Food boxes were donated to Dar Leopoldo – shelter for the Homeless people – in Gzira by the Ahmadiyya Muslim Jamaat Malta. The food was provided in collaboration with Ahmadiyya Muslim Jamaat Malta and Humanity First Switzerland – charitable wing of the Ahmadiyya Muslim Jamaat. The donation was presented to Mr. Andrew Cauchi, the head of Dar Leopoldo.
The Palestine–Israel conflict: Dialogue, reconciliation and peace Palestine–Israel conflict can only be resolved if true justice is brought aboutTimes of Malta | 24/05/2021 | Laiq Ahmed Atif
In today’s world we see that certain issues are constantly being highlighted on various platforms and are being labelled as the most significant problems of our time. Lack of peace and security is one of the most concerning issues of the contemporary world. People are extremely concerned about the escalation of various conflicts and the increasingly volatile state of the world.
If we analyse the situation objectively, it is evident that world peace and security is indeed the most critical issue of our time and it is a great misfortune that this situation is worsening every day. There are multiple factors and reasons for deterioration of the situation, however, whatever the causes may be, it is clear that the lack of peace, tolerance and security in the world urgently needs to be addressed.
Indeed, the word peace is priceless. However, its worth is only known well by those who have faced war, conflict, crime, disorder, killing or bloodshed. Palestine is one such example. This holy land has faced turmoil and devastation countless times throughout history and has once again been brutally attacked lately. The situation there is so fragile that every few years we witness escalation which results in many innocent lives being lost and the destruction of infrastructure and civilian buildings.
Foreign Minister Evarist Bartolo has highlighted the need of constructive dialogue in the peace-making process of the region. He said: “Existing disputes in the eastern Mediterranean will not be solved by force. They require, more than ever, dialogue and negotiations.”
I believe dialogue and negotiation are the only solution to this conflict, and indeed for every conflict that arises anywhere in the world. Some people argue that dialogue has not been fruitful. I believe that rather than abandoning the process of dialogue and negotiation when it seems it is not being fruitful, we must multiply our efforts and the process of dialogue, to ensure we achieve peace and harmony.
I believe that the road that leads to reconciliation and long-lasting peace is through constructive dialogue and honest negotiations; this is the only feasible and lasting solution.
The road that leads to reconciliation and long-lasting peace is through constructive dialogue and honest negotiation– Laiq Ahmed Atif
Therefore, the world powers must play their part and adopt a realistic and impartial approach to chalk out a comprehensive plan for this area of conflict of so many decades. Letting this territory continue bleeding and turning a blind eye will mean innocent people will continue to die in their masses and it will be an extreme injustice, abuse of power and utter failure of the world powers.
Almighty God has guided us in the Holy Quran towards peace and reconciliation and highlighted that in every matter “reconciliation and peace is best”. Furthermore, in chapter eight, verse 62, God says: “And if they incline towards peace, incline thou also towards it.”
This means that no matter how difficult and arduous the journey towards reconciliation and peace may be, such a result must be achieved at all costs and any opportunity must be availed for all parties to work towards a peaceful resolution.
This Quranic injunction is a key principle for maintaining international peace and security. Islam teaches that no opportunity for peace should be wasted. And so, even if there is only a glimmer of hope, you must try and grasp it.
In his address at Capitol Hill in 2012, while addressing members of the US Congress, the head of the Ahmadiyya Muslim Community, His Holiness Mirza Masroor Ahmad, stated that the United States government and world leaders should value and prioritise justice at all levels of society – both in terms of domestic and foreign policy. It remains the case that it is only through true justice that the Israel-Palestine conflict can be solved, otherwise the cycle of violence and hostilities will just continue in perpetuity. Justice is the means of forging trust, which in turn can lead to peace.
I am certainly convinced and optimistic that if sincere and concerted efforts are made by the world powers, further causalities and destruction can be avoided and put to an end, and the foundation for reconciliation and lasting peace can be laid down.
amjmalta@gmail.com, Laiq Ahmed Atif is president of the Ahmadiyya Muslim Jamaat Malta.
The Ahmadiyya Muslim Jamaat Malta donated food to the the Fondazzjoni Sebħ for all its residential homes. The food was provided in collaboration with Humanity First Switzerland, an international relief and humanitarian wing of the Ahmadiyya Muslim Jamaat.
Fondazzjoni Sebħ provides residential services to children and also to female victims of violence and their children. It also provides community social work service to families living in Hamrun and Marsa.
Following the donation, Imam Laiq Ahmed Atif said that serving humanity was in itself a form of worship.
“The entire Islamic teachings can be divided into two main categories, the rights of God Almighty and the rights of one another, and we are expected to fulfil both these rights.
“The founder of the Ahmadiyya Muslim Community constantly drew the attention of mankind towards serving fellow human beings. On one occasion he said that, to fail to help a brother in their time of need or difficulty is utterly immoral and wrong. Therefore, the Ahmadiyya Muslim Community always tries to show its solidarity to fellow brethren.” Times of Malta – 
World Head of Ahmadiyya Muslim Community Speaks Up for the Rights of the Palestinian People During Eid Sermon
Hazrat Mirza Masroor Ahmad calls on Muslim nations to show a united front and to stand against the cruelties and injustices being perpetrated on the Palestinians
The World Head of the Ahmadiyya Muslim Community, the Fifth Khalifa (Caliph), His Holiness, Hazrat Mirza Masroor Ahmad has strongly condemned the cruelties being perpetrated upon the Palestinian people by Israel during his Eid-ul-Fitr Sermon earlier today.
Speaking from the international headquarters of the Ahmadiyya Muslim Community, at the Mubarak Mosque in Islamabad, Tilford, His Holiness condemned the use of unjust force inflicted in recent days by the Israeli State against Palestinians and their attempts to evict Palestinian families from their homes in Sheikh Jarrah. Find more www.pressahmadiyya.com
The Ahmadiyya Muslim Community of Malta has presented food to the 51 families resident at the family section of Hal-Far refugee centre in a gesture to mark Ramadan.
The food was provided in collaboration with Humanity First Switzerland, an international relief and humanitarian wing of the Ahmadiyya Muslim Jamaat. Its mission is to provide assistance to those in need, and to serve socially disadvantaged individuals and poorer families.
The donation was presented by Imam Laiq Ahmed Atif, president Ahmadiyya Muslim Jamaat Malta, together with Youth Leader, Haroon Ahmad Khan.
Imam Laiq Ahmed Atif said that serving humanity is a core principle of Islam. Times of Malta ; Muslim community donates food to refugees – Newsbook.com.mt ; Turkish News ;
NIEĦDU ĦSIEB L-AMBJENTKULL META TINQATA’ XI SIĠRA, GĦANDKOM TĦAWLU TNEJN MINFLOKHA
Fid-dinja moderna teknoloġika fejn insibu modi ta’ komunikazzjoni u ta’ trasport mill-aqwa, l-impatt tat-tibdil fil-klima wkoll jinħass u jidher mad-dinja kollha u qed isir aktar gravi ma’ kull ġurnata li tgħaddi. Allura, iż-żmien jitlob li nagħmlu minn kollox sabiex nipproteġu l-ambjent tagħna. Aħna wasalna f’punt fejn ma nistgħux inħallu din id-dinja tinqered iktar. Għalhekk, huwa importanti li l-umanità kollha tingħaqad flimkien u naħdmu id f’id sabiex insalvaw l-ambjent tagħna mill-qirda totali.
Tibdil fil-klima
Dan l-aħħar żagħżugħ talab l-opinjoni tal-Qdusija tiegħu, Mirża Masroor Aħmad, il-Mexxej tal-Komunità Ahmadiyya, li għandu għerf profond fuq dan is-suġġett, rigward is-sitwazzjoni attwali tal-klima u kif wieħed għandu jipprova jindirizza din il-kwistjoni.
It-tweġiba tiegħu hija valida ħafna. Fi ftit kliem sempliċi imma profond huwa spjega din il-kwistjoni u r-rimedju tagħha. Huwa qal li l-problema tat-tibdil fil-klima hija kwistjoni kullimkien madwar id-dinja, speċjalment fil-pajjiżi li qed jiżviluppaw fejn il-popolazzjoni qed tiżdied fin-numru mingħajr ebda proporzjon. U biex takkomoda din il-popolazzjoni, iż-żoni residenzjali qed jiżdiedu u minħabba ż-żoni residenzjali li qed jiżdiedu, il-foresti qed jinqatgħu wkoll.
Din id-deforestation qed tikkawża wkoll tibdil fil-klima. Barra minn hekk, il-konsum tal-fuel għall-mezzi tat-trasport għandu jitnaqqas ukoll. Aħna l-bnedmin, tant sirna għażżiena, li jekk irridu mmorru minn post għall-ieħor u d-distanza hija biss 100 jew 200 metru, minflok nimxu, nieħdu l-mutur jew il-karozza tagħna biex immorru f’dak il-post. B’dan il-mod qed titniġġes aktar l-atmosfera.
