Salvation

Hazrat Mirza Ghulam Ahmad, the Promised Messiah & Mahdias, the Holy Founder of the Ahmadiyya Community, writes:

[“He indeed truly prospers who purifies it.” Holy Quran, 91:10]

Meaning, a person who purifies their soul has attained salvation. In other words, one who abstains for the sake of God Almighty, from every kind of self-invented belief, sin, impiety, and from their base desires; who abandons every form of selfish pleasure, preferring hardships in the way of God; who gives precedence to God Almighty, discarding the world along with its luxuries, is truly one who has attained salvation. Then Allah says:

[“And he who corrupts it is ruined.” Holy Quran, 91:11]

One who adulterates their soul and inclines to the earth, is reduced to dust. This single phrase is a summary of all the teachings of the Holy Quran and it expounds the manner in which a person can reach God Almighty.

It is a clear and established fact that until man renounces the misuse of his human faculties, he cannot find God. If you desire to escape the filth of this world and attain communion with God Almighty, then renounce these pleasures. For if not:

[You seek God as well as this wretched world; this is wishful thinking, rather impossible, nay insanity.]

In actuality, human nature is not inherently evil nor is a thing evil in itself; rather, improper use makes it so. Display, for instance, is not bad in itself. For if one performs an action for the sake of God Almighty alone and so that others are moved to perform that good deed as well, then such an exhibition is also virtuous. (Ruhani Khazain V. 20, p. 485-486) – Read in MALTESE

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Id-Dawl 45

ID-DAWL September 2021: http://ahmadiyya.mt/iddawl_dir/Id-Dawl_Numru_045.pdf

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Euthanasia and Islam

L-Ewtanasja u l-Iżlam

Hemm ġustifikazzjoni għall-ewtanasja fl-Iżlam?

Imam Laiq Ahmed Atif | amjmalta@gmail.com | Il-Leħen 29 ta’ Awissu 2021

L-Iżlam ma jipprovdi l-ebda ġustifikazzjoni għall-ewtanasja. Ir-raġuni għal dan hija li, skont il-Koran Imqaddes, il-ħajja umana ma tinsabx f’idejna – hija tinsab f’idejn Alla biss.

Il-kunċett ta’ ħajja ‘li mhix denja li tingħex’ ma jeżistix fl-Iżlam. Alla ordna li l-ħajja umana għandha tiġi rispettata bla kundizzjoni ta’ xejn u l-ebda ammont ta’ sofferenza umana temporanja m’għandu jħassar il-qdusija tal-ħajja umana.

Alla jiddikjara fil-Koran Imqaddes: “Toqtolx il-ħajja li Alla għamel sagra.” (6:152)

It-tbatija mezz ta’ maħfra

Ir-Raba’ Kalif tal-Komunità Ahmadiyya Musulmana jispjega dan b’mod tajjeb ħafna u jgħid li t-tbatija għandha tiġi mnaqqsa sa ċertu punt bil-mediċina u mezzi oħra. Jekk persuna ma tkunx tista’ ssib aktar soljiev, mela dik it-tbatija ssir mezz ta’ maħfra għad-dnubiet sakemm Alla jġib il-mewt bir-rieda Tiegħu.

Il-ħajja u l-mewt jinsabu f’idejn Alla

Skont il-Koran Imqaddes, il-ħajja u l-mewt jinsabu f’idejn Alla, u Alla biss. Dawn imorru lil hinn mid-dominanza u l-awtorità tal-bniedem. Alla jgħid fil-Koran Imqaddes, “Huwa Allah li jagħti l-ħajja u jikkawża l-mewt.” (10:57)

Barra minn hekk, il-qdusija tal-ħajja hija tant importanti li t-tbatija temporanja m’għandhiex titħalla tinterferixxi fil-qdusija tal-ħajja. Jekk darba tibda tagħti dan id-dritt lin-nies biex jieħdu ħajjithom stess bl-iskuża tat-tbatija, jew biex jieħdu l-ħajja ta’ xi ħadd ieħor, il-għaliex dik il-persuna qed tbati u minħabba t-tbatija tista’ tintemm ħajjitha, allura fejn se nispiċċaw!

