Tariq Magazine (Volume 17, Issue 1, November 2011)

Majlis Khuddamul Ahmadiyya UK National Ijtema 2011 16th, 17th and 18th September 2011 Islamabad, Tlford

Ameer Sahib UK leading silent prayer after flag hosting.

the voice of khuddam

www.khuddam.org.uk

november

2011

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Hujjatullah (God’s Final Argument)

vol. 17 | issue 1

Healthy Body Healthy Mind

Zakat

National Ijtema 2011 Address by Sadr Majlis

To the Nation’s Youth

Divine Guidance

MKA UK National Ijtema 16th–18th September 2011 Islamabad, Tilford

Tariq Magazine

Volume 17 • Issue 1 • November 2011

The official publication of: Majlis Khuddamul Ahmadiyya (UK) Baitul Futuh, 181 London Road, Morden, Surrey SM4 5HF Tel: 020 8687 7843 Fax: 020 8687 7889 Email: info@khuddam.org.uk Registered Charity Number: 1135657 Editorial Fahim Anwer Sadr Majlis Khuddamul Ahmadiyya UK Aziz Ahmad Hafiz Naib Sadr, Majlis Khuddamul Ahmadiyya UK and Chief Editor Muzaffar Bhatti Mohtamim Ishaat Yousaf Aftab Assistant Editor Design & Typesetting Irfan Chaudhry Ali Ahmad Muhammad Akram Anjum Proofing Hannan Bhatti Safeer Ahmed Ibraheem Khan Packing & Distribution North East Region: Bradford North and Bradford South

All correspondence should be forwarded directly to:

Contents 1 Words of Wisdom The Holy Qur’an 2 Hadith 2 Writings of the Promised Messiah [as] 3 2 Editorial Editorial 4 3 Islam Ahmadiyyat Summary of Friday Sermon 5 Divine Guidance 9 Excommunication: A Way to Reformation 13 Mujaddadiyyat in light of the Institution of Khilafat 14 To the Nation’s Youth 16 The Life and Character of the Seal of the Prophets [saw] 17 4 News & Events National Ijtema 2011 Address MKA Football Tournament MKA National Cricket Tournament Report 2011 Muqami Events Qur’an Exhibition at Knighton Library, Leicester Preston/Blackburn Atfal Picnic MKA UK National Ijtema 2011

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5 Articles Wasiyyat - The Will 34 Zakat 38 Healthy Body, Healthy Mind 41 Islam and the Qur’an require us to Honor, not Abuse, Women 43 6 Books of the Promised Messiah [as] Mahmud Ki Amin (Mahmud’s Amin) Jalsa-e-Ahbab (A Gathering of Friends) Hujjatullah (God’s Final Argument) Tuhfa-e-Qaisariyyah (A Gift for the Queen)

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7 Information & Announcements Khuddam Calendar Chanda Reference Guide

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aziz.hafiz@khuddam.org.uk The Editor, Tariq Magazine Majlis Khuddamul Ahmadiyya UK, Baitul Futuh, 181 London Road, Morden, Surrey SM4 5PT Tariq Magazine is published by Majlis Khuddamul Ahmadiyya (UK), the youth organisation of the Ahmadiyya Muslim Association UK in Islam. Some of the views expressed by contributors may not be the representative views of Majlis Khuddamul Ahmadiyya (UK), or the Ahmadiyya Muslim Association UK.

Tariq Magazine November 2011

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1 Words of Wisdom The Holy Qur’an

“And assuredly, We have created man and We know what his physical self whispers to him, and We are nearer to him than even his jugular vein.”

The Holy Qur’an, Chapter 50, Verse 17

Hadith

Abu Huraira [ra] narrated that Allah’s Apostle [saw] said, “Allah said, ‘I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; (i.e. give him My Refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him.”

Reported by: Al–Bukhari

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Words of Wisdom

Writings of the Promised Messiah [as]

Hadhrat Mirza Ghulam Ahmad [as] The Promised Messiah “We do not believe that God the Almighty has any limitations, nor can He ever be limited to any specific dimensions. What we know about God is that just as He is there on the heavens so He is there on the earth as well. As for human relations with Him they are of two types. One, His general relationship with the common man and His special relationship with His special servants who purify themselves and advance in His love. He gets so near to them that it seems as if He speaks through them. It is very peculiar about Him that despite the fact that He is very far, He is very close and despite the fact that He is very close, He is far. He is very near yet it cannot be said that He is near as two physical bodies can come near each other. He is above everything and yet it cannot be said that there is something below Him (i.e. something like Him, just next to Him). He is very much manifest but at the same time He is very much hidden. The more a man acquires true purification the more he begins to understand God.�

Malfoozat, Volume 10, Page 426

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2 Editorial Editorial My Dear Readers

[salam] After another successful National Ijtema the Khuddam year comes to an end and we once again take stock of our efforts over the course of the year and reflect on what has been achieved and what could have been improved.

Yet again we have been fortunate to have received guidance from our beloved Hadhrat Ameerul Momineen [atba] on various aspects relating to our training. More recently Huzur Aqdas [atba] has highlighted to us the need to live up to our pledge and always move forward and not to let any perceived weaknesses of our elders be a reason for us not to progress forward.

Huzur [atba] advised us in the National Ijtema address he gave in Germany, that if we for some reason did feel there are weaknesses in our elders then we should not use that as an excuse for lethargy on our part but infact should rise up and show the way forward in good works and lift up the standard of our elders.

He also described how Hadhrat Talha [ra] defended the Holy Prophet [saw] and Islam and in the same way we should also be at the forefront of defending his honour with our pens against the multitude of attacks we are witnessing these days.

Indeed there are many Khuddam across the UK who are actively involved in defending Islam through various electronic media including blogs such as www. theartofmisinformation.wordpress.com as Sadr Sahib Khuddamul Ahmadiyya highlighted in his address at the National Ijtema.

...there are many Khuddam across the UK who are actively involved in defending Islam through various electronic media including blogs such as www. theArtOf Misinformation .wordpress.com

I would urge our Khuddam to listen again to Huzur Aqdas’s [atba] address to Khuddam at the Ijtema and the advice he gave. In encouraging us to defend the honour of the Holy Prophet [saw] at the same time Huzur [atba] has advised us to pray fervently for those people who are suffering at the hands of those who in the name of our beloved Prophet [saw] set out to harm and cause injury to those who worship Allah Almighty and believe in His Promised Messiah [as].

Whilst addressing the persecution faced by the Jama’at in places like Pakistan, in his recent Friday sermon, Friday 14th October 2011, Huzur Aqdas [atba] has specifically instructed us all to offer a weekly voluntary fast specifically to pray that Allah Almighty protects the country of Pakistan from calamities as it dives headlong down a path of religious extremism and intolerance.

In conclusion as we look back on our year lets look back at the various instructions we have received from our beloved Hadhrat Khalifatul Masih [atba] and ensure we are following his wishes and living up to his expectations he has of us. May Allah grant us all the ability to nurture in ourselves righteous changes.

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Tariq Magazine November 2011

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 22nd April 2011.

Note: Alislam team takes full responsibility for any errors or miscommunication in this synopsis of the Friday Sermon

T

he Promised Messiah [as] said: ‘I was sent so that the era of truth and faith comes once again and righteousness is generated in hearts’. An Ahmadi who claims to come into the fold of the Bai’at of the Promised Messiah [as] should always keep these words in view, should reflect over them and should try to adapt one’s life in accordance to them. This alone will make him/her one who honours the dues of Bai’at. Otherwise it is a mere claim to say that we are Ahmadi. The truth and the faith that the Promised Messiah [as] wished to bring, for which his advent took place and which inspires Taqwa (righteousness) is nothing new.

His words expressing that such a time ‘comes once again’ signify that such a time once was, but it ceased to be and it is the task of the Promised Messiah [as] to revive it. Indeed, we are fully aware that the era of truth and faith with well-established righteousness came with its utmost glory and magnificence when God sent our master, the Holy Prophet [saw]and perfected Shariah.

As the Qur’an states: …This day have I perfected your religion for you and completed My favour upon you and have chosen for you Islam as religion…’ (5:4).

Thus no Ahmadi can even remotely imagine that the Promised Messiah [as] brought any new message.

When we assert that as Ahmadis we have believed in the Promised Messiah [as], we need to reflect whether we have tried to bring about those changes in our faith which the Qur’an teaches and the Companions of the Prophet [saw] inculcated. Have we tried to instil that truth in ourselves which a large number of believers of the time of the Prophet [saw] inculcated through a revolutionary change, have we inculcated that righteousness which we

read about and listen to in the life of the Companions?

The Promised Messiah [as] brought about such revolutionary changes in his companions and Hudhur [atba] often relates their accounts. After stating the words, ‘I was sent so that the era of truth and faith comes once again and righteousness is generated in hearts’, the Promised Messiah [as] said, ‘these practices are the real reason of my being’.

The Promised Messiah [as] has also addressed his followers as ‘evergreen branches of my being’. In this regard, the practices that he has mentioned here alone would make us ‘evergreen branches’ because he called these practices the real reason of his being. It cannot be that some branches of a tree that bears sweet fruit yield toxic fruit or that dried off branches remain on such a tree. Dried off branches are always cut off. This should be a great cause for concern for us and we should always be cognisant of our responsibilities.

When Hudhur [atba] listens to or reads about the accounts of the newcomers in Ahmadiyyat, his faith enhances. However, when Hudhur [atba] hears of weaknesses creeping in a few of those whose forefathers were Ahmadis, and there are many whose were, it is sad and painful that they are not attentive towards the practices of their elders. At times, being a born Ahmadi makes one indolent. We should look into our hearts and selfreflect lest we are edging towards such indolence that God forbid, indeed God forbid, would close the doors of return on us.

The Promised Messiah [as] has drawn a lot of attention in his pronouncements and writings that the true spirit of

Ahmadiyyat can only be sustained when we continue to self-reflect and when there is no conflict between our word and deed. He said that he had repeatedly mentioned that as regards appearances, Ahmadis and the other Muslims are the same. They are the same in terms of being called Muslim, in saying the Kalima and in following the Qur’an. As such they are the same in making these claims, but God is not merely pleased with claims.

He added, ‘unless a claim is accompanied with reality and in corroboration of the claim there is practical evidence and testimony of a change in condition. For this, often times, I am deeply saddened by this grief.’

Hudhur [atba] said the Promised Messiah [as] wants practical evidence from us. Thus if we self-reflect we are in a better position to hold ourselves accountable. Counsel by others can at times make one irritable and at times egotism comes into it. As such when we self-reflect we should be aware that God is watching over us every moment and that we have taken our Bai’at. No matter how weak an Ahmadi, there is always a spark of piety in them and whenever Tariq Magazine November 2011

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Islam Ahmadiyyat

He was also offered a good job by an Englishman and was also advised to join the Indian civil service.

Khan sahib related all this to Hadhrat Khalifatul Masih II [ra] and added that he did not wish to get embroiled in worldliness and would rather sweep the streets of Qadian. Such was the stature of our elders… awareness takes place, piety blossoms.

We need to appreciate the ‘grief ’ that the Promised Messiah [as] felt. Those who gain awareness transform from dried branches into flourishing branches in no time. Some write to Hudhur [atba] with pathos that may they adopt the pure changes that the Promised Messiah [as] wished to see in his followers. When one asks God for help, then God, Who loves one more than a mother loves her child, runs and embraces the person and their world is turned around. God has thus given us a golden chance to adorn our life in this world and in the next.

Hudhur [atba] explained that the Promised Messiah [as] expressed the aforementioned grief at a time when those who had sought direct beneficence from him were around, whose standards of spirituality were enviable. But such was the measure of the expectation of the Promised Messiah [as] that owing to the condition of some, he said at that time, ‘I am deeply saddened by this grief ’.

Consider then, how distressing would our weak condition be. Although he is not physically present among us today, God can reveal our condition to him.

Exactly in what state are the families of his companions today! The religious condition of the families of some of those who abandoned the world to be with the Promised Messiah [as] so that they could give faith precedence over the world, has become weak and a few have no care. We should ruminate the accounts of our elders with the intention that that is the objective we have to attain, we should reflect over their life, find out the reason for their Bai’at, then

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alone will we be on course attaining our objective.

A few days ago the son of a Community elder Moodi Khan sahib spoke about his father to Hudhur [atba].

Khan sahib had obtained a BSc from Aligarh University at a time when very few Muslim young men studied science.

The vice chancellor offered him a job in the university. He was also offered a good job by an Englishman and was also advised to join the Indian civil service.

Khan sahib related all this to Hadhrat Khalifatul Masih II [ra] and added that he did not wish to get embroiled in worldliness and would rather sweep the streets of Qadian. Such was the stature of our elders, in particular the companions of the Promised Messiah [as] excelled in piety, yet the condition of a few caused the Promised Messiah [as] grief.

We should pay great attention towards our condition and appreciate whose families we are and how our ancestors brought about pious changes in themselves. We should solemnly promise that we will not discredit the names of our elders. This would enhance our standard of righteousness and incline us towards piety. The signs of living nations are that they do not let their values die.

The ones who are born into it, sustain the values and the new comers obtain them and thus the standards of piety continue to enhance on communal level.

For this purpose constant self-reflection is required as well as reflecting over the condition of one’s family, wives and children. The Promised Messiah [as] said that a wife knows best about the state of her husband’s word and deed.

If the man is proper, so will be the woman. Otherwise she would question his condition when he tries to improve her. It should always be remembered that reformation of women guarantees the reformation of the next generation.

Thus men need to pay attention to their condition for the sake of the next generation. Then there are models of mother and father, husband and wife to maintain.

Hudhur[atba] said he would like to explain here that God forbid, it was not that the companions of the Promised Messiah [as] had many weaknesses.

There would have been very few who did not meet the standards of the Promised Messiah [as], but he did not wish to see weakness even in a few. In the same assembly/gathering in which he remarked about his sadness he also said, ‘we observe that this Community has made much distinctive progress in love and sincerity. At times, seeing the love, sincerity and passion of faith of the Community even I am amazed and astonished.’ Hudhur [atba] said those who exhibited passion of faith were in the majority, rather we should say that compared to us, they all were in this category. However, a prophet wishes to see high standards in his time. The time that we are going through is also the time of the Promised Messiah [as] and we have yet to see the fulfilment of many promises. If we wish to witness them, we must progress in truth and sincerity. Hudhur [atba] said he also wished to say that even in our times, there are many with good standards of sincerity and loyalty and are infusing the spirit in the next generation.

Islam Ahmadiyyat

Hudhur [atba] said he had once expressed concern regarding those who give security duties in Pakistan after the Lahore incident. Hudhur [atba] had received information that some among them felt tired or showed lack of interest after giving lengthy duties, therefore, the matter should be thought through. When the sadr Khuddamul Ahmadiyya Pakistan relayed this to his Khuddam, Hudhur [atba] received many letters expressing sincerity and loyalty, renewing their pledge. They said neither they were tired before, nor will they have such a thought in future.

Many women also wrote to Hudhur [atba] that they happily sent their brothers, husbands and sons off to Jama’at duties after they came home from work. Hudhur [atba] said this sincerity and loyalty is borne out of passion of faith. Hudhur [atba] reminded that during these obligations and duties, God should not be forgotten; Salat should be offered on time and during duty hours one should always engage in remembrance of God. Our greatest Power is God. Whatever help we get, we get it from God. Whatever will come to pass will happen through God; ours is a very insignificant effort.

We should never slacken in prayers.

The Promised Messiah [as] said that God states: ‘Verily, Allah is with those who are righteous and who do good.’

(16:129).

Those who adopt righteousness and purity and are afraid of evil, have God’s support and protection. Hudhur [atba] said Ahmadis should fear God lest He is displeased with us.

The Promised Messiah [as] said that God had told him to inform his Community that God is pleased with those whose belief is free of even the slightest of hypocrisy or cowardice and who are not divested of all degrees of obedience. Hudhur [atba] said such was the standard of the Promised Messiah [as] and in this regard Hudhur [atba] would say something with reference to obedience.

Hudhur [atba] said obedience has different forms, different standards. There is obedience of God’s commandment and of the Nizam (administration) of the Community. The finest example of this in the Ahmadiyya Community can be seen in Hadhrat KhalifatulMasih I [ra]. Once he was at his clinic when he received a telegram from the Promised Messiah [as] that he should promptly come. He was in Qadian at the time while the Promised Messiah [as] was in Delhi. Hadhrat Khalifatul Masih I [ra] sent a message to his family that he was going away and immediately left his clinic. He did not pack any belongings, did not take anything with him but simply left straight for the railway station. The train was slightly delayed. In the meantime he met a well-

off acquaintance of his who asked him to see someone who was not well. The expenses of the travel were met by the fee that he was paid for the treatment.

When he arrived in the presence of the Promised Messiah [as] he found out there had been no sense of urgency for him to come, the person who worded the telegram had simply put it that way.

However, he sat there happily, without complaining. Such are the people who are God’s favourite.

In the Nizam of the Community, obedience ranges from that of the Khalifa of the time to the person holding the smallest of office. In reality it is a continuity of obedience of the Prophet [saw] and God. As the Prophet [saw] said: ‘whoever obeys my Ameer has obeyed me and whoever has obeyed me, has obeyed God.’ In order to run any worldly or spiritual organisation there has to be a system in place. Worldly governments have law and order on every level, adherence to which is essential and governments enforce it through their power. However, in a spiritual system, the basis of obedience is sincerity, loyalty and pleasure of God. This is why God states that those who obey at every level are His favourite. Indeed, they do so to seek His pleasure. The sole example of the fulfilment of the promise of Khilafat as stated in the Qur’an in Ayah Istikhlaf (24:56) is in the Ahmadiyya Community.