Huwa ħeġġeġ liż-żgħażagħ biex jippromwovu l-mixi u jimmotivaw lil xulxin biex dejjem jagħżlu l-mixja u jnaqqsu l-użu tal-muturi jew tal-karozzi, kemm jista’ jkun possibbli.
Kull meta tinqata’ xi siġra…
Barra minn hekk huwa qal li ż-żgħażagħ għandhom jibdew skemi biex iħawlu s-siġar fil-foresta u f’żoni differenti, fil-pajjiżi rispettivi tagħhom. Iż-żgħażagħ għandhom ikunu eżempju eċċellenti f’dan ir-rigward. Huwa qal li, “Għandkom dejjem tkunu ħerqana biex taraw li kull meta tinqata’ xi siġra, għandkom tħawlu tnejn minflokha.”
Fil-kuntest lokali ta’ pajjiżna, naħseb dan il-punt jagħmel ħafna sens. Allura għandna nħawlu ħafna siġar fil-lokalitajiet tagħna u nżidu l-green zones.
Ħawwel Siġra
Hawnhekk nixtieq nipproponi proposta sempliċi, fattibbli, prattikabbli u effettiva ħafna biex il-lokalitajiet tagħna u tabilħaqq pajjiżna jsir pajjiż aħjar f’termini ta’ ambjent. Flimkien, bi ftit sforz kollettiv, nistgħu nagħmlu bidla kbira u flimkien nistgħu nagħmlu pass kbir ’il quddiem.
Jiena nipproponi li kull wieħed u waħda minna, kull meta niggradwaw, niżżewġu, ikollna t-tfal, nixtru d-dar, jew ikollna xogħol ġdid, għandna nħawlu mill-inqas siġra waħda fl-inħawi tagħna.
Fil-qosor, għandna nagħmluh dmirna li f’kull mument memorabbli ta’ ħajjitna għandna nagħtu rigal lil pajjiżna billi nħawlu siġra fil-lokalità tagħna. Permezz ta’ din il-kampanja mal-pajjiż kollu, fi ftit snin, nistgħu nibnu ambjent aktar f’saħħtu għalina nfusna u għall-ġenerazzjonijiet tagħna li ġejjin.
Għaliex għandna nħawlu s-siġar?
Għandna nħawlu s-siġar għax bis-siġar il-lokalitajiet tagħna u pajjiżna se jkunu aħjar, jidhru mill-isbaħ, u se jkollna ġmiel naturali. Barra minn hekk, bis-saħħa tas-siġar, l-arja tkun iżjed nadifa u l-ambjent iktar sabiħ u rilassanti. Is-siġar inaqqsu t-tniġġis, jiffriskaw l-arja, u jagħtuna l-ossiġnu. Fil-fatt, meta jkun hemm is-siġar, il-ħmieġ fl-arja jonqos drastikament u nistgħu nieħdu nifs nadif u frisk.
Is-siġar huma ħbieb tal-bniedem u huma dejjem lesti biex iservuna; huma jagħtuna frott bnin li huwa tajjeb għal saħħitna, joffru post fejn wieħed jista’ jistkenn mix-xemx, anke ħafna għasafar jistkennu fuq il-friegħi tagħhom. Nagħmlu l-għamara mill-injam tas-siġar, nagħmlu karti li niktbu fuqhom u anke nippubblikaw kotba. Fil-qosor, is-siġar tassew jagħmlulna ħajjitna isbaħ u aħjar. L-art mingħajr siġar hija bħal deżert. Is-siġar għandhom irwol sinifikanti biex jagħmlu l-art tagħna aktar sabiħa, attraenti u b’saħħitha. Fil-qosor, is-siġar huma parti integrali ta’ ħajjitna. Għalhekk huwa importanti ħafna li aħna nibżgħu għalihom u nieħdu ħsiebhom sabiex pajjiżna jsir mill-isbaħ u ngawduhom sabiex nibqgħu f’saħħitna.
It-Torca | Sunday 9 May 2021 | Laiq Ahmed Atif | amjmalta@gmail.com
The Youth wing of the Ahmadiyya Muslim Jamaat Malta, the Majlis Khuddam-Ul-Ahmadiyya, provided lunch for the homeless people at the ‘Dar Leopoldo’, Gzira. The food was homemade and prepared according to the needs of the residents of this homeless shelter. Youth Leader, Haroon Ahmad Khan, said that the message of Ramadan besides the worship of the Lord is to serve humanity.
The Ahmadiyya Muslim Jamaat Malta presented a donation of hand sanitizers and certified masks to FSWS (Foundation for Social Welfare Services) so these could be distributed among those in need. The donation was presented to Mr. Alfred Grixi, the CEO of FSWS, at the Detox Centre in Gwardamangia. The Director of the Sedqa Agency Charles Scerri and the Clinical Chairperson of the Detox Centre Dr Anna Maria Vella were also present during the presentation; event was held on 27th April 2021.
ID-DAWL MAY 2021: http://ahmadiyya.mt/iddawl_dir/Id-Dawl_Numru_041.pdf
Tliet separazzjonijiet kuljum – X’inhi r-raġuni?It-Torca, 25 April 2021, Laiq Ahmed Atif, amjmalta@gmail.com
Illum il-ġurnata, l-ilmenti dwar intolleranza fiż-żwieġ qed jiżdiedu. Kultant, l-affarijiet taż-żwieġ u l-kunflitti tagħhom jirriżultaw f’sitwazzjonijiet ħżiena u ta’ ħsara kbira, u l-koppja tispiċċa fis-separazzjoni.
Dan l-aħħar smajt fl-aħbarijiet fuq Television Malta li fis-sena tal-pandemija ġew irreġistrati medja ta’ 3 separazzjonijiet kuljum. Skont iċ-ċifri uffiċjali s-sena li għaddiet ġew irreġistrati 1,143 separazzjoni f’Malta.
Dawn il-figuri huma xokkanti ħafna minħabba ċ-ċokon ta’ pajjiżna. Nifhem li l-pandemija ġabet ħafna sfidi lill-familji u l-koppji miżżewġa, imma huwa wkoll importanti li nevalwaw din is-sitwazzjoni biex nifhmu x’qed jikkawża nuqqas ta’ qbil bejn il-koppji li jwasslu biex jisseparaw it-toroq ta’ ħajjithom.
Għaliex id-djar paċifiċi qed jinbidlu f’post tal-infern? Għaliex id-dar qed issir kamp tal-battalja għalihom? X’inhi r-raġuni għal din iż-żieda sostanzjali fis-separazzjonijiet? U fuq kollox: X’inhu r-rimedju?
Naħseb l-ewwel u qabel kollox għandna nifhmu li l-azzjonijiet tagħna mhumiex limitati f’erba’ ħitan ta’ djarna, imma l-impatt tagħhom jinħass ukoll fis-soċjetà, li fl-aħħar jaffettwa lill-pajjiż kollu. Allura huwa importanti immens li nagħmlu sforz pożittiv biex nappoġġjaw il-progress tal-pajjiż.
Għandna nifhmu wkoll li kull min qed joħloq dawn il-problemi, billi jħabbat lilu nnifsu fix-xibka tal-ego tiegħu stess, mhux biss qed joħloq problemi għalih innifsu u għall-parti l-oħra, iżda wkoll joħloq problemi għall-pajjiż. Dan huwa l-fatt, u huwa ovvju li l-ġid tan-nazzjon huwa mwaħħad mal-ġid tal-individwu.
Għalhekk jekk aħna rridu pajjiż san u progressiv, allura għandna biex insaħħu l-familji tagħna u nagħmlu kull sforz biex djarna jsiru kenn ta’ paċi, imħabba u kompassjoni.
L-ewwel nett, il-koppji li għal xi raġuni qed jgħaddu minn xi problemi għandhom jivvalutaw jekk humiex taħt l-influwenza tal-ego tagħhom stess. Kemm l-irġiel kif ukoll in-nisa għandhom jirriflettu dwarhom infushom.
Wara li jsibu l-kawżi tal-affarijiet li joħolqu n-nuqqas ta’ qbil bejniethom, kemm il-koppji kif ukoll il-familji tagħhom għandhom jibdew il-proċess tar-rikonċiljazzjoni permezz ta’ djalogu kostruttiv u effettiv bejniethom. Dan id-djalogu għandu jkun ċar, sinċier u bla ebda kundizzjonijiet.
