When Islam came, its principle foundation was the unity of God; its clear commandment was not to bow one’s head before any human, tree, rock or star, etc., rather: “Prostrate thyselves before that Being alone (Allah), who hath created them.” (Ch.41:V.38) Furthermore, the words used to describe the idols of the Quraish in the Holy Qur’an appeared to the Quraish very insulting, for they were declared the fuel of hell. For example, it is mentioned: “O Ye People! Surely you and your idols which you worship are the fuel of Hell.” (Ch.21:V.99) These statements emblazoned a fire among the Quraish, and they stood up united to obliterate Islam. With the exception of idolatry, the customs and morals of the Arabs have been mentioned in the beginning of this book. The arena of adultery, alcohol, gambling, pillaging, murder, and unlawful gains was ever rampant. Islam, on the other hand, condemned such things. As such, by accepting Islam, they were compelled to adopt a new way of life, and the Quraish were not prepared for this in the least. Similar was the case with ritualism, which had become part of the Arab religion. Islam, on the other hand, prohibited and crushed all vile, immoral, and irreligious rituals. To honour the traditions of their ancestors and follow them, whether right or wrong, was a part of the Arab religion. For this reason, they insisted: “Nay, we will follow that wherein we found our fathers.” (Ch.2:V.171) However, Islam declared God-given intellect an arbitrator between truth and falsehood, and with regards to their idolatrous ancestors, it clearly said: “Shall they then follow their fathers, even if they had no sense at all and no guidance?” (Ch.2:V.171) The Quraish were a very arrogant people. These people thought of no one like unto themselves. As far as slaves were concerned, they especially
desired to debase them and keep them downtrodden. In stark contrast, with respect to rights, Islam dispelled all such distinctions, developed a universal brotherhood, and brought both master and slave in the same row before God the Almighty. For the chieftains of the Quraish, this was no less than a cup of death. Many people of influence and wealth existed among the Quraish. Despite the fact that the Holy Prophet [saw] belonged to a noble dynasty, he possessed neither. In other words, due to his reclusive disposition, he was not among the chieftains of the Quraish, nor was he distinct in terms of his money and wealth. In this case, to act in obedience to the Holy Prophet [saw], for the leaders of the Quraish, was a sacrifice of such magnitude as they were not at all ready to make. It is for this reason that they would say: “Why has not this Qur’an been sent down to some great man of Makkah or Taif ?” (Ch.43:V.32) In addition to these causes, another reason was that between the various tribes of the Quraish, there existed extreme hostility and enmity. As such the remaining tribes were in no way prepared to accept the superiority of the tribe of the Holy Prophet [saw] over their own. The tribes of the Banu Umaiyyah and Banu Makhzum particularly harboured great enmity against the Banu Hashim. For this reason, these two tribes were most fervent in their opposition to Islam.
References 1. * Sharhul-‘Allamatiz-Zarqani ‘alal-MawahibilLadunniyyah, by Muhammad bin ‘Abdul-Baqi Az-Zarqani, Volume 2, pp. 8-9, Babu IslamilFaruq [ra], Darul-Kutubil-‘Ilmayyah, Beirut, Lebanon, First Edition (1996) * Tarikhul-Khamis, by Husain bin Muhammad bin Hasan Dyar Bakri, Part 1, p. 296, Dhikru Islami ‘Umarra, Muwassasatu Sha‘ban, Beirut 2. Usdul-Ghabah, Vol.2, pp. 146-147, Babu Zaid bin Al-Khattab, Darul-Fikr, Beirut (2003)
4 News & Events
Hertfordshire Region Khidmat-e-Khalq Report By Mohammed Bashiruddin, Regional Nazim Khidmat-e-Khalq
O
n Sunday 2nd October 2011 Majlis Khuddamul Ahmadiyya Hertfordshire was called upon by their old friends from Leukaemia and Lymphoma Research to assist with the Bananaman Chase held in Willen Lake, Milton Keynes.
Zayyad Rathore, Kashan Rathore, Tahir Iqbal, Sami Kamal, Abdul Rauf, Munir Akbar, Shaheed Sheikh, Shazhad Azher, Nabeel Chaudary, Salem Nizami, Farhan Saleem, Sagheer Ahmad, Basharat Ur Rahman, Mobeen Ahmad, Salman Ahmad and Abdul Rahman.
[alhamd] Hertfordshire Khuddam came out in good numbers to volunteer for the charity run; there were 20 Khuddam altogether who took part on the day. The event was scheduled to start at 10.30am, so all of the Khuddam were under instruction to arrive for 8.30am, to ensure that they were at their designated marshalling station in time for the start of the race.
On the day we met with the organisers, Nicki Sharp and Matt Sharp who were more than happy to see all of us all prepared and in position well before the start time. All Khuddam were taken and dropped off at various different points along the route. Duties included marshalling and serving water to the participants. Duty started for us when the first adult race started at 10.30am.
Khuddam from Watford, Luton, Cambridge, Milton Keynes and Stevenage took part in this event; the names of whom are as follows:
Khuddam conducted all duties in a very professional manner and the work was appreciated by not just the organisers but the participants as well. After the adult race there was a short break then everyone went back to their points to assist with the children’s race which started at 1.30pm and lasted an hour.
Abdul Aziz Choudry (Regional Qaid Hertfordshire), Mohammed Bashiruddin, Nayyar Ali, Zubair Ahmed,
Qaid Milton Keynes Nabeel Ahmad Sahib and Regional Khidmat-e-Khalq Secretary Mohammed Bashiruddin went to arrange lunch for the Khuddam, which was sponsored by the organisers. The day ended with Regional Qaid Sahib thanking all Khuddam who took part in the event. The organisers presented a medal to all Khuddam as a token of appreciation and for the hard work they put in to make the event successful. Nicki Sharp, who is sports event coordinator for Leukaemia and Lymphoma Research, later sent a message stating “ I just wanted to say a huge thank you to everyone who came down and volunteered at the Bananaman Chase event. It was a great day and the feedback from the runners has been fantastic, especially about how encouraging all the marshals and volunteers were around the route and at the finish. So thank you again! Without your help events like this just would not be possible.”
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News & Events
Tahir Regional Tabligh Stall at Kingston Upon Thames Andreas Abdul Rehman Kafizas,Regional Nazim Tabligh, Tahir Region
A
Tabligh stall was held on Kingston high street on 19th November 2011 by Majlis Khuddamul Ahmadiyya Tahir Region. We had recently improved the look of the stall, the variety and quality of the books presented as well as serving tea and coffee to interested members of the public. Our specific uniform (black jacket and cap with “Love for All, Hatred for None” in white) worn by all team members also continued to give a
very professional look as well as help in further promoting the Jama’at’s message of peace and love. We are constantly looking for ways to improve and in future, a picture of the Promised Messiah [as], posters, banners (Love for All, Hatred for None) will be made and presented on these stalls, [insh]. In summary, several healthy discussions with members of the general public were held with our Regional Tabligh team. We made more than 10 contacts today, who were not
only interested in receiving literature but also in visiting the Baitul Futuh Mosque. Some contacts seemed highly interested in our stance of Islam and by the Grace of Allah; we even had one lady contact who was already considering becoming a Muslim. All praise belongs to Allah that she was guided to Jama’at Ahmadiyya. May Allah continue to guide us and our contacts, as well as bless our efforts. [ameen]
MKA EAST REGION TA'LEEM LECTURE ‘JIHAD’ By Rizwan Raja, Regional Qaid East Region
A
s part of a new initiative from MKA East Region’s Ta'leem department, a Ta'leem Lecture was held on the multi-faceted subject of Jihad on Sunday 2nd October 2011.
Note card and pens were left on each attendees chair so as to take notes and to write down any questions for anonymous submission. This provided a liberating environment for the youth to learn.
Attended by around 70 Khuddam, the lecture was delivered by Ataul Mujeeb Rashid Sahib, Imam of London Mosque. Imam Sahib eloquently discussed the various misinterpretations of Jihad to dispel myths about Islam and terrorism and to also educate Muslim youth about the teachings of their faith.
Questions were traditional, contemporary and even about the structure and practices of Jama'at.
This was followed by a lively and magnificently participated question and answer session which was left open in subject, much to the delight of the attendees.
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The overwhelmingly positive feedback received about the entire event has cemented plans for the region to hold bimonthly Ta'leem lectures. [insh] may future events be as successful.
News & Events
Two new Mosques Inaugurated by World Muslim Leader in London By Abid Khan
Note: Ahmadiyya international press and media team takes full responsibility for any errors or miscommunication in this synopsis of the press release
T
he Ahmadiyya Muslim Jama'at is pleased to announce that on 4th March 2012, its world leader, the Fifth Khalifa, Hadhrat Mirza Masroor Ahmad [atba] inaugurated the new Baitul Aman Mosque in Middlesex. This was the third in a series of mosques being opened by His Holiness in the UK this year. The opening of the Mosque was also attended by a number of local dignitaries and guests, including John McDonnell, MP for Hayes & Harlington and Virendra Sharma, MP for Ealing Southall. Upon arriving at the premises, His Holiness officially inaugurated the mosque by unveiling a commemorative plaque and offering a silent prayer
T
he Ahmadiyya Muslim Jama'at is pleased to announce that on 24 February 2012, its world leader, Hadhrat Mirza Masroor Ahmad [atba] inaugurated the new Baitul Wahid Mosque in Feltham, London. The mosque was officially opened by His Holiness as he led the Friday Prayers at the Mosque with a sermon that was broadcast live across the world on MTA International. This was followed by a formal evening reception attended by a number of dignitaries and guests, including Mary Macleod MP, Seema Malhotra MP, Councillor Amrit Mann and Lord Eric Avebury.
