Why do Muslim men have Beards?

Għaliex l-irġiel Musulmani għandhom il-Leħja?

Il-Musulmani jfittxu li jsegwu l-eżempju nobbli tal-Profeta tal-Iżlam – Muħammadsa. Il-Qaddis Profeta Muħammadsa kellu l-leħja u kien jilbes turban, żewġ użanzi komuni għad-dehra tal-irġiel ta’ dik l-epoka u pajjiż. Madanakollu, dawn ma kinux isiru biss biex wieħed isegwi t-tradizzjoni.

It-tkabbir tal-leħja ilu assoċjat mad-devozzjoni u l-virilità għal eluf ta’ snin fost ħafna kulturi u ċiviltajiet u huwa komuni f’ħafna reliġjonijiet. Fis-Sikiżmu, il-leħja titqies bħala parti mid-dinjità u t-tjubija tal-irġiel. Fil-Ġudaiżmu u l-Kristjaneżmu, il-qassisin tal-imgħoddi ħafna drabi kienu jkabbru l-leħja u t-tqaxxir tagħha kien jitqies bħala sinjal ta’ għajb u diżunur. (1-Kronaki 19:4-5)

L-Iżlam kompla b’din it-tradizzjoni sabiħa, fejn il-Qaddis Profeta Muħammadsa kien iħeġġeġ it-tkabbir tal-leħja u jgħid:

Żommu l-mustaċċi qosra u kabbru l-leħja.” (Bukhari)

Minn din it-tradizzjoni (diskors) jidher li m’hemmx daqs jew stil wieħed għal-leħja, iżda din għandha tkun itwal mill-mustaċċi. Il-mustaċċi m’għandhomx jitneħħew kompletament u lanqas m’għandhom ikunu twal ħafna għaliex it-tradizzjoni tgħid li l-mustaċċi għandhom jiġu ‘mirquma’. Il-leħja turi wkoll il-ġmiel ta’ raġel għaldaqstant għandha tinżamm nadifa wkoll.

It-tkabbir ta’ leħja huwa wieħed mis-sinjali tan-natura.” (Muslim)

Il-Qaddis Profeta Muħammadsa kien ukoll ikabbar il-leħja, u l-Koran Imqaddes jgħid lil kull Musulman li jekk int tħobb lil Alla mela għandek issegwi lill-Profeta mbagħad Alla jħobb lilek ukoll. (Ch.3: V.32)

Biex isegwu l-eżempju nobbli tal-Qaddis Profeta Muħammadsa l-irġiel Musulmani jkabbru l-leħja.

Photo: Zurijeta | Shutterstock
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Id-Dawl Numru 11

Id-Dawl (the Light) NOVEMBER 2018

(i) World Tolerance Day    (ii) Good Behaviour  

(iii) Arrogance & Mischief  (iv) Islam & Rights of Women

(v) Why do Muslim men have Beards? 

(vi) An Excellent Example of Religious Tolerance

(vii) Caliph’s Tour of USA 

Click here to read: ID-DAWL NOVEMBER 2018

Id-Dawl Numru 11Id-Dawl Numru 11

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Jalsa Salana Malta 2018 – Annual Convention


2ND JALSA SALANA MALTA 2018

(ANNUAL CONVENTION)

The Ahmadiyya Muslim Community Malta is organising the annual convention on Sunday December 2, 2018 in Msida. You are cordially invited to this annual gathering. Please send us an email on amjmalta@gmail.com to receive the programme and a formal invitation to this convention.

SUNDAY 2ND DECEMBER

The Founder of the Ahmadiyya Muslim Community established the institution of Jalsa Salana (annual convention). The first convention was held in 1891, and seventy-five people attended it. It is a splendid manifestation of spirituality, harmony, peace and brotherhood.  http://www.ahmadiyya.mt 

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Islamic Concept of Government

IL-FORMA TA’ GVERN FL-IŻLAM 

“L-Iżlam kif jiddefinixxi s-sovran, jew l-Istat? F’terminoloġija Iżlamika s-sovran jew il-Kalif huwa dak l-individwu rappreżentattiv li poplu ta’ nazzjon jaħtar għall-protezzjoni u s-superviżjoni tal-jeddijiet tiegħu kemm individwali kif ukoll kollettivi. L-Iżlam ma jirrikonoxxi l-ebda forma ta’ tmexxija ħlief dik ta’ gvern rappreżentattiv.