L-Iżlam tana tagħlim sabiħ biex insaħħu r-relazzjonijiet familjari tagħna u nistabbilixxu ambjent ta’ mħabba u affezzjoni fid-djar tagħna. Alla jgħid li meta l-koppji jiżżewġu għandhom dejjem jimxu mal-verità u jsiru ġusti. Jekk il-koppja tiddeċiedi li dejjem se żżomm l-imħabba ta’ Alla ġo qalbhom u jgħinu lil xulxin b’responsabbiltà sħiħa dan se jsaħħaħ ir-relazzjonijiet tagħhom.
Għalhekk, kemm ir-raġel kif ukoll il-mara għandhom jibqgħu sodi fuq it-tjieba u l-pjetà, jitolbu biex ir-relazzjoni reċiproka tagħhom tissaħħaħ u jkollhom konsiderazzjoni u rispett għal xulxin u għall-qraba ta’ xulxin. Għandna nifhmu li r-relazzjonijiet mibnija fuq il-fiduċja u r-rispett isiru immuni mill-perikli esterni, u b’hekk jiġu evitati ħafna misunderstandings bejniethom.
Jekk hemm kwistjoni, irrispettivament minn min ħalaqha, ir-raġel u l-mara għandhom jiċċarawha billi jitkellmu ma’ xulxin bi mħabba u affezzjoni, u jindirizzaw is-sitwazzjoni immedjatament. Li tħalli l-kwistjonijiet ifixklu ma joħloq xejn għajr mibegħda, xquq fir-relazzjonijiet u djar imkissrin.
Il-ġenituri u l-qraba għandhom jgħinu lill-koppja biex isolvu l-kwistjoni, jekk jinqala’ xi ħaġa bejniethom, u għandhom ilissnu kliem li jista’ jsaħħaħ ir-relazzjoni tal-koppja. Il-ġenituri għandhom ikunu ta’ spalla effettiva għal uliedhom.
Jiena dejjem nemmen u konvint f’dan il-prinċipju tad-deheb li kull meta jinqala’ xi ħaġa wieħed għandu jkun raġonevoli u mhux emozzjonali. Allura, f’dawk il-kwistjonijiet kollha, minflok ma wiħed jieħu deċiżjoni emozzjonali, wieħed għandu juża r-raġuni biex jieħu dawk id-deċiżjonijiet. Dan huwa punt kruċjali f’kwalunkwe relazzjoni, inkluż iż-żwieġ.
Barra minn hekk, ir-rabja hija velenu, għalhekk il-koppji miżżewġin għandhom dejjem jippruvaw jevitawha b’kull mod, tkun xi tkun.
Biex jikkontrolla r-rabja tiegħu, il-Qaddis Profeta Muħammad, is-sliem għalih, qal li jekk persuna rrabjata tkun bilwieqfa, għandha toqgħod bilqiegħda, u jekk tkun bilqiegħda tibda b’xi talba u tixrob l-ilma kiesaħ jew tieħu banju.
Osservajt li huma l-arroganza u n-nuqqas ta’ qalb tajba u n-nuqqas ta’ tolleranza li jsiru l-bażi tal-biċċa l-kbira tal-kunflitti matrimonjali. Jekk parti waħda tgħid xi ħaġa, il-parti l-oħra, minflok ma ttemm il-kunflitt billi turi tolleranza, twieġeb lura b’aktar aggressjoni. Bħala riżultat, il-kunflitti jsiru twal.
Iż-żewġ naħat huma responsabbli biex joħolqu lmenti u jeqirdu djarhom. Jekk in-nies miż-żewġ naħat jikkontrollaw l-emozzjonijiet tagħhom u jsiru ġusti fil-qalb, problemi bħal dawn qatt ma jinqalgħu.
Il-Qaddis Profeta Muħammad, is-sliem għalih, wissa lil nies bħal dawn li, filwaqt li t-tnejn li huma jaraw difetti f’xulxin, irid ikun hemm ukoll xi kwalitajiet li jogħġbuhom f’xulxin ukoll. Mhuwiex possibbli li jkun hemm biss difetti fil-persuna l-oħra.
Jekk niffokaw fuq il-kwalitajiet tajbin u nadottaw id-drawwa tas-sagrifiċċju, allura nistgħu niżviluppaw atmosfera u ambjent ta’ armonija, imħabba, affezzjoni u rikonċiljazzjoni fi djarna.
Is-sawm – istituzzjoni mbierkaIl-Leħen 25 April 2021, Imam Laiq Ahmed Atif
Is-sawm huwa forma ta’ qima u devozzjoni. Din il-forma ta’ qima tinstab universalment fir-reliġjonijiet kbar kollha tad-dinja. Għalkemm hemm differenzi fil-mod kif is-sawm huwa pprattikat f’reliġjonijiet differenti, iżda l-idea ċentrali tas-sawm hija preżenti kullimkien.
Il-Koran Imqaddes jiddikjara: “Intom li temmnu, is-sawm huwa obbligatorju għalikom, bħalma kien għal dawk ta’ qabilkom, ħalli tkunu tistgħu ssiru devoti.” (2:184)
Dan il-vers juri biċ-ċar li s-sawm kien dejjem parti integrali mill-kmandamenti spiritwali, u l-bniedem ta’ kull żmien kien mistenni li jsum sabiex isir persuna ġusta, twajba u devota. Sabiex il-bniedem jikber fil-karattru tiegħu, u jsir persuna onorabbli.
Meta wieħed jidħol fid-dettall isib li l-għan prinċipali ta’ dan l-eżerċizzju spiritwali, bħall-forom l-oħra kollha ta’ qima fl-Iżlam, huwa l-kisba tal-imħabba ta’ Alla u sabiex intejbu l-ispiritwalità tagħna.
Il-kelma Ramadan imbagħad fl-Għarbi tfisser ‘żewġ sħaniet’, jew ‘żewġ imħabbiet’ – l-imħabba ta’ Alla, u l-imħabba tal-umanità. Matul ix-xahar tar-Ramadan il-bniedem jikber f’dawn iż-żewġ imħabbiet. Meta jagħmel sagrifiċċji fiżiċi u jagħmel meditazzjoni spiritwali huwa jifhem iktar xi jfisser li tkun fl-imħabba ma’ Alla u mal-proxxmu.
Il-Musulmani fid-dinja kollha huma ordnati li jsumu għal xahar sħiħ kull sena. Ix-xahar tas-sawm, li huwa xahar lunari, jiġi ħdax-il jum aktar kmieni kull sena, b’hekk idur matul is-sena u f’kull parti tad-dinja jolqot l-istaġuni kollha wieħed wara l-ieħor.
Fl-Iżlam, is-sawm huwa obbligatorju għal kull adult, b’ċerti eċċezzjonijiet. Persuna marida, xi ħadd li qed jivvjaġġa, mara tqila jew li qed tredda’, persuna anzjana, xi ħadd li jsib l-esperjenza tas-sawm iebsa ħafna minħabba l-età jew xi diffikultà oħra, dawn kollha huma eżentati.
Meta l-marda hija temporanja, il-bniedem għandu jsum dawk il-ġranet tas-sawm li tilef wara r-Ramadan, imma jekk il-mard huwa permanenti, bħal fil-każ tax-xjuħija jew xi marda kronika, l-eżenzjoni ssir assoluta. Is-sawm jinvolvi t-tiċħid mill-ikel u x-xorb mis-sebħ (bejn wieħed u ieħor siegħa u nofs qabel tlugħ ix-xemx) sa nżul ix-xemx.
Is-sawm huwa eżerċizzju spiritwali, is-sawm jgħallem id-dixxiplina u jistimula t-talb, il-karità, it-twettiq ta’ għemejjel oħra tajba, u l-astensjoni mill-ħażen. Huwa jinkoraġġixxi wkoll l-iżvilupp tal-grazzja, tas-sabar, tal-qlubija, tal-umiltà, tas-sempliċità, u tas-sagrifiċċju.
Għan tas-sawm tul ir-Ramadan huwa biex ifakkarna fis-sofferenzi tan-nies li ma għandhomx riżorsi biżżejjed. Meta wieħed ma jikolx u ma jixrobx għal ġurnata sħiħa, hu jibda jirrealizza xi jfisser il-ġuħ u l-għatx u minn xiex jgħaddu l-foqra.
Matul dawn il-ġranet tal-pandemija, is-sawm jagħmel ħafna sens għalina. Il-messaġġ tas-sawm huwa dak li nieħdu ħsieb xulxin, ngħinu lil dawk li huma fil-bżonn, inkunu ta’ spalla effettiva lil xulxin, inxerrdu kelma ta’ kuraġġ, nuru s-solidarjetà ma’ xulxin, nimmotivaw lil dawk li jħossuhom imfarrka, imweġġgħin, iżolati u dgħajfa.