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News & Events
Press Release - Muslim Leader Calls for Jihad Against Extremism and Oppression
London, 30th December 2011 - Note: Ahmadiyya international press and media team takes full responsibility for any errors or miscommunication in this synopsis of the press release The Annual Convention ( Jalsa Salana) of the Ahmadiyya Muslim Jama'at in India concluded on 28th December in Qadian with a powerful and faith inspiring address by the World Head of the community, Hadhrat Mirza Masroor Ahmad, who addressed the event from the Baitul Futuh Mosque in London via satellite. The Jalsa attracted over 17,000 people from around the world in Qadian, whilst over 4,000 gathered in London for the concluding session. Hadhrat Mirza Masroor Ahmad began his address by reminding the audience that the conventions held by the Ahmadiyya community were distinguished from others, because they were exclusively designed to enhance the religious and spiritual development of those who took part. He said that this year thousands of Ahmadi Muslims from Pakistan had travelled for the event in an effort to lessen the sense of deprivation they felt due to the fact that Ahmadi Muslims were not permitted to host such conventions in Pakistan due to the antiAhmadiyya laws that continued to exist. His Holiness spoke repeatedly about the state of the world, which he said stood on the brink of disaster and destruction due to the lack of justice and equality within society. He said that at such a crucial time, it was the task of Ahmadi Muslims throughout the world to guide mankind towards salvation. He said: “Today it is the responsibility of every Ahmadi Muslim to protect the world from destruction. This is because we have pledged allegiance to the Promised Messiah, Hadhrat Mirza Ghulam Ahmad of Qadian [as] and by doing so we have sworn that we will always strive for the betterment of all humanity.” His Holiness continued by saying that
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the Muslim world was today ravaged by sectarianism and internal discord. Only the Ahmadiyya Muslim Jama'at could claim to be united and this unity was derived through its system of Khilafat.
peaceful and humanitarian activities of the Ahmadiyya community in India.
His Holiness reminded the audience that the well-being of the future was being put at risk by the jealousies of today. The unjust policies and practices of world powers were fuelling extremism and terrorism. In this regard His Holiness said:
“Ahmadi Muslims can never, and will never, stop worshipping the One God and following the practice of the Holy Prophet Muhammad [saw]. However I say to those who believe in justice and equality, that if you yield to the extremists for the sake of apparent political benefit then your country will no doubt become immersed in strife. If you allow such groups to spread then it will lead to nothing but a moral decline.”
“True peace and true justice cannot be found anywhere in the world today. Instead worldly desires have increased beyond all limits. The wealth of others is looked at with envy and jealousy by people and by governments. "In today’s world governments claim that they are fighting wars for the sake of peace and to save mankind from cruelty. Such claims are totally wrong and deceitful. "The aims of such governments are simply to serve their own vested interests and to capture the wealth of other nations. Thus in the name of justice the blood of mankind is being spilled and in reaction to such injustice more and more terrorist groups are emerging.” The Head of the Ahmadiyya Muslim Jama'at also used his address to counsel against all forms of extremism. He said that any form of extremism had to be outlawed, otherwise the consequences would be grave. Referring to India specifically, he said that even though the country claimed to be secular, some Muslim extremists had penetrated the country and were already poisoning the society with their acts. He said that the Ahmadi Muslims of India were already being targeted and that the extremists were trying to influence the government to stop the
In response to such opposition, His Holiness said:
His Holiness concluded by saying that there remained hope and this hope was based upon the teachings of the Holy Prophet Muhammad [saw] which were of peace, brotherhood and mutual love. To achieve these aims, throughout his life the Holy Prophet [saw] made sacrifice after sacrifice and in this era it is the Ahmadiyya Muslim Jama'at who continue to follow in his footsteps. His Holiness said that all Ahmadi Muslims must therefore understand their responsibilities. His Holiness said: “Is it enough for us to simply call ourselves Ahmadi Muslims? Will this be enough to develop peace in the world? No! To achieve peace we must first understand the pain that the Holy Prophet Muhammad [saw] felt for all of mankind. Our every act and our every effort should be towards ending all forms of cruelty. By developing true justice we must do Jihad against cruelty itself. Our Jihad will not be conducted by any weapons or might but simply through our prayers for all of humanity. This is the only way that peace and love can develop in society.” End
News & Events
Ahmadiyya Career and Job Fair Organised by London Region Jama'at
Report by: Syed Nasir Gilani, Regional Nazim Sanat-O-Tijarat, Tahir Region
T
he Careers event was inaugurated by Siobhain McDonagh (Local MP for Morden & Mitcham) at around 11 am with a delay due to adverse weather conditions on Sunday 20 November 2011 in Nasir Hall, Baitul Futuh Mosque. Key note speakers were Siobhain McDonagh, Mansoor Shah Sahib and Naseer Dean Sahib. All three addressed the audience with a particular emphasis on searching for job opportunities and broadening their career choice. Siobhain was very pleased to see that the London Region Jama’at had organised this event and wished everyone all the best. Following the inauguration the career and jobs fair was split into 3 events. In the main hall was a career and job fair in which we had a total of 40 stalls (including Jama’at stalls). Lajna were allowed to visit the hall first whereas all the men remained seated in Nasir Hall to listen to the presentation. Main exhibitors were as follows:
Education: Career Training • Cambridge University • Historical Royal Palaces • Learning Direct • Birbeck University • Olympics 2012 Jobs • Exchange group (apprenticeships) • Roehampton University • Merton Council • Synergy Network systems • Kingston University • British Army & Navy • Private Tuition • South Thames College • Police A number of specialist career stalls for graduates in Medicine, Engineering, Research, Finance and investment
banking were held, with representation from: • UCAS • Classic accountancy • Kiss Driving instructors’ In addition to the stalls and presentations, 1:1 career advice was given to individual members of the Jama’at and introduced to the exhibitors. In a separate hall during the day, a rolling 30 minutes presentation was held for the participants by the main exhibitors. In total 11 presentations were presented during the day. In the afternoon a special "Business Forum" meeting was held in which members from successful businesses spoke about how they started their businesses and some best practices etc. Refreshments were also provided throughout the day, with breakfast and lunch served to all in attendance. In total 1,000 participants registered and visited the event. To help encourage women in the morning session, the main halls were given exclusively to women. In the afternoon it was open to everyone except for Lajna. Lajna were encouraged to attend a repeated session in Nasir Hall in the afternoon. The event was concluded by Amir UK Rafiq Ahmad Hayat Sahib at 4 pm. Finally I would like to express my gratitude for the support given by Majlis Khuddamul Ahmadiyya. Please remember Majlis Khuddamul Ahmadiyya in your special prayers. May Allah enable us to achieve high standards of moral values and fulfill the desires of our beloved Huzur Aqdas [atba] in the best possible way. [ameen] Tariq Magazine April 2012
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Badminton Tournament Pictures
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19th February 2012 Milton Keynes
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Activities carried out by MKA UK in 2011–2012
Local Ijtema - Sports
Horse riding
Local Ijtema - Tug of War 26
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Khidmat-e-Khalq
Tabligh Stall
Tabligh Stall -
Tabligh Stall
- Holy Qur'an Exhibition
Peace conference
MKA National Hike group photo
Local Ijtema - Atfal Tug of war Tariq Magazine April 2012
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5 Articles The system of financial sacrifice in the time of the Holy Prophet Muhammad [saw] and in the time of the Promised Messiah [as] By Qaasid Ahmed, Jamia student UK
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he purpose of Islam has unfortunately been underestimated by not only non-Muslims but Muslims alike. Today the spiritual progeny of the Holy Prophet Muhammad [saw] attempt to pay due attention to the worship of Allah and His remembrance (i.e. the rights of Allah) but one basic command, which concerns i.e. the rights of man, has been ignored and that is: “Convey to the people what has been revealed to thee from thy Lord,” (Al-Ma’idah, Ch.5:V.68) It is only due to the great mercy of Allah that the Ahmadiyya Muslim Jama’at is free from such criticisms. The most obedient servant of the Holy Prophet [saw], Hadhrat Mirza Ghulam Ahmad, the Promised Messiah and Mahdi [as] established the revival of Islam which, after 122 years, is still growing and spreading today. One of the founding factors of it still being alive is the immense effort it puts in to conveying the true and final message of Allah to all of mankind as per the verse mentioned above. During the initial era of Islam - mainly looking at the blessed era of the Holy Prophet Muhammad [saw] and the Khulafa-ar-Rashideen we are aware that Islam spread far and wide throughout the Middle East and parts of Africa. Yet the promise made in the following verse was yet to be fulfilled:
