Serious misconceptions exist among Ahmadis today about the spiritual status and authority of their 'Khalifatul Massih'. Through an incremental process of theological engineering in institutional practices over a century of its existence, the Nizam-e-Jamaat manufactured a special spiritual 'aura' around its assembly-elected leader. The institutional role and administrative authority of the office of the Khalifatul Massih has been calibrated into an 'infallible' league of its own, almost as an equivalent of an Elect of God. Today, the carefully-crafted image of 'a leader who enjoys the shadow of Divine protection' has been conferred upon the Caliph by his own sect and as such the title of 'Khalifatul Massih' holds special significance in the mind-space and religious imagination of the folks within. So much so that most members of the Jamaat today swear by a notion that 'Ahmadiyya Khilafat' is the unchanging institutional order of Islam till the Day of Judgement (Qiyamah).
Showing posts with label Holy Prophet. Show all posts
Showing posts with label Holy Prophet. Show all posts
Friday, September 14, 2018
Monday, September 3, 2018
Patience in Adversity
Patience,
Perseverance and Endurance
To
succeed in establishing in his soul beautiful qualities, such as
patience, perseverance, endurance, the Muslim must absolutely resort
to various verses of the Holy Quran and explicit Hadiths on the
subject. Certainly the Holy Quran gives us clear examples that make
us think, to boost us to take this path and succeed. Without
patience, perseverance and endurance, the believer will not succeed
in opening himself spiritually to the understanding of religion - in
this case, Islam - and the essence of faith in itself.
Our
Lord, Allah (swt) tells us in the Holy Qur’an:
“Give
good tidings to the patient, those who, when disaster strikes them,
say, ‘Indeed we belong to Allah, and indeed to Him we will return.’
Those are the ones upon whom are blessings from their Lord and mercy.
And it is those who are the [rightly] guided.”
(Al-Baqara 2 : 156-158).
“O
you who believe! Persevere in patience and constancy; vie in such
perseverance; strengthen each other; and fear Allah; that you may
prosper.” (Al-Imran 3 : 201).
“We
will surely give those who were patient their reward according to the
best of what they used to do.” (An-Nahl, 16 : 97).
“Bear
anything that happens to you steadfastly, for this is firmness (of
purpose) in (the conduct of) affairs.” (Luqman, 31 :
18).
“And
We made from among them leaders guiding by Our command when they were
patient and [when] they were certain of Our signs.”
(Al-Sajda 32 : 25).
“The
patient will be given their reward without account.”
(Az-Zumar, 39 : 11).
These
are some blessed verses from the Holy Qur’an that God the Exalted
has sent down to humanity for all times. They show that where
patience and endurance prevail, success is a sure cure. To these two
elements forming the character of man, we must certainly add faith
and piety as a whole. It is then that the divine blessing falls. For
Allah (swt) reminds the Ummah
through the Qur’anic verses of the value of patience and endurance.
Indeed,
among the virtues that constitute the adornment of a Muslim, there is
patience and endurance. These two elements, adopted with conviction
help to combat the harm of others for the sake of Allah. Patience is
simply the constraint of the soul to accept what is repugnant to it
and to endure with impassivity, with constancy the evil that reaches
it.
In
times of trials, Muslims and especially my disciples of the Jamaat Ul
Sahih Al Islam must restrain themselves and persevere in the
accomplishment of good deeds and become models of virtues. You must
not be alarmed or irritated or angry. On the contrary, you must have
complete trust in Allah. Remember that the difficulties you are
experiencing are only trials that you must overcome for the sake of
Allah. These are tests, exams that God makes you undergo to bring out
your true value and your true faith.
Sunday, August 26, 2018
'Jumu'ah': The Friday Prayer in Islam
The Spiritual Value
of Jumu’ah
“O
you who believe! When the call is proclaimed to prayer on Friday (the
Day of Assembly), hasten earnestly to the Remembrance of Allah, and
leave off business (and traffic): That is best for you if you but
knew!” (Al-Jumu’ah 62: 10).
I
want to take the opportunity of today’s Friday sermon to answer
some questions about FRIDAY (Jumu’ah).