Two verses before this verse, God states: ‘And they swear by Allah, their strongest Tariq Magazine November 2011

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Hudhur [atba] said he wanted to explain, as he has done before, with regard citation of obedience of M’aruf (good) decisions. The Ahmadiyya Khilafat never takes decisions that are contrary to the commandments of God. If each Ahmadi is firm on the belief that Ahmadiyya Khilafat is on the precepts of prophethood, then he or she should also be firm on the belief that a Khalifa will never give a directive contrary to Shariah…

oaths that, if thou command them, they will surely go forth. Say, ‘Swear not; what is required is actual obedience in what is right. Surely, Allah is well aware of what you do’ (24:54). Here, God has given the example of obedience of believers, as in ‘…We hear, and we obey…’ (2:286). This is the excellent standard that a believer should have. We pledge that we would obey every good decision, but when a decision is reached we can act to the contrary. A true believer not only takes oaths but is also obedient under every circumstance.

Hudhur [atba] said he wanted to explain, as he has done before, with regard citation of obedience of M’aruf (good) decisions. The Ahmadiyya Khilafat never takes decisions that are contrary to the commandments of God. If each Ahmadi is firm on the belief that Ahmadiyya Khilafat is on the precepts of prophethood, then he or she should also be firm on the belief that a Khalifa will never give a directive contrary to Shariah. Neither will the Nizam of the Community, as it works under the auspices of Khilafat, and even if it does, due to an error, the Khalifa of the time will correct it when the matter is brought to him. When we pray for Khilafat we should also pray for ourselves that may we continue to be obedient to it in an excellent manner so that we remain among those with whom God is pleased.

Sometimes, owing to their personal

benefit, some people express distrust of the Nizam. For example, at times due to legal reasons, Qada requires people to write a disclaimer, some decline. This is done with the negative assumption that the decision will be made against them.

Their intention is not right from the start; they wish to try one system and if that does not go according to their wishes, they approach another system; the courts. If that system does not satisfy them, they try to come back to the Qada.

In such a situation the Community does not handle their matters as they had contravened obedience and shown distrust to the Nizam in the first instance.

God states that He is displeased with such people and even if such a person is a member of the Community, he cannot benefit from that beneficence of the Community which God grants to the people of the Community through the blessing of the Community. Each Ahmadi should try and be one with whom God is pleased for therein lies his salvation and that of his progeny.

honour the pledge of Bai’at and in doing so, has to always and in every situation abide by truth and righteousness. The Promised Messiah [as] said that merely large numbers did not delight him, unless they were abiding by the reality of Bai’at. May God enable us in accordance with the wishes of the Promised Messiah [as].

Addressing the office-holders, Hudhur [atba] said they can be deemed representatives of Khilafat only when they fulfil the requisites of justice with fear of God. If anyone stumbles due to an office-holder, then the office-holder is just as blameworthy, because he has not paid the dues of the trust given to him by God. Every Ahmadi, no matter what level he or she is at, should always remember that he or she has to always

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Islam Ahmadiyyat

Divine Guidance

By Atta-Ul Naseer, Jamia Ahmadiyya UK

I

t was the promise of Allah that Khilafat will be established among the believers. As it is stated in the Holy Qur’an, Surah Al-Nur that:

Allah has promised to those among you who believe and act righteously, that He will surely make them Successors (Khulafa) in the earth, as He made Successors from among those who were before them; and that He will surely establish for them their religion, which He has chosen for them; and that He will surely grant them security and peace in place of their fear. (24:56) Under the guidance of this Divine promise the Holy Prophet [saw] prophesised the establishment of the institution of Khilafat after his demise.

It is stated in Musnad Ahmad, a wellknown book of Ahadith, that the Holy Prophet [saw] said that: “Prophethood shall remain amongst you for as long as Allah wills. He will then cause it to end. Then a Khilafat will be established on the precepts of Prophethood which will last for as long as Allah wills.”

(Musnad Ahmad, Mishkatul Masabih, kitabur-r iqaaq,baabul-indhar wattahdheer, p.1479, Hadith 5379) The Khulafa [ra_hum] who were chosen as the leaders of the Muslim Ummah, were not only rightly guided but Divinely guided. This status of Khulafa is established through a saying of the Holy Prophet [saw], where he instructed his Ummah to follow the sunnah of these Divinely guided Khulafa after his demise.

It is stated in Jami’ At-Tirmidhi, one of the six most authentic books of Ahadith according to the Sunni Muslims, that the Holy Prophet [saw] said: “It is obligatory upon you to follow my sunnah and the sunnah of my rightly guided caliphs after me, who will be Divinely guided.” ( Jami’ At-Tirmidhi Vol 4. Page 149) After the sad demise of the Holy Prophet [saw], the rightly and

Divinely guided Khilafat became the focal point. It was the fulfilment of Allah’s promise witnessed by not only the believers but the non-believers as well. As it was promised, the religion of Islam saw spiritual and physical victories through this blessed institution. The enemies of Islam tried to attack Muslims from all sides but they could not stop the expansion of Islam. They knew that it was this institution of Khilafat which united the Muslims of the world. If they were to be defeated then it would only happen by breaking the bond between Muslims and Khilafat. The stability of the Muslim Ummah lies in the stability of Khilafat.

At another occasion he is reported to have said that:

Hypocrisy became the most essential weapon of these enemies. Hadhrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih II [ra], has explained the reasons behind the suspension of Khilafat-e-Rashidah in his lecture “Islam May Ikhtilafat Ka Aghaz” (The Origin of Dissention in Islam). He explained how the enemies of Islam poisoned the minds of Muslims to create a rift between them and the Khulafa [ra_hum]. It was an organized attack on Khilafat but with hypocrisy rather than force. This poisonous seed sown by the enemies grew and became a tree which was watered by the hands of weak Muslims. They stood against the Khulafa, questioned their authority and decisions. The martyrdom of Hadhrat Uthman [ra] and Hadhrat Ali [ra] was the outcome of this poison injected by the enemies of Islam. The result was obvious. The blessed institution of Khilafat was taken away from the Muslims, who had forgotten the true nature and status of this Divinely guided office. This painful event was also foretold by the Holy Prophet [saw].

It is stated in Mishkatul Masabih, a collection of Ahadith, that the Holy Prophet [saw] said that:

(Musnad Ahmad, Mishkatul Masabih, kitabur-riqaaq, baabul-indhar wattahdheer, p.1479, Hadith 5379)

“The Khilafat to be established immediately after me shall continue for thirty years.”

(Mishkatul Masabih, Kitabul Fitan,Babul Malaham, p.1484 Hadith 5395)

“Prophethood shall remain amongst you for as long as Allah wills. He will then cause it to end. Then a Khilafat will be established on the precepts of Prophethood which will last for as long as Allah wills. He will then cause it to end. Oppressive kinghood will follow. Its rule will last for as long as Allah wills. He will then cause it to end. After this, tyrannical monarchies will follow.

Their rule will last for as long as Allah wills.

Allah will then cause it to end. Khilafat will then be re-established on the precepts of Prophethood. Thereafter, the Holy Prophet [saw] became silent.”

This was not the end of Islam. The above mentioned saying also states that after the decline, Islam will rise again.

This will come to happen when Allah will raise a Prophet from among the Ummah of the Holy Prophet [saw].

This Prophet will be a servant of the Holy Prophet [saw]. He will reestablish the religion of Islam and sow the seed of its ultimate success. After his demise, Khilafat-e-Rashidah will be re-established. These rightly guided Khulafa will also be Divinely guided like the previous Khulafa.

The enemies of Islam know that through this Divinely guided institution Islam will once again achieve victories all over the world. The religion of Islam will spread to the corners of the Earth. They have seen it happening during the era of the first four Khulafa of Ahmadiyyat [ra]. During their eras they have tried their utmost to use the same formula of poisoning the hearts and minds of people to distance them from the institution of Khilafat. However, they have not seen the success they wanted to see. They still see Ahmadi Muslims holding firmly to this rope of Allah. Today, we are present in the blessed era of the fifth Khalifa, Hadhrat Mirza Masroor Ahmad [atba]. Now the rate of success of Islam is growing rapidly. At the same Tariq Magazine November 2011

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Divine guidance does not mean that Khulafa possess the attribute of knowing the unseen. This attribute is only possessed by Allah the Almighty.

time the enemies are also doing their level best to create misunderstandings in the hearts of Ahmadi Muslims. They can do whatever they can but insha’Allah they will not be able to witness what they are hoping and yearning for.

Electronic media is being used to spread misunderstandings about the institution of Khilafat. One of those misunderstandings is presented below with its true understanding.

mistaken because they are trying to portray the Divine guidance in the sense that the Khulafa have the knowledge of the unseen. They portray that Khulafa can never make mistakes because they are Divinely guided. They say that because the Khulafa of Ahmadiyyat make mistakes, they can never be Divinely guided.

To understand the flaws of this argument one needs to look back in time and understand the status of the Holy Prophet [saw], Khulafa-arRashideen Al Mahdiyyeen after the Holy Prophet [saw] and the Khulafae-Ahmadiyyat Al Mahdiyyeen after the Promised Messiah [as].

Ahmadi Muslims firmly believe that the Khulafa-e-Rashida [ra] were Divinely guided and the Khulafa of the re-established Khilafat-e-Ahmadiyya are also Divinely guided. This belief is being twisted and represented in such a manner that ordinary Muslims may get confused and start asking questions due to their lack of understanding about the status of Khilafat-e-Rashidah. This question is presented to them in this manner that if the Khulafa are Divinely guided, then why do they make mistakes.

Why do they appoint such people to high offices who are later found to be unworthy of those offices? How can the Divinely guided Khulafa make such mistakes? After these mistakes can they really be called Divinely guided?

Even an ordinary Muslim with very little knowledge of Islam can tell us that the Holy Prophet Muhammad [saw], the founder of Islam was the most Divinely guided human being. The Khulufa-eRashideen [ra] were his successors and followers and did not have a status higher than him. So if he never claimed to possess the knowledge of the unseen then how could his successors make such a claim? In the Holy Qur’an, Surah AlAn’am, the Holy Prophet [saw] is told that:

The argument of the enemies of Khilafat points out their mistaken ideology regarding the Ahmadiyya belief. It is

“Say: “I do not say to you: ‘I possess the treasures of Allah,’ nor do I know the unseen; nor do I say to you: ‘I am an angel.’

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I follow only that which is revealed to me.”

Say: ‘Can a blind man and one who sees be alike?’ Will you not then reflect?” (6:51) This verse clearly announces that the Holy Prophet [saw] did not possess the knowledge of the unseen. There were incidents in his life when similar questions were raised about him. It is stated in Muatta Imam Malik, an authentic book of Ahadith, that the Holy Prophet [saw] said that: “I am but a man to whom you bring your disputes. Perhaps one of you is more eloquent in his proof than the other, so I give judgement according to what I have heard from him. Whatever I decide for him which is part of the right of his brother, he must not take any of it, for I am granting him a portion of the Fire” (Muatta Imam Malik) There were some people who were appointed by the Holy Prophet [saw] to a certain office but later they turned out to be a disgrace for Islam.

Once he appointed Abdullah bin Saad bin abi Sarh as his scribe. He used to write the revelations revealed to the Holy Prophet [saw] in the Holy Qur’an. A time came when he became an apostate and left Islam and used very foul language about Islam after leaving it.

Islam Ahmadiyyat Some people were favoured by the Holy Prophet [saw] and later they not only left Islam but harmed Muslims physically.

It is narrated by Anas [ra] that: “Some people from the tribe of ‘Ukl came to the Prophet and embraced Islam. The climate of Medina did not suit them, so the Prophet ordered them to go to the (herd of milch) camels of charity and to drink, their milk and urine (as a medicine). They did so, and after they had recovered from their ailment (became healthy) they turned renegades (reverted from Islam) and killed the shepherd of the camels and took the camels away.”

(Sahih Al-Bukhari, Volume 8, Book 82, Number 794) On the basis of these incidents and others like them can we really conclude that (God forbid) the Holy Prophet [saw] was not Divinely guided? It would be a shame if we claim such a thing after knowing about his life to the fullest. Judgements cannot be passed about someone unless his life is known to the best of one’s knowledge.

The Holy Prophet [saw] only knew of the unseen what was revealed to him

by God Almighty. As it is stated in the Holy Qur’an, Surah Al-Jinn that: “He (Allah) is the Knower of the unseen; and He reveals not His secrets to any one, except to him whom He chooses, namely a Messenger of His.” (72:27 – 28) There are many such incidents as well where the Divine guidance shines forth in the being of the Holy Prophet [saw]. First and foremost is the Holy Qur’an, which is a complete source of Divine guidance, revealed to him by Allah through Hadhrat Jibra’il [as].

As far as the incidents from his life are concerned they are many. It is stated in Sahih Al-Bukhari that Hadhrat Anas [ra] narrates that: “The Prophet had informed the people of the martyrdom of Zaid, Ja’far and Ibn Rawaha before the news of their death reached. The Prophet said, “Zaid took the flag (as the commander of the army) and was martyred, then Ja’far took it and was martyred, and then Ibn Rawaha took it and was martyred.” At that time the Prophet’s eyes were shedding tears. He added, “Then

the flag was taken by a Sword amongst the Swords of Allah (i.e. Khalid) and Allah made them (i.e. the Muslims) victorious.”

(Sahih Muslim, Ghazwatun [saw], Hadith 561)

Nabi

There were many other incidents i.e. the dream before the battle of Uhud, the prophecy about Suraqah bin Malik about wearing the bangles of the King of Persia etc. They all signify the Divine guidance received by the Holy Prophet [saw]. This presents a glimpse of what the Divine guidance actually stands for.

These examples show that on one hand the Holy Prophet [saw] was a human being and because of his human nature he could also be deceived by the eloquence of people and on the other hand he was a Divinely guided Prophet of Allah. If this was the nature of the Divine guidance received by the Holy Prophet [saw] then what would be the status of his successor? Those successors who never claimed superiority above him. Similarly, the Khulafa of Ahmadiyyat [ra] never claimed to possess the knowledge of the unseen. They never claimed to be allknowing. According to the Ahadith of the Holy Prophet [saw] we have no doubt that Khulafa are Divinely guided.

Actually, one needs to try and understand what this Divine guidance is.

The Promised Messiah [as] stated in his book, Brahin-e-Ahmadiyya that: “Let it be clear that when a true seeker lives Islam in full, and each one of his faculties, without any affectation or pretence, spontaneously begins to tread the path of God Almighty, the result of his efforts is that the higher manifestations of Divine guidance, freed from all intervening veils, hasten towards him. Diverse types of blessings descend upon him. The commandments and doctrines, which were accepted on faith and as hearsay, are now experienced by him as realities and certainties through true visions, and definite and unambiguous revelation.”

(Brahin-e-Ahmadiyya Part V, Ruhani Khazain, Vol. 21, p 25) This is the Divine guidance which was received by the Holy Prophet [saw], The Promised Messiah [as], the Khulafa-ar-Rashideen [ra] after the Holy Prophet [saw] and

the Khulafa-e-Ahmadiyyat after the Promised Messiah [as]. In addition, the guidance is accompanied by the seal of Divine support as mentioned in the original promise of Allah in Surah AlNur, verse 56. By the Grace of Allah, it can be proven from the literature of the Ahmadiyya Community that all the Khulafa [ra_hum] have been recipients of this Divine guidance as explained by the Promised Messiah [as]. They were guided through dreams, visions and even revelations. The examples of this Divine guidance would require another article.

Biographies of these blessed Khulafa are available from which one can easily understand that these Khulafa were and are Divinely guided.

It should be remembered that the Divine guidance received by the believers also consists of levels. An ordinary believer, who follows Islam to the best of his abilities, is also Divinely guided and the Prophets of Allah are also Divinely guided. Anyone can understand that the levels among the believers also identify the level of Divine guidance and Divine support they receive. The status of the Khulafa [ra_hum] is right after the Prophets. So their level of receiving Divine guidance and Divine support is also right after the Prophets. This Divine guidance and support was received by the Holy Prophet [saw] and his Khulafa. Similarly, it was received by the Promised Messiah [as] and his Khulafa.

On 5th May 1991, Hadhrat Khalifatul Masih IV [rh]was asked regarding the difference between Islamic Caliphate and Catholic Papacy in a Q&A session.

Huzur [rh] replied that: “In some areas there are differences and in some other areas there are similarities.

Most important of all in my opinion is the belief of infallibility of the Pope. In Roman Catholicism they believe that Popes cannot err. There decisions are always right and when they confronted the dilemma of one Pope in history giving a verdict on the same issue so completely different from the verdict given on the same issue by another Pope they had in fact no solution to the problem. We as Ahmadis believe that Khalifas (sic) as they are called the deputies of the Prophet they are not infallible. They can make mistakes but what we believe is that even when they make mistakes because they are truthful when it is pointed out to them that this mistake has been committed they are brave enough and they love truth enough to accept their mistake and mend their way. So Tariq Magazine November 2011

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Islam Ahmadiyyat they are human but they are guided by the light of their inner truth and when you are true then even mistakes do not make such important a difference. As long as you make mistakes in honesty and as long as you are honest enough to own your mistakes and rectify them. So that is one major difference between the Popes and the Caliphs.” (http://www.askislam.org/concepts/ caliphate/question_1040.html) In conclusion, Divine guidance does not mean that Khulafa possess the attribute of knowing the unseen. This attribute is only possessed by Allah the Almighty.

Human beings do make mistakes whether they are Prophets, Caliphs or ordinary believers. This is what differentiates them from God and His Angels. However, it is not possible that Allah leaves his servants unprotected when due to their human nature they make certain mistakes or he does not guide them regarding that mistake. No matter what the situation is, Allah does not abandon supporting them at any time. The results of those mistakes are also covered by His Grace and Mercy.

