Tariq Magazine - VOL 21 – ISSUE 1 – 2017

Issue

#01

VOL 21 ISSUE 1

JANUARY 2017

this issue ADDRESS OF HUZUR [atba] ON MKA NATIONAL IJTEMA 2016 08 NEW YEAR’S BEST PRACTICES

15

MY EXPERIENCE IN AFRICA

25

RIDE4PEACE CUMBRIA

27

www.tariqmagazine.org.uk

Articles

13 14 15 23 25 27 28

29

Rise of the Sun

A Separate Community

New Year’s Best Practices Introduction to the Books of the Promised Messiah [as]

My Experience In Africa

Ride4Peace Cumbria

AMSA Student Retreat 2016

The Diary

Featured Articles

02 06 08

Editorial

Writings of the Promised Messiah [as]

Pearls of Wisdom

2

Editorial

Dear Brothers

[salam]

Majlis Khuddamul Ahmadiyya (UK) Baitul Futuh, 181 London Road,

The Promised Messiah [as] has stated:

Morden, Surrey

“The purpose of God Almighty in setting up this Jama‘at is that the true understanding of God, which has disappeared from the world, and true righteousness and purity, which are not to be found in this age, might be reestablished. Arrogance is rife throughout the world. The divines are caught in the pride and vanity of their learning. You find that the condition of the mendicants belies their objectives. They are wholly unconcerned with selfimprovement, and all the disciplines which they have devised are error and innovation. They are only words and form and have no spiritual reality. Their exercises and devotion have a different form altogether like meaningless repetitions which cannot be traced back to the Holy Prophet [saw]. I find that they pay no attention to inner purification, nor can their artificial disciplines purify their hearts, nor can they acquire the light of true understanding through them. This age has become empty of true righteousness and purity. The way of the Holy Prophet [saw], which is the means of purification, has been discarded. Now God Almighty desires that the time of Prophethood should be revived in this age and the same righteousness and purity should be re-established. Thus, the purpose of God Almighty in setting up this Jama‘at is that through it the lost understanding might be re-established in the world.”

(Taqrirein, pp. 21-22)

SM4 5HF Tel: 020 8687 7843 Fax: 020 8687 7889 Email: tariqmagazine@khuddam.co.uk Registered Charity Number: 1135657

Sadr Majlis Khuddamul Ahmadiyya UK Sahibzada Mirza Waqas Ahmad Sahib

Mohtamim Isha’at & Editor Hamid Chaudhry Editorial Team Adeel Shah Fatir Chaudhry Abdul Quddus Arif Proof Reading Zafrulah Khan Abdul Quddus Arif Design and Layout Muhammad Akram Anjum Daud Ahmad Hafiz

[ameen]

Mansoor Javed

[wasalam] Hamid Chaudhry The Editor 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.

3

Qur’anic Verse

And hold fast, all together, by the rope of Allah and be not divided; and remember the favour of Allah which He bestowed upon you when you were enemies and He united your hearts in love, so that by His grace you became as brothers; and you were on the brink of a pit of fire and He saved you from it. Thus does Allah explain to you His commandments that you may be guided.

(The Holy Qur’an, Chapter 3, Verse 104)

Saying of the Holy Prophet [saw]

4

ِ ‫ہللا ت َ َع ٰایل َع ْن ُه قَا َل قَا َل َر ُس ْو ُل‬ ‫ہللا‬ ُ ‫ض‬ َ ِ ‫ع َْن أَ ِ ْب ُه َرْي َر َة َر‬ ‫ أَ ْی َن الْ ُم َت َحاب ُّ ْو َن ِ َب َل ِ ْل؟ الْ َی ْو َم‬:‫ہللا ت َ َع ٰایل ی َ ُق ْو ُل ی َ ْو َم الْ ِقیَا َم ِة‬ َ ‫ِا َّن‬ ‫ُأ ِظلُّه ُْم ِ ْف ِظ ِّ ْل ی َ ْو َم َل ِظ َّل ِا َّل ِظ ِّ ْل‬

Hazrat Abu Hurayrah [ra] narrates that the Holy Prophet [saw] said, “Allah the Exalted will ask on the Day of Judgement, ‘Where are those people that loved each other for the sake of My Honour and My Greatness? Today, there is no shade besides mine, and I shall give them protection under My shade of mercy”.

(Muslim Kitabul-Birr was Sillati, Bab fi Fadlil-Habb fillah)

5

Writings of the Promised Messiah [as]

“

Who is my friend? It is he who has accepted me before seeing any sign and has offered his life, property and honour in such a manner as if he had witnessed thousands of signs. These are my friends who found me alone and helped me, and found me sorrowful and consoled me, and being unacquainted honoured me like a friend. May God Almighty have mercy on them. If anyone accepts the truth only after witnessing signs, what is that to me and what reward will he obtain and what honour would he find in the presence of the Lord of Honour? Those alone have accepted me in reality who observed me with a discerning eye and weighed my words with intelligence and considered my circum-stances, and listened to me, and reflected and, on that basis, God opened their hearts to me and they joined me. He alone is with me who gives up his own pleasure for my pleasure, and makes me an Arbiter in whatever he does, and walks along my path, and is wholly devoted to me, and has discarded his own self. I am compelled to affirm with a sigh that those who seek clear signs will not be honoured by my Lord God with praiseworthy titles and honourable ranks which will be bestowed upon the righteous ones who recognized the hidden secrets and who smelled the fragrance of the servant (of God) who was hidden under His mantle. For example, what merit can be claimed by the one who offers his salutation to a prince whom he observes in his pomp and glory, surrounded by his men? Deserving of merit is the one who encounters him in the guise of a beggar and recognizes him. It is not within my power to bestow such insight upon anyone for it is only the One Who bestows it. Those whom He holds dear, He invests with the discernment of faith. These are the things through which those who are inclined towards guidance are guided and the same things become the cause of more crookedness for those whose hearts are crooked.

A’ina-e-Kamalat-e-Islam, Ruhani Khaza’in, vol. 5, pp. 349-350

”

7

Pearls of Wisdom Following is the address delivered by Hazrat Khalifatul Masih V [atba] on the occasion of National Ijtema Majlis KhuddamulAhmadiyya UK 2016

W

ith the Grace of Allah, we Ahmadi Muslims are the most fortunate of people, because we have been able to accept the Imam of the age, the Promised Messiah [as]. Who was sent to the world by Allah the Almighty in accordance with the prophecies made by the Holy Prophet Muhammad [saw] over 1400 years ago.

However, we should not be under any delusion or misconceptions regarding our faith. The reality is that our acceptance of the Promised Messiah [as] is meaningless if we do not strive to fulfil the purpose for which he was sent by Allah the Almighty. And what were the purposes for his advent, what were his objectives? Simply, it was for his followers to bring about pure and righteous changes within themselves, by fulfilling the rights of Allah the Almighty and of his creation. If we are not fulfilling these objectives or at least striving towards them, then our Bai’at at the hand of the Promised Messiah [as] is of little or no value. The truth remains that we can only fulfil the expectations of the Promised Messiah [as] and the objectives with which he was sent, if we truly give precedence to our faith over all worldly matters. This is a pledge which you are all very familiar with.

At our functions, Ijtema’at and other formal meetings the members of Khuddamul-Ahmadiyya vow to give precedence to their faith over all worldly matters.

And today you have just repeated that pledge once again. This covenant that you have made is a solemn undertaking and so these words that you repeat time and time again, should not be hollow but should have meaning and should be kept at the fore front of your mind at all times. With your conduct you should practically manifest this pledge, how then should a believer truly give priority and precedence to their faith over all worldly and material matters. How can this noble ambition actually be achieved, there is only one way, and that is for a person to understand and fulfil the rights of Allah the Almighty and the rights that he has bestowed upon his creation. We are truly fortunate that Allah the Almighty has enlightened us through his blessed and perfect Sharia, which he revealed to the Holy Prophet [saw] in the shape of the Holy Qur’an. The Qur’an has clearly told us what the rights owed to both Allah and to his creation are, and how they are to be fulfilled.

Therefore, it is incumbent upon all of us to study the Holy Qur’an as it is our pathway to success and salvation.

It is that spiritual light that has shown us the true meaning of prioritising our faith over all worldly affairs. It is our means of learning and our means of living. Always remember that the Promised Messiah [as] did not bring a new teaching, rather whatever he said and whatever he taught was based upon the original teachings of the Holy Qur’an. When he showed us how to fulfil the rights of Allah and of his creation, it was on the basis of the Qur’an itself. Thus every one of us must ensure that we read the Holy Qur’an regularly and seek to learn its deeper meanings and thereafter try to act upon all of its teachings. Today if our hearts and minds can be purified, and if righteous changes can emerge within us then it is only possible by reading and understanding the word of God Almighty. In this short time, it is not possible for me to explain all of the blessed teachings of the Qur’an that a believer should adopt. However, I will mention a few of its teachings which every Ahmadi Muslim should seek to inculcate and live by.

In Surah Al-Mu’minun Verse 2 of the Holy Qur’an, Allah the Almighty has said; ‘Successful indeed are the believers.’

This verse is very clear, wherein it states that the true believers are those who are successful and who prosper.

However, the question that arises is, who are the true believers? Who are the people that can claim success?

Is it enough to merely proclaim the Kalima Tayyiba, our declaration of faith, that there is no god save Allah and Muhammad [saw] is his messenger? Or is it sufficient if a person in addition to reciting the Kalima also declare that they have accepted the Promised Messiah [as] and Imam Mahdi in accordance with the prophesies of the Holy Prophet [saw]? The truth is that such verbal declarations on their own are not

enough. Rather, they must be accompanied by practical manifestation of one’s faith. Most Graciously Allah has informed us of the qualities that a believer must possess. Thus having stated that successful are the believers, in the very next verse of the Qur’an in Chapter 23 Verse 3, Allah the Almighty says; ‘Who are humble in their prayers.’

Here Allah the Almighty has made it abundantly clear that to be classed as a true believer a person needs to offer their prayers with humility and sincerity. They must submit before Allah the Almighty with the firm conviction that he is the possessor of all powers. A believer should turn towards him with complete humility over awed by His Divine Majesty, from the depth of their heart they should implore him and him alone. Being humble in prayers requires that when a person bows before his Lord he keeps in mind all of his sins and weaknesses, and recognises that he is weak and nothing without his Lord’s Grace and Mercy.

Similarly, in Chapter 23 Verse 10, Allah the Almighty has spoken of believers by saying; ‘And who are strict in the observance of their prayers.’

Thus it is absolutely essential for a believer to be regular in his 5 daily prayers. Furthermore, it is necessary for them to offer their prayers in congregation as much as possible. In terms of congregational prayers, according to the Hadith of the Holy Prophet [saw] the rewards and blessings of such prayers are many times greater than those offered individually. There is also further underlying wisdom in this teaching whereby congregational prayers are a means of bringing people together and establishing unity. In this way congregational prayers become a symbol of the strength of a community. Members of Khuddamul-Ahmadiyya are at an age and period in their lives where they have the most physical strength and also the greatest potential to progress and advance in all spheres of their lives. It should not be difficult for them to fulfil the obligations of the worship of Allah. And so all Khuddam and Atfal should be regular in their prayers and should offer them in congregation as much as possible. Every one of you should consider this to be a principle of paramount importance because it is through sincere worship that the gates to heaven are unlocked.

Furthermore, in Chapter 23 Verse 4, Allah the Almighty has given another sign of a true believer; Allah the Almighty states that; ‘And who shun all that is vain.’

In this era immorality and vice has spread far and wide and has taken many different forms. One example is when people join together in groups to waste time indulging in counter-productive activities and idle gossips.

In our Jama’at there are sadly some people who have the bad habit of making unnecessary comments or who publicly speak ill of the Nizame-Jama’at or of their personal grievances with it. This is not in keeping with a believer and so our Ahmadi men and boys should avoid such ignorance and idleness and rather be example of virtue and piety. When you join together it should be to motivate one another towards righteousness and goodness rather than to lead one another astray. Even the young Khuddam and older Atfal should keep this in mind and keep good friends and good company at all times. Further there are many other vices and ills that are spreading immorality in today’s society and sadly they are increasing by the day. For example, the misuse of the internet and social media is becoming increasingly common and this includes inappropriate chatting between boys and girls online. Similarly, the internet is being used to watch indecent and immoral films including pornography. The smoking of cigarettes or the use of shisha are also examples of vices that are spreading. Furthermore, even the permissible things can cause harm if they are misused. One example of this is where a person stays awake late into the night watching television or surfing the internet and then fails to wake up for the Fajar prayer, even if what they were viewing was not bad in itself. The end result is that they are moving away from righteousness and in this way the permissible act becomes immoral and not in keeping with the status of a true Muslim. In essence anything at all that has poisonous or detrimental effect on a person’s mind is included in what the Holy Qur’an has deemed as vein.

In Chapter 23 Verse 6, Allah the Almighty has stipulated another sign of a believer. Allah the Almighty states; ‘And who guard their chastity.’

“

...we Ahmadi Muslims are the most fortunate of people, because we have been able to accept the Imam of the age, the Promised Messiah [as]...our acceptance of the Promised Messiah [as] is meaningless if we do not strive to fulfill the purpose for which he was sent by Allah the Almighty. And what were the purposes for his advent, what were his objectives? Simply, it was for his followers to bring about pure and righteous changes within themselves, by fulfilling the rights of Allah the Almighty and of his creation...

”

To safeguard and protect one’s chastity and modesty is certainly not only the task of women but is also incumbent upon men. To guard one’s chastity does not only mean that the person should avoid sexual relations outside of marriage, rather the Promised Messiah [as] has taught us that it means that a believer should always keep his eyes and ears pure from anything that is indecent or immoral. As I mentioned earlier one thing that is completely obscene is pornography and to view it is to forgo the chastity of one’s eyes and ears. It is also wrong and against Islamic teachings of modesty for boys and girls to mix freely, to form relationships or inappropriate friendships. We say to Ahmadi ladies that they should observe pardah and I also advise this to our women and tell them to protect their modesty. However, in the Holy Qur’an even before Allah has instructed women to observe pardah he has instructed believing men to lower their gazes and to keep their hearts and minds free from lustful thoughts or intentions.