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“He it is Who has sent His messenger, with guidance and the religion of truth, that He may make it prevail over all other religions”. (Al-Fath Ch.48:V.29). It says here that Islam was to conquer the hearts of men through its beautiful teachings and extinguish all other false doctrines throughout the world. This task of completing the propagation of guidance was specifically assigned to the Promised Messiah’s [as] era. We Ahmadi Muslims should be fully aware of the immense volume of missionary work which each and every Ahmadi is working towards in propagating the true Islam. We are thus fully aware of all the monetary support which goes towards this very purpose and it does not require a detailed explanation. We work towards building mosques, mission-houses, guesthouses, schools, hospitals and offices - whereby this work of promulgating the message becomes an organised effort. During the time of the Holy Prophet Muhammad [saw] we find that there were many expeditions for which the Prophet Muhammad [saw] would collect monetary contributions, aside from the obligation of paying Zakat. The first example that comes to mind is when the Prophet Muhammad [saw] would collect money for the funding of battles. When we flick through the pages
of history we find that prior to the battle of Tabook there was very little wealth left in the treasury-Baitul Maal. The Prophet Muhammad [saw] announced that they had very little financial backing for this expedition and that contributions of all sorts were required. What was the reaction of the believers at that time? Did they turn a deaf ear? No, they gave all that they saw before them. There is one instance of a companion, Hadhrat Abu Aqeel [ra]. When he heard this announcement he immediately sought to take up a job watering fields in return for a few dates. When he received his earning he left some of the dates at home as a provision for his wife and children till he got back from the expedition and offered the rest in the way of Allah. Muslims would search their houses for anything which they could offer for the sake of this journey. When the companions would offer their humble contributions in a very zealous manner the Munafiqeen (hypocrites) would mockingly say, “Is this the wealth with which they wish to overtake Caesar?” Regarding such people God Almighty sent down the verse: “Those who find fault with such of the believers as give alms of their own free will and with such as find nothing to give save the earnings of their toil. They thus deride them. Allah shall requite them for their derision, and for them is a grievous
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punishment”. (Al-Taubah Ch.9:V.79) Even at that time the Muslims were mocked and laughed at due to their financial sacrifices. People hundreds of miles away instantly responded to this call. A group from Yemen arrived for the service of Islam however they possessed very little means for the journey. They told the Prophet [saw] of their problem and the Prophet [saw] also replied that he too had very little to provide them. Hearing this response they were overcome with emotion due to their immense desire to partake in this expedition. Commending such an amazing example, Allah the Almighty states in the Holy Qur'an: “Nor (is there any blame) against those to whom, when they come to see that thou shouldst mount them, thou didst say, ‘I cannot find whereon I can mount you;’ they turned back, their eyes overflowing with tears, out of grief that they could not find what they might spend”. (Al-Taubah Ch 9:V.92) Hadhrat Umar [ra] thought of this expedition as a great opportunity to overtake his peer in righteous acts, Hadhrat Abu Bakr [ra] and therefore he brought a huge portion of his assets and gave it to the Holy Prophet [saw]. Upon being questioned whether he had
left anything for his house, he replied half of his wealth. When Hadhrat Abu Bakr [ra] arrived he brought all of his wealth to the Holy Prophet [saw] and upon being asked whether he had left anything for his household, he said that he had left for them Allah and His Prophet’s name [saw]. (Sunan At Tirmidhi Kitaabul Munaaqib) It should always be remembered that as time goes by the methods used to adapt Islam into the modern age will always be different, though the purpose always stays the same. Today, we do not defend ourselves by the sword. This is an established and understood fact and although the purpose of Islam has not moved an inch away from what it was 1,400 years ago its requirements are much different today, hence the different means that need to be adapted. We use our expenses for a much broader and vast range of reasons. From building mosques (for the benefit of God’s worshippers all around the world) to sustaining our missionary force, financial contributions are pivotal factors for keeping the spirit of Islam alive. In the time of the Prophet Muhammad [saw] we find that there were more than 30 mosques in use with Imams and Muezzin appointed for the purpose of leading the prayer in congregation. The Imams would also take care of the spiritual health of the Muslims of the time in their respective allocated
areas. In the time of Hadhrat Umar [ra] approximately 4,000 mosques had been erected. What’s more is that in almost each and every mosque there was an appointed Imam and Muezzin who all now received a set income. It is impossible to consider for even one second that this was all done without monetary contributions. Aside from this in the time of Hadhrat Umar [ra] every Muslim soldier whether active or not - would receive a set income and their family members would also receive allowances, much like the Waqfeen-e-Zindagi (life devotees) in this day and age who have sacrificed their lives for the sake of Islam Ahmadiyyat and its propagation. There are many instances where the Holy Prophet [saw] would suddenly call for funds to be collected and it was done. No one from among the faithful would complain, “Why are we being compelled to give what we already lack?” or “What’s the point of joining this movement if we are to become broke?” These were all issues which made no difference to them. They were aware that they had performed the Bai’at on certain conditions. However leaving these conditions aside they were aware of the literal meaning of Bai’at - to sell oneself - and they sold themselves as well as their belongings for Islam! As the companions of the Prophet Muhammad [saw] were not so Tariq Magazine April 2012
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…we see schemes for the construction of Minaratul Masih, the expansion of mosques etc. None of the companions ever complained and neither did they ever question whether the scheme had anything to do with the propagation of Islam. wealthy, similarly there were simple and not so wealthy companions in the time of his servant, Hadhrat Mirza Ghulam Ahmad Sahib [as]. As a matter of fact their financial sacrifices in such destitute conditions bears witness to how much they were in love with their beloved master and also their one ultimate purpose. Had they considered this sacrifice to be a waste then they surely would have shunned it simply because there was no pressure upon them to not do so. In fact, from a worldly perspective, there was more pressure on them to leave Islam (and Ahmadiyyat for that matter). They wholeheartedly offered all they had and their sacrifices are a part of that seed which was sown. During the time of the Promised Messiah [as], schemes were at times announced very suddenly and the companions would respond most swiftly. For instance we see schemes for the construction of Minaratul Masih, the expansion of mosques etc. None of the companions ever complained and neither did they ever question whether the scheme had anything to do with the propagation of Islam. There is a very touching incident of a companion of the Promised Messiah [as]. Hadhrat Munshi Arore Khan Sahib [ra] was a very devout Ahmadi and servant of the Promised Messiah [as]. He was very regular in paying the financial contributions prescribed for an Ahmadi and would make the effort of being in the presence of the Promised Messiah [as] as much as possible. Some companions at that time would offer gold coins to the Promised Messiah [as] and this was something which he always desired to do. He began collecting
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gold coins and eventually when he had enough to present, the Promised Messiah [as] had already passed away. One day, after the death of Huzur [as] he took these coins with him to Huzur’s [as] house. He knocked on the door and Hadhrat Amma Jan [ra_ha] - the noble wife of the Promised Messiah [as] - opened the door. After offering Salaam Hadhrat Munshi Sahib [ra] began to cry profusely and would not stop. He wept so much that Hadhrat Amma Jan [ra_ha] asked the reason for his weeping. He said that all his life he had the burning desire to offer some gold coins to the Promised Messiah [as] as the other companions had. However he had not the means to do so and as he saved up for this purpose Huzur [as] passed away. He said that because Huzur [as] was no longer here to receive this humble contribution he would like to offer it to Hadhrat Amma Jan [ra_ha]. Such was the zeal and love of the companions for their cause. Such was the love of the companions for their master. It is extraordinary how the contributions of the Promised Messiah’s [as] companions parallel that of the Holy Prophet’s [saw] companions. May Allah enable us all to follow in the footsteps of such extraordinarily submissive beings. [ameen]. As I mentioned at the start of this article that there are some Muslims who have underestimated the task assigned to Islam i.e. the recitation of God’s message to all human beings. First of all, logic does not accept how this mission can be possible without monetary funding raised by Muslims themselves. Secondly
it is evident from the time of Hadhrat Muhammad [saw] and his rightly guided Khulafa that monetary funds were acquired for the sake of Allah’s message to reach all ears. Today we have a handful of people who brand Ahmadiyyat in Islam a cult simply because we are obliged to offer financial sacrifice. However they should remember there is a difference between the definitions of being ‘obliged’ and being ‘forced’. I can speak on my own behalf and say that I have never felt the need to complain about the financial system of the Jama’at, rather I pray for the strength of it because I am aware of its purpose. We, the passionate Khuddam of our beloved Khalifatul Masih [atba], follow in the footsteps of Hadhrat Munshi Arore Khan Sahib [ra] who, despite possessing a very meagre amount of wealth, never made a sound of complaint regarding his income and gave all he had due to the love and sincerity in his heart for his cause. If people like Hadhrat Munshi Sahib [ra] can offer all in the way of Allah then it is absurd to hear complaints from those people living in the West and those who have sufficient means of living. We are those Khuddam who are ready to sacrifice our life, wealth, time and honour for the sake of our faith, country and nation. May Allah enable us to understand the essence of this covenant and grant us the strength to fulfil it in the best manner. [ameen].