It is also his attribute that he Guides his servants and Supports them against their enemies. This Guidance and Support has been there with the Khulafa-eAhmadiyyat from the beginning and will continue to be with them. Insha’Allah.

Hadhrat Khalifatul Masih V [atba] mentioned in his Khilafat Centenary message that: “In accordance with the law mentioned in the verse ‘All that is on it (earth) will pass away.’ (Ch.55:V. 27) Hadhrat Khalifatul Masih IV [rh] passed away. And at the time of his death the whole world witnessed that the eyes of the MTA cameras relayed a scene through satellite to every home around the world. The scene was amazing both for Ahmadis and non-Ahmadis: Ahmadis rejoiced that Almighty God had replaced their fear with security and peace, and others wondered at how those people and that Jama‘at which they had been trying to destroy for hundred years had continued to

prosper and progress. One opponent openly admitted, ‘I do not believe you to be in the right. But after having seen this, I have to confess that God by His actions has testified that He is with you.’

I am a humble person and am not very knowledgeable, yet, Allah the Almighty has united at my hand the whole Jama‘at.

Everyday the relationship between me and the community grows stronger and stronger.

The world thought that perhaps I would not be able to look after the Jama‘at and that they would see the end of it (the Jama‘at) for which they had been waiting for the last 100 years. But they forgot that this tree has been planted by God Almighty. No human being is responsible for planting it and making it flourish. Rather whatever is happening is happening because of the Divine promises and support. And Almighty Allah is fulfilling the promise made to the Promised Messiah [as] in the revelation: ‘I am with you and with those whom you love’.

Thus, this is the Divine decree. This is the promise made by the very God Who does not make false promises — the promise that those dear ones of the Promised Messiah [as] who, in accordance with his injunction, have embraced the second Manifestation of the power of Allah, it is they who will gain supremacy over the world because God is with them. God is with us.”

ahmadiyya-khilafat-0-13112/) In short, if a Khalifa appoints someone to an office and later it is found that the person was not what he seemed, then there is no way that the blame can be put on the Divine guidance of the Khalifa. As by following this route one clearly starts pointing fingers at our beloved Master, the Seal of all the Prophets [saw]. As it is stated in the Holy Qur’an Surah AlAhzab that: “Verily you have in the Prophet of Allah an excellent model, for him who fears Allah and the Last Day and who remembers Allah much.” (33:22) And by following this Divine guidance of the Holy Qur’an we have found the practical and true understanding of Divine guidance experienced by the Holy Prophet [saw] and his rightly and Divinely guided Khulafa [ra_hum].

May Allah enable us to be the obedient servants of Khilafat and may Allah make us from among those who are sincere. [ameen]

(http://www.alislam.org/topics/khilafat/ khilafat-centenary-message.pdf ) On 27th May 2011, Hadhrat Khalifatul Masih V [atba] mentioned in his Friday Sermon that: “I am a weak and useless person, I have no influence. However, Ahmadiyya Khilafat has the support and help of that God Who is All-Powerful and He promised the Promised Messiah [as] that He will show His Mighty Power and He is doing so, indeed will continue to do so and the enemy will always fail in his plots and schemes.” ( h t t p : / / a h m a d i y y a . o r g. u k / f r i d a y _ sermons/2011/05/27/secondmanifestation-of-Divine-grace-

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Excommunication: A Way to Reformation

Islam Ahmadiyyat

By Rawahuddin Arif, Jamia Ahmadiyya UK

S

ince time immemorial we have seen in human societies that it has been common practice to call to account members who breach the laws or rules of that society, which are set in order to guarantee its progress, success, and security.

This is necessary in order to guarantee the stability of the system and its smooth flow. We do not find any organization, society or nation that does not base its establishment on this fundamental principle.

Examples are found in our daily lives, i.e. if you run a red light or go over the speed limit you will be punished or if you steal something you will have to face a punishment. Similarly, a referee will use his authority to give you a red card if you foul another player etc. hence an “illegal” action is always followed by a reaction in the form of a penalty administered by the higher authority which is responsible for the overseeing of that administrative body or system.

So too is the case in the spiritual world.

When Satan caused Adam [as] and Eve [ra_ha] to fall into disobedience by deceit and they ate from the forbidden tree Allah punished them for their unlawful action.

But this did not only happen at the time of Adam [as] but also with other Prophets. When Moses [as] retired to Mount Sinai for his forty day communion with God, Samiri misled the children of Israel in his absence.

When Moses [as] returned he seized his brother Aaron [as] by the beard because he did not successfully prevent the people from worshipping the calf.

Samiri was punished with a serious social boycott for having misled the Israelites into calf worship.

Then, when three companions of the Holy Prophet [saw] stayed back in Medina during the battle of Tabuk and were unable to present any logical

and reasonable excuse for their absence the Holy Prophet [saw] punished them with a fifty day boycott from the community of the Muslims. They were not to be spoken to and were ordered to keep away from their wives. After fifty days the Holy Prophet [saw] announced their forgiveness after the Fajr prayer.

All of these examples have one commonality. The victims were only excluded from their social life, either indefinitely or for a certain period.

However, they were not forced to recant their belief and declared as non-believers.

The ultimate punishment of being deprived of belief was to be given or is given by God himself in the Hereafter.

The only worldly punishment was either a social boycott or a ban.

Every teaching brought by a Prophet had the purpose of strengthening the faith of the believers and forming them into righteous and morally developed people. Anyone who was found guilty of breaking that spiritual and sometimes worldly law had to be punished in order to safeguard the rest of the community from the ill-effects of the offenders.

Following the footsteps of former Prophets and our beloved master the Holy Prophets [saw], when a member of the Ahmadiyya Muslim Jama’at is faced with disciplinary action, due to his or her un-Islamic actions, or due to a grave disobedience towards the administrative system which is put in place by the community, they are expelled from the administrative framework of the community as a means of reformation. This decision is taken by the Khalifa of the time, and it is upon his discretion to decide when such firm action must be taken. The purpose is not to publically humiliate anyone, but merely to encourage a sense of remorse and to promote reformation. If a person who is punished repents from his disobedience, the door of forgiveness is always open to such a person.

The Ahmadiyya Muslim Community is a divinely established community, and it is necessary to uphold a high level of morality and adherence to Islamic teachings. For this reason, the Promised Messiah [as] has stated countless times in his writings that only those people would be from among my community who practice Islam to the best of their ability and follow the injunctions of the Holy Qur’an. This is not an unIslamic practice at all. Did the Holy Prophet Muhammad [saw] not say that he who does not follow my Sunnah is not from among me? So too, when a member does not meet the high moral standard which is expected of him as a prerequisite to be a part of the community, and commits a deed which is in complete contradiction to the teachings of the Holy Qur’an and the Holy Prophet [saw], despite many warnings, is expelled from the administrative system of the community.

The punishment administered to such people is that financial donations are not accepted from them, they are not given offices in the administrative framework of the community and sometimes they are excommunicated. Once again, the only purpose for this is to instil within them a sense of remorse and to encourage sincere repentance. And as already explained, this practice of punishment has been employed by the Prophets throughout history in order to safeguard and preserve the purity of the community of believers.

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Islam Ahmadiyyat

Mujaddadiyyat in light of the Institution of Khilafat

By Faisal Mahmood Khan, Jamia Ahmadiyya UK Mujaddadiyyat is an issue which is often spoken upon and seldom fully understood. A question that is raised by both young and old. Some people raise the question about Mujaddadiyyat to increase their knowledge and to learn the in-depth meaning of what Mujaddadiyyat is in actuality. Whereas, the opponents of the Jama’at raise this question to create disorder in the Jama’at and in an attempt to undermine the blessed system of Khilafat.

Hadhrat Khalifatul Masih II [ra] has spoken upon this issue at various times.

This question was raised many times by people in the time of Hadhrat Khalifatul Masih III [ra] and he expounded upon this in great detail at various occasions and in his sermons as well. Then we see that Hadhrat Khalifatul Masih IV [ra] also spoke upon this topic in great detail. So from this we can tell that this is an ongoing issue which comes to the mind of both young and old from time to time. Many people question the difference between Mujaddadiyyat and Khilafat to create disorder within the Jama’at and this is something which actually happened in the time of Hadhrat Khalifatul Masih III [ra]. However, by the Grace of God Almighty, He has always safeguarded the Jama’at.

Firstly, what does the word Mujaddid or Mujaddadiyyat mean? Mujaddid or Mujaddadiyyat is an Arabic term and the route word of this term is JaddadaYujaddidu. In the Arabic language this means to rejuvenate or to revive something.

There is an Hadith of the Holy Prophet Muhammad [saw] in which he states that “A Mujaddid shall appear at the turn of every century.” The Promised Messiah [as] was sent by God Almighty at the head of the fourteenth century in exact accordance to this Hadith. Now if we take a look at the Promised Messiah [as] and the era in which he made his claim, what do we see? We see that that was an era in which darkness had befallen all of humanity. It was an era in which

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faith had ascended from the Earth and the Holy Prophet Muhammad [saw] had prophesised himself that when faith would ascend to the Pleiades, a man of Persian decent would bring it back; that someone would rejuvenate and revive the true teachings of Islam and would reestablish its foundations once again.

Surely, it was none other than Hadhrat Mirza Ghulam Ahmad [as] of Qadian the Promised Messiah and Imam Mahdi. He was not simply a Mujaddid; rather, his status was very high as he was granted the lofty status of Prophethood.

The Promised Messiah [as] states that: “Although generally speaking, the Hadith of the Holy Prophet Muhammad [saw] has been fulfilled that God will continue to send a Mujaddid at the turn of each century to reform this Ummah and to revive His faith. However, so many indications of the Holy Prophet Muhammad [saw] with regards to the fourteenth century, in terms of the glad-tiding that a magnificent Mahdi will appear at the turn of the fourteenth century can be found that a seeker cannot deny them.”

He also said that: “God has sent this Prophet, who is a perfect Mujaddid, so that God may demonstrate and prove in this age that all religions and all teachings are naught as compared to Islam.”

One of the many signs of the truthfulness of the Promised Messiah [as] is the sign of the solar and lunar eclipses. This is something which is completely out of the control of man. The Holy Prophet Muhammad [saw] said with regards to this sign that: “This sign has not been made apparent for anyone ever since the universe was created.”

(Sunan Darul Qutni) The Promised Messiah [as] has said that the Khilafat or Mujaddadiyyat of Moses [as] finished after Jesus [as].

However, the Holy Prophet [saw]

Hadhrat Mirza Ghulam Ahmad [as] The Promised Messiah

predicted that in order to keep the teaching of Islam fresh, a Mujaddid will be sent at the turn of each century, to remove errors, harmful innovations and to reform religion. The Promised Messiah [as] also declared as a sign of his truthfulness that if Mujaddideen had continued to come earlier, then why would one not come now?

The Promised Messiah [as] states that no one before me has claimed that: “I am the Mujaddid of this era and am the Masih Maud according to the prophecy of the Holy Prophet Muhammad [saw].”

Hadhrat Mirza Ghulam Ahmad [as] of Qadian claimed to be the Mujaddid of this era under Divine guidance from God Almighty. Because he was also given the lofty status of Prophethood, that is why he was a perfect and complete Mujaddid.

The Promised Messiah [as] has stated in a lecture in Sialkot that: “This Imam, whom God has designated as the Promised Messiah, is the Mujaddid of this century as well as the ‫ﻤﺠﺪﺪ ﺍﻟﻒ ﺍٓﺨﺮ‬ which means the Mujaddid of the last millennium.”

He further goes on to explain the words ‫ ﺍﻟﻒ ٓﺍﺧﺮ‬by mentioning that the era of Adam [as] is 7000 years. We are now

Islam Ahmadiyyat going through the last millennium and Hadhrat Mirza Ghulam Ahmad [as] is the Promised Reformer of this last millennium. The Holy Prophet Muhammad [saw] has said that the thousand years before the advent of the Promised Messiah [as] would be an era of darkness. Many Mujaddideen were sent to their respective regions in that era. They were the likes of small lamps that illuminated their respective regions.

After that at the turn of the 14th century the Promised Messiah [as] was sent as the reformer of the age and he was to be the Mujaddid of the last millennium.

The Promised Messiah [as] has said that after him there will neither be an Imam nor a Messiah, but one who is in a shadow-like capacity. And by the Grace of God Almighty, we see that today in the form of Khilafat. The Holy Prophet Muhammad [saw] has said that: “Mujaddid came and can continue to come but they will be in a shadow-like capacity of the Promised Messiah [as]” and this phenomenon has been further elucidated upon in the following Hadith: “Hadhrat Huzaifa [ra] narrated that the Messenger of Allah said: ‘Prophethood shall remain among you as long as Allah shall will. He will bring about its end and follow it with Khilafat on the precepts of Prophethood for as long as He shall will and then bring about its end. A tyrannical monarchy will then follow and will remain as long as Allah shall will and then come to an end. There will follow thereafter monarchical despotism to last as long as Allah shall will and come to an end upon His decree. There will then emerge Khilafat on precept of Prophethood.’ The Holy Prophet said no more.”

Once Khilafat on the precepts of Prophethood is established, it alone carries out the work of the revival of faith. As the Promised Messiah [as] has explained that: “I came from God as a Manifestation of Divine Providence and I am a personification of His Power. And after I am gone there will be some other persons who will be the manifestation of the second Power of God.” An example of this is the election of Hadhrat Abu Bakr [ra] as the first Caliph amongst the Four Rightly

Guided Caliphs after the sad demise of the Holy Prophet Muhammad [saw].

As I have mentioned before, the Promised Messiah [as] is the Mujaddid of the last millennium and Khilafat was to be established through him and the work of the revival of faith was to be accomplished through Khilafat alone and this indeed has been going on. It is possible that in centuries to come, someone may claim to be a Mujaddid.

The condition for this would be subordination to the Promised Messiah [as] and to be a characterisation of the second manifestation. If God so wills, He can give the status of Mujaddid to a Khalifa of the time at the turn of a century, and enable him to declare this.

It has also been seen that sometimes it is after the person has passed away that people concluded that he was a Mujaddid, so it is not essential that such a person would make an announcement regarding his status as a Mujaddid. It should also be clear that each Khalifa is a Mujaddid during his era because he is doing the work of the Promised Messiah [as]. Being a Mujaddid does not alter the station of Khilafat in any way shape or form. The status of Khilafat comes before that of a Mujaddid. The mission that the Promised Messiah [as] started is being carried out under the auspices of Khilafat-e-Ahmadiyya. In addition to our missionaries, many Ahmadis are also undertaking this work and are therefore small lamps of the revival of Islam. The Promised Messiah [as] has said that there were hundreds and thousands of Mujaddideen at one time in the era of the Bani Israel. They were also regarded as Khalafa; so why may that not be the case with Islam?

The history of Islam shows that Mujaddideen came in every region.

Wherever the need to reform arose, God sent people for the task. Why then are only twelve, one for each intermediary century, counted in the history of Islam? The majority in the Arab world do not accept the concept of twelve Mujaddideen as the Muslims of the Indian subcontinent do. Hadhrat Khalifatul Masih II [ra] explained this as a misunderstanding. He said a Mujaddid is not for the entire world, rather, a Mujaddid is sent by God to every region and area. Since Islam is a religion for the entire world, it is essential to have different Mujaddideen in different

parts of the world. Hadhrat Syed Ahmad Barelvi [ra] was not a Mujaddid for the entire world, but was just for India. He gave no guidance to people in Arabia, Egypt, Iran or Afghanistan.

However, history of these countries shows that there were people there who were recipients of Divine revelation and were therefore Mujaddideen in their own right. Those who guided people towards reformation of religion were also Mujaddideen. The significance of the Indian Mujaddideen was that they came to a country where the Promised Messiah [as] was to appear and they foretold about him. A person who revives and reforms faith based on divine revelation is a spiritual Mujaddid. The Promised Messiah [as] has said that the Mughal emperor Aurangzeb was a Mujaddid, although Aurangzeb did not claim to receive revelation.

As I have mentioned before, a Mujaddid is someone who is sent by God Almighty to remove innovations in the faith and to reform and rejuvenate religion for all of humanity. If we take a look at the life of the Promised Messiah [as] and what he did, we would see that that is exactly what he did. He strived to bring the true teachings of Islam back to life; to get rid of man-made innovations; to reform faith and religion; and to bring all of humanity out of darkness. And now we see that his successors have devoted their lives to spread the true message of Islam; to revive the true Islamic teachings and to bring about a reformation in the world as prophesied by our Holy Master, the Holy Prophet Muhammad [saw].

Today the task of the revival of faith can only be performed by adhering to the system of Khilafat. The Holy Qur’an does not mention Mujaddideen however it does mention Khilafat. The Promised Messiah [as] is indeed the Mujaddid and we need to be his dynamic helpers.

God has provided the apparatus and the arrangements to the Imam of the age and the Mujaddid of the last millennium; our task is to simply take the message to the world. Whoever does so will be a helper of the Promised Messiah [as] and his Khilafat and will be performing the task of the reviving of faith. May God enable each and every Ahmadi in doing this. [ameen]

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Islam Ahmadiyyat

To the Nation’s Youth

An Urdu Poem by Hadhrat Mirza Bashiruddin Mahmud Ahmad [ra], Khalifatul Masih II addressed to the youth. The poem has been rendered into English verse by Hadhrat Mufti Mohammad Sadiq [ra] and Madam Rahatullah (Ella May Garber).

