A ‘Ta’lim Majlis’ at Mathra

Siraj Makin, the women’s collective of the Jamaat Ul Sahih Al Islam, South Kerala (India) organized a Two-Day Ta’lim Majlis (Divinity Study Programme) for the benefit of its members at the historic Noor'ul Islam Masjid, Mathra on Friday & Saturday, 19- 20 April 2019 ~ 12-13 Shabaan 1440 AH. Members of the Jamaat from different places across the State- Palakkad, Karunagappally, Kaliyikkavila, etc.- planned and reached at the Masjid well ahead of the Programme so as to participate also in the Friday Jumu'ah Namaz at the Masjid, Alhamdulillah. The Ta’lim Majlis essentially sought to build upon the earlier initiative of the Siraj Makin- the programme of 09 February 2019- to keep the members aware of the Deeni Ta’lim, and to provide them an opportunity for collective learning.

Brothers who were present on the occasion include Muhammad Sabir Saheb of Palakkad; DA Zainul Abdeen Saheb of Karunagappally; Sulfikar Ali Saheb; Na'ib Amir/Jamaat Sadiq Ali Saheb; Zachariah Ibn Zain, Munir Ahmad Azim (Jr.), etc. Mukarram Amir/Jamaat Janab Jamaluddin Raother Saheb led the study programmes/ common sessions.

The Ta’lim/ Tarbiyyat meeting took place in three different sessions through the day: morning, afternoon and evening. Na'ib Sadr Fauzia Jamal- Zain saheba led the study sessions. Rajeena Sadiq Ali saheba, Sofiya Beevi saheba, Mubeena Sabir saheba, Fa-e-zah Maryam Zain and Arshana Sabir participated actively in the various programmes: Tilawat-ul-Qur'an, Nazm recitation, speeches on Qur'an themes as well as topics from Ahadith, etc. Each one of the participating members took charge of different responsibilities entailed by the collective living at the Masjid premises for two days: Registration, reception, food, purchase, programming and scheduling, documentation and reporting, etc.

'Shabaan': Marking 'Shab-e-Baraat'

The Month of Shabaan

Like you are aware, we are in the month of Shabaan and this is the second Friday Sermon that I am doing during this month, and so I chose Shabaan and its importance as subject of my sermon for today.

Shabaan is the eighth month of the Islamic calendar. And after the month of Shabaan, we have the blessed month of Ramadan. Hazrat Muhammad (pbuh) gave Shabaan all its importance.

On the authority of Hazrat Aisha (ra), “The Messenger of Allah (pbuh) used to fast till one would say that he would never stop fasting, and he would abandon fasting till one would say that he would never fast. I never saw Allah’s Apostle fasting for a whole month except the month of Ramadan, and did not see him fasting in any month more than in the month of Shabaan.” (Bukhari and Muslim)

In another Hadith on the authority of Usama Ibn Zayd (ra), he reported asking the Messenger of Allah (pbuh): ‘O Messenger of Allah, I do not see you fasting during any month as much as you do in Shabaan.’ He said: “That is a month to which people do not pay much attention, which is found between Rajab and Ramadan. It is a month in which the deeds are taken up to the Lord of the worlds, and I like that my deeds be taken up when I am fasting.” (An-Nasa’i).

We learn from these Hadiths that the Holy Prophet (pbuh) used to maximize this month in acts of worship. Through him, through his Sunnah, we have learned that our actions are presented to Allah, and therefore we must do our utmost best to make sure that Allah accepts our good deeds and forgives us our sins and mistakes. And Hazrat Muhammad (pbuh) had such a deep love for Allah that he used to sacrifice himself a lot for Him so that Allah would be pleased with him.

