the voice of khuddam
vol. 16 | issue 3
Tariq Magazine Volume 16 • Issue 3 • June 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: email@example.com 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 Proofing Hannan Bhatti Safeer Ahmed Ibraheem Khan. Tanweer Dar Mirza Rehan Akram Packing & Distribution North East Region: Bradford North and Bradford South
Contents 1 Words of Wisdom The Holy Qur’an Hadith Writings of the Promised Messiah [as]
2 2 3
2 Editorial A Message From Huzur Aqdas [atba] to all Khuddam Editorial
3 Islam Ahmadiyyat Summary of Friday Sermon Islam’s Teaching on Ideal Family Life Is Ahmadiyyat a Cult? Response to Allegations Against the Promised Messiah [as] The Life and Character of the Seal of the Prophets
7 10 13 15 18
4 News & Events Skiddaw Hike (April 2011) National Atfal Rally Muqami Regional Ijtema Charity Challenge 2011 University Award Schemes for MKA East Region Invites Senior Police Officials to Baitul Ahad, Newham North East and North West Regions Office Bearer’s Forum 2010 Muqami Region Atfal Sports Day Manchester Blood Donation
22 24 26 28 30 32 32 33 34
5 Articles A Review of the Pakistani Government’s “White Paper” Religion and Politics In Islam
6 Books of the Promised Messiah [as] Kashti–e–Nuh (Noah’s Ark) Mawahibur-Rahman (Bounty of God) Review Bar Mubahathah Batalvi Wa Chakrhalvi
44 45 46
7 Information & Announcements Chanda Reference Guide
All correspondence should be forwarded directly to: firstname.lastname@example.org 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 June 2011
1 Words of Wisdom The Holy Qur’an “Say, ‘As for me, my Lord has guided me unto a straight path — a right religion, the religion of Abraham, the upright. And he was not of those who join gods with God. Say, ‘My Prayer and my sacrifice and my life and my death are all for Allah, the Lord of the worlds.” The Holy Qur’an, Chapter 6, Verses 162–163
Hadhrat ‘Anas narrated that the Holy Prophet [saw] said: “Whoever possesses the following three qualities will taste the sweetness of faith: 1. The one to whom Allah and His Apostle become dearer than anything else; 2. Who loves a person and he loves him only for Allah’s sake, and; 3. Who hates to revert to disbelief (Atheism) after Allah has brought (saved) him out from it, as he hates to be thrown in fire.” Reported by: Al-Bukhari
Tariq Magazine June 2011
Words of Wisdom
Writings of the Promised Messiah [as]
Hadhrat Mirza Ghulam Ahmad [as] The Promised Messiah The reality of Islam is to present oneâ€™s neck to God like the sacrificial lamb; to give up oneâ€™s own designs and to be devoted to the designs of God and His pleasure; to lose oneself in God and to impose a type of death upon oneself; to be dyed in the personal love of God and to obey Him entirely for the sake of that love; to obtain eyes that see only through Him, and to obtain ears that hear only through Him, and to develop a heart that should be wholly devoted to Him, and to obtain a tongue which would speak only at His command. Essence of Islam, 1:19
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A Message From Huzur Aqdas [atba] to all Khuddam
Tariq Magazine June 2011
Tariq Magazine June 2011
Editorial My Dear Readers
[salam] Recently two damning reports one by the Health Service Ombudsman and the other an undercover BBC Panorama investigation highlighted some examples of appalling levels of care. The first looked at care of elderly patients in our hospitals and the second investigated treatment of residents in a care home.
It is all too easy to get lost in the day to day hustle
They painted a grim picture of patients laying in unhygienic conditions some in puddles of urine and others without adequate hydration with no regard for their dignity.
and bustle of life, be that
The reports have highlighted a hugely important area with a rising elderly population. It raises questions about the values we hold as a society and the how we discharge our obligations to our older generation, an older generation who has sacrificed much for the freedom and security of this nation.
or even our Khuddamul
It is sad to note that too often any reference to the sacrifices made by the older generation is termed as a cliché and not taken seriously. Also we often hear of the growing “economic burden” of the elderly population. Indeed there is an economic cost in terms of health and social care however at the same time the wider responsibility of society and us as individuals for this population is not highlighted.
personal, work related Ahmadiyya work and
forget our responsibilities
to our parents and elderly population.
As Ahmadi Muslims we are fortunate to have been taught from an early age the respect owed to ones elders and what God Almighty expects of us in our behaviour and responsibility to them. In Chapter 17 verses 24–25 of the Holy Qur’an we are reminded of this responsibility. “Thy Lord has commanded, “Worship none but Him, and show kindness to parents. If one of them or both of them attain old age with thee, never say unto them any word expressive of disgust nor reproach them, but address them with excellent speech. “And lower to them the wing of humility out of tenderness. And say, ‘My Lord, have mercy on them even as they nourished me in my childhood.’” As Khuddam it is important that these verses don’t fall on deaf ears and we ourselves do not fail in this regard as has been highlighted by the above report. It is all too easy to get lost in the day to day hustle and bustle of life, be that personal, work related or even our Khuddamul Ahmadiyya work and forget our responsibilities to our parents and elderly population. On a personal level are we ensuring the needs of our older relatives are being met and on a Community level are we ensuring that we are keeping an eye out for the needs of our elderly neighbours? Are we involving ourselves in charitable works for the welfare of the elderly? Let us pray that this disturbing reminder allows us to re-evaluate this important responsibility and ensure we are not found wanting in this regard.
Aziz Ahmad Hafiz
Tariq Magazine June 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 25th February 2011. Note: Alislam team takes full responsibility for any errors or miscommunication in this synopsis of the Friday Sermon
uzur [atba] gave a discourse on the current situation in the Muslim world and the need for Divinely–guided Khilafat.
Huzur [atba] said today he wished to draw attention to prayers regarding the entire Muslim world. He said sympathy with the Muslims demands, as does the love of the Holy Prophet [saw] that an Ahmadi, who is a true Muslim, prays for whoever associates himself with the Prophet [saw], calls himself a Muslim and is being made a target because of being a Muslim or for the current agitation and lawlessness in Muslim countries. We accept the Imam of the age and thus it is our obligation more than any other to express our sympathy to the Muslims. In our Bai’at we pledge to have sympathy with God’s creation, thus our compassion for Muslims should be that much more. We do not have worldly power or resources with which we could help them, in particular help those few countries where the current political situation is degenerating. However, we can pray for them and for this each Ahmadi should pay attention. Those Ahmadis who reside in these countries or originate from there and have connections with the politicians there, should make them aware that rather than personal gain these politicians should think of national interests. Usually, when Muslims attain political
power or come into any position of power they forget Haququl ebaad (rights of mankind). The real reason for this is lack of Taqwa (righteousness). They forget the basic commandment of the Prophet [saw] and the Book with which they are associated, that the distinguishing factor between Muslims and the others is Taqwa. Once this distinction does not remain, worldliness takes over. Although the name of Islam is made use of, but in its name Haququl ebaad and Haququllah (rights of God) are trampled on. Wealth and lust for power is given precedence over God’s commandments or in order to manage wealth and to strengthen power, foreign governments are relied on and are given priority over own countrymen and if needed, the countrymen are persecuted and transgressed against. Greed has made some leaders so selfish that there is no comparison between what they fill their personal coffers with and how they serve humanity. News are emerging where hundreds of kilograms of gold has been stashed away, or a country’s assets have been placed in Swiss banks in personal accounts, numerous properties have been bought in foreign lands, all this while the masses are desperate for two square meals. This is not the condition in just Arab countries, in Pakistan too, situation is such that it is difficult for some to have one square meal. But the leaders run up bills of hundred Tariq Magazine June 2011
Islam Ahmadiyyat of thousands when shopping abroad. Be it the leaders of Pakistan, the Middle East or North Africa; people who have been given the Book and the Sunnah which is ever-living, yet they are making a mockery of Haququl ebaad and Haququllah. They are usurping the property of their countrymen. What can be expected of such people in terms of running governments on lines of Taqwa? They can create disorder, can govern on the sway of power for a while, but they cannot be a source of peace for the masses. In such situations, reaction materialises.
for years through the hands of the extremist is a negation of that spirit of brotherhood which Islam commands. Today, in order to restore the name of Islam, to create peace between the masses and the leadership, Taqwa is needed and no one is interested to pay attention to this. What is needed is that everyone turns to God and reflects as to what should be done when there is a situation of:
Huzur [atba] said such reaction may appear sudden, but it is not sudden. Deep within, sentiments heat up for a long time. This has become evident in some countries; in other countries it will become evident. When the eventual outpouring of lava takes place, it also scorches the powerful. As this reaction of the victims against the oppressors has no procedure, the oppressed try their utmost for freedom and when they succeed, they too take up oppression. This is why it is greatly needed that Ahmadis pray for the Muslim world before every country is engulfed in this and a long chain of oppression starts. May God give sense to both governments and the masses, enabling them to adopt Taqwa. If Muslim leaders had Taqwa they would have looked after the rights of their people. The organisation of Muslims countries would not have been an organisation in mere name, they would have helped each other. If real Taqwa was adhered to, the world of Islam would have had a standing. A large part of Asia is ruled by Muslim governments and some other parts of the world as well, but they are generally regarded as underdeveloped or developing countries. Those who have the wealth of oil are under the influence of foreign powers. The strings of the aid they provide to underdeveloped countries are in the hands of outsiders. Rather than have fear of God, they fear people. Due to their personal interests they have not invested the wealth of their countries in building industry and have made no progress in agriculture. This, in spite of the climate of most Muslim countries being conducive to growing different kinds of crops. They could bring about a revolution with the resource of oil, but their preferences are different. Muslim scientists and inventors are valued in foreign countries because they are not provided with facilities in their own countries. If they try to progress, personal, vested interests of the authorities obstruct them. Among Muslim countries, Malaysia is considered technologically advanced, but the developed world even refers to it as a developing country.
Huzur [atba] said all this is due to an absence of Taqwa and values have changed. If progress has to be made, true values have to be recognised. The current situation is extremely worrying. The Holy Qur’an states: ‘Surely all believers are brothers…’ (Ch.49:V.11). Yet the news these days tell of countries like Egypt where the government did not stop at taking action against the people, rather they created divisions among people and provided arms to those supporting the government. If Muslim governments lay claim to being democratic then unless the masses turn to extreme violence, the governments should be patient. Yet, it has been in the news that hundreds of lives have been taken. They raise the claim to democracy mimicking the West but have no tolerance. If they wish to emulate democracy, they have to inculcate tolerance. All that has been taking place recently in Egypt and Libya etc. or that which has been going on in Afghanistan and Pakistan
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“Corruption has appeared on land and sea…”
Huzur [atba] said the Qur’an gives its solution as did the Holy Prophet [saw] and that is the way to accept the Messiah and the Mahdi and take the Prophet’s [saw] greeting to him. Unless they consider this they will continue to increase in worldly greed. Taqwa is attained by connecting to God, indeed Taqwa is attained by adopting the ways shown by the Holy Prophet [saw]. Next Huzur [atba] gave a summarised account of a piece he was sent taken from a website in which a Muslim organisation talks about a permanent solution to the current state of affairs. It sees the current struggle for freedom in some Muslim countries as positive and says that Muslims need to raise their voices against tyrants. Commenting on Western media, it says terminology used about Islam makes it appear frightening. But these people are not willing to accept the system of Khilafat. For the past ten years much has been written against Islam regarding Burqa, the Qur’an, the Holy Prophet [saw] and the Shariah. It says that in an Islamic state Khilafat is central and that is why it is the core of our faith. It is Khilafat alone that can keep a watchful eye on the rulers and can create emancipation of all kinds. It says that this is the only way through which the Ummah can spread light in the world. It suggests that efforts should be made to establish Khilafat. Huzur [atba] said indeed the piece correctly maintains that in order to unify Muslims and to maintain justice it is the system of Khilafat alone that can rightly guide. However, the method suggested therein that the masses should stage uprising, is wrong. Huzur [atba] said the indication is of the right way but Khilafat cannot be achieved through an effort of the masses. Did the Rightly Guided Khilafat establish through human effort? Indeed, it was a state of fear from which God raised Hadhrat Abu Bakr [ra] for Khilafat. Huzur [atba] said Khilafat is a conferment, it is a blessing of God for the believers. The Holy Prophet [saw] foretold about the Rightly Guided Khilafat after him, he also foretold of a long period of oppression after which he foretold of a ray of hope which can be seen in the Quranic statement of: “And among others from among them who have not yet joined them…” (Ch.62:V.4) He had said that the Messiah will be a non–Arab and of Persian descent, and due to his subordination to the Holy Prophet [saw] his station will be that of a non–law–bearing Prophet. Hadhrat Huzaifa narrated that the Holy Prophet [saw] 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
Islam Ahmadiyyat 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. Huzur [atba] explained that it is God’s mercy that comes into action for the establishment of Khilafat. How do they propose to establish Khilafat in every country, they are not even in agreement over Imamat of Salat. There is only one solution and that is to accept the Promised Messiah [as] and then accept the Khilafat that has been in place after him. This Khilafat was not established by displaying extremist stance. This Khilafat was borne out of calling on God’s mercy. Khilafat that is granted by God’s mercy and favour will not just be a guarantee of peace for the Ummah, it will be so for the entire world, it will draw the attention of governments and the masses to their obligations respectively. The Ahmadiyya Community only presents one solution to all these disorders: in order to become Khaira Ummah (the best people) remove the fear of the world from heart, make a connection with God and accomplish your life in this world and the Hereafter. Be assured that if God wishes, He can still speak to whomsoever He wishes. This will come to pass by connecting to the Imam of the age; this alone will rectify the condition of the Muslims. Huzur [atba] explained that one who came with the mercy of God brought back faith from the Pleiades as foretold by the Holy Prophet [saw] and after him Khilafat was established, also, as foretold by him. The Promised Messiah [as] also said that after him God will send a ‘Second Manifestation’. Ahmadis should take this message wherever they can that if stability is perceived to be in the shield/ protection of Khilafat, then in accordance with the prophecy of the Holy Prophet [saw] such a Khilafat exists. There is no need to fire bullets for it, come and be a part of this Divine system and thus become a source of strengthening the Ummah. This alone will display true obedience to the Holy Prophet [saw]. Huzur [atba] prayed that may God make them understand this very basic point and rather than trying here and there, they come to the way that God has taught. Meanwhile, Ahmadis should focus on prayers. May God grant each Muslim country leadership that is sensible and has fear of God. In countries where for now it appears peaceful, the rulers seem to serving self-interests and those in the wings also seem to have the same ways. Seeing the reaction in some countries, tyrannical kings are also raising voices about rights of people. It appears that each country is now unsafe in this regard, whichever powers are working behind the scenes; those that will usher in peace or those that will create disorder. Seeing the situation, Saudi Arabia has announced further reforms. Many new powers are emerging. Some appear to be telling the world powers that now that they have experienced their erstwhile ‘allies’, they should try them. The former rulers have placed people in position who will maintain the same governmental policy. However, now that awareness has been generated in people that this is an unacceptable way, it poses the danger of religious extremists taking advantage of the situation. This could create a different set of problems. World powers will take overt as well as covert action in response to this; they will never tolerate their interests to be effected. The
current internal strife in Third world Muslim countries is due to the clash of the interests of different world powers. It is the tragedy of these Muslim countries that they are pawns in the hands of the outsiders and do not look after their national interests. The proverbial mullah is devoid of Taqwa and is even more dangerous than the self-interested rulers. This is a cause for deep concern and requires prayers. Internal and external powers are frantically trying to take control and the masses are being crushed. There was a time when it was said about Iraq that it was so developed that it appeared like a European country. It has now been reduced to ruins. The situation in Iraq has increased restlessness in Arab countries and some African countries and owing to the natural resources there, world powers now wish to have their foothold there. In short, this evident oppression appears to be taking the world towards destruction. If true Taqwa is not generated, if justice is not established then one day or the other, destruction will engulf the world and it is not inconceivable that some Muslims countries will become the trigger factor. May God give Muslim countries rulers who are just and who abide by Taqwa and who cooperate and wish for cooperation in the name of virtue, in compliance of the Quranic commandment: ‘…And help one another in righteousness and piety;’ (Ch.5:V.3). The apparent situation, however, does not appear thus. It appears to be a case of: ‘Corruption has appeared on land and sea…’ (Ch.30:V.42). We can but pray or at the most take our message to a limited number of people. Huzur [atba] said recently a Bengali professor sahib came to see him and posed the question that if Ahmadis were to be in the majority, what was the guarantee that they would not oppress others. Huzur [atba] told him that a majority that is borne out of winning hearts and minds, that gives a message of love, indeed spreads love, which keeps Taqwa and God’s pleasure in view cooperates in virtuous matters as well as takes cooperation in virtuous matters. The system of rightly-guided Khilafat is based on giving rights to people not appropriating their rights. Due to human failing, wrong decisions can be made, but if there is Taqwa, things are put right. In spite of being persecuted, Ahmadis are anxious at the current state of affairs in the Muslim world and write to Huzur [atba] about it. Huzur [atba] said we are to be concerned and sympathetic to the Muslim world regardless of anything and should pray for them, InshaAllah we will continue to do so. Those Ahmadis who live in the Arab countries and have some influence should tell Muslim politicians and leaders that if they do not take heed and do not try their utmost to establish justice and Taqwa and do not take themselves out of the mullah’s snare, are not vigilant of the extremists, it is entirely possible that in the name of religion, the proverbial mullah will try to take full control of the government in some countries. This could bring such drastic results to the fore which could push the masses further into darkness. In the name of religion, one sect will continue to persecute another sect and world powers will thus have a licence to intervene in the name of peace-keeping. This would lead to further chaos, there will be loss of lives, loss of property and directly or indirectly a possibility of being chained into subjugation will come to pass. Above all, as mentioned before, a wide-ranging war could engulf the world. May God have mercy and give sense to the Muslim Ummah and their rulers, may they inculcate fear of God in hearts. Tariq Magazine June 2011
Islam’s Teaching on Ideal Family Life by Maulana Mukhtar A Cheema, USA. Selection of a Partner
In selecting a life partner, it is necessary to pray to God to seek guidance from Him and follow the footsteps and guidance of the Messenger of Allah [saw]. The Holy Prophet Muhammad [saw] has given guidance about every stage of life.