This is why Allah the Almighty has very clearly stated in Chapter 24 Verse 31 that;

‘Say to the believing men that they restrain their looks and guard their private parts, that is purer for them.

Surely, Allah is well aware of what they do.’

Whilst men have not been instructed to physically do pardah in the way that women have, the Qur’an has made it clear that they should purify their eyes and this means that they should not look at women in a lustful way and that they keep their minds pure and free from all forms of potential temptation. This is the pardah required of men and it is the means of protecting society from impurity, indecency and danger. No teaching of Islam can be considered shallow or superficial, rather every one of its teaching is underpinned by great wisdom and depth. Hence by telling men to lower their gaze Islam actually teaches self-control, because normally it is through sight that a man’s emotions and desires are stirred. To safeguard society from impropriety and wrong doing Islam has instructed both men and women to keep their eyes down amongst people of the opposite sex, or for that matter anything that may increase one’s lust and outside the prohibited degrees. Remember that modesty is an essential character trait of a Khadim and so you must avoid all things that violate the Islamic injunction of chastity. If you are successful in this, then you can claim true spiritual prosperity and advancement.

Two other major vices prevalent today are alcohol and gambling, here in the west they are both considered as normal, yet the Qur’an has very clearly forbidden them because both these vices have extremely far reaching and negative consequences. In Chapter 2 Verse 220 of the Holy Qur’an, Allah the Almighty has spoken of both these vices and said; ‘They ask thee concerning wine and the game of chance, say in both there is great sin and harm, and also some advantages for men but their sin and harm is greater than their advantage.’

The Arabic word Allah has used in relation to alcohol and gambling in this verse is ‘Isma’ This word means

something that is an obstacle or hurdle in the path of righteousness and virtue. Thus Allah the Almighty has prohibited alcohol and gambling because they are both a means of taking a person away from virtue. Certainly it could not be that on the one hand Allah instructed Muslims to adopt righteousness yet on the other gave them the license to utilise freely those things that pulled them in the opposite direction. In terms of alcohol where there is a legitimate benefit such as in certain medications it may be used to a limited degree, however otherwise it is completely forbidden in Islam because it is a means of taking a person away from morality, virtue and piety. For example, a person under the influence of alcohol will not be in a state of mind to offer his prayers or to spiritually progress. That is why when the commandment for the prohibition of alcohol was revealed the Holy Prophet [saw] strictly forbade his companions from drinking it, and most of us will have heard the magnificent standards of obedience with which they responded to this injunction. Without pause or hesitation those companions who previously drunk alcohol immediately shattered the barrels and vessels that contained their liquor. I have spoken of the spirituality ill effects of alcohol but today doctors and scientist also openly acknowledge its physical ill effect. It is said that thousands of brain cells are destroyed when a person drinks a glass of alcohol, and similarly its corrosive effect on the liver is well known. In terms of gambling it is prohibited because it is a means of recklessly wasting a person’s fairly earned and honest income or wealth. To gamble one’s wealth weather in casinos or in any other way like in play machines at service stations or shops, or playing cards with betting is to turn lawful and legitimate wealth into a means of immorality and wrong doing. It is as I said before an impediment of righteousness.

Similarly, in Chapter 5 Verse 91, Allah the Almighty states; ‘O ye who believe, wine and the game of chance and ideals, and divining arrows are only an abomination of Satan’s handiwork, so shun each one of them that you may prosper.’

Thus every Ahmadi man, woman or child must stay firmly away from such things, rather than seeking dishonest easy money through gambling you should seek to earn a living in a fair and honest fashion. Remember that the true Khadim is he who works hard with honesty and integrity at all times. If you truly desire to live your life according to Islam’s teachings, then you must discard all that the Qur’an prohibits and warns against. The rewards for such obedience are vast, in fact Allah has himself said that those who forgo what is unlawful shall attain true ‘fla’ which means success, prosperity, happiness and peace of mind. Naturally every person desires contentment and to be free from all anxieties and worries, and so it is Allah’s great favour upon us that he has revealed the Holy Qur’an so that we know how to pursue true happiness and prosperity. I have focused mainly on the issues that are affecting today’s society and today’s youth, however there are many other instructions given in the Qur’an and we should pay great heed to each and every one of them. We should seek to adopt all that the Qur’an advocates and we should reject all sinful acts that are not in keeping with the status of a believer and which take us away from Allah the Almighty and from his worship.

Moving on, I will now mention a few further points that all Khuddam should keep in mind so that they can always be amongst those people who continually advance and prosper. When Hazrat Musleh Maud [ra] founded Majlis Khuddamul-Ahmadiyya and indeed the other auxiliary organisations, it was with the intention that at every level of our Jama’at there ought to be a structure in place for the moral training and wellbeing of our Ahmadi men, women and children. In particular, our office bearers should remember that it was Hazrat Musleh Maud’s[ra] vision and desire that there should be Ahmadis within each auxiliary organisation who set the highest example for those around them and who train their peers in accordance with true Islamic teachings, some of which I have just mentioned. Our office bearers therefore have a great responsibility and a duty of care to those around them. One point I wish to emphasise is that every office bearer, no matter their age or rank must inculcate a spirit of true humility within themselves. Thus whether you are a local Qaid, a Mohtamim, the national Sadr or an office bearer of any other rank or position you must remain humble at all times. Allah the Almighty in Chapter 25 Verse 64 has said, that a distinguishing feature of his true servant is that they walk on the earth with humility and leave behind not a single trace of arrogance or pride. If anyone seeks to quarrel with them or to incite them into a dispute or argument, they respond only with peace and prayers through the greetings of Salaam. Rather than rising to hostilities or provocations they respond peacefully and walk on by with humility. Hence every Khadim and the older members of Atfal should remember this principle and seek to inculcate this great quality. No Ahmadi should ever be boastful or arrogant and nor should they be quarrelsome or aggressive. Whilst every Ahmadi has a duty to be humble, courteous and

gentle, of course the office bearers have a particular responsibility in this regard. The Khuddam office bearers should be of a standard that even if they are provoked and even if other seeks argument with them, they should respond only by offering peace and security through the greetings of Salaam before peacefully removing themselves from that environment. If our Khuddam office bearers adopt this attitude, then in the future our central Jama’at office bearers will be humble and kind. As members of Majlis Khuddamul-Ahmadiyya you should always remember that you are the second line of defence in our spiritual army and that one day you will have to move to the front lines. You are the people who one day will have to pick up the mantle of even greater responsibilities within our Jama’at and you must be ready for this. Your only weapons will be your humility and prayers alone. Furthermore, never take the opportunity to serve for granted, rather you should always consider the chance to serve the Jama’at to be a great privilege and blessing of God Almighty. And be mindful of the fact that it is your duty to set the very best example for others to follow. Every office bearer at every level of Khuddamul-Ahmadiyya should be a leading light who illuminates his surroundings. In this way every Majlis will contain people who are ever ready to serve the Jama’at and to sacrifice their time, wealth and honour in its service. As I have said the opportunity to serve the Jama’at in any capacity should be considered a great honour and blessing. Every office bearer should seek to understand his duties with honesty and dedication, and seek to strengthen the bond of brotherhood amongst Khuddam. Every Qaid or Nazim should have direct contact with the Khuddam and Atfal in his Qiadat or region and should be there to help and guide them and to bring them closer to the Jama’at.

Regrettably there is a significant number of Khuddam according to a survey, around 40%, who believe that there are not enough good role models amongst the office bearers. Perhaps they are referring to their local Qaids and Nazims or perhaps they are referring to the national Amila or Jama’at office bearers at either local or national level. Anyway whatever the reality, every office bearer from the national Amila all the way to the members of the local Amilas and of course Jama’ats main body of office bearers at every level should seek to be best possible role model for others to follow. The main body means the Amir Jama’at and local presidents and their Amilas.

In terms of the opinion I have just mentioned it is based on the views of the Khuddam themselves and I do not know if they are referring to their local office bearers or the national ones. None the less it is my opinion that with the Grace of Allah there are a significant number of office bearers amongst the Khuddamul-Ahmadiyya who conduct themselves well and who seek to fulfil their duties and who try to engage with their Khuddam.

However, there is always room for improvement and so each and every office bearer should continually seek to better himself and to raise the standards of those around them. If they fulfil their responsibilities in this regard, then they will be a means of protecting our future generations. Always keep in mind the Qur’anic principle given in Chapter 2 Verse 149 in which Allah the Almighty has said that every person has a goal and ambitions and that the target for believers should be to excel in virtue and that they should vie with one another in good works. Thus all Khuddam and Atfal should remember that to be classed as a true believer they must always have the ambition to excel in all forms of goodness and continually seek to better themselves spiritually and morally. Always keep in mind the fact that having accepted the Promised Messiah [as] in accordance with the prophecies of the Holy Prophet [saw] it is our duty to act upon all that he has taught us. May Allah enable all of you to follow the blessed guidance of the Promised Messiah [as] so that you may be included amongst the true believers. May Allah enable all of you to always fulfil the expectations of the Khalifa-e-Waqt and may Allah continue to shower his most choicest blessings upon every Khadim and Tifal.

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Rise of the Sun

T

he light of dawn was about to manifest itself upon the eastern horizon and the sun which 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.

It was now that the Holy Prophet [saw] had reached the age of forty and his disposition had attained the maturity of prophet hood and apostleship. It was among the last ten days of the blessed month of Ramadan and a 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’. The Holy Prophet [saw] responded, “I cannot read”, meaning, ‘I cannot bear this responsibility’. 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 clinched him very tightly, such as by embracing the Holy Prophet [saw] he would leave an impression upon his heart. After having confirmed that the disposition of the Holy Prophet [saw] was ready to accept this message, he released the Holy Prophet [saw] and said: “Read (i.e., speak or convey) thou in the name of thy Lord Who created. He created man from a clot of blood.

Aye! Read! And thy Lord is most honourable and eminent. Who taught man by the pen. Taught man what he knew not.”

After this dialogue the angel disappeared but the Holy Prophet [saw] was left in a state of deep anxiety and restlessness and his heart was panting, 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] “Cover me with a mantle! Cover me with a mantle!” When Hazrat Khadijah [ra] witnessed the state of her beloved husband, she became worried and quickly covered the Holy Prophet [saw] with a mantle.

When he was somewhat calmed and his anxiety had lessened, the Holy Prophet [saw] related the entire event to Hazrat Khadijah [ra] and in the end said, “I have begun to fear for my life”, but Khadijah [ra], who was well acquainted with the nature of the Holy Prophet [saw] , said: “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.”

Then Hazrat Khadijah [ra] 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 Hazrat Khadijah [ra] reached there with the Holy Prophet [saw], she said, “Brother! Would you kindly listen to your nephew?” He said, “Yes, what is the matter.”

The Holy Prophet [saw] related the entire occurrence. When Waraqah heard the entire account, he said, “This is the same angel who brought revelation to Moses [as]. O would that I had power. 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 and if I remain alive until that time, I shall assist you to the utmost of my capability.” However, Waraqah could not witness that time, because he passed away shortly thereafter.

Extract taken from The Life & Character of the Seal of Prophets Volume II by Hazrat Mirza Bashir Ahmad M.A. Page Number 167 - 169

A SEPARATE COMMUNITY

14

On June 7th, 1898, the Promised Messiah [as] issued a leaflet in which he wrote: 'With the grace of God and through His high favour our Community is growing fast in numbers so much so that it has now increased into thousands; and very soon, with God’s grace, it is going to multiply into lakhs. Therefore it appears proper that a suitable arrangement should be made for the marriages of the younger members in order to create a stronger bond of union between its members and to protect them against the evil influence of their relations and its evil consequences. Obviously it has now become impossible for our Community to contract marriages with people who, under the influence of the mullah opponents, have reached the limit of prejudice, malice, narrow-mindedness and enmity, unless of course they repent and join this Community themselves. This Community does not now depend upon them in any way. There are many among this Community who excel them in wealth, knowledge, position, family, righteousness and the fear of God. All Muslim castes are found in this Community. So there is no need for our Community to contract new relations of marriage with people who call us infidels and name us as Dajjal, or with those who do not say so themselves but are under the influence of such people and also praise them. 'It should be remembered that a man who cannot forsake such people is not worthy to be accepted as a member of our Community. Unless a brother forsakes his brother and unless a father part with his son for the sake of purity and truth, he is not of us. So let the whole of the Community hear that every truthful person must observe these conditions.'

In accordance with this declaration a register was opened at Qadian in which particulars of marriageable persons were noted and efforts were made to find suitable matches.

By 1900 the Community began to spread far and wide. Before this people joined the fold of the Promised Messiah [as] in ones and twos, but now in accordance with the prophecy, (Al-Nasr 110:3), 'People shall enter the religion of Allah in large numbers', they began to join his fold in scores and hundreds. In January 1900, through the preachings of Sayyid Abdur Rahim [ra], 408 persons joined the Community in a single day (Friday, the third of Ramadan, 1317 A.H.) at a village in the district of Cuttack, Orissa. In November 1900, 58 persons joined the Community at once from Malwar, Mysore.

In view, therefore, of the rapid progress of the Community it was considered necessary to give it a name. So the Promised Messiah [as] published an Ishtihar(advert) on November 4th, 1900, in which he declared that his followers should be known as the Ahmadiyya sect of Muslims or Muslims of the Ahmadiyya faith. He instructed his followers to call themselves by this name and also get themselves entered in the coming census record as such. He also drew the attention of the Government to the distinctive features of the Ahmadiyya faith with a view to removing all kinds of misunderstanding.

