Page 1


The Islamic new year and the fasts of the day of Ashura

9 12 24 32 34

Muharram and status of Hadhrat Hussein [ra]

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

Forty Gems of Beauty

The Philosophy of the Teachings of Islam

Kitabul Bariyyah (The Acquittal)

the voice of khuddam


2011 vol. 16 | issue 1

National Ijtema 2010 Photography Competition Results Judges awarded marks for Composition, Expression, Elements, and Exposure Technicality

Winning Entry Nasir Amini | Bradford North

Tariq Magazine Volume 16  •  Issue 1  •  March 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: 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 Tariq Chowdhry Irfan Chaudhry

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

2 2 3

2 Editorial Message from Sadr Majlis 4 Editorial 5 3  Islam Ahmadiyyat 1432 Hijri — The Islamic New Year and the Fasts of the Day of Ashura Muharram and status of Hadhrat Hussein [ra] The Life and Character of the Seal of the Prophets

6 9 12

4  News & Events Blood Donations at Fazl Mosque Construction of Muqami Region Office Presentation: A Career in the Police Force Majlis–e–Shura Report National Office Bearers Forum 2010

16 18 20 21 22

5 Articles Forty Gems of Beauty Interview With a New Ahmadi

24 27

6  Career Focus Aerospace and Rail Engineering


7  Books of the Promised Messiah [as] The Philosophy of the Teachings of Islam Kitabul Bariyyah (The Acquittal)

32 34

Proofing Safeer Ahmed Tanweer Dar Mirza Rehan Akram Hannan Bhatti All correspondence should be forwarded directly to: 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 March 2011


1  Words of Wisdom The Holy Qur’an

“Those who believe and emigrate from their homes for the sake of God and strive in the cause of Allah with their property and their persons have the highest rank in the sight of Allah. And it is they who shall triumph.” Ch.9:V.20


Hadhrat ‘Umar b. Al-Khattab narrated that the Holy Prophet said: ‘’I heard Allah’s Apostle saying, “The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for.” Reported by: Imam al-Bukhari


Tariq Magazine March 2011

Words of Wisdom

Writings of the Promised Messiah [as]

Hadhrat Mirza Ghulam Ahmad [as] The Promised Messiah Those who believed and migrated from their homes or shed their selfish desires, and strove in the path of Allah hope for His mercy, for Allah is Most Forgiving, EverMerciful (Ch.2:V.219) This means that His Rahimiyyat is certainly bestowed upon those who deserve it. There is no one who seeks Him and does not find Him. What kind of a lover is he towards whom the Beloved does not incline? O my master, what is lacking is pain, for the Physician is available. (Essence of Islam, 1:74) Tariq Magazine March 2011


2 Editorial Message from Sadr Majlis My Dear Brothers

[salam] I welcome you to the first issue of the Tariq Magazine of the new Khuddam year. The new year has begun in earnest with many of you across the country involved in a host of activities in your qiadats and regions. Whilst December and January saw particularly cold weather, they also saw local Ijtemas warmly welcoming the attendees up and down the country. Just as your Ijtemas are a focal point of activity, the Tariq Magazine also serves as focal point of activities across the country. I would like you to make increasing use of the magazine. This is your magazine and the Editorial team over the years has endeavoured to try and provide a range of material that it feels may benefit our members. By the Grace of Allah the magazine has improved in regularity and is now delivered to each Khuddam household therefore I am keen to ensure that it meets the needs of our membership. I would urge you to feedback your suggestions to the Editorial Team or directly to me. Majlis Khuddamul Ahmadiyya is one of the most dynamic youth organisations in the country and it is you, its members, that contribute to its dynamism on a daily basis. As Sadr Khuddamul Ahmadiyya I will try and work, with Allah’s mercy and guidance, for the betterment of the Majlis and ensure that Khuddamul Ahmadiyya moves from strength to strength and from success to success. I ask you to remember the Majlis in your prayers and that Allah enables all of us to increase in our loyalty and obedience to Khilafat–e–Ahmadiyya and Nizam–e–Jamaat. May Allah be your Helper and Guide always.


Yours humbly,

Fahim Anwer Sadr Majlis Khuddamul Ahmadiyya UK

Majlis Khuddamul Ahmadiyya is one of the most dynamic youth organisations in the country and it is you, its members, that contribute to its dynamism on a daily basis.

Fahim Anwer. Sadr Maj lis Khuddamul Ahmadiyya UK 4

Tariq Magazine March 2011

Editorial My Dear Readers

[salam] As Tariq Magazine enters its third decade it has come a long way from its humble beginnings over 20 years ago. As the magazine for the Khuddam of the United Kingdom it serves to highlight activities of Majlis Khuddamul Ahmadiyya and also serves as a source of information including education and training. In this month’s magazine we have tried to present a range of material that we hope will be of interest to readers including summaries of the books of the Promised Messiah [as] taken from the new book by Syed Hasnat Ahmad. Over the course of the year we hope to bring you a selection of material dealing with some contemporary issues pertinent to Khuddam in the UK. However we are very keen that we explore areas of particular importance and need for our Khuddam and would urge readers to write in with their suggestions of a topic area or any material they may feel suitable for publication. The news and events section will try to highlight a cross section of activities across the country but in order for it to be representative we would ask that readers encourage their Qaideen and Regional Qaideen to submit their material for consideration. Lets pray that 2011 brings with it opportunities that allow Majlis Khuddamul Ahmadiyya to go from strength to strength and serve the Jama’at and country to the best of our abilities.


Aziz Ahmad Hafiz

Dr Aziz Ahmad Hafiz Naib Sadr, Majlis Khuddamul Ahmadiyya UK and Chief Editor

Lets pray that 2011 brings with opportunities that allow Majlis Khuddamul Ahmadiyya to go from strength to strength and serve the Jama’at and country to the best of our abilities.

Comments & feedback on Tariq Magazine: Tariq Magazine March 2011


3  Islam Ahmadiyyat 1432 Hijri — The Islamic New Year and the Fasts of the Day of Ashura By Siraj Ul Haq Khan


he ending of the month of Dhul–Hijjah marks the sighting of the new moon of the month of Muharram al–Haram, the first month of the Islamic New Year and one of the four sacred months. Thus, also begins the 1432nd year after the Hijrah of our Noble Prophet [saw] – a remarkable event that changed the course of history generally, and Islam especially. Four months were ordained as sacrosanct in Islam in order to establish safety of passage for pilgrims during their Hajj. The four months consist of two months prior to Dhul Hijjah, the month of Dhul Hijjah and the month of Muharram, following the Hajj. It is common that many people celebrate the general New Year with prayers and voluntary devotional practices, and it is thus noteworthy that the Islamic New Year should be ushered in with even more fervent prayers and voluntary devotional practices such as the giving of sadaqah, etc. It marks the anniversary of the migration of the Holy Prophet [saw] from Makkah to Madinah and as such marks the greatest event that sparked a revolution in the Arabian peninsula which was to shape the course of Islam for the future. The importance of the Hijrah is immense and one that must be remembered and revived in the hearts of Muslims. This month, whose very name indicates a warning or a prophecy in the ultimate eternal knowledge of Allah, according to Hadhrat Khalifatul Masih IV [rh], has much significance for all Muslims. Although it is commonly known for the grieving practices of the Shia—and although their practices may have reached one extreme, the significance of the month should not be affected by this amongst those Muslims who revere and love the family of the Holy Prophet [saw] as they are obligated to do. Muharram is a word that stems from the root word ‘harama’ (from ‘h-r-m’) which means ‘forbidden’ or ‘sacrosanct’. Thus Muharram is that place or time during which things are forbidden or things are made sacrosanct. The honorific title that is usually applied to this name is ‘al–haram’.

Fasting on the day of Ashura One of the voluntary devotional practices that Muslims have been observing in following the Sunnah of the Holy Prophet [saw] and the practices of the early Muslims and one that is highly recommended, is the fast of the day of Ashura which is on the 10th day of the month of Muharram al–Haram1 and is regarded as the best of fasts after the fasts of Ramadhan. Some


Tariq Magazine March 2011

jurists have stated that it is also highly recommended to fast on the day before it or after it — for example, if the day before the day of Ashura is a Friday, then because of the discouragement of fasting on yaum al–Jumuah, one should fast the day after Ashura, etc. It is reported from Hadhrat Abu Hurayra [ra] that the Holy Prophet [saw] referred to the month of Muharram al–Haram as ‘Shahr–Allah’ — the ‘month of Allah’ and said: “The best of fasts after the month of Ramadhan are in the Month of Allah, which you call Muharram. And the best of prayer after the obligatory prayer is the night prayer.” Muslim, 1163 According to the scholars, this refers to the voluntary fasts in this month as there are no obligatory fasts in the month of Muharram. The fact that the Prophet [saw] has referred to the month as the ‘month of Allah’ has a special significance and highlights the importance of this month in the sight of the Holy Prophet [saw] and in the sight of Allah. It is reported in the Sahih collections of Ahadith of Imam Bukhari and Imam Muslim from Hadhrat Ibn Abbas [ra] that he was asked about fasting on the day of Ashura to which he responded: “I did not see the Messenger of Allah [saw] fast on a day more ardently seeking its reward, than [on] this day,” referring to the day of Ashura.” Bukhari (2006) and Muslim (1132) According to some scholars in the UK, the month of 1st day of Muharrram is Tuesday 7th December 2010, but no verified sighting has been made — rather this was based on following a sighting report from Cape Town, South Africa. According to, the moon will be visible on Tuesday 7th December 2010 with the naked eye and thus Wednesday should be the 1st day of Muharram in theory.2 In either case, the day of Ashura will therefore be on Thursday 16th December 2010, or Friday 17th December 2010. It is important to note that because of the Holy Prophet’s [saw] prohibition of fasting on the day of Jumuah on its own, if one

Islam Ahmadiyyat

Jan–o–dilum fida–e–jamal–e–Muhammad–ast Khakum nisar Kuchah–e Al–e–Muhammad–ast My life and my soul be sacrificed for the Beauty of Muhammad [saw]

A couplet from a Persian verse of praise for the Ahl al-Bayt of the Holy Prophet [saw], Durr-e-Thamin Farsi, p.89

My dust, in the alley [amongst] the scattered pearls of the Progeny of Muhammad [saw] perceives Friday to be the day of Ashura then they should in any case fast the day before or after it as well — as fasting on Friday on its own is disliked because of the Holy Prophet’s [saw] statement: ‘Let none of you fast Friday, unless they fast a day before it or after it.’ Sahih al-Bukhari, Vol. 3, Book 31, No. 206 In case of any confusion, one should consult their local Imam or the Mufti of the Jamaat.

The Day of Ashura in pre–Islamic times The history of fasting on the day of Ashura finds virtue and proof amongst many of the great prophets of the past — and as such it is a truly Prophetic tradition — which has further been completely verified and attested to by our Holy Prophet [saw] — without whose assent we would have been unsure of its veracity and authenticity as it finds no mention in any other divine and uninterpolated source of law or guidance. In this way, Hadhrat Nuh [as] and Hadhrat Musa [as] are both known to have fasted on the day of Ashura. Many Ahadith conclude that that the Holy Prophet [saw] used to fast on the day of Ashura before he had instructed others of his followers to do so. It is narrated that when the Holy Prophet [saw] migrated to Madinah al–Munawwarah, he found the ahl al–Kitab (the People of the Scripture) observing the fast and celebrating on this day, and he thus ordered the Muslims to fast it, and encouraged even the children to fast. The Ahadith record a narration from Ibn Abbas [ra] that: “When the Messenger of Allah [saw] reached Madinah, he found the Jews fasting the day of Ashura, so he asked them, ‘What is this day you are fasting?’ They said, ‘This is a tremendous day. Allah saved Musa and his people on this day and drowned Pharaoh and his people. Musa fasted it out of thanks, so we fast it too.’ The Messenger of Allah [saw] said, ‘And we are more deserving of Musa than you are.’ So he fasted this day, and ordered that it be fasted.” Bukhari (2004) and Muslim (1130) Towards the end of his [saw] life, the Messenger of Allah [saw] made the determination not to fast on this day alone,

but to fast it along with a day after or before it, in order to differ from people of the book. This was something that the Holy Prophet [saw] was particular about, for he wished the Muslims to differ from non–Muslims in many of the devotional acts they performed — thus they were also instructed not to merely imitate the non–Muslims in these acts by fasting this day, but rather to fast it with either the day before or after. Imam Muslim [rh] has included the report from Ibn Abbas [ra] that: “When the Messenger of Allah [saw] fasted the day of Ashura and ordered his companions to fast it, they said, ‘O Messenger of Allah! This is a day that the Jews and Christians venerate.’ So the Messenger of Allah [saw] said, ‘When next year comes — if Allah wills — we will fast the Ninth [of Muharram with it].’ But the next year did not come before the Messenger of Allah [saw] passed away.” Muslim (1134) It is also reported by Imam Ahmad ibn Hanbal [rh] in his Musnad, from Ibn Abbas [ra] that the Holy Prophet [saw] said: “Fast the Day of Ashura and be different from the Jews by fasting a day before it or a day after it.” Musnad of Imam Ahmad

Charity on the day of Ashura It has been reported from Abdullah ibn Amr al–As [ra] that, “Whoever fasts Ashura it is as if he has fasted the entire year. And whoever gives charity this day it is like the charity of an entire year.” Although not narrated as a hadith of the Holy Prophet [saw] it is highly indicative from this narration that this is a praiseworthy practice.