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Why do we have to pay Chanda? By Abdul Quddus, Qaid Majlis Jamia UK
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n Ahmadi Muslim is neither forced nor compelled to pay Chandajaat. The fact of the matter is that any mission, organisation or religion has certain commitments that are made by its followers to show their allegiance. For example the fundamentals of Islam are to believe in the unity of God, all Divine scriptures, the angels, the Prophets, the Day of Resurrection and the Divine Decree. However, no Muslim is enforced to believe in the above, but they choose to do so. Similarly, every Ahmadi Muslim chooses and desires to help propagate Islam through financial contribution and sacrifice. If we take a look at the time of the Holy Prophet [saw] we find that apart from Zakat, there were many occasions where the Prophet [saw] appealed for not just physical and financial sacrifices from his companions but also other material goods, this is especially evident at the time of expeditions. Now putting this into perspective, it should be remembered, fifteen centuries ago an expedition was not just for a few days, but it stretched for weeks and months. The cost to sustain and equip a soldier for such a time period was not an easy task. So the question which naturally arises here is how was the funding done for such missions? Was it through the system of Zakat or other sources of contribution? The answer is straightforward. Most definitely there were special schemes launched by the Holy Prophet [saw] to raise money, artillery, transport etc. for these journeys and we see great examples of this by companions. Now in this day and age, faith had ascended to the Pleiades, and to return it back upon the face of the earth was an immense responsibility and required great effort. Therefore, God Almighty commissioned the Promised Messiah [as] for this task, to champion Islam at its time of turmoil and instability. On all frontiers, Islam was and is confronted with opposition, threatening its teachings, beliefs, ideologies and the perfect character of the Holy Prophet
[saw]. So the Promised Messiah [as] established a community who desired and vowed to bring Islam back into its former glory and to safeguard the reverence of the Prophet [saw]. The community members felt obliged to set a certain monthly contribution in order for them to become Mujahideen of a new nature. This represents the humble beginnings of Chandajaat. When Islam teaches that tlleryhere is no compulsion in religion, then everything surrounding and included in religion cannot be compelled upon a believer. One who associates himself with the Promised Messiah [as] is in actual fact pledging his support and assistance to him, which in reality is supporting and assisting Islam, and according to the Qur’anic injunction, that believers are told that you cannot achieve the highest of virtue until you spend out what is dear to you, the community members are using their wealth, time, honour, life and everything that is dear to them in serving the renaissance of Islam. Now the allegation that is raised by those envious of us is very contradictory. They claim that the Ahmadiyya Community has created innovations in Islam by adding Chandajaat, this statement is totally wrong. We should see what their actions are. They are continuously trying to raise funds for their television channels, their Madrassas, mosques and all their activities. Where is the funding coming from to run all these? Is it falling from the sky or is money growing on trees? Another allegation that they levy against the community is that we do not emphasise the importance of Zakat. However, this is absolutely untrue and deeply contradictory to their actions. If you see that on the receipts issued by the community, the first row is solely dedicated to Zakat, proving the importance and significance of it. At least the Ahmadi Community is not like Islamic states that are ruled by such governments that forcefully withdraw Zakat from bank accounts on the eve of
first Ramadhan. The question that arises here is where is that money spent? By the grace of God Almighty the Ahmadiyya Community can account for the money that they collect and has collected that is why many non-Ahmadi Muslims entrust their Zakat to the community. Where is the Chanda being spent? As mentioned above that during the time of the Holy Prophet [saw], apart from Zakat, many other financial systems and taxes were instituted in order to fulfil the need of propagating Islam. Similarly, in this age the Promised Messiah and Mahdi [as] was commissioned by God Almighty to establish a community that will bring the faith back from the Pleiades. In order to do so many schemes were needed to spread and maintain the perfect teachings of Islam. To carry out the task of propagation the Promised Messiah [as] was Divinely guided to distribute it into five main branches. The first and foremost is the writing and publication of such Divinely inspired books that serve as a champion of Islam at its time of great turmoil and instability. Therefore, we see that the best book to defend Islam is the Holy Qur’an; consequently the community has circulated many copies of the Qur’an and has also translated it into over 70 languages. Furthermore, the Promised Messiah [as] himself wrote over 80 books in which he presented Islam’s pristine teachings and also proved its dominance over all other faiths. The second means of propagating Islam that Huzur [as] has mentioned is the publication of leaflets and literature in order to establish the truth of the Islamic belief over all other faiths. We see that this is being undertaken at this very time. The ‘leaflet’ campaign within the United Kingdom is very active and Hadhrat Khalifatul Masih V [atba] has instructed the Jama’at to spread the message of Islam to the population of the UK. This campaign is not just limited to our borders but also the very same campaign is dynamic in the USA and also Bangladesh. Tariq Magazine April 2012
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The third means that the Promised Messiah [as] has mentioned relates to the visitors who come and investigate the Jama’at and seek the truth. In history we find that when the Holy Prophet [saw] was instructed by God Almighty to preach the message of Islam, our beloved master organised a feast and invited all his close relations. After the meal, Huzur [saw] announced his Prophethood and presented the message of Islam, but the message fell on deaf ears. The point to remember is that a sacrifice was made in order to host this event. Similarly, in this age we see that the Promised Messiah [as] was also directed by God to preach the renaissance of Islam, resulting in many people visiting Qadian. Again, we find that the influx of people was so profound that huge financial sacrifice was needed. The Promised Messiah [as] writes in his book ‘Victory of Islam’ that in the last seven years approximately sixty thousand guests visited him. To host them with
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even the basic requirements needed monetary funds. This practice is being continued even today. For example to propagate Islam, symposiums, seminars, conventions etc are organised all over the world by the community, resulting in the education of many non-Muslims, to learn understand and eventually accept the true teachings of Islam. The fourth means relates to correspondence with inquirers, truth seekers and opponents. As it has been mentioned earlier the Holy Prophet [saw] invited many monarchs to join Islam through letters. Similarly, the Promised Messiah [as] communicated using the same means. In contemporary times this practice has evolved and written communication not just involves letters, but also e-mails and faxes. We see today that the Khalifa of the time [atba] receives thousands of letters in many languages each day and there are teams dedicated to reply and
answer these. This again is something that requires monetary funds and has many overhead expenses. The fifth means that the Imam of the time has mentioned is that God Almighty Himself guides people towards the right faith. We can all bear witness to this as Hadhrat Khalifatul Masih V [atba] continuously mentions such converts who were guided by God either through revelation, truthful dreams or any other sort of Divine inspiration towards Ahmadiyyat, the true Islam. Now, taking this into account we have to understand that these people who come into the fold of Ahmadiyyat, need to be taken care of, deserve to receive the best moral and spiritual upbringing, therefore the community spends much effort and funds in doing this very task, either through building missions and mosques across the world or by training individuals to become missionaries and teachers.
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Why do we sometimes combine Prayers? By Farooq Mahmood, Muavin Sadr MKA UK
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llah has enjoined upon Muslims to perform prayers at their due times. The Holy Qur’an declares:
“Verily prayer is enjoined on the believers to be performed at fixed hours." (Al-Nisa 4:104)
“… and has laid no hardship upon you in religion;” (Al-Hajj 22:79) Islam allows Muslims to offer combined Zuhr and Asr prayers and combined Maghrib and Ishaa Prayers in some special situations. This concession is available both for individual as well as for congregational prayers.
We Muslims therefore are required to offer our five obligatory prayers at specified times. Five daily prayers cannot be omitted under any circumstances. It is also required of Muslims to participate in congregational prayers in the mosque. So normally one should offer all of one’s prayers at appointed times in the mosque. But Islam is a religion that provides for all different situations and it caters for all human requirements.
The circumstances in which combined Zuhr and Asr, and combined Maghrib and Ishaa prayers may be offered are discussed below. Fajr prayer cannot be combined with any other prayer. The obvious reason appears to be that the timings of no other prayer overlap with those of Fajr prayer.
Islam is the most practical religion that allows concessions in most of its obligatory requirements. Offering of prayer is compulsory. But if one is unwell one may offer prayers at home. Likewise if due to illness one cannot stand in prayers, one is allowed to offer prayers sitting or even lying if so required by a condition or illness. Fasting is obligatory for all adult Muslims but there are exceptions for those who are ill and for those who are undertaking a journey. Similar is the situation in the case of many other religious obligations.
Some of the circumstances when combined prayers may be offered are given hereunder:
There may be circumstances when it is not possible or it is most inconvenient to say all five prayers separately on the fixed hours. Islam, being a religion of ease and tolerance, permits the performance of some obligatory prayers to be combined in order to eliminate the problems or impracticalities that may exist in some situations. The Holy Qur’an states: “Allah burdens not any soul beyond its capacity” (Al-Baqarah 2:287) Allah Almighty also says:
Conditions for combined prayers:
a. During Hajj, combined Zuhr and Asr prayers are offered at 'Arafat and combined Maghrib and Ishaa prayers at muzdalifah
UK, Europe, Canada and USA days are very short. The time span between Zuhr and Asr prayers is too little. It is quite difficult for congregants to come to the mosque for prayers for both these prayers in quick succession. So in order to alleviate this hardship, these two prayers may be combined. Similarly nights are quite short in these countries during summer months. Ishaa time is close to midnight during these months. If the congregants come to the mosque to offer Ishaa prayer at midnight, they will not get sufficient time to sleep nor will it be convenient for the nonMuslim neighbours. People may miss their jobs or students my find it difficult to attend college or school the following morning. Those offering tahajjud prayers would find it even more difficult to get up on time. Islam allows convenience and flexibilty in such situations.
Tradition of the Holy Prophet [saw] Hadhrat Ibn Abbas [ra] reports:
c. When travelling
"When the Messenger of Allah [saw] was a traveller, he combined the Zuhr and Asr prayers. He also combined the Maghrib and Ishaa prayers."
d. During periods of rain
(Bukhari, Taqsiru's-Salaat,)
e. Due to illness
"The Messenger of Allah [saw] delayed the Zuhr prayer and performed it during the time of the Asr prayer by combining them if he had set out before the sun moved westwards. If the sun had moved westward and the time for the Zuhr prayer was due, he performed both the Zuhr and Asr prayers and then set out."
b. During conditions of extreme danger
f. Due to extreme cold or excessive snowfall g. Due to muddy conditions and darkness h. Due to any important religious gathering or when people are busy in some other important religious engagement, making it very difficult for them to congregate again at a later time. i. Due to long and short days: During winter in some western countries like
(Bukhari, Taqsiru's-Salaat, ; Muslim, Musafirin, ; Abu Dawud, Salaat, ; Nasai, Mawaqit.) Hadhrat Mu'adh reports that while the Prophet was at Tabuk and the sun had passed the meridian, the Prophet [saw] combined the Zuhr and Asr Tariq Magazine April 2012
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… no Nawaafil may be offered after performing combined Zuhr and Asr prayers until sunset. This is because it is not permissible to offer Nawaafil after Asr prayers are offered and before the sun has set. prayers before he started his journey. If he started his journey before the sun passed its meridian, he would delay the Zuhr prayer until the time when he stopped for the Asr prayer. He would do likewise for the Maghrib prayer. If the sun set before he began his journey, he would combine the Maghrib and Ishaa prayers (at that time). If he began a journey before the sun had set, he would then combine them at the time of Ishaa. (Abu Dawud and Tirmidhi.) It is recorded in Bukhari that the Holy Prophet [saw] combined the Maghrib and Ishaa prayers on a rainy night. Imam Muslim records: "The Messenger of Allah combined Zuhr and Asr and then Maghrib and Ishaa in Medinah without there being any danger or rain.” The Prophet [saw] prayed in Madinah, while residing there, not travelling, seven Raka'at of Maghrib and Ishaa combined, and eight Raka'at of Zuhr and Asr combined. (Ahmad ibn Hanbal, al-Musnad) The Holy Prophet [saw] prayed Zuhr and Asr in combination and Maghrib and Ishaa in combination without a reason for fear or travel. (Malik ibn Anas, al-Muwatta') Hadhrat Ibn ‘Abbas [ra] reported, “The Messenger of Allah [saw] combined Zuhr and Asr, and Maghrib and Ishaa in Madinah under no circumstances of fear or rain.”
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Hadhrat Ibn Abbas [ra] was asked,
followed by all the congregants.
“So, why did he do that?” He answered that he (the Prophet [saw]) wanted to remove hardship and troubles off his Ummah.