What
is the spiritual value of FRIDAY (Jumu’ah)
in Islam? First, this day is mentioned in the Holy
Quran:
“O you who believe! When the call
is proclaimed to prayer on Friday (the Day of Assembly), hasten
earnestly to the Remembrance of Allah, and leave off business (and
traffic): That is best for you if you but knew!”
(Al-Jumu’ah 62: 10).
The
Muslims (men and women) are ordered to close shops and stores, to
stop any transaction or activity and to rush to the mosque to
complete the Salat-ul-Jumu’ah (Friday Prayer) when the call
of the Friday Prayer is given. In full, this includes the sermon
pronounced by the Imam before the Salat itself. This sermon is
part of the Salat-ul-Jumu’ah.
More
blessings are bestowed on believers on Friday (Jumu’ah) and
more value is given to Jumu’ah by Allah the Exalted Who
created the day and the night in perfect order. According to Ibn
Majah and Ahmad, the Holy Prophet Muhammad (pbuh) said that Friday is
the most prominent (or leader) of days, the most important to (and
most honoured in the sight of) Allah the Exalted. It is on Friday
that Allah (swt) grants the requests of His worshiper, whatever they
may be, so long as this request is not unlawful. The Last Hour shall
be established on a Friday.
Thursday, August 23, 2018
Eid-ul-Adha: The Significance of 'Qurbani'
Every
religion has certain rituals. They are worn as ornaments and become
the very face of religion. It is important to value these rituals in
order to situate oneself in religion. Islam is a religion that
includes two days of the year that are celebrated ritually and which
therefore have more religious significance than others: Eid-ul-Fitr
and Eid-ul-Adha.
Note
that these two festivals each have a special prayer. In fact, before
the arrival of the Messenger of Allah (pbuh) in Medina, its
inhabitants celebrated two other days of the year. When the Prophet
of Allah (pbuh) arrived there, he said, “You had two days when
you would play, but Allah (swt) has given Muslims something instead
that is better than them: the day of Al-Fitr and the day of Al-Adha.”
(Nasai)
The
days of Eid are the only festivals of the Islamic calendar.
These two days of celebration each include a special prayer. The
Muslim therefore celebrates his festivals with more prayer and
fervour in thanking his Lord for all the favours He pours on him. It
is therefore with an additional prayer that the Muslim expresses his
joy while thanking his Creator.
And
on the occasion of the Eid-ul-Adha, it is with the sacrifice
of an animal in the name of Allah that he thanks his Lord and shows
generosity to the poor.
The
term “Qurbani” is derived from the word “Al-Qurban”
which means any work that leads to divine proximity. Thus, every
religious service is called ‘Qurbah’ or holy work and
especially sacrifices. (Inset: a picture from the Hajj of 1953 when the pilgrims were able to choose the animals they wanted for Qurbani and would keep their livestock with them during the Hajj)
The
Holy Prophet (pbuh) reports that our Lord (Allah) has said, “My
servant constantly approaches me by performing additional acts of
devotion until I grant him My affection. Thus, I become his ear by
which he hears, his eyes by which he sees ... And if he asks Me
something, I grant it to him and if he seeks My protection, I protect
him.” (Bukhari).
This
day of Eid-ul-Adha leads us to reflect on the sacrifices
offered by Ibrahim (as) to his Lord: the hardships of emigration,
being thrown into the fire and being separated from his family among
others. And moreover, Allah the Exalted ordered him to sacrifice his
son Ismail (as). He submitted to the divine will and placed the knife
on the neck of his son to slit his throat.
But
Allah the Exalted decreed that Hazrat Ismail (as) was not going to be
sacrificed and he was thus spared, and this human sacrifice was
replaced by the sacrifice of a sheep. By this, Allah the Exalted
wanted to fill Muslims with benefits compared to fellow Christians
and Jews, but for that it was necessary to offer in sacrifice Ismail
(as), father-ascendant (biological ancestor) of the Holy Prophet
(pbuh). The Holy Prophet (pbuh) said, “I am the son of two
sacrificed people.” (Mustadrak Hakim) Ismail (as), the eldest
son of Ibrahim (as) and father of the Arabs, and Abdullah, the
biological father of the Holy Prophet (pbuh). Both were about to be
sacrificed.