Hadhrat Mirza Bashiruddin Mahmud Ahmad [ra] Khalifatul Masih II

1. O! Ye tender plants of the Nation; to you I have something to say; providing my message may not flash away.

11. You must learn and remember that a Muslim shines more bright if he makes a pilgrimage to the holy land of light

2. Advice I would give to the Nations youth; that they may not say I withheld the truth.

12. Let Zikr be your habit, remembering God in prayer when the beloved is kept in mind. It is impossible his name not to declare

3. When we pass away, the burdens of life, you will have to bear. So be not seekers of idle rest but do and dare 4. Serve the faith with the heart filled with Gods sweet grace and let not a thought of compensation cloud your face 5. Let your eyes fill with tears and your heart burn with love.

Let your spirit ascend beyond Islam’s mere name, to the realms above 6. No bragging in the head, no thunder of wrath in the eye, no desire for revenge, no curse on the lips which would cause thy brother to sigh.

7. The well-wishing of brethren always keep in sight, neither criticize, nor mischief-make but cling to the right.

8. Be free from jealousy and contentment create, make gold not your beloved nor silver your charmed mate 9. With full attention continue offering prayers and keeping fast; obeying Gods commandments which were written in the past 10. If you have wealth be charitable in giving alms to those who need, fear not the days of trouble if the needy you would feed

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13. Let not reason be the ruler. O’er Faith which is salvation blind is the reason if it be not guided by the sun of revelation 14. Cling fondly to all the truth whenever and wherever you find. Follow not the imaginations calling it knowledge of the mind 15. The believers who love Muhammad be not an enemy to them. But keep yourself aloof from those who would the prophet condemn 16. Live in peace taking no part with those who trouble create.

Cause no anxiety nor disturbance for the rulers of the state 17. Consider the age of youth as a favour great that in the days to come you may not say it is too late 18. Beauty is good in all cases but seek it with great care. May be what you think to be gain is a snare 19. Should you become a statesman, a general or a physician; If your heart in Islam is not steeped, you will not please us with your position 20. Keep self respect for bad it is to lack dignity of mind; But also to others be respectful, sincere and kind.

Islam Ahmadiyyat

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

Fifth 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 v —

Commencement of Prophethood

created, created man from a clot of blood. Aye! Read! And thy Lord is Most Generous; Who taught man by the pen, taught man what he knew not5.”6

The light of dawn was about to manifest itself upon the eastern horizon and the sun that was to illuminate the whole world was about to rise. The Holy Prophet [saw] would regularly retreat to the Cave of Hira, and would engage himself in the worship of God in a manner of his own. The commencement of true dreams had begun and the Holy Prophet [saw] spent six months in this very state.1

After this dialogue, the angel disappeared, but the Holy Prophet [saw] was left in a state of deep anxiety and restlessness. His heart was pounding, for only God knew what this matter was and what was about to take place. In this state, the Holy Prophet [saw] hurriedly left the Cave of Hira, returned home, and said to Khadijah [ra_ha], “Cover me with a cloth! Cover me with a cloth!” When Hadhrat Khadijah [ra_ ha] witnessed the state of her beloved husband, she became worried and quickly covered the Holy Prophet [saw] with a blanket. When he was somewhat calmed and his anxiety had lessened, the Holy Prophet [saw] related the entire event to Hadhrat Khadijah [ra_ha] and in the end said, “I fear for myself ”, but Khadijah [ra_ha], who was well acquainted with the nature of the Holy Prophet [saw], said:

The Sun Rises

The Holy Prophet [saw] had reached the age of forty; his disposition had attained maturity for prophethood and apostleship. Among the last ten days of the blessed month of Ramadan; it was Monday. As per custom, the Holy Prophet [saw] was in the Cave of Hira, and was engaged in the worship of God, when suddenly an unfamiliar being appeared before him. This divine messenger who was Gabriel [as], the angel of God, addressed the Holy Prophet [saw] and said,“read”, in other words, ‘speak’ or ‘convey to the people’.2 The Holy Prophet [saw] responded, “I cannot read”, meaning, ‘I cannot bear this responsibility’.3 When the angel heard this reply he took hold of the Holy Prophet [saw] and tightly pressed him against his breast and after releasing him said, “read” but the response of the Holy Prophet [saw] remained the same. The angel took hold of him again and firmly squeezed him and after releasing him said, “read” but the same hesitation remained. Upon this, the divine messenger took hold of the Holy Prophet [saw] a third time and gripped him very tightly so much so that by embracing the Holy Prophet [saw] in such a manner he would leave a lasting impression upon his heart. Having confirmed that the disposition of the Holy Prophet [saw] was now ready to accept this message, he released the Holy Prophet [saw] and said: “Read (i.e pronounce or convey) thou in the name4 of thy Lord Who

“Nay, nay, such can never happen, rather glad tidings be to you. By God, Allah shall never disgrace you. You treat your kith and kin with love. You are truthful, and assist others in discharging their responsibilities, and have gathered within yourself lost virtues. You are hospitable, and a helper to others in the way of truth.”7 Jabal Al-Nur, “The Mountain of Light”, also known as “Mount Faran”, hosts the Hira Cave Hadhrat Khadijah [ra_ha] took the Holy Prophet [saw] to her cousin Waraqah bin Nawfal, who had abandoned polytheism and become a follower of the Christian religion.

He was somewhat acquainted with the scriptures of past prophets. He was now old and had lost his eyesight as well.

When Hadhrat Khadijah [ra] reached there with the Holy Prophet [saw], she said, “Brother! Would you please listen to your nephew?” He said, “Yes, what is the matter?” The Holy Prophet [saw] related the entire occurrence. When Tariq Magazine November 2011

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Islam Ahmadiyyat

Waraqah heard the whole account, he said, “This is the same angel who brought revelation to Moses [as]. O would that I had strength. Would that I remain alive until your people banish you from your homeland.” The Holy Prophet [saw] inquired in amazement, “Shall my people banish me?” “Yes,” responded Waraqah, “no Prophet came with whom his people did not harbour enmity but if I remain alive until that time, I shall assist you to the utmost of my ability.” However, Waraqah could not witness that time, as he passed away shortly afterwards.8

would see during his sleep. Every dream came true like bright daylight. During that time, solitude and seclusion had become very dear to him. He used to go to the cave of Hira where he would worship (Allah alone) and continuously engaged himself in worship for many nights. Then he would come back and take more food with him. Upon its exhaustion he would return to Khadijah [ra_ha] and take his food again. He was still in this state when suddenly the truth from God descended upon him. At that time he was in the cave of Hira.”7

“And He found thee wandering in search for Him and guided thee unto Himself.”5

After this, the decent of revelation came to a temporary halt10 and remained as such for some time, (the approximation of which according to a narration related

by Ibni ‘Abbas has been mentioned as 40 days).11 This period in time is known as the ‘time of Fatrah’. It was as if the illumination of the sun of Apostleship was seen and then disappeared. A droplet of water had fallen upon the parched lips of the Holy Prophet[saw] and then the clouds dispersed. The Holy Prophet [saw] spent these days in a state of grave anxiety and restlessness. Day and night, whilst sitting and standing, the same thought preoccupied him —

It was during this time that Muhammad [saw] experienced the commencement of righteous and true dreams that are reported to have lasted for a period of six months.6 It was in effect the elementary stage of the Prophethood of the Holy Prophet [saw]. Therefore, Hadhrat ‘A’ishah [ra] narrates: “The commencement of (Divine) Revelation to Allah’s Messenger [saw] was in the form of righteous (true) dreams which he

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Fatrat-e-Wahy9

“God alone knows what this affair is and what is to happen hereafter. What significance does the appearance of this unfamiliar and invisible Messenger hold? Is this message and salutation truly from God, or is it a hidden reflection of my own soul?” These questions greatly perplexed the Holy Prophet [saw].

It is mentioned in the Hadith that during these days the Prophet [saw] experienced such anxiety, that many times he would climb to the top of a mountain and contemplate dropping himself, thus putting an end to his life.

Upon every such instance, an angel of God would say, “Look here Muhammad, withhold yourself, verily you are the Messenger of Allah.” Upon hearing this voice, the Holy Prophet [saw] would restrain himself, but whenever such a state of unease and restlessness would overtake him, he would again consider ending his life.12 The abovementioned Hadith should not be taken literally. The actual purport may have been that the Holy Prophet [saw] was under the apprehension that the viewing of that invisible angel might be a reflection of his own thoughts, or might be a trial from God. Thus, the

Islam Ahmadiyyat Holy Prophet [saw] intended to humble his own soul and by overcoming and overpowering it, was as if for the sake of Allah, to slay it completely. In this case, to throw oneself from a mountain would be comprehended as a metaphor.

Whatever the meaning may be, for the Holy Prophet [saw], these days were days of trepidation. One day, in this very state of anguish, the Holy Prophet [saw] was returning home from the Cave of Hira when suddenly he heard a voice, as if someone was addressing him. The Holy Prophet [saw] looked forward and behind, right and left; he looked in every direction but could not see anything. Ultimately, the Holy Prophet [saw] looked up and saw the very same angel he had encountered in the Cave of Hira. He saw him sitting upon a magnificent chair which extended between the heaven and the earth. When the Holy Prophet [saw] witnessed this vision, he was frightened and quickly returned home dismayed. He once again said to Hadhrat Khadijah [ra_ha], “Place a mantle over me!” Khadijah [ra_ha], hurriedly covered him with a mantle and the Holy Prophet [saw] lay down. As soon as the Prophet [saw] lay down, he heard a majestic voice: “O thou that hast wrapped thyself with thy mantle! Arise and wake others at the name of God. And thy Lord do thou magnify. And thy heart do thou purify. And abstain from all forms of polytheism.”

After this, the constant descent of revelation began.13

Commencement of Preaching

Now that the disposition of the Holy Prophet [saw] had settled and calmed, he began to invite people to the Unity of God, the Most High, and propagated teachings against polytheism. In the beginning, the Holy Prophet [saw] did not preach his mission openly; rather, he began this process very cautiously and kept his teachings confined to his close circle of friends.14

The Message of Islam

Although the true place for the elaboration of the doctrinal framework brought by the Holy Prophet [saw] shall come later, at this point it seems necessary to include a brief outline of Islam. This is so that our readers may become aware of the mission of the Holy Prophet [saw] and Islam’s principle

injunctions. Thus, it should be clarified that the name of the religion presented by the Holy Prophet [saw] is ‘Islam’, which means complete submission to God, and this is the true essence of the teachings brought by the Holy Prophet [saw]. The first and foremost principle of the religion is the Unity of God, the Exalted. In other words, the Creator and Lord of this world is the One God, Who in His being and attributes is alone and unassociated. He has existed from time immemorial and shall remain forever. He is the Creator and Sustainer of all that is in the earth and in the heaven. For this reason, none save Him is worthy of worship and all deities fashioned by people, aside God, are fictitious and vain. This is the first and most fundamental principle which the Holy Prophet [saw] presented before the people of Makkah.

The second principle presented by the Holy Prophet [saw] was that Allah the Exalted created this world for a particular purpose and that people should recognise Him and then adorn themselves with His attributes, thus creating a life of eternal advancement.

For this purpose, He has divided human life into two parts. One is the life of this world which is the Darul-‘Amal15, and the other is the life of the hereafter which is the Darul-Jaza’,16 and death is the separating boundary between these two lives.

The third principle which the Holy Prophet [saw] presented was that Allah the Exalted raises messengers and prophets for the guidance of this world, who acquire divine knowledge from God and thus administer the guidance of man. Such Prophets have appeared in every nation, country, and era, and among them, the Holy Prophet [saw] is but one Messenger of God. These are the three fundamental laws which were the basis of the initial mission of the Holy Prophet [saw]. However, as time passed, various other principles followed by their derivative institutions of law, and further elaboration continued, until the teachings brought by the Holy Prophet [saw] attained perfection in the form of the Holy Qur’an. The Holy Prophet [saw] was the chief of the peoples of ancient and modern times — the Seal of the Prophets, and was the one to bring the last and perfect law.

The First Muslim

When the Holy Prophet [saw] began the propagation of his mission, the first to believe was Hadhrat Khadijah [ra_ha] who did not hesitate, even for a moment.

There is contention among historians in reference to who the first convert among the men was after Hadhrat Khadijah [ra_ha]. Some name Hadhrat Abu Bakr ‘Abdullah bin Abi Quhafah [ra], while others say Hadhrat ‘Ali [ra], whose age at that time was only ten years. Others assert that the freed slave of the Holy Prophet [saw], Hadhrat Zaid bin Harithah [ra], was the first one to embrace Islam. However, to us, this argument is useless. Hadhrat ‘Ali [ra] and Hadhrat Zaid bin Harithah [ra] were among the household members of the Holy Prophet [saw] and lived with him as his own children.

They were to follow whatever was said by the Holy Prophet [saw], as a matter of routine, no verbal declaration was necessary. Thus, their names need not be included. Among the rest, Hadhrat Abu Bakr [ra] is unanimously accepted as the first and foremost in his acceptance of Islam. Therefore, with regards to Hadhrat Abu Bakr [ra], Hassan bin Thabit Al-Ansari [ra] the court poet of the Holy Prophet [saw], says: “Whenever ‫ﻚ‬ َ ‫ َﺑَﺘ‬a ‫ﻚ‬ َ ‫ َﺑَﺘ‬compassionate reminiscence of any of your noble brethren rises in your heart, remember your brother Abu Bakr [ra] as well, on account of his virtues are worthy of remembrance. After the Holy Prophet [saw], he was the most righteous and most just of all men, and the greatest of those who fulfilled their responsibilities. Indeed, it was Abu Bakr [ra] who was the second individual with the Holy Prophet [saw] in the Cave of Thaur, who had effaced himself in the obedience of the Prophet [saw].

Whatever task he would undertake, he would make it beautiful, and he was the first of all people to believe in the Messenger.”17 Due to his nobility and abilities, Hadhrat Abu Bakr [ra] was greatly honoured and respected by the Quraish, and in Islam he acquired a status which no other companion attained. Hadhrat Abu Bakr [ra] did not doubt the claim of the Holy Prophet [saw] for even a moment, rather, he accepted him instantaneously. Then he devoted his entire interest, his entire life and wealth, in the service of the religion brought by the Holy Prophet [saw]. Among Tariq Magazine November 2011

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Islam Ahmadiyyat his companions, The Holy Prophet [saw] held Abu Bakr [ra] most dear to himself. After the demise of the The Holy Prophet [saw] he became his first Caliph. During the time of his Caliphate, he furnished evidence of his unparalleled ability. With regards to Hadhrat Abu Bakr [ra], a renowned European orientalist, Sprenger, writes: “The faith of Abu Bakr is, in my opinion, the greatest guarantee of the sincerity of Mohammad in the beginning of his career…”18 Sir William Muir is also in complete agreement with his view.19

References 1 Sharhul-‘Allamatiz-Zarqani ‘alal-Mawahibil-Ladunniyyah, by Muhammad bin ‘Abdul-Baqi Az-Zarqani, Vol.1, p.386, Babu Mab‘athin-Nabisa, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996) 2 The word “Qara” also means to convey a message, as is said: in other words, ‘Convey my greetings to him’. Refer to Aqrabul-Mawarid, Vol.4, p.296, under the word “Qara’a” (Author) 3 This response was similar to that given by Hadhrat Moses(as) namely: ‘I am not capable of prophethood; this task should be assigned to someone else’, but who is more aware of the one who is capable of prophethood than Allah Himself ? (Author) 4 In this case, according to syntax structure, the word “ism” is the object of “iqra”. In light of the rules of Arabic grammatical syntax, in some instances the letter is added additionally to the object of. Refer to Aqrabul-Mawarid, Vol.4, p.296, under the word (Author) 5 In other words the time has now come when, through the pen, innovative sciences should be taught to mankind. (Author) 6 * Sahih Al-Bukhari, Kitabu Bad’il-Wahy, Babu Minhu, Hadith No. 3

* Al-‘Alaq (96:2-6)

7 Sahih Al-Bukhari, Kitabu Bad’il-Wahy, Babu Minhu, Hadith No. 3 8 Sahih Al-Bukhari, Kitabu Bad’il-Wahy, Babu Minhu, Hadith No. 3 9 An interval in revelation 10 Sahih Al-Bukhari, Kitabu Bad’il-Wahy, Babu Minhu, Hadith No. 3 11 Sharhul-‘Allamatiz-Zarqani ‘alal-Mawahibil-Ladunniyyah, By Muhammad bin ‘Abdul-Baqi Az-Zarqani, Vol.1, p.441, Babu Maratibil- Wahy, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996) 12 Sahih Al-Bukhari, Kitabu Bad’il-Wahy, Babu Minhu, Hadith No. 4 13 * Al-Muddaththir (74:2-6)

* Sahih Al-Bukhari, Kitabut-Tafsir Suratul-Muddaththir, Babun Wa Rabbaka Fakabbir, Hadith No. 4924

* Sahih Al-Bukhari, Kitabu Bad’il-Wahy, Babu Minhu, Hadith No. 4

14 * Sharhul-‘Allamatiz-Zarqani ‘alal-Mawahibil-Ladunniyyah, By Muhammad bin ‘Abdul-Baqi Az-Zarqani, Vol.1, p.461, Bābul-Ijhari bi Da‘watihi, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)

* Tarikhut-Tabari, By Abu Ja‘far Muhammad bin Al-Jarir Tabari, Vol.2, p.221, Babu Dhikril-Khabari ‘amma kana min Amrin-Nabisa ‘inda Ibtida’illahi Ta‘ala, Darul-Fikr, Beirut, Lebanon, Second Edition (2002)

15 The World of Deeds 16 The World of Recompense 17 Tarikhut-Tabari, By Abu Ja‘far Muhammad bin Al-Jarir Tabari, Vol.2, p.226, Babu Dhikril-Khabari ‘amma kana min Amrin-Nabisa ‘inda Ibtida’illahi Ta‘ala, Darul-Fikr, Beirut, Lebanon, Second Edition (2002) 18 The Life of Mohammad, Aloys Sprenger, p.171 (1851 Edition) 19 Life of ‘Mahomet’, By Sir William Muir, p.58 (footnote 1), Reprint of the 1894 Ed., Published by Voice of India New Delhi

Serialisation continues in the next edition with Chapter VI—‘Pioneers of Islam’

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4 News & Events National Ijtema 2011 Address

By Sadr Majlis Khuddamul Ahmadiyya UK, Fahim Anwer Sahib My dear brothers [salam] Over this last year I have visited a number of the regions around the UK, meeting many people, but this is still my first address to you as a Majlis and though it is my immense honour and privilege to address you, I still request your patience and prayers over the next 15 minutes or so that Allah may guide my words.