In selecting a life partner compatibility is one of the most important factors. It is called Kufw in Hadith. Wankihul-akfa’, that is, and marry your equal. (Ibn Majah, Abwabun-Nikah, Babul-Akfa’) In connection with compatibility, there are many things to be considered but religion and spiritual status should be preferred. Consideration is given to social and economic position and worldly means of livelihood. In the same way, family background, education, age and health status are also considered.
Piety Must be a Priority
In the selection of a partner for life, piety and righteousness must be given priority over all other qualities. As it is mentioned in the following Hadith, “A woman is married for four things: her wealth, her family status, her beauty and her religion. So, you should marry a religious woman, otherwise you will be a loser.” (Bukhari, Kitabun-Nikah) The Holy Prophet Muhammad [saw] has further elucidated on this issue in the following Hadith, “Surely, the whole world is a provision, and there is no greater provision of the world than a pious woman.” (Ibn Majah, Abwabun-Nikah) So, according to the Islamic traditions and saying of the Holy Prophet Muhammad [saw], piety and righteousness top the list of priorities in selecting a partner.
Truthfulness in Exchanging Information
truthfulness, obedience to God and his Messenger, the Holy Prophet of Islam [saw]. It is difficult to be successful with our own personal limited wisdom and knowledge unless there is grace and favor of Almighty Allah. But, according to the above verse of the Holy Qur’an, if someone fully submits himself to the will of Allah and fulfills the conditions mentioned above, he is guaranteed to achieve the utmost success.
Role of Parents in the Marriage
Parents are always of great help to their children right from their birth. They act in a beneficent manner towards their children throughout their lives. At the crucial time of finding a life partner for the child, their help and guidance is direly needed. They have to play a vital role in arranging the marriage of their children on time and in a most appropriate manner. According to the Islamic Law, there is no room for dating or having premarital relations. It is the parents who take most of the responsibilities to look for a suitable match for their children. Living in the western society, sometimes children are not aware of how critical is the participation and role of the parents in arranging a suitable partner for them. Children sometimes think that they are mature enough to search for suitable spouse for themselves, but they do not realize that their parents are their best well–wishers, and that they have a great personal experience of married life accompanied with their experience of married lives within their families and acquaintances. They would never think of ruining the lives of their children. So, the children must have trust in their parents in this regard. Critical examination shows that arranged marriages are the most successful marriages in the society. The concept of arranged marriages is misunderstood in the western society. People think that whatever match is suggested by the parents for the children, especially for the daughters, the children must accept that match blindly. Unfortunately sometimes it happens so. But it is entirely wrong. Arranged marriages mean that the parents assist their children in finding a suitable match, but it is up to the children to accept the suggested match or not.
As marriage is the most important and sacred agreement in human life, there is a great need to be fair, sincere, true and trustworthy. It is better to put trust in God, and to seek guidance from Him, than to trust in someone’s own senses and abilities. In this regard the Holy Qur’an says,
Seeing of Each Other For Marriage
“O ye who believe! fear Allah and say the straightforward word. He will set right your actions for you and forgive you your sins. And whoso obeys Allah and His Messenger shall, surely, attain a supreme triumph.” (The Holy Qur’an, Ch.33:Vs.71–72)
The permission to see each other is granted by the Holy Prophet Muhammad [saw] in the following Hadith: It is narrated by Mughirah Bin Shu‘bah [ra] that he sent a message for marriage to a lady, and Holy Prophet [saw] said,
These verses of the Holy Qur’an are recited on the occasion of the announcement of the marriage (Nikah ceremony). In these verses, for success, believers are taught righteousness,
Tariq Magazine June 2011
Before the marriage, boys and girls are not allowed to have private meetings. They can meet only in the presence of their parents or elders. Such meetings are allowed only after other formalities have been accomplished.
“See her, as seeing will increase the chance of affection and attachment between the two of you.” (Tirmidhi, Kitabun–Nikah)
Islam Ahmadiyyat So, the role of the parents is to help the children and to put before them convincing reasons to accept that match, not to force them to marry the proposed match. The children must know that the chance of success in arranged marriages is much higher than for the other marriages.
Essentials of Marriage (Nikah) Dowry (Mahr)
arrangements and represent her in the marriage (Nikah) ceremony.
Consent of Bride for Marriage
According to the Islamic law, the guardian must have the consent of the bride, and with the approval of the bride Nikah should be performed. Wali has no authority to force the girl to marry anyone. According to the Islamic law, there is no marriage without the approval of the bride,
Dowry is a payable gift to the bride by the bridegroom, which is fixed before the performance of Nikah ceremony. It is the property of the bride. She can use it as she wishes. It is to recognize the right of wife to own property. It is preferable that the dowry is paid at the time of wedding, but it can also be paid at any suitable time after the wedding. The dowry is always due upon the husband unless it is exempted by the wife. The Holy Qur’an says,
“It is narrated by Ibn ‘Abbas [ra] that a virgin girl came to the Holy prophet [saw] and said that her father had married her with someone but she did not like him. The Holy Prophet [saw] gave her the option to maintain that marriage or reject it.”
“And give the women their dowries willingly. But if they, of their own pleasure, remit to you a part thereof, then enjoy it as something pleasant and wholesome.” The Holy Qur’an, Ch.4:V.5
If the bride is the only Muslim in the family, her non- Muslim relative can perform this duty, such as, father, a brother or an uncle. But if her legitimate guardian does not agree with the bride, and she wants to marry a Muslim man, she is not bound to obey that guardian. She has every right to appoint any guardian from among the Muslims. But according to the Islamic law, a bride must have a guardian.
Again, the Holy Qur’an lays great stress upon the importance of Mahr, and its obligation in the following verses, “And forbidden to you are married women, except such as your right hands possess. This has Allah enjoined on you. And allowed to you are those beyond that, that you seek them by means of your property, marrying them properly and not committing fornication. And for the benefit you receive from them, give them their dowries, as fixed, and there shall be no sin for you in anything you mutually agree upon, after the fixing of the dowry. Surely Allah is AllKnowing, Wise.” (The Holy Qur’an Ch.4:V.25) So, whatever Mahr is fixed, it must be paid to the bride but if the bride does not take it or she returns it to the husband, he can enjoy that with pleasure. However, it must be understood that the man has no right or authority to force the wife to forfeit the dowry. He should not ask her to do so. Dowry is always at the disposal of the bride. She has every right to benefit from it.
Limit of Dowry (Mahr)
According to the Islamic law, there is no limit for dowry. It should remain within reasonable limits. It should not be so insignificant that the people should take it as a joke, nor it should be so high that it becomes burdensome upon the man. In Ahmadiyya Muslim community, it is usually fixed between six months to one year’s worth of the income of the husband.
A guardian represents the bride throughout her wedding arrangements and proceedings. In Islamic terminology that guardian is called “Wali.” For guardian of the bride first priority is always the father, and in his absence the authority goes to the brother, and so on. Authority of the guardian means that he would be helping the girl throughout her marriage and after marriage, if help is needed. He should help the girl in getting a suitable person to marry, he should supervise the marriage
(Abu Dawud, Bab Fil-Bikr Yuzawwijuha Abuha)
Guardian of a Muslim Girl of a Non–Muslim Family
The Need for a Guardian for a Woman
According to the Islamic Law, there is no need for a guardian for the bridegroom, because the responsibilities, such as, taking care of wife, children, and the whole family, are directly related to the man, and these responsibilities cannot be given to someone else. This is why the man himself must undertake all these obligations. This is why there is no need of any guardian for the man. But women are dependent upon the men. They need someone else to take this responsibility to help them in the circumstances when she needs any help, such as, when husband does not discharge his responsibilities effectively. This is why there must be a guardian for the bride for marriage. If the bridegroom is not mature, that is, has not reached adulthood, then there must be someone to be his representative or guardian to give consent for taking the responsibilities related to the bridegroom.
Announcement of Marriage (Nikah Ceremony)
Nikah is the official announcement of the marriage, which is attended by the bridegroom or his representative and the guardian of the bride, along with the relatives and friends of both the parties. The announcement of Nikah in public is essential. A short sermon is delivered by the Imam (officiating clergy) or an officiating person related to the marriage, and at the end of the sermon, Imam gets the authorization from the bride’s guardian and bridegroom to announce the marriage. After the announcement the couple becomes legitimately husband and wife. The announcement of Nikah in public is a must, and at least in the presence of two witnesses. Holy Prophet Muhammad [saw] said on the occasion of one Nikah, It is narrated by A’ishah, [ra_ha], that the Holy Prophet [saw] said, Tariq Magazine June 2011
If any woman marries without the consent of her guardian, her marriage is void, her marriage is void, her marriage is void. “Make announcement of the Nikah and publicize it by beating a drum.” (Ibn Majah, Kitabun-Nikah)
No Nikah Without a Guardian for the Bride
There is no Nikah without the consent of the guardian of the bride. Following Hadith categorically states, “If any woman marries without the consent of her guardian, her marriage is void, her marriage is void, her marriage is void.” (Tirmidhi, Kitabun-Nikah)
was performed with me on February 17, 1908, formally came to my home after her farewell (Rukhsati, that is, sending from parents home to the husband’s home)... The Rukhsati took place at 3pm. I found in her both the beauty of countenance and that of character. She is also extremely knowledgeable. Thanks to Allah for this bounty. It is a grace in abundance upon an insignificant person like me that He has graced me with the family of the Prophet. It is a great bounty of God that He bestows on whomsoever He pleases, and Allah is the Master of Great Bounty. Rukhsati was performed in great simplicity.
Two Witnesses are a Must for Nikah
Hadrat Amman Jan sent me a list of articles, before Mubarakah Begum’s arrival (in my home), which she was bring along with her. At 2 pm, Hadrat Amman Jan herself brought Mubarakah Begum to my home, and she came through the stairway passage that connects my home to the home of the Promised Messiah [as]. I was in the mosque. She had to wait for a very long time.
Simple Farewell Ceremony for the Daughter of Hadrat Mirza Ghulam Ahmad, the Promised Messiah [as]
When I came home after offering my prayers, she called me, and pointing to Mubarakah Begum, addressed me in a very emotional tone, “I am giving my orphan daughter in your custody.” With a heavy heart, she departed quickly saying Assalamu ‘Alaikum! (Ahmad, Volume 2, pp. 252-253)
Nikah is the public announcement of a marriage in the presence of the witnesses. The secret marriages have no room in Islam. According to the Islamic law, the Nikah without the consent of guardian of the bride and without two honest witnesses is invalid, “There is no marriage without the consent of the guardian of the bride and two honest witnesses”
The Nikah of Hadrat Mubarakah Begum, daughter of Hadrat Mirza Ghulam Ahmad, the Promised Messiah, was performed with Hadrat Nawab Muhammad ‘Ali Khan on February 17, 1908 by Hadrat Maulawi Nurud-Din. She was taken to her husband’s home, that was to be her home from then on, on Sunday, March 14, 1909 by her mother, Hadrat Sayyidah Nusrat Jahan Begum (Hadrat Amman Jan), wife of Hadrat Mirza Ghulam Ahmad, the Promised Messiah [as]. The following description of the sending away ceremony (Rukhsati) from the diary of Hadrat Nawab Muhammad ‘Ali Khan shows simplicity of the ceremony. “Today, Mubarakah Begum, the eldest daughter of the Promised Messiah [as], whose Nikah
Based on this, due to earnings in the UK nowadays the mehr is generally set at £10,000. However in exceptional circumstances permission may be sought from Khalifatul Masih for a lower amount.
Tariq Magazine June 2011
Is Ahmadiyyat a Cult?