Il-Koran Imqaddes uża l-kelma Amanat (fiduċja) biex jiddeskrivi l-kunċett Iżlamiku ta’ gvern, jiġifieri, il-Kalif jeżerċita setgħa li tkun ingħatat lilu min-nies, u mhux setgħa li ħa hu stess bil-volontà tiegħu jew li ntirtet minnu bħala jedd mit-twelid. Din il-kelma weħidha hija biżżejjed biex turi n-natura u s-setgħat tas-sura Iżlamika ta’ tmexxija.

Il-Koran Imqaddes ma jitkellimx dwar is-setgħa ta’ tmexxija bħala xi ħaġa li tgħaddi mis-sovran għas-sudditi, iżda bħala xi ħaġa li tgħaddi mis-sudditi għas-sovran. Madanakollu, biex napprezzaw sewwa l-kunċett Iżlamiku tal-Istat, huwa neċessarju li nikkwotaw il-vers li, fil-qosor, iżda f’termini komprensivi, jiddeskrivi n-natura u d-dmirijiet tal-ħakkiema u tal-maħkumin. Il-Koran Imqaddes jgħid:

“Alla jamarkom biex tafdaw ir-responsabbiltà tat-tmexxija f’idejn dawk li huma denji tagħha, u dawk minnkom li ssiru mexxejja, għandhom jirrenjaw b’mod ġust; Alla jwiddibkom b’dak li huwa eċċellenti, tassew Huwa Jisma’ Kollox, Jara Kollox.” [Al-Nisa,4:59] 

Fl-ewwel parti ta’ din is-silta n-nies qed jingħadilhom li huwa f’idejhom biex jagħżlu l-mexxejja tagħhom, u li ħadd iżjed ma jista’ jaħtar mexxej fuqhom, jiġifieri, is-sovranità mhijiex ereditarja u ħadd mhu intitolat li jsir mexxej għaliex inzerta li huwa iben jew l-eredi ta’ ħakkiem preċedenti.

It-tmexxija mbagħad hija definita bħala fiduċja prezzjuża u n-nies huma mwissija biex ma jafdawhiex f’persuna li mhijiex denja ta’ dik il-fiduċja, iżda li jqiegħdu r-responsabbiltà f’idejn xi ħadd li jaqdi dmiru sewwa, b’onestà u b’fedeltà.

Imbagħad, is-silta tkompli tgħidilna li t-tmexxija mhijiex xi ħaġa indipendenti fiha nnifisha, iżda hija biss tqassim ta’ poteri bil-għan li ċerti drittijiet jiġu inforzati u protetti għaliex in-nies ma jistgħux jinfurzawhom u jħarsuhom b’mod individwali. Għalhekk, hija fiduċja u mhux proprjetà. Id-dritt għall-iggvernar jaqa’ primarjament fuq il-komunità u mhux fuq il-ħakkiem.

Dan tal-aħħar, madanakollu, jintqal lilu li l-awtorità mogħtija lilu hija forma ta’ fiduċja u li huwa ma jistax jabbuża jew jużaha ħażin, u li għandu jgħaddiha lill-benefiċjarji, fil-waqt tal-mewt tiegħu, mingħajr deterjorament jew diminuzzjoni, jiġifieri, huwa jrid joqgħod attent li jipproteġi l-interessi u d-drittijiet nazzjonali u individwali, u li m’għandu l-ebda jedd li jnaqqas jew iħassar xi partijiet minnhom.

Il-mexxejja u l-uffiċjali mbagħad jingħad lilhom biex jaqdu d-dmirijiet rispettivi tagħhom fl-oqsma tagħhom b’ġustizzja u b’fedeltà.