It
is to revive the memory of the spirit of sacrifice of Ibrahim (as)
that one is called every year to sacrifice animals during the days of
Eid-ul-Adha. The sacrifice of animals during the 10th
of Dhul-Hijjah is an integral symbol of Islam. Allah the Exalted
said: “And the camels and cattle We have
appointed for you as among the symbols of Allah.”
(Al-Hajj 22: 37).
Saturday, August 18, 2018
Makkah & Madina: 'Hajj' & 'Ziarat'
Hajj: the Sacrifice of Abraham (as)
Whenever
Hajj is evoked, the Sacrifice of Abraham (as) is also evoked. It is
reported that the Holy Prophet (pbuh) said: “When anyone of you
intends to sacrifice the animal and enter in the month of Dhul-Hijjah
(since the first of Dhul-Hijjah), he should not get his hair cut or
nails pared till he has offered his sacrifice.” (Muslim).
So
it is recommended for all those taking part in the animals (the
Qurbani) not to cut their hair from the 1st of
Dhul-Hijjah. Note that the days and nights of Dhul-Hijjah
are sacred and therefore fast (maximise this time in fasting) and do
good works. Do not have suspicions, and do not make palavers, do not
argue because all this is the work of Satan. Allah and His angels do
not stay among those categories of people. Respect the elders, have
love and obedience for them, supplicate Allah (Duahs) and
remember Him (Zikrullah), read the Qur’an, try to transform
yourselves, move away from evil deeds, replace all bad deeds with
good deeds, so that you can have the love of Allah and that Allah
(swt) be pleased with you.
It
is Allah Who is the Almighty, the Creator of all things. He does not
need our prayers and our actions as He clearly tells us in the Holy
Qur’an:
“The
first House (of worship) appointed for men was that at Bakkah
(i.e. Makkah):
Full of blessing and of guidance for all the worlds (for all people):
In it are clear signs (such as) the standing place of Abraham. And
whoever enters it shall be safe. Pilgrimage thereto is a duty men owe
to Allah - for whoever is able to find thereto a way. And
whoever disbelieves, then surely Allah is not in need of (any of His)
creation.” (Al-Imran 3: 97-98).
In
many other verses this concept is clearly exposed to humanity that
Allah (swt) has no need of creatures and their prayers. This is also
repeated in a Hadith Qudsi (Sacred Hadith) where Allah says:
“O
My servants, you will not attain harming Me so as to harm Me, and you
will not attain benefiting Me so as to benefit Me. O my servants,
were the first of you and the last of you, the human of you and the
jinn of you to become as pious as the most pious heart of any one man
of you, that would not increase My kingdom in anything. O My
servants, were the first of you and the last of you, the human of you
and the jinn of you to be as wicked as the most wicked heart of any
one man of you, that would not decrease My kingdom in anything. O My
servants, were the first of you and the last of you, the human of you
and the jinn of you to rise up in one place and make a request of Me,
and were I to give everyone what he requested, that would not
decrease what I have, any more than a needle decreases the sea if put
into it.” (Muslim, Tirmidhi, Ibn Majah).
Tuesday, August 14, 2018
The Laws of Inheritance in Islam-I
All
that is on earth and in the heavens originally and truly belong to
God, and shall finally return to Him, so declares the Qur'an
emphatically. Whether the humans like it or not, our
moment in the universe is brief and transitory in the onward march of
history- to succeed people who go ahead of us and to be succeeded by
people who come after us. The
riches and affluence of this world is only for a period of time- and
the ultimate end of all affairs is with God. Among the attributive
Names of God, the Qur'an speaks about "Al Waris", the Supreme Heir: "It is We who give life and death; it is We who inherit (everything)"---(Surah Al-Hijr, 15:24). The
Qur’an
thus
provides
an ethical framework for the believers to look at questions of
property, wealth and possessions: upon the death of a person, all property returns to God and the portion to legal heirs are apportioned by Divine Decree, leading to the Divine redistribution of the wealth of the deceased.