By Dr Bilal Ahmad Tariq Bhatti, Additional Mohtamim Atfalul Ahmadiyya UK
t is a well–known allegation against the Ahmadiyya Jama’at that this is a cult organisation which started from humble beginnings in the small town of Qadian, in India, some 120 years ago. From this small town it spread throughout the globe with established branches in 195 countries of the world today. One example of how this allegation is presented can be found in the following extract from the “Iadara Dawat-o-Irshad, USA Inc” Press Release: “Of all these newly formed cults, Qadianism (Ahmadiyyat) poses the most danger to the uninformed. This is due to the fact that the adherants [sic] of this organization appear and claim to be Muslims, at a superficial level, while they advocate beliefs contrary to the teachings of Islam.” 1 So what do these people mean when they use the term “cult” to describe the Ahmadiyya Jama’at? To answer this question, we need to first understand the meaning of the term “cult”. There are many definitions of the word “cult” that can be found in different dictionaries and articles. Whilst the dictionary definitions have a common unbiased approach, the other sources have a tendency to spin the definition to fit their personal agendas. Looking at a well known source, such as the Oxford Dictionary, the definition of
the word “cult” is as follows: “A system of religious veneration and devotion directed towards a particular figure or object… a relatively small group of people having religious beliefs or practices regarded by others as strange or as imposing excessive control over members… a misplaced or excessive admiration for a particular thing” 2 What is initially evident from this definition is that the term “cult” has negative connotations that invoke feelings of fear. Thus, followers of any faith could be accused of being “cultish” in an attempt to demonise them. Some Christian writers use the same tactic to demonise Islam and make it seem like a primitive religion with the goal of conquering the world by any means. One such example is seen from the extract below taken from the website of the Miller Avenue Baptist Church in California: “It is no secret that Islam’s goal is world rule, and I am not simply giving vent to some right-wing political/religious conspiracy. World dominance is the stated aim of Islam. It sees itself swallowing up the nonIslamic world - and it means to do so with whatever means are available. Though not all Muslims would fully commit to such a grand, and monstrous, undertaking, still
it is part of the religion’s doctrinal system. Therefore, the world goal contributes to Islam’s cultic tendencies.” 3 If one were to believe the statement above, they too would fear Islam and would see all Muslims as a threat to their freedom. Yet, as we are all aware, this could not be further from the truth. In fact, Islam is a liberator from the shackles of evil and encourages its followers to open their minds to the wonders of Allah’s creation as is evident in the following verse of the Holy Qur’an: “Those who remember Allah while standing, sitting, and lying on their sides, and ponder over the creation of the heavens and the earth: “Our Lord, Thou hast not created this in vain; nay, Holy art Thou…” 4 There is no basis for the allegation of Islam being a cult as it does not fulfil all the criteria of a cult. Yet, it does not stop people making the accusation. But where does this leave Ahmadiyyat? According to our belief, Ahmadiyyat is not a separate entity to Islam; we believe that it is the true embodiment of Islam and thus, could not be a cult either. However, it is essential to use unbiased arguments to disprove this allegation against Ahmadiyyat.
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Members of the Ahmadiyya Community travel worldwide to deliver Humanitarian aid. Here UK students went to Africa to fix wells and restore water supply to small villages.
As is evident already, the arguments used by the opponents of Ahmadiyyat in this context tend to have a professional outlook but incorporate scaremongering to steer the reader away from keeping an open mind. Such articles are easy to find on any search engine and no one brings to the table any reasonable argument to support their claims. Before we can be confident that a group is in fact a cult, it must fulfil all the criteria in the definition, not just one or two. Therefore, there is a need to explore the definition of a cult further and see if Ahmadiyyat actually fulfils them: • “A system of religious veneration and devotion directed towards a particular figure or object”. As with Islam, Ahmadiyyat believes in the sole worship of the one true Creator, Allah the Almighty. • “A relatively small group of people having religious beliefs or practices regarded by others as strange”. There are an estimated 200 million Ahmadi Muslims established in almost every country of the world. Although some regard even these numbers as small, it still accounts for approximately 2-3% of the world population (if it is estimated at 6.8 billion people). Yes, the views of the Ahmadiyya Jamaat are seen to be strange by other Muslims in the same way that the views of
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Wahabbis are strange to Sunnis and the views of Shi’as are strange to Ismailies. • “Imposing excessive control over members”. A fundamental principle of Islam is that there is no compulsion in matters of religion and there is no exception with Ahmadiyyat. At the time of the Holy Prophet [saw], people obeyed what He said from their own free will out of the love of Allah and His Messenger [saw]. Such is the case within Ahmadiyyat that we see a revival of that same love and devotion that people willingly obey the instructions of the Khalifa and the Office Bearers under him. There is no force on them to do so, what they do is with an open mind and free heart. Did Jesus [as] exert excessive force when He asked “who will be my helpers in the cause of Allah?” 5 or did the disciples exert their free will to gain nearness to God? Thus it cannot be said that excessive control is imposed over Ahmadi Muslims by the Jama’at. • “A misplaced or excessive admiration for a particular thing”. Whilst Ahmadiyyat teaches the love of Allah, all His Prophets [ra_hum] and their books as is written in the Qur’an, this is by no means misplaced.
After looking at the definition of a cult in detail and comparing it to the beliefs and principles of Ahmadiyyat, we have no option but to conclude that it does not fulfil it. Hence, there is no basis in the allegation that Ahmadiyyat is a cult. As we have discussed earlier, people have a tendency to label a group as a cult in order to dismiss it in the eyes of men. However, we need to make our own judgements based on our own investigations when presented with such allegations and try to keep an open mind.
Idara Dawat-o-Irshad (date unkown) The Focus of this site: Press Release; Virginia, USA Website: http://www.irshad.org/ mission.php [Date Accessed: 03/11/2011]
Oxford University Press (2010) Cult; Oxford, UK. Website: http://www. oxforddictionaries.com/definition/ cult?view=uk [Date Accessed: 03/11/2011]
Miller Avenue Baptist Church (2001) Islam – The World’s Largest Cult; California, USA. Website: http:// w w w. w 3 c h u r c h . o r g / I S L A M 1 . html#Introduction [Date Accessed: 03/11/2011]
The Holy Qur’an, Chapter 3, Verse 192
The Holy Qur’an, Chapter 3, Verse 53
Response to Allegations Against the Promised Messiah [as] By Farooq Mahmood, Mauvin Sadr MKA UK
I have been asked to write an article covering the following three questions: 1. Why are we called Ahmadis and what is the origin of the name? 2. Explain the lineage of the Promised Messiah [as] in line with the prophecy of the Holy Prophet [saw]. 3. What is the significance of Qadian as the birth place of the Promised Messiah [as]? I seek Allah’s help in order to answer these very important questions. It will be logical to take these questions one by one.
1. Why are we called Ahmadis and what is the origin of the name?
Also, history shows that any community which is so rapidly progressing would eventually be given a name even if the leader or followers do not choose a name for themselves. For instance the followers of Abdul Wahhab of Najd were called Wahhabis by others and it is still the most widely recognised name for that sect. Although we are Ahmadi Muslims and prefer to be called by the same but still several adversaries refer to us as Mirzaees (their derogatory derivative of the Mirza lineage) or Qadianis. It is important to note that for us the names Qadiani or Mirza are of great reverence as they form part of Hadhrat Promised Messiah’s [as] name but the intention of the opponents if to disparage us in their own lack of astuteness.
The Promised Messiah’s [as] name was Ghulam Ahmad, which translates in English as “Servant of Ahmad”. Now who is Ahmad here? Most certainly it refers to the Holy Prophet [saw]. This is not just a coincidence that the Promised Messiah’s [as] name was Ghulam Ahmad. It clearly seems Allah’s exquisite plan to appoint His Mehdi and the Promised Messiah [as] of the latter days in total subservience to the Holy Prophet [saw] even in name.
The truth is that most Ahmadis are neither from Qadian and nor are of Mirza ancestry. This makes it obvious that even our worst enemies know that the name Ahmadi is derived from the person of Holy Prophet [saw] and not from Promised Messiah [as]. This is only out of their mischief and desire to disassociate us from the person of Holy Prophet [saw] that they choose to call us by all sorts of names rather than with our real identity as Ahmadi Muslims.
It was under unique divine wisdom that the circumstances were made to arise in such a way that it became an urgent necessity during the census of the people of India in 1901 to register a name for the community. This census demanded not only the declaration of religion but also the denomination/sect therein.
Also, what more beautiful name there could be than that derived from the person of the Holy Prophet [saw] and also the name that appears in the servant of Ahmad [saw] as Mirza Ghulam Ahmad. If this name were not given to us then others would have given us any of the names of their choice.
By reading numerous writings of the Promised Messiah [as] in love of Holy Prophet [saw] one is overwhelmed with emotions. It is impossible to mention even a fraction of his writings in love of his beloved master in this short article but only a couple of examples will show the level of unequivocal love in the heart of the servant of Ahmad [saw], who chose to name his community in the memory of his holy master [saw]. In one of his Persian couplets, Promised Messiah [as] says: “My beloved! If in your alley the heads of your lovers were being cut off; the first man to announce his love for you would be myself.” (Aina-e-Kamalat-e-Islam, Khaza’in, vol.5, p.658)
In another Persian poem the Promised Messiah [as] says “I do not know the name of any other teacher; for the acquisition of spiritual insight, I have only studied in the school of Muhammad [saw]. I do not know of any man, in both worlds; who possesses greater magnificence and grandeur than that of Muhammad [saw]. There is a flowing ocean of love for the Holy Prophet [saw] in my heart; He is such that there is no one like him in perfection and qualities. After God I am inebriated with the love of Muhammad [saw]; if this be infidelity, then by God I am a great infidel.” Tariq Magazine June 2011
The Holy Prophet [saw] in a hadith mentioned that the advent of Imam Mahdi would take place in a town with the name “Qad’aa”, Allah Almighty would show sign for his truthfulness. Holy Prophet [saw] had also prophesied that the Promised Messiah [as] would appear in the east of Damascus. Qadian is situated exactly in the East of Damascus. A straight line can be drawn on a map between these two cities. Now let us read over and over again the following short excerpt from the writings of the Promised Messiah [as] which presents an unmatchable piece of literature in Urdu language. The English translation gives some flavour of its splendour. “That light of high degree that was bestowed on the perfect man was not in angels, was not in stars, was not in the moon, was not in the sun, was not in the oceans and the rivers, was not in rubies, emeralds, sapphires, or pearls; in short, it was not in any earthly or heavenly object. It was only in the perfect man whose highest and loftiest and most perfect example was our lord and master, the Chief of the Prophets, the Chief of all living ones, Muhammad, the chosen one, [saw].” (A’ina-e-Kamalat-e-Islam, Khaza’in, vol.5, pp.160)
2. The lineage of the Promised Messiah [as] A companion of the Holy Prophet [saw] relates: While we were sitting with the Prophet [saw] Surat AlJumu’a was revealed to him, and when the Verse, “… And [Muhammad will
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be re–sent] among others from among them who have not yet joined them. He is the Mighty, the Wise.” (Ch.62:Vs.3–4) was recited by the Prophet [saw], I said, “Who are they, O Allah’s Apostle?” The Prophet did not reply till I repeated my question thrice. At that time, Salman Al–Farisi was with us. So Allah’s Apostle put his hand on Salman, saying, “If Faith were at (the place of ) Ath-Thuraiya (pleiades, the highest star), even then some men or man from these people (i.e. Salman’s folk) would attain it.” (Bukhari Hadith 6420) Hadhrat Mirza Ghulam Ahmad, the Promised Messiah [as], Founder of the Ahmadiyya Movement, belonged to a very distinguished family. He was a descendant of Haji Barlas, who was the uncle of Amir Timur. It is an established fact that Taimur belonged to the famous tribe of Barlas which had lived and ruled in Kish for 200 years. This part of the world was known in ancient times as Sogdiana of which Samarkand was the capital. The Encyclopaedia Britannica says that the Sogdians were a tribe of Iranians. The word ‘Samarkand’ itself is of Iranian origin. The word ‘Barlas’ also is Iranian and means ‘a brave man of noble stock.’ Hence the Promised Messiah
[as] was originally Iranian by race, though he and his family were all known as Mughals in India. A member of the family, Mirza Hadi Baig, came to India from Samarkand with Babar, the first Mughal Emperor of India, or perhaps slightly later, on account of domestic dissensions or an affliction. He brought with him his followers and servants, the party consisting of about 200 persons. He was treated by Babar with great respect; and he selected for settlement a place about 70 miles from Lahore, and founded a town on a flat piece of ground below which, at a distance of nine miles to the north-east, flows the river Beas. The town was named Islampur. As he belonged to the ruling family, a jagir consisting of several hundred villages was immediately granted to him by the Emperor, and he was also appointed Qazi of the surrounding district. The name of the town, therefore, became Islampur Qazi, signifying that it was the seat of the Qazi. Gradually Islampur was dropped and it was known only as Qazi. The letter ‘Dhuad’ is often popularly pronounced as ‘d’ and Qazi in the course of time was converted into the present
form, Qadian. The town continued to be the seat of the family; and, though they lived far from the imperial capital (Delhi), members of the family filled important offices during the rule of the Mughals.
other religions. This was to attract people of all religions and denominations to the fold of Islam, the last revealed religion. This was the Divine purpose to create an Ummat–e–Wahida (one nation) at the hands of Promised Messiah [as].
attacks from all sides against its beliefs, Holy Prophet [saw] and Holy Quran. It was in this background that Imam Mahdi and Promised Messiah [as] appeared as the Champion of Islam.
3. Significance of Qadian as the birth place of Promised Messiah [as] There was great Divine scheme in choosing Qadian, a town in India as the place where it was decreed for the Promised Messiah [as] to appear. The Holy Prophet [saw] in a hadith mentioned that the advent of Imam Mahdi would take place in a town with the name “Qad’aa”, Allah Almighty would show sign for his truthfulness. Holy Prophet [saw] had also prophesied that the Promised Messiah [as] would appear in the east of Damascus. Qadian is situated exactly in the East of Damascus.
These sorts of opportunities were only available in India and no such circumstances existed anywhere else in the world. After about a thousand years of rule, Muslims had lost glory. British were now ruling from Bengal to Punjab. They brought with them modern technology in different fields. They encouraged freedom of religion, speech and thought in India. This provided an atmosphere that was conducive for dialogue and flow of thought. Christian missionaries utilised the freedom to attack Islam and the person of the Holy Prophet[saw]. Similarly Arya samaj and people of other denominations came up with allegations and objections against Quran and Holy Prophet [saw].
It was through God given knowledge and heavenly signs, he defended Islam and the dignity and honour of Holy Prophet [saw] from a country that had representations from all major religions of the world. It is through the sword of pen that the Promised Messiah defended the honour of the Holy Prophet [saw] and not through physically killing the blasphemers as is being solicited by many a Muslim cleric today.
A straight line can be drawn on a map between these two cities. In the 19th century, people of almost all religions and denominations inhabited India. The Promised Messiah [as] demonstrated the beauty and superiority of Islam over all
Muslims were in a state of shock and depression due to the loss of their rule. They lagged behind in education. Their beliefs had become illogical with passage of time. There was none among Muslims to defend Islam against onslaught of
May Allah increase us in our faith and our knowledge be beneficial for us and the world in large. May we always stay steadfast and become the helpers of the Promised Messiah [as] through solid argument in the light of the Holy Quran and the life of the Holy Prophet [saw] as explained to us by Sultan-ulQalam (The king of pen), the Promised Messiah [as].