Ladarba tibda allura ma jkun hemm l-ebda tmiem għaliha. U kull meta jinqala’ xi ħaġa, in-nies se jsibu l-iskużi biex jappoġġjaw l-argument tagħhom u dan se joħloq ħafna kwistjonijiet soċjali ġodda u se jwassal għal ħafna kumplikazzjonijiet oħra. Żgur li mhux għaqli li ssolvi problema waħda jew tbatija partikolari, waqt li toħloq konfużjoni u kaos fis-soċjetà.

Il-prezz li għandek tħallas

It-tbatijiet jistgħu jiġu mtaffija sa ċertu punt mill-bniedem permezz tad-drogi u mediċini oħra; jekk ma tistax tgħin persuna aktar minn hekk allura t-tbatija ssir mezz li twassal għall-mewt. Ħalli lil Alla jagħmel dan bil-liġi Tiegħu. Ftit mumenti aktar jew ftit mumenti inqas mhumiex importanti meta mqabbla mal-prezz li għandek tħallas ladarba tibda tieħu d-deċiżjonijiet f’idejk.

Fejn se nispiċċaw!

Allura, huwa ferm importanti li ma nidħlux f’dawn l-affarijiet li l-awtorità tagħhom tinsab f’idejn il-Mulej, u l-Mulej biss. Ladarba n-nies jingħataw permess għall-ewtanasja, dan jiftaħ toroq oħra għal aktar talbiet bħas-suwiċidju u li wieħed jista’ jtemm ħajtu meta jħoss li ma jistax jiffaċċja aktar l-isfidi tal-ħajja. Aħseb u ara fejn se nispiċċaw ladarba dan iseħħ fis-soċjetajiet tagħna.

Barra minn hekk, kif se nkunu nafu u niżnu l-livell tat-tolleranza tan-nies li jbatu minn ċertu mard jew uġigħ. Metodu wieħed għal kulħadd ma jistax jaħdem, għax it-tolleranza tan-nies għat-tbatija hija differenti. Xi nies bl-iċken uġigħ jgħollu s-saqaf fuq rashom, filwaqt li xi wħud isofru bil-paċenzja l-uġigħ inkredibbli li jkollhom. Huwa meta xi ħadd jgħaddi minn dik l-esperjenza li wieħed jirrealizza l-uġigħ li jkollu u kif marda bħal din twassal għal tant uġigħ u sofferenza. Allura kollox jiddependi minn kull individwu.

Lil min għandek tippermetti?

Il-mistoqsija hi li, allura, lil min għandek tippermetti, u f’liema livell? Kif tkun taf l-istorja u s-sitwazzjoni interna ta’ persuna? Kif tista’ tpoġġi lilek innifsek f’moħħ xi ħadd biex tiġġudika li verament mar lil hinn mil-livell normali ta’ tbatijiet?

Din hija kwistjoni sensittiva u kkumplikata ħafna. Allura m’għandniex nindaħlu f’dawn l-affarijiet.

Xi darba tiġi ppreżentata din il-loġika li n-nies ma jistgħux jaraw it-tbatijiet tal-maħbubin tagħhom. Huwa iebes ħafna għalihom li jaraw lill-għeżież tagħhom isofru u jġorru wġigħ u skumdità estremi. Din l-attitudni hija egoista ħafna. Huma jridu jpoġġu lill-persuna li qed tbati f’waqt ta’ mistrieħ biex huma jkollhom ftit mistrieħ huma stess. Huwa maħsub li dan isir minħabba l-ħniena għalihom, iżda l-fatt hu li jista’ jkun bil-maqlub, jista’ jkun ta’ ħniena għalihom infushom u mhux għal dawk li jbatu. Xi darba jgħidu, għaliex għandi nibqa’ nbati, l-għażla x’nagħmel b’ħajti hija tiegħi. L-Iżlam ma jaqbilx ma’ din il-loġika lanqas u jgħid li l-bniedem mhuwiex f’pożizzjoni li jgħid li għandu awtorità sħiħa fuq ħajtu, għaliex huwa ma jiġix fid-dinja skont ir-rieda tiegħu u lanqas ma jitlaq meta jiddeċiedi hu. Huwa kreatura u Dak li Ħalqu stabbilixxa ċerti regoli u regolamenti kif għandna ngħixu ħajjitna. Il-bnedmin huma responsabbli għal għemilhom kollha quddiem Alla.