There is a particular quote I will read out to you that will essentially encapsulate what I have to say and it goes like this: “The darkest moments of our lives are not to be buried and forgotten; rather they are a memory to be called upon for inspiration, to remind us of the unrelenting human spirit and its capacity to overcome the intolerable.”

Never does this apply more so than in the case of our brothers who gave their lives for the sake of the Jama’at almost a year and a half ago in Lahore.

Our Jama’at has, throughout its history faced great hardships. And some may think that if we truly belong to the people of the Promised Messiah [as], the true followers of our beloved Imam, the Holy Prophet Muhammad [saw] then why do we have to face such adversity?

The simple answer is that just as the Muslims at the time of the Holy Prophet Muhammad [saw] were a reflection of the people of Prophet Moses [as], as described in the Holy Qur’an in Chapter 62, then so will the people of the Messiah of the latter days be a reflection of the people of Prophet Jesus [as].

And as you know well the early Christians suffered great hardships at the hands of Romans and Jews in their first few hundred years.

I don’t need to go into the many comparisons now as these comparisons can be explained in better detail in the forums being held later today.

What I would like to draw your attention to is the fact that the persecution facing us is real and personal to all of us.

Even the situation for our Jama’at in Indonesia has become quite dire. Earlier this year you saw on YouTube our Indonesian Khuddam brothers being savagely beaten to death by a baying crowd of people.

More recently an Ahmadi Muslim was arrested in Indonesia for essentially getting beaten up by “ghair-ahmadis”.

Can you imagine this? You are the victim of assault yet you are the one that gets given the prison sentence!

I am certain that a good number of people present here have been personally affected by the tragic events in Lahore last year and through other similar tragic events.

Those that haven’t, I’m sure have still faced some sort of abuse, not for the colour of your skin nor for any other physical appearance, not for your social background nor for your upbringing but simply for your belief that the Promised Messiah [as] has come, that he was a servant of Prophet Muhammad [saw] and that he himself was a Prophet of God that exclaimed “laillaha ilala muhamdurusullah” I would like to call up to the stage some special individuals to briefly relay their story:

Lutf ur Rahman: He faced persecution initially when he

gained admission into the prestigious National Textile University in Faisalabad. Mullahs would congregate and urge other students to boycott him, this became widespread and led to a lot of students shunning him. He was a gifted student but due to jealousy he was attacked by a mob of 50 non-Ahmadis intent on killing him.

Some professors at his University attempted to give him lower marks due to his affiliation to his faith and the Jama’at but despite this he graduated with a gold medal.

When he started work he was promoted to a senior position but attempts were still made on his life, he was shot at a number of times. He had to travel with an armed guard at all times and despite achieving great success in his career at a young age he wasn’t safe.

He was in the Nur-Mosque in Lahore when he witnessed a number of his friends getting shot and blown up, becoming martyrs for Islam.

Inam Tahir: The son of a Regional Ameer in Pakistan.

The mullahs discovered his father’s Jama’at position and urged a social boycott by neighbours.

His father was constructing a house near the family’s place of residence, but the mullahs believed the house was to be used as a mosque. They attacked this Tariq Magazine November 2011

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News & Events

newly constructed house and demolished it.

The mob proceeded to the family’s place of residence and attacked Inam Sahib’s father’s business, they looted and vandalised it at will while Inam Sahib, his father and his younger brother were offered shelter by a neighbour Eventually the police cordoned off the area and escorted them to a so called “safe” station a few miles away.

Roman Tabussum: He was an established lawyer with a good income and family life in Lahore.

His father, who is also a lawyer, was regularly attacked by mobs and his car fired upon many times Roman Sahib was in Darul-Zikr mosque during the Lahore attacks and was shot in the leg as he stood guard at the front gates.

While they were with the police, the mullahs started announcing from the mosques that the local people should find and terminate all members of Inam Sahib’s family and that any property looted would be blessed as the justified spoils of war.

When the ambulance took him, afterwards he started receiving death threats while in hospital.

While in custody, instead of being protected, the police arrested them under the crime of “acting like a Muslim” they were split up and jailed in Sahiwal jail, one of the toughest prisons in Pakistan and had to live in the most filthiest conditions with no respect for their safety.

He has lived under oppression most of his life and knows that in Pakistan, Ahmadis have no rights whatsoever and have to be better than the rest just to get a basic start in life.

All of this happened when Inam Sahib was 24, his brother (19) and his father (62)

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After he moved to England, mullahs would call his house in Pakistan under different guises trying to track him down.

Shazaib Ahmed: He gained entry to the prestigious Aitcheson college in Lahore when he was 13 years old.

He never suffered direct persecution, as most people at his school were well educated.

He was in Darul-Zikr mosque on 28th May last year where he witnessed his father get shot and afterwards saw him to the ambulance believing that his father would not survive.

Even though he thought his father had passed away, he still went and offered his Zuhr prayers that had been missed due to the attacks.

Despite his grief he stood in complete silence with his father’s belongings until a local office bearer found him and took him home.

Alhamdulillah his father survived and now the family lives in the UK, Shazaib, now 14, has just successfully gained admission to a grammar school.

By looking at them they are no different to any of us. They could be your brothers, they could be your sons yet these are extraordinary people that have been in extraordinary situations.

Yet the courage displayed by these individuals is no less courageous than which any of you would display.

News & Events You, who have heard and accepted the teachings of Hadhrat Masih-e-Maud [as], the Promised Messiah, would do whatever it takes to safeguard the Khalifa and the Jama’at with passion, with honesty and with dignity.

There are well-funded organisations hell bent on destroying us; there are a handful of cowards in the Jama’at secretly trying their best to sow the seeds of mischief and hatred from within.

There is so much time, money and manpower dedicated to our ruin. Yet how is it that we are becoming stronger? How is it that we are growing in numbers?

How can it be possible that we are so united under one Khalifa? Again, the simple answer is that we are with Allah and Allah is with us.

We, a volunteer Muslim organisation, are unique amongst the different sects in Islam.

We are able to host the largest Muslim gatherings on the continent; we are able to raise, every year, hundreds of thousands of pounds to help our fellow man from debilitating diseases and to help those in extreme poverty; we raise thousands of units of blood to save tens of thousands of lives; we involve ourselves with our local communities to help care for hospitalised children and forgotten elderly.

Yet our greatest glory is not in never falling but in rising every time we fall.

We get beaten down yet we stand up.

We get abused for our belief yet we stand up. Our families and friends pay the ultimate price and are recalled back to their beloved Master, God Almighty, yet we still stand up tall.

We are all extraordinary people because we have a message to relay, a cause to defend and even though we know that it will not be easy, yet we still will.

God places the heaviest burden on those that can carry its weight. There is a heavy burden on Majlis Khuddamul Ahmadiyya UK for the continued reformation of its youth, your younger brothers, your children.

in the UK we must prove to ourselves that we are not reliant on our beloved Huzur [atba] for our success but on God Almighty alone.

We must worship Allah in the best way possible, to continue to beg for His forgiveness and His help so that He continues to show us His mercy.

The abuses that our brothers in Pakistan and Indonesia face are on the verge of moving to UK shores. The internet is already rampant with hatred against Huzur [atba] and our nizam.

The question I have to ask is what are you going to do about it?

Now is the time for you to decide what action you are going to take, and I’m not talking about revenge action. That was not the style of the Khatamun Nabiyyeen, the Holy Prophet [saw] nor was it the style of the Khatamul Khulafa, the Promised Messiah [as] because true Muslims do not stoop to such base levels.

The very least you can do is to unite behind the Jama’at; ignore idle gossip; understand why you are an Ahmadi; get involved with the Jama’at’s projects and add your valuable advice and suggestions, get involved in writing for the defence of Islam Ahmadiyyat with Majlis Sultanul Qalam and internet forums like The Art of Misinformation; do all this so that the impending victory of Islam Ahmadiyyat takes place in your life time, insha’Allah.

I pray that you all thoroughly enjoy the rest of the Ijtema. It has been setup for you and you should ensure that you do not leave until you have learnt something positive from it. We still have a busy programme ahead of us and I look forward to meeting you in person over today and tomorrow.

[salam]

Fahim Anwer Sadr Majlis Khuddamul Ahmadiyya UK

And though we are extremely fortunate to have Huzur [atba] in residence Tariq Magazine November 2011

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MKA Football Tournament

By Shazil Lone, Additional Mohtamim Sehat-e-Jismani

The 14th Annual MKA UK National football tournament was hosted by Middlesex region in Harlington on Saturday 11th June 2011 at the training grounds of Premiership new boys Queens Park Rangers.

This dropped down to 6.60 goals per game ratio in the knock out stages.

This showed the defensive awareness of teams has markedly improved over the years, especially considering the goal dimensions.

The tournament attracted a record 28 Khuddam teams, that formed 7 groups of 4. The tournament was also the first after the boundary changes in London with 2 new regions makubg their debuts in Tahir and Masroor regions.

In the group stages some of the favourites won handsomely. Baitul Futuh A, East A, Midlands, Masroor A, Middlesex A, North West A and Muqami were comfortable group winners. The Ansar team showed some classic moments, rolling back the years, with some inspired goalkeeping from Abdul Qaddus and goals by Waseem Hussain and Ahmer Ahmedi who both scored classic individual pearlers to overcome North West B, who they beat 5–3, but unfortunately the Ansar still went out at the group stages.

Regional Qaid Middlesex, Imran Mirza Sahib and his team found the venue and proposed this to the Sehat-e-Jismani team, displaying their strong enthusiasm to host the tournament. Once the venue was secured, preparation started with the set up of the tournament website, which featured an honour roll of all previous winners and runners-up. Then the draw was filmed and put up on YouTube with a full fixture list and timings in place.

Team profiles, style of play, key players and tournament predictions with some heavy doses of bravado, were put up on the website with the help of all the team captains.

Teams from up and down the country made the journey to arrive on the day at the opening ceremony chaired by Naib Sadr Majils Farooq Mirza Sahib. Almost every team was fully kitted out from the defending champions Baitul Noor Region in Barcelona-esque colours, the National Amila team in “parkingattendant” luminous yellow kit to the other end of the spectrum, whilst the Ansar ‘Legends’ team turned up in Real Madrid white.

Teams contested a total of 3 group games each, on both grass and the immaculate 3G artificial grass. With the tight pitch sizes and large goals, being a goalkeeper was always going to be a thankless task, so while a total 290 goals (which may sound a lot) were scored in the group stages spread over 42 games, the average goal ratio in the group stages was 6.90 goals per 25 minute matches.

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Following on from the pasta lunch and namaaz, teams readied themselves for the knock-out stages, which were all played on the 3G pitches. There were some tasty pairings in the last 16, since all the seeded teams did not all top their groups. Newly formed Tahir region led by the Vanderman brothers, Hamza and Yasir defeated Islamabad A 3–2 and the surprise of the tournament came early when the defending champs Baitul Noor A were overcome 5–4 by a rampant North West A team who with the strike pairing of Abdul Lodhi and Ata-Ul Adeel showed razor sharp finishing to put them through to the quarter finals despite a strong comeback from Baitul Noor to narrow the deficit.

Midlands faced a tricky quarter final against Tahir region (the majority of whom made up the former BF regional team that had beaten Midlands in the previous year’s Ijtema final), but a quick two goal start gave them a cushion from which their strong defence, marshaled

by Ahmed Gyan were able to control the game and run out winners 3–1. In the other quarter final, East region showed all their strength and vociferous support from the sidelines to over power Baitul Futuh A in a tightly fought encounter,

but only just, by virtue of a last minute free kick goal and then ultimately penalties.

Quietly progressing through the tournament were host region Middlesex, in between serving lunch and namaaz set ups, they were able to overcome a useful, young Muqami team (possessing the talented Luqman ‘Bilu’ Dean) 6–4 in their quarter final and then were set to face East A in the semis.

The other region that also steadily progressing was newly formed Masroor region who beat the giant-killers North West A 1–0. Masroor region, playing together for the first time, made the most of a generally young team, with lynchpin in midfield Sajeel Ahmad and organized by their efficient German Captain, Haseeb ‘Ballack’ Cheema.

However Masroor came unstuck in the semi-final stages, where Midlands were far too strong for them taking the tie 5–1 and moving almost on auto-pilot at their 3rd National Tournament in a row.

The other semi-finals served up a real heavy weight cup tie, with East A and Middlesex A slugging it out. A match which see-sawed was seemingly tilted to East with a 4–3 lead (one of which included a heat-seeking strike from the kick-off by Mohsin Mirza) and only minutes to go. But as the old adage of ‘when your name is on the trophy’ rung true and saw a free kick won deep in the East half, to be clinically dispatched by Harris Sethi into the top right corner, forcing the game into penalties and ultimately saw the host Middlesex take their place in the final.

After a long day and 56 matches, the final also lived up to its billing. The tournament favourites Midlands inspired by winger/ striker Ahmed Obeng took the early initiative, but Middlesex fought back valiantly with Waqas Ahmed shackling the Midlands attack and allowing their attacking players to get in range of the Midlands goal. Middlesex then grasped the momentum back. As Midlands

News & Events pushed to get back into the game Middlesex hit them on the counter with goals from the Man of the Tournament, Harris Sethi, eventually running out winners 5–3.

It was a fitting end to a day that the host region had helped the Sehat-e-Jismani team organize and showed commitment and endeavor for, both on and off the pitch. It may well be that other teams will also produce their own virals next year, as Middlesex had done, calling all challengers and ultimately delivering to become the 2011 National Football Tournament Winners. They will be a

team to watch at the upcoming National Ijtema, as will many of the others that shone on a day filled with all that was expected on a footballing Saturday; passion, teamwork, individual skills, as well as discipline were all on show with an overall good nature despite the heat of competition. Mike Coen head of the external refs that were used on the day commented that the khuddam were “some of the best-behaved footballers we have had to manage…they were a credit to your organization”.

Golden Glove Goalkeeper Fahad ur Rehman (Middlesex A) Top Goalscorer Nabeel ahmed (Tahir B)/Harris Sethi (Middlesex A) Man of the Tournament Harris Sethi (Middlesex A)

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News & Events

MKA National Cricket Tournament Report 2011

By Rashid Khan, Additional Mohtamim Sehat-e-Jismani

The National Cricket Tournament was held on 2nd and 3rd July 2011 in Scunthorpe and was hosted by the North East Region.

The event saw the introduction of 20/20 matches to be held over 2 days which was a first in the history of this specific event. A total of 13 Regional teams participated with the group phase consisting of 5 groups and therefore the use of 5 different pitches. Credit must go to all the teams, not only for arriving at their designated ground promptly, but for also being well prepared for the packed schedule.

The tournament was based on an initial group stage format, with 5 teams per group, playing 20 overs per innings.

With 5 groups in total, the top team would qualify for the quarter final stages along with the three best 2nd place teams. These teams would then be placed into a table according to a points and ‘Net Run Rate’ which would determine the quarter final fixtures. This was a new feature to this year’s tournament which certainly added an extra element as all the teams had something to play for as qualification could well be decided by Net Run Rate.

The group stages brought a few surprises such as Baitul Futuh B qualifying as group winners from a tough group which included Masroor and Muqami A; North East B showed great spirit in qualifying 2nd placed in their group, a feat which the A team were unsuccessful; Midlands made a statement of their bowling strength having bowled out title holders Baitul Futuh A for 133. However, their batting came up short and narrowly lost by 15 runs but still managed to qualify as 2nd place in a tough Group C. North West finished top of Group D and knocked out seeds Islamabad who along with Muqami A were shock exits from the group stages.

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Once the group matches had been concluded, all the teams gathered together for what was the highlight of the tournament. A delicious barbecue was prepared and served by the North East Region, which brought a great conclusion to the first day of the tournament and set the anticipation high for the knockout stages.

The quarter finals started early on Sunday morning with the added excitement of knockout matches. Baitun Noor recorded a 9 wicket win over Midlands with Fazl Ahmad Nasir scoring 41 runs.

Tahir Region defeated the surprise quarter finalists North East B by 41 runs.

Group D Winners North West were surprisingly knocked out by Masroor Region led by senior captain Rana Masood who took 4 wickets as they ran them out by 81 runs. The 4th quarter final was an all Regional tie between Baitul Futuh A and B with the B team perhaps overawed by playing their stronger team and were bowled out for just 76. Baitul Futuh A easily achieved this target with 7 wickets remaining.

And so the tournament moved to the semi finals where once again the ties consisted of London Region teams, Baitun Noor up against Masroor region.

Baitun Noor batted first and made 136 for the loss of 8 wickets with Captain Zeeshan Naseer top scoring with 35 runs. Masroor’s reply got off to a bad start with the loss of early wickets and continued thereafter as Shahid Ahmed ripped through the batting line-up taking 4 wickets as Masroor were all out for just 76, meaning Baitun Noor had reached the final for the 3rd consecutive year.