Tariq Magazine June 2011
The Life and Character of the Seal of the Prophets
Third 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 iii —
His Blessed Appearance
uhammad [saw] had now reached adulthood and his physical development was complete. Therefore, at this point it would be relevant to mention his appearance. It is recorded that Muhammad [saw] was of moderate height, and had an incredibly handsome complexion. He was not excessively white in shade, such as would appear displeasing to the eye, nor was he of a dark brown complexion. Instead, he was slightly fairer than dark brown. The hair on his head was not completely straight, rather it was slightly curled. His beard was thick and beautiful. He possessed a well balanced body. His skin was delicate and soft. From his body and sweat diffused a delightful fragrance. He had a large head and was broad-chested. His hands and feet were relatively fleshy. His palms were wide and his face was round. He possessed a broad forehead and a beautiful nose which appeared slightly risen. He possessed sparkling black eyes, adorned with long eyelashes. He walked swiftly, but in a dignified manner. His style of conversation was soft and gentle, such as if the listener
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desired he could count his words. In a state of anger his face would turn red, and in times of happiness it would gleam brilliantly.1 A famous historian from England Sir William Muir, mentions the appearance of Muhammad [saw] in the following words: “His commanding mien inspired the stranger with an undefined and indescribable awe; but on closer intimacy, apprehension and fear gave place to intimacy and love.”2
Commercial Engagements As it has already been mentioned, Muhammad [saw] had now reached maturity, and the time had come for him to stand on his own feet. Moreover, since Abu Talib’s financial condition was not very stable; there was a genuine need for Muhammad [saw] to enter into an occupation, so as to alleviate the burden of his uncle. Hence, upon the desire and encouragement of Abu Talib, Muhammad [saw] began to work in trade and commerce. Numerous trade caravans used to leave
Makkah for diverse regions. From the south in Yemen and to the north in Syria, formal trade had been established. In addition to this, commerce also took place with Bahrain. Muhammad [saw] travelled to all of these places for commerce.3 Every time Muhammad [saw] would fulfill his obligations with remarkable honesty, trust, grace and skill. In Makkah also, everyone who dealt with Muhammad [saw] would frequently praise him. Thus, when Sa’ib, a Companion of the Holy Prophet [saw], accepted Islam and when people praised Sa’ib before the Holy Prophet [saw] the Prophet [saw] said; “I am more acquainted with him than you”. At this point Sa’ib responded, “Indeed, O Holy Prophet [saw], may my father and mother be an offering! You were once my partner in business and you were moral and pure in all your dealings.”4 ‘Abdullah bin Abil-Hamsa’ was another companion who narrates: “Prior to the commencement of the divine mission of the Prophet [saw], I dealt with him in a business transaction after which I owed the Prophet [saw] his
remaining dues. I told the Prophet [saw] to wait there while I returned shortly. However, I forgot and remembered after three days. When I returned to the meeting place, the Prophet [saw] was still there. The Prophet [saw] said nothing more to me than, ‘ You have subjected me to an inconvenience as I have been waiting for you for the past three days.’” The intent of this narration is not to imply that Muhammad [saw] waited in the same place for three days continuously. Instead, its meaning is that Muhammad [saw] would return to the same place repeatedly, and would wait for many hours whilst expecting the return of Abdullah, so that his business partner would not be put under any burden as a result of his absence.5 It is due to such incidents that Muhammad [saw] became renowned as Amin [trustworthy], among the Makkans. Moreover, as a result of his honesty, he was greatly revered in Makkah and was known as an exceptionally righteous individual, who always spoke the truth.6 The
[saw] in business commenced when he was approximately 25 years of age. Khadijah bint Khuwailid of the Banu Asad clan was an exceedingly noble and wealthy lady, who possessed a significant market share in the trade and commerce of Makkah. She sent Muhammad [saw] to Syria with her commercial goods and provided the services of her slave – Maysarah, who accompanied Muhammad [saw] during travel. Due to the diligence, blessings and honesty of Muhammad [saw], God the Almighty blessed this trade venture extraordinarily, and much profit was generated. Hence, he returned home from his mission with great success. In the same manner, Muhammad [saw] undertook two or three other trade expeditions to other regions as well.
Marriage to Hadhrat Khadijah [ra_ha] Hadhrat Khadijah [ra_ha] was a widow with children and had married twice, however both of her husbands had passed away. She was a very revered, wealthy, and noble woman. Due to her noble character she was given the title Tahirah [pure], which became very well
known and was recognised throughout Makkah.7 It is for this reason that many people of Makkah sent proposals of marriage to her, but she declined them all. When she had the opportunity to deal with Muhammad [saw] she witnessed his great moral qualities and capabilities, and also found her slave Maysarah overflowing with praise for him; she sent a marriage proposal to Muhammad [saw] herself. After consulting with Abu Talib, Muhammad [saw] accepted this proposal. The relatives of Muhammad [saw] and Hadhrat Khadijah [ra_ha] were gathered, and the marriage vows were taken at a dowry of five hundred Dirham. At the time Muhammad [saw] was 25 years of age and Hadhrat Khadijah [ra_ha] was 40. In other words, Hadhrat Khadijah [ra_ha] was 15 years older than Muhammad [saw]. At the time of the marriage of Hadhrat Khadijah [ra_ ha], her father Khuwailid bin Asad had passed away, so her uncle ‘Umar bin Asad took part in the marriage on his behalf.8
Children of Muhammad [saw] All
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Islam Ahmadiyyat [saw] were from Khadijah [ra_ ha] except Ibrahim [ra], who was conceived by Mariah Al-Qibtiyyah [ra_ ha], during the latter age of Muhammad [saw]. From Hadhrat Khadijah [ra_ ha] Muhammad [saw] was blessed with three sons, Qasim [ra], Tahir [ra] and Tayyab [ra]. In some narrations, a young boy named ‘Abdullah [ra] is also mentioned. However, it is a generally accepted notion that ‘Abdullah [ra] was the second name given to Tayyab [ra]. Among his daughters were Zainab [ra_ha], Ruqayyah [ra_ha], Umm Kulthum [ra_ha] and Fatimah [ra_ha]. All the children of Muhammad [saw] from his wife Khadijah [ra_ha], were born prior to his claim to prophethood, and thus according to the Arabian custom Muhammad [saw] received the appellation Abul-Qasim [the father of Qasim], after the name of his eldest son – Qasim [ra]. All sons of Muhammad [saw] passed away in childhood. However, all of his daughters grew to adulthood and accepted Islam. The progeny of none of his daughters lived on except for his youngest daughter, Fatimat-uz-Zahra [ra_ha]. His eldest daughter, Zainab [ra_ ha], was married to Abul-‘As bin Rabi‘, who was one of the relatives of Hadhrat Khadijah [ra_ha]. Zainab [ra_ha] bore Abul-‘As a son named ‘Ali and a daughter named ’Umamah [ra_ha]. The son died in infancy but the daughter grew old and was married to Hadhrat ‘Ali [ra], after the demise of Hadhrat Fatimah [ra_ha]. However, the progeny of ’Umamah [ra_ ha] did not live on. Muhammad [saw] held ‘Umamah [ra_ha] very dear to himself. Abul-‘Asra did not accept Islam for many years after the Hijrah to Madinah. Due to this fact, Zainab [ra_ha] was subjected to various hardships. Zainab [ra_ha] passed away in the life time of the Holy Prophet [saw]. Ruqayyah [ra_ha] and Umm Kulthum [ra_ha] were married to the two sons of the paternal uncle of Muhammad [saw], named Abu Lahab. Their names were ‘Utbah and ‘Utaibah. However, in the age of Islam when Abu Lahab began to fiercely oppose the Prophet [saw] their marriages were annulled prior to their finalisation. After this Ruqayyah [ra_ha] and Umm Kulthum [ra_ha] both tied a marriage knot with Hadhrat ‘Uthman bin Affan [ra] , one after
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the other. This is why he is also referred to as Dhun-Nurain, which means ‘the Possessor of Two Lights’. However, the progeny of both these noble ladies did not advance. Ruqayyah [ra_ha], had a son Abdullah [ra] who passed away, and Umm Kulthum [ra_ha] had no children. Ruqayyah [ra_ha] passed away during the time period of the Battle of Badr, and Umm Kulthum [ra_ha] died after the Fall of Makkah. Fatimah, the youngest daughter of Muhammad [saw], was most dear to him. After the migration, she was given in marriage to Hadhrat ‘Ali [ra]. From him two sons – Hassan [ra] and Hussain [ra] were born. Their descendants are known as ‘Syed’. Hadhrat Fatimah passed away six months after the demise of the Holy Prophet [saw].9 The children of Hadhrat Khadijah [ra_ha] from her first two husbands were two sons named Hind and Halah, as well as a daughter named Hind. By the grace of God, all of them accepted Islam.
Reconstruction of the Ka‘bah The event of the reconstruction of the Ka‘bah has been discussed to some extent earlier. Since the structure of the Ka‘bah was damaged due to an unforeseen occurrence, the Quraish intended to demolish it and begin reconstruct it anew. However, in initiating this task all were hesitant. Since the Ka‘bah was the House of God, they feared a calamity might afflict the people of Makkah, as a consequence. At last,Walid bin Mughirah who was quite aged, and was one of the leaders of the Quraish, began this work. The people waited for one night so as to ensure that no affliction befell Walid bin Mughirah. When they were assured that no harm had come to him, all joined together in performing this blessed task. Whilst demolishing the old structure the Makkans reached the foundations laid by Abraham [as]. Here, they came to a halt and began the reconstruction upon the original foundations. Coincidentally, it so happened that a ship was wrecked upon the coast around this time, and its wood was purchased by the Quraish. However, the wood was not sufficient for the complete construction of the roof. Hence, as previously mentioned, the Quraish were unable to fully erect this new structure upon the foundations laid by Abraham [as], Khalilullah. Instead, a space of approximately three and a
half yards was left incomplete to one side. Various other alterations were also made by the Quraish; however, these have already been mentioned, hence repetition is unnecessary. During the reconstruction of the Ka‘bah, when the Quraish reached the place of the Al-Hajar-al-Aswad, the tribes among the Quraish fell into a vehement dispute in regards to which tribe should place the stone in its permanent position. Naturally, every tribe longed for this honour, so much so, that people prepared themselves to take up arms and some according to the custom of the Jahiliyyah, filled goblets with blood and drenched their fingers into it, whilst taking firm oaths that they would die in battle lest this honour be taken away from their tribe. Due to this dispute, the construction of the Ka‘bah was brought to a halt for many days. At last, Abu Umaiyyah bin Mughirah presented a solution; whosoever was first seen entering the Haram first before anyone else the following morning, would be appointed as arbitrator upon them, and would thus determine the matter. The decree of God was such that when eyelids opened the next morning, all eyes noticed Muhammad [saw], entering the Haram. When they saw Muhammad [saw], the Makkans unanimously cried out “Amin! Amin! [the Trustworthy]” and said, “We are content with his decision”. As Muhammad [saw] moved closer, the matter was presented before him for judgement. By the succour of Allah, Muhammad [saw] resolved the matter in such a way as stunned the leaders of the Quraish, who cheered in acclamation. Muhammad [saw] took his mantle and placed the black stone upon it. Then he handed the corners of this cloth to all the leaders of the Quraish and ordered them to lift up the stone simultaneously. Therefore, everyone lifted up the cloth, and none harboured feelings of resentment. This occurrence was also an allegorical reference by God to the fact that the tribal leaders of the Quraish, who stood upon the brink of war, would now be united upon a focal point by that holy personage. When the black stone was brought before its original resting point, Muhammad [saw] took hold of it in his blessed hands and positioned it in its place.10 As mentioned earlier, this occurrence was an allegorical reference to the fact that soon, the corner stone of the edifice of prophethood, would
Islam Ahmadiyyat be established upon its rightful place by Muhammad [saw] – the Messenger of God.11 As far as the date of the construction of the Ka‘bah is concerned, historians merely state that this incident occurred when Muhammad [saw] was 35 years of age. However, if the conditions of those times are kept in mind whilst analysing the situation, it can be concluded that a substantial time would have been required to collect the raw material for the new building, and to demolish the old. Therefore, the most conceivable theory is that the preparation of this work had begun in the primary years of the life of Muhammad. Moreover, the raw materials such as stone and wood, were already being gathered gradually. There is a Sahih [authentic] narration which states that: ‘Once the Prophet [saw] was gathering stones for the reconstruction of the Ka‘bah when his uncle ‘Abbas said, “O Nephew! Place your waist cloth on your shoulder so that you are not scraped by stones”. The Holy Prophet [saw] did comply with his uncle’s order but since a portion of his parts of concealment became exposed, he fell to the ground in shame, his eyes were petrified and he hurriedly cried out, “My garment! My garment!” until the Prophet [saw] was able to arrange his clothes.’12 This incident is such as can be attributed only to the early years of Muhammad [saw] . Moreover, past historians have also written that this occurrence is from the young age of Muhammad [saw].13 However, there is no doubt that the instance of Muhammad [saw] assuming the role of an ‘arbitrator’ in regard to the placement of the sacred black stone, happened in a latter period of his life. This is because it has been narrated that when the people witnessed Muhammad [saw] enter the Ka‘bah they cried out the words, “Amin! Amin!” It is evident that Muhammad [saw] gained this honourable title only after his honesty and trustworthiness in daily affairs had become manifest and was accepted as clearly as is the light of day.
Notes 1 Sahih Al-Bukhari, Kitabul-Manaqib, Babu Sifatin-Nabisa, Hadith No.3547-3548
* Shama’ilun-Nabawiyyah, by Imam Tirmidhi, Hadith No.8, Babu Ma Ja’a fi Khalqi Rasulillahi [saw], Darul-Kutubil-‘Arabi, Beirut, (1998)
2 Life of ‘Mahomet’, By Sir William Muir, p.27, London Smith, Elder & Co. 1978 3 Siratun-Nabisa, by ‘Allamah Shibli Nu‘mani, vol.1, pp.185-190, Seventh Edition (1965) 4 Sunan Abi Dawud, Kitabul-Adab, Babu fi Karahiyyatil-Mira’, Hadith No. 4836 5 Sunan Abi Dawud, Kitabul-Adab, Babu fil-‘Iddah, Hadith No.4996 6 As-Siratun-Nabawiyyah, by Ibn Hisham, Babu Qissati Bahira, p.145, Darul-Kutubil-‘Ilmiyyah, Beirut, (2001) 7 Sharhu ‘Allamatiz-Zarqani ‘alal-Mawahibil-Ladunniyyah, vol.1, Babu Tazawwujihi ‘alaihis-salami min Khadijata binti Khuwailid, p.373, Darul-Kutubil-‘Ilmiyyah, Beirut, First Edition (1996) 8 * At-Tabaqatul-Kubra, by Ibni Sa‘d, Al-Juz’ul-Awwal, Dhikru Tazwiji Rasulillahi [saw] Khadijata binti Khuwailid, pp.62-63, Daru Ihya’it-Turathil-‘Arabi, Beirut, First Edition (1996)
* Ar-Raudul-Anf, By Imam Suhail, vol.1, pp.324-325, Babu Tazwiji Rasulillāhisa Khadijahra, Darul-Kutubil-‘Ilmiyyah, Beirut.