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Simplicity a means of happiness

Is-Sempliċità – Mezz ta’ Kuntentizza

“Ħares lejn dawk li huma iktar baxxi minnek, imma tħarisx lejn dawk li huma ‘l fuq minnek, ħalli ma tnaqqasx il-favuri u l-barkiet li Alla tana.”

LAIQ AHMED ATIFamjmalta@gmail.com | It-Torċa 29 ta’ Awissu 2021

Fid-dinja moderna tal-lum il-ħajja saret mgħaġġla ħafna. Minħabba invenzjonijiet ġodda u disponibbiltà faċli ta’ dawk l-affarijiet, il-bniedem jagħmel minn kollox biex juża dawn l-invenzjonijiet għall-kumdità tiegħu u biex ikollu serħan il-moħħ.

Naraw li din il-kultura prevalenti qed issir dejjem aktar mgħaddsa fil-materjaliżmu – stmat saħansitra ogħla mill-imħabba u l-kuntentizza.

Iżda, m’għandniex ninsew li dawn l-affarijiet materjalistiċi għandhom ukoll impatti negattivi fuq is-soċjetà u kif ukoll fuq il-bniedem. L-ewwel nett, il-materjaliżmu ma jistax u qatt ma jista’ jipprovdi vera paċi tal-moħħ u sodisfazzjon tal-qalb.

It-tieni nett, minħabba dawn ix-xewqat materjalistiċi, il-faqar jiżdied fis-soċjetà u dawk li ma jaffordjawx dak kollu jħossuhom iffrustrati, iddiżappuntati u inferjuri. Dawn is-sentimenti, fl-aħħar mill-aħħar, jirriżultaw fit-tfixkil tal-bilanċ fis-soċjetà.

Xi wħud minna ma jemmnux li l-kuntentizza hija marbuta mill-qrib ma’ dak li aħna stess, dak li nikkunsmaw, u kif ngħixu! Għandna nistaqsu lilna nfusna jekk ngħixux f’kultura mgħaddsa fil-konsumeriżmu u jekk taffettwax lil ħajjitna. Waqt li neżaminaw lilna nfusna, huwa importanti li nikkunsidraw il-konsegwenzi negattivi ta’ dan l-istil ta’ ħajja.

Huwa importanti li naħsbu fuq dan il-punt u naraw li jekk is-soċjetà taħseb li hija kuntenta f’din is-sitwazzjoni tal-materjaliżmu jew hemm mod ieħor li jista’ jagħtina iktar kuntentizza u serħan tal-moħħ.

Nemmen li s-sempliċità hija mezz sabiħ ħafna u meraviljuż ta’ kuntentizza. Meta naddottaw il-kultura, jew stil ta’ ħajja sempliċi nħossuna ħafna aħjar u nsibu kuntentizza anke f’affarijiet normali u sempliċi.

Il-Qaddis Profeta Muħammad, is-sliem għalih, ta parir konċiż, iżda għal dejjem, bħala l-prinċipju tad-deheb f’dan ir-rigward. Hu qal:

“Ħares lejn dawk li huma iktar baxxi minnek, imma tħarisx lejn dawk li huma ‘l fuq minnek, ħalli ma tnaqqasx il-favuri u l-barkiet li Alla tana.”

Hawnhekk, li tħares lejn dawk “iktar baxxi” u “fuq” tirreferi għall-għana tad-dinja bħall-ġid u l-pożizzjoni.

Barra minn hekk, Alla jgħid fil-Koran Imqaddes li n-nies iħobbu l-ġid u l-affarijiet materjalistiċi ta’ din id-dinja, imma l-aħjar ħaġa hi li tfittex il-pjaċir ta’ Alla (3:15).

Dan huwa prinċipju profond ħafna li jekk aħna rridu nkunu kuntenti allura niffukaw fuq dak li għandna u ma nikkompetux mal-oħrajn fil-ġid materjalistiku, imma fit-tjubija u l-pjetà.

Dawk li ma ddedikawx ħajjithom biex jiksbu d-dinja u d-dinja biss, u ma jiġrux kompletament wara l-ġid tad-dinja biss, imma jgħixu ħajja umli, moderata u sempliċi minħabba l-imħabba ta’ Alla, huma żgur li jsibu l-kuntentizza vera. Alla żgur li jimla ħajjithom b’kumdità u sodisfazzjon.