Ir-Ramadan jgħallimna li nagħtu l-ikel lil min għandu l-ġuħ, l-ilma lil min għandu l-għatx, libsa lil dawk li m’għandhomx, nixtru mediċini lill-morda, u nibqgħu fil-kuntatt ma’ xulxin, ma’ kulħadd kemm nistgħu.
Fuq kollox, is-sawm jgħallimna l-importanza tat-talb. Għalhekk, huwa opportunità mill-isbaħ li nqimu quddiem Alla u nitolbu lil dawk kollha li b’xi mod ġew affettati minn din il-pandemija, u sabiex din il-pandemija tintemm malajr.
Barra minn hekk, ir-Ramadan jgħallimna wkoll dwar l-importanza tal-ikel u l-ilma. Skont xi studji terz tal-ikel kollu għall-użu tal-bniedem jinħela. Allura l-messaġġ tar-Ramadan huwa dak li nibżgħu għall-ikel u l-ilma u ma naħluhomx.
Is-sawm mhuwiex biss l-astensjoni mill-ikel u x-xorb, iżda huwa xi ħaġa ħafna ikbar minn dan. Waqt is-sawm, wieħed irid jikkontrolla l-emozzjonijiet tiegħu u joqgħod lura milli jirrabja, jargumenta jew iġib ruħu b’xi mod irrazzjonali. Il-Qaddis Profeta Muħammad, is-sliem għalih, qal: “Dak li jastjeni mill-ikel u x-xorb matul il-perjodu tas-sawm iżda ma jrażżanx lilu nnifsu milli jlissen gidba jkun qed jiċċaħħad għalxejn.”
Permissibility of Vaccine while Fasting: Instructions of Hazrat Khalifatul Masih
Recently, the British Islamic Medical Association UK issued a statement saying that taking the Covid-19 vaccine would not invalidate a fast during Ramadan.
The Ahmadiyya Muslim Community believes otherwise. To clarify this issue and to remove any confusion, the latest guidelines of Hazrat Khalifatul Masih Vaa, the Worldwide Supreme Head of the Ahmadiyya Muslim Community, are being presented below for everyone’s benefit:
Ramadan Mubarak: We pray to Almighty Allah for His mercy and forgiveness during this blessed month and for protection from this pandemic, all forms of calamities, illnesses, sufferings and difficulties. May Almighty Allah accept all our prayers, worships and supplications in this Holy month of Ramadan. Ameen
Ngħixu fiż-żmien modern fejn għandna progress teknoloġiku tal-għaġeb. Kważi kull ġimgħa nsibu invenzjonijiet ġodda fit-teknoloġija. In-nies huma dejjem ħerqana kull meta xi ħaġa ġdida tasal fis-suq. Ħafna drabi naraw kjus twal barra l-ħwienet u nies jagħmlu minn kollox biex ikunu huma li jixtru l-aġġeġġi teknoloġiċi l-ewwel u qabel ħaddieħor. Din it-tiġrija materjalistika okkupat il-bnedmin tant li nsew l-għan ewlieni tal-ħolqien tagħhom.
Huwa fatt li meta l-bniedem jibda jiddependi ħafna fuq il-materjaliżmu, in-naħa spiritwali tiegħu tonqos, u dak huwa li naraw madwarna llum il-ġurnata. Dan jikkontradixxi l-għan veru tal-ħolqien tal-bniedem. Meta l-bniedem jimxi skont ir-rieda ta’ Alla u skont l-għan veru tal-ħolqien, il-bniedem mhux biss jikseb il-barkiet ta’ din id-dinja imma jirċievi wkoll il-barkiet tal-ħajja eterna.
Imma, x’inhu l-għan tal-ħolqien tal-bniedem? Min jista’ jamar l-għan tal-ħajja?
Il-Fundatur tal-Komunità Ahmadiyya Musulmana jispjega u jwieġeb dawn il-mistoqsijiet u jgħid li, għalkemm nies differenti, minħabba n-nuqqas ta’ viżjoni tagħhom jew minħabba n-nuqqas ta’ kuraġġ, joħolqu għanijiet diversi f’ħajjithom u jaslu biss sa skopijiet u xewqat tad-dinja, madanakollu l-għan li Alla l-Omnipotenti speċifika fil-Kelma Qaddisa Tiegħu huwa dan: “Jiena ħloqt il-ġinni u l-bnedmin ħalli dawn jagħrfuni u jagħtuni qima.” (Il-Koran Imqaddes, 51:57)
Skont dan il-vers l-għan ewlieni tal-ħajja tal-bniedem huwa l-qima u l-għarfien ta’ Alla l-Omnipotenti u l-imħabba lejh.
Huwa evidenti li mhux f’idejn il-bniedem li għandu jiddeċiedi dwar l-għanijiet ta’ ħajtu bis-setgħa tiegħu stess daqskemm il-bniedem ma jasalx f’din id-dinja bir-rieda tiegħu, u ma jitlaqx minnha meta jixtieq hu. Huwa esseri maħluq u Dak li ħolqu u għanieh b’fakultajiet aħjar u ogħla minn dawk ta’ kreaturi oħra ordna għan għal ħajtu.
Jekk wieħed jifhimx dak l-għan jew le, bla dubju ta’ xejn l-għan tal-ħolqien tal-bniedem huwa l-adorazzjoni u l-għarfien ta’ Alla l-Omnipotenti u li wieħed iħalli lilu nnifsu f’idejH.
L-għan prinċipali tal-mezzi u l-fakultajiet interni u esterni li ngħataw lill-bniedem huwa l-fehim ta’ Alla, il-qima Tiegħu u l-imħabba Tiegħu.
Huwa għalhekk, minkejja li jkun medhi b’diversi proġetti f’ħajtu, li l-bniedem ma jsibx il-benesseri proprja tiegħu ħlief f’Alla.
Billi kellu rikkezzi kbar, billi kellu pożizzjoni għolja, billi kien negozjant kbir, billi kien jirrenja f’saltna enormi, billi kien magħruf bħala filosfu kbir, fl-aħħar huwa jħalli dawn l-impenji kollha b’sogħba kbira. Qalbu l-ħin kollu ċċanfru fuq il-preokkupazzjoni totali tiegħu fuq il-ħwejjeġ tad-dinja.
Meta nħarsu lejn il-fakultajiet tal-bniedem u nippruvaw niskopru l-ogħla lħiq tagħhom, insibu li huwa jfittex ’l Alla, l-Eżaltat. Huwa jixtieq li jsir tant devot lejn Alla li ma jibqa’ jżomm xejn għalih u kulma għandu jsir ta’ Alla.
Jidher ċar, għalhekk, li l-ogħla lħiq tal-fakultajiet tal-bniedem huwa li jiltaqa’ ma’ Alla, l-Eżaltat. B’hekk l-għan prinċipali ta’ ħajtu huwa li t-tieqa ta’ qalbu tinfetaħ għal Alla.
Source/Credit: Il-Leħen, 11/04/2021, Imam Laiq Ahmed Atif, President Ahmadiyya Muslim Jamaat Malta – amjmalta@gmail.com
France’s Hijab Ban: Freedom or Further Oppression?Noor-Ul-Hudah Khan, Lawyer, Lajna Imaillah Malta
Is there really any difference between a nation that forces someone to wear any particular clothing and a nation that restricts individuals from wearing a dress of their choice? In actuality, both are oppressions.
France is looking to introduce a ban on the hijab for all women under the age of 18. Unfortunately, we don’t see an outcry equivalent to when a nation imposes all women to wear the hijab. Why is prohibiting the hijab is an issue?
This is in stark contrast with the fact that France is looking to pass another law for the age of consent for intimate relationships at the age of 15. If both these laws are enacted this would be a sheer paradox. It would mean a person over the age of 15 is considered to be old and mature enough to consent to have an intimate relationship however, for a girl to choose to wear the hijab, apparently, her intellectual level isn’t quite there until she turns 18. I’m not sure how much sense that makes to everyone because quite frankly, it doesn’t make any sense to me.
In the majority of states, a minor is someone who is below the age of 18. However, several countries have lowered the age from 18 for certain provisions. In several countries, those under 18 are given the privilege to carry out many significant tasks autonomously because they are believed to have the capacity to do so. For example, in some countries the voting age has been lowered to 16, and in others, youth are allowed to drive independently or with supervision under the age of 18. Not only is casting a vote of paramount importance, the responsibility of driving a vehicle on the road, whilst being careful not to harm other civilians, is of much bigger importance. Yet, it is permitted in certain countries because it is believed that they have the intellectual capacity, even under the age of 18, to drive. It is therefore very unfortunate that in some nations, it is considered that a girl under the age of 18 does not have the intelligence or capacity to choose to wear the hijab.