19 April 2003: First Bai'ah

19 April 2003 is an important day in the annals of Jamaat-e-Ahmadiyya (Qadian). It marked the end of an era, and also the formal beginning of another, within the larger concept and actual working of the system of spiritual succession or ‘Khilafat’ in the Jamaat. Many Ahmadis relate that day with the passing away of the fourth Khalifatul Massih Hazrat Mirza Tahir Ahmad (1928-2003). More importantly, the day marks the inaugural of a new ‘Khilafat’ as well; a Divine Manifestation with an Elect of God in our era, Hazrat Amir-ul-Mu'mineen Munir Ahmad Azim (aba) of Mauritius, accepting Bai’at at his hands, marking an important milestone in the sacred history and trajectory of Islamic renewal over the centuries. The first Bai’at was held that evening in the house of Hazrat Ummul Mu'mineen Sadr Saheba Fazli Amena on the second storey, at Louvet Avenue, Quatre-Bornes, Mauritius. 

 

Indeed one of the questions that deeply divide devout Ahmadis today relate to the events of 19 April 2003, its meaning, interpretation and implications. As is well known, it was in the final years of the caliphate of Hazrat Mirza Tahir Ahmad Saheb that a pious and devout Ahmadi Muslim mystic in Mauritius, Hazrat Munir Ahmad Azim (aba), began to make the extraordinary claim that Allah (swt) has raised him as His Elect of this era, to invite people to God and to strengthen Jamaat-e-Ahmadiyya by sharing the Divine revelations and other spiritual verities being vouchsafed to him, with the assistance of Rooh-il-Quddus. It is a matter of historic record and Divine destiny that the fourth Khalifatul Massih thought highly of the noble qualities and preaching attainments of the future Divine Elect when he was still working as a missionary-ambassador of the Jamaat-e-Ahmadiyya to the various communities and nations of the Indian Ocean region.

 

The emergence of the Divine Manifestation in Mauritius coincided with the decline in physical health, spiritual faculties and eventual death of Hazrat Mirza Tahir Ahmad Sahib. In his last years, the ageing caliph was already in a zone of his own, where he was in constant need of sound advice for prudent governance of Jamaat affairs. Yet, as it happened, he was badly advised regarding the nature and character of the Divine Manifestation then emerging in the horizon of Mauritius. Unscrupulous and scheming people, who worked behind the corridors of influence, suggested vanity of office and pride of legacy. Hence, when the saintly figure was reported to have made the claims of being a recipient of Divine revelations, he was expelled from the Nizam-e-Jamaat-e-Ahmadiyya under misleading circumstances. Social boycott was administratively enforced on those Ahmadis who preferred faith above the world. Instead of showing humility and an open heart to understand the lofty claims and spiritual verities on offer in the new era, the Nizam-e-Jamaat chose pride and vanity in the material legacy they amassed from the past, and it is only unfortunate that the fourth caliph passed away before he could reflect on his decision vis-a-vis the Divine Manifestation in Mauritius, may Allah forgive him.

 

The fact that the Divine Manifestation in Mauritius has completed 16 years in relative obscurity will only surprise those who have no knowledge or understanding about the working of the spiritual realm. There are indeed many spiritual lessons and lofty insights to be derived by observing and understanding the Divine favour on the Khalifatullah (aba) and how he goes about with his deep and unwavering commitment to advance the cause of Allah and His Message in the last eighteen years. The duty of the Divine Messenger is only to convey the Message; Allah the Most High is the Reckoner. Fortunately, Ahmadis are beginning to come out of the shadow of that colossal mistake of their leadership. Increasingly, they are aware of this alternative trajectory of the Divine Favour in the Jamaat, for truth can be eclipsed, but only for a period. Like the moon, it will eventually come out of the shadow of clouds and confusions created by the enemies of truth, Insha-Allah, Aameen. 