The day of Ashura — a blessed day Imam al-Tirmidhi [rh] has reported that the Holy Prophet [saw] said, “If you want to fast a month after Ramadhan, then fast Muharram, for it has a day in which Allah forgave an entire people, and He turns to others in repentance in.” Tirmidhi (841) Tariq Magazine March 2011


Islam Ahmadiyyat Hadhrat Masih-e-Maud’s [as] Remembrance of Imam al– Shuhada, Hadhrat Imam Hussein [ra] It is narrated by Hadhrat Sayyidah Nawab Mubarikah Begum [ra_ha]3 that on one occasion, Hadhrat Masih–e–Maud [as] was resting on a chair in his garden when he beckoned her and Mubarak Ahmad Sahib, who were very young at this time, and said to them: “Come, come, let me narrate to you the incident of Muharram…” Upon saying this, Hadhrat Imam Mahdi [as] narrated to them, with a heavy heart full of pain and emotion, the incident of the martyrdom of Hadhrat Imam Hussein [ra]. It is narrated that Hadhrat Imam Mahdi [as] continued to narrate the incidents and as he did so, tears would be running from his blessed eyes and he [as] would be narrating and simultaneously wiping away his tears with his fingers. After having narrated the painful incidents, Hadhrat Imam Mahdi [as] stated with great emotion: “Yazid, the accursed, subjected the grandson of our beloved Messenger [saw] to such torture, but God quickly revenged the oppressors with their just rewards soon thereafter.” It is stated that at this time, a strange state overcame Hadhrat Imam Mahdi [as] and recounting the painful martyrdom his Holy Master’s [saw] beloved progeny underwent, Hadhrat Imam Mahdi’s [as] sense of peace was deeply distressed. Hadhrat Khalifatul Masih IV [rh] became teary–eyed and his voice wavered as he recalled this special month in Liqa Maal Arab (‘meeting with the Arabs’ programme)4 — and stated that he understood that this month was destined in Allah’s eternal and unlimited knowledge as a sacred month, and that it had turned out to be the month in which the pure and purified members of the Noble Family of the Holy Prophet [saw] were mistreated. At the beginning of the Islamic Year of 1430, in his Khutbah al–Jumuah of 2nd January 2009, Hadhrat Khalifatul Masih V [atba] gave an inspiring sermon in which he exhorted us to mark that Islamic new year—which also coincided with the Gregorian new year—by bringing about a pure reformation within ourselves and our practice of our faith. It behoves all of us to ponder over, and ultimately act upon the goodly advice of our Imam, some aspects of which I reproduce summarily below:

Huzur [atba] remarked that pertaining to acceptance of prayers and the month of Muharram, it is important to recite the Darood Shareef with abundance during this month as this is a formula which has been taught to us especially by the Holy Prophet [saw] and that Hadhrat Masih–e–Maud [as] has shown the effectiveness of, and blessings that are attached to, the abundant recitation of Darood Shareef through his personal experience and example and has drawn our special attention to this matter. Thus we should sincerely recite and reflect upon the essence of the Darood Shareef and if we do this and understand its importance then problems, disputes and troubles and disorder will disappear by themselves. When reciting the Darood Shareef, and when sending blessings and praise upon the progeny and family of the Holy Prophet [saw], one remembers those spiritual and physical relationships who maintain a relationship with the Holy Prophet [saw] — in this way there are those blessed companions of the Holy Prophet [saw] who, not caring for their own lives one bit, spread their own chests out in order to protect the blessed body of the Holy Prophet [saw] from being injured or harmed — the occasion of the cave is specifically stated in the Holy Qur’an and Hadhrat Abu Bakr is stated as the Holy Prophet’s [saw] most eminent companion. Thus, true love with one’s beloved is expressed by loving those whom He [saw] loved also. Thus, you should express and manifest an unparalleled love for the family and progeny of the Holy Prophet [saw] and his companions and for all those whom our Beloved LiegeLord [saw] loved. May Allah protect us all in the coming year and assist us to perfect our morals, character, strengthen us in faith and resolve, and give us the capacity and ability to present the beauties of the noble teachings of the Holy Prophet [saw] to the world. May He grant us the love of the Holy Prophet [saw] and his holy and purified Progeny. Allahumma Salli ala Muhammadin wa ala Alihi al-Tayyibin al-Tahirin O’ Allah, send blessings upon Muhammad and upon his purified and holy family

Notes 1. 2. 3. 4.

Fiqh Ahmadiyya, 4th Ed., 2004, Nazarat Nashro Ishaat, Qadian, India, p.272 Session No.46, recorded on 06/06/1995: Part 1 of this can be viewed here:


Tariq Magazine March 2011

Muharram and status of Hadhrat Hussein [ra] Summary of Friday Sermon Delivered by Hadhrat Mirza Masroor Ahmad [atba], the Head of the Ahmadiyya Muslim Community on December 10th, 2010.

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

Tiba Karbala, Mankera


uzur began the Friday Sermon by reading an Urdu poetic verse from a lengthy poem by Hadhrat Musleh Maud [ra]. Its English translation is as follows:

They make you Hussein–like and themselves become like Yazid, What a good bargain it is; let the enemy hurl arrows Explaining, Huzur said this poem was written in 1935, advising patience and steadfastness, when commotion against the Community was at its height. He said today he will speak with reference to these two lines and not the poem as a whole. For every Muslim, the lines depict a most tragic and heartrending event in the history of Islam. However, only those who are being cruelly persecuted can have a true insight into these words. Every Muslim has sympathy and compassion regarding this event. The Shia community expresses this in their own way every year during the month of Muharram. In our view they take it to the level of transgression, but it is their way. Today, who but the Ahmadiyya Community can encompass the tragedy of Karbala In the aforementioned poetic verse two individuals are mentioned; both professed the Kalima (Muslim declaration of faith). Yet one comprehended the reality of the Kalima and was a victim, and the other perpetrated cruelty while disregarding the Kalima. Hadhrat Hussein [ra], along with his family and a few associates was martyred at Karbala. This was a continuation from the martyrdom of Hadhrat Usman [ra]. This is what happens when taqwa lessens, personal gain overrides communal gain and worldly matters are given precedence over faith. The height of barbarity is committed and people of God are murdered in the name of God. People who profess the Kalima persecute other Kalima–followers, children are murdered and all manner of cruelty is perpetrated against people of God who sacrifice their all for God. What could be more unfortunate than to carry out brutality in the name of God and His Prophet [saw]? The Qur’an states:

‘And whoso kills a believer intentionally, his reward shall be Hell wherein he shall abide. And Allah will be wroth with him and will curse him and will prepare for him a great punishment.’ Ch.4:V.94 God’s most intense displeasure for such people is that they will be in Hell for a long period of time and His curse is on them. This is indeed a most grievous punishment and it could not be more unfortunate that a person who professes the Kalima is given such a punishment. On the other hand, God states about those innocents against whom cruelty is perpetrated: ‘…they are living, in the presence of their Lord, and are granted gifts from Him...’ Ch.3:V.170 Huzur explained nothing could be a greater reward than this. The Holy Prophet [saw] said that Hadhrat Hussein and Hassan [ra_hum] will be the leaders of young men in Paradise and prayed for them in these words: ‘O Allah, I love them, You too love them.’ One who acquired such a high status will certainly be the inheritor of lofty stations in Paradise and his murderers will receive God’s severe chastisement. Huzur said we are currently going through the first ten days of the month of Muharram. On the 10th of Muharram, the beloved of the Holy Prophet [saw], Hadhrat Hussein [ra] was murdered. The barbaric people did not realise the station of the person they committed the violence against. When faith diminishes, all senses are erased and fear of God is gone and it becomes immaterial what station anyone holds in the sight of God and His Prophet [saw]. The details of this martyrdom and what followed ensures one that the people who committed this may have uttered the Kalima but in fact Tariq Magazine March 2011


Islam Ahmadiyyat they did not believe in God. The Holy Qur’an teaches justice and moderation even against the enemy and this includes the enemy who was in pursuit of eliminating Islam and the Holy Prophet [saw] It was forbidden to mutilate bodies during warfare as was the custom in Arabia. The Holy Prophet [saw] had come to eradicate all such matters. But the beloved grandson of God’s beloved Prophet [saw] about whom he had also said, ‘one who loves my grandsons loves me and one who loves me loves God and owing to love of God will go to Paradise’ was treated in this barbaric way. Huzur explained that those who truly love also hold dear the loved ones of their beloved. They do not claim to ardently love someone and only cherish their dear ones during their lifetime. This cannot be the way of those who are connected to God. Once during the time of his Khilafat Hadhrat Abu Bakr [ra] was going somewhere when he saw Hadhrat Hussein [ra] playing. He picked him up and said, ‘he was very dear to my master, the Holy Prophet [saw]. That is why I am also expressing love to him.’ Huzur added, yet how was he treated at Karbala and how was the teaching of the Holy Prophet [saw] disregarded. Traditions relate that when Hadhrat Hussein’s [ra] soldiers were overcome by the enemy he turned his horse towards the Euphrates. Someone said, ‘come in between the stream and them’ and people blocked his way and did not let him go to the river. A man threw an arrow at Hadhrat Hussein [ra] which struck under his chin. Hadhrat Hussein [ra] had been fighting the enemy on foot like a brilliant rider attacks while evading arrows. Prior to martyrdom he was heard saying; ‘By God, after me you will not murder anyone from among people of God on whose murder God will be angrier at you than my murder. By God, I hope that God will humiliate you and thus bless me. He will take my revenge in a way that will astonish you. By God, if you murder me, God will create a warring situation among you and your blood will be spilled. God will not suffice at this, so much so that a great punishment will be increased manifold for you’. After martyring Hadhrat Hussein [ra] the people of Koofa (enemy) started pillaging the tents and even snatched coverings from the heads of women. A man cried out: who will stamp on the body of Hadhrat Hussein [ra] with their horses? Ten riders responded and trampled his body with their horses, crushing his chest and back. Hadhrat Hussein [ra] had 45 arrow inflicted wounds on his body. Another tradition relates he had 33 spear wounds and 47 sword wounds. The height of cruelty was that the head of Hadhrat Hussein [ra] was sent to the governor of Koofa the next day who had it affixed in Koofa. What can be worse than this barbaric treatment? Only a most wicked enemy can mete out such a treatment but not one who professes the Kalima and believes in the Holy Prophet [saw], who had indeed most strictly forbidden such heinous practises. Indeed this was done by people who were materialistic and had exceeded all limits to attain their objective. It was their materialistic tendencies that had spurred Hadhrat Hussein [ra] not to take the bai’at of Yazid. The Promised Messiah [as] writes that people were unanimous on the bai’at of Yazid, the impure, but Hadhrat


Tariq Magazine March 2011

Hussein [ra] did not accept him. Yet his effort was to have conciliation and he had sent most of his associates back and only a few remained with him. He told the representatives of Yazid that he did not want war and asked to be allowed to go to the border so that he could be martyred in the cause of Islam or asked to be taken to Yazid so that he could make him understand. However, war was imposed on him which he faced valiantly. He only had 70 odd people against a large army and they gave their lives for the right cause. God has His own ways of reckoning and vengeance. Hadhrat Hussein [ra] had said that God will take revenge. Yazid had temporary success but who is known in good terms today? Which Muslim names his child after Yazid? Rather, he is remembered by the term the Promised Messiah [as] used for him: Yazid, the impure. Hadhrat Hussein [ra] did not wish for governance, he only wanted truth to prevail. Hadhrat Musleh Maud [ra] wrote that the principle which Hadhrat Hussein [ra] stood for was that the people of a country, a community have the right of electing/choosing seat of Khilafat. A son cannot give this right to his father. He said this principle is as sacred today as it was before and Hadhrat Hussein’s [ra] martyrdom has made this even more prominent. After Yazid’s death, his son Muawiyah, named after his grandfather, took bai’at from people but then went to his house and did not emerge for 40 days. When he re–emerged, he announced that although he had taken bai’at on his hand, he did not consider himself worthy of it and had only done so to avoid divisions. He said if anyone was deserving of leadership, he would give it to them but he did not see anyone worthy of it. He said he too was not worthy of it as was not his father or his grandfather. He said his father was much less in station than Hadhrat Hussein [ra] and his grandfather lesser than Hadhrat Ali [ra]. For this reason, he said, he resigned from leadership and it was up to the people whose bai’at they wished to take. His mother who was listening to this in Purdah was extremely angry at him but Muawiyah said he had spoken the truth. He went home and did not come out again and died. Huzur said it is a tremendous testimony that Yazid’s own son did not agree with his Khilafat. He had pondered over the matter with seriousness and decided that he was not prepared to take this burden on. The sacrifice of Hadhrat Imam Hussein [ra] gives us many lessons. He gave his life to establish truth. We should always pray to God to seek His help to keep us on the right path. The Promised Messiah [as] wrote that Messiah/Jesus [as] has been likened to Hadhrat Hussein [ra]. This means that the Messiah to come will also partake of this metaphor. But the time of second Messiah will [insh] not repeat the matters which weakened Islam. Yet, we should always pray that there is no slip–up in our faith. One aspect that God will not repeat is regarding Khilafat, which will now be constant. This was foretold by the Holy Prophet [saw] and the Promised Messiah [as] also explained it that some matters will not be repeated. He said that the first Messiah was put on the Cross by the Jews whereas he will be breaking the Cross. Hadhrat Hussein [ra] was martyred by Yazid whereas through the people of the second Hussein [ra], the throngs of Yazid will be defeated. Huzur said the month of Muharram teaches us to always send