In this modern time, parents are encouraged to give importance to children’s voices from a very young age. We therefore find that intellect and maturity develops within children from a young age. Hence, a girl most definitely has the capacity to make an autonomous decision to wear the hijab from a younger age. Wearing the hijab for most isn’t a matter of just wearing it for the sake of it. Most girls undertake research and are encouraged to understand why they choose to wear the hijab before taking on the responsibility of wearing it. I myself was 14 when I decided to wear the hijab, free from any pressure and from my own research. I have also witnessed girls much younger than me make this decision themselves.
So now, if a girl under the age of 18 in France, wakes up one day and decides that she would like to follow her religion and wear the hijab but can’t, so, is she being empowered or oppressed? Let me detach myself from the situation and view it from a neutral perspective; surely, I would still find this to be oppression from the state. Moreover, it is depriving young girls to follow their faith and their religious duties.
The Western world is very quick to call out Middle Eastern nations on their laws imposing head coverings, condemning them for their lack of freedom of choice. Isn’t this basically what France is now doing? Taking away a woman’s choice? I’m not sure what threat a hijab imposes on a society. All I know is that I wear a hijab considering it my religious duty, and a sign of dignity and modesty. This is because for a Muslim woman a hijab has much more significance than its physical appearance. So, I’d really like you to consider how a piece of cloth on the head is a threat to a society?
In conclusion, taking away a woman’s choice of not being able to adopt a particular dress code is just as oppressive as forcing a woman to wear something. I would like the readers to understand that this is an expression of sympathy and remorse as I watch society become less considerate when it restricts the freedom of a woman in a so-called “free world”. I consider this an attack on a woman’s freedom of choice and watch as a woman’s liberty becomes limited. Is such an imposition on women a freedom and empowerment of women or is it further oppression?
The Ahmadiyya Muslim Jamaat Malta was very pleased to present a donation of 10,000 certified face masks to Malta Community Chest Fund for the families in need. The donation was presented to Madam Chair of Administrative Board Ambassador Marlene Mizzi, by Imam Laiq Ahmed Atif, president Ahmadiyya Muslim Jamaat Malta, together with Youth Leader, Haroon Ahmad Khan.
Madam Chair of Administrative Board Ambassador Marlene Mizzi welcomed the donation and highlighted the core principles of Malta Community Chest Fund that always helps individuals and families in need.
Imam Atif said that the Ahmadiyya Muslim community is always committed to help those in needs and serving mankind is one of our core principles. Thus, we feel ourselves obliged to contribute to the great work being done by the MCCF. He said that, God willing we will continue extend our support and solidarity to MCCF in the future. Photos: OPR
Times of Malta: In this modern and technologically advanced world, we see that technology has taken over every field of our social and economic activity. Even religious activities are also being carried out through technological means. Different modes of technology and modern means of communication have become integral parts of our everyday life. It is hard to deny the importance and benefits of the modern day technological advancements.
However, it is also a fact that there are people who misuse these mediums and are always there to spread fear, misinformation and disrespect. We also encounter the attempts of abusive language and behaviour on a daily basis. The question is how to counter such insulting behaviour? How to limit the effects of such offensive language on the people who are on the receiving end? What remedy should one apply at any such inevitable and undesired experience?
Indeed, love and true sympathy are the very antidotes of every form of abuse and hatred and can serve as an effective weapon and instrument for a harmonious and prosperous society.
However, it is a grave misfortune that compassion and human values are fast diminishing. Thus it makes it extremely imperative and incumbent upon us all, not just those of good nature and faith, that we increase our dose of love, affection, sympathy and kindness, to such an extent that it prevails and overcomes all forms of malice and spite.
I truly believe that love is such a powerful weapon that when sincerely utilised, it touches the heart and soul of others. It is such an instrument that has proved itself time after time throughout human history.
So why should we not utilise this weapon today? I think we should utilise it manifold, because to uproot a deep-rooted ailment a higher dose of medication is required. When malicious comments and remarks are widely spread throughout the internet, when a virus is causing such severe damage, to secure our well-being and dignity, extremely higher doses of this jab called ‘love and compassion’ are essential.
The advice of an expert and wise surgeon to his or her cancer patient would always be to counter the ailment head on, otherwise the cancer may spread all over the body and thus result in a casualty. Similarly, if we want that the cancer of hatred should not infiltrate our societies and bring them to a standstill, we must increase our sober voices and decent actions for promoting compassion, sympathy, dignity and respect.
I would like to conclude with a story that truly reflects that love is more powerful than hatred. In fact, we can conquer the strong bastions and fortresses of hatred and malice through love and compassion.
It is a story of an imam and a pastor. They were both bitter enemies leading opposing armed militias in their conflict-ridden communities in northern Nigeria. Due to the conflicts between the Muslims and Christians, hundreds of people died and thousands suffered the consequences of such a divisive and war-torn area.
Their story got a positive turn when a meeting was arranged between the two leaders by a journalist in 1995. This became a beginning of a journey from hatred and violence towards forgiveness and healing. They started building trust between each other and this positive journey continued and eventually, they became good friends. They had won against hatred and together they were able to build harmonious, peaceful and compassionate communities.
Undoubtedly, love between two human beings is more powerful than the hatred between two communities.
Let us make compassion, benevolence and merciful love our hallmark and a part and parcel of our everyday life to conquer the ever-increasing hatred and abuse. Let us choose love not hate.
Laiq Ahmed Atif, President, Ahmadiyya Muslim Jamaat Malta, amjmalta@gmail.com – TimesOfMalta – Read this article in TURKISH
Ahmadiyya Donates Masks & Sanitizers to Migrant Families During the Covid-19 pandemic the Ahmadiyya Muslim Jamaat Malta was thoughtful for the needs of the migrant communities living in Malta and extended its solidarity by providing them with hand sanitizers and 5,000 certified face masks. Prior to this presentation, the volunteers packed the face masks according to the individual needs with passion of serving fellow human beings.
The donation was presented to Ms. Amanda Vella, the representative of AWAS, and the centre coordinator Ms. Ann De Marco, by Imam Laiq Ahmed Atif, president Ahmadiyya Muslim Jamaat Malta, together with Youth Leader, Haroon Ahmad Khan. NewsBook.com.mt – Sunday Times of Malta – Malta Turkish News
FLIMKIEN B’SOLIDARJETÀBla dubju ta’ xejn qegħdin fi żmien ta’ sfidi u f’sitwazzjoni li mhix feliċi. Dan huwa perjodu diffiċli immens. L-isfidi huma enormi u l-għadu l-mikrobu li qed jinfirex malajr.
Imma huwa importanti ħafna li ma nitilfux it-tama, u ma naqtgħux qalbna, u nagħmlu ħilitna kollha biex naqilbu dawn l-isfidi f’opportunitajiet. Għax jgħidu li: “The days that break you are the days that make you.”
Il-vjaġġ b’solidarjetà
Jekk nimxu f’dan il-vjaġġ flimkien b’solidarjetà, jien ċert li flimkien nistgħu nirbħu din l-isfida, flimkien nistgħu nirbħu din il-battalja, din il-gwerra bla preċedenti li qed taffettwa lil kulħadd, għax flimkien kollox huwa possibbli. Jekk naħdmu flimkien, ngħinu lil xulxin, u nibqgħu nieħdu ħsieb lil xulxin, perjodu tad-dlam jgħaddi u x-xemx titla’ wkoll.
Jiena nemmen bis-sħiħ li jekk nibqgħu magħquda, u flimkien niġbdu ħabel wieħed, u nisimgħu l-gvern u l-awtoritajiet tas-saħħa u nieħdu l-miżuri ta’ prekawzjoni kollha b’serjetà sħiħa, u nibżgħu għalina u għal ħaddieħor, din sħaba sewda fuqna ma tibqax hemm għat-tul. Għax ‘wara l-maltemp jiġi l-bnazzi’.
Alla l-Ħanin jagħtina l-bxara t-tajba fil-Koran Imqaddes u jgħid: ‘Tassew, hemm is-serħan wara t-tbatija (94:6).’
Il-ħin isejħilna li jekk aħna nippruvaw minn kollox u nagħtu sehemna b’determinazzjoni, b’responsabbiltà nazzjonali u bi spirtu tal-għaqda din it-tbatija se tispiċċa malajr u se ngawdu s-serħan u t-trankwillità.
Jekk nevalwaw insibu li s-sena 2020 kienet sena mimlija ġrajjiet b’tant affarijiet ġodda li d-dinja qatt ma immaġinathom qabel. Il-pandemija tal-Covid-19 biddlet l-istruttura sħiħa tad-dinja. Ġabet magħha metodi u ideat ġodda ta’ kif ngħixu, naħdmu u naġixxu ma’ xulxin. Rajna rivoluzzjoni fit-teknoloġija, l-ekonomija dinjija sofriet immens u l-faqar żdied bil-kbir.