9 * As-Siratun-Nabawiyyah, By Ibn Hisham, Darul-Kutubil-‘Ilmiyyah, Beirut, (2001)
* At-Tabaqatul-Kubra, By Ibn Sa‘d, Volume 8, Dhikru Banati Rasulillahisa – Fatimata binti Rasulillahsa, p.257, Darul-Ihya’itTurathil-‘Arabi, Beirut, First Edition (1996)
* Sharhu ‘Allamatiz-Zarqani ‘alal-Mawahibil-Ladunniyyah, vol.4, p. 336, Babun fi Dhikri Auladihil-Kiram, Darul-Kutubil-‘Ilmiyyah, Beirut, First Edition (1996)
10 * Tarikhut-Tabari, Vol.2, p. 213, Babu Dhikri Baqil-Akhbari ‘AnilKa’ini Min ‘Amri Rasulillahi [saw] Qabla An-Yunabba’a, DarulFikr, Beirut, (2002)
* As-Siratun-Nabawiyyah, by Ibni Hisham, Babu Hadithi BunyanilKa‘bati wa Hukmi Rasulillahisa Baina Quraishin fi Wad‘il-Hajr, p. 155, Darul-Kutubil-‘Ilmiyyah, Beirut, (2001)
* At-Tabaqatul-Kubra, By Ibni Sa‘d, Al-Juzul-Awwal, Dhikru Hadiri Rasulillahi [saw] Hadma Quraishil-Ka‘bata wa Bana’uha, p.69, Dārul-Ihya’it-Turathil-‘Arabi, Beirut, First Edition (1996)
* Sharhu ‘Allamatiz-Zarqani ‘alal-Mawahibil-Ladunniyyah, Babu Bunyanil-Quraishil-Ka‘bah, Vol.1, pp.381-382, Darul-Kutubil‘Ilmiyyah, Beirut, First Edition (1996)
* Tarikhul-Khamis, vol.1, p.115, Baqiyyatu Akhbari Bana’il-Ka‘bah, Muwassasatu Shu‘ban, Beirut
11 Psalm (118:22) 12 Sahih Al-Bukhari, Kitabu Fada’ilis-Sahabah, Babu Bunyanil-Ka‘bah, Hadith No.3829 13 * As-Siratun-Nabawiyyah, by Ibni Hisham, Babu Qissati Bahira, p.146, Darul-Kutubil-‘Ilmiyyah, Beirut, (2001)
* Sharhu ‘Allamatiz-Zarqani ‘alal-Mawahibil-Ladunniyyah, Babu Bunyanil-Quraishil-Ka‘bah, vol.1, pp.383, Darul-Kutubil-‘Ilmiyyah, Beirut, First Edition (1996)
* Raudul-Anf, by Imam Suhail, vol.1, p.318, Babu Qissati Bahira, Darul-Kutubil-‘Ilmiyyah, Beirut
Tariq Magazine June 2011
4 News & Events Skiddaw Hike (April 2011) By Khalid Hayat
ith the Majlis Khuddamul Ahmadiyya Hiking club entering its 22nd hike in 6 years, the fairy large group of 28 Khuddam were ready to tackle their newest challenge, Skiddaw Peak in Lake District. Lead by Dr Aziz Hafiz Sahib, Naib Sadr Majlis and Chairman of the Hiking Club, the Khuddam prepared themselves for the six and a half hour hike ahead of them understanding it would be no walk in the park. The path that had been arranged was for the boys to travel from the Keswick Leisure Pool on foot to the bottom of Jenkins Hill. From there, the boys would climb to the base of “Little Man” Peak, walk around it and climb “Skiddaw” Peak to reach the end and walk back down. The hike was expected to end by 3pm. The hike was to start at 9.30am and by the Grace of Allah the Khuddam were blessed with lovely weather of around 18 degrees with plenty of sunshine. There were Khuddam of all ages ranging from 14–35 years, many of them having come from far and wide to attend the hike, including members from Nottingham, London and Bradford. Almost all the Khuddam managed to arrive on time bar one or two who were travelling from London. Most of the Khuddam were prepared with appropriate clothing and footwear. However, there was the odd young Khadim fashioning Converses and saying they “will be fine”. With the sun shining and everyone geared up and ready to go, Dr Aziz Sahib lead the Khuddam in Du’a and set off. With the great navigational skills of Dr Aziz Sahib and Qaid Sahib Nottingham, the boys managed to head in the wrong direction from the start. Having understood their mistake,
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walking towards Keswick city centre, the boys turned around and set off again on the right path. The path was winding and fairly steep, as the Khuddam started to get a feel about what the hike was going to be like. Some of the Khuddam had difficulties climbing the start not expecting such a steep incline but were driven on by Dr Aziz Sahib, our own personal motivator. The views along the way were magnificent as the hill over looked the lakes and moorlands of the district. Most of the boys travelled at different paces, but the navigators and organisers made sure that everyone was in the best of health and that no one would be left behind. The Khuddam managed to reach the bottom of Jenkins Hill by 11am at a good pace and took a breather before attempting to climb the actual mountain. After a few sips of water and some bites of bananas, the boys set off up the mountain. The hardest part of the hike was in fact the trek up Jenkins Hill. This most definitely took its toll on the Khuddam, as they continuously had to keep stopping to catch their breath and massage their legs. With an incline of close to 70%, most of the Khuddam faces were closer to the floor than their knees, bending forward and trying to trek up the hill. A steep, rocky and zig-zagging path, the boys found solace in looking at the top of the hill and seeing an end, only to be disappointed that it was just the levelling out of the path and for it to continue just as steep as before. Most of the Khuddam reached the top of Jenkins Hill by 11.30am as the path started to level off. The hill itself overlooked Keswick, as some of the Khuddam were astounded by the beauty of the landscape
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whist others fell on the rocks, tired from exhaustion. As the hike continued on, the Khuddam reached the base of Little Man, the first peak. The map route that had been created told the Khuddam to open a small fence besides the base of Little Man and walk round it, to only attempt to climb Skiddaw on the other side. However, in good fashion, Masroor Region’s Qaid Tariq Hayat Sahib and a few others decided to forget the route path and climb straight over Little Man peak whilst the rest of the Khuddam walked round. With all the boys walking at different paces, the first “group” to arrive at Skiddaw Peak reached the top at 12.30am. The temperature, having been 18 degrees at the base, dropping close to 7 degrees at the summit as the Khuddam rummaged around in their backpacks for extra layers of clothing. All the Khuddam managed to reach the top by 1pm—a bit behind schedule—and camped out for lunch. Trying to avoid the cold weather as best they could, the Khuddam managed to sit on the side of the mountain, avoiding the wind. From this, they sat over one of the most beautiful views in England, a true sight of beauty. After the refuelling, the Khuddam were given the opportunity to take in the beauty around them. The views were magnificent with various valleys and mountains surrounding the peak. There were lakes glistening with the reflection of the sunshine, sheep roaming the hills around and the town of Keswick seemed only a patch. Understanding that we had a schedule to follow, Dr Aziz Sahib allowed the Khuddam 5 minutes for pictures; only to cut that short to 12 seconds realising how far behind schedule they were.
Before setting out, the organisers followed safety protocol and informed everyone on how to climb down the mountain, making sure they wouldn’t injure themselves. Their next mission was to find somewhere to read namaz. This was difficult as there was very little flat land that wasn’t covered in jagged rocks. It was decided that the boys offer Zuhr and Asr namaz on the base of Little Man Peak. The mountain was peaceful and serene. A young Khaddim was asked to read the Adhan with the words echoing through the hills. After prayer, the Khuddam continued their travels at 3pm. The pace was much calmer on the way down as each Khadim was careful not to injure themself. Though travelling downhill, the task was still quite difficult as the steepness of Jenkins Hill was taking its toll on everyones’ knees. The Khuddam reached the Leisure Pool by 5pm. By the Grace of Allah, the trip was very successful. No-one was injured (except for Dr Aziz Sahib himself who pulled a muscle in his thigh) and everyone that reported back said they had a lovely time and thoroughly enjoyed the trip. Many of the boys on the trip were first timers and had enjoyed the trip very much, many of them deciding that they should come regularly for future hikes from now on. Majlis Khuddamul Ahmadiyya UK Hiking Club is open to all Khuddam. Please email email@example.com for any questions or queries you may have.
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National Atfal Rally
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23rdâ€“24th April 2011 Baitul Futuh
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Muqami Regional Ijtema
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Sunday, 27th March 2011 Ashcroft Technology Academy
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Charity Challenge 2011
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Sunday, 8th May 2011 Leamington Spa
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University Award Schemes for MKA By Naeem Ahmad, Member of the National Amoor-e-Tuluba Department
ajlis Khuddamul Ahmadiyya UK has three annual academic awards based at three prestigious universities, namely the Sir Zafrulla Khan Prize (est 2006/7 at King’s College London), the Abdus Salam Award (est 2007/8 Imperial College London) and the Abdus Salam Prize (est 2007/8 at Cambridge University, Cavendish Laboratories).
Sir Chaudhry Muhammad Zafrulla Khan
Sir Muhammad Zafrulla Khan was a distinguished Pakistani politician, diplomat, and international jurist, known particularly for his representation of Pakistan at the United Nations (UN). The son of the leading attorney of his native city, Zafrulla Khan studied at Government College in Lahore and received his LL.B. from King’s College, London University, in 1914. He practised law in Sialkot and Lahore, became a member of the Punjab Legislative Council in 1926, and was a delegate in 1930, 1931, and 1932 to the Round Table Conferences on Indian reforms in London. In 1931–32 he was president
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of the All-India Muslim League (later the Muslim League), and he sat on the British viceroy’s executive council as its Muslim member from 1935 to 1941. He led the Indian delegation to the League of Nations in 1939, and from 1941 to 1947 he served as a judge of the Federal Court of India.
(1962) and wrote a translation of the Qur’an (1970).” [Source: Encyclopaedia Britannica]
Professor Abdus Salam
Prior to the partition of India in 1947, Zafrulla Khan presented the Muslim League’s view of the future boundaries of Pakistan to Sir Cyril Radcliffe, the man designated to decide the boundaries between India and Pakistan. Upon the independence of Pakistan, Zafrulla Khan became the new country’s minister of foreign affairs and served concurrently as leader of Pakistan’s delegation to the UN (1947–54). From 1954 to 1961 he served as a member of the International Court of Justice at The Hague. He again represented Pakistan at the UN in 1961–64 and served as president of the UN General Assembly in 1962–63. Returning to the International Court of Justice in 1964, he served as the court’s president from 1970 to 1973.
Salam, who was born at Jhang in Pakistan, attended Punjab University and Cambridge University, where he received his PhD in 1952. From 1951 to 1954 he was a professor of mathematics at the Government College of Lahore, concurrently with a post as head of the mathematics department of Punjab University. From 1954 until 1956 he lectured at Cambridge University and from 1957 to 1993 he was a professor of theoretical physics at the Imperial College of Science and Technology, London. He was largely responsible for the establishment in 1964 of the International Centre for Theoretical Physics, Trieste, (later the Abdus Salam International Centre for Theoretical Physics) as an institute to assist physicists from developing countries. He was director of the centre from its inception until 1994, dividing his time between there and Imperial College.
He was knighted in 1935. He is the author of Islam: Its Meaning for Modern Man
Salam’s work was concerned with the theories describing the behaviour and
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Professor Abdus Salam
properties of elementary particles; for this he received the 1979 Nobel Prize for physics. [Source: Columbia Encyclopaedia]
How these awards came about?
The initial idea took shape shortly after King’s College London was approached to fund a prize to memorialise one of the 20th Century’s giants, Sir Zafrulla Khan. After King’s College expressed their interest, discussions with Sadr Majlis Khuddamul Ahmadiyya UK (MKA UK) of the time, Mirza Fakher Ahmad resulted in his approval in principle. Following further meetings between both King’s College and MKA UK throughout 2006, both parties agreed through Farooq Aftab (Mohtamim Amoor-e-Tuluba) to an annual prize for the top LL.B and the School of Law, King’s College London for an amount of £250. The proposal was sent to Huzur
Sir Chaudhry Muhammad Zafrulla Khan
[atba], however it came back with a surprise increase of the annual prize fund to £1,000, after Huzur [atba] referred to the stature of Chaudhry Zafrulla Khan. Given the success of this first step, the obvious next step was to have an award at Imperial College in honour Professor Abdus Salam. This time contact was made with the Abdus Salam Chair in Theoretical Physics at Imperial in 2007. Again, Alhamdulillah we had success, this time with the help of Tariq Hayat , the resident Amoor-e-Tuluba Mohtamim. Following this, a further award in memory of Professor Abdus Salam was then introduced in Cambridge University with the excellent collaboration of Dr Asim Mumtaz Malik of Cambridge Jama’at (himself a Cantab PhD). Cambridge decided they would benefit most by having a prize for the best graduate seminar presentation
in the Cavendish Laboratories. The dual purpose of these Awards and Prizes is to celebrate the life and works of great Ahmadis and to inspire Khuddam and Lajna to even greater heights. Our beloved Huzur [atba], himself says that the Nobel Prize should be every Ahmadi student’s,“minimum target”. Perhaps then, it is no coincidence the first winner of the first prize (the Sir Zafrulla Khan Prize) was an Ahmadi student, Qudsi Rasheed. May Allah further bless our humble efforts and reward us with success that continues to fulfil the Promised Messiah’s [as] prophecy, “The members of my sect shall so excel in knowledge and insight that they will confound everyone with the light of their truth, and by dint of their arguments and signs.” Tajjalat-e-Ilayiha
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East Region Invites Senior Police Officials to Baitul Ahad, Newham By Waheed Akhtar, Regional Qaid East
n Thursday 10th February 2011 the members from East region hosted an event for the police in the London Borough of Newham. The event was in recognition of the excellent working relationship between the police and the Jama’at. The event was attended by members of the Jama’at and Khuddam Amila. From the police, the Borough Commander, Detective Chief Superintendent Simon Letchford attended with some of his senior leadership team. The proceedings commenced with Tilawat and Translation by Pir Basharat Sadr Jama’at Newham and Muddasar Rasheed Qaid North London. Regional Qaid Sahib Waheed Akhtar presented a welcome address where he commented on the excellent relationship
between the police and the Jama’at and in particular the strategy for further reinforcing the partnership. Nauman Khwaja Naib Regional Qaid Sahib and a serving special police constable gave a talk on the history of Baitul Ahad, the journey from a Synagogue to a Mosque. Nauman Sahib also highlighted the extensive use of the mosque including all the charitable work of Majlis Khuddamul Ahmadiyya, blood donations, charity collections and the use by the Metropolitan Police. One of the key addresses was by the Borough Commander Detective Chief Superintendent Simon Letchford. Mr Letchford also commented on the outstanding relationship with the Jama’at and praised both sides for working so well together. He also commented on the location of the mosque and the vast diversity within the Borough — in which
over 137 different nationalities reside! The concluding address was by Regional Ameer Sahib Mirza Fazl ur Rahman. Amir Sahib covered off the recent speech by the Prime Minister David Cameron with reference to greater social cohesion. He mentioned in particular the requirement in Islam for every Muslim to support the country within which they reside and to live by the law of the land. A gift presentation of books was made to each of the officers and the formal proceedings ended with Silent Prayer led by Regional Amir Sahib. Dinner was served after the close. On leaving, the police officers commented that the relationship between the Jama’at and the police is the best within the London Borough of Newham.