It was also explained in this leaflet that the Holy Prophet [saw] had two names, Muhammad [saw] and Ahmad [saw]. The first indicated glory—a phase which was manifested at Medina.

His enemies attacked him with the sword and they were destroyed by the sword. But the other name Ahmad [saw] indicates beauty—a phase which was manifested at Mecca. His second advent was to be a manifestation of Ahmad [saw], so it was proper that the Community be associated with that name.

His mission is that of peace and love and not of war and bloodshed.

Extract taken from Life of Ahmad[as] by A. R. Dard M.A[ra], Page 793-795

15

New Year’s Best Practices HOW THE NEW YEAR IS CELEBRATED IN THE WORLD AND GUIDANCE FOR AHMADIS

By Atif Rasheed

Chapter 31: Verse 35- Verily, with Allah alone is the knowledge of the Hour. And He sends down the rain, and He knows what is in the wombs. And no soul knows what it will earn tomorrow, and no soul knows in what land it will die. Surely, Allah is All-Knowing, All-Aware.

[59:19] O ye who believe! fear Allah; and let every soul look to what it sends forth for the morrow. And fear Allah; verily Allah is Well-Aware of what you do.

Various cultures, nations and people act in different ways at the turn of the New Year. We’re used to seeing grand fireworks displays across the world with parties, drinking and raucous merry making on the last night of the year.

What does the world really celebrate on the 31st of December? Is it that we made it through another year? Is it to say goodbye to it? Or is it just another excuse to go out and have a ‘good’ time? Every year, communities and nations go into the 1st of January in different ways.

The Chinese New Year will occur on Saturday, 28 January 2017. It’ll be the Year of the Rooster and varies each year because it is based on the lunar calendar like Muslims. Chinese New Year celebrations, also known as the Spring Festival, start on the 23rd day of the 12th lunar month of the Chinese calendar. It last for 15 days. They believe that a good start to the year will lead to a lucky year. The Chinese traditionally celebrated the start of a new year of farm work, and wished for a good harvest. This has now evolved to celebrating the start of a new business year and wishing for profits and success in various vocations.

By putting up red posters with poetic verses on doors, New Year pictures on their walls and decorating their homes with red lanterns, the Chinese see in the New Year. It is also a time to reunite with relatives so many people visit their families at this time of the year. They also carry out a thorough cleaning of their houses, similar perhaps to the ‘spring cleaning’ we know of. The cleaning is called "sweeping the dust", and represents a wish to put away old things, bid farewell to the old year, and welcome the new one. Praying in a temple during Chinese New Year is said to be a particularly blessed activity, and will lead to a smooth coming year. In Shanghai, China's biggest city, thousands flock to Longhua Temple, the city's biggest temple, to pray for good fortune.

The Islamic New Year is on the first day of Muharram - the first month in the lunar Islamic calendar.

Muslims welcomed the Islamic New Year 1438 with the sighting of the new moon on 3th October 2016.

Muharram is the first month in the Islamic calendar. Its tenth day is known as the Day of Ashura and commemorates Noah leaving the ark and God saving Moses from the Egyptians.

Muharram is also known as the month of remembrance and it is believed to be the most sacred month.

Muslims are not allowed to fight during Muharram and make a special effort to fast, pray or think about their deeds. Many Muslims engage in prayer or take extra time to read the Qur’an.

This is in contrast to secular traditions of partying, drinking and merrymaking with seemingly no purpose.

Muslims are reminded to always be wary of what they’re sending forth for the future. What we do today has a direct impact upon what happens to us in the future. So since we don’t ever know what the future holds or what they new year will bring, sagaciousness would be in preparing for it with hope, prayer and

resolutions.

The very purpose of Islam is to help one reform him/herself and create a positive and observable change in one’s life. This can’t happen without firm resolutions so new year’s resolutions are one ‘secular’ tradition we find in Islam also.

Most people break their new year’s resolution within the first month however. This is why the Holy Qur’an offers guidance and hope for those difficult periods when breaking a habit or permanently adopting a virtue becomes difficult: ‘O my dear son! observe Prayer, and enjoin good, and forbid evil, and endure patiently whatever may befall thee. Surely this is of those matters which require firm resolve. (31:18) Keeping to a resolution requires belief that it will lead to a good end ultimately. This is why Allah reminds us that ‘if you believe and be righteous, you shall have a great reward’. (3:180) When a person believes their actions will really produce the intended effects, only then does he have the determination and resolve to see his goal to the end. This is why belief has been made an essential prerequisite for achieving any objective otherwise one would hardly have the conviction needed for achieving great tasks. So when Allah promises a great reward, it's dependant on belief and constant effort towards the goal which will earn him the fruit of his hard labour.

So while making resolutions is commendable, keeping them is another matter. The Holy Prophet (saw) said, ‘Allah loves deeds which are done regularly, be they only a few’ - https://sunnah.com/ bukhari/81/54 And the Qur'an teaches that mere pledge making is meaningless unless carried out in full. After all, God isn't concerned with our words as much as out practical actions. The Holy Prophet (saw) preached what he practiced and practised what he preached. This is the reason he was so successful in bringing others from degeneration to vast avenues of progress.

As Ahmadi Muslims, we are encouraged to continually self examine ourselves and reform our conduct since we belong to the Promised Jama’at of the Messiah. Hazrat Khalifatul Masih[atba] continually reminds us to keep progressing and reforming ourselves so we may be like the companions as the Promised Messiah[as] desired.

The Promised Messiah[as] advised: 'If you wish to attain success in this world and the next and to win over hearts then adopt purity. Use you sense and follow the instructions of Word of God. Improve and develop yourself and also be a good role model for others. Then alone will you succeed…thus develop your heart. If you wish to influence hearts inculcate strength of practice because without strength of practice verbal strength or physical strength cannot avail anything. There are hundreds of thousands of verbose people. Many are called maulawi or ulema who stand on pulpits and having given themselves grand titles, they deliver sermons. They say shun arrogance, pride and foul deeds. However, ascertain what their own practice is and their own actions are by the fact as to how much their words influence your heart!'

(Malfoozat, Vol. I, p. 67)

'Had such people have strength of practice and had they practiced before they preached, what would have been the need to state in the Holy Qur'an: '…why do you say what you do not do.' (61:3) This verse explains that there were people in this world who preached what they did not practice, as indeed there are such people and will be in the future.' (Malfoozat, Vol. I, p. 67) 'Listen to what I say and remember it well that if man's words are not heart-felt and he has no strength of practice, his words will have no impact. This is what proves the tremendous veracity of our Holy Prophet (peace and blessings of Allah be on him) because the way he won over hearts has no parallel in the history of mankind. And all this came to pass because there was complete conformity between his word and deed.' (Malfoozat, Vol. I, pp. 67-68) In the current world climate, we should strive to make pledges of reformation and peace. Then carry them out faithfully, with patience and prayer as Allah says He is with the patient. In this regard, the Khulafa have given guidance and set beautiful examples for us on how best to see in the new year.

Once, in his youth, Hazrat Khalifatul Masih IV[rh] during his stay in London was in town on the New Year’s Eve. When it was time for the New Year he took a newspaper and put it on the floor and performed some ‘Nawafil’ prayers (voluntary prayers). After finishing he saw one English man in tears watching him. He asked him what the matter was and the Englishman replied: “The whole world is getting drunk and you are the only one that remembers God at this time”.

The UK with its Christian roots is familiar with the value of prayer but only the Jama’at of the Promised Messiah today can really understand its true essence since the Promised Messiah (as) showed us the practical manifestation of the fulfilment of prayer and Ahmadis the world over today witness its blessings.

Today, Huzur[atba] offers guidance on how to act when the new year begins. He reminds us to consider how far we have made efforts to achieve the purpose of our lives in the previous year and what pledges we have made for the next one.

He said (speaking on 1 January 2010): “Today God has given us an opportunity to adorn the very first day of the year with prayers. Pray for yourself, for your family, for Ahmadiyyat, the true Islam. Pray for the environment, for the society and your country. A true believer prays for the country of which one is a citizen. These are the obligations that Ahmadis are entrusted with. Now, the permanence of the world, of mankind is with the prayers of an Ahmadi and it leads to Paradise. However, if we are not treading these paths ourselves, how can we show the way to the world?” https://www.alislam.org/friday-sermon/2010-01-01.html “We need to self-reflect how much we fulfilled our pledges last year and if there were any deficiencies how can we make good this year. The Promised Messiah (on whom be peace) said: ‘Only that person joins our Jama’at who makes our teaching his modus operandi and puts it in practice according to his strength and endeavour.’

May God overlook our weaknesses of last year and enable us this year to make utmost efforts to mould our lives according to the expectations of the Promised Messiah (on whom be peace).” https://www.alislam.org/friday-sermon/2015-01-02.html

Are you a budding writer?

Get your regional activities noticed Inspire future generations Tariq Magazine is the voice of Khuddamul-Ahmadiyya. It is your magazine and it needs your input and feedback. We need regular content to make the magazine bigger and better and together we can achieve this if we all make an effort. If you are holding any event, function or gathering just grab a camera and send in a report and get your local or regional activities featured.

Do you have a subject that really interests you? Why not tell us about it and prepare an article for others to share your passion!

tariqmagazine@khuddam.co.uk

Bradford North visits Liverpool Khuddam and Atfal from Bradford North spent a day in Liverpool on 30 October 2016. The day started off early in the morning at the world museum followed by a visit to Liverpool Jama’at centre where we were served lunch followed by nimaz. We then had a tour of Liverpool football stadium - Anfield. Post this we went to the waterfront and enjoyed an evening walk.

Alhamdolillah all Khuddam and Atfal enjoyed the great day out.

Interfaith event, Sheffield

Litter picking session, Islamabad

Sheffield Qiadat held an interfaith event on 19 November 2016, where members of different communities walked to Sheffield Mosque in order to explore the community’s perspectives. A brief introduction of the Jam’at was given to the guests by Dr Faran Rizvi and tour was organised for the guests to view the whole mosque. A Q&A session was also held for the guests to ask various questions about the beliefs and organisational structures of our community. Finally, refreshments were served to all the guests who attended today. Alhamdolillah it was a successful event in which we got to deliver the message of true Islam.

On 22 october 2016 Khuddam and Atfal from Islamabad region cleaned the area around the Farnham Railway station. The council were very pleased and laid on cakes and tea for everyone.

Alhamdolillah on the day MKA Islamabad met the members of a local charity who were also litter picking and they invited MKA Islamabad to come to their next Members meeting as guest speakers to introduce the jamaat to them and to discuss ways in which both organisations could work together to serve the local community.

Poppy collection, Worcester Park Qiadat On Saturday 12th Novemver 2016 Khuddam from the Qiadat went for poppy collection. Collection took place at Oxford underground station. Overall it was a great experience, as people were very friendly and a good amount was collected.

Homeless feeding sessions, South Region By the Grace of Allah every Sunday, Khuddam from south region assist Croydon Nightwatch and feed more than 90 homeless people. Every fortnight the region cooks rice and lentils which is shared with the homeless. This venture has proven successful in terms of Tabligh and has created paths of building connections with different faith groups as well as other societies.

Poppy appeal collection launch 4 November 2016 saw the launch of poppy appeal collection at Fazal Mosque, London and across the country at various locations. In the nine-year partnership with the Royal British Legion, MKA UK members have raised over £200,000 for them through the Poppy Appeal.

Watford visit Elderly care centre MKA Watford arranged visit to Bupa Elderly care centre on 5 November 2016. Khuddam and Atfal visited the care centre in the morning where everyone was very inspired and happy to see us. After this all Khuddam and Atfal played pool, table tennis and football. After which Zuhr prayer was offered followed by a Dars and lunch. The day was thoroughly enjoyed by all.

Holy Qur’an Exhibition Alhamdulillah on 13 October 2016, Islamabad Jama’at and MKA Islamabad region held an exhibition on The Holy Qur’an in University of Surrey. 40+ books Life of Muhammad [saw] , 30+ books Pathway to world Peace, a few copies of Islam’s response to contemporary issues, 20+ copies of Review of Religion, 100+ flyers and leaflets were distributed.

10+ subscription requests received for Review of Religion, and 4 requests received for a copy of The Holy Qur’an.

Fajar Fit, Jamia Qiadat

Poppy appeal collection, Watford

Interfaith event, Sheffield

Discussion session, Watford

Atfal Class Morden and Sutton Qiadats

Atfal class, Hartlepool

Waqare Amal session Darul Barakat Mosque

Homeless feeding session

Tree planting session, Milton Keynes

Atfal taleem class, Slough

Poppy appeal collection, Nottingham

d

Tabligh Stall, Bristol

Bradford North visits Liverpool Football stadium

Donation at Oldham food bank, Manchester North

Fajar Fit, Birmigham West

Khuddam and Atfal BBQ, Scotland

Yorkshire khuddam selling Poppy’s with the army

23

Introduction to the Books of The Promised Messiah [as] ITMAMUL-HUJJAH (THE FINAL ARGUMENT)

BACKGROUND In 1894, a Maulavi of Amritsar, Maulavi Rosol Baba, wrote a book entitled Hayatul-Masih, in which he contended that Jesus Christ is alive and sitting in heaven. This Maulavi was among those nine bad Maulavis who had been mentioned in another book, Anjam-e-Atham (End of Atham). This Maulavi issued a challenge to the Promised Messiah[as] in this pamphlet to demolish his arguments about the fact that Jesus Christ is alive.