The 2nd semi final saw a very close game and perhaps the most exciting match of the tournament. Tahir Region batted first and lost wickets at regular intervals but Faheem Ahmed steadied the ship and struck a defiant 43 which helped post

117. Naveed Hanif and Shakir Ahmed taking 3 wickets each. Baitul Futuh lost key wickets at regular intervals in their reply but eventually held their nerve to win by 2 wickets, Abid Ahmed top scoring with 36.

And so to the final; a repeat of the 2009 and 2010 tournament between Baitul Futuh and Baitun Noor. The final was preceded by congregational Zuhr and Asr prayers led by Mohatamim Ta’leem UK, Hafiz Ijaz Sahib. Baitul Futuh won the toss and posted a challenging total of 143/6 off 20 overs. A perfectly timed innings once again from Abid Ahmed (59 not out) was the standout performance. Baitun Noor’s reply got off to a slow start as the run rate crept upwards. The pressure of the chase proved definitive as they struggled to build a partnership and lost key wickets.

Baitul Futuh eventually won by 57 runs with Naveed Hanif taking 4 wickets.

The final session took place on the ground with Mohtamim Sehat-e-Jismani Okasha Sahib reserving special mention of the organising committee, North East Regional Qaid Wadood Daud Sahib and his team for working tirelessly despite challenging circumstances to deliver a successful event. Naib Sadr, Farooq Mirza Sahib concluded the event with a brief address and silent prayer.

Recognition must go for all the teams and players, for the high standards of play, excellent fielding and all round professionalism. Furthermore was the adherence by the players to the umpires on the field of play, and acceptance of decisions made without question or any form of dissent shown. This led to a healthy atmosphere for the competition to flourish. Thanks go to all the team captains in particular, who helped in ensuring their teams were well prepared and co-operative.

News & Events

Results Champions — Baitul Futuh Runners up — Baitul Noor Leading Wicket Taker Shahid Ahmad (Baitul Noor)

Leading Run Scorer Fazal Ahmad Nasir (Baitul Noor)

Plate Winners South West

Player of the Tournament Irfan Ahmad (Baitul Futuh)

Full Results and Table at www.cricket.khuddam.org.uk

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News & Events

Muqami Events

Muqami Region Majlis-e-Amila Muqami Region Majlis-e-Amila host an audience with host an audience with Mirza Ghulam Ahmad Sahib Chaudhry Hameedullah Sahib Report by Farooq Aftab, Mohtamim Muqami

Report by Dr. Muhammad Waseem Zahid, Nazim Ta’leem Muqami

On Tuesday 2 August 2011 a delegation of Muqami’s Regional Majlis-e-Amila hosted an audience with Mirza Ghulam Ahmad Sahib.

On Sunday 30 July 2011 a delegation of Muqami’s Regional Majlis-e-Amila hosted an audience with Chaudhry Hameedullah Sahib, Wakil A’la Rabwah Pakistan. Sadr Majlis was also in attendance.

Mirza Sahib admonished the Khuddam present on their roles and responsibilities highlighting the blessings of Khilafat and attachment to the Khalifa and obedience to Nizam-e-Jama’at.

He admonished that Khuddam in the UK were particularly blessed as Khilafat was here and they needed to maximise this opportunity.

The address was particularly inspiring with Mirza Sahib narrating giving various anecdotes in his very own forthright but humorous way. The meeting lasted for over an hour. A viral of the meeting was made which will be made available in due course.

Chaudhry Sahib admonished the Khuddam present on their roles and responsibilities particularly through his own experiences and the advice that had been imparted to him through previous Khulufa. He advised on the blessings of Khilafat and attachment to the Khalifa and obedience to Nizam-e-Jama’at.

The address was particularly inspiring with Chaudhry Sahib narrating incidents he had experienced with Khulufa. A viral of the meeting was made which will be made available in due course.

Roohani Khazain National Ta’leem Quiz

By Hafiz Ijaz, Mohtamim Ta’leem

Roohani Khazain National Ta’leem Quiz was held on Friday 1 July 2011 organised by Muqami Region. Around 50 people in total attended with teams from Masroor Region, Tahir Region, Baitul Futuh, Islamabad and Middlesex participating. Each team consisted of 3 Khuddam and questions were based on the books ‘Jesus in India’ and ‘The Narrative of Two Martyrdoms’.

The competition was won by Muqami Region. By the Grace of Allah the event was a success paving the way for other similar competitions to be held.

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News & Events

Qur’an Exhibition at Knighton Library, Leicester

By Ibrahim Bonsu, Qaid Majlis, Leicester

A

s part of efforts to remove misconceptions about Islam and its Holy Book, there have been a series of Qur’an exhibitions held nationwide by various Jama’ats to showcase the true teachings of the Holy Qur’an.

With permission from Knighton Library, Clarendon Park Road, Leicester, one such exhibition was set up for the public to acquaint themselves with the peaceful message carried by the Holy Qur’an.

The exhibition started on Tuesday 23rd of August and ended on 5th September, 2011. The exhibition was supervised by members of the Leicester Tabligh team with assistance from the Library staff.

Facility was also provided for the public to leave their comments and details for more information.

On display were 13 different translations of the Holy Qur’an in the major languages of the world. There were also large posters explaining Qur’anic messages such as Rights of Women, Freedom of Religion, Equality and the true concept of Jihad. Copies of the Philosophy of the Teachings of Islam were also available.

Jama’at leaflets and brochures displayed and made free for the public included:

Leaflets • Loyalty, Freedom, Equality, Respect & Peace leaflet • Some frequently asked questions about Islam • Muhammad (saw), a Model for Mankind • Islam, a comprehensive Religion • Islam, a basic introduction • Some distinctive features of Islam • Status of Women in Islam • Jihad

Brochures

• The Ahmadiyya Muslim Community

The exhibition caught the attention of more than 100 people and was also reported in the Leicester Mercury Newspaper on 1st September, 2011. There were immensely positive responses, mostly verbal, from the public.

There was only one negative reaction from someone who thought the Library was only allowing Muslims to display their materials. This therefore eventually led to the Library displaying a notice stating that all sections of the community had the same rights to approach them for exhibition purposes.

Alhamdulillah, the exhibition was a success and many thanks to the Manager and staff of Knighton Library, Leicester, for the opportunity they continue to grant us throughout the years to showcase the Jama’at.

• Keynote address by Huzur Aqdas (atba) at the 7th Annual Peace Symposium • Embodiment of true Islam • Islamic perspective on global crisis • Freedom of Speech and Tolerance in Islam

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MKA UK National Ijtema 2011

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16th–18th September 2011 Islamabad, Tilford

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5 Articles Wasiyyat - The Will

An Introduction to Financial Sacrifice published by Tehrik-e-Jadid Anjuman Ahmadiyya Copyright 2005 Islam International Publications

H

adhrat Masih Ma‘ud [as] said in Al-Wasiyyat: “I was shown a place which was named Bahishti Maqbarah, and it was conveyed to me that it contained the graves of such selected members of the community who are destined for heaven.

Since then I have always been concerned that a piece of land should be bought for the Jama‘at for the purposes of the graveyard. “Hence I have proposed (to donate) a piece of land for this purpose.

It is my own property which is adjacent to our orchard and the price of which is no less than a thousand rupees.

And I pray that God may bless it and that He may make this very piece of land Bahishti Maqbarah; and make it the resting place of those members of the Jama‘at who are pure of heart and who have in reality given precedence to Faith over the world and who have renounced the love of the world and submitted themselves to God and who have brought about in themselves a holy change and who have, like the disciples of the Holy Prophet [saw] set the example of Faithfulness and Truthfulness, Amin, O Lord of the world”.

I pray again: O my Mighty God make this piece of land fit for the graves of those of my Jama‘at who are pure of heart and who have in reality become solely for you and in their works there is no adulteration of the worldly objectives, Amin, O Lord of the world.” “Again for the third time I pray: O my Mighty and my Benevolent! O God who is Forgiving and Merciful give in this land a piece for graves only to those who truly believe in this chosen one of Yours and who have no trace of hypocrisy, of selfish desires and of unfounded suspicions in their hearts; and as faith and obedience deserve to be followed and observed, they follow and observe it for your sake; and the condition of their heart is such that, while alive, they have sacrificed

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their lives for you and in your path; and with whom You are pleased; and about whom You know that they are totally lost in their love for You; and those who have a relationship of love for Your chosen one and have such devotion for him as they would not hesitate to shed their lives for him—a relationship based on loyalty, total respect and veneration and

a relationship based on the fact that their hearts embrace faith with open bosom without feeling any constraint, Amin, O Lord of the world.”

Conditions of Wasiyyat

Hadhrat Masih Ma‘ud [as] Said “God has inclined my mind through His Wahi-e- Khafi towards the idea that

Articles for the burial in the graveyard some conditions should be prescribed and only those would be admissible who, because of their truthfulness and their perfect righteousness, comply with them. They are three conditions and are binding on all.

1. I have donated the present plot of land as a contribution from myself.

Thus the first condition is that whoever desires to be buried in this graveyard should contribute towards the expenses of its maintenance according to his/ her capacity. Such contributions are demanded only from people who desire to be buried herein, and not from other 2. The second condition is that from among the Jama‘at only those will be buried in this graveyard who make a testamentary disposition that one tenth of his/her entire Wasiyyat. A non-verbal revelation which is a kind of Divine Inspiration.

Property shall, under the directions of the Movement, be devoted to the propagation of Islam and carrying out of the teachings of the Qur’an. It will be open to every righteous person whose faith is perfect to provide for this purpose in his Will more than one tenth, but it shall not be less 3. The third condition is that every such person shall lead a righteous life and abstain from all that is prohibited and shall not do anything that amounts to association of something with God or to an innovation in the faith. He should be a true and sincere Muslim.

4. Every righteous person who owns no property and is unable to render any financial service (to the community) can be buried in this graveyard, provided that it is established that, while alive, he continued to serve the Faith with dedication and was righteous.” Then Huzur [as] Said: “Let it be made clear that it is the Will of Allah that such as have the perfect Faith should all be buried in one place, so that the future generations, having seen them all buried in one place, should rejuvenate their own faith and so that their (that of deceased) great achievements—that is the deeds which they performed for the sake of Allah—always remain in the knowledge of the people. At the end I pray that Allah may help every

sincere person in this matter and that He may kindle the fire of faith in his heart and that they may meet their death when Allah is pleased with them. Amin “. Further He said: “It is appropriate that every one of our Jama‘at who gets this treatise should make it known to his friends and acquaintances and should publish it as far as it is possible for him to do so and safeguard it for his future generations”.

This arrangement is in accordance with The Divine Revelation Promised Messiah [as] said:

“No ignorant person should think that this graveyard and the arrangements for it fall under the category of Bid‘at (an unwarranted innovation). For this arrangement is in accordance with the Divine revelation and there is no element of human involvement in it. And no one should wonder how by just being buried in this graveyard one can enter Heaven? The idea behind it all is not that this piece of land will make anyone worthy of Heaven; rather the Word of God means that only those will be buried here who are already worthy of Heaven.

Those who, having been informed of this Divine programme, immediately and without hesitation become anxious to subscribe the tenth part of their property in the way of Allah—nay, they even show greater fervour in the cause of Allah—set a seal on their faith.”

“Those who do not possess any property but have some means of income should contribute at least one tenth of their income to Sadr Anjuman Ahmadiyya. But they shall have to make a Will that after their death, one tenth portion of their property, which they have left behind, shall be given to the Anjuman.

The New System Of World Is In Wasiyyat

Hadhrat Khalifatul Masih II [ra], says: “History bears out that the Holy Prophet [saw] fulfilled the needs of the poor from Zakat supplemented by voluntary subscriptions.” It is necessary,that in this age the teachings of Islam should be given a practical shape which, while safeguarding against the defects in the worldly movements, should place sufficient

resources in the hands of those responsible for putting the Islamic principles into force to enable them to bring about conditions of equal opportunity for all and to provide for the legitimate needs of the people.”

The Khulafa interpreted the Islamic injunctions according to needs of their own times. But a different plan and system was needed considering the requirements of the present age. In order to establish such a system, it was essential that a man should be sent by God to alleviate all pain and suffering and to present a system which should be not of earth but from heaven, and to produce a blueprint for fulfilling the needs of the poor and alleviating the sufferings of the world.”

“It was, therefore, the duty of the Khatamul Khulafa’ to devise a scheme, in accordance with Islamic teachings, to put an end to the world’s miseries.”The salient features of Islamic scheme are as follows: First: The needs of all human beings must be fulfilled. Second: But in so doing, the delicacies of private and family life should not be destroyed.

Third: This service should be done by those who have the means to do it, without any coercion. Fourth: This system should be international and not confined to any one nation. “The appointed one of Allah laid the foundations of the New Order in 1905 through Al-Wasiyyat.”.

If the Islamic State has to provide food, clothing, shelter, medical relief and to eradicate the ignorance by providing education for everyone, it must have at its disposal a lot more resources than would have sufficed in the past times.

The Promised Messiah [as], therefore, announced under Divine Command that Allah had ordained that today those who desire to win real paradise must volunteer to sacrifice 1/10th to 1/3rd of their properties and belongings. “Time will soon come when the world will cry out for a New Order. From every quarter voices shall be raised announcing New Order. Russia will claim to give the world a New Order. India will put forward a New Order. Germany and Italy will announce a New Order. America will proclaim a New Order.

At that time a successor of the Promised Messiah [as] would announce from Qadian: ‘The New Order has already been set out in Al-Wasiyyat. If the world Tariq Magazine November 2011

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Articles desires to proceed along the path of peace and prosperity, the only way to it is to put into effect the New Order set out in Al-Wasiyyat’. He (the Promised Messiah [as]) goes on to say that the test of every believer is that he should take part in this scheme and should seek special grace of Allah through it. Only hypocrites shall keep out of it. In other words, the scheme is not mandatory, but at the same time He said that it is a test of your faith. If you are anxious to win the pleasure of Allah and to deserve the real Paradise, you must make this sacrifice. If, on the other hand, these things have no value in your eyes, you can retain your properties in this world; neither Allah nor the Movement founded under His Command have any use for them.

“In short, the foundation of the New Order was not laid in Russia in 1910, nor will they be laid in the future in Europe after the present war. As a matter of fact, the foundation of the New Order, which is designed to bring comfort to the whole world and prosperity to every human being individually and at the same time to safeguard the true faith, was laid down in 1905 in Qadian. The world needs no other New Order.”

“Allah inspired me with the idea of Tehrike-Jadid, which would be a means of establishing a central fund, to be utilized for the wider propagation of Ahmadiyyat.

Tehrik-e-Jadid, therefore, is a symbolic demonstration of our faith before Allah, indicating that, as time is not yet ripe for the universal establishment of the New Order based upon Al-Wasiyyat, we hereby to construct a humble miniature by means of the Tehrik-e-Jadid, so that, pending the establishment of the system based upon AlWasiyyat, we should be able to utilize the funds obtained through Tehrik-e-Jadid for the propagation of Ahmadiyyat, and this in turn should enable us to bring into effect, on an ever wider scale, the objects of AlWasiyyat.”

“When the system of Wasiyyat attains maturity, it will provide not only for missionary work, but will also help to abolish need and suffering by making adequate provision for the needs of all individuals as told by Islam. No orphan shall have to beg, nor shall a widow have to ask for charity, nor shall a needy person suffer anxiety. Because the system of Wasiyyat will be a mother to children, a father to youth and a source of security for women.

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A brother will help another willingly and with love without any coercion, nor will he go unrewarded, for he shall receive the best reward from Allah. Neither the rich nor the poor shall be the loser. No nation shall fight another, and its blessing shall encompass the whole world.”

“Hence, Sign your Wasiyyat as soon as possible, so that New World Order may be created and the blessed day may dawn when the banner of Islam and Ahmadiyyat shall fly all over the world. To those who have already made their Wasiyyat, I offer my congratulate and pray for those who have not yet done so that Allah enable them to do so, and they may also gather for themselves blessings, material as well as spiritual. I also pray that through this system the world may be compelled to admit that from this apparently backward village of Qadian, shone forth a light which dispelled the darkness of the world and then filled it with the refulgence of true knowledge— knowledge which abolishes pain and misery, and makes it possible for the rich and the poor, the high and the humble, to live together with love and affection.”

In his concluding address on the third day of Jalsa Salana UK, Hadrat Khalifatul Masih V [atba] spoke about the importance of Wasiyyat and urged Ahmadis to fully take part in it.

Huzur [atba] said: “In 2005, Insha’allah it will be a hundred years since this institution (Wasiyyat) was established. The Promised Messiah [as] established it in 1905 and today, after 99 years, only 38,000 Ahmadis have signed Wasiyyat. Next year, a hundred years will be completed since the institution of Wasiyyat was established, so as I said earlier, I wish to exhort the Jama‘at to come forward and join this heavenly institution in order to purify their own lives and the lives of their progeny. At least 15,000 new Wasaya should be signed in the following one year.” Huzur [atba] went on to say: “It is my desire that by 2008, when a hundred years will be completed since the establishment of Khilafat-e-Ahmadiyya, at least 50% of all Ahmadi earning hands (i.e., the contributors of Chanda) in every country and every Jama‘at should have become part of this great scheme (Wasiyyat) and set new standards in making sacrifices. This will be a small token of gratitude from the Jama‘at to Allah Almighty at the completion of hundred years since Khilafat was

established The people who join this institution should, according to the Promised Messiah [as] be such, who desire a virtuous end and are regular in their worship. For this purpose, the best time is when one is young.Therefore, Khuddamul Ahmadiyya, Saf-e-dum of Ansarullah and Lajna Ima’illah should try their best to take part in this Divine scheme, because when one reaches the age of seventy and above, and is lingering on the edge of the grave, he has only leftovers to offer. So I hope that young men and ladies will take part in it with full zeal, and I especially wish to address the ladies, that they should try to bring their children and husbands to this revolutionary scheme.”