North East and North West Regions Office Bearer’s Forum 2010
n Sunday 19th December 2010, MKA North East held an office bearer’s forum for North East and North West Region. 45 Office bearers attended from North East and 18 Office bearers attended from North West. Due to adverse weather conditions the National Amila couldn’t attend, therefore Naib Sadr Majlis Khuddamul Ahmadiyya UK, Dr Aziz Hafiz Sahib chaired the meeting. Additional Mohtamim Tarbiyyat Yousaf Aftab, and Additional Mohtamim Atfal Bilal Bhatti helped Dr Aziz Hafiz Sahib with running the forum. Aitmaad, Mohasib, Maal and Atfal were the main departments that were covered in depth, Naib Sadr Sahib briefly went through the rest of the departments due to shortage of time. All members were provided with delicious biryani with raita for lunch. It was an educational forum from which all Office Bearers benefited.
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Muqami Region Atfal Sports Day By Ch. Hameed Ahmed, Regional Nazim Atfal Muqami
his year’s Atfal Sports day took place on the 12th December 2010 in the Aspire Centre, Southfields Community College in Southfields, London.
For this Sports day to be successful, we started planning and preparing in early November. During this time we held two formal meetings and lots of informal meetings. The meetings were held to divide all duties between the Regional Amila. We also decided in the meetings, which sports events should be held, and which equipment is necessary to hold the event. We came to the conclusion of having a football 7-a-side knock out tournament and a tug of war knock out competition. For these tournaments the teams where put into two different groups (7–11 and 12–15 years).
On the Day We started the day with our usual Sunday Class at 10:00am, in which we split the Atfal into five different groups, they were also taught in different classrooms. These classes were held up to 11:30am, we had a 15minutes break, at the end we took all Atfal to the sports hall, where the opening session took place. We were thankful to Dabeer ul Haq Sahib (Head of Sunday Class), who chaired the opening session of the sports event. The opening session started with Tilawat, which was followed by the Pledge. After the Pledge Dabeer ul Haq Sahib gave a short opening speech and concluded the session with silent prayer.
After the opening session, it was time for the Zuhr and Asr Prayers. Then Atfal were split into two groups: Saghir group (7-11) and Kabeer group (12-15). The younger age group was taken outside to have lunch in the dinning hall, whereas the older year group kicked of the event with starting the football tournament. For lunch burger, chips and coke were served which was thoroughly enjoyed by every Tifl. After the younger group had finished lunch, they proceeded to the tug of war competition, meanwhile the older year group was still busy in the football competition. Once both these tournaments were finished, the groups swapped, the younger group went inside to start the football tournament and the hungry older group went to the dinning hall to have lunch. After doing so, they also went outside to compete in the tug of war competition. After both these competitions were completed all Atfal went to Maghrib Prayers, which were led by Naib Regional Amir London Region Dr Tariq Anwar Bajwa Sahib. The Final Session was held straight after Salaat. We were honoured by the presence of Dr. Tariq Anwar Bajwa Sahib, as well as Rizwan Durani Sahib, who is the Naib Mohtamim Atfal UK. In the final session, we again started with Tilawat. Dr Bajwa Sahib then held a short speech about the etiquettes of Salaat. The speech was followed by the announcement of the winners in all competitions. The prizes however, will be distributed at the next sports day which will be held February next year. The event finished at 4:35 pm with silent prayer.
a total of 161 Atfal out of 212 and 23 organizer took part in the event. Tariq Magazine June 2011
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Manchester Blood Donation 19th March 2011
he planning for the event started about a month ago, a few days following the confirmation from the National Blood Service. At this point a Telephone, text and email campaign was started to register potential donors for the event. During this time regular announcements were also made during Jummahs and other events. All members of the Jamaat were encouraged to participate. Alhamdolillah, 50 potential donors were registered to participate in this event. About a week before the event the organisers were notified that Sadr Majlis Khuddamul Ahmadiyya UK along with some National Amila members will also be attending the session and participating too. The National Amila members were given slots to participate in this noble cause. The Blood Van arrived at Darul Aman mission house, Manchester at 10:30am and soon after preparations began to get it ready for the donations. At around 11:30am Sadr Majlis Khuddamul Ahmadiyya UK along with Mohtamim Maal and Mohtamim Tarbiyyat arrived. They were quickly shown around by the organisers. The blood donation started at noon. Following the introductions, Sadr Majlis and National Amila members went to participate in the Regional Amila meeting with Regional Office bearers. During the day people were slowly asked to go into the van and partake in the donation.
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At lunch time Khuddam were all served food prepared at the mosque. The food, which consisted of chicken curry with rice was also given to the Phlebotomists taking the blood and it was much appreciated by them. Sadr Majlis in his address pointed out that UK Jamaâ€™at as a whole needs to donate 2,000 units of blood this year. By the grace of God, 29 people participated in this donation session bring that overall total a tiny bit closer to this target. Overall, everyone was very pleased with the turnout and we had a full house in terms of donations. Near the end of the day, due to shortage of time, unfortunately some Khuddam who wanted to participate and donate blood had to be turned away. In total 27 Khuddam, 2 Ansar participated in the donation and only 7 people were rejected at the session for one reason or another. This was the fourth trip of the National Blood Service and was also the most successful in terms of donors. I would like to finally point out that exceptional work was carried out by Rafay Khan and his brother Ghalib Khan in the organisation and planning of this event. May Allah bless their efforts Ameen.
Tariq Magazine June 2011
A Review of the Pakistani Government’s “White Paper”: Qadiyaniyyat A Grave Threat to Islam Replies to some allegations by Hadhrat Mirza Tahir Ahmad [rh], Khalifatul Masih IV Deception and Lies Against Ahmadiyyah Muslim Jama‘at These verses come to life in the context of the hard times faced by the Ahmadiyyah Muslim Jama‘at these days. The Ahmadiyyah Muslim Jama‘at is being attacked verbally and in writing; Ahmadis are being tormented through physical abuses, by being thrown into jails, and killed mercilessly. This socalled White Paper truly represents the negative image depicted in these Qur’anic verses. The false nature of blame and allegations leveled against the Ahmadiyyah Muslim Jama‘at in the White Paper is unbelievable. After describing the 1953 riots, a few conclusions have been drawn. But, first, the following analysis of the Jama‘at has been offered in the White Paper. It started at the instigation of a colonial power, and the issue became more and more complicated with the passage of time. It not only created bitterness and division among Muslims of South Asia, but also among the Muslim nations of other countries, particularly from Africa. Describing the cause and effects of the 1953 riots, the socalled White Paper further writes: This problem started the poison of hatred and sectarianism in the political life of Pakistan. During this time, the Qadianis began sending delegations to foreign countries, where they started to establish their preaching centers. They built preaching centers in African, European, and South and North American countries. But they had no numerical strength anywhere, while their numbers in Pakistan were relatively more where they were fairly strong and well-established. As a result, they were easily checked in other countries.
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Hadhrat Mirza Tahir Ahmad, Khalifatul Masih IV [rh]
This passage is a masterpiece of deception and lies. To fully analyse this would take too long. First, let me tell you briefly who was responsible for the rioting and hate-mongering during the 1953 [anti-Ahmadiyyah] riots. Why did not the representatives of this government think of looking up the Munir Inquiry Commission Report3 and read the analysis presented by the honourable judges? The judges of this court are held in high esteem in the legal community all over the world. Justice Munir was not an ordinary judge. Similarly, Justice Kiani was a judge of a very high caliber. There is not enough time to present the entire report here. But, even if we examine a few excerpts on this subject, it would make a very interesting presentation. Due to time constraints, I will relate only one excerpt to you. You can easily judge from this as to who the real culprit was behind this rioting, slandering, and spreading animosity among the people, as well as which community was behind it. The respected judges write: The ‘Mazdoor’ is an Urdu newspaper published from Multan under the editorship of Sayyad Abuzar 3. Report of the Court of Inquiry, constituted under Punjab Act II of 1954 to enquire into the Punjab Disturbances of 1953. Bukhari, the son of the prominent Ahrar leader Sayyad Ata Ullah Shah Bukhari. [He is the representative of the current elite leadership of Ahrar.] The main topic to which this paper devoted its attention was the anti-Ahmadiya movement, and in its issue of 13th June 1952 it published an article in the course of which it gave such a vulgar description in Arabic script of the head of the Ahmadiya community that decency does not permit us to explain it. [The judges are writing about what led to the 1953
riots and who the perpetrators were.] If these words had been uttered in the presence of a member of the Ahmadiya community, we should not at all have been surprised if the result had been a broken skull. (Report of the Court of Inquiry, constituted under Punjab Act II of 1954 to enquire into the Punjab Disturbances of 1953, printed by the Superintendent, Government printing, Punjab, 1954, p. 87) This is the opinion of Muslim justices, who have extensive judicial experience; theirs is no ordinary opinion. In a few short words, they have summarized this movement as to who was spreading dissension and who was being patient. These respected judges add: The words used reveal a shockingly depraved taste and constitute a most disrespectful ridicule of the language of the Qur’an and the language of the Holy Prophet. (Ibid.) If 1953 is forgotten or one does not desire to look at the decision rendered by the Report of the Court of Inquiry of 1953, then just look at what is going on in Pakistan today. The fact of the matter is that tens of millions of rupees are collected as zakat and employed to make a special group of so-called ulema [a class of Muslim scholars], whose only function is to abuse Ahmadis. Instead of educating common people and spreading the religion of the Holy Prophet Muhammad [saw], the only task of these so-called ulema is just that they should abuse Ahmadis. The only services to Islam that are being asked of them are to lie, to malign Ahmadis, and to incite others to murder and rob people of their homes and properties in the name of Islam. In conclusion, this is what the government is using the socalled ulema to do as the hallmark of service in Islam. Despite these things, an attempt is being made to convince the
world that, in fact, it is the Ahmadis who are sowing the seeds of hatred in society; that [supposedly] the whole of Pakistan is a victim of Ahmadi aggression, and pretending that these poor ulema have been very patient and have done nothing against Ahmadis, they question how long their ‘suffering’ continue. This is the picture the government is trying to draw of their innocence, but the world is not stupid. We have tape recordings in our possession of the maulavis in which they have used filthy language and have incited people to violence. Whatever filth is currently spawning in Pakistan is seeping out as well. When their people come out of Pakistan, they make speeches in the same way they have done against Ahmadis in Pakistan. We have complete tape-recordings as to what is going on in Mauritius and their speeches in Norway. In spite of this, they think that the world is stupid enough to believe that Ahmadis were spreading dissension whereas the pitiable non-Ahmadi Muslims were very patient and tolerant, and despite Ahmadi aggression, the non-Ahmadis have not reacted against them.
The Causes of the Despicable and Wretched State of Muslims This whole picture being drawn has three sides, and one of them is related to the 1953 riots. The non-Ahmadis are generally trying to prove that before the advent of the Promised Messiah [as], Muslims were united in spirit. They were like the fingers in a fist, depicting strength in unity. There was no weakness or division among them. In fact, the Muslims were so mighty that colonial powers trembled before them. Therefore, (so the argument goes) these colonial powers sowed the seed of Tariq Magazine June 2011
Articles Ahmadiyyah Muslim Jama‘at to spread dissension among Muslims and to disperse Muslim unity. This was done to evade the terrifying danger presented by Islam to these colonial powers. This is the picture being presented against the Ahmadiyyah Muslim Jama‘at in the White Paper. Reality completely contradicts all of this. The truth surfaces even in the writings of the authors that they have been publishing. Among the literature is a book published by Pakistan’s Ministry of Religious Affairs named Qadianiyyat, written by Maulavi Abul Hasan ‘Ali Nadvi, the government of Pakistan has published this book extensively throughout the world. This book has also been translated into Arabic and English. Now, think about this, the White Paper paints the scene as though there was peace and harmony among Muslims before the advent of the Promised Messiah [as], and the British created Ahmadiyyah Muslim Jama‘at to divide Muslims. However, the author of Qadianiyyat describes conditions before the Promised Messiah [as] in the following words: Looked at internally, the situation was even worse. Mutual disagreements between Muslim sects had assumed frightful proportions. Each sect was busy denouncing the other. Sectarian polemics were the order of the day, leading often to violent clashes, even to bloodshed and litigation over controversial asectarian issues. The whole of India was in the grip of what might be termed a sectarian civil war. This too had given birth to mental confusion and created breaches in the Muslim society and disgust in the people and had considerably damaged the prestige of the Muslim ‘ulema and of Islam. (Maulana Syed Abul Hasan ‘Ali Nadvi Nazim Nadwatul-‘ulama’ Lacknow, Qadianiyyat, p. 16–17) The author further writes: Muslims were generally in the grip of frustration and had fallen prey to defeatism. The failure of the struggle of 1857 and of a number of other recent religious and militant movements was fresh in their memory. Many of them had despaired, therefore, of bringing about any change and reform through normal processes and a large number of people had begun to await the advent of some charismatic personality, some divinely appointed leader. (Ibid.) See, when Allah desires, this is how He makes the truth known. On the one hand, they lie and try to hide the facts. But, on the other hand, they
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describe something else from which the truth suddenly emerges and manifests itself. This is what is called deception. This was the background, and there are many references of Muslim ulema which draw a very clear picture of calamities and afflictions affecting Muslims. In fact, there are so many references that books spanning thousands of pages could be written. But, for now, I have chosen only a few of them. The newspaper Wakil of January 15, 1927 reads: This disease is not new but had begun long ago. First, Muslims followed the Jews and Christians in their personal lives, and now it is being done collectively. This resulted in the revocation of khilafat. (Wakil, January 15, 1927)
Scattered Sheep A famous newspaper of the Muslim clergy, al-Jam‘iyyah, of Delhi in its April 14, 1926 issue writes: Suddenly, it has been exposed to the world that if the Muslim ummah is a bound book or a rosary, then today the Muslim ummah in reality does not exist. Rather they are scattered pages, a few strewn beads, or lost sheep without a flock or shepard. (al- Jam‘iyyah, April 14, 1926)
In the Footsteps of ‘Ad and Tahmud Addressing Indian Muslims on behalf of the Holy Prophet Muhammad [saw], the Zamindar newspaper, in its September 18, 1925 issue states: You are called my ummah, yet you behave like Jews and idolaters. Your conduct is becoming like that of ‘A’d and Thamud, in that abandoning the Lord of all the worlds, you are worshiping Ba‘l, Yaghuth, Nasra, and Ya‘uq. Most of you insult me [the Holy Prophet]. Now, the real question is: Did the Ahmadiyyah Muslim Jama‘at begin this chain of events? Why do these people not fear Allah? Why do they make such allegations and lies which no sane person can ever accept?