Islam Ahmadiyyat

May God always enable us to love the Holy Prophet [saw] and his family and also to send Durud on him.

blessings and salutations (Durud) on the Holy Prophet [as] and his family and bring about pure changes in ourselves to play our role. We should display steadfastness in front of people with Yazid–like nature and be resolute. Only the Hussein [ra] like will be successful. God has commanded prayer and patience. Patience does not only signify enduring cruelty but also entails doing pious works with resolve. To express the truth without any fear is also patience. We should always abide by the model of Hadhrat Hussein [ra] to partake of a measure of the triumph that is destined with the Promised Messiah [as]. Huzur said Durud is most significant, ahadith draw our attention to it, the Promised Messiah [as] drew our attention to it and most significantly, the Holy Qur’an draws our attention to it. We should concentrate on it especially during this month. Hadhrat Khalifatul Masih IV [rh] once initiated this and today Huzur echoed it. Huzur said invoking Durud was the most excellent way of expressing one’s sentiments about Karbala. It is a very good way of expressing love for the beloved of the Holy Prophet [saw]. Huzur prayed that may God enable us to especially say the Durud these days and may it also be a source of personal and communal blessings for us. Huzur read an extract from the writings of the Promised Messiah [as] regarding which he said every Ahmadi should have it in his/her view. The Promised Messiah [as] said that it should be very clear that anyone who says that God forbid Hadhrat Hussein [ra] did not take bai’at of the Khalifa and was rebellious is a great liar. He said that it is our belief that Yazid was an impure person who did not fulfil what a true believer signifies. Love of world had blinded him whereas Hadhrat Hussein [ra] was pure and among those chosen people whom God purifies Himself. He was among those who are of Paradise. His devotion to God is a model for us. Destroyed is the heart who is his enemy and successful is the heart that demonstrates his love by practice. It is an extreme lack of faith to deride Hadhrat Hussein [ra], one who does this, wastes his faith. Huzur prayed that may God always enable us to love the Holy Prophet [saw] and his family and also to send Durud on him. Huzur said we should pray that may God remove the cruelty that is being perpetrated in the name of God and

His Prophet in Pakistan and some other countries. Sectarian disturbances between Shia and Sunni people take place during Muharram and terrorist activities are also committed. May God protect from those and may this month pass in peace for Muslims countries. May they understand the objective of martyrdom of Hadhrat Imam Hussein [ra] and also recognise the Imam of the age. Next, Huzur announced that he would lead Funeral Prayers in absentia of three people: Mehdi Tapani sahib was from Zimbabwe where he had served as the national Tabligh secretary. He passed away on 15 Nov. He had taken his bai’at in 1990, was very helpful in acquiring land for a mosque. He leaves behind his widow, five sons and two daughters who are all married and are Ahmadis. Al–Haaj Abu Bakr Gai sahib was from the Gambia. He passed away on 2 December. He took his bai’at in 2004 although from 1999 to 2004 he had worked as a doctor under the Nusrat Jehan scheme. He became a minister of health for the Gambian government in 2009. After his bai’at in 2004, he was foremost in chanda contributions and was very active in Tabligh work. He always said that he had experienced a miraculous spiritual change since taking bai’at. He had a great connection with Khilafat. Huzur said his governmental position was helpful to us, may God provide us with a good substitute. Izzatul Nisa sahiba, who passed away on 17 November in Bangladesh, was the mother of our missionary and in-charge Bangla desk Feroz Alam sahib. She was a very pious lady, very regular with her Salat and Tahajjud. She was a sincere Ahmadi. She had taken great care of the education of her children and in spite of having a humble background cared for others in the family who were disadvantaged. She had tremendous devotion for the Promised Messiah [as] and Khilafat and told our detractors they had no idea of the blessings they were rejecting. She was a Moosia and leaves behind three sons and five daughters. May God elevate her station in Paradise and grant steadfastness to the bereaved.

Tariq Magazine March 2011


Islam Ahmadiyyat

The Life and Character of the Seal of the Prophets

Hadhrat Mirza Bashir Ahmad [ra] was one of the sons of the Promised Messiah [as]. Born on April 20, 1893 he passed his matriculation in 1910 with distinction, and according to the wishes of the Promised Messiah [as], attained an MA in Arabic in 1916. A great religious scholar and prolific writer, his books and speeches are easily understandable by the average reader. Some of his important works include Siratul Mahdi (Life of the Mahdi), Silsila-e-Ahmadiyya (The Ahmadiyya community), Tabligh–e–Hidayat (Propagation of Guidance), Kalimutal Fasl (The Decisive Word) and Hamara Khuda (Our God). He also contributed countless articles to magazines and periodicals of the Ahmadiyya Muslim community, such as the daily Al–Fazl, and was Editor of The Review of Religions for many years. Sirat Khatamun Nabiyyin is his magnum opus; an outstanding biography of the Holy Prophet [saw], which includes insightful analysis and commentary on various aspects of his life. For the first time this book has been translated into English. The English rendering, “The Life and Character of the Seal of Prophets,” will be serialised in various parts. Translated from Urdu by Ayyaz Mahmood Khan

By Hadhrat Mirza Bashir Ahmad [ra]

— part 1 —

Early Life — Auspicious Birth


he hour of the manifestation of Aminah’s light was fast approaching and the days of her delivery were near. She lived in the Valley of Bani Hashim and was anxiously waiting for her child to enter the light of this world, to rejuvenate the memory of her deceased husband and thus become a source of tranquillity and solace for her ever grief–stricken heart. Thus, twenty five days following the occurrence of the Ashabul– Fil1 the Holy Prophet [saw] was born on 12 Rabi’ul-Awwal2, corresponding to the 20th of August 570 AD, or according to recent and perhaps more authentic research, 9 Rabi’ul-Awwal, corresponding to the 20th of April 571 AD. It was a Monday morning3. The fact that the birth of the Holy Prophet [saw] so closely coincides to the occurrence of ‘the elephant’ is, in itself, a clear indication from God that, just as He rendered vain the physical attack upon the Ka‘bah, similarly it was the time when falsehood and vain worship would also be wiped out in a confrontation with the ultimate divine religion. It seems as if the Holy


Tariq Magazine March 2011

Qur’an has also mentioned the attack of the Ashabul–Fil to indicate the same superlative purpose. In any case, as soon as the child was born, Aminah sent word to ‘Abdul Muttalib who immediately came to Aminah replete with feelings of extreme happiness. Aminah presented the newly born child before him and said: “I saw in a dream his name is Muhammad [saw].” Abdul Muttalib took the newly born child into his arms and made his way to the Baitullah (i.e. the House of Allah) where he offered his gratitude to God and named the child Muhammad [saw], meaning the ‘most praiseworthy’. He then brought the child back and happily entrusted him to his mother4. Historians have attributed many strange occurrences to the birth of the Holy Prophet [saw]. For example, it is said that the palace of Chosroes, King of Iran, was struck with a devastating earthquake and that fourteen of his royal galleries collapsed. Furthermore, the fire at ‘The Holy Fire Temple of Persia’, alit for hundreds of years, was suddenly extinguished. Then it is also said that various rivers and fountains became dry, and that even in the very

house of Muhammad [saw] many miracles were manifested. However, these narrations are generally weak. There is also a narration, perhaps true, which states that during the time of the birth of Muhammad [saw], the sky was a spectacle of the “breaking” of many stars5. There is also another narration which states that the young Muhammad [saw] was born naturally circumcised6. If in fact this is true, it should not cause astonishment, for natural phenomena like this have been witnessed in other children also. Another feature naturally inherited by the Holy Prophet [saw] was an accentuated piece of flesh on the left side of his back, which is wellknown among the Muslims as the ‘Seal of Prophethood’7.

Fosterage and Childhood It was a custom among the nobles of Makkah that mothers did not suckle their own children. Instead, children were normally sent outside the city and were entrusted to Bedouin wet-nurses. The obvious benefits of this were that infants would remain vigorously healthy and grew strong as a result of the pure and unpolluted rural environment. Moreover,

Islam Ahmadiyyat

they would learn to speak excellent and precise Arabic.

brought with her was one of great fortune. She relates:

Initially, the young Muhammad [saw] was suckled by his mother and later Thuwaibah also nourished him with her milk. Thuwaibah was a slave-girl who belonged to Abu Lahab, the paternal uncle of Muhammad [saw]. Abu Lahab freed her at the birth of his orphan nephew as an expression of his gratitude. It was this very Thuwaibah who suckled Hadhrat Hamzah [ra] as well. Hence, Hamzah [ra], the uncle of Muhammad [saw], also became his foster brother through this relationship of milk. The Holy Prophet [saw] never forgot this relationship. All her life, the Prophet [saw] would always assist Thuwaibah, and even after her death, he inquired whether she had any relatives. It was found that she had no remaining relatives.

“Prior to the arrival of Muhammad [saw] we suffered times of hardship and poverty, but immediately after the arrival of the child this poverty was miraculously transformed into prosperity and we began to see blessings in all of our matters.”

After Thuwaibah, the fosterage of Muhammad [saw] was permanently entrusted to Halimah [ra_ha], a noble lady belonging to the people of Hawazin, from the tribe of Bani Sa‘d. Along with other women, she came to Makkah as a wet nurse in search of a child. She was not content in taking an orphan child along with her because her desire was to find a child with a living father, from whom the expectation of reward and veneration would be much higher. Therefore, in the beginning she was rather reluctant in taking the young Muhammad [saw] along with he. However, when no other child could be found and all her companions had already found their respective children, she preferred to take Muhammad [saw] instead of returning empty handed. Nonetheless, Halimah [ra_ha] realised very soon that the child she had

Besides Muhammad [saw], another child who was also suckled by Halimah [ra_ha] was ‘Abdullah, who had an older sister by the name of Shima. Shima held Muhammad [saw] very dear to herself. After two years when the appointed time of fosterage was complete, Halimah [ra_ha] brought the young Muhammad [saw] to Makkah, as was the custom. She had developed such a deep love for the child that it was her heartfelt desire to take him back with her again, if his mother so permitted. Halimah [ra_ha] therefore, requested with great persistence: “Let the child stay with me for some more time, I shall take care of him in every way.” Initially, Aminah rejected the idea, but eventually gave in due to the forceful persistence of Halimah [ra_ha]. She also considered that the climate outside Makkah was far more beneficial than that therein. During those days the climate of Makkah was particularly adverse, therefore Aminah hesitantly agreed and Halimah [ra_ha] happily returned home with Muhammad [saw]. Subsequently, Muhammad [saw] remained with Halimah [ra_ha] until he was approximately four years of age, and grew up playing with the young children of the tribe Banu Sa‘d. The language of this tribe was very pure, and eloquent in particular; thus, the young Tariq Magazine March 2011


Islam Ahmadiyyat Muhammad [saw] also learned this particular dialect. Halimah [ra_ha] kept Muhammad [saw] very dear to herself and all the people of this tribe looked upon the boy with special love and affection. However, when Muhammad [ra] was four, an incident occurred which frightened Halimah [ra_ha]. Therefore, Halimah [ra_ha] brought Muhammad [saw] back to Makkah and handed him over to his mother. The incident is recorded that on one occasion, Muhammad [saw] and his foster brother were playing together and no adult was present nearby. Suddenly, two men in white cloaks were seen and they took the young Muhammad [saw], lay him on the ground, and made an incision into his chest. Upon witnessing this sight, ‘Abdullah bin Harith, the foster brother of Muhammad [saw], hurriedly ran to his mother and father and informed them: “My brother of the Quraish has been seized by two men who are cutting open his chest.” Upon hearing this news, Harith [ra] and Halimah [ra_ha] ran to the place of the incident. They saw no men standing there but noticed that Muhammad [saw] was standing, in a state of great fear, thus the colour of his face had changed significantly. Halimah [ra_ha] moved forward and took the child into her arms and asked, “My dear son what has happened?” Muhammad [saw] narrated the entire incident and said, “They were searching for something in my chest, which they eventually found and threw out”8. Then Halimah [ra_ha] and Harith [ra] took Muhammad [saw] into their pavilion and Harith [ra] said to Halimah [ra_ha], “I am afraid that something has happened to this child9, it is only appropriate that you immediately take him to Makkah and deliver him to his mother.” Consequently, Halimah [ra_ha] brought Muhammad [saw] back to Makkah and gave the child to his mother Aminah. Aminah [ra] inquired as to the early return, upon which Halimah [ra_ha] narrated the entire story and expressed her fear that perhaps the child had been possessed by an evil spirit or demon. Aminah [ra_ha] responded: “That is not at all possible. My son is of great grandeur. When I was expecting this child, I saw that a light was emitted from within me and spread to far–off lands in every direction.”10 This incident is also supported by a narration in the Sahih Muslim of great detail, where Anas bin Malik[ra] relates: ‘On one occasion the Holy Prophet [saw] was playing with some children. The Angel Gabriel [as] came to him and laid the Holy Prophet [saw] on the ground; thereafter he made an incision into his chest. Then he took the heart out of his chest and extracted something from its core and threw it away. At the same time Gabriel [as] said, “This was the filth of weakness which has now been separated from you.” After this, Gabriel [as] cleansed the heart of the Holy Prophet [saw] with pure water and placed it back into his chest and once again it was joined together. When the children saw Gabriel [as] laying the Holy Prophet [saw] on the ground and making an incision into his chest, they were greatly frightened and ran to the wet nurse of the Prophet [saw]. They said to her, “Someone has murdered Muhammad [saw].” When they all reached the Holy Prophet [saw] the Angel had vanished, and the Prophet [saw] was standing alone in a state of fear.11 By the affrmation of the Sahih Muslim, the narration of Ibn