Hawnhekk irrid insemmi li l-Iżlam jippromwovi stil ta’ ħajja sempliċi, imma jagħti fehim ieħor tal-ħajja sempliċi u dan huwa li tiffoka inqas fuq qligħ personali u tiffoka aktar fuq li sservi l-ħolqien ta’ Alla. Huwa jipprojbixxi t-tberbiq iżda jħeġġeġ l-infiq:

“Agħtu lill-qraba dak li ħaqqhom, u lill-foqra u lill-vjaġġaturi, u tberbaqx ġidek b’mod stravaganti. Tassew, il-berbieqa huma l-aħwa ta’ Satana, u Satana mhuwiex grat lejn il-Mulej tiegħu.” (Il-Koran, 17:27-28)

Meta naddottaw is-sempliċità f’ħajjitna, is-sbuħija u l-lussu temporanju tad-dinja ma jniġġsux lil moħħna u ħsibijietna u għalhekk nistgħu niffukaw fuq is-sbuħija u s-sodisfazzjon reali tal-ħajja. Nistgħu niffukaw fuq il-fidi tagħna, il-familji tagħna, fuq il-ġenerazzjoni ta’ għada, u nagħmlu sagrifiċċji finanzjarji, u ngħinu lil dawk fil-bżonn; u fuq kollox, nistgħu niddedikaw ħin biex inqimu lil Alla u nistabbilixxu relazzjoni mill-qrib ma’ Alla l-Ħanin, u verament niksbu l-kuntentizza vera u dejjiema.

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The Nucleus of a Family

Laiq Ahmed Atif | The Malta Independent on Sunday | 29 August 2021

One of the basic principles of building a harmonious, caring and considerate society is to be kind and compassionate to those around us, within our close circles and within the wider circles of our communities.

Parents are the nucleus of a family. After God, they are the means and source of our being and existence. God is our Lord and Creator, and our parents are the reflection of the attributes of the Almighty God.

It is in the parental mirror that the divine attributes of Mercy, Compassion, Love and Providence are reflected and given practical expression on a micro human scale.

Therefore, it is incumbent upon us all to always treat our parents in the manner they should be treated; as the main pillar of the family unit on which the entire structure of family lies.

Guiding towards the kind treatment of parents, God says in the Holy Quran: “Show kindness to parents. If one of them attain old age with thee or both of them, never say unto them any word expressive of disgust nor rebuke them, nor be tough or harsh or coarse to them, but always address them with kind, gentle and excellent speech. And lower to them the wing of humility out of tenderness.” (17:24-25)

The word used for “excellent speech” in the Arabic language, is a very profound word which means to always speak with your parents in a highly esteemed, dignified, respectful and unique manner. It also means to always treat them with extreme honour, dignity and courtesy.

Furthermore, human beings are instructed that they are now in a position to return the love and kindness of their parents, therefore they must become generous and compassionate towards their parents.  The Holy Quran has taught a very beautiful and heart-touching prayer for the parents: “My Lord, have mercy on them, and take care of them as they took care of me and nourished me in my childhood.”

This profound prayer uses a beautiful metaphor to teach us to always be kind to our parents. It further means that as human beings we can never fully repay the love and affection our parents gave us in our childhood and we should therefore pray for God the Almighty to shower His blessings and mercy upon them.

In addition, the words of the prayer imply that in old age, parents need to be looked after as carefully and affectionately as little children are looked after in their childhood; because due to age, they become sensitive and weak.

Unfortunately, parents are not given the respect and care they deserve in their old age; and in certain cases, they are abandoned, marginalised and are left to suffer in solitude. Occasionally, ‘Father’s Day’ and ‘Mother’s Day’ is celebrated and children therefore assume that they have done a lot for their parents, however, if we put ourselves in their situation and try to understand what they are going through, only then we will be able to extend them our true love and care.

We must understand that physical ailments are much easier to cure or alleviate, however, deep psychological traumas from which a considerable number of parents and elderly members of modern societies suffer from, are far more difficult to treat.