Writings of the Promised Messiah [as]:
(Sahih Muslim, Kitab al-Salaat,; Sunan Tirmidhi) In the version of Abdullah Ibn Shaqiq [ra], it was stated in the above referred hadith that Hadhrat Ibn Abbas [ra] one day delivered a sermon in the afternoon until the sun set and the stars began to appear in the sky, so people kept saying: “The prayer! The prayer!” And a man from the tribe of Tamim walked towards him and said vehemently: “The prayer! The prayer!” Ibn Abbas [ra] replied:“Are you going to teach me the Sunnah? What a fool you are!” Then he said: “I've seen the Messenger of Allah [ra] combine Zuhr and Asr, and Maghrib and Ishaa.” The narrator, Abdullah Ibn Shaqiq [ra], went on to say: “I felt uneasy, so I went to Abu Hurayrah [ra] and asked him about that and he confirmed the validity of what Ibn Abbas [ra] said.” (Sahih Muslim) It is stated in Fiqah Ahmadiyya (i.e., Ahmadiyya Jurisprudence) that the Imam (i.e., the person leading the prayers) and the congregants may decide whether prayers at some particular occasion should be combined or not. The Imam should normally agree to the advice rendered by a majority of the congregants. However whatever decision the Imam takes in this regard should be
The Promised Messiah [as] laid great emphasis on saying prayers on time. However he said that Allah knows that man is weak. So Allah has allowed the concession to combine prayers sometimes (in special circumstances). (“Malfoozat”, Vol. 1, 1984, London edition; page 6).` The Promised Messiah [as] has also stated that the concessions available in Islam should be availed of. He says that people like employees in service are so much absorbed in their worldly affairs that they quite often leave out obligatory prayers. So due to this compelling reason, it would be permissible for them to combine Zuhr prayer with Asr and Maghrib prayer with Ishaa. (ibid, page 265) The Promised Messiah [as] has said that no Sunnah prayers are to be offered when any two prayers are being combined. This is the practice he regularly followed. However Vitr of the Ishaa prayers are offered even if Maghrib and Ishaa prayers are combined. When Maghrib and Ishaa prayers are combined, one may, if one so likes, offer Nawaafil (voluntary prayers). However no Nawaafil may be offered after performing combined Zuhr and Asr prayers until sunset. This is so because it is not permissible to offer Nawaafil after Asr prayers are offered and before the sun has set. However when combined Jumu’ah and Asr prayers are offered, the Sunnah prayers before Friday prayers are not abandoned. These should be offered. These Sunnah in fact
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are in the nature of Jumu’ah Nawaafil. (Fiqah Ahmadiyya, Part I, Urdu, page 187)
Jalsa Salana (Annual Convention) Jama’at Ahmadiyya holds Jalsa Salana’at very year. People come from far and wide. Many of them are travellers. They live for a few days at temporary abodes. Many of the local participants are busy in multifarious Jalsa duties. Many of the locals play host to guests coming from outside. They look after their guests at their homes or elsewhere. In these circumstances it becomes difficult and most inconvenient for them all to gather for all five prayers at a mosque or at the Jalsa Gah (i.e., the jalsa venue). This is why in light of the facility provided by Allah Almighty and then shown to us through the practice of the Holy Prophet [saw] combined Zuhr and Asr and combined Maghrib and Ishaa prayers are offered at such gatherings.
Prophecy about Masih–e-Maud The Holy Prophet [saw] prophesied many signs about the coming of the Promised Messiah [as]. One of the signs given was “Prayers will be combined for him.” (Masnad Ahmad, page 290, ch2) This sign has come true many times and still continues to come true. During the lifetime of the Promised Messiah [as], sometimes prayers were combined for weeks together. The prayers were led by someone else and the Promised
Messiah [as] would join as one of the congregants. Once in the year 1901, the Promised Messiah [as] had to combine prayers for a period extending over two months. The Promised Messiah [as] explained the fulfilment of the prophecy about combining of prayers as below: “Look! I also avail of the concessions (available in Islam). It is over two months now that we have been combining prayers. This is because of (my) illness and also because I have been extremely busy in writing the tafseer (interpretation) of Surah Fatiha. The combining of prayers also fulfils the prophecy in the Hadith which says, “tujmao lahoo asSalaato”. (This hadith means, “For his sake prayers will be combined”.) This Hadith also shows that the Masih-e-Maud will not lead prayers but the prayers will be led by someone else who would lead prayer on behalf of the Promised Messiah. The same thing happens now. Prayers are not combined when I cannot come for prayers due to severe illness. The wording of the Hadith indicates that it is for his affection (for the Promised Messiah [as]) that the Holy Prophet [saw] has said that (prayers will be combined) for the sake of the Promised Messiah [as]. It is important that we have great respect and esteem for the prophecies of the Holy Prophet [saw]. We should not disregard them. It would be a great sin to look upon them contemptuously. God has created the circumstances that combined prayers have been offered (by us) for such a long time. It would not have been a sign if it had happened for a day or two
only. We have greatest regard for each and every letter and word uttered by the Holy Prophet [saw]. ” ((a) Malfoozat, Volume 1, page 446, published by Nizarat Isha’at, Rabwah, (b) Fiqah Ahmadiyya, Urdu, Part I, page 185) As stated earlier, prayers are combined at Jalsa Salana'at and other large important religious gatherings organised by the Jama’at such as Khuddam Ijtema'at and other gatherings where the schedule is very tight. This concession is availed of in accordance with the facility available in Islam. This is also a great manifestation of the fulfilment of the prophecy of the Holy Prophet [saw] that “prayers will be combined for the Promised Messiah.” Today, we are blessed with the institution of Khilafat. We observe on a regular basis that our beloved Imam Hadhrat Khalifatul Masih [atba] avoids combining prayers wherever it is not necessary, but when there is a pressing need then he too combines the prayers. We have the blessed practice of the Khalifa of the time before our eyes who is Divinely guided. His practice is in total submission to gain Allah’s pleasure and in light of the Sunnah of the Holy Prophet [saw]. May we all tread on the path of righteousness and may our prayers be accepted by Allah. [ameen] Tariq Magazine April 2012
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Comparative Religious Teachings on War and Peace
Written by Hadrat Mirza Bashir-ud-Din Mahmud Ahmad, Khalifatul Masih II [ra] Taken from www.alislam.org Teachings of Judaism and Christianity about War ‌The question arises - Can it ever be right to fight for a faith? Let us, therefore, turn to this question. The teaching of religion on the subject of war takes different forms‌ Moses is commanded to enter the land of Canaan by force, to defeat its population and to settle his own people in it (Deut. 20:10-18). In spite of this teaching in the Book of Moses, and in spite of its reinforcement by practical example of the Prophets Joshua, David and others, Jews and Christians continue to hold their Prophets in reverence and to regard their books as the Books of God. At the end of the Mosaic tradition, we had Jesus who taught: "But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also" (Matthew 5-39). Christians have often cited this teaching of Jesus and argued that Jesus preached against war. But in the New Testament, we have passages which purport to teach quite the opposite. One passage, for instance, says: "Think not that I am come to send peace on earth: I came not to send peace, but a sword" (Matthew 10:34). And another passage says: "Then said he unto them. But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one" (Luke 22:36).
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Of the three verses the last two contradict the first. If Jesus came for war, why did he teach about turning the other cheek? It seems we have either to admit a contradiction in the New Testament, or we have to explain one of the contradictory teachings in a suitable manner. We are not concerned here with the question whether turning the other cheek can ever be practicable. We are concerned only to point out that, throughout their long history, no Christian people have ever hesitated to make war. When Christians first attained to power in Rome, they took part in wars both defensive and aggressive. They are dominant powers in the world today, and they continue to take part in wars both defensive and aggressive. Only now the side which wins is canonized by the rest of the Christian world. Their victory is said to be the victory of Christian civilization. Christian civilization has come to mean whatever tends to be dominant and successful. When two Christian powers go to war, each claims to be the protector of Christian ideals. The power which wins is canonized as the true Christian power. It is true, however, that from the time of Jesus to our time, Christendom has been involved-and indications are that it will continue to remain involved-in war. The practical verdict of the Christian peoples, therefore, is that war is the real teaching of the New Testament, and that turning the other cheek was either an opportunist teaching dictated by the helplessness of early Christians, or it is meant to apply only to individuals, not to States and peoples. Secondly, even if we assume that Jesus taught peace and not war, it does not follow that those who do not act upon this teaching are not holy and honored. For Christendom has ever revered exponents of war such as Moses, Joshua and David. Not only this, the Church itself has canonized national heroes who
Hadrat Mirza Bashir-ud-Din Mahmud Ahmad Khalifatul Masih II [ra]
suffered in wars. They were made saints by the Popes.