Tariq Magazine March 2011

Hisham is further strengthened. Hence, without any powerful refutation we cannot disregard it as weak. Nonetheless, it is obvious that this was a Kashf 12, or a divinely inspired vision. Therefore, in the case of Shaqq-e-Sadr 13, the absence of any physical signs as Halimah [ra_ha] saw no tangible elements at the scene, proves that this was a spiritual experience, the circle of inclusion of which was also extended to the other children present at the time. Moreover, it is clarified in the occurrence itself that the purpose of this incident was for an Angel incarnate of God, to make an incision into the chest of the young Muhammad [saw], in a world of divine inspiration. He thereby fully removed the taint of weakness from within the young Muhammad [saw]. It is evident from authentic Ahadith that during the night of the Mi‘raj 14, the Holy Prophet [saw] experienced an occurrence almost identical to the one mentioned above. An angel took the heart of the Holy Prophet [saw] out and cleansed it with the pure water of Zam Zam, and then restored it to its original place.15 At this point, it would be appropriate to mention that Sir William Muir has mentioned this occurrence and remarked maliciously that, God forbid, Muhammad [saw] underwent an epileptic fit. It is impossible for us to halt someone’s tongue; nonetheless, by making such an assertion Mr Muir has most definitely resorted to prejudice of the lowest degree. Firstly, it is a well–established fact that one who suffers from epilepsy possesses a weak physical and mental structure. As far as Muhammad [saw] is concerned, Muir himself admits that Muhammad [saw] was an individual who possessed excellent physical and mental faculties. Aside from this, the narration in itself and the basis upon which this objection is made, refutes the allegation. It is clearly mentioned in the narration that this sight was witnessed by the foster brother of the young Muhammad [saw], who ran to his parents and informed them that his brother of the Quraish [dominant tribe in Makkah at the time], had been laid down by two men in white cloaks and they were slitting open his chest. Is there also a form of epilepsy in which other witnesses can testify to such a sight? Can a person who undergoes an epileptic fit have the ability to think, reflect and recall the fact that someone has laid him on the ground, moreover, that the people around him also see such a vision? Words of this nature are such as none other than a prejudiced man can dare bring to his tongue. In any case, when Muhammad [saw] was four years of age Halimah [ra_ha] brought the child back and entrusted him to his mother. The four years of service offered by Halimah [ra_ha] were not of insignificance. As far as the Holy Prophet [saw] was concerned, he would never forget even the smallest of services. Therefore, the Holy Prophet [saw] remembered the sincere service of Halimah [ra_ha] all his life, and treated her with kindness of the greatest calibre. Once when the country underwent a famine and Halimah [ra_ha] came to Makkah, the Holy Prophet [saw] gave her forty goats and one camel. During the Prophethood of the Holy Prophet [saw], Halimah [ra_ha] once came to visit. As soon as the Holy Prophet [saw] saw her, he immediately stood up, fervently repeating the words “My mother! My mother!”, and took off the mantle he had upon himself and spread it out before her, so that she could sit upon it. Then, during the Battle of Hunain, when one thousand prisoners of war were captured from the tribe of the Hawazin, the Prophet [saw] released them all for the sake of this very relationship. He did not take

Islam Ahmadiyyat even a penny from them as ransom for their freedom16. Moreover, the Holy Prophet [saw] bestowed abundant wealth upon one of his foster sisters, who also happened to be a prisoner of war at that time. There is disagreement regarding the acceptance of Islam by Halimah [ra_ha] and her husband Harith [ra]. However, the prevalent notion is that both Halimah [ra_ha] and Harith [ra] became Muslims and thus, died as Muslims. The foster brother of Muhammad [saw], ‘Abdullah, and his sister Shima, also died as Muslims.

Mother’s Guardianship and Travel to Yathrab When Halimah [ra_ha] brought Muhammad [saw] to his mother, he was approximately four years of age. After this, the child remained in the guardianship of his dear mother. When the young Muhammad [saw] reached the age of six, Aminah [ra_ha] travelled to Yathrab [now Madinah], with the intent of meeting her relatives from the Banu Najjar, and also took Muhammad [saw] along with her. Ummi Aiman also accompanied them. It is quite possible that during this trip, Aminah [ra_ha] may have contemplated visiting the tomb of her deceased husband. In any case, she travelled to Yathrab and remained there for one month. The Holy Prophet [saw] remembered this precious time for the rest of his life. After approximately fifty years when he migrated to Madinah, he still showed his Companions the house in which he had resided along with his mother, during his stay in Madinah. He also showed them the place where he used to play with the children of Madinah, and pointed out the pond where he learned to swim17.

His Mother’s Demise After a stay of approximately one month, Aminah [ra_ha] departed on her return journey, but her death was destined to be in a foreign land just as her husband’s had been. She fell ill on the way and passed away at a place known as Abwa’, – and thus she was buried there18. Once in the time of his prophethood, the Holy Prophet [saw] passed by the same location and honoured the grave of his mother by his presence. Upon seeing the grave of his mother, the Prophet [saw]’s eyes welled with tears. When the Companions of the Holy Prophet [saw] saw this sight, they also began to shed tears. The Holy Prophet [saw] addressed his Companions saying: “God has given me permission to visit the tomb of my mother, but He has not permitted me to pray upon it.” 19 This does not mean that the mother of the Holy Prophet [saw] shall not be forgiven, because this matter rests in the hands of God, and none can draw conclusions regarding it; however, from this instance we find that just as the Holy Prophet [saw] had elaborated upon other occasions, it is not right to pray for the forgiveness of one who dies in a state of idolatry. Instead the affair of an idolater should be entrusted to God alone. The mother of Muhammad [saw] passed away and as a result, he became an orphan; without mother or father. It would be no minor grief to be absent from home and apart from dear ones at such a young age. It could not be an insignificant grief to lose one’s mother when one’s father had already passed away. Hence, these happenings left a deep and ever enduring effect on the heart of the Holy Prophet [saw]. Undoubtedly, the Prophet [saw] was sent as Rahmatullil-‘Alamin 20, however, due to external causes, occurrences of this nature had a very profound influence on the disposition of Muhammad [saw]. To some extent, these initial grievances were the reason behind his immense love for the poor and special sympathy for the less fortunate; thus, his nature became exceptionally distinguished. The Holy Qur’an mentions the orphanage of Muhammad [saw] in the following words:

Notes 1 2 3 4

The People of the Elephant Third month in the Islamic calendar Mahmud Pasha Misri As-Siratun-Nabawiyyah, By Ibni Hisham, Babu Wiladati Rasulillah wa Rida‘atihi, p.129, DarulKutubil-‘Ilmiyyah, Beirut, (2001) 5 Sharhu ‘Allamatiz-Zarqani ‘alal-MawahibilLadunniyyah, vol.1, pp.227-230, Babu Min ‘Aja’bi Wiladatihi Darul-Kutubil-‘Ilmiyyah, Beirut, First Edition (1996) *Tarikhul-Khamis, vol.1, p.200, Dhikru Ma Waqa‘a Lailata Miladihi, Muwassasatu Shu‘ban, Beirut 6 Sharhu ‘Allamatiz-Zarqani ‘alal-MawahibilLadunniyyah, vol.1, p.232, Babu Min ‘Aja’bi Wiladatihi, Darul-Kutubil-‘Ilmiyyah, Beirut, First Edition (1996) * Tarikhul-Khamis, vol.1, p.204, Dhikru Khatanihi, Muwassasatu Shu‘ban, Beirut 7 Sharhu ‘Allamatiz-Zarqani ‘alal-MawahibilLadunniyyah, Volume 1, p.226, Babu Min ‘Aja’bi Wiladatihi Darul-Kutubil-‘Ilmiyyah, Beirut, First Edition (1996) 8 Cease not to forget that Halimah [ra_ha] and Harith [ra] found no blood spilled at the place of this event neither did they find any other physical elements hinting towards the Shaqq-e-Sadr, nor could they find anything extracted from the heart of Muhammad [saw] and thrown out. (Author) 9 In other words the child has been possessed by an evil spirit or demon. (Author) 10 As-Siratun-Nabawiyyah, By Ibni Hisham, Babu Wiladati Rasulillah wa Rida‘atihi, p.133, DarulKutubil-‘Ilmiyyah, Beirut, (2001) 11 Sahih Muslim, Kitabul–Iman, Babul-Isra’i bi Rasulillahi(saw) ilas-Samawati wa Fardis-Salah, Hadith No. 413 12 Some readers may be unaware of the term Kashf, hence for their knowledge it is mentioned. Just as at night one witnesses various sightings or visions in one’s sleep and one perceives them to be reality although in actuality it is nothing more than a dream. Similarly, in some cases, visions of this nature are also shown by God to his noble servants in a state of complete wakefulness. In other words a particular state overtakes man while he is awake and as a result he becomes separated from his physical senses (or in some cases whilst still connected to his physical senses) witnesses a peculiar vision. The vision or sight seen in this state of mind is referred to as Kashf. In certain instances during a Kashf the sphere of this vision extends to more than one person and thus others also become influenced by this special sight. Therefore, in addition to the one who directly experiences this divine inspirational sight, other individuals can also partake in the same experience. (Author) 13 Incision of the chest (Publisher) 14 Night of ascension (Publisher) 15 Sahih Bukhari, Kitabu Fada’ilis-Sahabah, Babu Ma Ja’a fl-Mi‘raj, Hadith No. 3887 16 At-Tabaqatul-Kubra, By Ibni Sa‘d, Al-Juzul-Awwal, Dhikru Man Arda‘a Rasulallah wa Tasmiyyati Ikhwatihi wa Akhawatihi minar-Rada‘ah, p. 54, Daru Ihya’it-Turathil-‘Arabi, Beirut, First Edition (1996) 17 *As-Siratun-Nabawiyyah, By Ibni Hisham, Babu Wiladati Rasulillah wa Rida‘atihi, p.134, DarulKutubil-‘Ilmiyyah, Beirut, (2001) *At-Tabaqatul-Kubra, By Ibni Sa‘d, AlJuzul-Awwal, Dhikru Wafati Aminata Ummi Rasulillahi(saw), p. 55, Daru Ihya’it-Turathil-‘Arabi, Beirut, First Edition (1996) *Tarikhut-Tabari, vol.2, p. 139, Babu Dhikri Mauladi Rasulillahi(saw), Darul-Fikr, Beirut, (2002) 18 This narration is generally that of most historians. Some narrations state that Aminah bint Wahab passed away in Makkah and that her grave is situated in the Valley of Hujun, Makkah. (Author) 19 *Sahih Muslim, Kitabul-Jana’iz, Babu Isti’zaninNabi(saw) Rabbahu ‘Azzawajal fi Ziyarati Qabri Ummihi, Hadith No 2258 * Sunan Ibni Majah, Kitabul-Jana’iz, Babu Ma Ja’a f Ziyarati Quburil-Mushrikin, Hadith No. 1572 20 A mercy for all peoples (publisher) 21 Ch.93:Vs.7–10

“Did He not find thee an orphan and give thee shelter?... So the orphan, oppress not.” 21 Tariq Magazine March 2011


4  News & Events Blood Donations at Fazl Mosque By Farooq Aftab, Mohtamim Muqami


n the 30th December 2010, Muqami Region held its fourth blood donation session at the Fazl Mosque (London Mosque). The session itself was held in Mahmood Hall.

As a large majority of our donors were, by the grace of Allah, first time donors it was noted that there would be an inevitable delay as there are certain formalities to be completed for first time donors.

Though the event was hosted by Muqami Region, this session was organised by Mosque Qiadat. Contact was made well in advance with the National Blood Service (NBS). This particular session was organised by the South West Branch of the NBS.

The session timings were 11:00am to 1:15pm and 3:00pm to 5:45pm, which was not ideal as it was a week day but was accepted as we did not want to turn this opportunity down.

NBS provided promotional material in the form of posters and banners and ensured that all the local people in Southfields were made aware of the session through the local newspaper and local mail shots. One of the concerns NBS had from previous sessions was that people just turned up to the session without making appointments which delayed matters, meant less people could donate and ultimately people were turned away. To improve upon this more than 60 appointments were made which was a significant increase from last time.


Tariq Magazine March 2011

Again this session was open to the general public and the NBS had a regular group of donors from Wandsworth who were also invited. On the day of the session NBS arrived around 9:30am and set up their equipment in Mahmood Hall. Lunch was served to them at 2:00pm in Sarai Khidmat which, as usual, they thoroughly enjoyed! The first session started well with a steady stream of donors. Alhamdulillah before the end of the first session approximately 39 people donated Blood which was a significant improvement from last time.