THE BOOK The Promised Messiah[as] wrote another of his epoch-making books, in which he demolished point by point the arguments advanced by Maulavi Rosol Baba in the book Hayatul-Masih. The Promised Messiah[as] extensively quoted from the Holy Quran, the hadith and the Sayings of the respected scholars and divines to support his contention that Jesus Christ died a natural death and did not die on the Cross and is not sitting in heaven as believed by most Muslims. Maulavi Rosol Baba had the audacity of offering a prize of Rs. 1,000 to the Promised Messiah[as] for writing a book in refutation of his own. The Promised Messiah[as] accepted the challenge promptly and observed that he was prepared to accept Maulavi Muhammad Hussain Batalvi - his sworn enemy - as a judge in this contest and asked Maulavi Rosol Baba to deposit the money (Rs.1,000) with a third party but he failed to do so.

He said that the only condition he proposed for winning this prize was that Maulavi Muhammad Hussain Batalvi and Maulavi Rosol Baba read his book from the first page to the last, and then they should take an oath at a public meeting that they believe that Jesus Christ was alive and that the book written by the Promised Messiah[as] did not convincingly demolish the arguments advanced by Maulavi Rusul Baba.

Furthermore, these Maulavis while taking an oath, should also state that “if what I have stated is a lie, then I pray that I might die as a leper or become blind and people attending the meeting should say “Amin, Amin” on this prayer. If, on the expiry of one year, neither of these people die, then the amount announced by Maulavi Rusul Baba would be refunded to him and the Promised Messiah[as] would be open to any penalty.”

Extract taken from An Introduction to the Hidden Treasures of Islam pages 134 - 135

“ Nations cannot be reformed without the reformation of its youth” Hazrat Musleh Ma’ud [ra]

“This covenant that you have made is a solemn undertaking and so these words that you repeat time and time again should not be hollow but should have meaning and should be kept at the forefront of your mind at all times. With your conduct you should practically manifest this pledge.”

“It is incumbent upon all of us to study the Holy Quran, as it is our pathway to success and salvation. It is that spiritual light that has shown us the true meaning of prioritising our faith over all worldly affairs. It is our means of learning and our means of living.”

Concluding Address delivered by Hazrat Khalifatul Masih V[atba] at the occasion of Majlis Khuddamul-Ahmadiyya UK National Ijtema 2016

25

My experience in Africa

By Waqas Khokhar, Milton Keynes

L

ast half term, I was given a life changing opportunity to volunteer with Humanity First.

From a young age, I have always had the drive to visit Africa especially for Waqf-e-Arzi. One of the main reasons for this is that, my mother and father and my older sister had the opportunity to live in Africa before I was born. My father is a Murabbi Silsila and he was posted in Ghana in the 1970's and also in Kenya. Up to this day, whenever my parents speak about their time in Africa, their eyes swell up with tears of joy and they spend hours reminiscing about how lovely the people of Africa are and how strong their faith is as well as telling me personal stories of the love that the African people have for Khilafat and the jamaat in general.

This is why, when I heard of the opportunity to go to Africa to volunteer as a teacher in local school, I did not hesitate and immediately pushed to go as soon as possible.

Recently, I was involved in one of Humanity First's knowledge for life programmes. Within this program, the charity has been supporting primary and secondary schools in countries in Africa, South America, and some of the poorest parts of Asia. I was involved in a classroom transformation project in a school in a remote village called Yopougon in Abidjan in the Ivory Coast, West Africa. Prior to this school being built a few years ago, there were no other schools in the area so none of the local children received an education.

The school was built by the Ahmadiyya Muslim Association of Ivory Coast. The school is actually built on a small part of a large plot of land that has been acquired by the Jamaat which Huzoor [atba] has named Mahdi Abad. This is also the site of the annual Jalsa Salana Ivory Coast.

Along with this school, there is also another small school for local Ahmadiyya Youth to train to become Muallim's with a view to attending the international Jamia in Ghana. It was a humbling experience to meet these young Ahmadi boys and men who are so dedicated to their faith and who are always willing to give you time and help in any

way that they can. When one of the local Missionaries asked the boys, what it would be like for them if Huzoor was to visit them here? The boys were speechless at first and became emotional - I could see their eyes filling up with tears. Then one of them replied by saying, “We cannot describe how happy we would be”. Their love for the Jamaat and for Khilafat was indescribable.

The school that I was working in is called Ècole Primaire Volontaire Ahmadiyya Mahdi Abad. The school is nothing like any schools that we know of here in the UK, it is simply a few rooms made with bricks and cement with steel sheet roofs. The aim of the classroom transformation project that I was involved in was to transform some of the classrooms to make them look more appealing to children and to make education more accessible to all.

I started off by employing a local painter to help me with the job at hand. We set off to try and acquire some paint and tools to do the job, but in Africa even the smallest of jobs can be a challenge.

We eventually bought some paint, paint brushes and some other tools and we started off by painting the walls of the classroom. Further to this, to make the classroom look more appealing to the children, we painted some pictures on the walls. We also then went out and bought some educational posters which we put up in the classroom, again making the classroom look more appealing and making education more accessible to all the children. Both the staff and the children of the school responded very well to their new rooms, some of them even getting emotional at the fact that their classroom was so beautiful. The teachers told me that they will now be fighting over who will be teaching in this room.

During my time in Africa, every day came with new challenges. Even getting to the school itself was a major challenge and was not possible without a large 4x4 vehicle since the school was at the top of a valley and there were no roads that led to it.

There are different priorities in people's lives in

Africa, and one of them being simply to survive the day.

Being a teacher here in the UK, I can say that we take many things for granted, education being one of them. In places such as Africa being given the opportunity to attend school is a privilege, one which none of the students takes lightly. By the Grace of Allah, it is only the Ahmadiyya Muslim Community who are building schools in such large numbers in African countries and who are continuing to improve these schools.

African people value so much the institutions of family and traditions. They treat everybody with the respect that people deserve and they’re so grateful for the simple things in life, like someone buying oranges from them or being able to stand on their own two feet (literally). It was an eyeopener for someone like me who gets caught up with the busy technology led lives that we lead here in the U.K. For me, this trip to Africa was a life changing experience, and I'm hoping to go back again soon to volunteer in a different school. I really enjoyed talking to the children about their future prospects, even though there was a slight language barrier, it was easy for us to understand each other. It was amazing to hear how some of the children planned to work hard so that they could provide more for their families and even one-day be able to send their own children to very good schools so that they could become professionals when they grew up - it was truly inspirational to hear this from them and it just reiterated the fact that we here in the UK take not only education but many other things for granted. The African people have so much to teach us and indeed we can learn so much from them. Not only about how to live our lives day to day but also to never forget God. The African people have so much faith in God that one of the Khuddam was telling me that even with every breath that he takes, he is appreciative of the clean air that God has given him, it was truly inspiration to speak with and spend time with these loving, caring people.

Even though I was only out there for a few days and the work that I carried out was very minuscule according to my standards, I know that it made a huge impact on the lives of the teachers and students of the school. As I was leaving, it was quite emotional for me to leave after spending time with such lovely people. One of the teachers hugged me and thanked me greatly for the work that I had done. He went as far as to say that whenever he comes into this classroom he will see my face. He made me promise that I would come back to visit them as soon as I can, which I did.

Overall, visiting Africa for Waqf-e-Arzi was one of the best experiences of my life. It was a very humbling experience and has not only enabled me to be even more thankful for all the bounties that God has given me without even asking but it also enabled me to push myself to my own limits, if not beyond, to try to help others in any way that I can.

Overall an experience that I will never forget.

Finally I would just like to say that after visiting Africa, I can say that in Africa, the struggle is real!

If any of you would like to get involved in any of the projects run by Humanity First, please do contact myself or the Humanity First office.

27

Ride4Peace Cumbria

B

y the Grace of Allah Majlis KhuddamulAhmadiyya UK held Ride4Peace event in Cumbria on 8 and 9 October 2016. The Ahmadiyya Cycling Club has organized series of rides under the banner of Ride4Peace this year.

Day 1 of the ride started from Kendal after an opening session which was attended by leader of the Liberal Democrats, Tim Farron. The route took cyclists through some of the iconic towns of Cumbria including Windermere. The route on Day 1 also saw one of the toughest climbs in the country called “The Struggle� which saw cyclists climbing about 1500ft over a distance of 2 miles. This was one of the most difficult climbs done by the cycling club. Cyclists completed 50 miles on day 1 reaching another famous town of Cumbria, Keswick. This was the point for the overnight stay.

At reaching Keswick a reception was held in St. Herbert's School in Keswick. A number of officials and members of the local community attended the reception which was to recognise the work done by MKA UK. An amazing gesture of welcome was made by the pupils of the school where by every student in the school had written a welcome note and these were placed on every seat. The students also included 4 year olds. One of the message written was "Welcome, Love for All, Hatred for None".

Day 2 of the ride started early in the morning and passed through scenic routes of Cumbria finishing in Appleby. Lunch and closing session was held in town hall here, local community members and officials of the town participated in this to commend efforts of MKA UK. This was a successful ride both for cyclists and Majlis Khuddamul-Ahmadiyya generally. Whereby the message of Islam was delivered to various people.

While cycling on the road people would question about who we are, and would wave from the road side. Alhamdolillah, the event was successful and its purpose to some extent was achieved.

Report by Chairman cycling club, Hamid Chaudhry

AMSA Student Retreat 2016

28

Report by Haroon Khan

T

he AMSA Student Retreat is an initiative launched by the Amoor-e-Tulaba and National Talim Department UK and was first held in 2015. By the grace of Allah the Almighty, this was the second AMSA student retreat held on 10 and 11 September 2016, and is an exclusive event for university students with a range of interesting discussions and fun-packed activities to increase the brotherhood within AMSAs both on a domestic and national level and ultimately making AMSA a more effective platform for Tarbiyyat and Tabligh. We aimed to equip incoming and current students about the challenges faced at university and the responsibilities of an Ahmadi student through interesting talks and exciting activities over this weekend.

Both weekend days kicked off with Tahajjud in which nearly all the students were in attendance, followed

by Fajr Namaz and Dars. After breakfast the activities started with team building exercises led by Syed Adil Ahmed sahib from the National Khidmat-e-Khalq team to create a bond between Khuddam and working together effectively. Next, the day officially started with introductions from Mohtamim Amoor-e-Tuluba, Anas Rana sahib and a short introduction to AMSA

by Umar Nasser sahib.Respected Dr Aziz Hafiz sahib then delivered a humorous, thought-provoking and engaging talk on his experiences with Humanity First and the challenges people face worldwide in comparison to Ahmadi students in the UK. This was followed by Zuhr Namaz, and a lunch of Pasta.

After lunch, a range of interactive discussions began such as: How to do effective Tabligh at university, what is AMSA?, effective CV building, and a cooking seminar to help students living out. All students took part in the activities with great enthusiasm. After sports, Magrhib and Ishaa Namaz were performed in congregation before a delicious dinner and dessert were served. The day ended with a quiz chaired by Ghalib Khan which all participants found very challenging.

On Sunday morning, students attended 3 sessions consisting of ‘Zorb Ball’, Capture the Flag and a 90 min tarbiyyat discussion regarding social situations chaired by respected Mohtamim Amoor-e-Tuluba, respected National Talim Secretary, and respected

Mohtamim Tarbiyyat. Following this lunch was served followed by Zuhr and Asr Nimaz. Post this the ‘student talks’ began which were 15-20 minute talks delivered

by Khuddam on contemporary issues.

The final session began with Tilawat and Khuddam pledge. Umar Nasser sahib gave an update on AMSA activities throughout the year which was followed by prize distribution. Universities were awarded for outstanding achievements, most congregational prayers, the discussion circle award and overall best AMSA of the year award went. After the awards ceremony, sections of Huzoor’s (atba) message to the students attending was read out. The overall attendance of the retreat was 77, a year-on-year rise of 33%.

29

The Diary Holland Tour Extracts from a personal account of Abid Khan Sahib (Incharge Central Press & Media Office) On 4 October 2015, Hazrat Khalifatul-Masih V [atba] and his Qafilah (entourage) set off for a 15 day tour to Holland and Germany.

A SPECIAL BANANA On the evening of 11 October after Salat and dinner, Huzoor came down to the basement area where I was staying. Huzoor was wearing a brown shalwar kameez. Unlike the previous days when Huzoor had sat down on the sofa, this time he took a seat at the same dining table where I had been working.

Whilst sitting at the table, Huzoor noticed some fruit and crackers that were in a bowl on the side table. In the fruit bowl there were bananas, grapes and pears. Huzoor asked why we had not eaten them and so I said both Ahmad bhai and myself had wanted to eat them but were not sure if it was appropriate to take them without Huzoor’s permission as we were staying in his residence.

From a distance, Huzoor said that the grapes must be spoiled by now. I walked over and looked at them and I said that it appeared they were ok but Huzoor was not convinced and said again that grapes go bad quickly. Later, after Huzoor had left, I looked at the grapes closely and noticed how there was fungus on the bottom of each grape and so Huzoor had been entirely correct!

Huzoor then looked at the bananas and said they seemed over ripe but asked me to bring him one.

I looked at the banana and saw that it was covered in dark brown spots and so assumed it had gone off. However, when I handed it to Huzoor he told me that this was exactly how he liked bananas and that it would be fine from inside. He said in his home he also used to let bananas ripen for a few days before eating them.

I have to admit that given how many black spots were visible on the peel, I was unsure but when Huzoor peeled the banana I saw that it was

absolutely fine. Very casually, Huzoor split the banana in half with his own hand. Huzoor kept one piece for himself and handed me the other half and told me to eat it.

I had already eaten one bit, when Huzoor took the banana back off me with his own hands and said he had noticed one small black spot which he then removed with his fingers. Whilst Huzoor was removing it, I went to the kitchen counter and brought a tissue so that Huzoor could wipe his hands.

Thereafter, Huzoor ate his half of the banana, whilst I ate my half. It was sweet and delicious and due to the fact I was sharing it with Huzoor meant it was certainly the best and most memorable banana I had ever eaten! Thereafter, Huzoor looked at the Japanese crackers that were also on the counter and he asked if we had opened them yet. I said that they had been attracting me for days but I had not opened them for the same reason that I had not previously tried the fruit.