 

Reproduced below are certain brief comments and points mentioned at the beginning of the Friday Sermon of 19 April 2019~12 Shabaan 1440 AH by Imam- Jamaat Ul Sahih Al Islam Hazrat Muhyi-ud-Din Al Khalifatullah Munir Ahmad Azim (aba) of Mauritius on the significance of the aforesaid historical event : 

 

Alhamdulillah, Summa Alhamdulillah, today (19 April) marks 16 years that a historical event happened within the framework of the Divine Manifestation of this era. The first Bai’ah (oath of allegiance) in the hand of Allah was made and that day also marked the death of the 4^th Caliph of the Ahmadiyya Movement. Before I get up to deliver my sermon, I feel that I shall receive many important messages from Allah. These revelations may come down during or after my sermon. Anyway, these are messages [they are coming and Huzur (atba) is aware of it] that I must share – soon – with you my dear disciples and all humanity, Insha-Allah.

 

[The Caliph of Allah - Khalifatullah (aba) - then spoke of this important day in the annals of the history of the Divine Manifestation and the Jamaat Ul Sahih Al Islam. He recounted how he and the one who was always by his side to write down the divine revelations - and to whom Allah had made great favours (Z. Domun Saheb) - gathered with the believers of the Divine Manifestation at that time for the study circle at Quatre-Bornes. That day was the day when the 4^th Caliph of the Ahmadiyya Movement died, and Z. Domun Saheb asked Amir’ul Mumineen, Munir Azim Saheb, a question about whether he had received any revelation about giving Bai’ah (oath of allegiance) to the believers.

 

Huzur (atba) said that at that time he had not yet received any revelation, and that if he did not receive a revelation, it means that he did not receive any revelation from Allah and that he could not say at that time that he received any revelation because lying about revelation is a very serious act in the eyes of Allah.

 

It was only during the study circle that the divine revelation came, and through it, Allah had manifested Himself and the first Bai’ah had been taken by all those present in the Hand of Allah (represented by the Khalifatullah’s hand). Huzur (aba) mentioned names like M. Ramjaun Saheb, his wife and children who were present and who had taken the Bai’ah. So he gave a warning, and he advised those who had taken the Bai’ah at that time (and who turned their backs on the Divine Manifestation) to think carefully about what they did.

 

Huzur (aba) then said that by the grace of Allah, it is Allah who consolidates the truth and helps His elect and by His grace He has sent other people, from other countries who have acknowledged the truth and who have integrated the Divine Manifestation - the Jamaat Ul Sahih Al Islam. Alhamdulillah.

 

Huzur (atba) seized this opportunity to mention the initiative for a gathering by the female wing (Siraj Makin) of the Jamaat Ul Sahih Al Islam of Kerala which begins today on this blessed day 19 April 2019 and their function will end tomorrow 20 April 2019. He congratulated them by telling them “Mubarak Ho” and prayed for the success of their gathering.]

For other reflections on 19 April 2003, click here. 

Living under the Gaze of God

The Promised Messiah Hadhrat Mirza Ghulam Ahmad (as) of Qadian (1835-1908) always spoke of God as an experiential reality. For him, the quest for the Divine was not a philosophical inquiry or an intellectual fascination, but a comprehensive belief system experienced with perfect certainty. Notwithstanding the disappointments he encountered in his mission- the contrast between the Divine reality as he felt it, and the difficulty he encountered in getting people to recognize the same- the Promised Messiah (as) went on advising people on how best to lead their everyday spiritual life: calling to the sublime reality of God; exhorting them to develop God-consciousness in all that they do; and emphasizing the need for being just, respecting the sentiments and rights of others. 

In a discourse on 16 May 1898, the Promised Messiah (as) underscored the role of individual believer within the spiritual community- of the need for becoming righteous and also of joining with the beloved/saintly people of God- in shaping our destinies in these troubling times. After all, the purpose of our actions is to invite Divine approval and satisfaction, as against going in the direction of causing Divine anger and punishment. Since the essence of faith is the love and worship of the Divine- who is the Lord of the Universe and all its creatures-, believers need to conform to the Divine commandments in all their settings, including mutual relations with our fellow humans. When people rid themselves of jealousy, mockery, arrogance, hubris and other ills of evil within human nature; when people cultivate within themselves the feelings of empathy, understanding, compassion and goodwill; they form a community of righteous people attaining true solidarity and collective progress under the gaze of God, observes the Promised Messiah (as). 