News & Events

The maximum target for the whole session was 72 people to make the session worthwhile. The second session was going to be the busiest with all appointments pre-booked. By the end of the session 95 people had been registered with 81 people donated Blood. This was a tremendous achievement given the timings of the event and well exceeded our target. In addition, as the second session was extremely busy, more than 10 Khuddam actually had to be turned away as the NBS could not cope with the demand! What was also impressive was that quite a number of people from the local community of Southfields also attended. Approximately 20 people were from outside the Jama’at. By the grace of Allah, the event was a great success. Despite being a cold day, Khuddam from all over Muqami Region turned out in large numbers The main highlight of this session was that Huzur Aqdas

[atba] graced all in attendance with his presence. Huzur [atba] first met members of staff of the NBS outside Fazl Mosque after Maghrib Prayer, where photos were taken and Huzur [atba] enquired more about the session. Huzur [atba] then surprised everyone by unexpectedly attending before the close of the session. Huzur [atba] was given a brief tour of the site with the NBS staff explaining the process for donors. The NBS staff was extremely appreciative of this kind gesture of Huzur [atba] which added another dimension to this event. All in all the session was a great success although there is always room for improvement and hopefully subsequent sessions will be even better. From a medical point of view, there were no major issues but 2 people fainted (both from Muqami Region). Mosque Qiadat must be commended for their excellent organisation. Furthermore, we are extremely grateful to Huzur [atba] for gracing us with his presence. In total 81 people donated blood. The next session will be held on Thursday 19th May 2011. Tariq Magazine March 2011


Construction of Muqami Region Office

By Mirza Mudasser, former Mohtamim Muqami


he Muqami Regional Majlis-e-Amila sensed the requirement of having an office keeping in view the central location and the volume of work on Muqami Qiadats. The purpose of this office will be to serve voluminous benefits, for example: to embolden active, energetic, vigorous and dynamic involvement of Khuddam and Atfal, to expedite regional activities, accomplishments and undertakings, to hold regular local and regional meetings and most significantly simplifying local Qiadats in their day to day activities. A formal request was then prepared for Sadr Majlis Khuddamul Ahmadiyya UK to pursue the authorisation for the erection of the Muqami office (near-side of Sarai Khidmat). This application was then accelerated to Hadhrat Khalifatul Masih V [atba]. Our beloved Huzur [atba], very graciously passed the approval for the creation of the office. Subsequently, Muqami Regional Majlis-e-Amila planned and scheduled the construction and a formal request was made to Wandsworth Council in order to get planning permission. After receiving the approval of planning permission, the Muqami Regional Majlis-e-Amila and Khuddam sacrificed their time to complete the office within an astonishing three weeks. The work was initiated on 18th June 2010 and was completed on 11th July 2010. Alhamdulillah, all work and effort carried out throughout the building process was done through different Waqar-e-Amal sessions and zero pennies were paid on labour throughout the construction. The budget for the construction office was £6,500 which was raised by Muqami Region itself, Mash’Allah. After successful completion of the office, a formal request, through Sadr Majlis Khuddamul Ahmadiyya UK, was prepared for Huzur-e-Aqdas [atba] to inaugurate the Muqami office. Our beloved Huzur [atba] graciously acknowledged this request. Huzur-e-Aqdas [atba] visited the Muqami office for the inauguration on 11th July 2010 before Asr prayers and very graciously cherished and valued the efforts and hard work done by the Muqami Region’s Khudam. Subsequently after the induction ceremony a photo session took place. Those Khuddam who participated in the construction of the office had the opportunity and honour to have a group picture taken with Huzur-e-Aqdas [atba] and then every Khadim got the chance of having a musafah with our beloved Huzur [atba], Alhamdulillah. After the inauguration our beloved Huzur-e-Aqdas [atba] graciously sent 10 mango boxes for the Khuddam in appreciation and gratitude of their determination and efforts.


Tariq Magazine March 2011

May Allah enable us to work according to the expectations of our Beloved Imam [atba]. Ameen

Tariq Magazine March 2011


News & Events

Presentation: A Career in the Police Force


n 24th November 2010, Regional Nazim Amoomi (PC Atta ul Wahab Ahmad Sahib) addressed 18 Khuddam and 3 Atfal from Islamabad and Aldershot Qiadats on the topic of “My Career in the Police Force” in Islamabad, Tilford. The event began with recitation of the Holy Qur’an and was chaired by Regional Qaid Sahib (Naseer-ud-Din Shams) who introduced the event by stating that it was to be the first of a series of similar career presentations to be organised by the Regional Amoor-eTuluba Department. The intention is to focus on various careers which we already have internal expertise on through our


Tariq Magazine March 2011

own members and take these on a “road show” to all Qiadats within the region. This being the first event of the series for the year, it was treated as a pilot which would then be moulded based on feedback received. PC Atta ul Wahab Ahmad Sahib gave an insight into the many areas of his career in the Thames Valley Police Force leading up to his current posting within the special division of the Tactical Firearms Group, including the following areas: A personal introduction, the recruitment/ selection process; Police Training (Basic & special Tactical Firearms Group); The

job benefits; The Highs and Lows of the job; A “Typical Day” at work; and the ability to support Jama’at activities Khuddam and Atfal showed a genuine interest in the presentation which was evident through the many questions being posed throughout the talk. All Khuddam were advised that if they wanted to gain any further information about a career in the Police Force they should contact Atta ul Wahab Sahib who was willing to support them in this matter. The session concluded with silent prayer.

News & Events

Majlis–e–Shura Report

By Adil Zafer, Motamid Majlis Khuddamul Ahmadiyya UK, Oct 2010


n a break from recent tradition, this year’s Majlis-e-Shura was held separately from the MKA National Ijtema. The venue, however, was a familiar one. Islamabad played host to this blessed event and, as such, logistical issues were raised from the very beginning. Nonetheless, the event proved to be a compounding success as each perceived obstacle was overcome, no doubt due to Allah’s manifest grace and mercy. Delegates arrived from across the country in the early hours of the morning as registration and breakfast began at 9.00am. Proceedings began at 10.00am when a series of presentations were held. These included; implementation reports by various Mohtamimeen of last year’s proposals, the annual report of the activities of Majlis Khuddamul Ahmadiyya UK by Sadr Majlis, presentations for various Khuddam who served the Majlis with distinction as well as various other presentations. Sandwiched in between these presentations, however, were the sub-committee discussions and the Sadr Majlis election. By the grace of Allah, the elections took place with consummate ease as the assembled delegates cast their

votes. By Maghrib prayer, Imam Sahib had already received confirmation from Huzur Aqdas [atba] of the next Sadr Majlis Khuddamul Ahmadiyya UK. With the announcement of Fahim Anwar Sahib as the new Sadr Majlis, proceedings seemingly came to a brief halt as the congregation attempted to convey their congratulations to Sadr Sahib individually. By 11.00pm, discussions had ended and Majlis-e-Shura reconvened to cast final judgment over the proposals and amendments suggested. Sabik Sadr, Tommy Kallon Sahib, then had the opportunity to address the attendees for the final time on his personal reflections of his time as Sadr Majlis. In a powerful and emotional speech, Tommy Kallon Sahib spoke of his gratitude towards Allah the Almighty who gave him the capacity to serve under the weight of responsibility that coincides with being Sadr Majlis. As one Sadr Majlis departed, the next offered his brief message, and called for the congregation to consult in prayer on his behalf and on behalf of the progression of the Majlis. The Majlis-eShura concluded with silent prayers on yet another day blessed by the limitless bounties of Allah the all praiseworthy.

And those, who hearken to their Lord, and observe Prayer, and whose affairs are decided by mutual consultation, and who spend out of what We have provided for them Ch.42:V.3 Tariq Magazine March 2011


News & Events

National Office Bearers Forum 2010

Report delivered by Adil Zafar, Motamid Majlis Khuddamul Ahmadiyya UK (5th December 2010, Baitul Futuh)


lhamdulillah we are coming to the conclusion of another successful National Office Bearers Forum. The format of the forum somewhat differed from the layout and purpose of previous years. Whereas in previous years all office bearers were invited to attend, it was felt this year the focus should be on regional Majlis-e-Amilas and key areas within the local Majlis-e-Amilas. As such only the local Nazimeen for Maal, Mohasib, Tajneed and Atfal as well as the local Motamid were asked to attend. With solely this selected group of office bearers to contend with, a concerted and more thorough effort was made to adequately train the office bearers at hand. Breakfast was served between 9-10am and those individuals astute enough to have arrived on time were treated to a selection of boiled eggs, cereals, bread and jam. By 10am, the opening session was under way with an opening address from Sadr Majlis followed by a welcome address from Motamid Majlis, welcoming the attendees to the event whilst also reminding office bearers of the responsibilities associated with holding office. The Mohtamimeen then had the opportunity to present their annual plans to the audience at hand. Each Mohtamim briefly examined the purpose of their department whilst outlining their proposed agendas for the year, and the method in which they were hoping to implement their plans. Following the opening session, office bearers were split into 4 groups with Majlis Atfalul Ahmadiyya holding a separate group session for their office bearers. The groups were divided into departments which often overlapped in their


Tariq Magazine March 2011

responsibilities or were similar in some way. Each group was chaired by a Naib Sadr Majlis and was accompanied by the national Mohtamim of that department. Presentations were held in each group followed by an open session, which proved thoroughly engaging, allowing local Nazimeen to clarify any queries they had over how best to fulfil their duties. One of the primary purposes of the forum was to increase the familiarity between the local and regional office bearers with their national representatives. As such each group held a group session to allow for any feedback, questions, concerns or any other issues which local and regional Nazimeen felt needed to be addressed. In turn, National Majlis-e-Amila members were able to gauge the response of activities taking place nationwide, whilst formulating suggestions and solutions for the issues at hand. Following the group sessions, the forum broke for combined Zuhr and Asr prayers followed by lunch. Lunch consisted of Chicken Salan and Chawwal followed by a desert of Saveya and, judging by the rate of consumption, was thoroughly enjoyed by all! By 2.25pm, the sessions were running once again with the aitmaad department having the opportunity to present on various key issues, namely Qiadat, Additional and Monthly reports. Some of the departments in the other groups also continued their discussions with the relevant Nazimeen. This was followed by the Mohasib department outlining the newly initiated status of Majlis Khuddamul Ahmadiyya UK as a registered charity, what this would mean to the Majlis and how it would affect our ability to work.

News & Events

BELOW: Ameer Sahib presents a gift to outgoing Sadr Majlis, Tommy Kallon Sahib in appreciation for services rendered to Majlis Khuddamul Ahmadiyya UK

A prize distribution session was then held for the qiadats responsible for producing the best quality of additional reports. Upper Mitcham Qiadat received the 3rd place award followed by Hartlepool Qiadat in 2nd place and 1st place went to Mosque Qiadat for a sustained excellence in their quality of additional reports. May Allah be pleased with their efforts. Following a break for Maghrib prayers, the session reconvened at 4.20pm, where various presentations were made by Sultanul Qalam, Press & Media and Ijtema. The office bearers then had the privilege of receiving an address by respected Maulana Ataul Mujeeb Rashed, Imam of Fazl Mosque, and then partaking in a question and answer session. Imam Sahib, as ever, answered the continual flow of questions with consummate ease and enlightened the forum with his knowledge. The session was enjoyed by all and only the lack of time meant it was unable to continue as it was clear many more questions remained. Before the conclusion of the event we were honoured to have with us Roman Tabbassum Sahib and Lutfur Rehman Sahib, survivors of the tragic Lahore attacks which devastated the community and caused such grief and hardship for so many. Roman Tabbassum Sahib and Lutfur Rehman Sahib gave passionate and emotional accounts of the horrific events which unfolded on that very day. They were stark and concrete reminders to all office bearers of the true definition of devotion. They were reminders of what it truly meant to serve the Jama’at and sacrifice everything in its cause. They were accounts which will never be forgotten and from which we shall strengthen our resolve. Special thanks go to both Roman Tabbassum Sahib and Lutfur Rehman Sahib for attending the proceedings and delivering their account of what took place on that fateful day.

Thanks must also go to Nomaan Raja Sahib for his assistance in arranging these presentations. The total number of office bearers present was 352. This compares to 488 last year. However, this needs to be considered in connection to the poor weather conditions that led to representatives from the northern regions being exempt from attendance, as well as the reduction in number of Nazimeen that were invited to this year’s event. I would like to offer my thanks to Numaan Chaudhry and his team who have been at the registration desk throughout the day making sure every attendee was registered and that the registration process ran smoothly. I would also like to thank all Mohtamimeen for their efforts in preparing their presentations and contributing to the success of this event, the Ziafat team, once again led by Hassan Ahmad sahib, for their excellent food preparation. I would like to thank the Amoomi department, South region, Muqami region and Baitul Futuh region for all their efforts in making this Office Bearers Forum a success, the regional Qaideen who have been instrumental towards the attendance campaign and who have worked tirelessly in ensuring all khuddam were informed and able to attend, the Naib Sadraan also who have ensured their respective departments and regions fulfilled their criteria and duties in preparation for this event, and of course Sadr Majlis as well, whose continual guidance and supervision has overseen this successful forum, without which we would not be gathered here today. Finally, I would like to offer my vote of thanks to the Aitmaad department who have worked tirelessly, night and day, in preparation for this event. Tariq Magazine March 2011


5 Articles Forty Gems of Beauty Introduction by Hadhrat Mirza Bashir Ahmad BA

Definition of Hadith


hoso, with a view to the welfare and reformation of my people, committed to memory at least forty of my Ahadith, Allah, the Excellent, will raise him up on the Day of Resurrection as a jurist and religious Divine, and I will be his intercessor with Allah and a witness to his faith. (Baihaqi) Hadith (plural Ahadith) is an Arabic word, its root meaning is ‘a statement which may either be an entirely novel one or may have been put in a novel way.’ Since the speech of the Holy Prophet [saw] is pregnant with novel and priceless truths, it has been terminologically described as Hadith. Hadith thus stands for the holy word that our Master the Noble Prophet [saw] actually uttered or which relate some incident of his holy life, in terms of ocular evidence, and was committed to writing after the lapse of sometime through his companions and the Muslim narrators of a later date. Arabs were gifted with an extraordinarily excellent memory, as is acknowledged even by the Christian historians. Whatever they would hear or see, they could remember distinctly and with the utmost sense of responsibility and since Hadith is a holy and religious discipline and an important branch of learning, greatest care was especially exercised in dealing with it, with a scrupulous regard for truth and veracity. The Ahadith of the Holy Prophet [saw] were thus transmitted to the succeeding generations with more than usual caution. There is no doubt that some narrators were not so reliable in respect of memory or intelligence, or, for that matter, even in point of integrity, that their reports may not be relied on fully. But the early scholars of Ahadith, who collected the whole body of the sayings and Ahadith of the Holy Prophet [saw], have laid down such inviolable cannons and criteria as to make a discrimination of the stable from the unstable Hadith an easy task, through proper scrutiny.