Huzoor told me to pass the crackers to him and upon receiving them Huzoor opened them and took a few pieces in his hand which he began to eat. He handed me the rest of the bag and said that I should eat the rest! I actually saved those crackers and brought them back to London where I shared them with Mala and Mahid. We all enjoyed them a lot.

asked me how I had found the cycling that morning. I said that I had enjoyed but it had been very cold. Huzoor replied by saying: “It was not just cold – it was freezing! That is why I kept riding one handed so I could warm my free hand in my pocket! I have now taken out my gloves for tomorrow!”

HUZOOR’S UNPARALLELED KINDNESS Those few minutes were some of the most enjoyable moments of my life, Mash’Allah as I engaged in late night snacking with beloved Huzoor!

A FEW MORE MOMENTS WITH HUZOOR I then sat down at the table and Huzoor asked me about my day and who I had met.

I mentioned how the Jamaat’s young Murrabi, Safeer Siddiqi sahib had told me that some members of the Jamaat had teased him about the fact Huzoor had not visited Holland since he had been posted to Holland.

Huzoor laughed and said: “Well they should be happy now because I have never stayed as long in Holland as I have on this trip. In the past, I have stayed for 4 or 5 days but this time Iam staying for 10 days, Insha’Allah.”

Huzoor then mentioned the diaries that I now write after Huzoor’s tours. Huzoor said: “I think by now you will have enough material to write an interesting diary. Don’t try and write it in just one part but you should write it in at least two parts because it is easier for people to read then.”

As Huzoor stood up to return to his residence, he

AND LOVE The next morning after Fajr, I returned to my room to get changed for cycling. At that moment Ahmad bhai called me over and handed me a pair of thick black woollen gloves. He told me that on his return from Fajr, Huzoor had given them to him and told him to give them to me. I was so touched, amazed and happy at Huzoor’s kindness and love. As I did not have any gloves my plan had been to cover my hands with a pair of socks.

Khawaja Qudoos sahib then told me how after completing Fajr prayer, Huzoor did not return to his residence but asked for the keys to his car and then Huzoor walked to the car which was parked at a distance. Huzoor went inside his car and searched for some time before walking out with the gloves and giving them to Ahmad bhai to give to me.

When I heard this, I was left completely speechless. I felt so much love for Huzoor but also embarrassment that he had gone to so much effort and used his precious time to get the gloves for me. All I could say was Alhamdolillah and Masha’Allah .

The day before I had been upset with myself that I had not packed a pair of gloves but now I felt elation and relief that I had not done so!

‫ہ ت ف‬ ‫ن‬ ‫ن‬ ‫ی ث‬ ‫وھچڑ�ا وخاہ اس یک �پاداش ی‬ ‫ااحد� ی‬ ‫م آوضحنر ﷺ ےن ی‬ ‫م اہمترا‬ ‫اک �رامیئ ےہ تہک مت اامم ےک اسھت ٹمچ اج�ا اےس ہن‬ ‫�� ید‬ ‫ان‬ ‫ن‬ ‫�‬ ‫�‬ ‫ن‬ ‫م‬ ‫چ‬ ‫ڑپ�۔ رگم مت ےن اامم ےس ج�دا ی‬ ‫ڑج� اھکین ی‬ ‫مسج ونچ د ی�ا اجےئ‪ ،‬اہمترے امولں وک ھ� ی ن� لی ا اجےئ اور ہ�یں دروتخں یک ی‬ ‫وہ�‬ ‫� ا‬

‫ورہن مت رواحین ومت رم اجؤ ےگ۔‬

‫ق‬ ‫ن �ز‬ ‫ت‬ ‫د� رک یا�ان ی‬ ‫دقس ےن �رون اویلٰ ی‬ ‫ا� ومنہن داھکےئ نج وک ی‬ ‫ا� ی‬ ‫آرضحنت ﷺ یک وقت ی‬ ‫حرت ی‬ ‫م‬ ‫م احصہب یک ااطع ےک ی‬ ‫ن‬ ‫ی ن‬ ‫ت‬ ‫ت‬ ‫ین‬ ‫م رشاب یک لفحم ی‬ ‫دم� ےک یسک رھگ ی‬ ‫احل ی‬ ‫�دا وہیت ےہ۔ وخاہ ح�� ی ن� ےک ی‬ ‫�ازیگ پ ی‬ ‫م۔ ہ�ر ہگج‬ ‫م وہں ی�ا‬ ‫م ج� یک‬ ‫مدان‬ ‫ت‬ ‫ت‬ ‫ااطع روسل ؐ اک ایلع ٰ ومنہن داھکیئ ید�ا ےہ۔‬ ‫نش ثن‬ ‫ت‬ ‫ااطع اک ومنہن رضحت ومولی ونر ی ن‬ ‫م سج ایلعٰ ت� ی ن‬ ‫ا� ی‬ ‫ب‬ ‫اصح ؓ ےن داھک ی�ا ہک اامم ےک ےنہک‬ ‫ادل�‬ ‫ر�‬ ‫ایس رطح االسم یک �أۃ � ی‬ ‫خ ت � ت‬ ‫ی‬ ‫پ‬ ‫ہ‬ ‫ب‬ ‫ی‬ ‫�ال � وک �رک رک د ی�ا۔اس رپ زامہن ےک اامم ےن �ی اق� رکش دنس دی ہک ’’وہ مری �ر ارم م اس رطح ی�روی‬ ‫رپ ونط ےک ی‬ ‫ن‬ ‫م ی‬ ‫رکےت ہ ی� سج رطح ضبن رحتک بلق یک پ ی�روی رکیت ےہ اور ی‬ ‫ا� د�یکھ�ت�ا وہں ہک وہ یمری راض ی‬ ‫م انف دشہ ولوگں یک‬ ‫رطح ہ ی�۔”‬

‫(رواحین �خ�زانئ دلج ‪5‬ہحفص‪)586‬‬ ‫ن‬ ‫ف‬ ‫م ی‬ ‫ہ ت‬ ‫ت‬ ‫ت‬ ‫ی‬ ‫ا� وک ان اافلظ ی‬ ‫رضحت س�ح وموعد ؑ ےنااطع یک ی‬ ‫م ااجرگ �رام ی�ا ہک‪’’ :‬اجمدہات یک اس دقر رضورت � سج دقر ااطع‬ ‫یک رضورت ےہ۔”‬

‫ت‬ ‫م یس�‬ ‫ف‬ ‫س‬ ‫�‬ ‫(� ی�ر رضحت ح وموعد ؑ دلج ‪2‬ہحفص‪)246‬‬

‫ف‬ ‫رضحت حلصم وموعد ؓ �رامےت ہ ی�‪:‬‬ ‫ت‬ ‫ن‬ ‫ن‬ ‫ی �‬ ‫ت‬ ‫ت‬ ‫م‬ ‫ن‬ ‫د� وک وکیئ افدئہ ی‬ ‫رک� وہں ہک وخاہ مت ےنتک دنملقع اور ب‬ ‫دم�ر وہ‪ ،‬اینپ ب ی‬ ‫دتا�ر اور ولقعں رپ لچ رک ی‬ ‫� اچنہپ‬ ‫م ہ�یں �ص�یح� ا‬ ‫“‬ ‫ت ج ت‬ ‫�پ�ی�چ �پ�ی�چ‬ ‫� � اہمتری عقل�یں اور ب ی‬ ‫کس ۔ ب‬ ‫دت� یر� الختف ےک امتحت ہن وہں اور مت اامم ےک ھے ھے ہن ولچ‪ ،‬ہ�ر زگ اہلل اعتیلٰ یک دمد اور‬ ‫ن‬ ‫ن‬ ‫ت‬ ‫خ‬ ‫ذر� ی‬ ‫رصنت مت احلص ی‬ ‫� رک کس۔ سپ ارگ مت �دا اعتیلٰ یک رصنت اچےتہ وہ وت ی�اد روھک اس اک وکیئ ی‬ ‫� وساےئ اس ےک ہک‬ ‫ن‬ ‫ن‬ ‫ٹ ن‬ ‫اہمترا اانھٹ‪� ،‬ب�ی�ھ��ا‪ ،‬ڑھکا وہ�ا اور انلچ‪ ،‬اہمترا وبانل اور اخومش وہ�ا یمرے امتحت وہ ”‬

‫(الضفل ‪4‬ربمتس ‪1937‬ء ہحفص ‪)8‬‬

‫ن‬ ‫اعلق اک ی�اں ہپ اکم ی‬ ‫� وہ الوھکں یھب ےب افدئہ ہ ی�‬ ‫ئ‬ ‫وصقمد رما وپرا وہ ارگ لم ی‬ ‫اج� ےھجم ی‬ ‫د�واےن دو‬

‫‪07‬‬

‫ت‬ ‫الختف یک ااطع‬

‫الص ٰلو َۃ َو آت ُْوا َّالزکَو َۃ َو اَ ِط ْی ُع ْوا َّالر ُس ْو َل ل َ َعل َّ ُ ْک تُ ْر َ ُح ْو َن (النور‪)57:‬‬ ‫َو اَ ِق ْی ُم ْوا َّ‬

‫ت‬ ‫ت‬ ‫ت‬ ‫کا اجےئ۔ ”‬ ‫�رہمج‪ “ :‬اور امنز وک اقمئ رکو اور زوکٰۃ ادا رکو اور روسل یک ااطع رکو ا� ہک مت رپ رمح ی‬

‫ت ہ ق‬ ‫خ‬ ‫ت‬ ‫ت‬ ‫ی ث‬ ‫� �رآن ی‬ ‫احد� ی‬ ‫ا� ی‬ ‫ااطع الختف ےک ومضمن یک ہ ی‬ ‫م �ب�ڑی واضح ےک اسھت یتلم ےہ۔ اخص وطر رپ آ�ری‬ ‫رک� اورا‬ ‫ن‬ ‫ی م یس�‬ ‫�‬ ‫ب‬ ‫م ح وموعد ؑ ےک دعب اقمئ وہےن وایل الختف یلع اھنمج ال� �وۃ ےک اسھت اس اک رہگا قلعت ےہ۔‬ ‫زامہن‬ ‫ن‬ ‫ف‬ ‫ف‬ ‫بش ش ت‬ ‫َ �ۃ‬ ‫ی‬ ‫ہ‬ ‫ی‬ ‫ظفل “ ّ ا‬ ‫اطلعَ�ُ ” ےک وغلی ینعم ضحم �رامربنداری ےک � ہکلب ا� �رامربنداری ےک ی� وج �ا� بلق ےس یک اجےئ اور اس‬ ‫ی‬ ‫ی‬ ‫دنسپ�دیگ یھب �پایئ اجیت وہ۔‬ ‫م اینپ رمیض اور‬

‫ت‬ ‫ق‬ ‫ت‬ ‫ھ�‬ ‫ع‬ ‫ااطع اک یلمع ومنہن �رآن م� ج�ی�د ی‬ ‫ی‬ ‫ب‬ ‫م یھب ب ی�ان وہا ےہ۔ ج ب‬ ‫ایس‬ ‫� رضحت با�را یم عل� یہ االسلم یک رؤ ی�ا یک � ��ی�ر م ان ےک‬ ‫ق‬ ‫ش‬ ‫ت‬ ‫ٹ‬ ‫ت‬ ‫�رضحت اامسع�یل عل� یہ االسلم ر��باین ےک ےئل ی�ار وہ ےئگ اور ااطع ےک ج��ذہب ےس رس�ار وہ ےت وہےئ اےنپ وادل وک‬ ‫‪13‬اسہل ب ی‬ ‫ت‬ ‫ت‬ ‫رک� ی‬ ‫�ی ےتہک ہک ٓ�ی�اٰ َب ِ‬ ‫رک�۔ یمری رکف ہن ی‬ ‫ل َما ُ��ؤمرُ ہک اے یمرے �باپ آپ وک وج یھب مکح الم ےہ اےس وپرا ی‬ ‫� افْعَ ْ‬ ‫م یھب‬ ‫َ‬ ‫ق‬ ‫خ‬ ‫ت‬ ‫بش ش ت‬ ‫ت‬ ‫ی ث‬ ‫ہ‬ ‫وپری �ا� ےس �دا اعتیلٰ ےک �ر مکح رپ �ر�بان وہےن وک ی�ار وہں۔ اس ومضمن یک م ی�ز�د واضح ی‬ ‫ا� دح� ےس یتلم ےہ اہجں‬ ‫ت‬ ‫ت‬ ‫آرضحنت ﷺ ےن ف�رام ی�ا ہک ’’ومنم یک اثمل �نک�یل واےل ن ٹ‬ ‫ڑپ� ےہ اور ااطع اک‬ ‫او� یک یس ےہ ج�درھ اےس ےل اجؤ ادرھ لچ ا‬ ‫اعدی ےہ”۔‬

‫(دنسم ادمح ج��زو ‪)4‬‬

‫ہی خ‬ ‫ہ ت‬ ‫ہ ت‬ ‫ت‬ ‫ا� وک اجےنن ےک ےئل الختف یک ی‬ ‫ااطع یک ی‬ ‫� �دا‬ ‫کا ےہ؟الختف وہ لبح اہلل ےہ وج‬ ‫ا� اک اجانن رضوری ےہ۔الختف ی‬ ‫ن‬ ‫ثْ ق‬ ‫ت‬ ‫ت‬ ‫ی‬ ‫ےس الم�ا ےہ۔ �ی وہ ُعرْ َوہ ٔ ُو� ٰ ےہ سج ےک ےئل وٹانٹ نکمم � وج اےس اھتےم رےھک اگ وہ الہتک اور ابتیہ ےس چب اج�ا ےہ۔‬ ‫ظ‬ ‫ت‬ ‫ت‬ ‫خ�ل� ی ی ن‬ ‫زم رپ خ�دا اک امندنئہ اور اس اک وبحمب ت� ی ن‬ ‫�‬ ‫ل‬ ‫وہ� ےہ وج ی وطر رپ روسل ےک امکالت اےنپ ادنر رھکا ےہ۔‬ ‫ر� دنبہ ا‬ ‫یکوہکن فہ‬

