19 April 2003: A Memoir

19^th April 2003 is an important day in the annals of Jamaat-e-Ahmadiyya (Qadian). It was on this day that the reigning caliph of the Jamaat, Khalifatul Massih IV Hazrat Mirza Tahir Ahmad [1928-2003], passed away in London, UK. For devout Ahmadis, the day marked the end of an era within the ‘Khilafat-e-Ahmadiyya’ system established after the death and departure of Promised Messiah Hazrat Mirza Ghulam Ahmad (as) [1835-1908] almost a century back in Qadian, India. An important phase in the succession saga of spiritual leadership in the Ahmadiyya community, the Day marks a time of  transition from one caliph to another elected by the assembly of the Ahmadis. Indeed, as is widely known,  the Jamaat-e-Ahmadiyya went on to elect and appoint yet another caliph in their 'Majlis Shura', in succession to the deceased fourth caliph, the fifth Khalifatul Massih Hazrat Mirza Masroor Ahmad on 23 April 2003, marking continuity of leadership. 

Perhaps less widely-noticed, yet a very vital, parallel development also took shape on that eventful day of 19 April 2003. Far away from London, half way across the world, in the Indian Ocean-bound island state of Mauritius, an Ahmadi who believed in the divine mission of the promised Messiah (as), a man who claimed the authority of divine revelations, began accepting Bai’at at his hands from the Ahmadis, stating that he has been bestowed with spiritual titles, including as Hazrat Amir'ul Mu'mineen of this era. Hence, many Ahmadi followers of the new Divinely-raised Muhyiuddin relate the day with the formal inaugural of a new system of ‘Khilafat’ among the Ahmadis, heralding the advent of a Divine Manifestation among the Ahmadis in this era, Alhamdulillah, Allah-u-Akbar!

Divine Revelation, What Is It?

"For them (i.e. the friends of God Almighty) are glad tidings in this life (through revelation and converse with Allah) and will also have the same experience in the hereafter." (Yunus, 10: 65)

It should be kept well in mind that revelation does not mean that an idea should arise in the mind of a person who sets himself to ponder over a thing as, for instance, a poet having thought out half a verse seeks the other half in his mind and his mind suggests the other half. This is not revelation but is the result of reflection, in accordance with the law of nature. When a person reflects upon something good or bad, a corresponding idea arises in his mind. For instance, one person who is pious and truthful composes verses in support of truth, and another one, who is wicked and vicious, supports falsehood in his verses and abuses the righteous.

So, if the arising of an idea in the mind should be accounted as revelation, a vile poet who is the enemy of truth and of the righteous and writes in opposition to the truth and has recourse to imposture, would be called a recipient of divine revelation. Many novels are written in excellent style and set forth altogether false but continuous well arranged tales. Then would these stories be designated as revelation?

If revelation were to mean merely an idea arising in one’s mind, a thief would also be called a recipient of revelation, for an expert thief often thinks out surprising ways of theft and robbery, and many clever plans of robbery and murder pass through his mind. Would all these unclean projects be called revelation? Indeed not. Such is the thinking only of those who are not aware of the true God Who comforts the hearts of His servants with His converse and bestows the understanding of spiritual knowledge upon those who are not familiar with it.

 

What then is revelation?

It is the living and powerful converse of the Holy and Mighty God with a chosen servant of His, or with one whom He designs to make His elect. When this converse starts in an adequate and satisfactory manner, being altogether free from the darkness of false concepts, and is not composed merely of a few inadequate and meaningless words, and is full of delight and wisdom and grandeur, then it surely is the word of God with which He designs to comfort His servant and to manifest Himself to him.

The Human Heart and Spirituality

The human heart is the seat of all human emotions. A heart that is full of evil emotions and thoughts is but a favourite place for Satan. Satan takes residence in such a heart and uses it as a control centre to deviate the servant of Allah from the right path. Those hearts that are disbelieving, doubtful and mischief-mongering are, according to the Holy Quran, hearts that have been sealed. Allah (swt) says in His book: 'Thus do We seal the hearts of transgressors.' (Yunus 10: 75) and: 'I will instil terror into the hearts of those who disbelieve.' (Al-Anfal 8: 13).

The Holy Quran makes many such references to the human heart. The Book of Allah proclaims numerous merits of a sound heart, a contended heart full of unbounded love and deep understanding of God and mankind, His creation. For instance the Holy Quran proclaims: 'Verily, it is in the remembrance of Allah that hearts can find comfort.' (Ar-Rad 13: 29).

And Allah admonishes all Muslims that: 'He joined your hearts in love (brotherhood/ friendship)' (Al-Imran 3: 104); and that He: 'put your hearts at rest.' (Al-Imran 3: 127).

Scientific research has conclusively proved that there is a vital link between the state of one’s thinking and one’s physical well-being. A healthy heart will undoubtedly keep a mind healthy and vice versa. A person’s character is built on his thoughts, in other words, we are what we think. Allah our merciful Lord through His benevolence has given us the choice and power to govern our thoughts and thereby build a character that is worthy of praise.

Hijab: Affirming Women's Dignity

In many Western nations with Muslim minorities these days, prejudice and suspicion against the religious beliefs and cultural traditions of the Muslims are openly out on display. The 'Hijab' (-a form of dress covering the head and the entire body worn by Muslim women, in its various manifestations in diverse cultural traditions- burqa, niqab, chador, abaya, etc.) – has been made into a volatile political issue, with many in host societies dubbing the veil to represent Muslim women in stereotypical terms.

Islamic teachings on social etiquette and dressing promote decency and propriety, recognizing the need for modesty, privacy and dignity of individuals, especially women. The Islamic rules on lowering of gaze by both men and women, concealing nakedness and not sexualizing one’s appearance, etc. seek to achieve modesty and public chastity. The Qur’anic guidance on ‘Hijab’ can thus be seen as a significant part of a profound framework on ‘garment of piety/raiment of righteousness’ for all believers, men and women (7:27).  

The teachings on ‘Hijab’ seek to liberate women from the male gaze while allowing them to remain socially engaged as active participants with integrity, agency and God consciousness. In our unfortunate era where male weakness and proclivity for sexual lasciviousness is actively promoted through commodification of culture and the consequent objectification of women’s bodies, ‘Hijab’ stands for the anti-thesis of the consumer capitalism and atheistic materialism on offer, pointing to the stark contrast between competing visions of ‘freedom’ in Islam and the 'post-truth' societies. 

Extracted below is a Speech delivered by Hazrat Ummul Mu’mineen Fazli Amena Varsally (International Sadr Saheba-Siraj Makin) on the value of Hijab, delivered at the Siraj Makin Conference in Mauritius in August 2016. Referring to the ongoing, manufactured controversy over the right of Muslim women to wear what they want, Hazrat Saheba points out that the Islamic dressing norms are rooted in modesty and chastity, and that the ethical framework is shared by all religions of the past. The irony of Christian nations ignoring and insulting the dressing choice of Virgin Mary is highlighted. Hazrat Ummul Mu'mineen calls our attention to a latent challenge that lies hidden behind the controversies surrounding the right to wear Hijab in our times: the very identity of Muslim women is under threat of being reconfigured in the western conceptions of freedom and women’s rights. She argues that it is ultimately for Muslim women themselves to assert their human right to fundamental freedoms of choice in dressing up in Hijab so as to profess and practice and propagate the beliefs and convictions they deeply care for.  

Read the Speech below:

'Hijab' in a milieu of anti-Muslim prejudices

Today, we see that the Hijab (veil) of the Muslim woman has become a menace for people who view Islam as a religion of terrorism.