Inkunu ta’ spalla
Ejjew nagħmlu kuraġġ, ejjew inkunu ta’ spalla effettiva lil xulxin, ejjew nimmotivaw lil dawk li jħossuhom imfarrka, imweġġgħin, iżolati u dgħajfa. Ejjew nibqgħu fil-kuntatt ma’ xulxin, mal-familji, mal-ħbieb, mal-ġenituri, mal-qraba, mal-ġirien, u fil-fatt ma’ kulħadd kemm nistgħu.
Telefonata ’l bogħod
F’dawn il-ġranet meta aħna mifrudin minn xulxin, hemm l-għeluq meħtieġ, ir-restrizzjonijiet huma qawwija, ħafna minna jħossuhom morda tal-ispirtu jekk mhux tal-ġisem. Imma, minħabba t-teknoloġja, aħna telefonata ’l bogħod biss minn xulxin. Allura, ejjew nibqgħu f’kuntatt kontinwu bl-għajnuna tat-teknoloġija. Nassigurak li, it-telefonata tiegħek tagħmel differenza kbira għall-persuna fuq in-naħa l-oħra.
Użu għaqli tal-ħin
F’dawn il-ġranet meta għandna ħin żejjed, huwa importanti li ma naħlux dan fix-xejn, iżda, għandna nagħmlu użu xieraq u għaqli ta’ dan il-ħin żejjed. Ejjew nużaw dan il-ħin żejjed bl-għaqal u b’mod ġenwinament produttiv u effettiv.
Il-Qaddis Profeta Muhammad, is-sliem għalih, semma li hemm żewġ barkiet minn Alla li l-bnedmin ma tantx jagħtu kashom. L-ewwel hija s-saħħa u t-tieni huwa l-ħin liberu. Għalhekk, huwa tant importanti li nagħmlu l-aħjar użu tal-ħin żejjed li għandna dawn il-ġranet tal-għeluq neċessarju.
Nistgħu nużaw dan iż-żmien biex inwettqu kwalunkwe ħaġa li minħabba n-nuqqas ta’ ħin baqa’ mhux komplut għal snin; nistgħu nużaw dan iż-żmien għall-qari u għall-kitba, u biex nitgħallmu xi ħaġa ġdida u siewja. Dawk li ma jgħinux regolarment fix-xogħol tad-dar, għandhom jippruvaw jgħinu lin-nisa u lill-ommijiet tagħhom fix-xogħol tad-dar u jitgħallmu ftit tisjir, tindif u ħasil.
Dan il-ħin żejjed jista’ jintuża biex tinżebagħ id-dar, torganizza u tibdel l-ambjent tad-dar. Nistgħu nużaw dal-ħin prezzjuż għall-eżerċizzju fiżiku u xi sport ta’ ġewwa, bħal table tennis u carrom board, eċċ.
Intejbu l-ispiritwalità
Dawk minna li ma setgħux jiffokaw fuq l-ispiritwalità għal kwalunkwe raġuni għandhom opportunità tad-deheb biex itejbu l-ispiritwalità tagħhom u jippruvaw jistabbilixxu relazzjoni mill-qrib mal-Ħallieq.
Għalhekk, matul dawn il-ġranet, ejjew nużaw l-aktar għodda bażika li għandna għad-dispożizzjoni tagħna li hija dik tat-talb. Ejjew inqimu quddiem Alla l-Ħanin, u nitolbu għalina u għall-umanità kollha għall-paċi, sliem u saħħa.
Ejjew nippreparaw ruħna biex l-ispiritwalità ssir għalina n-nifs ta’ ħajjitna, it-taħbita ta’ qalbna, iċ-ċentru ta’ ħsibijietna u tal-għemil tagħna.
Nemmen li, jekk m’hemmx Alla, m’hemmx paċi, serħan u saħħa. Dan huwa l-għerf aħħari. Alla jgħid fil-Koran Imqaddes: “Huwa fit-tifkira ta’ Alla li l-qlub jistgħu jsibu s-serħan u l-paċi.” (13:29)
Jiena nitlob bil-ħrara lil Alla Mimli Grazzji u l-Ħanin għas-saħħa u sliem għall-umanità kollha. Jalla jkollna l-grazzja dejjiema, juri ħniena minna, jaħfer l-iżbalji tagħna, u jsalvana mill-effetti devastanti ta’ din il-pandemija. Ammen.
Source/Credit: IT-TORĊA, 21/03/2021, by LAIQ AHMED ATIF, President Ahmadiyya Muslim Jamaat Malta, amjmalta@gmail.com
IL-KONVERŻJONI SFURZATA“M’għandux ikun hemm sfurzar fil-kwistjoni tar-reliġjon.” (Il-Koran, 2:257)
Il-libertà hija frott mill-aqwa. Il-libertà hija l-pedament ta’ kull soċjetà ħielsa u fuqha tissaħħaħ l-idea tal-protezzjoni tal-aktar dritt importanti għan-nies – id-dritt li jemmnu, jipprattikaw u jippritkaw dak li jridu, mingħajr biża’, sfurzar, persekuzzjoni, kastigi jew diskriminazzjoni.
Dan l-aħħar qrajt rapport dwar l-inċidenti ta’ persekuzzjoni tal-komunità Nisranija li tgħix fil-Pakistan u kien hemm inċidenti ta’ żwiġijiet sfurzati u konverżjoni sfurzata. Fosthom kien hemm rapport dwar it-tfajla Nisranija, Arzoo Raja, mill-Pakistan, li kienet inħatfet u ġiet imġiegħla tiżżewweġ u tikkonverti għall-Iżlam. Il-każ ta’ Arzoo Raja qajjem bosta mistoqsijiet kontra ż-żwiġijiet sfurzati u sfurzar fir-reliġjon.
Skont it-tagħlim Iżlamiku l-isfurzar fil-kwistjonijiet tar-reliġjon kif ukoll fiż-żwieġ mhuwiex aċċettabbli. Kull persuna għandha l-libertà li tagħżel il-partner fiż-żwieġ u anke biex temmen fi kwalunkwe reliġjon tal-għażla tal-persuna. Hawn taħt irrid nikteb x’jgħid l-Iżlam dwar il-libertà reliġjuża.
L-Iżlam jemmen f’libertà reliġjuża u ma jippermettix l-użu tal-forza bħala strument għat-tixrid tal-messaġġ tiegħu. L-Iżlam jiddikjara b’mod ċar: “M’għandu jkun hemm l-ebda sfurzar fil-kwistjoni tar-reliġjon.” (Il-Koran, 2:257)
Barra minn hekk, waqt li indirizza lill-Qaddis Profeta Muħammad, is-sliem għalih, Alla qallu li ma jsegwi l-ebda forza fir-riforma tas-soċjetà. Il-pożizzjoni tiegħu bħala riformatur hija mfissra b’mod ċar ħafna fil-versi li ġejjin:
“Għalhekk wissihom, għaliex inti m’intix ħlief il-wissej; inti m’għandek l-ebda awtorità biex tikkostrinġihom.” (88:22-23) “Mhijiex ir-responsabbiltà tiegħek li ġġagħalhom jimxu fit-triq it-tajba; iżda Alla jiddirieġi lil min jixtieq Hu.” (2:273) “Iżda jekk jitilqu ’l hemm, Aħna ma bgħatniekx bħala għassies fuqhom. Id-dmir tiegħek huwa li twassal il-messaġġ.” (42:49)
Aktar minn hekk, Alla jagħmilha kompletament ċara li jekk l-isfurzar ikollu jsir permessibbli fil-kwistjonijiet ta’ fidi, mela għaliex Alla jkun ħalla l-affarijiet f’idejn in-nies, meta Huwa stess seta’ jisforza lin-nies biex jemmnu fir-reliġjon? Alla jgħid fil-Koran Imqaddes: “U jekk il-Mulej tagħkom kellu jimponi r-rieda Tiegħu, ċertament li dawk kollha li jinsabu fuq din l-art kienu jemmnu lkoll flimkien. Allura inti se ġġiegħel lill-bnedmin biex jemmnu?” (10:100)
Dawn il-versi juru biċ-ċar li l-Iżlam jiddikjara b’mod kategoriku li r-reliġjon hi xi ħaġa individwali għal kull persuna biex tiddeċiedi għaliha nfisha u m’għandhiex tkun imġiegħla fuq l-individwu. Il-fidi hi ħaġa ta’ bejn il-bniedem u l-alla tiegħu u m’għandek tindaħallu bl-ebda mod. Kulħadd għandu d-dritt li jgħix skont il-fidi tiegħu u li jesegwixxi r-ritwali reliġjużi tiegħu.
Għalhekk, meta xi ħadd jindaħal f’din il-ħaġa li hija personali bejn il-bniedem u Alla, u fejn il-liġi tinterferixxi ma’ dan id-dritt, dan ikun att ta’ kefrija kbira u persekuzzjoni, u għandha tiġi kkundannata.