‫ن‬ ‫�ص�ی ت‬ ‫ہ ت‬ ‫ت‬ ‫اس زامہن ےک وحاہل ےس ااطع الختف یک ی‬ ‫ا� اک ادنازہ آرضحنت ﷺ یک اس ح� ےس اگل ی�ا اج اتکس ےہ وج آپ ؐ ےن‬ ‫ل‬ ‫ت‬ ‫ت‬ ‫�ک‬ ‫ج �ۃ مُ ْسل ِ ِم�ی ْ ن ِ م ُ ُھ‬ ‫َ‬ ‫املسمونں یک امجع اور ان ےک اامم وک‬ ‫رضحت ح�ذ�یفہ نب ی ا‬ ‫�عَ�ُ ا‬ ‫�نؓ وک یک ہک ارگ مت رش اک زامہن د یھ�و وت ��ز ِْم َ ا‬ ‫َ� َو ا َ ام م ہک ت‬ ‫َ‬ ‫ْ‬ ‫ف‬ ‫ن‬ ‫ن‬ ‫ت‬ ‫�م‬ ‫ڑج� اھکین ی‬ ‫وبضمیط ےس ڑکپ یلا اور ارگ ہن امجع وہ‪ ،‬ہن اامم وہ وت مت امتم �روقں ےس ج�دا وہ اج�ا وخاہ ہ�یں دروتخں یک ی‬ ‫ڑپ�۔‬ ‫ت‬ ‫لف� ن‬ ‫(اخبری اتکب ا �)‬ ‫ف‬ ‫خ‬ ‫ی ن ی �یک‬ ‫ی‬ ‫م د ھے وت‬ ‫ا� اور ہگج آپ ؐ ےن رضحت ح�ذ�یفہ نب ی�ان ؓ وک اخمبط رکےت وہےئ �رام ی�ا ہک ’’ارگ وت اہلل ےک �ل�یفہ وک زم‬ ‫ت‬ ‫ت‬ ‫ن‬ ‫�چ ن‬ ‫اےس وبضمیط ےس ڑکپ یلا ارگہچ ی�را مسج ونچ د ی�ا اجےئ اور ی�را امل ھ�ی� لی ا اجےئ۔ ”‬

‫ن‬ ‫(دنسم ادمحنب ح��بل)‬

‫وچروں بطق انب ی�اای‬

‫‪06‬‬

‫ن‬ ‫ت‬ ‫خ‬ ‫ت‬ ‫ت‬ ‫ی‬ ‫ی‬ ‫ی‬ ‫ق‬ ‫�‬ ‫ی‬ ‫ی‬ ‫ی‬ ‫وقتی ٰ اک ب‬ ‫س دبعااقلدر‬ ‫ڑپ� ےہ اور �دا اعتیلٰ م� �وں وک اضعئ � رک�ا۔ م ےن ا� اتکب م ڑپاھ ےہ ہک رضحت ّ د‬ ‫رع دورسوں رپ یھب ا‬ ‫ن‬ ‫ااک�ر ی‬ ‫�این ؒ وج �ب�ڑے ب‬ ‫جی‬ ‫د�ا ےس ب�رداہتش ےہ۔‬ ‫م ےس وہےئ ہ ی� ان اک سفن �ب�ڑا رہطم اھت یا� �بار اوہنں ےن اینپ وادلہ ےس اہک ہک یمرا دل ی‬ ‫ن‬ ‫�ش‬ ‫ین‬ ‫نت‬ ‫د� ہک �ی اب ہ�ارے اکم اک ی‬ ‫ی‬ ‫را� دالھکےئ۔ وادلہ ےن ج ب‬ ‫امطان یک ہ ی‬ ‫�‬ ‫� ی ا‬ ‫م اچاتہ وہں ہک وکیئ �پ� ی �وا التش رکوں وج ےھجم سک�ی�� اور‬ ‫ئ‬ ‫راہ وت ان یک �بات وک امن لی ا اور اہک ہک ااھچ ی‬ ‫م ےھجت رتصخ رکیت وہں۔ �ی ہہک رک ادنر ی‬ ‫گ اور ایس(‪ )۸۰‬ی‬ ‫رہم� وج اس ےن عمج یک وہیئ‬ ‫ت‬ ‫ت‬ ‫ت‬ ‫ی‬ ‫ی‬ ‫ی‬ ‫ہ‬ ‫ی‬ ‫صح رشیع ےک وماقف اچل ی‬ ‫ل اچل‬ ‫رہم� ی�ری ی� اور اچل ی�رے �ب�ڑے اھبیئ یک۔ اس ی‬ ‫� ااھٹالیئ اور اہک ہک ان رہموں ےس ّ‬ ‫ن‬ ‫ت‬ ‫د� وہں �ی ہہک رک وہ ی‬ ‫� پ ی�رانہ ی‬ ‫رہم� ےھجت ہعمب ردسی ی‬ ‫م یس ی‬ ‫اچل ی‬ ‫ی‬ ‫رہم� ان ےک لغب ےک ی چ‬ ‫د� اور اہک ہک انم یک ہگج چنہپ رک‬ ‫ن‬ ‫ت ف‬ ‫ن‬ ‫ی ن‬ ‫س دبعااقلدر ج ی‬ ‫ب‬ ‫ؒاصح ےن اینپ وادلہ ےس رعض یک ےھجم وکیئ �ص�یح� �رام ی‬ ‫م ال�ا۔ ّ ی د‬ ‫د�۔ اوہنں‬ ‫�این‬ ‫اکنل یلا اور دنعارضلورت اےنپ رصف‬ ‫ٹ‬ ‫س دبعااقلدر ج ی‬ ‫�این ؒ ج ب‬ ‫ےن اہک ہک ب ی�ا وھجٹ یھبک ہن وبانل اس ےس �ب�ڑی ب�رتک وہ یگ۔ اانت نس رک ّ ی د‬ ‫� رھگ ےس رتصخ وہےئوت یلہپ رنمل‬ ‫م ےس وہ رک آپ زگرے اس ی‬ ‫ا� لگنج ی‬ ‫ی‬ ‫م ی‬ ‫م وچروں اور �ق�زاوقں اک یا� �ب�ڑا اقہلف راتہ اھت۔ اہجں ان وک وچروں اک ی‬ ‫ا� رگوہ الم۔ دور‬ ‫ت‬ ‫ق‬ ‫ف‬ ‫ق‬ ‫�‬ ‫ی‬ ‫ی‬ ‫س دبعااقلدر رپ یھب ان یک رظن ڑپی۔ ر� ب‬ ‫ا� لبمک وپش ی�ر اس د�ا ی‬ ‫� آےئ وت اوہنں ےن ی‬ ‫کا ہک ی�رے‬ ‫ےس ّ ی د‬ ‫ا� ےن یسنہ ےس در ی�اتف ی‬ ‫خ ن‬ ‫ن‬ ‫ت‬ ‫ت‬ ‫ت‬ ‫کا اور وفراً وجاب د ی�ا‬ ‫�پاس ھچک ےہ؟ آپؒ ایھب اینپ وادلہ ےس �ازہ �ص�یح� نس رک آےئ ےھت ہک وھجٹ ہن وبانل۔ وادلہ یک آ�ری �ص�یح� رپ وغر ی‬ ‫ن‬ ‫ف‬ ‫ارش�اں ہ ی� وج یمری لغب ےک ی چ‬ ‫ہک اہں یمرے �پاس ‪۴۰‬‬ ‫� ہ ی� وج یمری وادلہ ےن ک�یسہ یک رطح یس دی ہ ی� اس �ق�زاق ےن اھجمس ہک �ی‬ ‫ی‬ ‫ت‬ ‫� وپاھچ وت اس وک یھب ی� وجاب د ی�ا ارغلض ہ�ر یا� وچر وک ی� وجاب د ی�ا۔ وہ وچر �ی نس رک ی‬ ‫اھٹھٹ رک�ا ےہ۔ دورسے �ق�زاق ےن ج ب‬ ‫حران‬ ‫ن‬ ‫ت‬ ‫ی‬ ‫ب‬ ‫ق‬ ‫ی‬ ‫کا اتہک ےہ۔ یا�ا‬ ‫کا ہک‬ ‫وہےئ ہک �ی فق�ی�ر ی‬ ‫راساز مہ ےن یھبک � د�ا وہ آپؒ وک ڑکپ رک اےنپ رسدار ےک �پاس ےل ےئگ اور اسرا ّصہ ی�ان ی‬ ‫ب‬ ‫ت‬ ‫� یھب آپؒ ےن ویہ وجاب د ی�ا۔ ی‬ ‫کا ب‬ ‫�بار �بار ی� اتہک ےہ۔ اس ےن ج ب‬ ‫امر ےن اہک۔ ااھچ اس اک ڑپکا د�یکھ�و وت یہس ج ب‬ ‫� التیش‬ ‫� آپؒ ےس وسال ی‬ ‫ئ‬ ‫خ‬ ‫ع‬ ‫د� گی ا۔ وت وایعق ی‬ ‫پ‬ ‫ج‬ ‫رہم� ب�رآدم ی‬ ‫وہ� وہ ی‬ ‫ی‬ ‫ب‬ ‫اچل ی‬ ‫حران وہےئ ہک �ی � ج� بی� آدیم ےہ‬ ‫صح وک اھپڑ رک ی ا‬ ‫اس‬ ‫ےک‬ ‫رانہ‬ ‫�‬ ‫ےک‬ ‫پ‬ ‫ؒ‬ ‫ا‬ ‫ٓ‬ ‫�‬ ‫ر‬ ‫ٓ�‬ ‫یل یئگ۔ ا‬ ‫ّ‬ ‫ن‬ ‫مہ ےن یا�ا آدیم یھبک ی‬ ‫کا وہج ےہ ہک وت ےن اس رطح رپ اےنپ امل اک اتپ اتب‬ ‫� ی ا‬ ‫کا ہک �ی ی‬ ‫د� اس رپ ان ےک رسدار ےن آپؒ ےس در ی�اتف ی‬ ‫ن‬ ‫ن ت ف‬ ‫�ص�ی ت‬ ‫�‬ ‫�‬ ‫ص‬ ‫ی‬ ‫ح‬ ‫ح‬ ‫د ی�ا ےہ؟ اس رپ آپؒ ےن اینپ وادلہ اصہبح یک � اک ذرک رک د ی�ا ہک روایگن رپ وادلہ اصہبح ےن �ی � �رامیئ یھت ہک وھجٹ یھبک ہن‬ ‫م بلط ی ن‬ ‫د� ےک ےئل رھگ ےس الکن وہں۔ �ی الہپ ااحتمن اھت ی‬ ‫وبانل اور اہک ہک ی‬ ‫م وھجٹ یکوں وباتل۔ ارگ یلہپ یہ زنمل رپ وھجٹ وباتل وت رھپ‬ ‫ن‬ ‫چ خ‬ ‫ف‬ ‫م ےن چس وک ی‬ ‫ل ی‬ ‫� وھچڑا۔ ج ب‬ ‫کا احلص رک اتکس۔ اس ی‬ ‫� آپؒ ےن �ی ب ی�ان �رام ی�اوت �ق�زاوقں اک رسدار ی� امر رک رو ڑپا اور آپؒ ےک دقومں‬ ‫ی‬ ‫خ‬ ‫ن‬ ‫ت‬ ‫رپ رگ گی ا اور اہک ہک آہ ی‬ ‫م ےن یا� �بار یھب �دا اعتیلٰ اک مکح ہن ام�ا۔ وچروں ےس اخمبط وہ رک اہک ہک اس ہملک اور اس صخش یک ااقتسم‬ ‫ن‬ ‫ن‬ ‫ی‬ ‫ی‬ ‫ےہم اب اہمترے اسھت � رہ اتکس۔ اور اےنپ اسہقب گاوہں ےس وتہب یک۔ اس ےک ےنہک ےک اسھت یہ �بایق‬ ‫ےن یمرا وت اکم امتم رک د ی�ا‬ ‫رم�د ی� صخش اھت۔ ی‬ ‫وچروں ےن وتہب رکیل۔ ےتہک ہ ی� ہک آپؒ اک سب ےس الہپ ی‬ ‫م وشروں بطق انب ی�اای اس واہعق وک اتھجمس وہں۔ ارغلض ّ ی د‬ ‫س‬ ‫ف‬ ‫ت‬ ‫دبعااقلدر ج ی‬ ‫�این ؒ �رامےت ہ ی� ہک ےلہپ �ب� یع� رکےن واےل وچر یہ ےھت۔‬ ‫خ‬ ‫ش‬ ‫ی‬ ‫ی‬ ‫(وااعقت � یر�‪ ،‬رمہبت رمزا � ادمح رمق‪ ،‬ہحفص ‪ ۳۶‬۔ ‪)۳۴‬‬

‫غ ن‬ ‫�ر ی‬ ‫وقومں یک االصح ونوجاونں یک االصح ےک ب ی‬ ‫� وہ یتکس۔‬ ‫لمصل‬ ‫(ا ح اوملوعد)‬