The Qur'an on War and Peace The teaching of Islam is different from both these teachings. It strikes a mean between the two. Islam does not teach aggression as did Moses. Nor does it, like present-day (and presumably corrupt) Christianity, preach a contradiction. It does not ask us to turn the other cheek and at the same time to sell our clothes to buy a sword. The teaching of Islam fits into the natural instincts of man, and promotes peace in the only possible way. Islam forbids aggression, but it urges us to fight if failure to fight jeopardizes peace and promotes war. If failure to fight means the extirpation of free belief and of the search of truth, it is our duty to fight. This is the teaching on which peace can ultimately be built, and this is the teaching on which the Prophet based his own policies and his practice. The Prophet suffered continuously and consistently at Mecca but did not fight the aggression of which he was an
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War is to be resorted to only for the sake of God and not for the sake of any selfish motives, not for aggrandizement or for the advancement of any other interests‌ innocent victim. When he escaped to Medina, the enemy was out to extirpate Islam; it was, therefore, necessary to fight the enemy in defense of truth and freedom of belief. We quote below the passages in the Qur'an which bear on the subject of war. (1) In Ch.22:V.40-42 we have: "Permission to fight is given to those against whom war is made, because they have been wronged-and Allah indeed has power to help them-Those who have been driven out from their homes unjustly only because they said, 'Our Lord is Allah'-And if Allah did not repel some men by means of others, there would surely have been pulled down cloisters and churches and synagogues and mosques, wherein the name of Allah is oft commemorated. And Allah will surely help one who helps Him. Allah is indeed Powerful, Mighty.-Those who, if We establish them in the earth, will observe Prayer and pay the Zakat and enjoin good and forbid evil. And with Allah rests the final issue of all affairs." The verse purports to say that permission to fight is given to the victims of aggression. God is well able to help the victims-those who have been driven out of their homes because of their beliefs. The permission is wise because, if God were not to repel the cruel with the help of the righteous, there would be no freedom of faith and worship in
the world. God must help those who help to establish freedom of worship. It follows that fighting is permitted when a people have suffered long from wanton aggression-when the aggressor has had no cause for aggression and he seeks to interfere with the religion of his victim. The duty of the victim, if and when he attains to power, is to establish religious freedom and to protect all religions and all religious places. His power is to be used not for his own glorification, but for the care of the poor, the progress of the country and the general promotion of peace. This teaching is as unexceptionable as it is clear and precise. It proclaims the fact that early Muslims took to war because they were constrained to do so. Aggressive wars were forbidden by Islam. Muslims are promised political power, but are warned that this power must be used not for self-aggrandizement, but for the amelioration of the poor and the promotion of peace and progress. (2) In Ch.2:V.191-194 we have: "And fight in the cause of Allah against those who fight against you, but do not transgress. Surely, Allah loves not transgressors. And kill them wherever you meet them and drive them out from where they have driven you out; for persecution is worse than killing. And fight them not in, and near, the Sacred Mosque until they fight you, then fight them: such is the requital for the disbelievers. But if they desist, then surely Allah is Most Forgiving, Merciful. And fight them until
there is no persecution, and religion is professed for Allah. But if they desist, then remember that no hostility is allowed except against the aggressors." Fighting is to be for the sake of God, not for our own sake or out of anger or aggrandizement, and even fighting is to be free from excesses, for excesses are displeasing to God. Fighting is between parties of combatants. Assaults on individuals are forbidden. Aggression against a religion is to be met by active resistance, for such aggression is worse than bloodshed. Muslims are not to fight near the Sacred Mosque, unless an attack is first made by the enemy. Fighting near the Sacred Mosque interferes with the public right of pilgrimage. But if the enemy attacks, Muslims are free to reply, this being the just reward of aggression. But if the enemy desists, Muslims must desist also, and forgive and forget the past. Fighting is to continue so long as religious persecution lasts and religious freedom is not established. Religion is for God. The use of force or pressure in religion is wrong. If the Kafirs desist from it and make religion free, Muslims are to desist from fighting the Kafirs. Arms are to be taken up against those who commit excesses. When excesses cease, fighting must cease also. Categorically, we may say, the verses teach the following rules: i. War is to be resorted to only for Tariq Magazine April 2012
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Articles the sake of God and not for the sake of any selfish motives, not for aggrandizement or for the advancement of any other interests. ii. We can go to war only against one who attacks us first. iii. We can fight only those who fight against us. We cannot fight against those who take no part in warfare. iv. Even after the enemy has initiated the attack, it is our duty to keep warfare within limits. To extend the war, either territorially or in respect of weapons used, is wrong. v. We are to fight only a regular army charged by the enemy to fight on his side. We are not to fight others on the enemy side. vi. In warfare immunity is to be afforded to all religious rites and observances. If the enemy spares the places where religious ceremonies are held, then Muslims also must desist from fighting in such places. vii. If the enemy uses a place of worship as a base for attack, then Muslims may return the attack. No blame will attach to them if they do so. No fighting is allowed even in the neighborhood of religious places. To attack religious places and to destroy them or to do any kind of harm to them is absolutely forbidden. A religious place used as a base of operations may invite a counter-attack. The responsibility for any harm done to the place will then rest with the enemy, not with Muslims. viii.If the enemy realizes the danger and the mistake of using a religious place as a base, and changes the battlefront, then Muslims must conform to the change. The fact that the enemy started the attack from a religious place is not to be used as an excuse for attacking that place. Out of reverence Muslims must change their battlefront as soon as the enemy does so. ix. Fighting is to continue only so long as interference with religion and religious freedom lasts. When religion becomes free and interference with it is no longer permitted and the enemy declares and begins to act accordingly, then there is to be no war, even if it is
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the enemy who starts it. (3) In Ch.8:V.39-41 we have: "Say to those who disbelieve, if they desist, that which is past will be forgiven them; and if they return thereto, then verily the example of the former people has already gone before them. And fight them until there is no persecution and religion is wholly for Allah. But if they desist, then surely Allah is Watchful of what they do. And if they turn their backs, then know that Allah is your Protector. What an excellent Protector and what an excellent Helper." That is to say, wars have been forced upon Muslims. But if the enemy desists, it is the duty of Muslims to desist also, and forgive the past. But if the enemy does not desist and attacks Muslims again and again, then he should remember the fate of the enemies of earlier Prophets. Muslims are to fight, while religious persecution lasts, and so long as religion is not for God and interference in religious matters is not abandoned. When the aggressor desists, Muslims are to desist also. They are not to continue the war because the enemy believes in a false religion. The value of beliefs and actions is well known to God and He will reward them as He pleases. Muslims have no right to meddle with another people's religion even if that religion seems to them to be false. If after an offer of peace the enemy continues to make war, then Muslims may be sure of victory even though their numbers are small. For God will help them and who can help better than God? These verses were revealed in connection with the Battle of Badr. This battle was the first regular fight between Muslims and disbelievers. In it Muslims were the victims of unprovoked aggression. The enemy had chosen to disturb the peace of Medina and of the territory around. In spite of this, victory went to the Muslims and important leaders of the enemy were killed. To retaliate against such unprovoked aggression seems natural, just and necessary. Yet Muslims are taught to stop fighting as soon as the enemy ceases it. All that the enemy is required to concede is freedom of belief and worship. (4) In Ch.8:V62-63 we have: "And if they incline towards peace, incline thou also towards it, and put thy trust in
Allah. Surely, it is He Who is All-Hearing, All-Knowing. And if they intend to deceive thee, then surely Allah is sufficient for thee. He it is Who has strengthened thee with His help and with the believers." That is to say, if in the course of a battle the disbelievers at any time incline towards peace, Muslims are to accept the offer at once and to make peace. Muslims are to do so even at the risk of being deceived. They are to put their trust in God. Cheating will not avail against Muslims, who rely on the help of God. Their victories are due not to themselves but to God. In the darkest and most difficult times, God has stood by the Prophet and his followers. So will He stand by them against cheats. An offer of peace is to be accepted. It is not to be rejected on the plea that it may only be a ruse with which the enemy seeks to gain time for a fresh attack. The stress on peace in the verses is not without significance. It anticipates the peace which the Prophet signed at Hudaibiya. The Prophet is warned that a time will come when the enemy will sue for peace. The offer is not to be turned down on the ground that the enemy was the aggressor and had committed excesses, or that he cannot be trusted. The straight path inculcated by Islam requires a Muslim to accept an offer of peace. Both piety and policy make the acceptance desirable. (5) In Ch4:V95 we have: "O ye who believe! when you go forth in the cause of Allah, make proper investigation and say not to anyone who greets you with the greeting of peace, 'Thou art not a believer.' You seek the goods of this life, but with Allah are good things in plenty. Such were you before this, but Allah conferred His favor on you; so do make proper investigation. Surely, Allah is well aware of what you do." That is to say, when Muslims go out for war, they are to make sure that the unreasonableness of war has been explained to the enemy and that he still wants war. Even so, if a proposal of peace is received from an individual or a group, Muslims are not to turn it down on the plea that it is not honest. If Muslims turn down proposals of peace, they will not be fighting for God, but for selfaggrandizement and worldly gain. Just as religion comes from God, worldly gain and glory also come from Him. Killing
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The best thing, according to Islam, is to let off prisoners without asking for ransom. As this is not always possible, release by ransom is also provided for‌ is not to be the aim. One whom we wish to kill today may be guided tomorrow. Could Muslims have become Muslims if they had not been spared? Muslims are to abstain from killing because lives spared may turn out to be lives guided. God is well aware of what men do and to what ends and with what motives they do it. The verse teaches that even after war has begun, it is the duty of Muslims to satisfy themselves that the enemy is bent upon aggression. It often happens that no aggression is intended but that out of excitement and fear the enemy has started preparations for war. Unless Muslims are satisfied that an aggressive attack has been planned by the enemy, they are not to go to war. If it turns out, or if the enemy claims, that his preparations are for self-defense, Muslims are to accept the claim and desist from war. They are not to argue that the enemy preparations point to nothing but aggression; maybe he intended aggression, but his intention has changed. Are not intentions and motives continually changing? Did not enemies of Islam become friends? (6) On the inviolability of treaties the Qur'an says clearly: "Excepting those of the idolaters with whom you have entered into a treaty and who have not subsequently failed you in anything nor aided anyone against you. So fulfill to these the treaty you have made with them till their term. Surely, Allah loves those who are righteous." (The Holy Qur'an Ch.9:V.4). Pagans, who enter into a pact with
Muslims, keep the pact and do not help the enemy against Muslims, are to have reciprocal treatment from Muslims. Piety requires that Muslims should fulfill their part of a pact in the letter as well as the spirit. (7) Of an enemy at war with Muslims who wishes to study the Message of Islam, the Qur'an orders: "And if anyone of the idolaters ask protection of thee, grant him protection, so that he may hear the word of Allah: then convey him to his place of security. That is because they are a people who have no knowledge." (The Holy Qur'an Ch.9:V.6). That is to say, if any of those at war with Muslims seek refuge with Muslims in order to study Islam and ponder over its Message, they are to have refuge with Muslims for such time as may be reasonably necessary for such a purpose. (8) Of prisoners of war, the Qur'an teaches:
unlawful. Prisoners can be taken only from combatants and after a battle. (9) Rules for the release of prisoners are also laid down. Thus we have: "Then afterwards either release them as a favor or by taking ransom-until the war lays down its burdens." (The Holy Qur'an Ch.47:V.5). The best thing, according to Islam, is to let off prisoners without asking for ransom. As this is not always possible, release by ransom is also provided for. (10) There is provision for prisoners of war who are unable themselves to pay, and who have none who can or will pay, for their release. Often, relations are able to pay, but do not, because they prefer to let their relations remain prisoners-possibly with the intention of misappropriating their property in their absence. This provision is contained in the Qur'an:
"It does not behoove a Prophet that he should have captives until he engages in a regular fighting in the land. You desire the goods of the world, while Allah desires for you the Hereafter. And Allah is Mighty, Wise."