Muslims on the Footsteps of Jews and Christians Now, in view of this background, reflect for a moment how the condition of the Muslims before the coming of the Promised Messiah [as] continued even afterwards. Wisdom would have it that someone could only come to resurrect this nation. What need was
there to kill it? They [the Muslims] were already dead, in both a spiritually and worldly sense. Indeed, what happened was that any sign of life that appeared in them was the result of the advent of the Promised Messiah [as]. That is to say, some people gained a new life by accepting him, and then there are those who are uniting in opposition to him. Their hearts are divided in hate, but, what little respite they have received, these few breaths they have gained are only a result of their common opposition to Ahmadiyyat. The newspaper, al-Bashir, in its September, 1925 issue reads: Just study the history of sectarianism among the Jews and Christians at the advent of the Holy Prophet [saw], and then compare it with the Islamic ulema of this age. It will be clearly proven that the condition of today’s ulema of Islam is a mirror image of the Jewish and Christian ulema of that age. (al-Bashir, Ottawa, September, 1925)
Poets Mourning the Misery of Muslims As far as Muslim poets are concerned, their poetry on the miserable conditions of the Muslims is heartrending. Maulana Hali wrote a requiem. And then the way ‘Allamah Iqbal described this [the Muslim condition] in his famous Shikwah [Complaint] and Jawab-eShikwah [Reply to the Complaint] is a long story. Let me read you a few couplets. Maulana Hali says: There remains neither the faith nor Islam. The only thing left is the name of Islam. Comparing Islam to a garden he writes: Then you will see a garden, utterly in ruins, where dust flies everywhere relentlessly. There is no sign of life in it. The green branches have fallen off, dead. It is unable to blossom or bear fruit. Its trees are only good for burning. And then with great anguish, Maulana Hali addresses the Holy Prophet Muhammad [saw]: Oh Most Special of the Special Prophets, it is time for prayer. A very strange time has descended on your ummah. The faith that arose with majesty from its birthplace, is today in a state of utter destitution elsewhere. The religion that once invited Caesar and Chosroes is now itself poorest of the poor. The faith that once illuminated the assemblies of the world now has neither lamp nor light in its own assembly. Conditions have deteriorated such that mending does no good. It appears that this is preordained. Oh Protector of the Ship
Referring to ‘Allamah Iqbal, you make great claims against Ahmadiyyat, and proudly present his quotes as if Allah, the Almighty, had revealed these words to someone. But you must also pay attention to what ‘Allamah Iqbal had to say about you! of Islam, I beseech Thee that this ship is well nigh destroyed. The White Paper is extensively adorned with the writings of ‘Allamah Iqbal. If you (O enemies of Ahmadiyyat!) think his words are like that of God, then listen to this piece as well. About the Muslims, he writes: You [the Muslims] are Christians in appearance and Hindus in culture. Even the Jews feel ashamed when compared to these Muslims. Referring to ‘Allamah Iqbal, you make great claims against Ahmadiyyat, and proudly present his quotes as if Allah, the Almighty, had revealed these words to someone. But you must also pay attention to what ‘Allamah Iqbal had to say about you!
According to Maududi, the Muslim Nation is Born of Ignorance Now listen to what Maulavi Maududi says: Go to the city, and you will see ‘Muslim prostitutes’ sitting in brothels and ‘Muslim adulterous men’ wandering around. Examine the prisons and you will be introduced to ‘Muslim thieves’, ‘Muslim robbers’, and ‘Muslim rascals’. Visit offices and courts and you will find the word Muslim attached to bribery, false testimony, forgery, fraud, extortion, and every other kind of moral crime. In society, you will meet ‘Muslim drunkards’, ‘Muslim gamblers’, ‘Muslim musicians’, ‘Muslim singers’, and ‘Muslim slapstick comedians’. Now, think about this: how much has the word Muslim been perverted and with
what characters has it been attached— Muslim adulterer, drunkard, gambler, bribe-taker. If a Muslim does whatever a disbeliever can do, what is the need for a Muslim in this world? (Musalman Aur Maujudah Siyasi Kashmakash [Muslims and Current Political Struggle], part 3, p. 28– 29, under the caption, ‘Tahrike-Islami ka Tanuzzul’, [The Decline of Islamic Movement]) Those who object to the Ahmadiyyah Muslim Jama‘at should read and ponder over this passage. Why have they no fear of Allah? Indeed, they fear, but they only fear the victory of the Jama‘at. Now, listen to Maulavi Maududi’s further analysis. It has been said about the Promised Messiah [as] that, God forbid, that he spoke about Muslims harshly and verbally assaulted them. But listen to Maulavi Maududi, who has been credited as the one who has inner perception of the nature of the prophethood (of Muhammad [saw]: If you examine this so-called Muslim society, you will find all sorts of Muslims. There are so many types of Muslims that they cannot be counted. It is a zoo in which crows, vultures, quails, partridges, and a thousand other kinds of animals are present, and every one of them is a ‘bird’. (Ibid., p. 31). These are the words of Maududi Sahib, and he described the state of Muslims as he found them in. Did the British appoint one man to destroy this nation that according to Maududi Sahib, far from being Muslim, had not only fallen below all human values but rather become like wild animals? Of course, no one can deny the
fact that the one who was supposed to come, came. He gathered some, created a spark of life, and caused a stir. He even created a living commotion among the opposition. Maulavi Maududi further writes: There is nothing in the Divine teachings on the basis of which the Ahle Hadith, Hanafi, Deobandi, Barelvi, Shi‘ah, or Sunni, etc., can become separate sects. [Meaning there can only be one ummah which is named Jama‘at-e-Islami and no other. About the other sects, that is, Hanafi, Deobandi, etc. He adjudges:] All these sects are the products of ignorance. (Khutabat, 4th edn., p. 74, under the caption ‘Din Aur Shari‘at’ [Religion and Law]) And as far as common Muslims are concerned, Maulavi Maududi writes: This great multitude, called Muslims, is in such a state that 99.9% of its people have no knowledge of Islam nor are they able to distinguish truth from falsehood. Neither their moral point-of-view nor their mental attitude coincides with Islam. Just the name ‘Muslim’ has been transferred from father to son and that is the reason they are Muslims. (Musalman Aur Maujudah Siyasi Kashmakash, part 3, p. 130, under the caption ‘Islam ki Rahe Rast Aur is-sey Inhiraf ki Rahein, The Right Path to Islam and Ways which Lead Away From It’) As I mentioned before, there are many references in which both the old and new ulema have acknowledged the condition of Muslims. It is a grave cruelty to blame the Ahmadiyyah Muslim Jama‘at for this condition of decadence. Tariq Magazine June 2011
Religion and Politics In Islam
A speech delivered by Hadhrat Mirza Tahir Ahmad, Khalifatul Masih IV [rh] at the Inter religious Consults, Suriname, on 3rd June 1991 Enactment of Sharia Law in Pakistan
ecently Pakistan has been the seat of this hot, sometime violent controversy about the Shariah. It is understood generally that if the majority of a country constitute of Muslims, then the Muslims have a right rather, an obligation to enact Shariah law. It is argued that if they believe in the Holy Quran and if they believe also that the Holy Quran is a comprehensive Book which relates to every area of human activity and directs man as to how he should conduct himself in every sphere of life, then it is hypocrisy to remain contented with those claims. They should follow the logical conclusion and enact Shariah law and make it the only law valid for the country. Now, this is what is being said on the one side. On the other side, many difficulties are pointed out such as proposed legislative problems very serious constitutional problems as well as very serious problems in almost all sphere of the enactment of Shariah. So, let me first briefly tell you, why Shariah law cannot be exercised or imposed on a people, who practically, as far their normal way of life is concerned, are the not ideal Muslims, much to the contrary. In those areas where they are free to practice Islam, they fall so much short that one wonders when they willingly cannot exercise Islam, how could they be expected to do it by coercion and by force of law. This and many others are the areas where debate is being carried on and pursued hotly, but I’ll now, very briefly enumerate the points to make you understand all the sides of this issue. Personally, I have also been participating in this debate which was going on in Pakistan and many a scholar who came to London or who wrote to me for guidance, were helped by me. Though I did not entirely dictate notes to them but to a great degree they were helped by
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me to understand the problem in larger perspective. Thus many an article that have been published in Pakistan did have my opinion also expressed in them. Shariah is the law and there is no doubt about it; the law of Islam; the law for Muslims. But the question is how far can this law be transformed into legislation for running a political government. On top of that many other issues get involved in it. For instance, if a Muslim country has a right to dictate its law to all its population, then, by the same reasoning and the same logic, every other country with majority of population belonging to other religions would have exactly the same right to enact their laws. The entire world would become a world of not only political conflict but also of a politico religious conflict, whereby all the laws would be attributed to God, yet they would contradict each other diametrically. There would be such a
confusion that people would begin to lose faith in a God Who speaks one thing to one people and another thing to another people, and Who tells them to enforce this law on the people or ‘they will be untrue to Me’. As such, you can well imagine what would happen in India for instance, if the law of the Hindu Majority is imposed on the Muslim minority. As a matter of fact a large section of the Indian society is gradually being pushed towards this extremist demand by way of reaction, I suppose to what is happening in some Islamic count¬ries. What would happen to the Muslims and other minorities of India? Moreover this is not a question of India alone. What if Israel enacts the law of Judaism the law of Talmud I have read it and I know it will be impossible for any other non Jew to live there, normally and decently. In the same manner Christianity has its
Articles own rights and so has Buddhism.
Participation in legislation The next consideration is the very concept of the state: This is the most fundamental issue which has to be resolved and addressed by those who are concerned with politics or international law. The question is that anyone born in a state has a right to participate in its legislation. In the secular concept of the running of governments and le¬gislation, everyone, born in a given country, whatever be his re¬ligion or colour or creed acquires the basic fundamental civic rights. And the most important among these rights is the chance at least, to participate in the shaping of the legislation. Of course, parties come and go; majority parties today may turn into minority parties tomorrow. Everybody’s wish is not fulfilled or carried out. But in principle, everybody has a fair chance and an equal chance to make his say heard at least by the opposition, on matters of common principle. But what would happen if one Shariah or one religion is imposed as the law of that country? If Muslim law were imposed in a country, all the rest of the people who are inhabitants of the same land, would have to be considered as second, third or fourth rate citizens of the same country with No say whatsoever in the legislation. But that is not all the problem is further complicated within Islam itself: Because Islam has a Book revealed by God and the Muslim scholars claim that it is their right to interpret the Book.
Legislative body subordinate to Religious Scholars On issues of differences of opinion, the legislative body stands subordinate to the scholastical opinion of such scholars who spe¬cialize in understanding the Holy Quran; or who CLAIM to specialize in understanding the Holy Quran. What would be their mutual relationship. A body is elected to legislate. They legislate and you hear from some scholars of Islam that ‘what you have proposed as a law is against the fundamental principles of Islam. Islam has no room for such nonsense’. Whose voice should be heard? On the one hand, it would appa¬rently be God
speaking behind those people; but only apparently. On the other side, there will be voice of the majority of the people of the country. So the dilemma becomes almost impossible to be resolved.
sense of humour. His answer was: ‘I cannot give you more time, because you have already taken more than thirteen hundred years to ponder over this question. Is that not enough?
All religions split up into sects with time
If thirteen centuries, plus some years are not enough for you to be able to define the very fundamentals of Islam what is a definition? how much more time would you require?’
But that Is not all: Every religion, at the source is one and single and unsplittable, but as you pass along in period of time, the religion begins to diverge and split within and multiply and become more and more in number, so that the same faith which, for instance, at the time of Jesus Christ [as] was one single Chris¬tianity, turned into many hundreds of Christianity. Looked from the vantage point of different sects, the one single source appears to be different in colour. Different coloured eye glasses are used by vari¬ous followers of various sects. The same is true of Islam. It’s not just a question of Sunni Islam and Shia Islam and how they interpret the Shariah. Within Shia Islam there are 34 sects whose interpretation of Shariah differs with each other. Within again, Sunni Islam there are at least 34 sects whose interpretation of Shariah differs with each other. There are issues on which no two ulema of different sects agree. Not superficial issue; even the fundamental ones. You have only to read the Munir Inquiry Report. Justice Munir, the Chief Justice of the Supreme Court was one of the two judges who were appointed to investigate into the background, reasons and the modus operandi of the anti Ahmadiyya riots in 1953. Who was responsible and who was not? How to define a Muslim? During the course of the inquiry, justice Munir pointedly asked every Muslim scholar who appeared before him if he knew of a definition of Islam which could be acceptable by the other sects as well; which could equally apply to everyone and by the help of which we could define, ‘Yes, this is Muslim’, and ‘That is not Muslim’. In the report justice Munir submits that no two scholars of all the Muslim scholars interrogated, agreed on a single definition of what Islam was. In the case of one particular scholar, he wanted some more time to think over it, and justice Kayani, who was a partner with justice Munir, had a very peculiar
So this is a very grave issue. If the Shariah interpretation of one sect is imposed, then it will not just be the non Muslims who will be dispossessed of the fundamental right of participation in the country’s legislation, but within Islam also there would be many sects who would be deprived of this right.
The Interpretation of which sect is to be imposed on Shariah Law? Again there are so many other problems: For instance, according to some Shariah concept, the punishment for a crime is so much different from the concept of another sect, that Islam would be practised in the world so differently on the same issue, that it would create a horrible impression on the non Muslim world. What sort of faith that is which advises one punishment for the same crime here and another there. And in some other places it is just the very thing to do and it’s no crime at all. These and many such issues make the question of imposition of Shariah almost impossible. Moreover, the fundamental rights of other sects are also tampered with, or trampled upon, in many possible situations. For instance on the question of drinking of alcohol. Alcohol is forbidden in Islam, alright; but, the very question of whether it is a punishable offence and whether the punishment, if any, is imposed by man in this world, is a fluid issue. It is a controversial issue and has not yet been agreed upon by all the people involved. What is the punishment of drinking? The Holy Quran does NOT mention any punishment. This is a fundamental law, the Book of law and it is inferred from some Tradition, by some scholars, that; that should be the punishment. But that inference is far fetched and the Traditions themselves are challenged by others not to be authentic. Tariq Magazine June 2011
So, will a large section of not only Muslim society, but also a large section of non Muslim society, be punished for such reasons as in themselves are doubtful. Whether it’s valid or not, this is the issue. Yet there are extremists, everywhere and particularly those who go for Shariah to be imposed. You will find many extremist who are totally intolerant of others opinion. Consequently, such grey areas also will be taken as No Doubt areas by the extremists. They will say, ‘Yes, we know; it’s our opinion. It’s the opinion supported by a medieval scholar or our thinking. And that is law.
Difficulties faced by Pakistan government for the enactment of Shariah Law Now this difference resulted in a debate in Pakistan very recently and Nawaz Sharif, the Prime Minister, had ultimately to decide that Shariah of no one sect will be adopted. The law passed in Pakistan is that they will accept the supremacy of the Quran, and they will agree that no legislation will be made contrary to the fundamental Quranic teaching. But beyond that they will not adopt any rules and regulations which spring from laws as if they were legislative instructions from God. So, leaving that alone, what is left with
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of Shariah is the general principle as enunciated in the Holy Quran, in the light of which an attempt would be made to islamisize the country’s laws. So far so good. I think, the Prime Minister has been able to extricate himself from a very difficult situation, but not for long. The Ulema are already at his throat. Also, they are insisting that a Shariah Court should not only be continued there is already a Shariah Court to work, but its power should be enhanced. The final authority about whether the law is according to Islam or not should lodge with the Shariah Supreme Court. As such, again, the power balance will be shifted from the elected members of the country to the extremist Mullahs. So, once you accept something, which is impractical to be imposed, then this will always lead to various troubles and it is impossible for you to carry on without further complications.
to make you behave honestly. You do not require the law of Shariah to be imposed to make you speak the truth and to appear as witness in court or, wherever you appear as witness honestly and truthfully. A society where robbery has become the order of the day, where there is disorder, chaos, usurpation of others rights, where the .Courts seldom witness a person who is truthful, where filthy language is a common place mode of expression, where there is no decency left in human behaviour, what would you expect Shariah to do there? How the law of Shariah would genuinely be imposed in such a country, this is the question. Suitable atmosphere required for the imposition of Shariah Law I have given a different form to this question and this was raised of course, and so far, I have not heard of any answer which really could resolve the issue.