Read the Extracts from the spiritual Discourse Below: 

These are truly fragile times. Everyone ought to fear the wrath of Allah Almighty, for He has no care except for those who are His pious servants. Foster brotherhood and love amongst yourselves; forsake barbarity and mutual dissension.Withdraw completely from all forms of jest and mockery, for mockery moves the heart far away from the truth. Treat one another with respect. Each and every one of you ought to give preference to the comfort of your brother over themselves.

Reconcile sincerely with Allah the Exalted and become subservient to Him once again. The wrath of Allah Almighty is descending upon the earth and only those will be saved who fully repent of all their sins and return to God.

Remember that if you bring yourself to obey the commandments of Allah Almighty and endeavour to support His chosen religion, God will remove all the obstacles in your way and you will be successful.

What 'Jihad' Really Means

Which Jihad ?

'Jihad' is a religious duty, an act of faith, prescribed by the Holy Quran for every Muslim. 

Alas, Islamic teachings are, on the one hand, so little known by Muslims, and on the other, so vilified by non-Muslims, that many false conceptions have settled in people’s minds. 

For many people, it seems convenient and legitimate to cover under the term jihad (holy war) any struggle to settle a dispute where their interests are at stake (and thus, all means, even the most reprehensible, seem to be good). For the non-Muslim jihad has long been equated with the holy war against non-believers, for the spread of Islam. It seems to me necessary - through this series of sermons on jihad, terrorism and Islamophobia - to return to the sources of Islam, through the Holy Quran and the traditions of the Holy Prophet (pbuh) to explain what jihad really is, for the objective minds.

The term jihad is derived from jahada which means making intense efforts to the ultimate limit (Al-Ankabut, 29:7). Jihad is such an important injunction for Muslims that it is mentioned in no less than 36 occasions in the Holy Quran.

Three types of Jihad

In fact, it is of such importance that all the acts of faith prescribed for the believer (prayer, fasting, zakah, and pilgrimage to Mecca) are spiritual exercises designed to overcome the weaknesses of the individual and prepare him for the accomplishment of jihad. Jihad, as it appears from the reading of the the Holy Qur’an, denotes three types of fighting:

1. The fight against oneself (nafs).
2. The fight against evil in all its forms.
3. Armed combat against the visible enemy.

We can differentiate between the three types of jihad by calling them respectively Jihad-i-Akbar (greatest jihad), Jihad-i-Kabir (the great jihad) and Jihad-i-Saghir (the little/ lesser jihad). The Holy Prophet of Islam (pbuh) considered that Jihad-i-Akbar is the supreme, noblest combat and he said, when his troops returned from the Tabuk expedition: “You have accomplished the minor jihad now; there remains the supreme jihad.”

Djihad-i-Akbar:- it is the tireless fight against oneself, against one’s bad tendencies and inclinations. It is not therefore a fight of the State (the Country/ State/ Government, especially the Islamic One), but a struggle peculiar to the individual against his weak instincts/ carnal desires, such as infidelity, adultery, lies, dishonesty and materialism. However, the State has the obligation to help the citizen in this fight, creating the conditions conducive to his internal purification. It is the duty of the State to rid the social environment of any obstacle that may hinder the path of the individual to inner purity (e.g. the sale of alcoholic beverages, drugs, the practice of debauchery and games of chance).

The Holy Prophet (pbuh) said, “Purity (or Cleanliness) is half of faith.” This purity denotes the purity of the spirit. According to my analysis, a soul encumbered with unhealthy desires remains hermetically closed to divine grace. By purifying one’s soul of every bad inclination, the individual accomplishes this supreme jihad and reaches half of the faith by becoming fit to receive the grace of his Creator and to follow the path of spiritual progress.