"And such as desire a deed of manumission from among those whom your right hands possess, write it for them, if you know any good in them; and give them out of the wealth of Allah which He has bestowed upon You."
(The Holy Qur'an Ch.8:V.68).
(The Holy Qur'an Ch.24:V.34).
That is to say, it does not become a Prophet to make prisoners of his enemy save as a result of regular war involving much bloodshed. The system of making prisoners of enemy tribes without war and bloodshed practiced until-and even after-the advent of Islam, is here made
That is, those who do not deserve to be released without ransom but who have no one to pay ransom for them-if they still ask for their freedom-can obtain it by signing an undertaking that, if allowed to work and earn, they will pay their ransom. They are to be allowed to Tariq Magazine April 2012
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Articles do so, however, only if their competence to work and earn is reasonably certain. If their competence is proved, they should even have financial help from Muslims in their effort to work and earn. Individual Muslims who can afford to do so should pay; or, public subscription should be raised to put these unfortunates on their feet. The passages from the Qur'an which we have quoted above contain the teaching of Islam on the subject of war and peace. They tell us in what circumstances, according to Islam, is it right to go to war and what limits have to be observed by Muslims when they make war.
The Prophet's [saw] Precepts about War
permitted (Bukhari and Muslim). ix. The least possible losses should be inflicted upon the enemy (Abu Dawud). x. When prisoners of war are put under guard, those closely related should be placed together (Abu Dawud). xi. Prisoners should live in comfort. Muslims should care more for the comfort of their prisoners than for their own (Tirmidhi). xii. Emissaries and delegates from other countries should be held in great respect. Any mistakes or discourtesies they commit should be ignored (Abu Dawud, Kitab al-Jihad).
Muslim teaching, however, does not consist only of precepts laid down in the Qur'an. It also includes the precepts and example of the Prophet [saw]. What he did or what he taught in concrete situations is also an essential part of the Islamic teaching. We append here some sayings of the Prophet [saw] on the subject of war and peace.
xiii. If a Muslim commits the sin of illtreating a prisoner of war, atonement is to be made by releasing the prisoner without ransom.
i. Muslims are forbidden altogether to mutilate the dead (Muslim).
The Holy Prophet [saw] was so insistent on these rules for a fighting army that he declared that whoever did not observe these rules, would fight not for God but for his own mean self (Abu Dawud).
ii. Muslims are forbidden to resort to cheating (Muslim). iii. Children are not to be killed, nor women (Muslim). iv. Priests and religious functionaries and religious leaders are not to be interfered with v. The old and decrepit and women and children are not to be killed. The possibility of peace should always be kept in view (Abu Dawud). vi. When Muslims enter enemy territory, they should not strike terror into the general population. They should permit no ill-treatment of common folk (Muslim). vii. A Muslim army should not camp in a place where it causes inconvenience to the general public. When it marches it should take care not to block the road nor cause discomfort to other wayfarers. viii. No disfigurement of face is to be
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xiv. When a Muslim takes charge of a prisoner of war, the latter is to be fed and clothed in the same way as the Muslim himself (Bukhari).
Abu Bakr, the First Khalifa of Islam, supplemented these commands of the Prophet by some of his own. One of these commands appended here also constitutes part of the Muslim teaching: xv. Public buildings and fruit-bearing trees (and food crops) are not to be damaged From the sayings of the Prophet [saw] and the commands of the First Khalifa of Islam it is evident that Islam has instituted steps which have the effect of preventing or stopping a war or reducing its evil. As we have said before, the principles which Islam teaches are not pious precepts only; they have their practical illustration in the example of the Prophet [saw] and the early Khalifas of Islam. As all the world knows, the Prophet not only taught these principles; he practiced them and insisted on their observance.
Turning to our own time we must say that no other teaching seems able to solve the problem of war and peace. The teaching of Moses is far from our conceptions of justice and fair play. Nor is it possible to act upon that teaching today. The teaching of Jesus is impracticable and has ever been so. Never in their history have Christians tried to put this teaching into practice. Only the teaching of Islam is practicable; one which has been both preached and practiced by its exponents, and the practice of which can create and maintain peace in the world. In our time, Mr. Gandhi apparently taught that even when war is forced on us we should not go to war. We should not fight. But this teaching has not been put into practice at any time in the history of the world. It has never been put in the crucible and tested. It is impossible; therefore, to say what value this teaching may have in terms of war and peace. Mr. Gandhi lived long enough to see the Indian Congress attain to political independence. Yet the Congress Government has not disbanded either the army or the other armed forces of India. It is only making plans for their Indianization. It also has plans for the reinstatement of those Indian officers who constituted themselves into the Indian National Army (and who were dismissed by the British authorities) during the Japanese attack on Burma and India in the last stages of the recent World War. Mr. Gandhi has himself, on many occasions, raised his voice in extenuation of crimes of violence, and urged the release of those who committed such crimes. This shows at least that Mr. Gandhi's teaching cannot be put into practice and that Mr. Gandhi knows it as well as all his followers. No practical example at least has been offered to show the world how nonviolence can be applied when armed disputes arise between nation and nation and State and State, or how non-violence can prevent or stop a war. To preach a method of stopping wars, but never to be able to afford a practical illustration of that method indicates that the method is impracticable. It would, therefore, seem that human experience and human wisdom point to only one method of preventing or stopping war; and that method was taught and practiced by the Prophet of Islam.
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.
Ro'idad-e-Jalsa-e-Du'a' (The Proceedings of a Prayer Meeting) The Book
The book gives details of a meeting that was called by the Promised Messiah [as] on the occasion of Idul Fitr (February 2, 1900). More than a thousand Ahmadis had gathered in Qadian from Afghanistan, Iraq and different parts of India. After the Eid prayers led by Hadrat Maulavi Hakim Nur-ud-Din in the old Idgah to the west of Qadian, the Promised Messiah [as] delivered an impressive address. Drawing a picture of the tyrannical Sikh rule in the Punjab from which the British rescued the Muslims, he urged the audience, in accordance with the Islamic teachings, to pray for success and victory of the British in the war with South Africa. In his sermon, the Promised Messiah [as] gave an illuminating commentary on surah Al-Nas and enumerated the favours done by the British Government. The meeting ended with a long prayer for British victory in Transval, South Africa, which certainly did not go in vain; the tide of war turned in favour of the British. On account of the prayer rendered by the Promised Messiah [as] in favour of the British Government, it has since been called Jalsa-e-Du‘a’ (Meeting for Prayer). On February 10, 1900, the Promised Messiah [as] issued an appeal for funds to help the orphans, widows and wounded of the war, and Rs. 500 were immediately collected and sent to the Chief Secretary to the Punjab Government and, later, the Lt. Governor thanked the Promised Messiah [as] for this donation on behalf of the Government. (Life of Ahmad by A.R. Dard [ra], edition of 2008, pp. 720-721)
Quick Facts Title: Ro'idad-e-Jalsa-e-Du'a' Title (English): The Proceedings of a Prayer Meeting Pages: 40 Volume: 15 Book Number: 5 Progressive Number: 59 Language: Urdu Year written: 1900 Year printed: 1900 Press: Diya’ul-Islam Press, Qadian
Tiryaqul-Qulub (Panacea of the Souls) Background
The Promised Messiah [as] was prompted to write this book when one of his followers, Ilahi Bakhsh, an accountant, became a renegade, even though the Promised Messiah [as] had written a book, Daruratul-Imam to remove some of his doubts and misgivings. This man, with two of his friends, Munshi ‘Abdul Haq, a pensioner, and Hafiz Muhammad Yusuf of Irrigation Department, tried to whip up feelings against the Promised Messiah [as] by raising irrelevant issues. The Promised Messiah [as], therefore, wrote to him twice and the last letter was written on June 16, 1899,
urging him to publish those prophecies which Ilahi Bakhsh had made about the Promised Messiah [as], and an Ishtihar about the prophecies should reach him by June 30, 1899, otherwise no further correspondence would be entertained. Ilahi Bakhsh wrote a letter to the Promised Messiah [as] in the first week of July in which he mentioned some of his prophecies against him. The Promised Messiah [as] started writing the book at the end of July 1899.