Chanda Shart-e-Awwal (First Condition)

The Promised Messiah [as] says: “Thus the first condition is that whoever desires to be buried in this graveyard should contribute towards the expenses of its maintenance according to his/her capacity.

Such contributions are demanded only from people who desire to be buried herein, and not from others. At present this contribution should be sent to my respected brother, Maulawi Nuruddin Sahib; but if God so wishes this practice will continue after the death of all of us. In such eventuality, there should be an Anjuman which should be responsible to spend the funds from such income (which would be raised from time to time) as it deems fit for the propagation of Islam and for spreading the Unity of God.”

Chanda Ai‘lan-e-Wasiyyat (For the publication of Wasiyyat)

“Anyone who asserts that he/she will be bound by the conditions laid down in ‘The Will’, it shall be binding on him/her that he/she, while still of sound mind, should make this declaration in writing in the presence of two witnesses and entrust this document to the Anjuman.

The testator should explicitly state that he/she bequeaths or endows one tenth of all of his/hers fixed and movable assets for the propagation of that which the objectives of the Ahmadiyya Movement aim to achieve. And it shall be obligatory that the testator publishes this at least in two newspapers.” NOTE: Payments made for this purpose, at the prescribed rate, are called Chanda A‘lan-e-Wasiyyat.

Articles

Chanda Hissa Amad

1. The Chanda which a Musi is obliged to pay on his real income is called Chanda Hissa Amad, the minimum rate of which is one tenth of one’s net income. The Musi can pay up to one third of his or her net income towards this.Even after the Wasiyyat has been finalised a Musi can have his or her contributions increased, or decreased in case of difficulties in payment. A Musi shall pay this Chanda monthly according to his/her income. In case of those whose income is on seasonal or annual basis, they will pay at their promised rate on the realization of their income.

2. A Musi’s Wasiyyat can be cancelled if his or her obligatory Chanda remains overdue for six months. He can, however, seek some respite from Majlis Karpardaz.

3. A Musi whose Chanda is overdue for six months and he does not maintain any contact (with Concerned Department) his Wasiyyat is prone to cancellation.

4. No one is exempt from Chanda

Wasiyyat. In case a Musi is unable to pay Chanda at the prescribed rate he had better get his Wasiyyat cancelled on account of extreme hardship.

Chanda Hissa Ja’idad

Hissa Ja’idad is the Chanda which Musian pay after making formal assessment of their property. As for the income generated by the property, whether before or after Hissa Ja’idad has been paid, Chanda shall have to be paid on it at the rate of Chanda ‘Aam. 1. All the property which a Musi receives in inheritance or creates himself, and allots to himself or to anybody else, is considered to be Musi’s property.

2.

Property acquired on mortgage shall be considered the property of the Musi. Whenever a Musi buys a property with cash or on mortgage, he/she should forthwith inform the Markaz about it and give all the details. Moreover, if a property is sold on profit, Hissa Ja’idad shall be payable on the profit, as well.

3. A Musi should be in no doubt that the property bought on mortgage

becomes the property of the buyer, although it remains mortgaged to a society or bank, as a security, until full payment has been made.

4. Hissa Ja’idad on a Musi’s property is payable upon his death. However, office facilitates the Musi by giving permission to pay Hissa Ja’idad during his lifetime.

5. If a Musi wishes to pay Hissa Ja’idad during his life, he shall have to pay according to prevailing the market value of his property. Mortgage shall not be deducted from this amount.

6. If a Musi sells his/her property which he/she has bought on mortgage before the term of the mortgage is complete, he/she shall pay Hissa Ja’idad after deducting the amount of his/her debt from the sale proceeds of his/her property.

7. At the time of a Musi’s death, the amount of debt still payable to the mortgagee (bank or institution) shall be deducted from the market value of the property, and Hissa Ja’idad shall be paid on the remaining amount.

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Articles

Zakat

An Introduction to Financial Sacrifice published by Tehrik-e-Jadid Anjuman Ahmadiyya Copyright 2005 Islam International Publications

Ahadith Mubarka “Hadhrat Abu Bakr [ra] wrote to me what was made compulsory by Allah’s Apostle regarding the payment of Zakat and that also includes: Neither different types of properties may be taken together nor the joint property may be split for fear of (paying more, or receiving less) Zakat. Verily, a time comes, when people will find it a burden to pay Zakat on their belongings “Qasim bin Muhammad said: Hadhrat Abu Bakr [ra] never received Zakat on

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a property unless it had been in someone’s possession for a whole year. And when he distributed stipends among the people, he would ask them if Zakat was due on some of their property. If someone answered ‘yes’, he would deduct the Zakat from his stipend, otherwise he would hand over the whole stipend and would deduct nothing from it.”

Definition Of Zakat The Promised Messiah [as] says: “What is Zakat? It is taken from the rich and given to the poor. It teaches the highest level of human sympathy.

Thus by coming together of the rich and the poor, the Muslims gain strength.

It is a must for the rich to help the poor, and even if it were not so, it is a demand of human sympathy to do so.

But nowadays, I see that people care the least even if their neighbour is starving to death, so engrossed are they with their own comfort and enjoyment. I can’t hold back what Allah has told me. Sympathy is a very precious gem that a man has.

Allah Almighty says: “You cannot achieve virtue until you spend out of that which you love.” This is not the way to please God, for instance a Hindu’s cow

Articles becomes ill and he presents it as Mans.

There are many who give to the poor rotten crumbs which are of no use to anyone, and they imagine that they have given charity. Allah does not accept such things, nor is such charity acceptable.

He clearly says that you cannot achieve virtue until you spend out of that which you love. Virtue cannot be called virtue until you spend for the propagation of the faith and the sympathy for mankind out of your possessions which you love.”

A brother asked: “Huzur [atba], some of the beggars, themselves, ask for old bread and clothes.” Huzur [as] said: “Will you give them new ones? What will they do? They ask that, because they know that no one is willing to give them anything new. We must, as far as it is in our power, sympathise with and provide for Allah’s creatures.

Zakat On Assets Yet To Be Realised Someone asked the Promised Messiah [as]: “In trade there are many payments pending from customers, which are as yet un-recovered, is Zakat payable on such money?” The Promised Messiah [as] replied: “Zakat is not payable on such money until it comes into one’s possession. But it is also important that a businessperson should not try to avoid Zakat by such excuses. After all, he manages to bear his own expenses from the same means. He should carefully consider what he has in his possession and what remains unrecovered, and should seek the pleasure of God, by spending an appropriate sum in His path. Some people play tricks with Allah, it is not wise.

Zakat On Jewelry Zakat is not payable on every kind of gold and silver. The Promised Messiah [as] says: “According to some people’s Zakat is not payable on gold and silver which is worn and is sometimes given to poor women for use. And it is perfected that Zakat should be paid on jewellery which is worn but is not given to the poor. This is the practice of my family also.

They pay Zakat on their jewellery every year. Furthermore, there is no disagreement about the payment of Zakat on jewellery which is kept safe like money.

There Is No Zakat On Buildings And On Precious Stones

Movement.

A letter came to the Promised Messiah [as] in which a man enquired: “I have a five-hundred rupee share in a house, do I have to pay Zakat on this amount?” The Promised Messiah [as] said: “There is no Zakat on precious stones/buildings.

Hadhrat Khalifatul Masih [ra], says:

Zakat On House And Merchandise Goods In response to a query by a person, the Promised Messiah [as] said: “No matter what the value of a house, Zakat is not payable on it. But if you have given it on rent, the Zakat will be payable on the rental income you receive. Similarly, there is no Zakat on merchandise stored in a house. Hadhrat ‘Umar [ra] used to finalise the account every six months and Zakat was calculated on the money one possessed.

Zakat On Loans The Promised Messiah [as] was asked: “Is Zakat payable on the amount one has extended some other person as a loan?”

The Promised Messiah [as] replied: “No.

Payment Of Zakat Zakat is one of the pillars of Islam, and it is obligatory to pay it according to the requirements. The Promised Messiah [as] says: “O ye people who consider themselves among my Jama‘at, heaven will only count you in my Jama‘at when you truly strive in the path of Taqwa. So observe your five daily prayers with such fear and concentration as if you actually see Allah. Complete your fasts only for the sake of Allah with sincerity. Whoever of you is capable to pay Zakat should do so.

And whoever can perform the Hajj, and there is no obstacle in his way, he should perform it.

Then Huzur [as] said: “Everyone who pays Zakat should send it right here. He should avoid extravagance and spend his money in this cause. He should show steadfastness in all events, so that he is rewarded with blessings and the Holy Spirit. Because this is a gift which is specially meant for people who join this

Chanda Jat And Zakat “I wish to draw the attention of every Ahmadi to the fact that if Zakat is collected in a single place, it can do a lot, and is doing a lot, in fulfilling the needs of Islam. The best example for our Jama‘at is that of the Disciples of the Holy Prophet [saw], who did not. Consider it correct to spend Zakat individually, rather all the Zakat was collected in the Baitul Mal, some great purposes were served by this. Regardless of all the collections, our Jama’at has through Chandas, it does not behove a movement, which is the movement of the Promised Messiah [as], not to give proper attention to the principles which form the basis of Islam. Just as paying Chanda does not relieve us from the obligation to pray, fast and perform the Hajj, in the same way it does not make any difference in the payment of Zakat.

Performing Tahajjud and Nawafil prayers does not exempt one from the obligatory prayers one has to offer in the mosque, in fact such Nawafil are a mere waste which hinder one from the performance of obligatory prayers. Similarly, one cannot become exempt from Zakat, which is one of the four basic principles of Islam, by paying other Chandas. All our success depends upon holding fast to the principals of Islam.

I, therefore, beseech you to distinguish your Jama‘at by collecting your Zakat at one place, and that can be none other than the Markaz. Unless we distinguish ourselves from the people who have left off adhering to the principals of Islam— though they call themselves Muslims— we cannot become victorious by mere sermonising. If you want to become a successful nation, then hold fast to the principals of Islam just as the Disciples of the Holy Prophet [saw] did.

Whether or not our people understand the benefits of paying Zakat, and whether they find it hard to accept what I say because a couple of thousand rupees seem insignificant compared to One hundred and forty thousand, I still see that we can never achieve the success we are looking for unless we firmly establish ourselves on the principal of paying Zakat and take this two thousand to millions. The greatest path to success Tariq Magazine November 2011

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Articles is that which is demonstrated to us by the Holy Prophet [saw] and told to us by Allah Who is the Knower of the unseen. The Allah who creates humans is also the One Who creates nations. It will be most unwise to deviate from the trodden path which is before us and still claim to be followers of Islam. So I again beseech you that as the Holy Prophet [saw] set the example of collecting Zakat at a single place and spending it for certain causes as told by Qur’an, unless we do the same, we will not be following one of the four basic principals of Islam. Just as prayer is obligatory and must be observed with congregation in the mosque, so is Zakat obligatory and it must be collected at a single place and spent for the prescribed purposes. We must consider the payment of Zakat to be as obligatory as prayer, fasting and performing the Hajj.

Q: Does Zakat apply on the amount which has been given as a loan?

Hadhrat Khalifatul Masih IV [rh], says: “Zakat is a Qur’anic injunction. It must be paid whenever the conditions which make it binding are fulfilled.

A: Zakat will be levied if an investment is equal to or more than the Nisab at the beginning of the year and remains so until the end. It will still be payable if it decreases during the year but is recovered by the end. If some investment is stolen or lost during the year, Zakat will not be levied on it, but it will be if the loss is recovered afterwards. In case of business partnership, it is incumbent to pay Zakat immediately after the year ends. If goods on which Zakat is payable are interchanged with other such goods, the Zakat will still remain binding.

Money which is given as loan is called ‘Mu‘allaq’ (Suspended) and Zakat will not be levied on it.

Hadhrat Khalifatul Masih [atba], said in his speech:

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“Zakat is an obligation for women as well. Here in these countries, by the Grace of God, where people are generally prosperous, every woman possesses some kind of jewellery. Every woman is therefore under obligation to pay Zakat.

In view of the prescribed conditions and rate of Zakat, if Zakat is received in Pakistani currency, Zakat would one-and-a-half Tola (approximately 18 grams) of gold or its equivalent jewellery.

In short since everyone usually possesses some gold, she is under obligation to pay Zakat on it. However, Zakat has to be paid in accordance with the currency value of each country.

Basic Information About The Payment Of Zakat Q: Can Zakat be paid before it becomes binding?

A: Yes. Q: What is the time-limit for paying Zakat?

A: Zakat is not payable on the amount which has been given as a loan. However it will become payable one year after the said loan has been returned. Moreover money deposited in banks will not be considered as loan rather, it will be treated as savings.

Q: What is the procedure for paying Zakat on an amount preserved in a bank or elsewhere?

A: If the amount preserved is equal to or greater than the Nisab, then Zakat will become payable upon it after the completion of one year.

Q: What are the conditions for Zakat on commercial goods?

Q: Is Chanda a substitute for Zakat?

A: Chanda is no substitute for Zakat.

Those upon whom Zakat is binding must fulfil this obligation.

Q: Is Zakat levied on all the items as a whole, or is it to be levied separately on each?

A: Zakat is not levied on all the items as a whole, rather it is levied on each item separately. Whenever an item is equal to or more than the Nisab (52.5 Tolas, 614.25 grams of silver), Zakat will be levied on it.

A: Zakat must be paid within one year of the day when it

Q: Will Zakat be levied on the total property or only that which exceeds the Nisab?

becomes payable.

A: Zakat will be levied on the total

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amount. It is not sufficient to pay Zakat on that which exceeds the Nisab. For instance, if someone has 55 tolas of Silver, he shall pay Zakat on 55 tolas and not just on 2.5 tolas.

Instructions Regarding The Distribution Of Zakat 1. All the Zakat money shall be deposited with the National Jama‘at.

The local Jama’at is not allowed to spend any of this amount.

2. If people who deserve Zakat are not available at national level, then this amount shall be transferred to the Central Reserve Fund.

3. No local Jama‘at or individual is authorised to distribute the Zakat money at his own discretion.

4. The office-bearers should properly publicise these points among their members.

Articles

Healthy Body, Healthy Mind

By Dr Tauseef Khan, Mohtamim Amoor-e-Tuluba “Mens sana in corpore sano” (“a healthy mind in a healthy body”)1.

This is a famous Latin quotation derived from a Roman Poet called Juvenal who lived in the 1st Century AD. It still rings true today and is the motto of a number of organisations including the British Army Physical Training Corps and the Royal Marines physical training instructors. The underlying message is simple, that maintaining a healthy body helps to sharpen and focus the mind.

So what do we mean by a healthy body?

The fundamental aspects of this include a healthy diet, exercise and avoiding substances that are harmful to the body such as tobacco. It is a well-known fact that not exercising can make you feel more lethargic mentally as well as physically.

Healthy diet A healthy diet includes the obvious fruit and vegetables but there are certain foods which have been found to be specifically good for your brain they are: 1. Omega 3 found in essential fatty acids in seafood, more specifically wild salmon 2. Theobromine found in cacao beans, more popularly known as chocolate.

This is known for enhancing the mind and your mood.

3. Matcha which is a stone ground green tea powder used as a traditional drink in many oriental countries. It contains a specific compound called Epigallocatechin Gallate which has been found to protect your brain from degeneration in later life as well as having some anti-cancer properties.

4. Acai berry from South America— This berry contains all the goodness of antioxidants and vitamins that are good for your brain but oddly it also contains omega 3 just like salmon does and is high in protein.

5. Coffee bean—much like the cacao bean is high in antioxidants and amino acids, vitamins and minerals which are good for the brain2.

Benefits of Exercise The benefits of regular exercise are well known to most people but more should practice it. The word exercise itself is derived from Latin meaning “to maintain, keep or ward off ”. The benefits are: • Stress relief—After a busy day at work channelling your energy into exercise is a good way of relieving stress as well as feeling good.

• Improves mood—through the release of endorphins which are “feel good” hormones. In fact exercise is recommended as a treatment option for those with depression. It also reduces anxiety and increases self-esteem and well-being.

• Enhances brain function—Exercise increases blood circulation, oxygen and glucose to your brain. In effect exercise helps to oxygenate the brain and this enhances energy production and waste removal. Laboratory studies have found that exercise results in an increase in the number of new brain cells in several areas of the brain 3 .

• Protects brain function—An area in your brain called the hippocampus, which is responsible for long-term memory, starts to shrink in size as you age later in life. However regular aerobic exercise prevents the shrinking of this part of your brain and with it you retain an enhanced memory capacity4.

In addition exercise helps to increase the speed at which your brain analyses problems and makes a decision5.

• Better Sleep—It is a well-known fact that exercise helps you to sleep better and this means that you are more alert and refreshed during the next day.

An additional benefit of good sleep Tariq Magazine November 2011

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Articles is that during the night the mind is still awake and processing the knowledge that you learnt during the day into your long term memory. So good sleep also helps your memory acquisition and capacity as well.

However, there is one extra factor for a healthy mind which is promoted by Islam and this is Salaat and cleanliness.

The Promised Messiah [as] states “according to the Holy Qur’an the natural state of man is intimately related to his moral and spiritual state. So much so that even his eating and drinking habits affect his moral and spiritual states…That is why the Holy Qur’an emphasises the physical cleanliness and physical moderation for prayers, inner cleanliness and devotions” (Philosophy of the Teachings of Islam pp18–19).