That is one area of difficulties. But there is another very important area of difficulty: That is, the life style of the Muslims in most countries is not truly and profoundly Muslim.
The question is that every country has a climate and not all the flora can flourish in that climate. Dates flourish in deserts but not in the chilly north. Similarly, cherries cannot be sown in the desert; they require a special climate. Shariah also requires a special climate. If you have not created that climate, then Shariah cannot be imposed.
You see, you do not require a law of Shariah to say your prayers five times. You do not require the law of Shariah
Every prophet not only Prophet Muhammad [saw] every prophet first created that healthy climate for the
The lifestyle of todays Muslims not truly Islamic
law of God to be imposed, willingly not compulsorily. And when the society was ready, then the laws were introduced and stiffened further and further, until the whole code was revealed. That society was capable of carrying the burden of the law of religion, whether you call it Shariah law or any other law. In a society for instance, where theft is common place, where telling falsehood is just an everyday practice, if you enact Shariah law and sever the hands of those who steal, what is going to happen? Is that the purpose of Shariah? It’s not just a question of senti¬mentality about religion. God’s Will be done no doubt, but it will be done in the orderly way as God wishes us to do.
Shariah Law used as a pretext to seize power I have suggested to certain political leaders that they should invite all the Muslim scholars to reform one small city of Pakistan first, and then have the Shariah imposed there. For instance, Faisalabad is a small city or a big town of mainly traders, famous for its corrupt practices. I proposed that the Ulema should be invited from all over Pakistan to first reform the society of that single town. When the people of that town have become capable of carrying the burden of Shariah, then Government should be invited to come in and take over the administration of the law of Shariah.
But it will not happen. They don’t care. They are not concerned. It is not the love of Islam which is urging them on to demand Shariah law. It is just an instrument to reach to power, to capture power and to rule the society in the name of God. Society is already ruled by corrupt people, by cruel people but that is done in the name of human beings; that is tolerable to a degree. But when atrocities are committed in the name of God, it’s the worst possible, the ugliest thing that can happen to man. So as such, we must think many, many times, before we can even begin to ponder over the question whether anywhere in the world, the law of religion can be imposed as a legal tender. Personally, I doubt it.
www.khuddam.org.uk Tariq Magazine June 2011
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.
Kashti–e–Nuh (Noah’s Ark) On February 6, 1898, the Promised Messiah [as] had a vision. Relating this vision he says:
I saw angels are planting, at various places in the Punjab, plants of black colour and in no time they are turning into trees, ugly in shape, black and of terribly small in stature. I asked some of them what they were planting, they replied, these were the trees of plague, which was to break out shortly in the country. (Ayyamus-Sulah, p.121, Ruhani Khaza’in, vol.14, p.361) He further wrote that it was not clear to me whether they said that it would spread in the next winter, or that it would spread this winter, but it was terrible thing that I saw. I had a revelation about the plague even earlier. In accordance with this prophecy, the plague did break out and it was at its peak in the month of October 1898 when the Government had launched a drive for vaccinations against this disease. At that time the Promised Messiah [as] issued this book on October 5, 1898. In this book, the Promised Messiah [as] described the house wherein he lived was a like Nuh’s (Noah’s) ark for which God had promised protection against this calamity. The Promised Messiah [as] house was expanded from the Western side in order to afford protection to more and more people. This prophecy of the Promised Messiah [as] was literally fulfilled. The house of the Promised Messiah [as] remained completely immune, and the houses of non-Muslims adjoining the house of the Promised Messiah [as] were not safe. The movement expanded so fast that by the end of 1902, the followers had crossed into hundreds of thousands, and by 1904, it was around half a million.
One of the remarkable features of the book is that the Promised Messiah [as] spelt out very beautifully the true teachings of Islam and this Nuh’s Ark would continue to serve as an insurance against calamities and troubles ahead. And, when this teaching reached the Arabs in Arabic, some of them learned it by heart. It assumed the same importance as “Sermon of the Mount” by Jesus Christ, and actually it spelt out more effectively and forcefully his teachings than that his name sake had. The teachings contained in this book remain up to this day a landmark in the Movement, there could be no better way of expressing what had been stated in it. Some of the papers of the time criticised the handbill issued about the book by the Promised Messiah [as] but the house of the Promised Messiah [as] was securely safe against this calamity. There were two instances worth recalling here, one happened in May 1904, the Promised Messiah [as] says: Once when the plague was at its peak and had touched the houses of non-Muslims in Qadian, Maulavi Muhammad ‘Ali had developed fever and he thought he had become the victim of plague and he, like others, dictated his last Will. He was living in a part of my house, so I went to see him and enquired about his health and found him panicky and worried. Then I told him that if he had developed plague then I am an imposter and my claim to divine revelation is wrong. Saying this I felt his pulse and the moment I touched him, his body became cold and there was no sign of any fever. (See Haqiqatul-Wahi, page 253, Heavenly Sign No.103, Ruhani Khaza’in, vol.22, p.265) The other event took place in 1906, the
Quick Facts Title: Kashti–e–Nuh (Noah’s Ark) Pages: 85 Volume: 19 Book Number: 1 Progressive Number: 72 Language: Arabic Year written: 1901 Year printed: 1901 Press: Diya’ul-Islam Press, Qadian Promised Messiah [as] says: I saw a number of dreams signifying some impending trial or tribulation for Mir Nasir Nawab, who was my father–in–law, and then I prayed for him and his family. He wanted to go to Lahore, I advised him against this…Next morning his son Ishaq had high fever and there were two gland type swelling on both the thighs and it was believed to be a sure sign of plague. Then I advised Mir Sahib to get busy in true repentance and I prayed, for I thought that if somebody from my own house died of plague, there would be an unprecedented uproar and outcry…What was the state of my mind I could not narrate, I got myself busy in prayer and what a spectacle it was, in a matter of two or three hours, the fever had disappeared altogether and there was no sign of those swellings that were turning into tumours. The boy got up and started playing as if nothing had happened. (Haqiqatul-Wahi, p.329, Heavenly Sign No.143, Ruhani Khaza’in, vol.22, p.342) And He has also addressed me and has said: In general, Qadian will be safeguarded against such destruction by plague in which people should die like dogs and should become mad with grief and anxiety. Also, I have been told that the members of my Jama‘at, however large in number they might be, will be safeguarded against the plague as compared with those who are opposed to me. (Kashti-e-Nuh, p.2, Ruhani Khaza’in, vol.19, p.2)
Books of the Promised Messiah [as]
Mawahibur-Rahman (Bounty of God)
he editor of an Egyptian Journal, al–Liwa’, Mustafa Kamal Pasha, criticised the action of the Promised Messiah [as] in directing his followers not to get themselves vaccinated against the plague. The paper argued that such a course of action was against the teachings of the Holy Quran, which says: “And cast not yourselves into ruin with your own hands” The Holy Qur’an, Ch.2, V.196 The attack was made out of sheer ignorance without taking into consideration why the Promised Messiah [as] had urged his followers against the vaccinations and, therefore, such an attack warranted a full–fledged reply from the Promised Messiah [as] in Arabic. The book was named “Mawahibur–Rahman” and it appeared in January 1903. The book tackled the objection raised by the Egyptian daily and answered the points with cogent reasons by recounting a number of heavenly signs that took place in support of his mission during the three years before some of which were against the normal laws of nature and he enumerated at length the Ahmadiyyah beliefs. The Promised Messiah [as] said: “And this is also a part of our belief that the birth of Jesus took place against the normal laws.” The Promised Messiah [as] explained at length the philosophy of the birth of Jesus without a father and then he said that there were two options before the people to accept the testimony of the Quran and the Bible: “Either we believe that Jesus was born on
the decree of God, such is the way of Allah, He creates what He pleases, When He decrees a thing He says to it, ‘To be,’ and it is. Or, God forbid, his birth was illegitimate.” Ruhani Khaza’in, v. 19, Introduction to the book Page 17 The Promised Messiah [as] expressed his amazement at those who were not prepared to believe that Jesus could be born without a father and believed that he was fathered by Joseph, whereas the birth of Jesus Christ [as] without a father was a heavenly sign for the truth of the Holy Prophet [saw]. The publication of the book had an instant impact. It published a prophecy of the Promised Messiah [as] about Maulavi Karam Din. The book was published on January 15, 1903, by special efforts of the press workers in Qadian and carried the news that Maulavi Karam Din would attempt to involve the Promised Messiah [as] in criminal cases and the Promised Messiah [as] was divinely informed that he would be honourably acquitted from these cases. The publication had to be completed before that date as Maulavi Karam Din had already moved the Extra Assistant Commissioner of Jhelum to issue warrant of arrest of the Promised Messiah [as] under Section 500, 501 and 502 of the Criminal Procedure Code and the date of hearing was fixed on January 17, 1903. The issuance of warrant of arrest provided yet another occasion to opponents to raise an uproar against the Promised Messiah [as] and they were clamouring a severe punishment for him. The trip from Qadian to Jhelum became historic in several ways. Giving details of the journey in a later publication (HaqiqatulWahi), the Promised Messiah [as] said: When I was on my way to Jhelum in connection with a case filed by Maulavi Karam Din, I had a revelation: “I (God) will shower blessings upon you from all
Quick Facts Title: Mawahibur–Rahman Title (English): Bounty of God Pages: 144 Volume: 19 Book Number: 5 Progressive Number: 76 Language: Arabic Year Written: 1903 Year Printed: 1903 Press: Diya’ul-Islam Press, Qadian directions.” I related the revelation to the people of my Jama‘at and this revelation came true in this manner that, when I reached Jhelum, about ten thousand people came to see me and most of them had lined up on the roads. Such a crowd had assembled in the court that it had amazed the authorities. About eleven hundred people came to me for bai‘at and about two hundred of them were women. The case filed by Maulavi Karam Din was dismissed and a large number of people made offerings in cash and kinds to show their regard and respect for me. And this was how I was showered with the Divine blessings and returned to Qadian victoriously. (Haqiqatul-Wahi, p. 252, Sign No. 101, Ruhani Khaza’in, vol. 22, pp. 263-264) Revelation (Arabic): All praise belongs to Allah Who has bestowed upon me in my old age four sons and has thus fulfilled His promise [and] has given me the good news of a fifth one—who was destined to be born as a grandson in addition to these four—that he would certainly be born at some time. (Mawahibur-Rahman, p. 139, Ruhani Khaza’in, vol 19, p. 360)
Tariq Magazine June 2011
Books of the Promised Messiah [as]
Review Bar Mubahathah Batalvi Wa Chakrhalvi (The Review of the Debate with Batalvi and Chakrhalvi)
t was in November 1902 that a debate was held between Maulavi Muhammad Hussain Batalvi of Ahl–e–Hadith and Maulavi ‘Abdullah Chakrhala of Ahl–e–Qur’an. Maulavi ‘Abdullah Chakrhala of District Mianwali called himself a protagonist of Ahl-e-Qur’an and did not believe in the supremacy of hadith, whereas Maulavi Muhammad Hussain Batalvi thought hadith to be the judge on the teachings of the Holy Quran. Both the Maulavis had taken up opposite views. The details of the debate can be found in the issue no. 5, v. 19, pages 141-231, of Maulavi Muhammad Hussain Batalvi’s journal Isha‘atus-Sunnah. The Promised Messiah’s advent had taken place precisely for the purpose of demolishing such differences, therefore, the Promised Messiah [as] wrote this book as a review on the positions taken up by the contending parties. The Promised Messiah [as] wrote very lucidly and clearly on the subject. The Promised Messiah [as] indicated1 that the Muslims have in their hands three clear directions: 1. The Holy Quran, which is the Word of Allah. 2. The Sunnah, that relates to the particular conduct of the Holy Prophet [saw] and which should have a continuity and from the very beginning corresponded with the relevant verses of the Holy Quran. 3. The Ahadith, Sayings of the Holy Prophet [saw] collected as narrated, 150 years after the demise of the Holy Prophet [saw] by various reliable authorities. The best course and interpretation is the one which follows and shows deference to the respective positions of the three: Holy Quran, Sunnah and Ahadith. It
Tariq Magazine June 2011
is not proper that one should entertain the belief like the Ahl-e-Hadith (those relying solely on hadith) that these enjoy supremacy over the Holy Quran and Sunnah and nor like ‘Abdullah Chakrhala that Ahadith enjoy no position and were absurd and useless. The best course is that the Holy Quran and the Sunnah should be taken to be a judge on hadith and these Ahadith which did not go against the clear dictates of Holy Quran and Sunnah should be unquestionably accepted. This is the responsibility of my community that any hadith which does not go against the Holy Quran and the Sunnah, however trifle it may be, is worth acting upon. And this should always enjoy superiority over the man-made ruling. If there is some question which does not find an answer from Ahadith, the Sunnah or the Holy Quran, then in such a situation one should follow the Hanafi School of Thought and accept the majority will. But if, for one reason or the other, one does not find an answer to his problem, even from the practices of Hanafi School of Thought, then the situation demands that the ulema of the time should adjudicate upon the issue exercising care, not like Maulavi ‘Abdullah Chakrhala rejecting the answer provided by Ahadith for no rhyme or reason. Wherever a hadith is found to be contradicted by the Holy Quran and the Sunnah, that hadith may be ignored. And one should not follow Maulavi Muhammad Hussain Batalvi blindly, who attaches great importance to the Ahadith, irrespective of their veracity over the Holy Quran and Sunnah (Review Bar Mubahathah Batalvi Wa Chakrhalvi, pp.5-6, Ruhani Khaza’in vol. 19 pp. 212-213). Endnotes 1.
For details see Review Bar Mubahasah Batalvi Wa Chakrhalvi, pp.3–4, Ruhani Khaza’in, vol.19 p.209–210.
Quick Facts Title: Review Bar Mubahathah Batalvi Wa Chakrhalvi Pages: 11 Volume: 19 Book: 4 Progressive Number: 75 Language: Urdu Year Written: 1902 Year Printed: 1902 Press: Diya’ul-Islam Press, Qadian
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Chanda Reference Guide
All chanda rates given below are monthly (unless otherwise stated) and are based on net income. This document is only a reference guide and some aspects may be subject to change. Latest Chanda rates as well as a Chanda Calculator are available at www.khuddam.org.uk/ finance. Various additional appeals take place from time to time as the need arises. Table 1: Chandas payable via Majlis Khuddamul Ahmadiyya UK (payable to: “MKA UK”) Chanda
Khuddam Chanda 1.00%
Year ends Aug 31 - Unemployed and low income rate is £5pm and Student rate is £3pm
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Table 2: Chandas payable via Ahmadiyya Muslim Association UK (payable to: “AMA UK”) Chanda
Obligatory on those that qualify
Paid on capital unused over 1 year, to purify one's wealth.
Obligatory on those that can afford
Payable on behalf of all including new born babies. Spent on poor people at the ocassion of Eid.
Paid by all members with an income. Year End: June 30th.
10% - 33%
Paid instead of Chanda Aam. Also owed on value of assets as part of one's will. Year End: June 30th.
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
£10 per Eid
Obligatory on those that are earning
Must be paid before Eid by all earning members
£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
£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
No prescribed rate Optional
To ward off calamities & privations
Hadhrat Khalifatul Masih II [ra]
A nation cannot be reformed without first reforming its youth
vol. 16 | issue 3