Under the Qur'anic framework on succession, both men and women among family relations- children, parents, siblings and spouses- are entitled for a fixed and mandatory share of the wealth of their deceased relatives. “Men have a share in (the assets) that their parents or nearest kin leave behind, and women (also) have a share in the inheritance of their parents and the nearest kin. Be it small or large, the share has been fixed (by Allah)”. (Surah Al-Nisa, 4: 08). Other verses in the Qur'an (4:12-14;177) identify the specific rules for apportioning the estate by Divine Decree. The prescribed shares of the male and female heirs are to be distributed among them after the payment of debts- including funeral expenses- and the fulfillment of the Will the believer may have made prior to death.
On the basis of Qur'anic rules of inheritance, the Holy Prophet (sa) issued practical guidance on new issues that emerged in the context of the companions' family lives, especially on matters that the Qur’an did not specifically comment upon. For instance, to strike a balance between a person's right to bequeath his property by will to other than one's legal heirs prior to death and to protect the interests of the legal heirs, it was clarified that not more than one-third of the estate can be given away in such a manner. Through the centuries, by applying reasoning and analogy, Muslims have evolved a vast corpus of jurisprudence (Fiqh) on the distribution of shares in varying contexts of the life of the Ummah. In his Friday Sermon of 10 August 2018 (27 Dhul-Qaddah 1439 AH), Hadhrat Muhyi-ud-Din Al Khalifatullah Munir Ahmad Azim Saheb (atba) of Mauritius provides a magisterial survey of the most important features of Islamic inheritance law and comprehensively explains the profound obligations on devout Muslims in this regard- of making distributive arrangements for smooth transitions in the wealth and assets they (are to) leave behind, and also to respect the rights of women and other vulnerable legal heirs in matters of succession.
Under the Qur'anic framework on succession, both men and women among family relations- children, parents, siblings and spouses- are entitled for a fixed and mandatory share of the wealth of their deceased relatives. “Men have a share in (the assets) that their parents or nearest kin leave behind, and women (also) have a share in the inheritance of their parents and the nearest kin. Be it small or large, the share has been fixed (by Allah)”. (Surah Al-Nisa, 4: 08). Other verses in the Qur'an (4:12-14;177) identify the specific rules for apportioning the estate by Divine Decree. The prescribed shares of the male and female heirs are to be distributed among them after the payment of debts- including funeral expenses- and the fulfillment of the Will the believer may have made prior to death.
On the basis of Qur'anic rules of inheritance, the Holy Prophet (sa) issued practical guidance on new issues that emerged in the context of the companions' family lives, especially on matters that the Qur’an did not specifically comment upon. For instance, to strike a balance between a person's right to bequeath his property by will to other than one's legal heirs prior to death and to protect the interests of the legal heirs, it was clarified that not more than one-third of the estate can be given away in such a manner. Through the centuries, by applying reasoning and analogy, Muslims have evolved a vast corpus of jurisprudence (Fiqh) on the distribution of shares in varying contexts of the life of the Ummah. In his Friday Sermon of 10 August 2018 (27 Dhul-Qaddah 1439 AH), Hadhrat Muhyi-ud-Din Al Khalifatullah Munir Ahmad Azim Saheb (atba) of Mauritius provides a magisterial survey of the most important features of Islamic inheritance law and comprehensively explains the profound obligations on devout Muslims in this regard- of making distributive arrangements for smooth transitions in the wealth and assets they (are to) leave behind, and also to respect the rights of women and other vulnerable legal heirs in matters of succession.
Read the First part of the Two-part Sermon Below:
According
to Quran and Hadith, according to Shariah, it is
incumbent on a Muslim to distribute his wealth among his heirs. It is
thus his duty to make all necessary procedures so that after his
demise, his wealth is distributed as per the commandments of Allah
and His Messenger (pbuh).
The
share (fraction/ percentage) that a wife or a husband or a mother or
a sister receive is obligatory (Farz) just
like Salaat/ Namaz, Sawm/
Roza, Zakaat are Farz. The
proportion that we have to distribute in inheritance comes
essentially from the Quran. The Holy Prophet Muhammad (pbuh) has
said: “Learn
the laws of inheritance and teach them to others as they are half of
knowledge…” (Mustadrak Al Saheehain).
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