As we know cleanliness is half of faith and is critical to not only a healthy body but also a healthy mind as stated by our beloved Prophet Muhammad [saw].

References 1 Wikipedia contributors. Mens sana in corpore sano [Online].

2 The Top 5 Brain Health Foods | BrainReady | BrainReady.com [Online] Available from: http://www.brainready. com/blog/thetop5brainhealthfoods.html [Accessed 2/2/2011].

3 Meeusen R. Exercise and the brain: insight in new therapeutic modalities. Annals of Transplantation : Quarterly of the Polish Transplantation Society 2005;10(4): pp.

49-51.

4 Erickson KI, Voss MW, Prakash RS, Basak C, Szabo A, Chaddock L, et al. Exercise training increases size of hippocampus and improves memory. Proceedings of the National Academy of Sciences of the United States of America 2011 Jan 31.

5 Angevaren M, Aufdemkampe G, Verhaar HJ, Aleman A, Vanhees L. Physical activity and enhanced fitness to improve cognitive function in older people without known cognitive impairment. Cochrane database of systematic reviews (Online) 2008 Jul 16;(3)(3): pp. CD005381.

In summary a health body is an essential pre-requisite to a healthy mind. This requires a good diet as well as regular exercise to maintain a healthy mind. The benefits of a healthy mind are evident as it keeps behaviour well natured as we are less stressed in our environments and also we are better able to cope with stress.

Learning new knowledge becomes easier which is especially useful for students. It is very advantageous to have the ability to have a clear and focused mind in order to acquire new knowledge easily. This should not only be cultivated but also maintained throughout our lives. The way to sustain this has been highlighted above but this also brings us back to the meaning of the word exercise which is to maintain.

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Articles

Islam and the Qur’an require us to Honor, not Abuse, Women

By Harris Zafar

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n Tuesday, I had the pleasure of appearing as a guest on “The O’Reilly Factor” to address accusations Ms. Wafa Sultan had levied against Islam on “The Factor” one day earlier. Ms. Sultan commented on Muammar Qaddafi’s henchmen abducting and raping a Libyan woman.

In her commentary, Ms. Sultan made the mistake of conflating the abuse of women in the Middle East that she has witnessed with the teachings of Islam.

Some incorrectly believe that the Qur’an sanctions (or even promotes) the illtreatment of women. They allege that verse 35 of Chapter 4 instructs Muslims to beat their wives in order to maintain dominance over them.

As a happily married man, this verse is important to me—and my wife. The verse restricts, rather than sanctions, such behavior. It describes a process of curbing the urge to use physical force in the rare event of gross disobedience or rebellion—a vicious behavior such as adultery or stealing, not a simple disagreement. This verse presents a process of anger management, reformation and reconciliation, with the intention to heal the relationship at every step. Additionally, the Prophet Muhammad [saw] commanded not to do anything that would ever harm or leave a mark on a woman. This verse cannot be understood to justify beating, rape or any ill-treatment of women.

The Qur’an then continues in verse 36 to say that if the husband and wife cannot reconcile, then arbiters should seek to make peace between them on their behalf. The Qur’an guides towards reconciliation, not abuse.

Muhammad [saw], the Prophet of Islam, was the living embodiment of the Qur’an. If the Qur’an advocates for the beating of one’s wife, then surely we should see examples of such behavior

from the Prophet Muhammad [saw] —but we do not. He had disagreements with his wives, but he never raised his hand against them.

To the contrary, we read that he instructed his followers regarding their wives “do not beat them.” One must understand the Qur’an according to Prophet Muhammad’s [saw] understanding and practice. He told his followers that the best among men is the one who is best in his treatment to his wife and instructed that “husbands who beat their wives are not the best among men.”

Alleging that the Prophet Muhammad [saw] sanctioned—or even permitted —the beating or raping of women is patently false. If anything Chapter 24, verse 24 says “those who accuse chaste, unwary, believing women are cursed in this world and the Hereafter.” Women must be protected from such evil and despicable acts. It is recorded that the Prophet Muhammad [saw] ordered a man to be punished for rape based on the sole testimony of the rape victim.

Some incorrectly assert that Islam requires a rape victim to bring forth four witnesses to prove she has been raped.

This is absolutely absurd and has no basis in the Qur’an.

In truth, the Qur’an instructs the complete opposite in Chapter 24, verse 5, when it instructs to punish those who falsely accuse chaste women of adultery but do not bring forth four witnesses to prove the adulterous act. Such accusers should be punished for slander and false testimony. Nowhere in the Qur’an will you find instructions for a victim of rape to present four witnesses to prove she was raped. There is no justice in that.

instructs all believers to follow the example of the Mother Mary [ra_ha] to achieve a high spiritual status, citing that despite all odds, she remained so chaste that she was bestowed the Holy Spirit.

In actuality, Islam instructs Muslims to protect women all over the world from this barbarity. Those who mistreat women in so-called “Islamic states” violate the teachings of the Holy Qur’an and the Prophet of Islam.

As moderate Muslims who believe in the Messiah, Mirza Ghulam Ahmad of Qadian [as], the Ahmadiyya Muslim Community continues to advocate for the equality, education, and empowerment of women. Contrary to the allegations of those who seem not to have read the Qur’an in its entirety, Islam does not allow beating or rape of its women at all. As followers of the true, documented teachings of Islam, Muslims must help stop the savage and vicious acts perpetrated against women around the world.

Harris Zafar is National Spokesperson of the Ahmadiyya Muslim Community USA—the oldest Muslim organization in America.

Source: http://www.foxnews.com/opinion/2011/ 04/02/islam-Qur’an-require-honorabuse-women/#ixzz1ITLWyLek

Far from abusing women, the Qur’an instructs us to honor them. The final verse of Chapter 66 of the Qur’an even Tariq Magazine November 2011

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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.

Mahmud Ki Amin (Mahmud’s Amin) Background

The Book

Hadrat Maulana Jalal-ud-Din Shams [ra] in his introduction to the book said:

To celebrate the occasion, the Promised Messiah [as] wrote the historic poem called Mahmud Ki Amin which is a master-piece of Urdu poetic literature, full of Divine secrets. To this day, the followers of the Promised Messiah [as] recite verses from this poem on the occasion when their children complete the first reading of the Holy Qur’an, as well as on other occasions.

“On June 7, 1897, the eldest son of the Promised Messiah [as], Mirza Bashirud-Din Mahmud Ahmad [ra] (who later became the Second Caliph) completed the first reading of the Holy Qur’an. This occasion was celebrated with great rejoicing and a number of Ahmadis from out side Qadian also came to take part in this function.”

Jalsa-e-Ahbab (A Gathering of Friends) Background June 20 and 21, 1897, were declared to be the dates on which the Diamond Jubilee of Queen Victoria was to be celebrated through out India. So the Promised Messiah [as] issued a leaflet on June 7, 1897, asking his followers to reach Qadian before June 20 for this purpose.

The Book The book gives particulars of the gathering, which was held in Qadian.

In response to his call, 225 Ahmadis gathered at Qadian on June 19, 1897, from distant parts of India. Meetings were held on June 20, and lectures were delivered in six languages, Urdu, Arabic, Persian, English, Punjabi and Pashto.

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The speakers included Hadrat Maulavi Hakim Nur-ud-Din, Maulavi ‘Abdul Karim, Maulavi Burhan-ud-Din of Jhelum and Maulavi Jamal-ud-Din. A congratulatory telegram was sent to Lord Elgin, the Viceroy of India, on June 20, 1897. Prayers were offered and the poor of the town were fed throughout June 20-22, and a feast was held on the June 21. Streets, mosques and houses were illuminated on evening of June 22. In short, this blessed gathering continued from June 20 to June 22, 1897 and it was organised with a joint contribution from the followers of the Jama’at. A beautifully bound copy of the Promised Messiah’s [as] book Tuhfa-e-Qaisariyyah was sent to Queen Victoria through the Deputy Commissioner in celebration of the auspicious occasion. Copies of the

Quick Facts Title: Mahmud Ki Amin (Mahmud’s Amin) Pages: 8 Volume: 12 Book Number: 6 Progressive Number: 45 Language: Urdu Year written: 1897 Year printed: 1897 Press: Diya’ul-Islam Press, Qadian

Quick Facts Title: Jalsa-e-Ahbab (A Gathering of Friends) Pages: 32 Volume: 12 Book Number: 5 Progressive Number: 44 Language: Urdu Year written: 1897 Year printed: 1897 Press: Diya’ul-Islam Press, Qadian book were also sent to the Viceroy and the Lieutenant Governor of the Punjab.

(Life of Ahmad by A.R. Dard [ra], edition of 2008, pp. 538-539

Books of the Promised Messiah [as]

Hujjatullah (God’s Final Argument) Background On the death of Pandit Lekh Ram, the Promised Messiah [as] warned those who opposed him that they were in reality at war with God. He invited them to test his claim and believe in him. Maulavi ‘Abdul Haq Ghaznavi wrote a highly abusive poster against the Promised Messiah [as] in which he raised silly objections and challenged the knowledge of Arabic of the Promised Messiah [as], and invited to hold a contest in Arabic with him so that the question could be established who knew Arabic better. The Promised Messiah [as] immediately accepted the offer of a contest and said that since he had no knowledge of Arabic and that he was an illiterate according to Maulavi ‘Abdul Haq Ghaznavi, if as a result of the contest he was overwhelmed in the debate, which would be nothing short of a miracle of God, then the Maulavi would have to offer his hand in Bai’at and join the Ahmadiyyah Jama’at. Maulavi ‘Abdul Haq Ghaznavi and his friend, Shaikh Najfi, a Shia, remained silent and refused to honour his own invitation to hold a contest.

The Book

quality and the scholar swearing in such manner will be seized by divine punishment within 41 days, then if he survives I will burn all my books and will seek repentance on their hands, this will settle daily bickering between me and them and if they do not advance to accept the challenge then their falsehood would be exposed to public. He allowed them to appoint a professor of Arabic to act as a judge and let him make his award under solemn oath. The Promised Messiah [as] said if the adjudicator declared that the work of his opponents was superior to his, he would pray to God and if the judge was not then overtaken by the wrath of God within a period of 41 days, he would burn all his books and stand condemned. But no one had the courage to accept this daring challenge. In this book, which bore the title of Hujjatullah, the Promised Messiah [as] spoke of the various signs which God had shown in his favour. He also pointed out the error of his Shia opponents. In a graphic and eloquent manner he explained that the Shia beliefs were not right, because the Caliphs, Hadrat Abu Bakr [ra], Hadrat ‘Umar [ra] and Hadrat ‘Uthman [ra] were the rightful Caliphs and Hadrat ‘Ali [ra] had acknowledged them so.

Quick Facts Title: Hujjatullah (God’s Final Argument) Pages: 112 Volume: 12 Book Number: 3 Progressive Number: 42 Language: Arabic (with translation in Urdu) Year written: 1897 Year printed: 1897 Press: Diya’ul-Islam Press, Qadian

The Promised Messiah [as] offered them a fresh sign. He wrote this book in Arabic which he began on March 17, 1897 and completed on May 26, 1897, and asked his opponents, particularly Maulavi ‘Abdul Haq Ghaznavi and Shaikh Najfi, (both had written abusive letters to the Promised Messiah [as] and made assertions that he did not know Arabic) and Maulavi Muhammad Hussain Batalavi, to produce a book at least comparable to his Arabic and produce the like of it in the same manner within three or four months, then they can treat me as a liar. Further, they were welcome to enlist aid from anyone in producing a book of similar size, using prose and poem and invite Professor Maulavi ‘Abdullah or any one scholar who can swear that their written book was superior or even equal to mine in Tariq Magazine November 2011

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Books of the Promised Messiah [as]

Tuhfa-e-Qaisariyyah (A Gift for the Queen) Background Hadrat Jalal-ud-Din Shams [ra] in his introduction says: raison d’être of the advent of the Promised Messiah [as] was to highlight the message of the Unity of God and to find new ways and means of spreading the Word of God, therefore the Promised Messiah [as] seized the opportunity of celebration of Diamond Jubilee of Queen Victoria and wrote this book to spread the Word of God and the message of Islam.

The celebration of the Diamond Jubilee of Queen Victoria by the Promised Messiah [as] was not an affair to be taken lightly. He made it quite clear that he was not a sycophant looking for material reward. He said on this occasion that as he was the viceregent of God, therefore, he was above all earthly kings and worldly potentates; but as a citizen of India, he thanked the Queen for the peace, freedom and security, which he had enjoyed during her long reign. He sincerely prayed for her true prosperity and happiness. For those, who see this with disapproval, the words of his central prayer for the Queen on this occasion are worth quoting: “O Almighty God! Thou art all Powerful, we beseech Thee that Thou mayest so turn the heart of our gracious Queen that she may give up all creature worship and see the light of Islam. Let her believe in the One God and His Messenger, Muhammad, till the end of her days.”

The Book He used the book as a vehicle to highlight the excellences and beauties of Islam. In order to attract her attention, the Promised Messiah [as] wrote: “I have met Jesus [as] several times in visions. I have talked to him and asked him about his real claim and teaching. It is an important fact, and it should not be treated lightly, as Jesus condemned the doctrines of the Atonement, the Trinity and his sonship and declared that such doctrines were a pure

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fabrication. This evidence of my visions is not a baseless thing. On the contrary, I feel sure, that if an honest seeker after truth comes and stays with me for some time and wishes to see Jesus in a vision, he can, through the blessings of my attention and prayer, see Jesus and even talk to him on these points and take his evidence.”

(Life of Ahmad by A.R. Dardra, edition of 2008, pp.539-540)

Specimen of Writing It is an attractive principle that promotes peace and lays down the foundations of good accord and helps moral conditions that we should accept as true all the prophets, whether they appeared in India or Persia or China or in any other country, and God established their honour and greatness in millions of hearts and made firm the roots of their religions and let them flourish for centuries. This is the principle that the Holy Qur’an has taught us and according to this principle, we honour the founder of every religion which has become well established, whether of the Hindus or of the Persians or of the Chinese or of the Jews or of the Christians. (Tuhfae-Qaisariyyah, p. 7, Ruhani Khaza’in, vol 12, pp. 259) Of the wonders which God has bestowed upon me, one is that I have met Jesus in a state of wakefulness which is called a vision and have talked to him and have ascertained from him his teaching. It is worth mentioning that Jesus is so horrified at the doctrines like Atonement, Trinity, and Sonship, as if a great falsehood had been fastened upon him. This evidence of vision is not without support. I believe firmly that if a sincere seeker after truth would come and stay with me for a period and would wish to meet Jesus in a vision he could do so through the blessings of my supplications and attention. He can also talk to him and receive his assurances with regard to his teachings, for I am a person in whose soul, the soul of Jesus is reflected.(Tuhfa-e-Qaisariyyah, p. 21, Ruhani Khaza’in, vol. 12, pp. 273)

Quick Facts Title: Tuhfa-e-Qaisariyyah (A Gift for the Queen) Pages: 31 Volume: 12 Book Number: 4 Progressive Number: 43 Language: Urdu Year written: 1897 Year printed: 1897 Press: Diya’ul-Islam Press, Qadian

These books are available online on Alislam library

www.alislam.org/library/

7  Information & Announcements

Khuddam Calendar

Tariq Magazine November 2011

47

Chanda Reference Guide

Information & Announcements

All chanda rates given below are monthly (unless otherwise stated) and are based on net income. This document is only a reference guide and some aspects may be subject to change. Latest Chanda rates as well as a Chanda Calculator are available at www.khuddam.org.uk/ finance. Various additional appeals take place from time to time as the need arises.

Table 1: Chandas payable via Majlis Khuddamul Ahmadiyya UK (payable to: “MKA UK”) Chanda

Monthly Rate

Chanda Category

Additional Notes

Khuddam Chanda 1.00%

Obligatory

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

Ijtema Chanda

0.25%

Obligatory

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

Tariq Magazine

50p

Optional

Year ends Aug 31 - Subscription for Tariq Magazine which is mailed out periodically to subscribers

Table 2: Chandas payable via Ahmadiyya Muslim Association UK (payable to: “AMA UK”) Chanda

Monthly Rate

Chanda Category

Additional Notes

Zakat

2.5%pa

Obligatory on those that qualify

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

Fitrana

£1.50pa

Obligatory on those that can afford

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

Chanda Aam

6.25%

Obligatory

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

Wasiyyat

10% - 33%

Obligatory

Paid instead of Chanda Aam. Also owed on value of assets as part of one's will. Year End: June 30th.

Jalsa Salana

0.83% (1/10th of 1 Obligatory months income pa)

Year End: June 30th

Tehrik-e-Jadid

1.67% (20% of 1 month paid over year)

Students Recommended: £30pa Unemployed Recommended: £50pa Khuddam Special Subscribers: £500 pa Year End: October 31st

Waqf-e-Jadid

No prescribed rate Optional

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

Eid Fund

£10 per Eid

Obligatory on those that are earning

Must be paid before Eid by all earning members

Fidiyya

£60 (per Ramadhan)

Obligatory on those that can afford

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

Qurbani

£50 est (depends on country targeted)

Obligatory on those that can afford

Contribution required from those that can afford. Can vary depending on target country

Sadqa

No prescribed rate Optional

Optional

To ward off calamities & privations

november

2011

vol. 17 | issue 1

The final session for the UK and Germany National Ijtemas were held simultaneously. Seen here are the UK Khuddam following the Khuddam pledge being lead, live from Germany, by Hadhrat Khalifatul Masih V [atba]

Hadhrat Khalifatul Masih II [ra]

A nation cannot be reformed without first reforming its youth

www.khuddam.org.uk