Il-vers imbagħad jindika li l-Musulmani se jabbandunaw din il-forma ta’ tmexxija, u biex jagħmlu bħal popli oħrajn, jerġgħu lura għal forma ta’ ggvernar li hija monarkika u ereditarja, iżda t-twiddiba ta’ Alla – dik li l-Musulmani għandhom jaderixxu l-forma rappreżentattiva ta’ tmexxija, jagħżlu l-aqwa mħuħ biex imexxuhom u jevitaw is-sistema ereditarja ta’ ggvernar – tforni l-aqwa parir. L-aħħar kliem tal-vers jindika li Alla għażel din is-sura ta’ tmexxija għaliex Huwa konxju tal-ħażen ta’ forom oħra ta’ ggvernar magħżula mill-bniedem, u għaliex Huwa sema’ t-talb ta’ dawk li sofrew taħthom, u li, għalhekk, il-Musulmani għandhom jaċċettawha u b’hekk juru l-gratitudni tagħhom għall-pjaċir li Alla għamlilhom.

Minn dan joħroġ ċar li l-forma Iżlamika ta’ gvern trid tkun ibbażata fuq sistema elettiva u rappreżentattiva, u li s-sovran irid jitqies bħala r-rappreżentant tal-poplu fil-kapaċità kollettiva u mhux individwali tagħhom.” 

(Din hi silta meħuda mill-Kitbiet ta’ Ħażrat Mirża Bashiruddin Maħmud Aħmadra – it-Tieni Suċċessur tal-Messija Mwiegħed u Maħdias, il-Fundatur tal-Komunità Ahmadiyya fl-Iżlam. Anwarul Ulum, Vol.8, p.291-293.)
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Id-Dawl Numru 10

Id-Dawl (the Light) OCTOBER 2018

(i) Serving    (ii) Who is better?

(iii) Inviting People to Allah

(iv) Islamic Form of Government 

(v) The Purpose of Religion  

Click here to read: ID-DAWL OCTOBER 2018

Id-Dawl Numru 10

 

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Nonsensical, idle speech

Source/Credit: Times of Malta, Thursday, September 27, 2018, by Laiq Ahmed Atif

Freedom of speech and expression is one of the core principles of any progressive and democratic society. However, in the very noisy and distracting social media era – where in a matter of minutes, like wildfire, the tweets and posts are spread far and wide – sometimes they are in the form of hate speech, which are followed by equally painful comments that leave horrific and interminable marks in the memory of those affected by such statements and remarks.

The nonsensical and idle talk or writing sometimes becomes so perilous that it creates social unrest, depression, restlessness, enmity and disorder. People’s lives, work, productivity, health and family are affected negatively. It is also a reality that sometimes such damaging remarks lead to suicidal attempts.

Recently, President Marie-Louise Coleiro Preca, highlighted this matter during a meeting of the non-executive EU presidents of the Arraiolos Group, held in Latvia.

She said: “With the call for freedom of speech we are sometimes fed fake news and misinformation. The ‘weaponisation’ of the media is a reality, often leading to misinformation and hate speech, creating social tensions and stress.”

I believe that the responsible usage of all the available mediums to express oneself is crucial for a healthy, peaceful and progressive society. It is not forbidden to take advantage of new inventions but their wrong use makes them harmful.

During his life, the Holy Prophet Muhammad laid down, in just a few words, a golden principle that is remarkably relevant to this issue. He said that “a person should desire for others whatever he desires for himself”. I believe that this timeless principle is as true today as it ever was in the past.

Certainly, every person craves good standing in their community and the respect of others.

It is not forbidden to take advantage of new inventions but their wrong use makes them harmful

Every person desires love and care for his sentiments and feelings. Moreover, nobody likes for himself any outrageous remark, hate speech or injurious comment.

I fail to understand then, why people show insensitivity towards others when they express themselves? Aren’t all people having the similar hearts, feelings and sentiments?

The syndrome of hate speech, vain talk and futile practices has become so widespread that people do not even take notice of them until the situation really worsens and one is in deep waters. In the Holy Quran, God draws attention towards this phenomenal matter that responsible citizens and true believers are those “who shun all that which is vain” (23:4).