Fil-qosor, l-Iżlam jemmen bis-sħiħ fil-libertà tal-fidi.
Ħafna drabi n-nies jistaqsuni li, jekk l-Iżlam jemmen bis-sħiħ fil-libertà reliġjuża allura għaliex insibu l-persekuzzjoni reliġjuża f’ċerti pajjiżi fejn hemm il-Musulmani fil-maġġoranza? Għaliex huma jridu jimponu l-għażla tagħhom fuq l-oħrajn? Għaliex ma jħallux lill-oħrajn biex jemmnu, jipprattikaw u jippritkaw ir-reliġjon tal-għażla tagħhom? Għaliex in-nies ta’ twemminiet oħra jiġu ppersegwitati f’pajjiżi Musulmani?
Dawn huma mistoqsijiet validi ħafna. Ngħid li din hija sfortuna kbira li hemm Musulmani li ma jipprattikawx it-tagħlim Iżlamiku fil-veru sens tiegħu. Imma għandna nifhmu wkoll li, jekk persuna ma ssegwix xi tagħlim partikolari kif suppost waqt li tammetti li tħaddan dak it-tagħlim, mela hija l-persuna li qed tiżbalja, u mhux it-tagħlim li huwa żbaljat. Il-kelma ‘Iżlam’ fil-fatt tfisser paċi, imħabba, u sigurtà. Ma jistax ikun hemm sfurzar fejn tidħol il-fidi, hija direzzjoni ċara fil-Koran. Minn qoxra sa qoxra, il-Koran Imqaddes iwassal messaġġi ta’ mħabba, affezzjoni, paċi, rikonċiljazzjoni, u l-ispirtu tas-sagrifiċċju.
Il-Komunità Ahmadiyya Musulmana ssegwi biss it-tagħlim ġenwin tal-Iżlam u taħdem purament biex togħġob lill-Alla l-Omnipotenti. Jekk xi Knisja jew xi post ieħor ta’ adorazzjoni jkollhom bżonn ta’ xi forma ta’ protezzjoni, u jekk il-Kristjani jew nies ta’ twemminiet oħra għandhom bżonn, lilna se jsibuna spalla ma’ spalla magħhom biex ngħinuhom. Għax aħna nemmnu bis-sħiħ fit-tagħlim Iżlamiku li “M’hemm l-ebda sfurzar fir-reliġjon” u fil-motto rivoluzzjonarju u paċifiku tagħna li huwa “Imħabba għal kulħadd mibegħda għal ħadd.”
Source/Credit: It-Torċa, 14/03/2021, by Laiq Ahmed Atif, President Ahmadiyya Muslim Jamaat Malta, amjmalta@gmail.com
The Ahmadiyya Muslim Community Malta congratulates to all women, the ‘International Women’s Day’.
In many societies, a woman is still regarded as a second-class citizen and deprived of various basic rights enjoyed by the male population. On the contrary, Islam was the first religion formally to grant the women a status never known before. The Holy Quran, the sacred scripture of Islam, contains hundreds of teachings, which apply both to men and women alike. The moral, spiritual and economic equality of men and women as propagated by Islam is unquestionable. The specific verses of the Holy Quran, which address themselves to men or women, deal with either their physical differences or the role they each have to play in safeguarding the moral fibre of the society Islam envisages. Continue Reading:
Click to access maraflizlam.pdf
Noor-Ul-Hudah Khan, Lawyer
In the 1990s more and more Muslim families migrated from the East to the West. This included my own family. Having being born in the UK, I’d like to share my experience from a Muslim child to a Muslim woman. Belonging to the Ahmadiyya Muslim Community, it was a great privilege for my family and I to enjoy the freedom of being able to practice our religion freely and most importantly for the women in our family to be able to go to the mosque. Growing up with the freedom to go to the mosque on a regular basis is something you can never take for granted, especially when you look at the restrictions placed upon our fellow Muslims in the East.
I was 14 when I decided to wear the Hijab of my own free will.
I had many insecurities which made me question my decision to wear the Hijab. Questions surrounded my mind and I thought: Will people look at me differently? Will the Hijab obstruct opportunities for me? Will I be able to get a job? Will people throw abuse at me in the streets?
But then I reflected upon the reason why I was considering wearing the Hijab – it was to please God; to obey God’s command.
I will not sugar coat the truth, in the first few days of wearing the Hijab, people I knew did look at me differently. A few racial slurs were thrown at me, but the pleasure of knowing that I was obeying Allah’s command was so strong that such minute things failed to bother me. I also knew that if I sincerely worked hard then the Hijab will not obstruct opportunities for me.
It is by the Grace of God that I was brought up in such an environment where the attainment of education was of paramount consideration. I was never once restricted from completing my secondary education and nor did I ever face any obstacle in completing my higher education. It is a misconception of the non-Muslims living in the East and West that wearing the Hijab will make it difficult to achieve basic rights of education and employment. But that was never an issue for me.
I have come to the realisation that practicing your faith in the West may come with its difficulties, especially as a Muslim and with the influence of the media, but it has never been impossible or disheartening. Being connected to your faith brings a drive within you in which you persevere to move forward and advance in both religious and societal matters. Read this article in MALTESE – http://ahmadiyya.mt/iddawl_dir/Id-Dawl_Numru_039.pdf
On behalf of the Ahmadiyya Muslim Jamaat Malta, together with youth leader Rauf Babar Sahib, it was truly a great pleasure and honour to attend and contribute to the conference about the National Unity held under the auspices of His Excellency, Dr George Vella, the President of the Republic of Malta, on Saturday 27th February 2021. #għaqdanazzjonali #malta 
FL-GĦAQDA HEMM IS-SAĦĦABla dubju fl-għaqda hemm is-saħħa. Dan ifakkarni fi storja ta’ persuna għaqlija li kellha seba’ wlied subien. Fix-xjuħija tiegħu, meta ħaseb li jista’ jitlaq minn din id-dinja fi kwalunkwe mument partikolari, ried jgħallem lil uliedu lezzjoni prezzjuża tal-ħajja.
Ġurnata waħda talab lil wieħed minnhom biex iġiblu qatta oħtra. Imbagħad ta ftit minnhom lil kull iben, u qalilhom biex jippruvaw ikissruhom. Għalkemm kollha ppruvaw minn kollox, ħadd ma kien kapaċi jkisser il-qatta tal-oħtra. Il-missier imbagħad ħall il-qatta u ta l-oħtra lil uliedu biex ikissruhom wieħed wieħed. Dan għamluh faċilment u malajr, mingħajr ebda diffikultà.
Ir-raġel għaref imbagħad qam bilwieqfa u indirizza lil uliedu u qal li jrid li jibqgħu magħquda; kieku jħallu d-diviżjoni tikber fosthom, kulħadd jista’ jkissirhom, bħall-oħtra. Jekk madankollu jibqgħu magħquda bħall-qatta oħtra, ħadd qatt ma jkollu l-poter li jagħmillhom il-ħsara. Jekk jaqblu ma’ xulxin u jgħinu lil xulxin, ikun impossibbli għall-għedewwa tagħhom li jweġġgħuhom. Imma jekk ikunu mifruda bejniethom, ma jkunux iktar b’saħħithom minn ħatar wieħed fil-qatta.
M’hemm xejn aħjar minn nazzjon magħqud, għax meta nazzjon jiġbed l-istess ħabel, il-pajjiż jimxi ’l quddiem u l-frott tal-progress jasal għand kulħadd. Imma jekk il-poplu huwa maqsum dan jaffettwa ħafna negattivament fuq il-paċi, is-sigurtà, il-progress ekonomiku u l-kompetizzjoni attiva u b’saħħitha tal-pajjiż. Għax ħafna mill-enerġiji se jinħlew fuq affarijiet mhux importanti minħabba d-diviżjoni. Poplu maqsum ma jistax jiffoka fuq l-affarijiet ta’ ġid komuni.
Għalhekk, huwa ferm importanti li flimkien niġbdu ħabel wieħed u nsiru poplu magħqud fid-diversità. Id-differenzi naturali tagħna m’għandhomx jagħmluna nazzjon maqsum u mfarrak, iżda dawn id-differenzi għandhom jitqiesu bħala mezz għal kompetizzjoni b’saħħitha. Il-Koran Imqaddes (2:149) jiggwidana f’din il-kwistjoni u jgħid li: “Għandkom tikkompetu ma’ xulxin f’għemejjel tajba u f’xogħlijiet utli.”