The Method of Narration

The method of narrating Ahadith consisted, on the part of a companion, who had personally heard the Holy Prophet [saw] make a statement or seen him do a particular thing, in communicating it for the purpose of disseminating knowledge to such others as had not so heard or seen the Holy Prophet [saw] or had not seen the blessed period of the


Tariq Magazine March 2011

Holy Prophet [saw]. The statement narrating the Hadith, would ordinarily run like this: “I heard it from so and so that he heard from such and such companion of the Holy Prophet [saw] that he heard the Holy Prophet [saw] say on such and such occasion or saw him do such and such a thing.” They would thus convey the report to the other with a view to refreshing faith or spreading knowledge. Thus it was that the Ahadith of the Holy Prophet [saw] were preserved for the succeeding generations, through a regularly linked and unbroken chain of narrators.

Categories of Narrators

Narrators of Hadith are divided into several categories. The highest of them is the Muslim narrator who heard or saw personally the Holy Prophet [saw] say or do a particular thing. He is called ‘companion.’ To the second category belongs the narrator who heard from a companion and transmitted it further. He is called Tabi‘i and the one in the lower category is called Tab‘a Tabi‘i. Thence forward runs the whole chain of ordinary narrators. Similarly the narrators have been classified according to their respective memory, intelligence and integrity.

Standard Works of Hadith

The Ahadith were collected and compiled in book form, roughly speaking, from the middle of the second century of the Hijra, to the end of the third century. There is a large number of books on Hadith, but six of them are considered to be of great reliability and treated as standard works. They are, therefore, known as SiHaH Sittah, i.e., six authentic books of Hadith. Their names are as under: 1. Sahih Bukhari Compiled by Imam MuHammad bin Isma‘il Al-Bukhari (A.H. 194 to A.H. 256). This work of Imam Bukhari is authentic book on Hadith and Imam Bukhari is regarded as the most outstanding figure among the compiler-scholars of Ahadith. The SaHiH Bukhari has therefore been termed as the most genuinely correct book after the Qur’an, the Book of Allah. 2. Sahih Muslim Compiled by Imam Muslim bin Al-Hajjaj An-Nishapuri (A.H. 204 to A.H. 261) His work is considered to be the second best among the six standard books of Ahadith and


The six authentic books of Hadith are:

Sahih Bukhari

Sahih Muslim

Sunan Abu Sunan An– Dawud Nasa’i is regarded an excellent and reliable collection. Most of the scholars of Hadith have named the SaHiH Bukhari and the SaHiH Muslim as the two correct works (SaHiHain). 3. Jame‘ Tirmidhi Compiled by Imam Abu ‘Isa MuHammad bin ‘Isa al-Tirmidhi (A.H. 209 to A.H. 279) He was a disciple of Imam Bukhari. His collection of Ahadith has been held in high estimation. 4. Sunan Abu Dawud Compiled by Imam Abu Dawud Sulaiman bin al-Ash‘ath asSijistani (A.H. 202 to A.H. 275) In the collection and collation of legalistic material he holds a high place. But scholars are divided on the question of assigning priority of merit of Jame‘ Tirmidhi and Sunan Abu Dawud. 5. Sunan An–Nasa’i Compiled by Imam AHmad bin Shu‘aib an-Nasa’i (A.H. 215 to A.H. 306) Imam Nasa’i is one of the leading scholars of Ahadith and his work is generally accorded fifth place among the six standard books (SiHaH Sittah). 6. Sunan Ibn Majah Compiled by Imam Muhammad bin Yazid bin Majah alQizvaini (A.H. 209 to A.H. 273). This book is placed sixth among the standard SiHaH Sittah (the sixth correct works). It is a really good book. All these MuHaddiththin (compilerscholars or editors of Hadith) spent the whole of their lives in search of Ahadith and compiled their collections out of a vast store of hundreds of thousands of Ahadith. The entire Muslim world owes these savants a heavy debt of gratitude. May Allah give them the choicest reward. In addition to the above listed six books the under-mentioned two works on Hadith are also very well-known. A. Mu’atta Compiled by Imam Malik Ibni Anas Al-Madani (A.H. 95 to A.H. 179) Imam Malik, in addition to holding a leading position among the scholar-compilers of Hadith, is regarded as a leading jurist and is one of the four celebrities of jurisprudence whom the vast majority of Muslims seek to follow in all questions pertaining to Fiqh, (jurisprudence). The followers of Imam Malik are called Malikis. Having been born

Jame’ Tirmidhi Sunan Ibn Majah

at a time nearest to the period of the Holy Prophet [saw] and for receiving early training in Medina, Imam Malik holds a position of great eminence. HaDrat Shah Waliyyullah MuHaddith Dehlavi, Mujaddid of the 12th century Hijra regarded his work, on account of his personal predilection, superior to SaHiH Bukhari. But there is little doubt that the Mu’aTTa is a great book indeed. B. Musnad Imam Ahmad bin Hanbal Al-Baghdadi Imam Ahmad bin Hanbal (A.H. 164 to A.H. 242) is also regarded as a leading scholar of Hadith as well as a celebrated doctor of jurisprudence like Imam Malik. The Muslims who follow his school of jurisprudence are called Hanbalis. His collection is definitely of a high standard. Due to lack of vigilance on the part of his son, some weak Ahadith found their way into his great work. The other two Imams of Fiqh (jurisprudence) are the Imam Abu Hanifah (A.H. 80 to A.H. 150) and Imam Shafi‘i (A.H. 105 to A.H. 204). Imam Abu Hanifah, popularly known as the Imam A‘am, has the largest following. He has been recognized as the leading figure among the Imams of jurisprudence. He devoted most of his time to questions of Fiqh. (Imam Shafi‘i’s collection of Ahadith entitled Kitabul- Imam is also a work of repute.)

Categories of Hadith

Scholars have divided Ahadith into several categories. Of these the following are well-known. 1. Hadith Qauli This type of Hadith quotes the words of the Holy Prophet [saw] as actually uttered by him, as for example, a companion narrates that the Holy Prophet [saw] made such and such speech on a particular occasion or conversed in such and such word with a particular person or gave such and such command to so and so companion and so on and so forth. 2. Hadith Fi‘Li This Hadith does not quote any word or statement of the Holy Prophet [saw] but narrates some act of his, as, for instance, it says the Holy Prophet[saw] did such and such thing on such and such occasion or performed such and such religious duty in such and such manner. Tariq Magazine March 2011


Articles 3. Hadith Taqriri This type of Hadith relates neither a statement nor an act of the Holy Prophet [saw]. Instead it records what a particular person did or said in the presence of the Holy Prophet [saw] and that he did not forbid him to do or say it. In fact, the word taqrir in the Arabic language does not mean speech. Instead it means to keep up or uphold something. Hadith Taqriri would therefore stand for a Hadith which confirms, as correct a statement, or, an act of a companion made or done in the presence of the Holy Prophet [saw] and to which he did not object. 4. Hadith Qudsi In this Hadith, the Holy Prophet[saw] ascribes a word or act to God the Excellent, saying that God had commanded him thus. Such a statement is other than the Qur’anic revelation. 5. Hadith Marfu‘ This Hadith traces a statement direct to the Holy Prophet [saw] without any break in the chain of reporters. 6. Hadith Mauquf The Hadith cannot be traced to the Holy Prophet [saw] but stops short and does not proceed beyond a particular reporter. But the nature of the Hadith and the tenor and tone of the testimony should warrant the conclusion that the Holy Prophet [saw] must have been heard making the statement. 7. Hadith Muttasil The reporters of this Hadith are known and mentioned and are known and placed in a serial order and none of them is found missing or left unidentified. 8. Hadith Munqati‘ All narrators of this Hadith are reliable in point of (a) memory, (b) intelligence; and (c) integrity. A little reflection will show that these three criteria suffice to test the reliability of a narrator. 10. Hadith Da‘If The Hadith with an unreliable narrator, either in respect of memory or intelligence or integrity, so much so that even if one of the narrators is unreliable, in spite of the rest of them being reliable, the Hadith will be treated as weak (Da‘if ). 11. Hadith Maudu‘ A Hadith which is proved to have been invented by a lying narrator. 12. Athar. (plural athar) It is nothing more than a report consisting of a statement made by a companion. It does not ascribe any statement to the Holy Prophet [saw]. It is clear that athar has no place in the classification of Hadith but is something apart from it. As the books of Hadith happen generally to embody athar as well, the common people sometime fail to make any distinction between the two.


Tariq Magazine March 2011

Difference between Hadith and Sunnah

An important point which should be borne in mind is that though the general mass of people make no distinction between Hadith and Sunnah, the two are, in fact, quite distinct. Hadith consists of the actual words or details of the deeds of the Holy Prophet [saw] as reported down the line of successive narrators. But these Ahadith or reports were committed to memory, jealously safeguarded and treasured in the hearts of the reporters and were communicated verbally at first. They were later collected and edited with great care in the form of books at different times, varying from hundred to two hundred and fifty years after Hijra. As against this, the Sunnah is not the name of a recorded report but stands for the actual practice of the Holy Prophet [saw] in respect of a religious matter and which his companions, adopted in his own lifetime and under his own supervision. Each generation held fast to this actual form in which the Holy Prophet practiced religion, and in its turn was passed on to the succeeding generations. As, for example, when the Qur’anic command about Prayers was revealed to the Holy Prophet [saw], it did not contain, in an explicit manner, full details such as the number of times a Muslim must pray during the course of the day and night, respective timings of different Prayers, the number of raka‘at in each, and the manner in which each rak‘ah was to be performed, etc. In this regard he set to his companions a practical example of compliance with these commands, guided as he was by the implicit inspiration from God and which again was a divine gift; and established the companions firm in keeping with this example. And the companions in their turn, carried this practical form to the Tabi‘in and the Tabi‘in passed it on, through their own example, to the Tab‘a Tabi‘in. Thus was established a mode of practiced religion that was immutable in form and that was passed on from generation to generation. The Sunnah is evidently, therefore, distinct and something apart from Hadith and carries much greater weight and stability than Hadith. We therefore hold that the Islamic Shari‘at is based originally on the Holy Qur’an and the Sunnah. For the Qur’an is the word of God and the Sunnah is the practical explanation of this word, which the Prophet of God [saw] established through his personal example and then, through the personal example of the companions, it reached the succeeding generation, and thus was one torch lighted from the other torch. But as against this, the Hadith is, in fact a collection of verbal reports (so much so that even the Fi‘li and Taqriri Ahadith have come down to us through verbal reports), and has the status of a supporting witness. No doubt, it is a forceful supporting witness which cannot be ignored. In any case it is not as basic as the Qur’an and the Sunnah. Nevertheless, there is no gainsaying the fact that the Hadith is a most precious treasure-house of historical, intellectual and spiritual wealth. So long as a Hadith is not found contrary to a Qur’anic verse or a more reliable Hadith, it is the duty of every Muslim to accept it, in obedience to the Qur’anic command, “Obey Allah and the Prophet” and make it for life a source of divine guidance. It is a matter of regret, however, that some of the so-called Muslims of our day seem bent on minimizing the importance of this priceless treasure of wisdom.