The Arabic word laghw, which is used in this verse connotes all forbidden (haram), unpleasant and abominable things. It also signifies a vain, foolish, worthless or careless talk or speech or that which one utters without seriously meaning it; vain act or an act done carelessly; deviation from the right path; and foolish joking.

Unnecessarily and unconstructively criticising others, spreading fake news and misinformation, lying about others, as well as maligning others, are all acts of hatred and malice, and are below the dignity of a responsible citizen.

The spirit of mutual respect and regard for the sentiments of others is the means of establishing peace in the society and indeed in the whole world.

It is evident that we must demonstrate good and virtuous conduct and behaviour whenever we speak or write anything. Good, virtuous conduct is that in which there is not even the slightest thought of any kind of excess or wrongdoing, or conceit, or ostentation.

The values of respect, decency, care, politeness and truth should be our hallmark. Because, without good deeds or actions, man is like a tree whose beautiful green branches have been cut off to make it look disfigured.

I think, it is highly essential to make good use of this freedom of speech and rather than spreading hatred and malice, we must use the available mediums for the common and greater good of all humanity.

Every person has the right to express himself, and to have a difference of opinion or to disagree with others’ thoughts and ideologies. However, it should not be at the cost of injuring the sentiments of others. And words needs to be selected carefully, wisely and rationally.

Laiq Ahmed Atif is president Ahmadiyya Muslim Jamaat Malta. amjmalta@gmail.com  This is a Times of Malta print opinion piece. FIND MORE:

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It-Terroriżmu – Terrorism?

Terrorism? Fost l-akbar sfidi li qed naffaċċjaw illum insibu l-estremiżmu u t-terroriżmu, li jinsabu madwar id-dinja kollha u jidhru f’forom varji. Meta niddiskutu s-suġġett tat-terroriżmu jew l-estremiżmu, insibu nies li jaħsbu li r-reliġjon minnha nnifisha tikkawża l-vjolenza u l-aggressjoni. Jien nemmen li r-reliġjon qatt ma tippermetti vjolenza u dejjem topponiha f’kull ċirkostanza.

L-Iżlam ukoll jopponi t-terroriżmu f’kull forma għaliex il-kelma ‘Iżlam’ tfisser litteralment ‘paċi u sliem’. Id-dmir ta’ kull Musulman li jżomm il-paċi għandu tant għeruq fil-fond fl-Iżlam li l-Koran Imqaddes jiddeskrivi l-Musulmani tassew hekk:

“Il-qaddejja ta’ Alla tal-Ħniena huma dawk li jimxu fl-art b’mod dinjituż, u meta l-injuranti jindirizzawhom, huma jgħidu ‘paċi’.” (25:64)

Ir-raba’ Kalif tal-Komunità Ahmadiyya Musulmana, Ħażrat Mirża Taħir Aħmadrh, jispjega l-mod kif l-Iżlam iħares lejn it-terroriżmu bl-iktar mod ċar. Hu qal:

“L-Iżlam kategorikament jiċħad u jikkundanna kull forma ta’ terroriżmu. Ma tipproteġix u ma tiġġustifikax kwalunkwe att vjolenti, kemm jekk isir minn xi individwu kif ukoll minn xi grupp jew gvern… L-Iżlam huwa t-twemmin u r-reliġjon tiegħi; u l-Iżlam ma jippermetti l-ebda forma ta’ diżordni. Għaldaqstant huwa impossibbli li l-Iżlam jgħallem it-terroriżmu…

Jien nikkundanna bil-qawwa kollha kull att u kull forma ta’ terroriżmu għaliex hu t-twemmin tiegħi profond li mhux biss l-Iżlam iżda wkoll l-ebda reliġjon vera, hu x’inhu l-isem tagħha, ma tista’ tapprova l-vjolenza u t-tixrid tad-demm ta’ rġiel, nisa u tfal innoċenti f’Isem Alla.

Alla huwa mħabba, Alla huwa sliem! L-Imħabba qatt ma tnissel il-mibegħda u l-paċi qatt ma twassal għall-gwerra!” CONTINUE READING

(Qtil fl-Isem ta’ Alla, p.116-120)

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