The famous proverb, “You reap what you sow” or “As you sow, so shall you reap” teaches us a lesson that we should treat our parents in the same manner as we would like ourselves to be treated in our old age.

Hazrat Mirza Tahir Ahmad, the Fourth Caliph of the Ahmadiyya Muslim Community, while explaining the importance of taking care of the parents, writes:

This reminds me of a story, which may make some people laugh yet move others to tears. Once, a child observed, with much pain and unease, the ill treatment of his grandfather at the hands of his father. He was gradually transferred from a well-provided and comfortable main bedroom to a smaller and less convenient space until eventually; he was moved to the servant’s quarters.

During an exceptionally harsh winter, the grandfather complained of his room being too cold and his quilt not being thick enough to make him feel warm and comfortable. The father started looking for an extra blanket from a stock of old, useless rags. Observing this, the child turned to his father and requested: ‘Please do not give all the rags to grandpa, keep some for me so that I may be able to give them to you when you grow old’.”

This innocent expression of a child’s displeasure demonstrates the agony of the elder generation in modern times.

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Islamic solution to the Afghan issue

Peaceful Islamic solution to the Afghan issue: What is Jihad? Does Islam uphold a violent Jihad? True Islamic teachings and their understanding is the only way forward to Afghan issue; and understanding and following the true concept of Islamic Jihad – Jihad of compassion, mercy, education and kindness, and not the violent Jihad, can pave the way to lasting peace.

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Truthfulness

‘One cannot do without truth’

Hazrat Mirza Ghulam Ahmadas, the Promised Messiah & Mahdi, Founder of the Ahmadiyya Muslim Jamaat, explaining the importance of truthfulenss says:

“I remember that once I sent an article to Amritsar along with a letter, which was related to the Wakil-i-Hind newspaper owned by Ralia Ram. This letter was deemed to be in contravention of the postal laws and so a lawsuit was filed against me. Even my lawyers advised that there was no hope of acquittal unless the letter was denied, that is to say, there was no way of escape except through untruth. However, I did not approve of this in the least and said that if I am punished for speaking the truth then so be it, I shall not lie.

The lawsuit was finally heard in court and the superintendent of post offices appeared as the plaintiff. When I was questioned about this, I honestly replied that the letter was mine but that I had placed it along with the article, considering it to be a part thereof. Allah Almighty granted insight to the magistrate and so he understood this point. The superintendent of post offices exerted his best efforts but the magistrate paid no heed and acquitted me.

How can I say that one cannot do without lying? Such notions are sheer absurdity. The reality is that one cannot do without truth. Even today when I recall this incident, it gives me pleasure. I followed the command of God Almighty and He favoured me in such a manner as to become a sign.

‘And he who puts his trust in Allah – He is sufficient for him.’ [Holy Quran, 65:4]

Remember well that nothing is more unblessed than falsehood. Generally, worldly people say that those who speak the truth are arrested, but how can I agree?… Allah Almighty Himself defends and supports the truth. Is it possible that He should punish a righteous person?” (Ruhani Khazain V. 20, p. 478-479) – Read in Maltese

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Means of attaining purity

Hazrat Mirza Ghulam Ahmadas, the Promised Messiah & Mahdi, Founder of the Ahmadiyya Muslim Jamaat, says:

“The fact is that true purity is attained only when one truly repents of a sinful life and strives to attain a life of piety, for which three conditions are required:

First, a solemn resolve and a concerted effort to get rid of sinful life as far as it lies in ones power.

The second condition is prayer; one should always beseech God that He may rid him of the sinful life with His own hand, and kindle such a fire in his heart as may reduce all evil to ashes, and grant him such power that he may be able to overcome all carnal passions. He should keep imploring God until the time comes when a Divine light descends upon his heart and a bright ray falls upon his being to dispel all darkness to eliminate his weaknesses and to bring about a righteous change in him, for prayer undoubtedly has great power. If the dead can be brought back to life it is only through prayer; if captives can win freedom it is only through prayer; if the impure are to be purified it can only be done through prayer. But to pray is akin to dying.

The third condition is to keep the company of the righteous and the perfect ones because one lamp lights another.

These are the only three ways of achieving emancipation from sin, and when these three conditions are met, they are ultimately blessed with Divine grace.” (Ruhani Khazain V. 20, p. 234) — READ in MALTESE

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