Interview With a New Ahmadi Muhammad Younis New Ahmadi Interview

1. Tell us about your journey to Islam/Ahmadiyyat.

This question is normally followed by the anecdote of trying to cut the long story short... In short, Allah the Almighty has instilled in me the keen desire to find something consistent. Be that in terms of healing, in terms of knowledge or just in terms of adopting a meaningful way of life after having walked on so many wrong tracks on the mere basis of trying and failing. Due to treading these paths my soul became desperate and needy for true salvation and perhaps this is why it may have attracted Allah’s Compassion and Mercy through which He Blessed me with the greatest gift that one can be given in life. When looking back it appears ironic that, as a born Christian, before turning my face to Islam one of my final acts was to reconsider the texts of the Holy Bible although I had deviated far from these during my youth and afterwards. I started feeling a kind of inner relief when regularly reading the relations of the Old and New Testament. A close friend of mine came to me one day providing me with the translation of the Holy Qur’an that he had just bought as a bargain, not knowing what it was at all about. Thus Allah left it up to me to confirm the truth of that book. Acceptance of the truth gradually led to the separation of those once close to me. It then so happened that within a rather short period of time, Allah graciously blessed me a second time by drawing my attention to the advent of the Promised Messiah, which I hadn’t dared to particularly expect nor did I have a real idea as to how this could have happened at all. Ironically it was the non-Ahmadis themselves who had done the great job of presenting to me Hadhrat Masih-e-Maud by handing me a pamphlet entitled ‘Destructive movements in Islam – the Qadianism’. I received a copy of it in the ‘Islamic Center’ of Vienna where I used to regularly attend the prayer service at that time (about 3 ½ years ago). After this I had become curious about that person who obviously claimed to be the re-advent of Jesus (peace be upon them both). Further research finally proved to be successful when an English copy of an inconspicuous but apparently miraculous book entitled ‘The Philosophy of the Teachings of Islam’ could be found in Vienna’s university library, sent there from Lahore in 1938. Armed with this book and a handful of further literature related to Hadhrat Masih-e-Maud and Ahmadiyyat, I more or less secluded myself in my room. After not much more than two weeks, in which a certain feeling had prevented me from going back to the ‘Islamic Center’, it became once more necessary to consult the public, this time it had to be the internet which literally turned out to be ‘an open book’. By seeing the blessed images of saints, who, three months before that, had only existed in my fantasy as actors in the stories of old found in the Holy Bible, this saintliness was apparent from the pictures encompassing the everyday life proving each and every line written by the Promised Messiah to be pure and true.

Muhammad Younis

As for me, I finally just had to call the phone number of the Austrian Jama’at found on a simple homepage. It was on the very same day I was received by the general secretary and his president who amazedly provided me with a stack of free literature and requested me to attend the following monthly meeting one week later. That was the 24th of June 2007, the day I signed my bai’at form, through the sheer Grace of Allah.

2. What were your perceptions of Islam/Ahmadiyyat before you accepted Islam/Ahmadiyyat and how have those changed since?

As compared to now, the picture I had of Ahmadiyyat was as the connotation of the word picture suggests - a rather twodimensional perception, but one which keeps becoming more and more vivid day by day. Indeed in time one turns out to become a part of that picture. The process can also be described as a transformation of oneself turning inside out. Becoming an Ahmadi in fact means to lose one self and giving up every kind of illusion. Thus the mere perception of Ahmadiyyat became a manifest experience and the trueness of this experience depends on the inner condition of one’s heart. Gradually Huzur [atba] and attachment to Khilafat becomes more and more the focus of our attention and means to establishing a living relationship with Allah.

3. How has accepting Islam/Ahmadiyyat changed your life and what benefits have you gained?

Ahmadiyyat has not changed my life but is a continuous life giving institution, established by God Almighty Himself. Outside of it I wouldn’t say that there can be found life as such. So the benefit is life itself, and the fear of losing it rises along with the blessings received. Tariq Magazine March 2011



Tariq Magazine March 2011

Writing something interesting? Articles



Send it to Tariq Magazine March 2011



4. What challenges have you faced as a convert to Islam/Ahmadiyyat and how did you overcome them?

freeing of one’s self from the chains of western socialisation, which, according to me, is nothing to be proud of.

The impression shouldn’t arise that the challenge of becoming a true believer, say one of the righteous, were about to stop at any point in life. In fact the insights, and along with that the responsibilities and challenges, are increasing day by day, as all of us are accountable to Allah the Almighty not just for those things that we have done but also for those things that we don’t do. To strive in the way of Allah is a most serious undertaking, and if He alone so pleases, a most humbling and thus finally blessed one. It is no other than the well known distinctive qualities such as foremost Taqwa, steadfastness and the consistent adoption of sincere humbleness that provide the means to go on. It is on the other hand the blessed example of those leading figures, who serve us as an image of love and holiness that inspire us to keep on our journey to elevated heights, insha’Allah, especially when we are tired and tend to stumble.

However, on the part of those who are challenged to integrate every kind of newcomer many a humble and selfless beings are there to help you in the Jama’at trying to make the striving sometimes sweeter than it’s perhaps supposed to be.

5. What has been the reaction of your friends and family to your conversion?

9. What advice would you have for your fellow new converts into Islam/Ahmadiyyat?

On this place I would be glad if they themselves could answer this question, for they know best the reasons they still have for failing to seriously consider and appreciate the glad tidings of the advent of the Messiah and Mahdi, peace be upon him. After all, I can remember no one having opposed me in my decision openly or even aggressively. But if you consider ignorance towards the divine message as a form of opposition then my experience has broadly been a bitter one. However, I would say that the relationship to especially my parents has benefited from the beautiful teachings of Islam, as its teachings are not label bound but rather soul- or man-bound.

6. How has being a member of the Ahmadiyya Muslim Community helped? The Ahmadiyya Muslim Community is like a home. Thus the question can also be compared to asking, how did your parents help you on your life’s journey? A price that can never be paid back nor measured or understood. Accept it as a provision and blessing in humility and gratefulness by showing obedience to the Imam of the age and by adopting the attitude ‘Love for All Hatred for None’, especially to family members and children. It is true that in marriage a Muslim completes his faith.

7. How have you found integration into the Community?

Due to my education as a social and cultural anthropologist I tend to answer this question culture-biased. Again I also would like to refer to my wife, who has had the opportunity to enjoy Islamic parenting on the one hand within western, i.e. German, environment on the other hand although, as compared to me, she has experienced what we may call a western attitude mostly by resisting rather than enjoying it. Community integration on my part can thus only mean to consistently leave everything behind that is not in accordance with Islam. Thus integration is similar to the reformation and


Tariq Magazine March 2011

8. What events or activities would you like to see taking place?

I’m no exception when it comes to the desire to see the whole world turning its face to the fold of Ahmadiyyat. Thus I’d love to see every Ahmadi becoming a delight for the eyes of Huzur [atba]. I think this has to start with regular attendance in the five daily prayers, the therefore required establishment of places of worship and an attitude that shows that we are proud to carry the message of the Promised Messiah, (spiritual?) conqueror of the world, servant of the Holy Prophet Muhammad, peace and blessings of Allah be upon him.

Along my journey I came about one great truth that might not be as obvious to everyone as it’s importance actually deserves or requires. Our Imam in Vienna disclosed to me the for the first time the spiritual secret, that there exist two kinds of duties or rights, in Arabic called ‘Huqooq’ - 1) those duties in the in the name of God (Huqooq Allah) and 2) those duties in the name of Mankind (Haqooq-il Abaad). It is most important for us to discharge our duties and rights towards Allah The Almighty properly, but He, being The Self Sufficient, Forgiving and Merciful, tells us that it is even more important to diligently discharge the duties and rights towards our fellow human beings, in the way as it has repeatedly been explained to us by His appointed ones. To quote a well known hadith in this connection: The Holy Prophet, peace and blessings of Allah be upon him, says: The best among you is the one who is kind/benevolent to his wife/family. Especially in these times of increasing divorce rate herein lies the key to a great truth, as Allah the Almighty and Wise has created everything complete in couples or pairs. This is to be understood as an antidote to the evil and world infiltrating ideology of individualism and inordinate personal freedom.

10. Finally, as someone who has found Truth, what advice would you have for any seeker after Truth? 1. Always stay true to their souls and their Creator.

2. Don’t fail to read the writings of Hadhrat Mirza Ghulam Ahmad of Qadian, the second advent of the son of Mary, Promised Messiah and Imam of the latter days, peace be upon him.

6  Career Focus Aerospace and Rail Engineering By Salman Muzaffar



y name is Salman Muzaffar and I am a graduate engineer for Network Rail. I was asked to write a few words about my degree as well as my job. I pray and hope that this article may benefit someone who is interested in engineering.


Engineering itself is a very diverse field and consists of various branches, the most common being; Mechanical, Electrical, Civil and Chemical. As well as these, there are numerous specialised fields such as Aerospace, Automotive, Materials, Nuclear, Rail, Renewable, Water and various others. For anyone interested in engineering, there will be something that will appeal to their taste. Most youngsters may not have a clear or definite idea of what they want to do. If that is the case, then a good idea would be to do Mechanical engineering as a bachelor’s degree and then specialise in any field afterwards. Mechanical engineering gives you a very general view of engineering and after you have received a BEng with this degree, you can specialise in any of the above disciplines with a Masters degree i.e. an MSc or MEng. Generally students will have a better idea about which field of engineering they wish to specialise in by the time they finish their bachelor’s degree. This is a pretty straight forward process and gives a good start to a career in engineering. How to get into University for an engineering course: Generally the universities require an AAB or ABB at A-level for entry onto a 4-year MEng course. Some universities may consider candidates with lower grades.

Another route of getting into university for an engineering course would be to do a foundation degree. On completion of the foundation course, the students are guaranteed a place on the subsequent bachelors course at that particular university, subject to passing the foundation course. Universities normally accept lower qualifications for foundation degrees. Candidates with suitable work experience can also apply for this degree.

Aerospace Engineering

Aerospace Engineering would suitable for students that are:


1. passionate about a career in the aerospace industry 2. Would like to become an airline pilot, in which case, this degree should be done with the option of “private pilot instruction”. Students will have to pay an additional cost of around £1500- £2000. In the current financial climate, the aerospace industry is one of the hardest hit, so jobs will be scarce. Therefore it would be a good idea to do this degree with the inclusion of a year in Industry, which as many a time proven useful when looking for a job afterwards. Students can also always apply for jobs outside of the aerospace field.

Network Rail and Rail Engineering

Network Rail owns most of the railway infrastructure of Britain, however London Underground and the tram system are not run by Network Rail. Network Rail gives out contracts to train operating companies to run their trains and charges them to do so. So Network Rail provides the track, stations, power, signalling for train operating companies. This is how the company makes its money; by charging the Train operating

companies for using their equipment. For students Network Rail has a 4 year long graduate program. The starting salary is around £25,000 plus a welcome bonus of £3,000. There are also various other company benefits. For the engineering graduates, Network Rail has a good management and technical training program. Engineering graduates will have to specialise in one field from among: • Electrification & Plant • Track/ Civil • Signalling & Telecommunications After the 4 year long graduate program, graduates can apply for various roles such as “Project Manager”, “Technical Officer”, “Assistant Engineer” and various others. The graduates play more of an engineering management role. The more “hands on” work is done by apprentices and the workforce. That is not to say that as a graduate engineer you wont be doing engineering, engineering will always be a part of your job and you will be working towards a “chartered” or “incorporated” status.


Any engineering degree will give a good start and open various avenues for students. There is a wide variety of engineering and given one does his/her research and prepares well, engineering can be an excellent field to be in. Network Rail provides excellent opportunities for graduate engineers to develop their skills and move around the company. Furthermore, the skills are very transferrable to many other companies in case one wants to change. I hope my article helps to some degree and if anyone would like further information, they can contact me by email. Jazak’Allah Tariq Magazine March 2011


7  Books of the Promised Messiah [as]

The Philosophy of the Teachings of Islam


t was in 1892 that Swami Sadhu Shogan Chander interested in reformation of Hindu Dharam conceived the idea of bringing other faiths to a conference. The first conference was held in Ajmer in 1894.

On December 29, 1895, the Promised Messiah [as] presented a better and improved concept to hold a conference designed to make a comparative study of religions. This conference was intended to give an occasion to the representatives of all creeds - Jews, Christians,Aryas, Parsis, Brahmuns, Jainies, Bhuddists, Sanatan Dharam, and the Hindus and Atheists to represent the good points of their religions out of their own scriptures in a conference. The Promised Messiah [as] wanted this conference to be held in Qadian where all those representatives would be entertained at his own expense. He was also ready to pay for the return fare of the guests and to make proper lodging arrangements for them during the length of the conference. This proposal was not accepted. Towards the end of 1896, a number of people belonging to different faiths, however, decided to hold a conference on these lines in Lahore. The conference was eventually held on December 26, 27, 28, 1896, and it was extended to December 29, on unanimous demand of the audience to hear full speech of the Promised Messiah [as]. The Promised Messiah [as]. was invited to present the views of Islam on the following five subjects, on which the representative of each religion was to give the views of his faith. The subjects were: • The physical, moral and spiritual conditions of man. • The state of man after death. • The object of man’s life on earth and the means for attaining the same. • The effect of action in this life and the next. • What are the means for the attainment of spiritual knowledge? When the Promised Messiah [as]. began writing this essay, he was divinely informed that his essay would come out on top, meaning that his paper would excel all others at the conference.


Tariq Magazine March 2011

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.

Accordingly, he issued a handbill announcing the Divine Will that his essay would carry the day at the conference. His paper was to be read on December 27, between 1:30 and 3:30 p.m. As he could not personally attend the conference, he appointed one of his disciples Maulavi ‘Abdul Karim to read the paper on his behalf. When Maulavi Sahib began to read the paper, within a short time, such a spell fell upon the assembly that they sat like statues and none realized that the appointed time had come to an end. The audience, however, was greatly agitated to find the time was over, and by that time, not even the answer to the first question was complete. There was, therefore, no limit to their joy, when Maulavi Mubarak ‘Ali of Sialkot, whose address was to follow next, announced that the time allotted to him might be given to the Promised Messiah’s essay. Maulavi ‘Abdul Karim accordingly continued the reading of the paper till 4.30 p.m., which was the time for the rising of the conference, but even then the answer to first question was not complete. The audience desired that, that part might be concluded before the sitting broke up. The directors accordingly ordered that the reading might be continued and it accordingly went on till 5:30 p.m. As soon as the reading was over, the audience unanimously requested that the sitting of the conference be extended by another day in order to allow the paper to be finished. Accordingly, arrangements were made so that the sittings next day could be held an hour earlier, at 9:30 a.m., and that the first paper to be read would be that of the Promised Messiah [as].. On the third day, it had not yet struck nine, when people of all creeds and sects began to pour into the Hall in large numbers and the proceedings commenced punctually at the appointed time. On this day, also the period of two hours and a half assigned for the finishing of the paper proved inadequate and since the audience with one voice desired that the reading should continue, the directors had no option but to extend the sitting to the next day. In short, it took two days, seven hours and a half to finish the reading. There was a stir in the city of Lahore and everyone agreed that the essay had carried the day at the conference, and the followers of all creeds and sects were unanimous in its praise. Those who wrote the reports of the conference estimated that during the time the paper was being read, the audience gradually swelled between 7000 and 8000, while on earlier days the gathering was small.