Il-President ta’ Malta, l-Eċċellenza Tiegħu, Dr George Vella, ħass li hemm il-ħtieġa tal-għaqda fil-pajjiż u wera l-fehma li hemm ħafna oqsma li jeħtieġu għaqda fost il-poplu Malti biex il-pajjiż ikun jista’ jimxi ’l quddiem. Għalhekk, se tiġi organizzata konferenza nazzjonali fuq it-tema tal-għaqda nazzjonali.
Il-President George Vella saħaq fuq il-ħtieġa tal-għaqda fil-pajjiż u qal li din l-għaqda ma tiġix biss bix-xewqa, iżda l-poplu jrid jaħdem għaliha hu.
Meta u kif nistgħu niksbu l-għaqda nazzjonali vera? Fil-qosor nista’ ngħid li dan jiddependi minni, minnek, u tabilħaqq minn kull membru individwali tas-soċjetà. Kemm għandu raġun poeta li jiddeskrivi dan fil-poeżija tiegħu, fejn jistaqsi u jwieġeb. Hu jgħid: “Meta se jinbidel l-istaġun tal-forza? Jekk ninbidlu aħna allura jinbidel hu.”
Nemmen li nistgħu niksbu l-għaqda nazzjonali biss meta kulħadd jagħti sehmu, meta niġbdu ħabel wieħed, meta nkunu lesti li nagħmlu ħilitna kollha sabiex insiru poplu magħqud. Kemm għandu raġun meta wieħed jgħid: “Magħquda nkunu b’saħħitna, mifruda ma niswew xejn.”
L-edukazzjoni, l-għarfien u r-rispett reċiproku huma pilastri bażiċi fir-rigward l-għaqda nazzjonali. Barra minn hekk l-ambjent tad-djar huwa wkoll għodda kruċjali.Għax pajjiż jew soċjetà huwa l-prodott ibbażat fuq l-ambjent tal-familji u d-djar tiegħu. Jekk m’għandniex il-paċi, it-trankwillità u l-għaqda fi ħdan il-familji tagħna allura ma nistgħux niksbu l-għaqda fuq livell nazzjonali.
Ejja nippromwovu u tabilħaqq nistabbilixxu ambjent ta’ mħabba, paċi, armonija, kompassjoni u għaqda fid-djar tagħna, fis-soċjetà tagħna u tabilħaqq f’pajjiżna. Għal aktar tagħrif, http://ahmadiyya.mt/iddawl_dir/Id-Dawl_Numru_039.pdf
ID-DAWL (THE LIGHT) MARCH 2021 http://ahmadiyya.mt/iddawl_dir/Id-Dawl_Numru_039.pdf
L-GĦAQDA NAZZJONALI – KIF NISTGĦU NIKSBU L-GĦAQDA NAZZJONALI VERA?It-Torca, 21/02/2021 by LAIQ AHMED ATIF
M’hemm xejn aħjar minn nazzjon magħqud, għax meta nazzjon jiġbed l-istess ħabel, il-pajjiż jimxi ’l quddiem u l-frott tal-progress jasal għand kulħadd. Imma jekk il-poplu huwa maqsum dan jaffettwa ħafna negattivament fuq il-paċi, is-sigurtà, il-progress ekonomiku u l-kompetizzjoni attiva u b’saħħitha tal-pajjiż. Għax ħafna mill-enerġiji se jinħlew fuq affarijiet mhux importanti minħabba d-diviżjoni. Poplu maqsum ma jistax jiffoka fuq l-affarijiet ta’ ġid komuni.
Għalhekk, huwa ferm importanti li flimkien niġbdu ħabel wieħed u nsiru poplu magħqud fid-diversità. Id-differenzi naturali tagħna m’għandhomx jagħmluna nazzjon maqsum u mfarrak, iżda dawn id-differenzi għandhom jitqiesu bħala mezz għal kompetizzjoni b’saħħitha. Il-Koran Imqaddes jiggwidana f’din il-kwistjoni u jgħid li: “Għandkom tikkompetu ma’ xulxin f’għemejjel tajba u f’xogħlijiet utli.” (2:149)
Il-President ta’ Malta, l-Eċċellenza Tiegħu, Dr George Vella, ħass li hemm il-ħtieġa tal-għaqda fil-pajjiż u wera l-fehma li hemm ħafna oqsma li jeħtieġu għaqda fost il-poplu Malti biex il-pajjiż ikun jista’ jimxi ’l quddiem. Għalhekk, se tiġi organizzata konferenza nazzjonali fuq it-tema tal-għaqda nazzjonali.
Il-President George Vella saħaq fuq il-ħtieġa tal-għaqda fil-pajjiż u qal li din l-għaqda ma tiġix biss bix-xewqa, iżda l-poplu jrid jaħdem għaliha hu. Filwaqt li enfasizza l-importanza tal-għaqda, qal li huwa wkoll kruċjali li nifhmu x’qed jikkawża qasma fis-soċjetà u nsibu r-rimedju tagħha.
Irrid insemmi li hemm aspetti differenti marbuta mal-għaqda nazzjonali. Għax kull aspett individwali hu importanti fih innifsu, fl-istess ħin il-mod ta’ kif kull aspett jintrabat mal-ieħor hu importanti ferm.
L-edukazzjoni hija għodda kruċjali. L-edukazzjoni hija ċavetta biex tinbena soċjetà armonjuża u vibranti. Barra minn hekk, iż-żieda fl-għarfien hija wkoll fattur ewlieni.
Ir-rispett reċiproku huwa wkoll pilastru fundamentali fir-rigward il-promozzjoni għall-għaqda nazzjonali.
Fil-fatt, il-materja prima għall-għaqda nazzjonali hi t-trankwillità, l-armonija u l-għaqda fi ħdan il-familja. Is-sitwazzjoni tad-dar mhix limitata iżda għandha effett fuq il-paċi u l-għaqda tal-lokalità, li min-naħa tagħha tinfluwenza l-paċi u l-għaqda tar-raħal jew il-belt sħiħa.
F’każ ta’ problemi fil-familja dan iħalli effett negattiv fuq l-arja lokali li min-naħa tagħha tħalli effett fuq il-belt jew raħal. Bl-istess mod, l-istat li jkun jinsab fih il-belt jew raħal jinfluwenza l-paċi u l-għaqda fil-pajjiż sħiħ.
Għalhekk, evidenti li jekk aħna rridu l-għaqda nazzjonali, allura dan huwa ferm importanti anzi huwa kruċjali li nistabbilixxu t-tolleranza, l-armonija, l-imħabba, l-kompassjoni u l-għaqda fi ħdan il-familji u fid-djar tagħna. Għax pajjiż jew soċjetà huwa l-prodott ibbażat fuq l-ambjent tal-familji u d-djar tiegħu.
Allura kemm huwa importanti li ngħallmu l-valuri tal-imħabba, l-armonija u l-għaqda lit-tfal tagħna sabiex isiru l-assi bbażati fuq il-valuri umani kbar, minflok xkiel għas-soċjetà jew il-pajjiż.
Barra minn hekk, il-mexxejja reliġjużi u politiċi għandhom jagħmlu kull sforz possibbli biex jippriservaw din l-għaqda, billi jonoraw id-drittijiet ta’ xulxin. Il-biżgħat u l-preokkupazzjonijiet tal-pubbliku inġenerali jridu jitneħħew. Biex iħarsu d-drittijiet ta’ xulxin ma jridux jitolbu iktar minn dak li hu ġust u xieraq minn xulxin, u naturalment, għandu jkun hemm talbiet ġusti u xierqa mill-poplu wkoll.
Ftakru li s-saħħa tal-pajjiż tiddependi minn kemm jirnexxilu jibqa’ magħqud bħala poplu wieħed. Din l-unità m’għandhiex isservina biss hawn fil-pajjiż, iżda fuq livell globali għandha tkun mezz biex pajjiżna jibqa’ b’saħħtu u influwenti.
Barra minn hekk, għandha tiġi żviluppata politika prattika ta’ koeżjoni sabiex il-poplu jkun jista’ jingħaqad. Bażikament il-mexxejja għandhom ifittxu l-koperazzjoni flimkien biex id-diviżjoni tinbidel f’għaqda. Jekk jittieħdu dawn il-miżuri malajr wieħed jinduna li l-kunflitti eżistenti jintemmu u jinbidlu f’paċi u rispett reċiproku, kemm-il darba tkun ipprattikata l-ġustizzja vera u kulħadd jagħraf ir-responsabbiltajiet tiegħu.
Meta u kif nistgħu niksbu l-għaqda nazzjonali vera? Fil-qosor nista’ ngħid li dan jiddependi minni, minnek, u tabilħaqq minn kull membru individwali tas-soċjetà. Kemm għandu raġun poeta li jiddeskrivi dan fil-poeżija tiegħu, fejn jistaqsi u jwieġeb. Hu jgħid:
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Ahmadiyya Muslim Jamaat Malta 