The Book
On August 1, 1899, the Promised Messiah [as] finished writing his
Quick Facts Title: Tiryaqul-Qulub Title (English): Panacea of the Souls Pages: 400 Volume: 15 Book Number: 3 Progressive Number: 57 Language: Urdu Year written: 1899 Year printed: 1902 Press: Diya’ul-Islam Press, Qadian
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Books of the Promised Messiah [as] book, Tiryaqul-Qulub. In this book, the Promised Messiah [as] asserted with all emphasis at his command that: It is necessary that in this religion such people are born who are true successors of the Holy Prophet [saw] and prove that the Prophet is alive and well with all his spiritual blessings and he did not die and it is important to show that all spiritual blessings of his are living (Tiryaqul-Qulub, p. 5, Ruhani Khaza’in, vol. 15, p. 138) The Promised Messiah [as] further declared: God has granted me heavenly signs and there is no one who can compete with me in this field and there is no Christian in this world who can show a heavenly sign. (Tiryaqul-Qulub, p. 21, Ruhani Khaza’in, vol. 15, pp. 167-168) Let a meeting be called, he suggested, for this purpose at Batala, Amritsar or Lahore. Such claimants should then pray along with the Promised Messiah [as] that God should grant within a year a magnificent and conspicuous sign to the one who was really true in the sight of God. The sign or miracle must be superhuman and supernatural. The notice of such a meeting should reach the Promised Messiah [as] within 10 days before the appointed date. It should not be a private letter. Let it be a printed, and a leaflet giving the date, time and place of the proposed meeting bearing the witness of 20 honourable men to show that the writer was really in earnest about the matter. It should be remembered that the Promised Messiah [as]’s keenness on a heavenly sign was a necessary consequence of his belief in God. It is an essential feature of Islam that it presents God as a Living God. Greek philosophers and the Indian sages “conceive God as a being of static perfection abiding for ever in the fruition of His own blessedness but it is the Living God Whom Muslims worship. He has created all things and He creates afresh even now. He is not a mere mechanical kind of sovereign detached practically from the whole of the Universe. He has a dominion over everything and He controls all things. Not a sparrow falls to the ground without His command.” God’s purpose and power is fully reflected and regulated which constitute the familiar natural order in such regularities, men of science observe the Laws of Nature which serve His purpose. But it does not mean that signs and miracle cannot and ought not to take place. Scientists
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have by no means claimed that they have exhausted the laws of nature, nor have they yet fully comprehended all the underlying principles which govern the complex universe around us. A miracle is not necessarily a breach of order, but it expresses the purpose of God, which also determines the order of nature. Therefore, there is nothing irrational or capricious in miracles. It is not for man to say whether God should or should not interfere in the affairs of man or in the laws of nature. All that one can say is that reason requires that a Being Who creates, governs and controls the universe should be able to interfere whenever there arises a genuine occasion demanding His interference; and of this, He alone is the judge. The fact that He does sometime actually interfere or that He appears to do so, is incontestably borne out by history. Truthful witnesses have testified to it throughout the ages and human observation has recorded it throughout history. The present is, however, a most skeptical world and some people go to the extreme of asserting that the writings in which miracles figure, are not “historical in the modern and scientific sense of the word.”
A Note About the Book This book was printed at the Diya’ulIslam Press and published on October, 1902. On page 9 of the introduction, a statement under oath given by Mirza Ismail Beg, says: “I printed Tiryaqul-Qulub but it remained unfinished, I printed the last page and title page in October 1902 that is how the printing was completed.” Five supplements were added to it. In the first supplement, 279 names of non-Ahmadis were published who were ready to testify to the clear fulfilment of the Promised Messiah [as]’s prophecy about Pandit Lekh Ram. The second supplement contained an account of 75 prophecies which the Promised Messiah [as] had made and which had been fulfilled in every respect. It was this supplement which delayed the publication of the book. The third supplement was a leaflet dated September 27, 1899, and the fourth was another leaflet dated October 22, 1899. In the last supplement, he published his own revelation, which he had on September 14, 1899, to the effect that a great sign
would be granted to him. This revelation and three other similar ones received in these days were beautifully written and hung on a wall of “Baitul Dhikr” on September 16, 1899. The fifth supplement dated November 5, 1899 carried a prayer and a request to God that He might grant the Promised Messiah [as] a decisive sign within three years from January 1900 to December 1902, so that the truth of his mission might become manifest to the world. Before closing the book, the Promised Messiah [as] made a significant observation. Recalling the two dynamic facets of the Holy Prophet [saw] denoted by the names of “Muhammad” and “Ahmad,” he stated that the name “Muhammad” speaks of the might and prowess as he repelled the enemies who attacked Islam with sword. “Ahmad,” on the other hand, denotes that facet of the Holy Prophet [saw] wherein he is known to have spread peace and amity, and these qualities will be apparent when another person will appear with the same characteristics. The Promised Messiah [as] has stated: Therefore, I have decided that my followers be known as Firqah Muslim Ahmadiyyah, so that the moment they hear the name Ahmad, they will come to believe that this is the Firqah (sect) which has come to spread peace and amity. Therefore, I urge the Government to enter into the official records the name of Muslim Firqah Ahmadiyyah (Ahmadi Muslim) in order to identify my followers. He chose the name of Ahmadi in order to reflect the attributive qualities of the Holy Prophet [saw] manifested in the name of Ahmad. (Tiryaqul-Qulub, Supplement to the book, p.4, Ruhani Khaza’in, vol. 15, pp. 526-527)
Books of the Promised Messiah [as]
Lujjatun-Nur (An Ocean of Light) Background
Hadrat Jalal-ud-Din Shams [ra] says in his introduction to the book that the Promised Messiah [as] wrote this book in Arabic in order to take his message to the pious, noble clergy and scholars living in the Arab countries. This book was motivated by a vision that the Promised Messiah [as] had, in which he was informed that pious and righteous people of these countries would believe in him and would pray for him and God will bestow so much blessings on him that the Kings and Emperors would seek blessings from his garments. The Promised Messiah [as] started writing this book in 1900. It appears that the intention of the Promised Messiah [as] was to write many more chapters but then it seemed his attention was diverted elsewhere. In the beginning of this book, he briefly described his ancestry and then he advanced arguments in support of his claim as the Promised Messiah and Mahdi, and how he was blessed with revelations. Stating the differences between nations and various religions, he drew a sad picture of the decline of Islam and how differences among Muslim scholars and saints have caused harm to Islam and in the end he gave the glad tidings that the Christian clergy will meet their defeat at his hand. Now those attacking Islam have lost hope and by way of acknowledging the Divine blessings he stated all the characteristics of a Divine and saint are embedded in him. The Promised Messiah [as] described the Divine blessings in the following words: “God, in His majesty, has granted me all favours and loaded me with all the spiritual and worldly wealth. Often a man while counting the favours becomes pensive that he had no son, but I never entertained this sadness, for God in His majesty has granted me sons.” (Lujjatun-Nur, p. 62, Ruhani Khaza’in, vol. 16, p. 398)
On October 4, 1899, the Promised Messiah [as] proposed to send a deputation of three men to Afghanistan, Nasibain Karbala and the Laghman mountains to make further research with regard to the travels of Jesus in these areas. Mirza Khuda Bakhsh of Jhang, Maulavi Qutbuddin and Mian Jamal Din of Sekhwan were selected for the expedition. A meeting was called on November 12, 1899 to say farewell to the party and Hadrat Maulavi Hakim Nurud-Din and Maulavi ‘Abdul Karim made speeches. Sardar Sundar Singh read a paper giving the reasons why he joined Ahmadiyyat and changed his name to Fadl Haq. The Promised Messiah [as] wrote the book with the idea of giving copies of the book to an expedition who could distribute it among the people of the countries through which they would pass. However, for various reasons this expedition could not materialize. The book is in Arabic and mainly addressed to the people in Syria, Palestine, Iraq and Khurasan. It gives an account of the family of the Promised Messiah [as] and also about his movement and his claim. The book was also prompted by the revelation which foretold that pious people and scholars of various countries would join the movement. The Promised Messiah [as] writes: “My Lord had revealed to me and promised me that He will help me till my message reaches the Easts and Wests of the earth. The oceans of truth will be stirred till the people look with wonder on the bubbles riding upon its waves.” (Lujjatun-Nur, p. 72, Ruhani Khaza’in, vol. 16, p. 408) The Promised Messiah [as] made it clear repeatedly in the course of his books that wherever he had used strong language or strong expressions, he had in mind only such persons of perverted nature, who persistently indulge in abusive language. The Promised Messiah [as] says:
Quick Facts Title: Lujjatun-Nur Title (English): An Ocean of Light Pages: 140 Volume: 16 Book Number: 2 Progressive Number: 61 Language: Arabic (with translation in persian) Year written: 1900 Year printed: 1910 Press: Diya’ul-Islam Press, Qadian
“God forbids that I should ever insult the gentlemanly and the fair-minded among my opponents, no matter whether they be from among the Muslims, or the Christians or Aryas. Indeed, whenever I used strong expression I have used only for those wicked persons, who are notorious in indulging in abusive language. I always speak well of others and accord them due respect and regard them as friends and brothers.” (Lujjatun-Nur, p. 73, Ruhani Khaza’in, vol. 16, p. 409)
Specimen of Writing
I saw in a dream a group of sincere believers and just and righteous kings some of whom belonged to India, some to Arabia, some to Iran and some to Syria, some to Turkey and some to other regions of which I am not aware and God revealed to me that they will affirm my righteousness and will believe in me and will call down blessings upon me and will pray for me. God said to me: I shall bestow great blessings upon thee, so much so that kings will seek blessings from thy garments and will be included amongst the sincere followers. This is the vision that I saw and this is the revelation that was vouchsafed to me by God the All Knowing (Lujjatun-Nur, pp. 3-4, Ruhani Khaza’in, vol. 16, pp. 339-340)
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7  Information & Announcements Majlis Khuddamul Ahmadiyya UK Calendar 2012
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Tariq Magazine April 2012
Information & Announcements
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
Must be paid before Eid by all earning members
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 country targeted)
Contribution required from those that can afford. Can vary depending on target country
Sadqa
No prescribed rate
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Majlis Khuddamul Ahmadiyya has the honour of hosting the Jama'at Charity Challenge. A venue that holds history, beauty and inspiration. A backdrop where London can witness the wonders of the Jama'at—The Tower Of London on 13th May 2012. The aim is to surpass previous total's and aim to raise 200,000 for noble charities that can benefit humanity at large and by participating in such events as Muslims we are able to fulfill the duties of our creation by serving humanity and the welfare of our society. It is important that we all donate, contribute and participate in such events and vie with one another as the Holy Qur'an states. The event will also commemorate the Queen's Diamond Jubilee. The Promised Messiah [as] in his book 'A Gift for the Queen' during Queen Victoria's Diamond Jubilee, highlighted the peace, security and freedom displayed during her reign. At the same time, the Promised Messiah [as] invited Queen Victoria to Islam by explaining that he is Allah's vicegerent. He further explained that Allah is One and Muhammad [saw] is his servant and messenger and all creature worship should be given up and the light of Islam should be seen. Hence it is paramount that we also display the beauties of Islam and promote the peaceful teachings of Islam and partake in this blessed event. Further information about this event can be found on www.mkacc.org and methods of donations are also highlighted on the site.
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Hadhrat Khalifatul Masih II [ra]
A nation cannot be reformed without first reforming its youth
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2011
April
vol. 17 | issue 3