Books of the Promised Messiah [as]

“The Philosophy of the Teachings of Islam”. The lecture of the Promised Messiah [as] read out at the conference has been translated into many languages. Here seen in Russian.

Following are some of the comments on this lecture from the Introduction to Islami Usul Ki Philosophy, by Hadrat Jalal-udDin - Shamsra , Ruhani Khaza’in, vol. 10, pp. 12-16:

spell-bound by the beauty of the teachings of Islam…”

A surprising factor of this Conference was that the Promised Messiah [as]. issued a leaflet before the holding of this conference on December 21, 1896 with this heading: A GREAT GOOD NEWS FOR THE SEEKERS OF THE TRUTH In the religious Conference beginning on December 26, 27 and 28 in the Lahore Town Hall, an essay of this humble self would be read on the topic of the beauties and miracles of the Holy Quran. This will be an essay which would be superior to human intellect and will be one of the Divine Signs. The writing of this was prompted by His Command. It will list so many truths and realities and these will brighten Islam like the Sun…and it will be adjudged as superior to all…The Civil and Military Gazette (of Lahore) wrote:

“Clearly it is no ordinary person who thus addresses himself to the West.”

“Particular interest centered on the lecture of Mirza Ghulam Ahmad of Qadian, a master in the apologetics of Islam. An immense gathering of all sects from far and near assembled to hear the lecture, which as Mirza Ghulam Ahmad himself was unable to attend in person, was read by one of his able scholars Munshi Abdul Karim of Sialkot. The lecture on December 27, which lasted for about three and a half hours, was listened to with rapt attention, though so far it dealt only with the first question. The President and the Executive Committee resolved to extend their sitting to December 29 to enable the completion of the essay.” Newspaper, Chaudhvin Sadi (Rawalpindi): “The best of these lectures was that of Mirza Ghulam Ahmad Qadiani...The audience was so fascinated by this lecture that sometime each and every sentence was applauded, and on occasions, there was a demand for reading the sentence again and again. Some people left with the visible impression that they had not heard a lecture like this before…

The Bristol Times and Mirror writes:

The Indian Review writes “A very entertaining and pleasant reading, lucid, comprehensive and philosophical ... evokes admiration. The book deserves to be in the hands of every Muhammadan student and also in the libraries of those who wish to know something about Muhammadan religion.” The Spiritual Journal, Boston “Pure Gospel.” This remarkable epoch-making essay, “The Philosophy of the Teachings of Islam,” has now been translated into over sixty languages including Arabic, English (under the title of The Philosophy of the Teachings of Islam), Burmese, Chinese, French, German, Gurmukhi, Hindi, Indonesian, Persian, Spanish, Swahili and many more. Physical injuries disclose that there is a mysterious relationship between the soul and the body which is beyond the ken of man. Reflection shows that the body is the mother of the soul. The soul does not fall into the womb of a pregnant woman from above. It is a light that is inherent in the sperm which begins to shine forth with the development of the embryo. The Holy Words of God Almighty sets forth that the soul is generated by the framework which is prepared in the womb from the sperm, as it is said: Then We invest the embryo with a new creation which is the soul; so blessed is Allah the Best of Creators (23:15). This process is a deep mystery which points to the real nature of the soul and indicates the strong relationship that subsists between the soul and the body (Islami Usul Ki Philosophy, p. 7, Ruhani Khaza’in, vol. 10, p. 321)

We are not followers of Mirza Ghulam Ahmad Sahib, but we cannot do injustice to him. Mirza Ghulam Ahmad Sahib described the Divine philosophy in such a convincing way that people were Tariq Magazine March 2011


Books of the Promised Messiah [as]

Kitabul Bariyyah (The Acquittal)


he Christian missionary of Amritsar, Dr. Henry Martyn Clark,brought a charge of conspiracy to murder under Section 107 of IPC against the Promised Messiah [as] on August 1, 1897, in the court of Mr. A. B. Martineau, District Magistrate of Amritsar. Dr. Clark stated that the Promised Messiah [as] had sent a young man, ‘Abdul Hamid, to murder him. ‘Abdul Hamid’s statement was also recorded. The Magistrate immediately issued a warrant of the arrest of the Promised Messiah [as] under Section 114. The news of the issue of the warrant of arrest spread like a fire and the scribes and the elders looked forward eagerly to seeing the Promised Messiah [as] alight handcuffed from the train at Amritsar railway station. They gathered every day at the station waiting for him. Fain would they if they had the chance, to spite in his face and buffet him and smite him with the palms of their hands, saying: “Prophecy unto us, thou O Promised Messiah, who is he that smote thee?” But it was not to be that God would let him to be humiliated at the hands of his enemies. The warrant of arrest never reached its destination and was never served on the Promised Messiah [as]. On the other hand, the District Magistrate Amritsar later realised his own mistake that he had no jurisdiction outside Amritsar. Therefore, the case was transferred to District Magistrate of Gurdaspur on August 8, 1897. (Life of Ahmad by A.R. Dardra, edition of 2008, p. 542) The book contains full details of the proceedings of a criminal case of conpiracy to murder which was originally brought against the Promised Messiah [as] by Dr. Clark, and later, the Christians joined hands with Maulavi Muhammad Hussain Batalvi - the inveterate enemy of the Promised Messiah [as]. Other enemies of the Promised Messiah [as] also joined hands with the Christians in this case with the specific object that the Promised Messiah [as] should face disgrace and punishment at the hands of the court. Capt. M. W. Douglas was the District Magistrate of Gurdaspur who heard this case against the Promised Messiah [as]. The enquiry against the Promised Messiah [as] began on August 10, 1897. In the preliminary report, Capt. Douglas said on the


Tariq Magazine March 2011

basis of evidence brought before him that he could not possibly charge the Promised Messiah [as] with any offence. Dr. Clark said in the course of his statement before the District Magistrate of Gurdaspur that he had no intention of instituting any criminal proceedings against the Holy Founder of the Ahmadiyyah Movement until July 31, 1897. God informed the Promised Messiah [as] not only of the impending case, but also of its result before Dr. Clark conceived the idea of institution of criminal proceedings against him. God used to reveal to him hidden secrets of the future and he not only communicated these revelations to those of his disciples who happened to be present at Qadian but also published them by means of paper, hand-bills and pamphlets so that their fulfilment might create faith in the hearts of men and they might know that God speaks even now as He used to speak to His prophets in days gone. In his judgement on the case, Capt. Douglas delivered on August 23, 1897, said that there was no case against the Promised Messiah [as] and there was no option but to discharge him. Capt. Douglas told the Promised Messiah [as] that he was at liberty to prosecute the witness who was brought against him in the case but the Promised Messiah [as] declined to take an advantage of the offer of the Magistrate, declaring that his case was pending before God Almighty and that he would not initiate any proceeding against his enemy in the court of law. How the whole thing unfolded and turned against the Christian Missionary is now a matter of record. ‘Abdul Hamid, the “hired and tutored witness” of Dr. Clark, on whose testimony the whole case was built up, gave up and revealed the whole conspiracy how he was taken to the mission house, and how he was tempted to give evidence against the Promised Messiah [as]. On the crucial day when the chips were down and the Christian and Muslims were jubilant that the Promised Messiah [as] would face a capital punishment, ‘Abdul Hamid, broke down and said that his earlier testimony that he had been sent by the Promised Messiah [as] to murder Dr. Clark was all “a cooked up” affair, and that the Christian Missionary had tutored him to testify before the court, but his inner voice had overcome him and he could not give such a false evidence

Books of the Promised Messiah [as]

On the crucial day when the chips were down and the Christian and Muslims were jubilant that the Promised Messiah [as] would face a capital punishment, ‘Abdul Hamid, broke down and said that his earlier testimony that he had been sent by the Promised Messiah [as] to murder Dr. Clark was all “a cooked up” affair against the Promised Messiah [as]. There is one point of comparison in this trial, and that of the trial of Jesus Christ, that unlike Pilate, who tried Jesus Christ, Capt. Douglas treated the Promised Messiah [as] with due honour and always offered him a chair in the court. His great sense of justice was further illustrated by the fact that in strict accordance with judicial custom he refused to give a chair to a witness, caring little for pressure brought upon him by missionaries. This witness was none other than Maulavi Muhammad Hussain Batalvi - the Caiphas of the later days, who seeing the Promised Messiah [as] seated in a chair, was consumed with a boundless feeling of jealousy and asked for a similar honour for himself, but it was refused. And when he pressed his demand with importunity arguing that he and his father were Kursi Nashin (always honoured and offered chair) and that he was recognized as such by the Lieutenant Governor, the patience of Capt. Douglas was exhausted by these impudent and baseless assertions of this high priest and he had no qualms in dealing with him and administered a sharp rebuke, saying “Bak bak mat kar, piche hat aur sidha kharha ho ja.” (Shut up your nonsense, get back and stand properly). In this book, the Promised Messiah [as] also dealt at length with the false Christian beliefs and refuted them one by one. The Christian missionary also raised the point that the Promised Messiah [as] had been decrying Jesus Christ in his book and using disrespectful language. On this, the Promised Messiah [as] referred to the Christian writings against the Holy Prophet [saw] which were not only disgraceful but abusive and filthy. In this book, the Promised Messiah [as] also gave details of his family and also about his own early life. He also made a number of suggestions which could be useful in bringing about a cordial atmosphere for holding religious discussions. [Note: The book carries a number of supplements: Jalsah Ta‘un (Meeting About Plague); Four-page Memorial to Lieutenant Governor of the Punjab ; Six-page letter to Hussain Kamay – an ambassador; 12-page tract about a person divinely ordained; 18-page letter to Lieutenant Governor about people making allegations against him; 8-page letter to scholars of India.]

I continued this discipline over a period of eight or nine months and despite the extreme meagerness of the nourishment that I took, God Almighty safeguarded me against every kind of disorder. During this period of fasting I experienced many spiritual mysteries. I met several previous prophets and some outstanding Muslim saints who had passed away. On one occasion, in a state of complete wakefulness, I beheld the Holy Prophet, peace and blessings of Allah be upon him, who was accompanied by this two grandsons, his daughter, Fatima and his cousin and son-in-law, ‘Ali, may Allah be pleased with all of them. This was not any kind of dream but a divine experience in complete wakefulness. Besides this kind of experience, I beheld columns of spiritual light of different colours, white, green and red, that were so beautiful and impressive beyond description. These columns were aimed at my heart and by observing them my heart experienced an ecstacy, a delight of which has no comparison. I imagined that these columns were an illustration of the mutual love between God and man. One light proceeded from the above. When the two met they assumed the shape of a column. These are spiritual experiences which are not within the ken of worldly people, but there are also those in the world who are bestowed knowledge of such matters.... Another benefit that I derived from this exercise was that I discovered that, on need arising, I could endure starvation for a long period. I also feel that if a stout wrestler were to compete with me in enduring starvation, he would die long before I would need any nourishment. I also feel that till a person’s body is inured to such hardship, he is not capable of experiencing the higher spiritual mysteries. But I would not advise everyone to embark upon such an exercise, nor did I undertake it on my own volition. I adopted it under divine direction that was conveyed to me in a clear vision... (Kitabul-Bariyyah, p. 180-182 footnote, Ruhani Khaza’in, vol. 13, pp. 198-200 footnote)

Tariq Magazine March 2011


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 Various additional appeals take place from time to time as the need arises. Table 1: Chandas payable via Majlis Khuddamul Ahmadiyya UK (payable to: “MKA UK”) Chanda

Monthly Rate

Chanda Category

Additional Notes

Khuddam Chanda 1.00%


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

Ijtema Chanda



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

Tariq Magazine



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

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

Monthly Rate

Chanda Category

Additional Notes



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.

Chanda Aam



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.

Jalsa Salana

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

Year End: June 30th

Tehrik e Jadid

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

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

Waqf e Jadid

No prescribed rate Optional

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

Eid Fund

£10 per Eid

Obligatory on those that are earning

Must be paid before Eid by all earning members


£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

Tariq Magazine March 2011



Tariq Magazine March 2011

Tariq Magazine March 2011



Tariq Magazine March 2011

National Ijtema 2010 Photography Competition Results Judges awarded marks for Composition, Expression, Elements, and Exposure Technicality

Right 2nd place Faisal Mubarak | Bradford South 

Below 3rd place Ahsan Khan | Raynes Park

They make you


themselves become like

Hadhrat Khalifatul Masih II [ra]

A nation cannot be reformed without first reforming its youth



2011 vol. 16 | issue 1

good bargain


What a

it is


let the enemy hurl


Tariq Magazine (Volume 16, Issue 1, March 2011)  

Tariq Magazine (Volume 16, Issue 1, March 2011)