A Prayer at the Ka'baa Shareef

‘The first House (of worship) to be established for all mankind was the one at Bakka. It's a blessed place; a source of guidance for all people; there were clear signs in it; it is the place where Abraham stood to pray; whoever enters it is safe. Pilgrimage to the House is a duty owed to God by people who are able to undertake it’. (3:97) 

Remember the time when Abraham and Ishmael raised the foundations of the House, praying, ‘Our Lord, accept this from us; for You are the All-Hearing, the All-Knowing. Our Lord, make us devoted to You; make our descendants into a community devoted to You. Show us how to worship and accept our repentance, for You are the Ever Relenting, the Most Merciful’. (2:128-129) 

The Promised Messiah, Al Imam Al Mahdi, Hadhrat Mirza Ghulam Ahmad (as) of Qadian (1835-1908 AD) never had the chance during his lifetime to visit Makkah to offer his obeisance at the holy Ka’baa Sanctuary. Yet, some of his disciples could make that sublime spiritual journey during his time, and one of them was Pir Munshi Ahmad Jan. When the Pir Saheb was about to go on Hajj pilgrimage in the year 1302 AH/ 1902 AD, Hadhrat Massih Mauod (as) gave him several instructions on fervent prayers to be invoked on his own behalf while at the Ka’baa Sheriff in Makkah. In this context, when the journey for Hajj pilgrimage was to take place, the Promised Messiah (as) wrote to Pir Saheb in a letter:

‘Remember the request of my humble and unworthy being that when by the grace of Allah the Almighty you are granted the honour of visiting the House of Allah, please pray on behalf of this humblest of Allah’s servants with great humility and submission at that praiseworthy and blessed place in the following words:

‘O Most Merciful of all the mercifuls, a servant of yours –humble, unworthy, full of shortcomings, and unskilled—Ghulam Ahmad, who resides in the country of India, prays that:

O Most Merciful, be pleased with me.

Forgive my faults and sins, as You are Most Forgiving and Merciful.

Grant me the ability to do what pleases you greatly.

Create a separation between me and my self as East is separated from the West.

Let my life and my death and all my capacities be an offering in Your way.

Grant me life in Your love, and let me die in Your love.

'Jihad' and the 'Zealous Idiots'

The concept of Jihad in Islam

A religion is only worthy of the name if it rhymes with common sense. If it cannot win through this, and it must use the sword to overcome its shortcomings, it needs no other argument to prove its sham. The sword it wields cuts its own throat before it reaches its target. 

The objection that the sword was used during the early years of Islam, thus attesting to the legality of Jihad, is based on an ignorance of the conditions prevailing during this period. Islam has never allowed the use of the sword to be a source of rallying. Also the Holy Qur’an forbids constraint – the use of force – in religious matter. 

Why was the sword used?

The circumstances leading to this measure had absolutely nothing to do with the propagation of religion; they are related to the protection of life. They can be summed up as thus: the inhabitants of the deserts of Arabia were barbarians who could scarcely distinguish good from bad. They had harboured a hatred for the nascent Islam and had become its worst enemies. The reason for this hatred can be easily understood. The arguments put forward by the early Muslims concerning the uniqueness of God and the Islamic truths were devastating for the idolaters of Mecca and its environs.

Soon the inhabitants of these regions realized that it was unseemly for man, the most noble of divine creatures, to submit to stone. The Meccans were thus unable to counter the new adherents on the basis of arguments. The most reasonable ones were quick to join Islam. Family ties were broken and the son separated from his parents and the brother from his brothers. This exasperated the Meccans and it became clear to them that the only recourse to counteract the spread of the new religion – which was to the detriment of their parents’ false beliefs – was the use of extreme measures. The new Muslims were thus savagely persecuted.