‫خ‬ ‫� پ ی��چ‬ ‫ھ‬ ‫االدمح� ےک ے االسم اک رہچہ ےہ‬ ‫�دام‬ ‫ی‬ ‫ت خ‬ ‫ہ‬ ‫�ال رکو ہک اہمترے ربمم مک ی� ی�ا مت زمکور وہ۔ ہکلب مت ی� وھجمس ہک مہ وج اخدم‬ ‫سپ ی� م ی‬ ‫ت‬ ‫خ‬ ‫ی ت‬ ‫� پ ی��چ‬ ‫ھ‬ ‫ادمح� ہ ی� امہرے ے االسم اک رہچہ ےہ۔ ب‬ ‫� ےب کش مت وک �دا اعتیلٰ یک رطف ےس‬ ‫ن‬ ‫ق ت‬ ‫ی‬ ‫م‬ ‫ف‬ ‫یا� اط� ےلم یگ سج اک اقمہلب وکیئ � رک ےکس اگ۔ سپ مت اےنپ لمع ےس اےنپ آپ وک �ی�د‬ ‫م ن‬ ‫م ن‬ ‫س‬ ‫ی‬ ‫ک‬ ‫�‬ ‫�‬ ‫ہ‬ ‫ب‬ ‫یب‬ ‫رغ�وں اور ی �وں یک ہکلب‬ ‫ذم� ےک‬ ‫رغ�وں اور سک ی���وں یک دمد رکو۔ ہن رصف اےنپ‬ ‫ووجد انبؤ۔‬ ‫ب‬ ‫ت ن‬ ‫یب‬ ‫ہ�ر وقم ےک‬ ‫د�ا وک ولعمم وہ ہک ادمحی االخق ےنتک دنلب وہےت ہ ی�۔‬ ‫رغ�وں اور ےب وسکں یک۔ ا� ی‬ ‫ت‬ ‫ن‬ ‫ش�� خ ت‬ ‫ن‬ ‫ی �مہ� �ص�ی ت ت‬ ‫ی ہ ق ت‬ ‫ص‬ ‫�‬ ‫�‬ ‫ی‬ ‫ی‬ ‫ح‬ ‫ی‬ ‫وشمرہ ی‬ ‫�وں‬ ‫رک� وہں ہک مت امن�اں‬ ‫د� ےک احلظ ےس م �ر و� طی ار وہں۔ رگم م ں � ا‬ ‫ئ‬ ‫ش خ‬ ‫ن‬ ‫�‬ ‫ت‬ ‫خ ت‬ ‫ی‬ ‫ی‬ ‫چ‬ ‫� ارگ آؤ ےگ وتاہمتری اینپ �ا� وسھک اج� یگ۔‬ ‫وک اانپ ربمم م انبؤ۔ یکوہکن ب�ڑے در� ےک ی‬ ‫ق‬ ‫ت‬ ‫ی ی نش‬ ‫ہ‬ ‫عمار �رار دو۔ وقادع ےک ی�اررکےن م م ا�اءاہلل اہمتری �ر رطح‬ ‫ایس رطح اچسیئ وک اانپ ی‬ ‫ن‬ ‫ق‬ ‫ت‬ ‫ت‬ ‫ت‬ ‫دمد رکوں اگ۔ رس دس ی� �ص�یح� رک�ا وہں۔ ہک مت ہ�ر ربمم ےس ی� ا�رار ول ہک ارگ وہ وھجٹ وبےل‬ ‫ت‬ ‫ش ت‬ ‫ث ت‬ ‫اگ اور اس اک وھجٹ � با� وہ اجےئ اگ وت وہ زسا وخیش ےس ب�ردا� رکےن ےک ےئل ی�ار رےہ اگ۔‬ ‫(لعشم راہ‪ ،‬دلج اول‪ ،‬ہحفص ‪)۳۱ ،۳۰‬‬

‫ق ن‬ ‫احصہب یک ر��ب یا�وں وک ی�اد ی‬ ‫رھک‬

‫‪04‬‬

‫خ‬ ‫م یس�‬ ‫خ �ۃ لم یس�‬ ‫ی ث‬ ‫دح� اک واہعق اھکل ےہ ی ن‬ ‫�ال آ ی�ا ہک اہلل اعتیلٰ ےک لضف ےس رضحت ح وموعد‬ ‫رضحت �ل�یف�ا ح ااثلین ےنیھب یا�‬ ‫ل ےھجم اس ےس ی‬ ‫ت‬ ‫امجع ی‬ ‫م تہب اقمم اھت اور وج احصہب یک اوالد ہ ی�‪ ،‬ج ب‬ ‫� یھب یھبک وکیئ اعترف رکاےن ےگل وت رضور‬ ‫عل� یہ الصل�وٰۃ واالسلم ےک احصہب وک یھب‬ ‫ن‬ ‫ن‬ ‫نن‬ ‫وہ� اچےئہ ہک سج رطح‬ ‫وہ� اھت �ی ان اوالدوں وک �ی ااسحس دالےن واال ا‬ ‫رکاےت ہ ی� ہک یمرے �ا�ا ی�ا دادا احصیب ےھت۔ وت �ی وج ان اک احصیب ا‬ ‫ق ن‬ ‫ی‬ ‫کا‪ ،‬اےنپ رھگ �بار وک یھب وھچڑا‪ ،‬ر��ب یا�اں یھب ک۔ اس اقمم وک مہ ےن اقمئ رےنھک یک‬ ‫اوہنں ےن اےنپ سفن وک یھب الچک‪ ،‬رجہت اک قح یھب ادا ی‬ ‫وکشش رکین ےہ۔‬

‫ق‬ ‫م ذرک رک راہ وہں �ی ےہ ہک رضحت رمع ؓ یا� دہعف جح رپ ےئگ۔ وت واہں ھچک ونوجان وج دعب ی‬ ‫سج واہعق اک ی‬ ‫م املسمن وہےئ ےھت‪ ،‬ر� ی�ب‬ ‫� ی� ٹ‬ ‫ف‬ ‫ف‬ ‫�پ�ی�چھ ہ ٹ‬ ‫ی‬ ‫ھ‬ ‫ب� ے وہےئ ےھت اےنت م آرضحنتﷺ ےک یا� احصیب ی‬ ‫رشت� الےئ‪ ،‬رضحت رمع ؓ ےن ان ونوجاونں وک �رام ی�ا ذرا ے � اجؤ ہک �ی‬ ‫�خ‬ ‫� پ ی�‬ ‫ف‬ ‫ٹ‬ ‫� پ ی��چ‬ ‫د�ر ےک دعب یا� اور احصیب ی‬ ‫احصیب روسلﷺ ہ ی�۔ ی ر وہ �چھے ہ� ےئگ‪ ،‬وھتڑی ی‬ ‫رشت� الےئ‪ ،‬رضحت رمع ؓ ےن ان ونوجاونں وک رھپ ھے‬ ‫ت‬ ‫� واہں ےچنہپ وت وہ اسرے اےھچ اخدناونں ےک ےھت‪ ،‬ان یک آوھکنں ی‬ ‫اٹہ د ی�ا‪ ،‬وہےت وہےت وہ دور ی‬ ‫وج�وں ےک �پاس ےلچ ےئگ۔ اور ج ب‬ ‫م آوسن‬ ‫ت‬ ‫ت‬ ‫ہ‬ ‫ی‬ ‫ب‬ ‫آےئگ ہک ہ�ارے اسھت �ی ذل اک ولسک وہا ےہ‪ ،‬اور �ب ہا�ر لکن ےئگ۔ �ب ہا�ر اج رک �با� رکےن ےگل ہک �ی وت �ارے اسھت آج تہب �را وہا‬ ‫م ےس یا� ز ی�ادہ رتہب یا�ان الےن واولں ی‬ ‫ےہ۔ ان ی‬ ‫م ےس اھت۔ اس ےن اہک ہک وج یھب وہا �ی ہ�ارے �باپ دادا اک وصقر ےہ وہنجں ےن‬ ‫ن‬ ‫�خ‬ ‫ت‬ ‫آرضحنت ﷺ وک ی‬ ‫� نام�ا اور آج ان یک وہج ےس ہ ی‬ ‫� ذل ااھٹین ڑپی۔ رہب احل احصۂب روسلﷺ اک ی‬ ‫ا� اقمم ےہ۔ وت ی ر اوہنں‬ ‫کا اجےئ۔ اوہنں ےن اہک ہک رضحت رمعؓ ےس یہ وپےتھچ ہ ی�۔ وت رضحت رمعؓ ےک �پاس ےئگ اور اہک ہک آج مہ ےس‬ ‫کا العج ی‬ ‫ےن اہک اس اک ی‬ ‫ت‬ ‫واج� سب ھچک اجاتن وہں ی ن‬ ‫م وبجمر اھت۔ ی‬ ‫�ی ولسک وہا ےہ۔ رضحت رمعؓ ےن اہک ی‬ ‫م اہمترے اخدناین احالت اور ہ‬ ‫ل احصۂب روسلﷺ‬ ‫ث ن‬ ‫ق‬ ‫ی ت‬ ‫ہ‬ ‫ی‬ ‫م ش�الم وہےئ ان ےک اقمےلب ی‬ ‫وہنجں ےن اینت ر��ب ن یا�اں دی وہیئ ہ ی�‪ ،‬رجہت یھب یک‪ ،‬اہجد ی‬ ‫ح � ےہ۔ وہ ےتہک ی�‬ ‫م اہمتری ی‬ ‫� ھجمس آیئگ ہک ی� �بات ےہ ی ن‬ ‫ہی‬ ‫ل اس اک اب العج ی‬ ‫کا ےہ۔ رضحت رمعؓ وک ان اسرے احالت اک ہتپ اھت ہک �ب�ڑے اےھچ اخدنان ےک �ی‬

‫ولگ ہ ی�‪ ،‬ان ےک �باپ دادا ےن ضعب احالت ی‬ ‫م املسمونں یک دمد یھب یک وہیئ ےہ۔ رضحت رمعؓ یھب �ب�ڑے ج��ذ�بایت وہ ےئگ۔ آپؓ ےس وبال‬ ‫ن‬ ‫ش‬ ‫ش‬ ‫ی جن‬ ‫ی‬ ‫� گی ا۔ آپ ےن �ام یک رطف ا�ارہ رک ےک اہک۔ ادرھ اجؤ۔ واہں اس زامےن م � وہ ریہ یھت وت رہب احل وہ است ونوجان ےھت‬ ‫ن ی ش‬ ‫کا اور اہشدت احلص یک۔ وت وہ اقمم �پا ی�ا سج اک اہلل اعتیلٰ ےن‬ ‫ےلچ ےئگ اور اس ج�‬ ‫م �الم وہۓ۔ کلم ےس رجہت یھب یک اور اہجد یھب ی‬ ‫ف‬ ‫ی�اں ذرک �رام ی�ا ےہ۔‬

‫ق ن‬ ‫اوالد� ہ ی� ی‬ ‫م احصہب ی‬ ‫د� وت اوہنں ےن اقمم �پا ی�ا۔ اب مہ ی‬ ‫ی‬ ‫م ان ےس انہک اچاتہ وہں ہک اوہنں ےن ر��ب یا�اں ی‬ ‫سپ وج احصہب یک‬ ‫م ےس وت‬ ‫ن‬ ‫ن‬ ‫ق‬ ‫ق‬ ‫ین‬ ‫ی ت‬ ‫ہ‬ ‫ی‬ ‫ی‬ ‫ی‬ ‫ی‬ ‫ی‬ ‫وکیئ � ےہ رصف اانت ہہک د�ا ہک مہ احصیب یک لسن م ےس ی� اکیف � وہ اگ۔ ارگ اس زامےن م دعب م آےن واےل اس ح‬ ‫ئ‬ ‫اج�۔ اس ےئل اس رطف وتہج ی‬ ‫رک� ےگ وت وہ آپ ولوگں ےس ی‬ ‫ہک آےگ ہن �ب�ڑھ ی‬ ‫رک� ےگ اور رجہت یھب ی‬ ‫وک ےتھجمس وہےئ اہجد یھب ی‬ ‫رھک‬ ‫ق‬ ‫اور آپ ےک �ب�ڑوں ےن وج ر��ب ن یا�اں یک اور سج اقمم وک ا�پ ی�ا اس وک ایلگ ولسنں ی‬ ‫م یھب اقمئ رےنھک یک وکشش ی‬ ‫رک�۔‬ ‫(لعشم راہ دلج مجنپ ہحفص‪۱۴۷‬۔‪)۱۴۸‬‬

‫‪03‬‬

‫ت ق‬ ‫�پاک امجع اک ی�ام‬

‫ت‬ ‫ف ق‬ ‫�‬ ‫م‬ ‫ہ�‬ ‫اے یمرے دووتس! وج یمرے ہلسلس �ب� یع ت� ی‬ ‫م دالخ وہ۔ خ�دا ہ ی‬ ‫� اور یں ان �باوتں یک ی‬ ‫وت� دے نج ےس وہ رایض وہ اجےئ۔ آج‬ ‫ت‬ ‫ق ت‬ ‫نت‬ ‫�‬ ‫�یک‬ ‫ی‬ ‫ح‬ ‫ھ‬ ‫ہ‬ ‫ق‬ ‫�‬ ‫وماقف وج دق� ےس اجری ےہ۔ �ر یا�‬ ‫مت وھتڑے وہ اور ی�ر یک رظن ےس د ے ےئگ وہ اور یا� االتبء اک و� مت رپ ےہ ایس س اہلل ےک‬ ‫ت‬ ‫ت‬ ‫نن‬ ‫�م‬ ‫ترطف ےس وکشش وہ یگ ہک مت وھٹرک اھکؤ اور مت ہ�ر رطح ےس اتسےئ اجؤ ےگ اور رطح رطح یک �ب یا� ہ�یں س��ی ی‬ ‫ڑپ� یگ اور ہ�ر ی� وج‬ ‫ئ‬ ‫خ‬ ‫ت‬ ‫ی ت‬ ‫�م‬ ‫ہ‬ ‫ی‬ ‫امح� رک راہ ےہ اور ھچک آامسین االتبء یھب مت رپ آ� ےگ ا� مت �ر رطح‬ ‫�ال رکے اگ ہک االسم یک‬ ‫ہ�یں ز�بان ی�ا اہھت ےس دھک دے اگ وہ ی‬ ‫ن‬ ‫ق ت‬ ‫ی‬ ‫ےس آزامےئ اجؤ۔ وس مت اس و� نس روھک ہک اہمترے حتف دنم اور ب‬ ‫اغل وہ اجےن یک �ی راہ � ہک مت اینپ کشخ قطنم ےس اکم ول ی�ا‬ ‫ئ‬ ‫ت‬ ‫خت‬ ‫ی‬ ‫ہ‬ ‫ی‬ ‫ب‬ ‫رخسمت ےک ب‬ ‫ی‬ ‫ا�ار ک وت اہمترے دل تخس وہ ی‬ ‫اقم� رپ رخسمت یک �ب یا� رکو ی�ا اگیل ےک اقم� رپ اگیل دو۔ کوہکن ارگ مت ےن � ی‬ ‫اج�‬ ‫را� ی‬ ‫ت‬ ‫ت‬ ‫خ‬ ‫ت‬ ‫ت‬ ‫ت‬ ‫ےگ اور مت ی‬ ‫رک� ےہ اور ہ‬ ‫م رصف �ب یا� یہ �ب یا� وہں یگ نج ےس �دا اعتیلٰ رفنت ا‬ ‫ا� ہن رکو ہک‬ ‫رکا� یک رظن ےس د�یکھ��ا ےہ۔ وس مت ی ا‬ ‫ن‬ ‫ل ت‬ ‫خ‬ ‫ع�‬ ‫�‬ ‫�‬ ‫ی‬ ‫ی‬ ‫اےنپ رپ دو ں عمج رک ول ا� تقلخ یک اور دورسی �دا یک یھب۔‬ ‫(ازاۂل اواہم رواحین �خ�زانئ دلج ‪ ۳‬ہحفص ‪)۵۴۷-۵۴۶‬‬

‫ت‬ ‫ت خ‬ ‫جب‬ ‫ب‬ ‫خ‬ ‫خ ف ت‬ ‫م‬ ‫ن‬ ‫زم ی‬ ‫�ال رکو ہک خ�دا � ہ�یں اضعئ رک دے اگ۔ مت �دا ےک اہھت اک یا� ی ج� وہ وج ی‬ ‫رام� ےہ ہک �ی ی� �ب�ڑےھ اگ اور‬ ‫م وب ی�ا گی ا �دا � ا‬ ‫�ی م ی‬ ‫ش خ ن‬ ‫�خ‬ ‫خ‬ ‫ت‬ ‫کل�‬ ‫وھپےل اگ اور ہ�ر یا� رطف ےس اس یک � ی‬ ‫ا� � یں یگ اور یا� �ب�ڑا در وہ اجےئ اگ۔ سپ ابمرک وہ وج �دا یک �بات رپ یا�ان رےھک اور‬ ‫ت خ‬ ‫ن‬ ‫ت‬ ‫مان ی‬ ‫در ی‬ ‫م آےن واےل االتبؤں ےس ہن ڈرے یکوہکن االتبؤں اک ا‬ ‫آ� یھب رضوری ےہ ا� �دا اہمتری آزامشئ رکے ہک وکن اےنپ دوعےئ�ب� یع�‬ ‫ن‬ ‫خ‬ ‫ت‬ ‫م اصدق اور وکن اکذب ےہ وہ وج یسک االتبء ےس زغلش اھکےئ اگ وہ ھچک یھب �دا اک اصقنن ی‬ ‫ی‬ ‫� رکے اگ اور دب یتخب اس وک منہج �‬ ‫ئ‬ ‫ئ‬ ‫ت‬ ‫�خ ت‬ ‫اصم� ےک ززلےل ی‬ ‫ب‬ ‫�دا ہن وہ�ا وت اس ےک ےئل ااھچ اھت۔ رگم وہ سب ولگ وج ا ی ر � ربص ی‬ ‫اچنہپےئ یگ۔ ارگ وہ پ ی‬ ‫آ�‬ ‫رک� ےگ اور ان رپ‬ ‫خ ت‬ ‫ش‬ ‫ن‬ ‫ت‬ ‫ےگ اور وحادث یک آدنھ�ی�اں � چل�یں یگ اور ی‬ ‫د�ا ان ےس تخس ہ‬ ‫رکا� ےک اسھت پ ی‬ ‫وقم یسنہ اور اھٹھٹ ی‬ ‫� آےئ یگ وہ آ�ر ف�ح�ی�اب‬ ‫رک� یگ اور ی‬ ‫ئ‬ ‫ف‬ ‫خ‬ ‫ت‬ ‫ی‬ ‫ی‬ ‫ی‬ ‫وہں ےگ اور ب�روتکں ےک دروازے ان رپ وھکےل اج� ےگ۔ �دا ےن ےھجم اخمبط رک ےک �رام�ا ہک م اینپ امجع وک االطع دوں ہک وج‬ ‫ن‬ ‫ن‬ ‫ن‬ ‫ت‬ ‫ی‬ ‫ی‬ ‫د�ا یک ولمین � اور وہ یا�ان افنق ی�ا �ب�زدیل ےس آولدہ � اور وہ یا�ان ااطع ےک یسک درہج‬ ‫ولگ یا�ان الےئ یا�ا یا�ان وج اس ےک اسھت ی‬ ‫ن‬ ‫خ‬ ‫خ ف ت‬ ‫ہ‬ ‫ہ‬ ‫ی‬ ‫ی‬ ‫رام� ےہ ہک ویہ ی� نج اک دقم دصق اک دقم ےہ۔‬ ‫دنسپ�دہ ولگ ی�۔ اور �دا � ا‬ ‫ا� ولگ �دا ےک‬ ‫ےس رحموم � ی‬ ‫ت‬ ‫(راسہل اولص� ی� رواحین �خ�زانئ دلج ‪ ۲۰‬ہحفص ‪)۳۰۹‬‬ ‫ن‬ ‫ن‬ ‫خ‬ ‫خ‬ ‫ن‬ ‫ج ت‬ ‫ی‬ ‫ی‬ ‫� ییق���اً وھجمس ہک �ی �دا ےک اہھت اک اگل ی�ا وہا وپدہ ےہ �دا اس وک ہ�ر زگ اضعئ � رکے اگ۔ وہ رایض � وہ اگ ب‬ ‫� � ہک اس وک امکل‬ ‫ن �ز ت ق‬ ‫ت‬ ‫� ہن اچنہپ دے۔ اور وہ اس یک آاپبیش رکے اگ اور اس ےک رگد ااحہط انبےئ اگ اور بجعت ی‬ ‫کا مت ےن ھچک مک زور‬ ‫ا� � یر�ات دے اگ۔ ی‬ ‫ن‬ ‫ن‬ ‫�خ ت ٹ ت‬ ‫ت‬ ‫نش‬ ‫اج� اور اس اک �ام و �ان �بایق ہن راتہ۔‬ ‫اگل ی�ا۔ سپ ارگ �ی ا�ان اک اکم وہ�ا وت یھبک اک �ی در اک�ا ا‬ ‫(ااجنم آمھت رواحین �خ�زانئ دلج ‪ ۱۱‬ہحفص ‪)۶۴‬‬

‫ش‬ ‫اعل‬ ‫ار�ادات‬ ‫ی‬ ‫ف‬ ‫ل‬ ‫�رامن ا ہٰی‬

‫‪02‬‬

‫ف‬ ‫�رامن وبنیﷺ‬

‫ہللا ت َ َع ٰایل َع ْن ُه قَا َل‬ ‫ض ُ‬ ‫ع َْن أَ ِ ْب ُه َرْي َر َة َر ِ َ‬ ‫قَا َل َر ُس ْو ُل ِ‬ ‫ہللا‬ ‫ہللا ت َ َع ٰایل ی َ ُق ْو ُل ی َ ْو َم الْ ِقیَا َم ِة‪ :‬أَ ْی َن‬ ‫ِا َّن َ‬ ‫الْ ُمتَ َحاب ُّ ْو َن ِ َب َل ِ ْل؟ الْ َی ْو َم ُأ ِظلُّه ُْم ِ ْف ِظ ِّ ْل‬ ‫ی َ ْو َم َل ِظ َّل ِا َّل ِظ ِّ ْل‬ ‫اور اہلل یک ّ‬ ‫رس وک سب ےک سب وبضمیط ےس ڑکپ ول اور رفتہق ہن‬

‫رکو اور اےنپ اورپ اہلل یک تمعن وک ی�اد رکو ہک ج ب‬ ‫� مت یا� دورسے‬

‫رضحت اوب ہ� یر�رہ ریض اہلل اعتیلٰ ہنع ب ی�ان رکےت ہ ی� ہک روسل اہلل‬ ‫ف‬ ‫ف‬ ‫ق ت‬ ‫ہ‬ ‫ﷺ ےن �رام ی�ا اہلل اعتیلٰ ی�ام ےک دن �رامےئ اگ‪ :‬اہکں ی� وہ‬

‫ےک دنمش ےھت وت اس ےن اہمترے دولں وک آسپ ی‬ ‫م �بادنھ د ی�ا اور ولگ وج یمرے الجل اور یمری تمظع ےک ےئل یا� دورسے ےس‬ ‫ن‬ ‫ی‬ ‫رھپ اس یک تمعن ےس مت اھبیئ اھبیئ وہ ےئگ۔ اور مت آگ ےک گ�ڑےھ تبحم رکےت ےھت۔ آج ہکبج یمرے اسےئ ےک وسا وکیئ اس�ی �۔‬ ‫ت‬ ‫ن‬ ‫م‬ ‫ا� اےنپ اس�ی رتمح ی‬ ‫م ی‬ ‫ےک انکرے رپ (ڑھکے) ےھت وت اس ےن � ہ�یں اس ےس اچب لی ا۔ ایس ی‬ ‫م ہگج دوں اگ۔‬ ‫ٔ‬ ‫ت‬ ‫ت‬ ‫رطح اہلل اہمترے ےئل اینپ آ ی�ات وھکل وھکل رک ب ی�ان رک�ا ےہ �اہک‬ ‫ش‬ ‫ی ت‬ ‫دہا� �پا اجؤ۔‬ ‫� یا�د مت‬

‫(وسرۃ ال رمعان ‪)۱۰۴ :‬‬

‫ة‬ ‫(ملسم اتکب اربلّ و الصل� �باب یف لضف الح ب‬ ‫� یف اہلل)‬

‫‪02‬‬ ‫‪03‬‬ ‫‪04‬‬ ‫‪06‬‬ ‫‪07‬‬

‫ش‬ ‫اعل‬ ‫ار�ادات ی‬

‫ت ق‬ ‫�پاک امجع اک ی�ام‬ ‫ق ن‬ ‫احصہب یک ر��ب یا�وں وک ی�اد ی‬ ‫رھک‬ ‫وچروں بطق انب ی�اای‬

‫ت‬ ‫الختف یک ااطع‬

‫ف‬ ‫ہ‬ ‫ی‬ ‫رضحت حلصم وموعدؓ(ونراہلل رمدقہ) �رامےت �‪:‬‬ ‫ی‬ ‫‘م د�یکھ�ت�ا وہں ہک ونوجاونں ی‬ ‫م یملع فغش مک وہ گی ا ےہ۔ اس صقن اک ازاہل‬ ‫ف‬ ‫ق‬ ‫خ‬ ‫ی‬ ‫ی‬ ‫ایس رطح وہ اتکس ےہ ہک �دام اک �ی �رض �رار د�ا اجےئ ہک وہ اس راسہل م‬ ‫لک‬ ‫خ‬ ‫ت‬ ‫خ ت‬ ‫اج� ےہ اور‬ ‫ھچک ہن ھچک رضور ھ�یں۔ سج رطح �دام ےس �دم قلخ اک اکم لی ا ا‬ ‫ف‬ ‫ی ش‬ ‫خ ت‬ ‫م �الم ےہ ایس رطح �ی یھب ان ےک‬ ‫�ی �دم قلخ اک اکم ان ےک �راضئ‬ ‫ف‬ ‫ف‬ ‫ی ش‬ ‫ل ی�ا الضفل اور �راقن‬ ‫م �الم وہ ہک اوہنں ےن اےنپ راسہل ےک ی‬ ‫�راضئ‬ ‫خ‬ ‫ل ھچک ہن ھچک رضور انھکل ےہ۔ سپ مت ےن ارگاخدل(راسہل �دام) اجری‬ ‫ےک ی‬ ‫ف‬ ‫ق‬ ‫خ‬ ‫کا ےہ وت مت اس یک � یر�داری �ب�ڑاھؤ۔ دورسے ہ�ر ونوجان اک �ی �رض �رار دو ہک‬ ‫ی‬ ‫م ھچک ہن ھچک رضور ےھکل اور ارگ وکیئ اخدم اسل رھب ی‬ ‫وہ اس ی‬ ‫م یھب ھچک ہن‬ ‫ن‬ ‫ف‬ ‫ےھکل وت اس ےک قلعتم �ی اھجمس اجےئ ہک اس ےن اےنپ �رض وک ادا ی‬ ‫کا۔’‬ ‫� ی‬ ‫ت‬ ‫(لعشم راہ دلج اول ہحفص ‪ ۷۰۳‬ا� ‪) ۷۰۵‬‬

‫‪Issue‬‬

‫‪#01‬‬

‫ونجری ‪2017‬‬

‫اس امشرہ ی‬ ‫م‬

‫ت ق‬ ‫�پاک امجع اک ی�ام‬ ‫ق ن‬ ‫احصہب یک ر��ب یا�وں وک ی�اد ی‬ ‫رھک‬ ‫وچروں بطق انب ی�اای‬ ‫ت‬ ‫الختف یک ااطع‬

‫‪03‬‬ ‫‪04‬‬ ‫‪06‬‬ ‫‪07‬‬

‫‪www.tariqmagazine.org.uk‬‬